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. VI.

(1.) WOuld you have a reason for your love?* 1.1 Truly were it so with you as it should be, this fire would burn into a flame without blowing: but the truth is, mens hearts have lost their ingenuity, else there would not need so much adoe to perswade them to that which is not only their duty, but their priviledge, it being indeed an honour that Je∣sus Christ will give us leave to love him. Consi∣der therefore, because need so requires, those* 1.2 bonds of love which your Lord hath cast forth to draw in your hearts to the love of him∣self.

Sect. 1.

(1.* 1.3) IT's the sum of all that the Lord re∣quires of you, and the best of all that you can return unto him.

(1.) It's the sum of all that he requires of you. As love from Christ is the top of your happiness, so love to Christ is the sum of your duty. The whole Law is briefly comprehended; all the Commandments (which are exceeding

broad, and of vast extent, Psal. 119.96.) are summ'd up, and epitomized in this single word, this sweetest Monosyllable, Love,y 1.4 Rom. 13.9. Love is the sum and substance of what we owe to God and Man; the short summary and com∣pendium of a Christians whole duty: whence the Apostle calls the observance hereof the ful∣filling of the Law, v. 10. and thez 1.5 Jews cal∣led the Commands of loving God, and our Neigh∣bour, The great Summes. Now as the Servants of Naaman said to him, 2 Kings 5.13. so say I to you, If the Lord had commanded you some greater thing, would you not have done it? If he had required you to sacrifice your Children, to burn your bodies to ashes, would you not have done it? how much more then when he bids you give him only your hearts your love?

(2.) It's the best of all that you can return unto him.a 1.6 Love is the best thing that the best man ever gave to Christ: It's love that doth engage all besides, and sweetens all that is en∣gaged. Love is Queen Regent in the soul; and all other Graces, Gifts, Duties, Services, at∣tend her beck, and serve her interest, and are welcome before the Throne, according to the strain of love that is in them. Love is the ker∣nel of every gift, the beauty of every performance, the marrow of every duty, the lustre of every

••race, the salt which seasons every Sacrifice, ••ithout which, the exquisitest service is but a ••ead carkass embalmed. The greatest gift with∣••ut love is rejected; the least with it is accept∣••d. Love is an act of grace of it self; other ••hings are not acts of grace without love, as Almes; yea Martyrdome it self is nothing with∣••ut love, 1 Cor. 13.3. but small things are made ••reat by love; A Cup of cold Water, Mat. 10. A Widows Mite, Luke 21. find acceptance, ••s coming from love. It's love whereby a Chri∣••••ian comes nearest to God, who is love; and ••e who dwelleth in love, dwelleth in God, and God ••n him, 1 John 4.16. Its love which removes ••im furthest from hypocrisie: for in this only the ••ypocrite cannot imitate him; he can speak, and ••o, and suffer: but he cannot love, and the want ••f this spoils all. Its your best, nay its your All; ••ts all that the Apostle desires Christians may re∣••urn to God for the mercy and peace bestowed on ••hem, Jude 2.b 1.7 Its only love of all the moti∣••ns and affections of the soul, by which the Crea∣••ure, though not in a way of equality, can an∣swer his Creator, and make any return to him. And its only by love that the Redeemed of the Lord can return unto him their Redeemer, for his great love in working Redemption for them. And therefore seeing you can do no better nor more for Christ, it is but reasonable that you should love him: But that's not all: For

* 1.8Sect. 2.

(2.) COnsider how strongly this love o•• Christ is urged in Scripture, and from thence you may see further reason to love him. He is not content barely to propound and prescribe it, but useth such arguments, a•• may allure or affright, draw or drive, perswade or force you to observance and obedience.

(1.) As if there were something valuable in your love, he doth invite and encourage you to love him by the great and precious Promises which he hath made unto it.c 1.9 That Aposto∣lical benediction, Ephes. 6.24. may be under∣stood in the nature of a Promise: the words are, Grace be with all them that love our Lord Jesus Christ in sincerity. Now Grace is as large a word for Blessing, as Love for Duty; of the same extent in the New Testament with Peace in the Old.d 1.10 The form of Blessing a∣mong the Jews, was, Peace be unto you, Gen. 43.23. but when the Mystery of Mans Re∣demption was revealed, in which God opened a fountain of Grace to mankind, it was chan∣ged into Grace be unto you, as appears in the Epistles, where Grace is wished by the Apostles unto Christians, either by it self, or in con∣junction with Peace by way of Amplification. By this Grace is meant thee 1.11 Blessing of the Eternal God;f 1.12 All those precious Mercies,

and glorious Benefits, which flow from the grace and favour of God. Its a short, but compre∣hensive word, and contains all good in it; yet this grace in its greatest fulness, and utmost lati∣tude, is wished for, and shall be bestowed on all those that love the Lord Jesus in sincerity. To this you may add Joh. 14.21.23. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, &c. In these two Ver∣ses there are four things promised to those who truly and obedientially love the Lord Jesus.

(1.) There will be no love lost to lay it out upon Christ; you shall have it again with advan∣tage: for if you love him so as to keep his Com∣mandments, Christ hath promised love for love, his Fathers love, his own love for your love. He that loveth me, shall be loved of my Father, and I will love him;g 1.13 which is not to be un∣derstood of a general, but special love; not of first love, but after love; not of a love of bene∣volence, but of friendship and complacency; he will so shed abroad his love into your hearts by the Holy Ghost, that you shall know, and feel, and taste the love of the Father and Son towards you; which appears further from that which is promised afterwards. Christs love to such as love him, will not be an empty and idle, but a full and operative love: For

(2.) He sayes he will manifest himself to you. I will love them, and will manifest my self to them. He will deal with you as with Friends, and will make known to you whatsoever shall be necessary for your salvation, John 15.15.

he will impart a fuller knowledge of himself to you, by the spirit of Wisdome and revelation, Eph. 1.17. and larger tastes of his love. You shall be kissed with the kisses of his mouth, Cant. 1.2. brought into his Banqueting-house, and his Banner over you love, under the shadow whereof you shall sit with great delight, and his fruit shall be sweet to your taste, Cant. 2.3.4. He will so manifest himself in a way of love to his people, as to give them occasion to cry out with that holy man,* 1.14 At some times thou inwardly infu∣sest into me a delight that I am not usually ac∣quainted with, a sweetness of I know not what kind, which could it be once perfected in me, it should be I know not what manner of height, which this life shall never arive unto. Such manifesta∣tions will Christ give of himself to those who love him, as none know but they who experi∣ence them; nor can they themselves sufficient∣ly express them. But then

(3.) He sayes further, that his Father and he will come unto you. We will come to him; that is, We will make secret and sweet approach∣es to such a sould by the spirit, for the further en∣lightning, quickning, comforting, supporting, and strengthning of him, till he be sealed up to the Day of Redemption. This is a great matter, yet not all: for

(4.) He promiseth that his Father and he will make their abode with you: and make our abode with him: whereby is signified the con∣tinuance and duration of that grace which is shown by the Father, Son, and Holy Ghost, when they come to a beloved and loving soul.

They will not come as Sojourners, but as Dwel∣lers; not turn aside to tarry with you for a night, but abide with you for ever. Now what great∣er thing can be promised unto, or bestowed upon the Sons of men in this life, than that which is comprehended in these words? and yet these are promised to the love of Christ: so that if a man should set his love to sale, he can∣not do it to more profit and benefit to himself, than by laying it out upon Christ, who is most rich and liberal in his rewards to his people for their love, as appears from what hath been said; though there be more yet, even that which nei∣ther eye hath seen•• nor ear heard, nor can enter into the heart of man to conceive, which the Apo∣stle sayes is prepared for those that love the Lord, 1 Cor. 2.9. And if any evil befall them, that also (through the skill and care of their wise Physician,* 1.15 who can make a soveraign Treacle of the most deadly poyson) shall co-operate for the good of those who love God, according to the Promise, Rom. 8.28. But these I leave to be enlarged in your own Meditations, and pass on.

(2.) If this golden Key of the Promises open not the door of your hearts, to let Christ into the possession of your love, behold the iron Hammer of the Threatnings ready to force it open. Mens dead, dull, and disingenuous spi∣rits need this as well as other wayes; and Christ is so resolv'd upon our love, that he will leave no means unattempted to procure it. Know therefore that it is not an arbitrary mat∣ter whether you love Christ or no: for necessi∣ty

lies upon you, and woe be to you if you love him not. Love Christ, or you are lost and un∣done for ever. See what the Scripture speaks in this particular.

Psalm 2.12. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little.h 1.16 The custome of Kis∣sing of old, was a sign of affection or subjecti∣on, and thus it is used in Scripture to sig∣nifie

(1.) Affection. Thus Esau kissed his Brother, Jacob, in token of love and good will, being reconciled to him, Gen. 33.4. Thus the Pri∣mitive Christians did: Salute one another with an holy Kiss, Rom. 16.16. 1 Cor. 16.20.i 1.17 This was signified in the Word, and more from the Apostle Peters Adjunct, where he calls it the Kiss of Charity, 1 Pet. 5.14.k 1.18 Justin Martyr mentions this as a practice in his time: When Prayers are ended, we salute one another with a Kiss.

(2.) It signifies likewise Subjection, Reve∣rence and Obedience. Thus Samuel kissed Saul when he had anointed him King, in token of subjection and obedience to him, 1 Sam. 10.1. Thus Idolaters kissed their Idols, in token of Reverence, 1 Kings 19.18. Hos. 13.2. Now this place may be understood of both these; and all men, even the greatest of men, Kings and Judges of the Earth, are charged to kiss the Son, to love, and submit themselves to the Lord Jesus, and that under a dreadful penalty if they do it not, lest he be angry. You cannot change the nature of Christ by your not loving

of him; he will be loving, and will love still: ••ut you may change the property of it, as to ••our selves; he will not love you, nay, you will ••urn it into anger against your selves. He can ••e angry, and he will be angry with you, if ••ou love him not;* 1.19 You shall find him a severe ••udge, whom you have refused as a mild and ••entle Lord. And a little of this anger is enough ••or your destruction: for you shall perish from ••he way, if his wrath be kindled but a little; ••ou'll perish at the rebuke of his countenance, ••sal. 80.16. Perishing signifies eternal death ••nd misery, in opposition to eternal life and happiness. Joh. 3.15. and here it holds forth ••his unto us, That those who do not love and obey the Lord Jesus Christ, do cast themselves out of the way of Life, Salvation and Happiness, ••n to a state of Death, Destruction and Misery, which will certainly be their portion, from the just wrath and displeasure of him whom they have provoked by their enmity and disobedi∣ence. And shall not this awaken you? But take another Scripture.

Prov. 8.36. But he that sinneth against me, wrongeth his own soul; all they that hate me, love death. It is no wrong to the Text, to un∣derstand these words as spoken by Jesus Christ, who having declared his antient love to the Sons Men, calls upon them to hearken unto him, and receive his counsel; and having encouraged them unto it, by telling them it would be their wisdome and happiness, that they should have life and favour this way, v. 32.33.34.35. lest this should not p••evail, he concludes by laying

open the danger of such as refuse, in the words forementioned. Where you may note

(1.) That they who refuse the counsel of Christ, are sinners against him, and that in the highest degree; they are Christ-haters.

(2.) That it is of dismal consequence to be in the number of those who love not, but hate Christ, (and not to love him, is to hate him, there is no medium betwixt them) the conse∣quence whereof is

(1.) That they wrong their souls.l 1.20 They are injurious to their souls;m 1.21 They spoil and rob their souls;n 1.22 They offer force and violence to their souls;o 1.23 They ravenously devour their souls, as the words are variously rendered by Interpreters, but to the same purpose.p 1.24 The word signifies open injury and violence. But be∣sides this,

(2.) They love death.q 1.25 Because (as Mercer notes upon the place) they foolishly call destruction upon themselves; Whiles they neglect me, they seem to love death, because they vio∣lently rush upon their own ruine. Now, besides that destruction is the portion of those who are enemies to Jesus Christ, these two things are observable from this place.

(1.) That 'tis self-murder in all those who love not the Lord Jesus; it is felo de se; their destruction is from themselves; they them∣selves lay violent hands on their own souls.

(2.) That it is wilful self-murder. They do wilfully rush upon their destruction, and will not be with-held from it, as if they were in love with their own death, and ambitious of ever∣lasting

burnings, than which, what can tend more to aggravate their sin and condemna∣••ion? And shall not this move you? Well: I shall shut up this with that of the Apostle, 1 Cor. 16.22. If any man love not the Lord Je∣sus Christ, let him be Anathema Maranatha; which is a denunciation of the heaviest curse against that man or woman, who in the midst his profession doth not sincerely and unfeign∣edly love the Lord Jesus. But this being a place of some difficulty, it may not be amiss to spend a little time in the opening of the words, and giving you the sense of them.r 1.26 The words here used, which render the place difficult, are Anathema Maranatha; the former of which is a Greek word, and signifies accursed, sepa∣rated, devoted to the Curse. It's questioned whethers 1.27 Maranatha be one, or two, or three words: but most agree that 'tis of the Sy∣riack dialect, and signifies the Lord cometh, or, our Lord cometh. Now for the better un∣derstanding of the place, you must know, that it is generally conceived by the learned, that the Apostle in these expressions had a special re∣spect to the Jewish way of Excommunication, which we are therefore necessarily to take into our consideration, for the better clearing of that which lyes before us. And here I find some difference about the several kinds and de∣grees of the Jewish censures, and the enume∣ration of them.t 1.28 Some make three kinds, which they reckon thus, Niddui, Cherem, Shammatha. Niddui, which was the first and lowest, and signifies separation, was that

whereby the Offender was separated from al•• commerce and society with man or woman, with∣in the distance of four cubits, for the space of thir∣ty dayes. Cherem, which was the next, and signifies the same with Anathema, devoted t•• the Curse, was that whereby the Offender was i•• the publick audience of the whole Church exclu∣ded from its Communion, without any limitation of time, and with Curses annexed out of the Law of Moses. Shammatha, which was the last, and highest, and signifies (as some think) then is death; or rather (as others) the Lord com∣eth, was that whereby the excommunicated per∣son (having besides all other maledictions ou•• of the Law, this clause superadded, Our Lor•• cometh) was left as desperate and quite forlorn, (without all hope of pardon or restitution) into the hands of the Lord, to receive from him an heavy doom at his coming. Thisu 1.29 Sham∣matha is by some conjectured to be of Enoch'•• constitution, and that in the inflicting of it,w 1.30 his own Prophecy was used, in the words of the Apostle Jude, v. 14. 15. Behold the Lord cometh with ten thousands of his Saints, to exe∣cute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodlily committed, and of all their hard speeches, which ungodly sinners have spoken against him. But Jacobus Capellus (as I find him mentioned by ax 1.31 learned man) con∣demns this enumeration; and though he make three kinds, yet he makes two of those fore∣mentioned to be but one, and adds another, reckoning them thus, The first was called Nesi∣pha,

whereby the party was shut out from the Camp seven dayes, as Miriam was, Numb. 12.14.15. The second Niddui, as before. The third Cherem, or Shammatha, (for he makes them both one) was that, whereby the Offender was driven from all communion, and all humane commerce, and society interdicted him, as one cut off, till he repented.y 1.32 Others make but two kinds, and reckon the third only the highest de∣gree of the second, thus: The first, Niddui, the second, Cherem: Now to this Cherem, the Apostles Anathema here doth correspond; and of this there were two degrees, The single and lesser Anathema, which is the same with Che∣rem; and the greater, the extream,z 1.33 the com∣pounded Anathema, which had Shammatha, according to the Jews, or Maranatha, accord∣ing to the Apostles phrase, added to it. This Grotius calls Gravissimum Cherem; and Beza, with Calvin, take it to be the form, by which the most grievous and extream Excommunica∣tion was performed; the sense and signification whereof was, (x) That he who was condemned by it, was given up into the hands of the Lord without hope of pardon; anda 1.34 That the Lord at his coming would certainly destroy such a sin∣ner. Now the Apostle being to denounce judgement against those who love not the Lord Jesus, makes choice of this way and form to ex∣press himself by, as the most grievous and dread∣ful which he could find out: the meaning where∣of is this, Let such a one as loves not the Lord Je∣sus, not be barely accursed, but accursed as the Jews curse the most obstinate Offenders in their

greatest Excommunication, that is, asb 1.35 An∣selme interprets it, Let him have no benefit by his first coming, which is past; and let his second coming, which is to come, be to his damnation; Or,c 1.36 as another, Let him be accursed, and that in the most desperate manner, expecting due vengeance from the Lord, when he cometh with his holy millions to execute judgement upon all, and to convince all that are ungodly, as it is, Jude 14.15. So that as ever you would escape the Curse, and obtain the Blessing; as ever you would have the appearing of Christ at the last day, to be to your salvation, and not to your most fearful and intolerable condemnation, it will concern you to look that you be found in the number of those who love him in this day.

* 1.37Sect. 3.

(3.) COnsider how well he deserves your love, and that upon a double ac∣count.

(1.) Upon the account of his great loveliness.d 1.38 If you will not credit this without testimony, you have it both from Heaven and Earth. From Heaven God the Father, from the excel∣lent Glory, by a voice declared concerning him, 2 Pet. 1.17. This is my beloved Son, in whom I am well pleased,e 1.39 He knew of whom he spake, for he was his Son; and he doth not say he was pleased with him only, but well-pleased,

that is delighted and satisfied. And was he worthy of Gods love, and can you doubt whether he hath deserved yours? From Earth you have his Churches character and commendation of him, Cant. 5.16. He is al∣together lovely,f 1.40 She had been from the tenth Verse describing him in all his lineaments, and setting forth the perfections of every part, his head, hair, eyes, cheeks, lips, hands, belly, legs, countenance and mouth, and in the cloze, summs up all in this short, but full Encomium, That he is altogether lovely.g 1.41 All, every whit of him, is desires, much to be desired, wholly amiable. As if she had said, Why should I stand upon particulars? whatever I have said, or can say of him, is infinitely short of his worth, and therefore I'le shut up all in this, that he is al∣together lovely; all over, from top to toe amiable, lovely and delectable. And indeed so he is. If there be any thing unlovely in him, do not love him: but because he hath Omnes rationes ama∣bilitatis, he is maximè diligibilis, as the School∣men speak; He is most to be beloved, because he hath all grounds of amiablen••ss in him. What is it which is most taking with you, which is not in him?

(1.) Is it Beauty? He is white and ruddy, the chiefest (the Standard-bearer) among ten thousand, Cant. 5.10. Fairer than the Chil∣dren of Men, Psal. 45.2.h 1.42 Its a hainous and detestable thing to doubt of his excellent and perfect beauty. He is the brightness of his Fa∣thers glory, and the express Image of his person, Heb. 1.3.

(2.) Is it Riches? He is proprietor and pos∣sessor of unsearchable riches, according to the Apostle, Ephes. 3.8. He is appointed Heir of all things, Heb. 1.2.

(3.) Is it Honour? God hath highly exalted him, and given him a name above every name, Phil. 2.9. higher than the Kings of the Earth, Psal. 89.27. King of Kings, and Lord of Lords, is the Name written on his Thigh and Vesture, Rev. 19.16. The Lord of Glory, as he is called in 1 Cor. 2.8. The King of Glory, as David styles him Psal. 24.7. that is, a most glorious Lord, and King, by an usual Hebraisme.

(4.) Is it Power and Authority? All power (that is* 1.43 authority) is given to him in Heaven and Earth, Mat. 28.18. he hath a power, whereby he is able to subdue all things to himself, Phil. 3.21.

(5.) Is it great Wisdome and Ʋnderstand∣ing? In him are hid all the treasures of Wisdome and Knowledge, Col. 2.3. He hath not a little Wisdome, but treasures of Wisdome; all the treasures of Wisdome.

(6.) Is it Goodness of disposition? He may be better than Titus Ʋespatian called Deliciae ge∣neris humani, The delight and darling of man∣kind. How earnestly doth he invite and beseech poor sinners to come in to him that they may be saved! Isa. 55.1. &c. Mat. 11.28. 2 Cor. 5.20.* 1.44 How patiently doth he wait for their acceptance of his offers of grace? Rev. 3.10. even till his head be filled with dew, and his locks with the drops of the night, Cant. 5.2. How readily doth he embrace, and heartily welcome

those who come in to him, though they have been Prodigals, and stood out long against his entreaties! Luke 15.20. &c. How sadly doth he resent the delayes and denyals of obstinate sinners! with sorrow in his heart, Mark 3.5. with tears in his eyes, Luke 19.41. and lamen∣table complaints in his mouth, Verse 42. Mat. 23.37. John 5.40. all which shews what a gracious disposition he is of.

(7.) Is it Sweetness of Conversation? That which was said of Saul and Jonathan, 2 Sam. 1.23. They were lovely in their lives, is much more true of Christ. His life was purer than the Sun-beams, as Chrysostome speaks; his life was a fair Copy without any blot; his lips never spake a word amisse, Psa. 45. Luke 4.22. John 7.46. his feet never did tread one step awry; he went about doing good, Acts 10.38. his whole life was a pattern of good works.

(8.) Is it Ʋsefulness to others? Herein he is most eminent. He is our Light. The Sun of Righteousness, more useful than the Sun in the Firmament, Mal. 4.2. He is our Life: our life of grace and comfort here springs from him, John 1.16. Luke 2.25. and so doth our life of glory hereafter, Col. 3.4. John 17.22, 24. In a word, He is our All.i 1.45 All that is ne∣cessary to salvation, in all the faithful that are sanctified and united to him, Col. 3.11.k 1.46 All good is eminently in him, and all good is conveyed derivatively from him. He is made unto Belie∣vers a Paradise, a Tree of Life, a Jewel, a Crown, &c. yeal 1.47 All in all, as Macarius speaks. Even Christ crucified, (though to the blind

world the greatest stumbling block, and Rock of offence) yet to them who have their senses rightly exercised to discern him, is most amiable. When he is to the Jews a stumbling-block, and to the Greeks foolishness, even then to them who are called, both Jews and Greeks, it is Christ the Power of God, and the Wisdome of God, 1 Cor. 1.23.24. which made the Apostle resolve to know, and to glory in nothing but Christ cruci∣fied; the Cross of Christ, 1 Cor. 2.2. and Gal. 6.14. The more bloody he was for us, the more lovely should he be to us: because therein he shewed most love to us.m 1.48 By how much the more he was abased for us, this makes him the more lovely, that out of love he would abase him∣self so low. When greatness and goodness meet together, how goodly is it! And likewise, be∣cause from hence ariseth our greatest benefit and advantage. Christs Cross is our Crown, his Passion the ground of our hope and expectation, his shame our glory, his pain our ease, his curse our blessing, his stripes our healing, his confine∣ment our liberty, his condemnation our justifica∣tion, his suffering our reigning, his death our life: for his Cross was the atonement of Divine wrath, the condemnation of sin,n 1.49 the opening of Heaven, which was shut against us. Well then: lay these things together, and if it ap∣pear that Jesus Christ is thus lovely, there is no question but he deserves to be loved by you, especially if you take in the other conside∣ration upon which he deserves your love; and that is

(2.) Upon the account of his love to your

selves. It's true,o 1.50 that Christs goodness and amiableness is such, as that it deserves our love, though he had never loved us, nor done good to us; yea, after he hath loved us,p 1.51 we ought to love him more because he is good and amiable in himself, than because he loveth us, and is benefi∣cial to us. But though the loveliness of Christ be sufficient to deserve our love, and we can never love him at so high a rate as his amiable∣ness deserves, (for,q 1.52 as one sayes, If every leaf and spire of grass, nay all the stars, sand, atomes in the world were so many souls and Sera∣phims, whose love should double in them every moment to eternity, yet could not their love be e∣nough for the loveliness of our God.) yet Christ, that he may not fail of catching our love, casts out the bait of his own love, to allure ours to himself. He beginneth and loveth, that we may love him again, 1 John 4.19.r 1.53 As water is cast into a Pump, when the springs lye low, to bring up more water, so Christ hath shed, and poured out his love upon us, that our love might rise up to him again by way of gratitude and recompence. God loves, that he may be lo∣ved, (sayess 1.54 Austin) and when he loves, he desires nothing but to be loved again, knowing that those who love him, are happy in that love. I have already made out the exceeding great∣ness of Christs love towards us, in the underta∣king and accomplishing of our Redemption, the consideration whereof cannot, without

monstrous ingratitude, but engage us to love him again.

(1.) Can you think of Christs Undertaking for us, and not love him? That he, not like Jonah would be cast into the Sea to allay a storm raised for his own sake, but, when our sins had raised a storm of Divine wrath, would be cast in to allay it. When he saw the misery of Man∣kind, he said, Let it come on me.

(2.) Can you think of his Incarnation and not love him? That he should divest himself of his Robes of Glory, and condescend to take upon him the Rag of our flesh; That he, who was God, and Lord of all, should humble him∣self, and empty himself, and make himself of no reputation, and be made in the likeness of man; yea take upon him the form of a servant, Phil. 2.6.7.

(3.) Can you think of his Passion and not love him? Indeed his Incarnation was a Passi∣on, and his whole life as continued suffering: but I mean that which is emphatically so called; that which he suffered at, or immediately be∣fore his death, which who can think of, and not be all in a flame of love?t 1.55 That the Judge of all the World should be accused, judged and condemned; That the eternal Son of God should be found struggling with his Fathers wrath; That he who had said, I and my Father are one, should sweat drops of blood in his Agony, and cry out, My God, my God, why hast thou forsaken me? as he did on the Cross; That the Lord of Life should with unconceivable pains breath out his soul, and dye on the Tree of shame and curse!

(4.) Can you think that all this should be for us, and not love him? That when he was a man of sorrows, and acquainted with grief,u 1.56 they were our griefs which he bore, and our sorrows which he carried, Isa. 53.3, 4. The ve∣ry same griefs that we should have suffered, so far as his holy person was capable of them; his de∣sertion was equivalent to our loss, his Agonies to to our Curse, and punishment of sense. We were the Malefactors, and the Kings Son chose our Chains, and suffered in our stead.

(5.) Can you think that he suffered all this for us very willingly, and not love him? When he had undertaken to be baptized with this bap∣tism, he was straightned till it was accomplished, Luke 12.50. He did with the like indignation rebuke Peter disswading from his Cross, as he did the Devil tempting him to Idolatry; Get thee behind me Satan, Mat. 16.23. compared with Mat. 4.10. He was satisfied with all the travel of his soul, as it was the means of our salvation, Isa. 53.11. as if he had said, Wel∣come Agonies, welcome stripes and wounds, wel∣come Curse, welcome Cross, welcome Death, so that poor souls be saved.

(6.) Can you think of his love in all this, and not love him? his infinite love, far beyond his sufferings, and the outward expressions of it, as the Windows of the Temple were more large and open within than without? Can you think of it and not love him?

(7.) Can you think that all this was intend∣ed to constrain your love, and not love him? He made himself so vile, that he might be the

more dear, and precious unto us; every one of his wounds is a mouth open to plead for your love. Certainly if love brought Christ from Heaven to Earth, to the Cross, to the Grave, it should carry our hearts to him in Heaven a∣gain, with ardent and fervent love.w 1.57 And oh hard, and extreamly hardened Sons of Adam, whom so great bounty, so great a flame and heat of love doth not mollifie, and melt into love again!x 1.58 All equity dictates, that he who is beloved, should love him again by whom he is beloved; and shall Christ only have love unjustly detained from him, after he hath loved us?y 1.59 Love is the Loadstone of love; and were it not a shame∣ful thing, that Christs love should lose its at∣tractive power upon us, on whom it is most laid out? It is not first love that is required of us, but only a reflection of his own love back again; andz 1.60 there is too much of the stone in that mans heart, who if he will not begin and lead, will not follow in this way of love, and repay love for love. Well, for a cloze of this, I shall shew you how the consideration of Christs love hath warmed and affected others hearts, and leave it as a goad in your sides to quicken your imitati∣on. What should this, but make us call upon our souls to the love of him who hath thus loved us, as Austin did?a 1.61 O my soul, stampt with

the Image of God, redeemed with the blood of Christ, espoused by faith, endowed with the spi∣rit, adorned with graces, committed to the tuiti∣on of Angels! Love him by whom thou art so much beloved; mind him who mindeth thee; seek him that seeketh thee; love thy Love, by whom thou art loved, who hath prevented thee with his love, and is the cause of thy love. But because we cannot so much as love him without his influence, let us go to him as he doth:b 1.62 O fire, which alway burnest, and art never extinguished! O love, which art alway hot, and never coolest, kindle me; let me be wholly enfla∣med by thee, that I may wholly love thee: for he loves thee too little, who loves any thing with thee, which he doth not love for thee. Lord, let me love, yea, with thine help I will love thee, because thou hast first loved me. Let Anselme conclude this matter, who thus breaths after a loving Savi∣our,c 1.63 Surely, O Lord, because thou hast made me, I owe my whole self to thy love; because thou hast redeemed me, I owe thee my whole self; be∣cause thou promisest so much, I owe thee my whole self; yea, I owe to thy love as much more than my self, as thou art greater than me, for whom thou hast given thy self, and to whom thou promi∣sest

thy self. Cause me, O Lord, I beseech thee, to taste that by love, which I taste by knowledge; let me feel by affection, that which I feel by under∣standing. I owe thee more than my whole self, but I neither have more, nor can I give thee this wholly of my self. Lord draw me, and that wholly into thy love. All that I am is thine, by condition, make me all thine by love and affection. Thus he. — And now lay these things together, His loveliness in himself, his love towards you, sure∣ly it will strongly conclude that he deserves your love, which should be a strong incentive to you to love him. Give me leave to add one motive more, and I have done.

Sect. 4.

* 1.64(4.) ALL true believers, who have a sa∣ving knowledge of Christ, and ex∣perienced his love towards themselves, do, and cannot but love him. The Church testifies this, saying to him in her conference with him, Cant. 1.3, 4. The Ʋirgins love thee. The Ʋpright love thee. The Virgins, that is,d 1.65 those chosen, called, and faithful ones, who with chaste and pure minds serve the Lord only, and worship him in spirit and truth, and stand with Christ on Mount Sion, whom you find described, Rev. 14.3, 4. These love the Lord for the odour of his good ointments, which they perceive by his Word and Spirit; they love him because he first loved

them, and hath shed abroad his love in their hearts by the Holy Ghost, which is given to them. It is said of the Israelites, Numb. 33.29.e 1.66 That they removed their Tent from Mithcah, which signifies Sweetness, to Hashmonah, which sig∣nifies Swiftness, to teach us (saith one) that the Saints have no sooner tasted of Christs sweetness, but they are carried after him with incredible swiftness: For (asf 1.67 Austin observes) The love of God doth breed and bring forth the love of the soul, and makes it to be intent upon himself. The Upright, that is,g 1.68 those who have upright hearts, and righteous conversations: These, up∣on the remembrance of the love of Christ, mani∣fested by his Sufferings, Death, Resurrection, Ascension, and the graces and benefits flowing from them to his Church, do love him, that is, are confirmed and encreased in love to him more and more.h 1.69 As fire is encreased by adding of fuel unto it, so is our love to Christ, upon fresh and new manifestations of his great love towards us. That the Church her self did love Christ, is clear from the whole Book of Canticles,i 1.70 which is nothing else, but a Divine Epithalamium, or Marriage-Song, in which are all the strains of holy love set forth in the purest Allegories and Metaphors, such as do represent that dear affe∣ction and union which is betwixt Christ and his Church. She calls him her Beloved, Cap. 2.3. nor did she love him from the teeth outward, (as we say) but with a love fetch'd as deep as the bottome of her heart: O thou whom my soul lo∣veth, sayes she, Cap. 1.7.k 1.71 The remembrance of his love to her, had such an impression upon her

heart, as to make her sick of love, Cant. 2.5l 1.72 A sickness not unto death, but unto life; a sickness that never ends, but in comfort and satis∣faction. It wrought in her a love of a most power∣ful and unconquerable influence; a love as strong as death, Cant. 8.6. a love as forcible and irre∣sistible as death, trampling upon, and breaking through all difficulties, that occurre in perform∣ance of duties unto, or undergoing of sufferings for Christ. A love inflamed into jealousie, and this jealousie as cruel, or hard as the Grave, as it there follows, that is, as inexorable unto all the ene∣mies of Christ, unto her most profitable and plea∣sant sins, her darling and most indulged lusts. A love of the same nature with fire: the coales thereof are coals of fire, which hath a most vehe∣ment flame. ibid. For

(1.) As Fire is the hottest of Elements, so her love of Christ was more solidly intense, than her love of any creature whatsoever. She was, as it were all of a fire with the love of him.

(2.) As the motion of fire is upwards, towards Heaven, so the Churches love of Christ was as a fiery Chariot, whereby she was carried up into Heaven.

(3.) As fire burns all things combustible, so her love of Christ consumed all her corruptions; and whereas elementary fire may be quenched, the love of Christ is a coelestial flame: Many Waters cannot quench it, neither can the Floods drown it, v. 7. It could not be extinguished or abated by the calamities which she underwent for his sake; And in the last place, It was so sincere and incorrupt, as that it could not be bribed by any

treasure. If a man would give all the substance of his house for love, it would be contemned. The Apostle Peter could appeal to Christ himself in the case, when he demanded of him the third time,* 1.73 Simon Peter lovest thou me? Lord, thou knowest all things, thou knowest that I love thee. The same Apostle witnesseth concerning Belie∣vers, to whom he wrote, that they did love the Lord Jesus, 1 Pet. 1.8. yea, though they had never seen him.m 1.74 It is much to love one whom we never saw; and yet these loved Christ, whom they never saw, from what they had heard of him by the preaching of the Apostles, and from what they knew, and tasted of him by faith. Faith is not (asn 1.75 Gerhard notes on that place) a naked, idle, cold knowledge, but inflames the heart with the love of Christ; they who truly believe in Christ, do also love him. That Wo∣man who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called a sinner, Luke 7.37. whatever her name was, (for it was not Mary Magdalen, though she be so called in the Contents of that Chapter in our Bibles, as a learnedo 1.76 French-man observes) She (I say) having experienced the great love of Christ, in forgiving her many sins, did love him again; yea, she loved much, v. 47p 1.77 Ignatius, who saw Christ in the flesh, being about twelve years old when he was Crucified, thus wrote to the Romans, Believe me that I love Jesus, who gave himself for me; and a little before, in the same Epistle, he writes,q 1.78 My Love is crucified, making Christ the only object of his love. They were the dying words ofr 1.79 Luther,

I bless thee, heavenly Father, that thou hast re∣vealed Jesus Christ unto me, whom I have belie∣ved, whom I have professed, whom I have loved, whom I have glorified.t 1.80 Mr. Welsh, a Suffolk Minister, being in a deep muse, after some dis∣course that had passed of Christ, and tears trick∣ling abundantly from his eyes before he was a∣ware, being urged for the cause thereof, con∣fessed ingenuously, It was because he could not draw his dull heart to prize Christ aright, nor to love him enough. And it was a high expression of devout Herbert in his Poems,

* 1.81Ah! my dear God! though I am clean forgot, Let me not love thee, if I love thee not.

Nor is this to be wondred at: for his love con∣strains them; and trulyu 1.82 he loves deservedly, who was loved without desert; he may well love without end, who knows himself to have been belo∣ved without beginning, as the Father speaks.w 1.83 Indeed our cold love of Christ would be almost as great a wonder as his great love to us, and might make us justly fear that we never savingly knew him.

I hope by this time you are sufficiently con∣vinced of the reasonableness of knowing Christ so as to love him, which methinks should make every one of you breath after Christ and his love, in the language of the Seraphical Doctor:x 1.84 Well, sweetest Jesus, strike through the in∣most parts of my soul with the most wholesome wound of thy love, that it may truly burn, and be sick of love; and melt and faint with desire of

thee only. Thus much by way of motive to perswade your love.

Notes

• * 1.1

  Reasons and Mo∣tives for loving Je∣sus Christ.
• * 1.2

  Hos. 11.4.
• * 1.3

  The first Reason for our love to Christ.
• y 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In summā, ac compen∣dium redu∣citu••; nàm∣tota Lex nihil aliud is quàm a∣mo••em Dei, & proximi praec••pit. B••z. in loc.
• z 1.5

  Hoc prae∣ceptum Dei amandi, & alterum a∣mandi proximi, di∣cuntur He∣braeis sum∣mae magnae. Grot. in loc.
• a 1.6

  Amor est primum, & maximum donum, quo nihil magis donari po∣test, cùm per ipsum caetera om∣nia donan∣tur. Lessius de summo bono. lib. 2. cap. 6. p. 134. See Jenkins on Jude. Part 1 (mihi) p. 140. 4. and Manton on Jude. p. 117. Amor ubi venerit, caeteros omnes in se traducit, & captivat affe∣ctus. Amor per se sufficit, per se placet, & propter se. Ipse meritum, ipse praemium, ipse causa, ipse fructus, ipse usus, per amorem enim conjungimur Deo. Aug. Man. cap. 18. (mihi) p. 234.
• b 1.7

  Solus a∣mor est ex omnibus animae motibus, sensibus, at•• affe∣ctibus, in quo potest creatura, etsi non ex aequo, re∣spondere auctori, vel ipsi mu∣tuam re∣pendere vi∣cem. Aug. Manual. cap. 18. (mihi) p. 233.
• * 1.8

  The se∣cond Rea∣son.
• c 1.9

  Haec pre∣catio vice oraculi ha∣benda est, &c. Calv. in Ephes. 6.24.
• d 1.10

  Hebraeo∣rum usitata salutatio erat, Pax tibi. At post pate∣factum re∣demptionis humanae mysterium, in quo fon∣tem gratiae Deus ape∣ruit huma∣no generi, gratiam etiam ad∣jungebant. Dav. in Coloss. p. 11.
• e 1.11

  Morn. Exercise. Part. 2. 40. pag. 218.
• f 1.12

  Pink's Tryal of a Christians sincere love to Christ on that Text.
• g 1.13

  Gerh. Har. in loc.
• * 1.14

  Aliquan∣do intro∣mittis me in affectum multùm in∣usitatum introrsùs, ad nescio quam dul∣cedinem, quae si per∣ficiatur in me, nescio quid erit, quod vita ista non e∣rit. Aug. Conf. lib. 10. cap. 40.
• * 1.15

  Venenum pro reme∣dio.
• h 1.16

  Osculari p o amare, obedire, ob∣sequi, se humilitèr subjicere; ho••um sig∣num q••ippe antiquitùs osculu••s e∣rat. Glass. Rhet. Sacr. p. 1094. Osculum in sacrâ Scri∣pturâ signi∣ficat unio∣nem, chari∣tatem, pa∣cem, reve∣rentiam, Durand. Rat. Div. Offic. lib. 4. cap. 53. (mihi) p. 202.
• i 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab amore cujus signū est. Rivet. in Psal. 2. pag. 29.
• k 1.18

  Precibus finitis mu∣tuo nos in∣vicem oscu∣lo saluta∣mus. Just. Mart. A∣pol. 2.
• * 1.19

  Habebitis Judicem severum, quem be∣nignum do∣minum re∣cusastis. Rivet. ubi suprà. p. 30.
• l 1.20

  Injurius est animae suae. Pagn.
• m 1.21

  Expoliat an••mam su∣am. Mont.
• n 1.22

  V••m ad∣dit animae suae. Jun.
• o 1.23

  Rapit a∣n••ma•• su∣am. Merc. in Lexic. Pag. & in loc.
• p 1.24

  Chamas significat apertam injuriam, & violen∣tiā. Merc.
• q 1.25

  Quia im∣pudentes sibi exitium accersunt, dùm me negligunt, mortem a∣mare vi∣d••ntur, quia in exitium suum ru∣unt. Merc. in loc.
• r 1.26

  August. Epist. 178. (mihi) p. 921. Pinks Ser∣mon upon this place. p. 3.
• s 1.27

  Beza in loc. & Pet. Martyr. Eras. Pa∣reus. Ra∣vanell. in verbo Ma∣ranatha.
• t 1.28

  Deusius and Bux∣torph, as I find them cited by Forbes. in his In∣struct. Hi∣stor. The∣ol. lib. 12. cap. 3. Sect. 14. Godwin. Jewish An∣tiq. lib. 5. cap. 2. Leighs Critic. Sacr. in the word Marana∣tha.
• u 1.29

  Goodwin ibid. p. 185.
• w 1.30

  Forbes. ibid. Sect. 16.
• x 1.31

  Forbes. ubi suprà. Sect 14.
• y 1.32

  Ita{que} commodi∣ùs quo{que} videtur di∣stribui ex∣communi∣catio in duas speci∣es, &c. Bez. in loc. Grotius in loc. & in Luc. 6.22. Pinks Ser∣mon. pag. 3. 4.
• z 1.33

  Qui in eo damna∣tus esset, Domino quasi in manus ci∣tra ullam veniae spem dederetur. Bez. in loc. Vide etiam Sclaterum in loc.
• a 1.34

  Eo{que} sig∣nificatur Dominū in adventu suo certò perditurum esse talem peccatorē. Ravanel. in verbo Marana∣tha.
• b 1.35

  Non sit ci Wil••s adventus ejus, qui jam com∣pletus est, & sic ad damnatio∣nem sit ei secundus, qui adhuc futu••us est. Ansel. in loc.
• c 1.36

  Pinks Ser. p. 5.
• * 1.37

  The thrid Reason.
• d 1.38

  Of Christs loveliness, as descri∣bed by the Church, in Cant. 5. See Owen of Com∣munion with God. p. 78. to 87.
• e 1.39

  Morn. Exercise. Part 2. pag. 241.
• f 1.40

  Color, ca∣put, comae, oculi, genae, labia, ma∣nus, ven∣ter, crura, pes, guttur, omnia haec figuratè describun∣tu•• in laude sponsi, & quasi in clausulâ, & brevi capitulo to∣tum conclu∣dens, totus (inquit) desiderabi∣lis. Gilber∣tus in loc. inter Ber∣nard. opera
• g 1.41

  Totus de∣sideria. Pag. Totus desi∣deratissi∣mus. Jun. Ainsworth Sibs Bow∣els opened. p. 373.
• h 1.42

  Pulchri∣tudinem Christi fuisse eximiam, & omnimodam, dubitare nesas est. Rivet. in Psal. 45. pag. 214. Fol.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 belong both to him, as those pla∣ces inti∣mate.
• * 1.44

  Vide Wat∣sons Ser∣mon of Christs loveliness, passim.
• i 1.45

  Omnia ad salutem necessaria in omnibus fidelibus, sanctifica∣tis, & Christo co∣pulatis. Dav. in Col. p. 306.
• k 1.46

  Watsons Sermon on the Text. p. 420.
• l 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Macar. Hom. 31. (mihi) p. 410.
• m 1.48

  Sihs Bowels open'd. p. 374.
• n 1.49

  ••••ux Christi est clavis Pa∣••adisi. Da∣masc.
• o 1.50

  Tam bo∣nus est, & pulcher in se Deus, ut licet non a∣masset nos, nec bene∣fecisset, nec fecisset, a∣mandus es∣set supra omnes e∣matores, benefacto∣res, & con∣ditores no∣stros, imo etiamsi a∣disset nos, & malefe∣cisset. N••i∣rem. de Adorat. in Spir. & Verit. p. 369.
• p 1.51

  Quia bonus est in se D us, plus debe∣mus ama∣re, quam quia nos amat, & benefacit. Idem. p. 375.
• q 1.52

  Jenkins on Jude 4. Part 1. p. 152.
• r 1.53

  Manton on Jude. p. 100.
• s 1.54

  Amat Deus, ut ametur cum amat, nihil aliud vu••t quam amari, sciens, amo∣re esse beatos, qui se amaverint. Aug Man. (mihi) p. 236.
• t 1.55

  Ambrose Looking unto Je∣sus. p. 658.
• u 1.56

  Manton on Jude. p. 109.
• w 1.57

  O duri, & indu••a∣ti, & ob∣durati filii Adam, quos non emollit tanta be∣nignitas, tanta flā∣ma, tam ing••ns ar∣dor amo∣ris! Bern. Serm. in Pent. (mi∣hi) p. 45.
• x 1.58

  Omnis e∣quitas di∣tit, ut di∣lectus dili∣gentem di∣ligat; & amatus a∣manti mu∣tuam cha∣ritatem impendat. Bern. de Caenâ Dom. Ser. 13.
• y 1.59

  Magnes amoris amor.
• z 1.60

  Nimis durus est animus, qui amorem, si nolebat impendere, nolit rependere. Aug. de Catech. rud. cap. 4.
• a 1.61

  O anima mea, insignita Dei imagine, redempta Christi sanguine, desponsata fide, dotata spiritu, ornata virtutibus, deputata cum Angelis! Dilige illum, a quo tantum dilecta es, intende illi, qui intendit tibi, quaere quaerentem te, amae am itorem tui, a quo amoris, cujus amore praeventa••s, qui est causa amor••s us. Aug. Man. (mihi) p. 240.
• b 1.62

  O ignis qui semper ardes, & nunquam extingue∣ris! O a∣mor, qui semper fer∣ves, & nunquā te∣pescis, ac∣cende me! accendor totus a te, ut totus diligam te, Minus e∣enim te amat, qui tecum ali∣quid amat, quod non propter te amat. Dili∣gam te, Domine, quoniam tu prior di∣lexisti me. Aug. So∣lil. p. 164.
• c 1.63

  Certe, Domine, quia fecisti me, debeo amori tuo meipsum totum; quia me re∣d••misti, debeo meipsum totum; quia tantum promittis, debeo meipsum; imo tantum debeo amori tuo plus quam m••ipsum, quantum tu es major me, pro quo dedisti teipsum, & cui promittis teipsum. Fac (precor) Domine, me gustare per amorem quod gusto per cognitionem, sentiam per affectum quod sentio per intellectum. Plus debeo quam meipsum totum, sed nec plus habeo, nec hoc ipsum possum per me reddere totum. Trahe me, Domine, in amorem tuum, & hoc ipsum totum. Totum quod sum, tuum est conditione; fac totum tuum dilectione. Ansel. Medit. de Gen. Hum. cap. 7. (mihi) p. 269. 16. Inter opera. Tom. 3. (mihi) p. 199. Fol.
• * 1.64

  The fourth Reason.
• d 1.65

  Ains∣worth on the place.
• e 1.66

  Trap on the place.
• f 1.67

  Amor Dei amo∣rem animae parit, & cam inten∣dere sibi facit. Aug. Man. p. 236.
• g 1.68

  Ains∣worth.
• h 1.69

  Robo∣tham on Cant. p. 80.
• i 1.70

  Watsons Christs loveliness. p. 435.
• k 1.71

  Jeanes Scholast. pract. Di∣vin. Part 1. on Col. 1.19. p. 221.
• l 1.72

  Sibs Bowels open'd. p. 305.
• * 1.73

  Joh. 21.17.
• m 1.74

  Multum est amare eum, quem de facie non nove∣ris. Grot. in loc.
• n 1.75

  Fides non est nuda, otiosa, & frigida no∣titia, sed inflammat cor ad a∣morem Christi. Qui verè in Christum credant, eundem etiam dili∣gunt. Gerh. in Petr. p. 78.
• o 1.76

  D••spaigne Shibboleth. p. 11. &c.
• p 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. Epist. ad Rom. p. 89.
• q 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ibid. p. 88.
• r 1.79

  Melch. Adam. Vit. Ger. Theol. p. 154.
• t 1.80

  Wards Sermons 8. p. 15. Wals. None but Christ p. 64.
• * 1.81

  Herb Po∣ems p. 40.
• u 1.82

  Amat non immerito, qui est a∣ma••us sine merito; amat sine fine, quia sine princi∣pio se cog∣noscit ama∣tum. Bern. Epist. 107.
• w 1.83

  Wall. None but Christ. p. 64.
• x 1.84

  Ei••, dul∣cissime Je∣su, transfi∣ge saluber∣rimo vul∣nere amoris tui medul∣las animae meae, ut ve∣rè ardeat, langueat, & liquefi∣at, & solo desiderio tuo defici∣at. Bona∣ven. Soli∣lo. cap. 2.