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.

Sect. 3.

(2.) LOok that your love to Christ be a stedfast and constant love: for that may be another sense of the word, as was shewed before.(*) True love of Christ is a long-lasting, yea an everlasting affection; it will not waste, putrifie, worm-eat or decay: but is incorruptible. Now there are two things which go to the making up of this stedfast, constant love.

(1.) It must be Inviolable, such as will not be corrupted. Man hath more Suitors for his love than one. Christ sues for it, and Satan sues for it, and neither will be satisfied without it: only with this difference, that Christ will have all or none; but Satan will be content with a part: if he cannot get the whole, he is willing to have it divided: for thereby he knows he shall have all at last, because Christ will not be put off with a piece of the heart, nor accept of

half our love. Now as Christ sues by the Word, so Satan sues by the World: but when once Christ hath gained the love of a mans heart in good earnest to himself, not all the baits which Satan layes for him, nor all the fair promises which he makes to him from the Worlds Trini∣ty,f the lust of the flesh, the lust of the eyes, and the pride, the pleasures, profits, preferments of this life, can bribe or corrupt him in his love to Christ, but he remains inviolable against all these. Now he can say, having loved him, and tasted of his sweetnesse, unto all other tempta∣tions and allurements from the creature, Frustrà blanditiae venitis ad me; They are no more to him than they are to a dead man: for such a one is he to the World, and all the flattering, enti∣cing blandishments of it, as Paul said he was,g Gal. 6.14. I am crucified to the World. This is one Branch of the character of true love to Christ, as it is set down, Cant. 8.7. If a man would give all the substance of his House for love, it would be utterly contemned: which though Ainsworth interpret to the sense, That neither Love, nor any other Grace can be purchased by mo∣ney, yet ordinarily it is interpreted to such a sense, as will serve the end I bring it for, viz. That the soul which is truly affected to Jesus Christ, will not be perswaded out of it by any thing which this World can afford. Thus Mer∣cer:h The Church is not drawn by riches or gain to depart from the love of Christ, seeing she is ready to leave all she hath for Christ. To the same purpose one of our own:i If a man, though the wealthiest man in the World, should

proffer a Christian all his wealth, to hire him to abandon his love and loyalty to Christ, he would look upon it with scorn and indignation, with con∣tempt and detestation. A true Believer will part with all he hath for Christs sake: but he will not part with Christ for all the World. Such a one was Luther, who could not be tempted by all the fair promises which the Romanists made him of Honour and Wealth, to abate of his zeal and af∣fection for Christ and his Truth, but answered all their temptations with this noble resolution,k The fury and favour of the Romish Party is by me alike contemned. So that when one asked, Why they did not stop his mouth with Silver or Gold, another answered,l Alas! this German Beast cares not for Gold. Such a one was the no∣ble Marquess of Vico, who having left his Coun∣trey, Relations and Estate, for Christs sake and Religion, and having withstood several tempta∣tions to return, was at last assaulted by a subtile and importunate Jesuit, who, among other things, made him fair offers of money, if he would return home: but he resolutely repelled this Temptation in these words,m Let their money perish with them, who esteem all the Gold in the World worth one dayes society with Jesus Christ. And such a love as this must we have to Christ, if we would be constant to him.

(2.) It must be Invincible, such as cannot be conquered. As Christ hath threatnings to en∣force our love, as well as promises to entice it, from the Word; so hath Satan from the World, to keep, or call off our hearts from Christ. He hath a frowning, as well as a smiling World;

threats as well as promises, force as well as flat∣tery; and where he prevails not by the one, he will make use of the other: but now where a soul is fully bent and fixed in love to Christ, it will abide in strength against this as well as the other, by the hands of the mighty God of Jacob. This love in the heart of a Christian is a fire, that hath a most vehement flame, which many waters cannot quench, nor the floods drown, as it is ex∣pressed Cant. 8.6, 7. Where,n by Waters and Floods, (according to a usual Metaphor in Scripture, 2 Sam. 22.17. Psal. 32.6. Psal. 42.7.) are meant many and sore afflictions, persecutions, troubles and temptations; and so that which is intended, is, That no threatnings, afflictions and persecutions can beat off the Spouse from the love of Christ. The love of Christ, wherewith the Saints are inflamed, is such as cannot be quenched with any calamities or per∣secutions whatsoever. Thus Mercer takes it:o By Waters and Floods (sayes he) we may understand Persecutions, and the terrour and threats of Adversaries; even these cannot quench the love of the Church to Christ: how much less can flatteries and allurements do it? To this purpose is that of the Apostle, Rom. 8.35. ad fin. What shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or Sword? &c. — I am perswaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor thingt to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in

Christ Jesus our Lord. I know these words are generally taken byp Expositors for that love with which the Lord loveth us: yet some of theq Ancients take them for that love which we have towards him; Andr Peter Martyr (though he follow it not) sayes, it is no ill, or unfit sense. I think Deodat doth well, who takes in both senses: What grief or calamity can make us doubt that Christ hath withdrawn his love from us, and make us cease loving him? So he, and the Commentators forementioned on that place in the Canticles, do make this Scripture parallel with that. And it is a great truth, that as none of these things can make Christ cease loving those whom he hath once loved: so nei∣ther can they make a Christian cease loving of Christ, whose heart is sincerely pitch'd upon him in a way of love. It is every ones duty.s He who is not ready to suffer all things, and to stand to the will of his beloved, is not worthy to bear the name of a lover. It becomes him who loves, to embrace willingly all hard and bitter things for his sake whom he loves; nor for all con∣trary occurrences to be turned aside from him; And it is the property of every upright Christi∣an. This hath been verified in the whole noble Army of Martyrs, in all Ages, who have with the strongest resolution, and most invincible stedfastness, entertained all the threats and tor∣ments of their enemies, rather than deny Christ, or be separated from his love. Upon this ac∣count they have been tortured, not accepting deliverance, that they might obtain a better re∣surrection. Others had tryal of cruel mockings

and scourgings; yea moreover of bonds and im∣prisonment. They were stoned, they were sawn asunder, were tempted, were slain with the Sword; they wandred about in sheep-skins, and goat-skins, being destitute, afflicted and tormented, as you have it, Heb. 11.35, 36, 37. Thus thet Father speaks of the Martyrs and Confessors in his time, as good Souldiers of Jesus Christ, That they were not retarded from the battel by fear of torments, but were more provoked to the battel by those very torments, coming forth strong and stedfast, with ready devotion to that battel which had the great∣est conflict.u Nor did flatteries deceive, nor threats terrifie, nor pains and torments overcome the incorrupt firmness of their faith, (which wrought by love, as true faith doth, Gal. 5.6.) Nor was any earthly punishment more able to cast them down, than Divine protection was to raise them up.w They endured the most grievous Inquisition to the consummation of their glory; nor did they yield unto punishments, but punish∣ments rather yielded unto them: And a little af∣ter, The tormented stood stronger than their tor∣mentors; their beaten and torn members over∣came those instruments of cruelty wherewith they were beaten and torn. Cruel stripes, of long con∣tinuance, and often renewed, could not overcome their impregnable faith; no, not though their ve∣ry

bowels were digged out, and not so much the members, as the wounds of the servants of God were tormented. In another place having writ∣ten to some Martyrs, they return him an answer, wherein, among other things they tell him,x Now we are not only not afraid of the enemies of the Truth, but we provoke them; and in this ve∣ry thing, that we yield not to the enemies of God, we overcame them. And a little before they tell him, That it was the Trumpet of the Gospel which animated them to this combat. And among other places, these are two there mentioned which gave them great encouragement, He that loveth Father or Mother more than me, is not worthy of me, Mat. 10.37. and that fore-cited, Rom. 8.35, &c. Who shall separate us from the love of Christ? &c. It was their love to Christ which made them invincible in all their sufferings for Christ; and this was an evidence of the truth and rightness of it, that it was stedfast and invincible. I might give you innumerable instances of this: as many Martyrs so many instances: I shall content my self with naming two or three. Ig∣natius, whose heart was enflamed with love to Christ, (as I hinted before) kept this fire in, a∣midst the waters and floods of Persecution which he met with. Hear what he sayes whiles he was a Prisoner, a little before his suffering;y Now I begin to be a Disciple I care for neither things visible nor invisible, so that I may but obtain Je∣sus

Christ. Let fire, cross, concourse of wild Beasts, the cutting, separating and breaking of my bones, the dissipation of my members, the destruction of my whole body, and the torments of the Devil; let all come upon me, only that I may obtain Jesus Christ. Polycarpus being ur∣ged by the Proconsul to blaspheme Christ, with promise of his liberty, returned this ex∣cellent answer, Four score and six years have I served Christ, neither hath he ever offended me in any thing; and how can I then revile my King that hath thus kept me? Being threatned with wild Beasts unless he would repent, he an∣swered, Bring them forth, for I have determined with my self not to repent, and turn from the better to the worse. When Chrysostome had received a threatning message from Eudoxia the Empress, he returned this answer, Go tell her, Nil nisi pec∣catum timeo, I fear nothing but sin. If the Queen will, let her banish me: The Earth is the Lords, and the fulness thereof. If she will, let her saw me asunder: Isaiah suffered the same; if she will, let her cast me into the Sea, I will remember Jonah; if she will, let her cast me into a burning fiery Fur∣nace, or among wild Beasts: the three young men, and Daniel were so dealt with; if she will, let her stone me, or cut off my head, I have Stephen and the Baptist my blessed companions; if she will, let her take away all my substance: Naked came I out of my Mothers Womb, and naked shall I re∣turn thither again. Thus he. I shall add but the example of Moses, who is an instance of this stedfast love in both parts of it, as you find, Heb. 11.24, 25, 26, 27. When he was come to years, he

refused to be called the Son of Pharaohs Daugh∣ter; the pleasures of sin, and the treasures of Aegypt. Here was inviolable love. He chose af∣fliction with the People of God; esteemed the re∣proach of Christ above the Worlds wealth; feared not the wrath of the King. Here was invincible love. This is to love Christ aright; and if you would love him as you ought, you must learn thus to love him; To love him (as thatz Fa∣ther directs) sweetly, lest being enticed; wisely, lest being deceived; and strongly, lest being oppres∣sed you be turned aside from your love of the Lord.a Let your love therefore (as he goes on) be strong and stedfast; neither giving way to terrors, nor sinking under labours.b Not to be drawn away with flatteries, nor seduced with fallacies, nor broken and overcome with injuries: this is to love him with all the heart, with all the mind, and with all the strength. Thus love the Lord Jesus sincerely and stedfastly, which is all the directi∣on I shall give you for the quality of your love. I now proceed to another Direction.

Notes

• The se∣cond Branch of the first Direction, That it be stedfast & constant.
• So it is in the Margin of your Bibles: With incorruption.
• (*)

  Roberts Eviden∣ces. p. 21. Two Cha∣racters of constant love. The first is, That it be Invio∣lable.
• f

  1 Joh. 2.16. Ambitiosus honos, & opes, & foe∣da volup∣tas; Haec tria pro Trino Numine Mundus habet.
• g

  Quia ni∣hil ad mor∣tuum perti∣neat. Calv. in loc.
• h

  Opibus non duci∣tur, aut quaestu Ec∣clesia, ut a Christi a∣more disce∣dat, cum omnia sua propter Christum parata sit relinquere. Merc. in loc.
• i

  Jac••so•• in loc.
• k

  Contemp∣tus est Ro∣manus fu∣ror & fa∣vo••. Melch. Adam. in vita Lu∣theri. p. 114.
• l

  Hem•• Germana haec Bestia non curat Aurum. ibid. p. 158.
• m

  Cra∣shaw's gracious life of Gal. Ca∣rao. p. 211.
• The se∣cond is, That it is Invincible.
• Gen. 49.24.
• n

  Anis∣worth, Jackson, Robo••ham, in loc.
• o

  Persecu∣tiones pos∣sumus ••c∣cipere, & adversat∣orum terro∣rem, & minas; ne hae quidem amorem Ecclesiae in Christum extiguere possint; minùs bland t••ae, illecebrae. Merc. in loc.
• p

  Grot. Vorst Calv. Bez. Eras. Pareus. Pisc.
• q

  Ambros. Ansel. Theoph.
• r

  Nec inep∣ta, nec im∣pia est sen∣tentia. Pet. Mart. in loc.
• s

  Qui non est paratus omnia pa∣ti, & ad voluntatē stare dilec∣ti, non est dignus a∣mato•• ap∣pellari. O∣po••tet a∣mantem omnia du∣ra, & a∣mara prop∣ter dilectū lib n••èr amplecti, nec ob con∣traria ac∣cid••ntia ab eo deflecti. A Kempis de Imit. Christi. lib. 3. cap. 5. p. 152.
• t

  Nec re∣tardali estis ab a••i∣tormento∣rum metu∣sed ipsis tormentis magis estis ad aciem provocati, sortes & stabiles ad maximi certaminis praelium prompta devotione prodistis. Cypr. Epist. 9.
• u

  Ita ani∣mati, ut incorrup∣tam fidei firmit••tem non blan∣ditiae de∣cipiant, non minae terreant, non crucia∣tus ac tor∣menta de∣vincant. Nec plus ad dejiciendum potest terrena poena, quam ad erigendum tutela divi∣ua.
• w

  Tolerâstis us{que} ad consummationem gloriae durissimam quaestio∣nem, nec cessistis suppliciis, sed vobis potiùs supplicia cesserunt. Idem ibid. Steterunt torti torquentibus fortiores; & pulsantes ac laniantes ungulas pulsata ac laniata membra vicerunt. Inexpugnabilem fidem superare non potuit diu saeviens plaga repetita, quamvis rupta compage vis••crum torquerentur in servis Dei jam non membra, sed vulnera. Idem ibid.
• x

  Hostes veritatis non tan∣tum non perho••re∣scimus, sed provo∣camus; & inimi∣cos Dei jam hoc ipso, quòd non c••ssi∣mus, vici∣mus. Epist. 26. inter Cypr. Epist.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. Epist. ad Roman. Edit. Usser. (mihi) p. 86.
• Clarks Lives. 4. Vol. 1. p. 7. 8.
• Idem. p. 145.
• z

  Disce, O Christiane, quemad∣modum di∣ligas Chri∣stum, disce amare dul∣citèr, ne illecti; prudentèr, ne decepti; fortitèr, ne oppressi ab amore Do∣mini aver∣tamus. Bern. in Cant. Ser. 20 p. 148.
• a

  Sit fortis, & constans amor tuus, nec cedens terroribus, nec suc∣cumbens laboribus. ibid.
• b

  Non abduci blanditiis, nec seduci fallaciis, nec injuriis frangi; 〈◊〉〈◊〉 corde, toto animo, tota virtu••e delige••e est. ibid.