CHAP. I. Of the sence of the words, and their usefulnesse unto all Christ-obey­ing Christians.

WHere affection is the spring of action, and operation, love is perfect to perpetui­tie. Christ act's as he is, he's with out end, so is his love. Things of Heaven are all lasting, everla­sting: [Page 2]you may guesse at their be­ginnings, but never at their en­dings.

The word in the originall [...]. properly signifies, to love some­thing by adhering to it with the mind and heart: Suidas, seu aliquem amo­re complector & cum ali­quo amiciti­am colo: as 1 Joh. 2 10. Mat. 6.24. cha. 22.37. Mark. 10.21. [...]. so to be con­tent and satisfied with it, as that a man desires nothing else Me aut a­mabis, aut quo conten­tus sum dili­ges. Cic. Others say 'tis more then [...] as com [...]oun­ded of [...] valdè, & [...], ac­quiesco: quae enim diligimus in iis acquiescimus. Alsied- in Lexic. signisicat contentum esse acquiescere, Casaub. in Mar. 10.21. [...] apud LXX. Interpretes, non semper pro diligere, sed & pro amicis blandisque verbis compellare, & laudare, sumi­tur, ut Cant. 1.14.2. Paral. 18.2.. 'Tis hearty love, Christ is said* to love the young man: viz. hee spake friendly to him, and dealt gent­ly with him, as the word there imports. Blessed Messiah the Saints Saviour, at his last depar­ture from them; adhered to them with all his might, soule, mind, and strength: and was so fully sa­tisfied with them, tooke such great content in them, as that he desir'd no other portion besides them. And thus speaking sweet­ly [Page 3]and kindly to them, call's them his owne Peculiaritèr destinatus, Thess. 1. v. 5. peculiaris, ab [...], cujus est certa quaedam, & minime cum caeteris communis idea, Cajet. 1 Cor: 11.6. vide Bezam in loc. The Lord Christ is call'd [...], God's owne Sonne, quod sit filius Dei per aeternam generatio­nem., as being his peculi­ar portion.

His owne, every word of Christ hath its weight, every word drop's sweetnesse as the hony combe. Christians you see your blessed lot, you are Christ's owne, and Christ is your owne. This comfortable kind of speak­ing to Christians is very usefull in Scripture; as Jesus Christ is the faithfull's owne, so the faith­full are Jesus Christ's own, Rom. 14.4. God is termed [...] the beleeving Christians owne ma­ster, he shall be holden up by his owne Master; for God is able to make him stand.

Christians! have you had ex­perience of the powerfull wor­kings of Gods love towards you, and on your Spirits? and doe you feare a finall falling, a parti­all, or totall declining from Je­sus Christ, and his sweetest wayes of soule-ravishing contentments? [Page 4]Remember God's your owne, he both can, and will make you stand. Those that trust in the Lord, shall be as Mount Sion, that shall never be removed.

In generall consider, Christ hath and may claime title to all by a right of dominion, and so all then are Christs owne, as he's Lord of all creatures. But Christs flock are his owne thus.

1. By right of donation, God hath given some to Christ, and what's more a mans owne, then that which is given him? The great God gives great gifts like himselfe: millions of soules had Christ given him, 1 Tim. 2.6.

2. By right of purchase and Redemption, Jesus Christ hath bought some, 1 Cor. 6.20. given precious, Fortasis epi­thetum, (pre­tiosa) non­nullum habet respectum ad pretium san­guinis Chri­sti, & merito­rium ejus- Lorinus, in lo­cum bloud for some pre­cious soules, 1 Pet. 1.19. [...], he gave himselfe for us: not onely [...] a ransome, but also [...], a counter-ran­some for all our sinnes. Oh thou [Page 5]man of God, ponder these things well in thine owne minde. Christ gave his owne selfe for thy selfe, and art not thou then his owne? canst thou then have the heart to act such a part of unkindnesse a­gainst him as to serve thy selfe? God forbid.

3. By right of conquest, hee hath conquerd some with kind­nesse, and overcome some with unexpressible love, he hath sub­dued them to himselfe, and their sinnes with Satan downe to the dust, and therefore they may well be his, and shall not he have the greatest share in them? May not Christ say to a subjected soule, as Paul to Philemon: thou owest mee even thine owne selfe? Me think's the soule should thus reply, yea Lord, and take me and all mine, for thine owne use, my soule, Spi­rit, strength, what I am, or may be, for it's thine owne.

4. By right of stipulation, Ezek. 16.8. or Covenant-making, I entred into [Page 6]a Covenant with thee and thou be­camest mine: [...] I entred into a contract, or bargain with thee, and shall not the Lord have his bargaine?

5. By right of a gracious com­munication, some are sweetly sanctified to the use of Christ, to the service of Christ and no other. The Lord hath set apart him that's godly for himselfe. Some are vessells of honour, fitted for their Masters use, Jo. 17.19.22. Ps. 4.3.

6. A Beleever is Christs owne, by a right of Regeneration, as he's begotten againe, in and after Christ's owne Image. God the Father, through Christ by his Spirit, hath begotten them againe into Christ's owne likenesse. The first Adam begat a sonne in his own likenesse, after his owne Image Gen. 5.3. [...] vel ut ali­qui volunt, [...]. genuit secundum fi­guram suam., the second Adam did so too. And being begotten againe in his like­nesse, as children truly like their owne heavenly Father: they are truly and properly call'd his own children. [Page 7]End signifies diversly Deni (que) Eras­mus tandem Beza, ad finem us (que) i. e. indesinen­tur Piscator. Omni tempo­re hoc est semper perpe­tuò.. First the continuation of a thing, Psal. 102.17, 18. He shall regard the prayer of the destitute, and not de­spise it, this shall be written for the Generations to come, i. e. inperpe­tuum for ever. Isal. 9.7. The Lord shall endure for ever. * Assiduè Drusius, this sence from the place, Nazian. perpetuò vulg. lat. in finem.

Where the Chaldie hath it in sae­culum, the Septuagint, [...], Christ loves his owne with an e­verlasting love.

Christians! doe yee sometimes doubt, through misapprehensi­ons and mistakes? 'tis without cause given on Jesus his part. Se­condly, end's put sometimes for extremitie, as misery sorrow, and suffering, is the end of sinning; death is the end of life, sorrow, misery, and death, is mans extre­mity. Messiah loves his owne, in all their extremities.

3. Sometimes it signifies per­fection The Graecians significantly call end and perfection by one and the same terme, [...] significat tam per­ficio, quam finem facio, fineo, obeo, or consummo, benevertit ergo Poeta, Phyllirides pucrum, citharâ perfecit Achillem. also as growth is the end [Page 8]of youth, i. e. the perfection of youth.

Glory is the end of grace, viz. the perfection of grace, for grace is initiall glory, glory begun: a christian, that is sanctified, seaso­ned, and set apart to the Lords use, begin's to live the life of glory even here in the Kingdome of grace. Grace is glory incho­ate, Glory is grace consummate.

4. Sometimes the scope, or fi­nall cause Scopus, seu, causa finalis, Rom. 10.4. 1 Tim. 1.5. significat eti­am exitus seu eventus. Phil. 3.19. James 5.11. of things: Christ is called [...], the end of the Law, for righteousnesse to eve­ry man that beleeveth, viz. that per­fection of holinesse, and that ex­quisite righteousnesse, with grea­test fulnes, which the most holy God, and his most holy Law aimed at: and which is more, he did com­pleatly answer, and fully satisfie the exactest mandates, and pre­cepts, of the same strictest Law for every beleeving soule. Christ loves his to the same end the Law aimes at, viz. to make them [Page 9]holy, and present them blamelesse, before his Father with exceeding great joy. Ah Lord! who is wise, and see'th not strength of love shed abroad by the Spirit in the hearts of thine?

In this text it's put for death onley, he loved them to the end, i. e. to the death, not that death could put an end to Christ's love, by which he adhered, and doth ad­here to his. Christ's love's immor­tall. Mors igitur non finit om­nia. Death only ends mortall things, Death was not a­ble to breake the bands of friend­ship, which were betwixt head and members, Christ and christi­ans, that could not destroy the power of union betwixt him and his, for how could death put an end to that which tooke away its sting from it? Christ's love to his subdu'd him to incounter with Death, Hell, and the grave, who is now triumphing over all prin­cipalities and Powers. The sence then may be such as this, that it put an end to his terrene, and [Page 10]mortall life, and conversation, amongst them here Mors voca­tur [...] non quòd omnia in morte, & cum morte, siniantur, quia etiam de Christi mor­te, haec ap­pellatio usur­patur, sed quia terrenae & mortali huic vitae, ac mundanae conversationi finem impo­nit. Gerh. in locum com­in Joh. 13.1., and so hee loved them to the end of that course he steered with them here in the body. For 'twas come to this, that bodily presence must now for a time be suspended, cor­porall fellowship certainly end­ed, though very sad newes to the hearts of his followers, Disci­ples, yet all in love. Now he and his must be taken asunder for a time, that they may be joyn'd to­gether againe, when time shall be no more. Thus when Jesus knew the houre was come, that he should depart out of this world to the Father, loving his owne he loved them, did cleave to them, even unto the end. The note from the words then may be such as this. Christ loves christians with a lasting, yea, an everlasting love. Loving he loved and that to the end.

CHAP. II. Of the nature of Christs Love.
ALl motion is as the propension is, [Page 11]in the primum mobile, first moover.
God is good, that's his nature, and he does good, that's the fruit of his peerelesse goodnesse, some descrip­tions have their bounds, but can you limit limitlesse love?
Christ's love is such as himself is, full of all amiable glory: Christ's good­nes is not hid, we'le shew you first what it is, & then the degrees on't.

FIrst Christ's love unto belee­ving soules, is for kind, sincere, without mixture, a love without hatred, a liking without loath­ing. The sonnes of men love with a mixed kind of love, there love hath some ingredient of dis­like in it, which is soone disco­vered as occasion serves. But the Sonne of God doth not so, is not so easily incensed against those he loves. Men hate the per­sons of men, men when they are offended with the failings of o­thers, doe forthwith, if they can, avenge themselves: upon the per­sons of those by whom they are [Page 12]injured. But Christ takes venge­ance onely on sinne, thou wast a a God that forgavest them, saith the Prophet, though thou took'st venge­ance on their inventions, Ps. 99.8. Christ seeth himselfe in christi­ans whom sinne cannot destroy, he loves them for his owne sake, hee accepts what's his, forgives what's theirs Accipit su­um, remittit tuum..

Christ loves them because him­selfe is in them, and cannot loath them, for as hee cannot deny himselfe, so neither can he dis­like himselfe.

2. It is not self-ish, he loves not for rewards, if hee did, where should he have them? other lo­vers aime at themselves so much in loving others, as that oft-times they loose themselves in selfe­love, every man had rather be bet­ter to himselfe then to another Omnes sibi melius esse malle quam alteri. Teren.. But Christ may truly say to his friends, 2 Cor. 12.14. as Paul did to the Corin­thians. I seeke not yours but you; he's better to others then to himselfe, [Page 13]suffer'd for many, but brought not suffering on any. Christ seeks not himselfe; but thy selfe. Oh soule! hath hee any dowry with thee, when hee makes thee his spouse? thou hast nothing of thine owne to give him but thy sinne: thou art nothing of thy selfe for him, but a heape of earth, sense­lesse, a meere rudis indigestaque moles, what is there in thee that so great a Majestie should set his love upon thee? Or if there were something in thee for Christ, as there is not, is he a gainer by it? can he receive that hee doth not possesse already Talis est dilectio Dei erga nos, quatenus ni­hil boni à no­bis ipsi pro­priè accrescit. Amesius de consc. & ejus cas. l. 4. c. 10. 2 Cor. 4.15.? Nay are not we receivers and he a giver?

Consider his love, he is what hee is for your sakes, you sonnes of love and chosen friends, all things are for your sakes, that the abun­dant grace might, through the thanks-giving of many, redound to the glory of God. Speaking in the antecedent verse of Christs resur­rection, he died and was buried for [Page 14]you, and is risen againe for your sakes. Loe, see an infallible cha­racter of a non-selfe lover! hee sanctified himselfe, Joh. 17.19. set apart him­selfe for you, herein is the praise of his grace; that when hee was rich he became poore for your sakes: 2 Cor. 8.9. that you through his poverty might be made rich. And you know it saith Paul, God hath made you to know it; that this was his free Grace: that he sought not yours, but you.

Thirdly, it is chaste, undefiled, whence those Epithites, Love, Dove, undefiled sister, Cant. 5.2. to take away the suspition of un­chaste love Ut tollere­tur suspicio foedi amoris. Hirom. ad­ver. Iovinian, lib. 1. Tam à me pudica est, quam mea si soror sit, Plau­tus.: for this name sister implies a detestation of all fleshly impurity. Ignatius that holy Martyr call'd Christ by this name, my love, saith he, was cru­cifi'd: carnall eares, eyes, and hearts, take in carnall conceits of Christs love, sport themselves with the Letter: but the series of the letter is nothing serious, as [Page 15] Bernard notes Nihil enim serium habet literae series. Ber. sup. Cant. serm. 6.. And therefore let the spirituall Spouse of Christ, conceive spiritually of such heavenly and sweet expressi­ons of love ut spiritualis audi spiritua­litèr amatoria verba cantai, Orig. in Cant. hom. 2. Non virum & foe­minam, sed verbum & a­nimam senti­as. Ber. ibid.: view not so much the outside of the phrase as the inside of the sence. He loves you christians with a pure, perfect and undefiled love. Breake the bone of the letter and thou shalt find the marrow of the sence frange os li­terae, & in­venies me­dullam intel­ligentiae. Pe­trus Bles. Ser. 3. 'Tis the property of beasts to live on chaffe, of men to live on corne, Fumento­rum est paleis hominum fru­mentis vesci. Greg. proeam. in Cant. goe forth therefore from the sence of the flesh to the under­standing of the mind Egredimini desensu car­nis, ad intel­ctum men­tis. Ber in Epi­pha. ser. 2..

Fourthly, It is full, in him all fulnesse dwells Omne imper­fectum redigitur ad perfectum, si nos ad Christum, à quo om­nis perfectio descendit. Savanat. Expos. 4. orat. Domini., Col. 1.19. it hath height, and depth, length and breadth, in it: of his fulnesse we receive grace for grace, Joh. 1.16. Christ had not grace by measure, in this he was anointed above his fellowes: who had grace only by measure. There is not onely in Christ [...] a sufficiency, but also [...] a [Page 16]redundancie of grace, as the Phi­losopher distinguisheth, for this the Apostle affirmeth, he hath a sufficiency and Fulnesse of grace, 2 Cor. 9.8. [...] in every necessity, [...] at every time, [...] of every grace. fulnesse is for emptinesse, and 'tis the joy and glory of Chri­stians, my friends, that their ful­nesse is in their head.

That 'tis where 'tis safe, and from whence it flowes fully and sweetly into their soules. Christ is the well, thou beleeving soule let downe thy bucket, and drinke and live. Christ loues out of the abundance of goodnesse, because hee expects no profit out of us: for wee are unprofitable servants: but our love to him is out of the want of goodnesse, because wee stand in need of God Sed ejus a­mor ex abun­dantia bonita­tis, quia nul­lum è nobis commodum expectat; nos enim servi sumus inutiles Deo, Luk. 17.10. nostra autem erga eum est ex indigentia, quia Deo in­digemus. Amesius in medul. l. 2. cap. 7.. Christ hath in him the fulnesse of a foun­taine, give he ne're so much out [Page 17]to us: he hath ne'r the lesse in himselfe hee is an inexhaustible well-spring of life, he is not on­ly full in himselfe, and for him­selfe: but also communicatively unto others.

Fifthly, Christ's love is free Non habet quo intret gratia, ubi meritum oc­cupavit. Bern. in cant. serm. 67., acts freely in dispensation to eve­ry spirituall soule, I will love them freely, Hos. 14.4.2. Cor. 5.4. men oft-times doe not the good they might, when they have op­portunity; but Christ seeks for an opportunity, waites for it, goes about doing good. You have some lovers that will love; but then there is this defect in their love, it is onely extorted from them, by kindnesses and curtesies done to them, and received by them, from them whom they affect: but can you force love from Christ Omnia quae de Christo le­geris non ne­cessitate, sed sponte facta reperies Orig. in gen. hom. 8. Matth. 10.8.? if you could you need not: for he love's freely, he's free enough, freely you have received. Christ's bowells yerne fully, all his gifts are given freely, come from him [Page 18]freely. Rom. 8.32. Rom. 3.24. Justification comes free­ly, Sanctification, Glorificati­on freely, The Lord did not set his love upon you, nor choose you be­cause you were more in number then any people: for ye were the fewest of all people; but because he loved you, Deut 7.7, 8. he did it not from any motive arising from you; for there was nothing in you to draw and kindle his love: but he did it because he did it Amat quia amat Bern.. He chooseth none worthy of himselfe, but by choosing them makes them wor­thy Nullū eligit dignum, sed eligendo effi­cit dignum. Aug. cont. Iu­li, Pelag. l. 5. c. 3.. These things demonstrate freenes of grace to be in Christ, & to flow from him into beleevers.

First, in that when hee sets his love upon a soule, hee finds no­thing in that soule worthy of love: he findes much matter of loathing; but nothing that's mat­ter of love, as an object fit and su­table for Divine love to fasten up­on. When a poore sinner lieth buried in pollutions, and fleshly defilements, and hath no cause in [Page 19]him moving Christ to love, hee makes lovely, and then loves, though he findes that soule loath­some, Ezek. 16. from the third to the eight.

Christ himselfe became un­comely, Isa. 53.2. that hee might the bet­ter cover their uncomely parts with his comelinesse, he was with­out forms and comelinesse, and when men saw him, there was no beauty that they should desire him: this he was for your sakes. Christ doth as wee our selves doe, upon those members that we thinke to be lesse honourable; 1 Cor. 12.23. even on them we bestow more abundant honour, and on our uncomely parts, more abundant come­linesse. Christ bestoweth on the more uncomely sinner, receiving him, the more abundant come­linesse: so that the greatest sin­ners, make the most gracious Saints. Paul was once, one of the chiefe of sinners, the worst of men: but after the Lord Christ in mer­cy look'd on him: and wrought [Page 20]kindly upon his Spirit, he became then one of the best of men; in labours more abundant for Christ then all others. Oft-times it falls out, that such as are most rejected of men, are most respected of God. A lame Mephibosheth, a halting creeple, a blind Pharisee, a leprous Samaritan, Luk. 12 16. an ulcerous Lazarus, a woman with a bloudy issue, Mark. 5.34. Persons uncleane, and contemptible, ob­jects of disdaine in the eyes of men Non desor­mitate corpo­ris animus foedatur: sed pulchritudi­ne animi corpus orna­tur. Senec., he hath chosen also persons of meane employments, as Amos a heards-man, Gideon a thrasher, Abel a shepheard, Noah a husbandman, Joseph a Carpenter, Peter and An­drew fishers; James and John fishers, mending their nets were called, and a Jaylor with many others of this world's poore, who were rich in Faith, when chosen. Mary a harlot, Rachel a harlot, Paul a blasphemer: some of all sorts of sinners have been and shall bee saved through the riches of his grace: yet God for­bid [Page 21]you should sinne that Grace may abound: doe not so sinne against Christ; for if yee are Christ's, yee dare not.

Secondly, in that he comes up­on a lovelesse sinner, and sinfull soule, unseene, unsought, and not desired.

1. Unseen, a man by nature is borne spiritually blind, hee see's not his owne wants, nor Christ's worth: the sinfulnesse of sinne, nor the goodnesse and sweetnesse of a Saviour: he see's not his owne misery, perceives not the nature of the Lords mercy, he considers not his spirituall penu­ry. Christ comes upon the spi­rits of men invisibly, unseen, which shewes 'tis from free love: and that no provision can be made in any soule for the Lord Christ; but what hee brings along with him.

Secondly, unsought, I am found of them that sought me not; I said behold me, behold me, to a people that [Page 22]was not called by my name, I saiah 65.1. viz. the heathen Gentiles, that could not seek, nor grope for, and after Jesus Christ: a people that had not so much as a good name, to commend them (if it were possible) to Christ, much lesse good natures. What then moved this blessed lover to set his love upon them? was it any thing they had for Christ, or to bring unto Christ? surely no. What then? 'twas the freenesse of Christ's will to doe good, that moved him to love freely. I will have mercy on whom I will have mer­cy, that's his determination. He's unsought, not sought of them: but they are sought of him. He's the seeker before conversion, (if there be any) which must needs be, if there be any reconcilement betwixt God and the soule. Luke 9.10. I am come to seek and to save that which is lost. Christ seekes us before we doe or can seek him, we are lost till then. Christ elects us also, be­fore [Page 23]we can elect him: Joh. 15.6. you have not chosen mee saith Christ, but I have chosen you: you see then Christ's love is free, and acts freely to­wards such as he will save.

Thirdly, Christ workes on the soules of men when not desired, naturall men doe not know him, are not acquainted with him, Iob. 21.14. his outgoings and incommings be­fore them, Scientia non habet inimi­cum praeter ignorantem. Tolerabilior est paena vive­re non posse, quam nescite. Senec. they are enemies to the knowledge of a crucified Christ, and it is certaine there can be no desire of unknowne ob­jects: When we shall see him, there is no beauty that we should desire him, Isaiah 53.2. The Prophet pre­dicts what carnall and naturall men would thinke, and conceive of Christ in their naturall condi­tions. If men see no beauty in Christ, no lovelinesse and sweet­nesse in him, it is impossible they should desire him: for 'tis the ex­cellencie, luster, and beauty of an object, that strengthneth de­sires towards it, and fixeth the eye [Page 24]of the intellect, the understanding upon it. Christ loves when not desired, and therefore loves freely.

Fourthly, it's free for that it acts against repulses Christ some­times workes his workes on crosse and perverse na­tures: some Christians have as crosse spirits by na­ture, as can be in nature found: yet he chooseth them when better, and sweeter na­tures are re­fus'd. Ah Lord! what a great mystery of godlinesse is this?, love can­not be acquired by doing inju­ries, deserved by repulses: and therefore free, Isaiah 65.23. I stretched out my hands all the day, to a rebellious people: a people that pro­voketh me to anger continually to my face. Was this the way to be belo­ved of God? much lesse to pro­cure love: was it not the direct way to be ruined, stripped of God, Christ and all goodnesse Maium est agere quod prohibetur, sed agere quia prohibetur pessimum. Joh. 21.14.? and yet you see he stretcheth out his arme, he not onely put's it forth; but also stretcheth it forth, as if he should straine himselfe, to embrace those that will come out of darknesse, into marvel­lous light and liberty. Is not this grace free? what so free as this? Naturall men before Christ's Spirit comes into their hearts, in powerfull workings; [Page 25]they cry out: Lord depart from us, we will none of thy wayes: and did not the Lord in love, draw nigh to them, where were they? what would their end be? Christ's love is free.

Sixtly, it's attractive, it's a draw­ing love, I have drawne thee with loving kindnesse, Jer. 31.3. Some lovers love dearely: but cannot draw their objects nigh to them: they love but are not loved a­gaine: their love is fruitlesse: But Christ's love begets love, love like it selfe. Draw me saith the Spouse, and I will runne after thee. Christ could draw teares from Peters eyes, with one looke of love, and he wept bitterly Petrus, tunc flevit quando in cum Chri­stus respexit. Bern. de mod. benè viv. ser. 10. Petrus flevit & tacuit, quia quod defleri solet, non so­let excusari, & quod defendi non potest. ablui potest. Ambr. 10.3. ser. 46. Greg. Homil. 30. in Evang. saith the Text. Christ's love is magnes amoris the Loadstone of love. it drawes Iron hearts to it, and makes them melt before the Sun of Righteousnesse: when it shines upon them sweetly.

Christ's love is a heart ravi­shing love, he can snatch a Paul [Page 26]into the third heavens, and fill him with joy, peace and glory invisibly: he can so wrap him up in the thoughts of his love, and fruits of his goodnesse, as that the man is lost in God, is in an ex­tasie, cannot tell you what hee ha's seen, felt, or heard. Graci­ous spirits! you can say Amen to the truth of these things. Ha's not his love served you as zeale did David? ha's't not eaten you up? 'twill first, or last serve you so, yee favourites of Heaven. Christ's effectuall love is not laid out in vaine: for loving to the end, hee holds his object close to himself, till he hath it where it cannot get from him: even in his owne man­sion and dwelling place. Christ drawes with bands of love, Hosea 11.3. Christians, if words will not fasten you to your Saviour, deeds must, he hath bands for you: and if hee get you in bands, he'l hold you fast.

Seventhly, it's coercive, both [Page 27]within himselfe, and also in all his members. What made him to veile his glory, become flesh, and save his people, but love Nihil enim est quod non toleret, qui perfectè dili­git.? he loved me, and what followes? he gave himselfe for me: when once you have his love, you have his heart, whatsoever he is and hath: heare the Father speake to deje­cted soules. Iohn 3.16. God so loved the world, that hee gave his onely begotten Son, that whosoever Quod omni­bus promitti­tur, singulis promittitur. beleeveth in him should not perish, but have everlasting life. So lov'd, viz. so infinitely, so transcendently, so incompre­hensibly, there's a sic without a sicut, marke that wisely and well.

Doth thy unsutablenesse to Christ, and unworthinesse of Christ afflict thee? Remember his love will cause him to stoope to thee, and make thee worthy in himselfe. And that very appre­hension, if cordiall and reall, if hearty and sincere: even that I say is a fruit of Christ's love, shed abroad in thy heart already, this [Page 28]abasing of thy selfe is a lifting up of Christ in thine own soule, who hath already made thy heart his home. What force is that which moved him, who of himselfe is so violent in all victory, to be so van­quished with all violence Quae est ista quaeso vis, tam violentia ad victoriam, tam victam ad violentiam? Bern. super Cant. ser. 64. Nulla vis ma­jor pietate verá est. Triumphat de Deo amor. Id. Ibid.? Amor est, nothing but the force of love: Nazianzen calls love a sweet ty­rant Dulcis, tyrannus. Nazianzen, orat. 28. in Maxim..

In his members, what gives life and motion to all the parts of his body mysticall but love? all acti­on of theirs are the product of his affection to them: the more Christ's love ha's its perfect worke on a beleeving soule, the more lively and lovely are the reachings out of that soule to­wards Christ: the blessed light of the Lords favourable countenāce, shining out unto a Spirituall soule, makes labours many, after Messiah's presence, love's coer­cive.

Eightly, 'tis immutable, can­not change, varie, or alter, nei­ther [Page 29]length of time, distance of place, nor strength of deformity, can worke an alteration in his love. The love of man is very va­riable, we love by fits, and so doth every foole, he loves in his mood, while the pang lasteth: But as the torrent is up and downe, so it is with many lovers, they are either as high as the skies, or else as low as hell: either those they love are the best with them, or the worst living, because they are unsteady, constant in nothing, but in incon­stancy. But the love of Christ is alwayes the same, the injuries we doe to Christ, although they have their fruit in discomfort, and oc­casion the hiding of his face, with the suspension of the manifesta­tions of his love for a season, which indeed is a hell on earth to a sanctified soule Substractio gratlae est maxima poe­na. Alst. in sent: l. 2. tract. 30. q. 2.. Yet these in­juries, even these I say, doe not al­ter, or lessen his love to his Nube solet pulsa candidus esse dies. Ovid. Afflictio dat intellectum, quos Deus diligit castigat. Deus optimum quem (que) aut mala valetudi­ne, aut luctu afficit. Seneca. Unde datum est vulnus, contigit in­de salus.: for [Page 30]God can visit transgressions with arod, and iniquities with stripes; neverthelesse his loving-kindnesse shall continue with his, [...], Nocumenta, Documenta. Schola cruis, Schola lucis. Detrimenta corpotum, in­crementa vir­tutum. Greg. Iam. 1.17. and hee will not suffer his faithfulnesse to faile towards them, Psal. 99.32, 23. Christ can scourge his friends for and from their sinnes, as well as for the exercise of their graces: and yet love them dearly, constantly, and ardently. In him is no variablenesse, nor shadow of turning. Not so much as a sha­dow, colour of alteration, or mu­tation; [...], he will in no wise cast you out, Joh. 6.37. and he that escapes the Lords affliction, may suspect his owne adoption Qui excipi­turd munero flagellatorum, excipitur à numero filio­rum.. Trees are rooted the more firme­ly by shaking Deus uni­cum habet fi­lium sine pec­cato, nullum sine flagello.. The Persian Kings shunned familiarity with their Subjects, and were seldome seene, that they might be the more ho­noured Persona Re­gis sub specie Majestatis occulitur. Iust. l. 1.: so Christ serv's Christiās.

1. 'Tis not length of time that can worke, or occasion an al­teration in his love. It's everla­sting, [Page 31]I have loved thee with an ever­lasting love, Hos. 2.19. Jer. 31.3. Behold I will betroth thee unto me for ever. Wee may through tract and length of time, forget and be forgotten. As Joseph forgot his Brethren, and was forgotten of them. Length of time may either wholly weare out out affections, or else coole and lessen their heat, and strength, towards our familiars: But Christ's love tak's not cold, is not cooled towards his, 'tis alwayes firme, free, full, fervent, Heb. 13.5. Hee hath said, I will ne'r leave thee, nor forsake thee. The words are emphaticall; [...], there is a duplication of the subject of the Promise, I will not leave, I will not forsake, and a multiplication of Negatives Est negati­onis condu­plicatio, ut fit vehementior pollicitatio. Estius in lo­cum., there are five negatives in the promise, by which he intimates, he will not, yea he will not surely, he will not forsake his servants: he will never totally reject them, he will not utterly forsake them. [Page 32] I will not leave you comfortlesse, or as Orphanes, as children without parents [...] Non descrit, etiamsi dese rere videatur, non deserit etiamsi dese­rat. Austin. Nam non di­cessit Deus, quando re­cessit..

Secondly, no distance of place were it never so great, yea, al­though 'twere as great, as that which is betwixt the lowest earth, and highest heaven: yet cannot this part Christ and Christians, or impare the strength of his af­fections towards them, worke the least alteration in his love: yea even now, although his glorious Majesty possesseth the heavens, yet his heart is where 'twas, 'tis towards his Saints on earth. You blessed babes and friends of Christ! your head in the heavens prayes for you, pleads for you, takes notice of you, and all your sufferings: he's in Heaven enter'd before you, but 'tis to make way for you, fit a place for you, and pre­serve your roomes till you come, assure your selves he cannot for­get you, doe not you forget him.

Thirdly, nor can strength of [Page 33]deformity worke a change in his love, he can love Job on the dung­hill, with his filthy carcase, Jery­miah in the d'ungeon with his rot­ten ragges Anima quae nunc pannoso vestitu & ser­vili habitu, tegi putatur: in regno Coe­lorum Regi­na, & nobilis Regi astans reperitur. Ba­sil. l. de vera Virg., Lazarus whil'st beg­ging with his running sores: Jo­nah in the Whale's belly, though his head's bound up with weeds. Abel tumbling in his own bloud, Paul and Silas in the stocks, with contemptible chaines: as he is no respecter of persons, so neither is hee a respecter of conditi­ons: hee ne'r withholds his affe­ction, from his people in affli­ction.

CHAP. III. Of the degrees, or rather the immensities of of Christ's unsearchable love.

INfinitnesse ha's no demensities, by finite considerations.

Christ's love is of an infinite nature.

There's a measure in every thing sait's our Proverb: but Christ's [Page 34]love out-vies the worlds Pro­verb: 'tis without me asure, ha's no measure in it. It's nothing above Geometrie, that's an Art that may teach to measure the earth; but the Heavens are not so farre from the Earth, as the degrees of Christ's love are above all Arts and parts of men.

Can you measure him who ha's mea­sur'd the waters in the hollow of his hand, Isaiah 40.12. and meeted out Heaven with a span?

Christ's love's immense, knowing Christians can tell you so, and that no mortall can describe its mea­sure, we'l illustrate its greatnesse a little, as the earthlinesse of the instrument will permit, and leave the rest to be revealed in Heaven, to all heavenly minds.

THe degrees of love as well as the truth, strength, force, and ardencie thereof, are as the rela­tion is in which it acts, which may be shadowed out thus.

First, Christ loves more then [Page 35]friends, there may be a knitting of soules among friends, as in Jonathan and David: but did you ever heare of a knitting of na­tures? 1 Sam. 18.1. vide 2 Sam 1.26. friends of Christ! Christ hath knit your natures to his, you are one nature as well as one flesh, are you glad on't? can the two natures of two friends be u­nited in one person? Christ hath don't, this is the mystery of per­fect love. The Law commands, love thy neighbour as thy selfe, but extends no farther: but Christ hath done a great deale more, marke beleeving soule! Christ's love to thee, hath excell'd the love of friends. For Christ lov'd thee not onely as himselfe, as his Father commanded: but also more then himselfe, as his love con­strain'd. Hath hee not given his owne life to save thine? was not his soule wearie to the death, to refresh thine, under the powers of that death which is death in­deed? 'tis the second death I [Page 36]meane, to which the first is but a shadow. Hee was as a sheep led to the slaughter, to free his sheep from such shambles. I lay downe my life for my sheep, that's the heavenly voice, doe you heare it you sheep of Christ? Joh. 10.15. Can Paul crie up some that would, for his good, have pull'd out their right eyes, so well they lov'd him? oh sanctified soules! you have greater cause to crie up Christ? for hee would and did draw out both his eyes, yea his precious soule to doe you good, both now and in your latter end also, so well be lov'd you, and he is the same hee was, you blessed babes of Christ.

Secondly, Friends may per­adventure die for friends, and that's the greatest love that man can shew, Joh. 15.13. but Christ's love is more, he died for foes Non existen­tes immo & resistentes. Ber. sup. Cant. ser. 20. Rom. 5.8., Christ can bleed freely, to make a resisting rebell live sweetly, the life of God. Christ will crowne [Page 37]those with glory, that had a heart to crowne him with thornes Pudeat sub spinato Capi­te Membrum fieri delica­tum. Bern. in festo. omn. Sanct. ser. 5., if they'l receive him, he's kind to the unthankfull, that's his goodnesse, hee can blesse them that have curs'd him, love them that hate him, pray for them that persecute him, oh flesh and bloud! thou canst not doe these things.

This is the praise of Christ's love, if you say he died for his friends, we may answer as he did, for his friends indeed, as being heartily lov'd of Christ Pro jam amicis non­dum quidem amantibus, sed tamen tam amatis. Bern. in Psal. qui habitat.: though like un­kind friends, they loved him not againe. Or as Aquinas, not his friends as loving him any thing, onely his friends as lov'd by him alone Non amici quasi aman­tes tantum amici ut ama­ti. Thom. A­quin. in Jo­han. uti Bar­rad. to 4. l. 4. c. 15..

And, which is more, Christ in suffering was no murmurer in the least measure; he was led as a sheep to the slauohter, and open'd not his mouth, closed his blessed lips and was silent; Oh Lamb of God! thou art exceeding good, when wee suffer for friends, there is [Page 38]some heart-risings in us, some harsh and hard expressions fall from us: discontented words are utter'd by us, yea much more when wee suffer for our enemies. But Christ was free from this, did not charge his God with folly, what ever he brought on him.

Some grudge to doe him ser­vice, who never grudg'd to save them, would they once accept of his love. Sweet Christ's ill serv'd of some, who have been well serv'd of him, some thinke all too much they doe for Christ, who thought all too little that he could doe for them, would they come in; But they'l not come to him that they may have life, sad soules! I'le sigh for you, thus he re­fuseth his owne cure, who ac­quaints not the Physitian with his griefe Ipse sibi de­negat ceram, qui medico non publicat causam. Aug. Epist. 118, hee dies deservedly who refuseth Christ bringing life eternally Merito peritaegrotu [...] qui medicum non vocat, sed ultrò venien­entem respuit. Musculus. Prima pars sanitatis, est velle sanati. Seneca..

[Page 39]Secondly, Christ loves more then a Father, he loves children of Light more then Parents can doe theirs. David may wish hee had dyed for his Absolom; but the heart's deceitfull, and chiefly de­lusive in its affections. That love may seeme strong, which in great undertakings and workings may prove weake. Christ did not onely wish a death once, to pre­serve his from dying twice; but did also embrace it: will you heare his comfortable sayings, in two or three words? 'tis this, I lay downe my life, no man takes it from me, few words but full of worth. They came from his heart; had David died, he could but have kept one alive, and that not long: but Christ's dying hath kept mil­lions alive, who shall never die the second death. Christians! what say you to your heavenly Father? can you love as you are beloved? how can you forget his good­nesse? you cannot live, much lesse [Page 40]die without the comforts of his love, without him yee can doe nothing, Joh. 15.5. [...] seor­sim à me, severed from me Calv. Camer. &c..

Thirdly, Christ loves more than a husband, where's the hus­band that will marry with a black, deform'd, and adulterous wife? and when he hath got her, so love her as to lay downe his life for her Quis enim potest sic du­cere, ut mori­atur pro ea quam vult ducere? Si enim mori pro ea quam vult ducere voluerit, non e [...]it qui du­cat. Securus autem ille pro sponsa mortous est, quam resur­gens e [...]at du­cturus. Aug. in Psal. 122.? Christ hath done it, and thou knowest it, beleeving soule! if thou know'st what thou wert, when Christ betroth'd thee to him. Christ matcheth like Moses, Moses his spouse could not be more defective in nature and outward comelinesse, than was Christ's Spouse in grace, and in­ward comelinesse: and yet thou Spouse of Christ! consider, Mo­ses could not doe that for his Spouse which Christ hath done for thee, Moses married a certaine Ethiopian, but could not meta­morphise or change her colour Moses E [...]i­ [...]yss [...]u [...] quan­d [...]m duxit uxorem, sed ejus non potuit mutare colorem. Bern dom. 1. [...]ost. octa. Epiph ser. 2., [Page 41]she was as black, when made his wife, as ever she was before: But Christ makes of black white, findes foule, but makes faire In sola ani­ma pulchri­tudo, & turpitudo apparent, & ideo is solus vir pulcher est, qui est virtute preditus. Alexan. poedog. l. 2. c. 12., that's his method. Psal. 45.13. [...]. All the glory of the Kings Daughter is within, as the Sep­tuagint read the words, 'tas ever been Christ's lot to light of spi­ritually uncomely Spouses, sweet Lord! thou marriest meerely for love, when Christ seekes a soule he ne're askes the question, what is she, or what hath she, he'le have her if she'l have him, so great's his love. 'Tis not dowry or fea­ture he have it? all he aimes at is love for love Quam quae­ris alium, in­ter sponsus, necessitudi­nem, vel con­nexionem, praeter amari & amare. Bern. in Cant. ser. 31..

Fourthly, Christ loves man more than man loves himselfe, all men seeme to love themselves, but really they doe it not, thy soule's [Page 42]thy selfe, and that's neglected, whence are all those cares and paines about thy carcase? why lay'st thou so much out on dust? Is the bodies worth like the soule's Quid de te, tu ipse tàm malè meiu­isti, ut inter bona tua no­lis aliquod esse malum nisi tcipsum, Aug. in serm. de temp.? was not he found a foole that heaped up goods for ma­ny yeares, and plac'd felicity in them, and in one night, lost them soule and all? canst thou say thou lov'st thy selfe, and yet workest not towards Heaven for thy soule, thy better part? what shall the body be sed, warmely clad, sweetly accommodated, and shall onely the soule be brought to po­verty? Is this selfe-love to let self die for ever, for lack of loo­king too? wilt thou bury a li­ving soule in a dead body, who for many years hath given life to thy members, & at the close of dayes wilt thou lodge it in a hell of tor­ment Qui fecit te sine te, non salvabit te sine te. Aug. Quid miserius misero non miserante se­ipsum?? oh noble soule! thou art a spirit whose nature's to be a­ctive and act upward: but thy prison the body hath been thy ru­ine. [Page 43]Blessed God! what a bad case is such a soule in?

Others seem to seek out for their soules, seeme to shew some love to themselves, but doe no more then grope after true blisse. Some seeke to be, and doe well in their latter end: but 'tis but as the Sodo­mites grop'd for Lots doore in the darke. Reach after it they doe, but 'tis onely ignorantly, as some worship they know not what, so some seeke they know not what: others seeke they know not where, vitam beatam quaerunt in regione mortis. They seeke Hea­ven in Hell, Is est homo calamitatis fabula, insoe-Ncitatis tabu­la. the living among the dead, a living Christ in wayes of death. Is this to love thy selfe? The Lord bee good to such a soule.

Christ loves thee more then thou lovest thy selfe: for his care is more for thy soule then is thine owne. Thou canst let slip away precious opportunities, of soule refreshing rarities, and ne're ob­serve [Page 44]the emptinesse of all seene things: but Christ watcheth al­wayes, ne'r slumbreth, ne'r slee­peth, waites that hee may be gra­cious to thy gracelesse selfe. Oh sinner! what's the frame of thy heart when thou ponder'st these things? Did'st thou ever heare of such a friend that could over­love thy selfe in thee, seeke things for thy owne peace like to Christ? Is not this love of the highest degree? do's not this speake him an inlarging good, when thou art straitning thine owne bowells against, and towards thy selfe, in the things of thine owne welfare.

Fifthly, Christ loves more then a soule. For, first a soule may leave her bodie in the dust, but cannot raise't up againe: but Christ will raise his body though buried in bottomes of greatest depth. Se­condly, the soule quickens with a borrowed life, but Christ quickens with his own life. Christ [Page 45]loves his owne bodie, more then the soule can love her owne bo­dy. Two things shew the soule's strength of love to her owne bo­dy.

• 1. Feare of death.
• 2. Loathnesse to die.

For the first, men tremble to thinke of that separation which is then made betwixt soule and bo­dy, it's as he calls it, a terrible se­paration Horrendum divortium, Bern. sup. Cant. ser. 26., not onely of the dead from the living, but also of the dead from it selfe, a separation of the dead body from its owne soule, which is it selfe. Timore casto autem timeat, homo separa­tionem à Deo. Bern.

Secondly, loathnesse to dye, the soule shrink's at the bodies dissolution, and they each of them grieve to part with each other. Is there not in them, who shall live for ever, a loathnesse to die? which loathnesse, arising neither from a desire of possessing present plea­sures, nor from a feare of suffe­ring future torments in hell fire, must needs spring from this root, [Page 46]the love that is betwixt soule and body. Hylarion, when he was about to die, spake to his soule thus, Goe out my soule, goe out, what fearest thou? what doubtest thou Egredere, anima mea, Egredere: quid times? quid dubitas? Hierom. in vi­ta Hillarion.? dis­covering that his soule was loath to leave her earthly home, loath to goe to her heavenly Father, the onely Father of Spirits, oh the love it selfe of none, but of such an one who is love its selfe D. Wals. ser. lise & death of Christ. 1 Joh. 4.8. God is love.

Christ's and Christians union is greater then that of soule and bo­dy, thus. 1. The soule is truly and properly said to be in the body, but the body cannot truly and properly be said to be in the soule, for 'tis impossible Ultra posse non est esse.. But Christ is said to be in his, and they are said to be in him. 2. There is a grea­ter union between the one, then is between the other Caput & corpus unus est Christus. Aust., and therefore the greater love: for the more the unitie is, the more is the amity.

Sixthly, Christ loves man more then man loves God, though you [Page 47]take in the best of men within the limits of this conclusion. Abraham may give a Sonne, an onely sonne Sint & in hoc parenti triplicata supplicia, si­lius, charissi­mus, quem diligis Orig. in locum. Fulmen non minus terri­bile Abraha­mo, quam si jubetur cor sibi cruere, immo secum universo mundo in In­fernum prae­cipitare. Paraeus in Gen. 22., a sonne he lou'd to the Lord his God in love, through many straits, and yet not be so much in love with God, as he's in love with him: a man may give his owne life, selfe, and soule to Jesus Christ, and yet not love as he's belov'd. For first, love in this life is little, and can you think its acts are so great; Nothing acts be­yond the compasse of its owne a­bilities. Secondly, wee are the Lords debtors, our lives are his by right: but Christ is debtor to none, he paid many debts of many thousands, but ow'd not a mite to any Promittendo se fecit debi­torem. Aug.. 3. Christ's love to us is greater then ours to him, for 'tas a greater fruit, his love makes lovely: but ours addes no­thing to his beauty, wee may get by him, but what gaines he by us? can we augment his glory? that were to help the Sunne to shine, [Page 48]whose glory needs no increase. Deare friends! tell mee what thoughts have you of Christ's love, and what worke doth it make on your spirits? can you at last admire the height, depth, length, and breadth, of such a grace, in such a person as Christ is? you see, friends of Christ! all these lovers have done worthily, Prov. 31.29. and yet as Solomon saith of the vertuous woman, many daughters have done vertuously, but thou excellest them all: so may I say of Christ and much more, many lo­vers have done worthily, but thou excellest them all.

CHAP. IV. Of the Discoveries and manifestations of Christs love.

SOme things have a greater shew than substance; but the things of Christ are no such things.

Some men have got an Art to seeme [Page 49]what they are not, these doe like themselves, not like Christ: for Christ cannot doe so:

He's as good as he seemes, but cannot seeme the halfe of that he is, in himselfe, and unto his, while they live in this inferiour world.

Some want Bowells, or else shut up those they have in time of others need; but Christ abounds with Bowells, and they are alwayes open, never shut against his cho­sen.

Hence is that multiplication of that mercifull word, Hosea 11.8. How shall I give thee up? how shall I deliver thee? how shall I make thee as Admah? how shall I set thee as Zeboim? and the Lord gives you the reason of this his arguing, within him­selfe his heart was turned, his repentings were kindled, set on fire within his bless'ed brest.

Christ's love, and the discoverie on't, doe passe th'apprehension of mor­tall weights; but unto you who [Page 50]must put on immortality: bee it shadowed out thus.

DIscoveries of love are either verball, or actuall and practi­call. Christ discovers his love to his by words, or workes, expres­sions or actions. By words, Christ lets his know hee loves them, speaking good to them, and of them to his Father.

First, by words of nomination, by the sweet Epithets hee gives them, as is usuall among all lo­vers, save that in this; Christ out­strips them all: when hee is ver­ball he is alwayes reall, so are not other lovers. These sweet words demonstrate love, 2 Chron. 20.7. Joh. 15.15. Mark. 3.35. Cant. 4.12. Mal. 3.17. Zach. 2.8. Ioh. 21.5. Cant. 2.10. Dent. 32.9. Cant. 4.11. Cant. 5.2. Love, Dove, undefiled, and those other words elsewhere, my friend, my brother, my sister, my Jewells, the apple of mine eye, my children, my faire ones, my portion, my Spouse. Are not these expressions full of love? doe not these words of Christ speake you beloved? We [Page 51]take it mighty kindly when the great ones of this world speake friendly to us, and we thinke it a favour, a friendship more worth then gold. How will some plot, contrive, and lay their heads to­gether for a few good words from an earthly Monarch, Prince, or Potentate? Let such behold the King of Kings putting out himself freely in sweetest termes. His Spouse lov'd to heare him speake, let me heare thy voyce, Cant. 2.14. for it's sweet, and thy countenance is comely. Saints feele sweetnesse in their Saviours words: he gives his beloved good names which are better then precious oyntments. Christ also knowes his by those names, Thou hast told me saith Moy­ses, that thou knowest me by name. Exod. 33.12.

Though those hee hath elected may keep from him many yeares, and not come at him untill their through conversion: yet when they come to him hee can call them by their names: he can call [Page 52]out Saul, Saul, goe to such a place, thou art a chosen vessell. Though afflictions both of body and mind may so change men as Job was changed, by his noysome bo­dy, poore estate, meane dwelling, which was on a dunghill. Or as Lazarus was changed with run­ning fores, so as that a man that had seen them before, would say, that is not Job, this is not Lazarus, yet God hath not forgottē them, he knowes them, yea, he knowes them by name, he can say this is my friend Abraham, this is my servant Job, this is my son Adam, tho'other is my child David, a man after my owne heart: hee calls them together as you doe your children by name, Fetch mysonnes from far saith the Lord, he cannot forget his.

What the Heathen Oratour spake flatteringly of Julius Caesar, namely that hee was wont to for­get nothing but wrongs and inju­ries Nihil obli­visci solet, nisi injurias. Jer. 31.34. Heb. 8.12. chap. 10.17., is most true of God, and Christ. He forgets nothing but [Page 53]the sinnes of his people, I will for­give, and remember their finnes no more. The Lord blots out their sinnes, that they condemne them not, puts them away that they hurt thē not, casts them behind his back, as though he regarded them not, casts them into the Sea, that they drowne them not, covers them, that they appeare not in the Judgement: doth not impute them, as if they were not.

A second sort of love discove­ring words that fall from Christ's sweetest lips, are words of con­solation. Comfort yee, comfort yee my people, saith your God: speake you comfortably to Jerusalem, I saiah 40.1.2. O yee rectified Christians! consider the fruit of Christ's words, what fruits words spo­ken of Christ have. 'Tis said of Elizabeth, when she heard the salu­tations of Mary, with the tidings of a Jesus: that the babe leapt in her belly, and she was filled with the Holy Ghost. The good woman [Page 54]was transported above her selfe, that not onely the babe; but her self also leaped for Joy: Luke 2.41. to 5. and she brake out into singing, of God's great goodnesse to her.

Consider what soule-ravishing comfort there is, in words spo­ken by Christ. Christ's words warme well, as farre as they goe. Did not our hearts burne within us, Luk 24.32. when he talked with us, spake to us? were wee not inflam'd with love, ravish'd with joy, yea, ravish'd in spirit, especially when he opened to us the Scriptures, those precious sountaines of living waters? when Christ speakes to the heart with power, he speakes from his heart in love: and such kind of speak­ing must needs be very taking, in, and upon the Spirits of Saints.

Tell me ô yee servants of the most High! when you feed, where he feedes his flock, when you rest with him at noone, in the scorching times of trouble, from within, and from without, (tell me I say,) [Page 55]Is not this fruit sweet to your taste? did you ever taste the like? Cant. 2.3. what, have you not found your hearts raised, your Spirits quick­ned, your doubts resolved, your soules filled with his marrow and fatnesse, Psal. 63.5.6. and that invisibly Pulcherri­mam insulam videmus, eti­am cum non videmus. Lyps. ep. ad Cambd [...].? my soule shall be satisfied, as with mar­row and fatnesse, and my mouth shall prayse thee with joyfull lips: when I remember thee upon my bed, and meditate on thee in the night watches, saith the Prophet, as if hee should say, I cannot once think on thee, and thy goodnesse: but it fattens my soule, and strengthens mee: as a man is strengthned with marrow: much more in the multitude of my thoughts within me, doe thy comforts delight my soule, Psal. 94.19. and else­where, the good man is so full of the comforts of his good God, after hee had spoken peace, and comfort to him; that his mouth is too narrow for his heart and observation: and breakes out [Page 56]thus. 139. Psal. 17, 18. How precious are thy thoughts to me oh God? How great is the summe of them? If I should count them they are more then the sands, when I a­wake I am still with thee. viz. I cannot be from thee, I cannot be without thee, thou art so good to me. Thou man of God admire his goodnesse, deplore thine own vilenesse.

A third sort of Christ's love discovering words, are words of Promise Quaelibet di­vina promissio est dilectionis Dei erga nos testimonium. Calv. l. 3. Jnst. c. 2. Policitis di­ves, in praesta­tione ditior., promissary words; he discovers his love by sweerest promises: made to them he loves, even as 'tis usuall amōg all lovers: Promises that doe assure In Dei pro­missis nulla falsitas est, quia infaci­enais nulla est omnipo­tenti difficul­tas. Fulgent. them of spirituall helps and sufficien­cies. First, that he prayes to his Father for them. Secondly, that he prayes to his Father in them, he prayes to his, and their Father for them.

First, that their graces faile not. Secondly, that their natures soile not. That their graces faile not. Peter, saith Christ, Satan hath desi­red [Page 57]to have you, that he might winnow you, and sift you as wheat; he would have you in his sive to sift out your grace, and preserve nothing but the chaffe of your sinnes to witnesse against you: Si homo, An­gelus, Arch­angelus ali­quid promise­rit, fortè quis dubitaverit: suprema verò essentia Spi­ritus dei testi­monium no­bis intus per­hibente, quis­nam dubita­tionis locus? Chyrs. apud par. But I have prayed for thee, that thy faith faile not. I will put you in my sive, and sift out your chaffe; but preserve your wheat: for a witnesse against Satan and all his fellowes, the evill Angels, that kept not their stan­ding (as you shall doe) but fell from it. And this is the promise I'le make unto mine, that I will purely purge away all their drosse, and take away all their tinne, Isaiah 1.25. Doe you doubt that your faith may faint, waxe weake, pale, and wanne, that your affections may bee cooled, and lessened, that your zeale of God & his glory may be quench­ed? what of this your ebb of grace? I will pray the Father for you, that your graces faile not, And you shall have your floud of [Page 58]grace, as well as ebb. But I am troubled with such temptations as I have not heard of, I am sometimes tempted to beleeve, Christ will not pray for me; nor will God heare for such a wretch as I am: well saith Christ, he is a lyar and was so from the beginning. Resist him Debuit jux­ta vos dicere non quidem surgite & ora­te, sed surgite & resistite. Inquit. Hier. contra pela. l. 2., and so weake is his power that he hath, and so strong is the power that thou hast of me: that he will flee from thee Idem horta­tur ut pugne­mus, adjuvat ut vincamus, deficientes sublevat, & vincentes co­ronat..

Christ perswadeth and posses­seth the soule of two things to confirme and comfort it. First, that he hath prayed for as bad, as that soule can be. 2. That hee alwayes prevailed for what hee prayed, for though 'tis said, that God heares not sinners, and that their prayers are in his esteeme as abomination; yet he heares his sonne, for he is no sinner, never was. Father I thanke thee saith Christ Tam refert quis, quam, quid?, that thou hast heard mee, and I know that thou hearest mee al­wayes, Joh. 11.41.42. The Fa­ther [Page 59]loveth the Sonne, and sheweth him whatsoever himselfe doth. Joh. 5.20. and hee loves his Saints though they have sinned, in his Sonne. The Apostle gives a strong reason of this, for God hath chosen us in him before the foundation of the world, that wee should be holy and without blame: be­fore him in love. So that you see, Christians! for your comfort, when the Father did choose Christ: hee also chose you in Christ. Hence, although you are full of blame, blame-worthy in your selves; yea although very unholy in your selves, respecting the strictnesse that should be in you: yet saith the Apostle you are chosen in him for this end, that you might be and appeare blamelesse in this Christ before the Father. All this is through love, in love.

Now Christians! looke about you, remember and consider what a Jesus you have, how good [Page 60]he is, how dearly and greatly hee loves you, what a friend he is to you with the Father, and then tell me, can you shew unkindnesse to this Christ? can you deale dis­courteously with him in sinning against him? I tell thee ô man, I tell thee ô woman, whosoever thou art, Etsi multi Gehennam omnium ma­lorum supce­mum atque ultimum pu­tant; Ego ta­men sic sen­tio, sic assidue praedicabo, multo accer­bius esse Christum of­fendere, quam in ge­henna malis vexari. Chry­sost. Matth. Hom. 37. that hast come under the working power of the Lords goodnes, thou canst not willingly prove unkind to this friend of friends. And if thou doest forget the rocke whence thou art hewne, and the brests that gave thee suck, as some have done: will it not grieve thy heart, pierce thy soule, and wound thy Conscience, if it hath any tendernesse in it, to heare thy sweet Saviour replie to thee as Absolom to Hushai, 2 Sam. 16.17. Is this thy kindnesse to thy friend? as he will doe if thou a­buse his love, will not such a say­ing of Christ as this be quick and powerfull, sharper then a two edged sword to dagg and stab thy heart? [Page 61]Consider thy selfe therefore, and be to Christ as thou wouldest hee should be to thee.

Secondly, Christ prayes that thy nature soyle not, be not soy­led by sinne, the best of men have uncleane natures: but Christ prayes they may be cleansed in love, Joh. 17.15. I pray saith Christ, that thou wouldest keep them from the evill of the world, 2 Pet. 20. that they may never be stained with [...], the defilements of the world, and v. 17. Father san­ctifie them through thy truth, thy word is truth. Cleanse, wash, purge a­way their soiling sinnes, even theirs, and all that beleeve through their word, v. 20. Christ prayes for all his. And the meanest christian if he do's beleeve, ha's a share in Christ's prayers for his Sanctifi­cation. What though the Lord replies not to a poore Christian when he cries out to him about his soule, as Moses about Miri­am, heale her now? what if hee [Page 62]doth not heale now, even now, when thou desirest healing, yet heale he will, he heares his sonne, and thy selfe in him, and will heale when healing is best for thee. Some languish under sinnes filth, guilt, and pressure, with a Spirit of bondage, many yeares, cannot beleeve their sinne is pardoned, their soules purged: and yet at the last they find Christ, who is the meanes of escape from the evill of sinne, doth wash it away by his bloud, so that they can sensiblie say as that Martyr at the stake who had long waited for the Lords Christ, he is come, he is come. Yet a little while, and he that shall come, will come and will not tarrie.

Thirdly, Christ prayeth to the Father in you by his Spirit, (which is another spirituall help and sufficiency) the Spirit it selfe makes intercession for you, that is, the Spirit of God within you. Rom. 8.26. Thus, first by giving matter of [Page 63]prayer to them, all the prayers of the Saints that are made a­right, are the dictates of the Spi­rit of God and Christ. The Spi­rit dictates and works a sight and sense of sinne, of a mans owne wants, inward or outward empti­nesse and unworthinesse; A sight of Christ's fulnesse, worth and freenesse, for the good of all his people; as also what he is of God to every beleeving soule, viz. wisdome, Righteousnesse, Sanctifica­tion and Redemption. Christ with­in you reveales himselfe and his Father to you, Christ is said to pray in Christians; for they have his matter, use his matter. Be­cause you are sonnes, Gal. 4.6. God hath sent the Spirit of his Sonne into your hearts Remanet quaedam ig­norantiae ob­seuritas in in­tellectu se­cundum quam (ut etiam dicitur. Rom. 8.) Quid oremus sicut o­porter, nescimus, propter varios enim retum eventus, & qui nos ipsos non perfectè cognoscimus, non possimus ad plenum scire quid nobis expediat, ideò necesse est ut à Deoditigamur & pro­tegamur, qui omnia novit & omnia potest, Aqu. sum. 2 ^•. q 109. a. 9. crying. Christians! when you crie unto God, Christ by his Spirit is crying in you, and cal­ling [Page 64]out, Abba, Abba, Father, Fa­ther, can you then doubt of being heard, when Christ prayes in you whom the Father heares alwayes?

Secondly, Christ in them, poures forth their requests to the Fa­ther, and that by words sutable to his Majesty, and their necessity: this is called the help of the Spi­rit, by reason of mans infirmity; and this help is afforded, because we know not what to pray for as we ought. 'Tis good to have a hel­per when wee goe into the pre­sence of a great God, especially when wee are helplesse: for did not the Spirit help, who else can give supplie in such a case? Or what can be pleasing to God, save that which comes from God? can any thing lead to God, ascend unto him, besides that which de­scended from him? surely no­thing; onely he that searcheth the heart knoweth the mind of the Spi­rit, because that makes intercession according to the will of God, Rom. [Page 65]8.27. God and Christ puts words in his peoples mouthes, as is clear from Hos. 14.2. Turning to the Lord say these words, take away our iniquities, remove our sinnes from us; receive us graciously: be favourable to us, so shall wee render to thee, the calves of our lips, that is, we will bee thankfull, so Luke, 11. from the first to the fift. When the Disciples desired Christ to teach them to pray, hee puts words into their mouthes, saying when yee goe to my God, and your God, speake thus, call him Father, the very name prayes for us Ipsum no­men, [...]rat pro no [...]is., pray him to sanctifie his owne name, to let his Kingdome come, his Kingdome of grace into the hearts of the gracelesse, to let his will be done upon you, in you, and by you: and for manner, so an earth as 'tis done in heaven, viz. willingly, chearefully, rea­dily, with much willingnesse, without any the least wearinesse, aske for bread for the day, all ne­cessaries [Page 66]for the comfortable be­ing of the outward man, aske forgivenesse of sinnes, for he is blessed to whom the Lord im­putes not sinne, though hee hath little of the things and necessaries of this life. Beg, you be not lead into temptation, viz. not suffer'd to be tempted, or else be kept from falling under the temptation, Jubet orare, ne in tentati­onem duean­tur, i. e. ne ab câ vincantur Aug. l. de Cor. & grat. c. 6. and from being overcome of it, and that you may bee delivered from all evill of sinne, and suffering. Yee shall aske what yee will, and it shall be done unto you, if yee conti­nue in mee, and my words abide in you, Joh. 15.7. aske and ye shall have. Christ names not what shall be gi­ven, to let us know that gift is a­bove all that can be named Non dici­tur quid da­bitur, quia donum su­pra omne no­men. Aug.. Secondly, or without words, for prayer is mentall as well as vo­call; and although a Spirit of son-ship is a Spirit of Prayer, and every son of God is a man of prayer: yet some sweet soules, as deare to Christ as others, cannot [Page 67]sometimes, by reason of some di­stempers, and distractions of bo­dy and mind; (I say they can­not) utter their minds by words, at the Throne of grace. Rom. 8.26. Now Christ by his Spirit helps Est meta­phora ab one­rious sump [...]a, quae utrin (que) admotis ma­nibus suble­vantur, Beza. [...], so Luk. 10.40. The Greek wor [...]'s a de­compound, and there's great force in it. these, sometimes even to sigh out their wants and sorrowes before him, and obtaine ^o sometimes to groane out their desires unto him: sometimes by weeping, shedding teares, which have a se­cret language and voyce in the eares of the Lord of rests, Psal. 6.8. Thou hast heard the voyce of my weeping, and Christ him­selfe hath wept for some Christū fle­visse legimus, rifisse nun­quam. Salvi­an. l. 6. Cum Spiri­tus hominis suspi [...]or, Spi­ritus Dei a­spirat. Cypri­an. Matth. 6., some­times the heart's so full of sor­row, so sad, and heavie, that no­thing can bee said or done: then, even then the Spirit helps, and all through love.

Christ ha's promised his belo­ved friends corporall succours; every morsell a Saint receives: hee hath it in way of a promise. The Lord feedes others too, but [Page 68]'tis onely so as he doth the beasts of the field; in an ordinary way of providence: wicked men may have much, and yet inherit no­thing, because they possese not God in their injoyments, injoy not him in conjunction, and con­nection with the Creatures. Take no thought saith Christ, what ye shall eate, or what yee shall drinke, or wherewithall yee shall be cloathed, It's enough for a Gentile, a Hea­then, a stranger to God and Christ to bee cuttingly carefull for these things: that hath ne'r a heavenly Father to provide for him Doth your heavenly Father feed the fowles of the Heavens? and shall hee not much more feed you? Doth he cloath the Lillies of the field, better than Solomon in all his glory, and cloath the grasse of the field, Wicked men are like the grasse of the field with their gloria brevis, whose end's to be burn'd. which remaines but for a time? and shall hee not cloath thee, who shalt live for ever, a­bide for ever? these are some of Christ's comfortable love disco­vering words.

[Page 69]And many other such like there be, which for number are as the Starres of the Firmament that cannot be told.

'Tis said that one Crane a pre­cious Christian, though of meane estate in outward things, being about to die, and it being deman­ded by his friends, what should become of his children: hee an­swered thus. God that provided for the Ravens, will also certain­ly provide for the young Cranes, and according to the good mans faith so it was, that all his chil­dren were well provided for in this evill world. Psal. 34.9. There is no want to them that feare him, that is, of what is good for them, and to misse an evill thing is no injurie to them. If the Lord of his good­nesse doth foresee, that riches will be a snare to one or other his sonnes of love, and therefore withholds them from them: what doth that child want? save something, which if hee had, [Page 70]'twould make him more wanting in better things. Some have much of the world, and this hath been the fruit of it, the cares of getting and keeping, together with the feares of loosing the things of this life, 'tas almost drunke up all that delight, Joy, and content, they should and might have had, in a spirituall God, Christ, and spirituall things. If any man loves this world, the love of the Father is not in him.

Some like the bird that is fast­ned to a stone, would be on the wing, on high towards Heaven: but when they attempt to ascend, they are drawne back, and held downe with a stone in the heart, and another in the hand. God hath given some their hearts desire, but hath sent leanenesse into their soules: and what profit was there in that? had it no been better to have wanted those things, which fat the carcasse and starve the soule, which is the most precious [Page 71]Jewell we have in this world? It is one mystery in Godlinesse, to have nothing, and yet lack no­thing. A Christian may have no­thing and yet lack nothing. Luke 22.35. When I sent you without purse, scrip, and shooes, lacked you any thing? and they said nothing.

Divine Providence makes up outward wants another way: The Martyr had noe food, and yet he lacked none: for as hee had no meat: so he had no stomack, and all the Apostles wants, and sor­rowes, were but an as it were so, 2 Cor. 6.9.10. but as it were dying, and yet li­ving, as sorrowfull, yet alwayes re­joycing, as poore, yet rich, and ma­king many rich, as having nothing, and yet possessing all things. Christ was their all, as it were what it was not, for when a Christian pos­sesseth God; he injoyes all: and what wants hee? surely there is none who live in God and his Christ, but shall be kept alive in this world, and if they be not 'tis [Page 72]no great matter; for this is not their Countrie: they will never be well and at hearts ease, till they be at their heavenly home.

Christ promiseth health also, and protection to his in mercy, Prov. 7, 8. & c. 4.22. Luke 21.18. all the haires of your head are numbr'd Si sic custo­diuntur, su­perflua tua, in quanta se­curitate est, anima tua. Aug. Sed sicut Ca­pillus de ca­pite, sic nec momentum p [...]ribit de tempore. B [...].. If that sicknesse and in­fringement doe surprize thee, yet, is it any more but an exchange of mercies? God shuts out Moses from an earthly Canaan, which was an affliction to him, but then gives him a heavenly one for it [...]n C [...]is re­p [...]sita est ma­jor comp [...]n­satio. Calvin., one mercy for another: did we not sometimes meet with changes, wee should like Jeshurom wax fat, and forget the Lord. Afflictions, sicknesses, and weaknesses, with wants and exigencies, are as need­full and as good for some as their ordinary food. Yea, if they were not good in themselves, as there is an evill of punishment as well as sinne: yet God makes them good to some, they were good to David, Psal. 119.1. They [Page 73]give us a true taste of the bitter­nesse, that is, in the tree of evill: for we in nothing doe more taste, and sensibly perceive the sinful­nesse of sinne than in suffering. Hence that, Oh the wormwood and the gall! my soule hath them still in remembrance: and is humbled with­in me, Lam. 3.19.20. Here was the taste of sinne in the suffe­ring Civitatis e­vertio est mo­rum non mu­rotum casus. Aug.. It brings to mind our sin, as in the case of Pharaohs Butler. Secondly, it is a mercy in that it drives us to the God of mercie. And meanes of escape from sinne and miscrie. In their afflictions the'l seeke me early Num tibi cum fauces urit sitis, au­rea quaeris. pocula. Hor. ser. l. 1. Sat. 2., saith the Lord. Many persons are care­lesly remisse in walking with God, and calling on God, can keep from him for dayes toge­ther, succession of dayes one af­ter another, sometimes moneths, and scarce speake a word to God. Is this thy kindnesse to thy friend?

Doe we not take it ill, if wee meet a friend as wee walke the [Page 74]streets morning and evening, if our friend gives not the salutati­on, of a good morrow, or a good even? Doe we not say he is proud and stiffe, or carelesse and regards not his neighbour? what sup­pose yee will God thinke then of some that serve him worse? Is it not pride that makes thee passe by him, not give him a word, and but seldome a thought? Is it not pride that estrangeth thee from God? yea, it is, and it will estrange God from thee, he knowes the proud afarre off. Is not the whole fabrick of mans body made upright? set upward? when o­ther creatures are made to looke downeward, and all to signifie that hee should mind God, Hea­ven, and highest things Os homini sublimi dedit Coelumquè videre jussit, & erectos ad fidera tollere vultus. Ovid. Meta­mor. l. 1. sab 1.. Ah Lord! What will the end of these things be? will not the end be bitter?

Secondly, Christ's love is pra­cticall, and is discovered.

• 1. In his doing for them.
• [Page 75]2. In his suffering for them.
• 3. In his suffering with them.

First, he serv's them, wonder therefore yee Celestiall soules! he that is Lord of all is a servant to all; who are of the election of grace: Matth. 20.28. The sonne of man came not to be ministred un­to, but to minister. Now what thinke you did subdue this con­quering King of Saints? make him serve? was it not love? great love, free love: he tooke on him the forme of a servant, not onely of a good servant to obey: but also of a bad servant to be beaten Non solum servi ut sub­esset, sed qua­si mali servi ut vapularet. Bern. ter. quart. Heb. poenos.. He was as if he had been the worst of ser­vants, buffeted, stripped, scour­ged, chastized, and pierced, led to prison to Judgement, and to death, and for your sakes hee was beaten and abused. Cibus ho­minis mura­vit se, inpabu­lum pecoris, homine mu­tato in pecus. Ber. sup. Cant. ser. Now Christians! did he not love you? what discoveries of love doe you desire more reall than these? The Lord make you such to him, as he is to you.

[Page 76]Secondly, in making exchanges with them, even best things for worst In primis de suis melio­ra contulit, in secundis de nostris inferi­ora suscepit; Aug. de tom­por. ser. 9.: living quickning grace, for dead and sottish nature. Spi­rit for flesh; Mercy for miserie; Riches for poverty. Glory for shame; a Crowne for a Crosse; Life for death. Christians! can you tell when you are well? all Christ, and all Christ's things are yours. Are you pleased? If not, the Lord of hosts is displeas'd: you have his help, you have his heart, he is eternally yours; this is love indeed.

Thirdly, in making his services easie to them, and that hee do's. (First,) by suting and fitting his imployments agreeable to the a­bilities of his servants, his Com­mandements are not grievous, the more grievous then is the breach of them Quo levi [...]s mandatum, eò geaviù. pec­catum.; men of this world doe put their servants on doing more then they are able, oppressing them; which thing must needs make their service irkesome, and [Page 77]very unpleasant. But Christians! here's your comfort, that Christ's work doth never over-match the strength of the Operator. 1 Cor 10.13. The faithfull God saith Paul will not suffer you to be tempted above what you are able to beare, it is a worke of Christ, and his service to endure temptation. Christ's servants! consider your Masters love, what if Satan assaults you, 'tis not you he encounters withall; but the power of Christ in you; and so you shall bee able to reas­sault Satan. His grace is sufficient 2 Cor. 12.9. for thee Sufficit mihi gratia tua, cum defici [...] virtus mea Bern. apud Cornel. à lapi­de in locum., and which is more, the Lord Christ gives thee a medicine with the maladie, a cure with the disease. Oh spirituall soule! thy straits and reliefes come hand in hand unto thee, a meanes of e­scape with the temptation; this instance may suffice. Thou mayst see by this, how sweetly, God sea­son's crosses with comforts.

Secondly, by a continuation of intrinsecall supplies, while's they [Page 78]are ingaged by him that there be no impairing of the strength of his servants. Services of men doe oft-times wast and consume the strength of servants: some are even worne out by them, have done so much for their Masters, as that they can doe nothing for themselves. But in Christ's ser­vices, the Saints are as able at the last, as first, for Alpha and Ome­ga is with them. Such as waite on the Lord shall renew their strength. Such mount up with wings like Ea­gles, runne, and shall not be weary, walk, & not faint. The services of Christ are all strengthning, not at all weakning.

Thirdly, by frequent forbea­rances when they offend, hee shews love in that, other Masters are prone to make the worst of e­very fault: But Christ doth not tax thus, discourage, dishearten, and discomfort so, for every fault. You, righteous Enoch's! that walke with God, can speake bet­ter [Page 79]things of God than so; if your indeavours be at the highest, that you doe what you are able, he makes no words of the sinnes of your services to discourage you; Lam. 3.22. his compassions faile not Compassio impassibilita­te perdurat. Bern. de grad. humil., his bowells cease not yerning to­wards his, Psal. 78.38. being full of compassion he forgave them their iniquity, and destroy'd: them not, many a time turned he his anger a­way, and did not stirre up all his wrath: many a time, often Christ is frequent in forbearances, he can suffer much, and suffer long. Chri­stians! is he to you a patterne of like piety?

Fourthly, by exacting no more from them, than he hath promi­sed to worke in them. If God will have onenesse of heart, new­nesse of Spirit, contrition, faith, patience, love, Ezek. 36.27. c. 11.19, 20. he worke it in you Is dat qui mandat, qui jubet ille ju­vat.. Friends! many complaine of want of power to serve Christ, they cannot doe this, or that, or the other: but is it not [Page 80]want of will? Christ supplies thy former want Da domine quod jubes, & jube quid vis. Aug.; He will put his Spirit within you, and cause you to walke in his Statutes, and yee shall know his Judgements, and doe them; you shall be his people, and he will be your God; and if want of will be the burthen, he'l supply that want also. My people shall be willing in the day of my power Juvat idem qui jubet. Auson.: power, and will goe hand in hand when Gods goodnesse workes kindly in us.

Fifthly, by a continuation of his presence with them, for their assistance, when they faile in point of a right performance Cum nul­lum agens, secundum a gat, nisi in vertute primi sitquè caro spiritur per­petuò rebillis uon potest homo licet jam gratiom consecutus, per seipsum operare bonum, & vitare peccatum absquè novo aux­ilio Dei ipsum moventis, [...]irigentis & protegentes, quamvis alia habitualis gratia ad hoc ci necessaria non est via. Aqui. sum. 1. q. 2 ^•. q. 103. d. g.. 'Tis some ease to a servants mind, when his Master will put to his hand to set forward the worke: even so Christ do's speed the performances of his people, by putting under his hand. Will not this incourage? what can be [Page 81]more inlivening to living Chri­stians? my soule followes hard after thee, saith David, hee was much in the thoughts of God, God was with him, and he with God: but what's the reason? thy right hand upholds mee. Psal. 63.8. Christ's followers take hold on his Crosse, and Christ will lay hands on't too, yea, and beare the heavier end for them. 'Tis with a Christian, as with plants; which the heat, and influence of the Sunne makes to thrive; when Christ the Sunne of Righteous­nesse shines upon them, is pre­sent with them, they prosper: all things grow in their hands, and their comfort's in the hands of Christ; such as is his presence with them, such is their life, and no other.

Sixthly, by setting before them the same Joy, that his Father set before him in all his doings, and sufferings; the best way to encourage a servant in his worke [Page 82]is to set the reward before his eye: thus God the Father served his Christ Heb. 12.2., consider him therefore, least you be weary of well doing, and faint in your mindes vers. 3.. Christi­ans! you are apt and prompt to wearinesse in spirituall services, to faintnesse under the Crosse of Christ; But saith the Lord, ver. 2. looke unto Jesus, consider his patience, his suffering, and remember, for your comfort, how hee now raignes, the greatnesse and good­nesse of Christ's pay, smoth's the the roughnesse of heavens way.

Secondly, in suffering for them Multo effi­catior Christi mors in bo­num, quam peccata no­stra in ma­lum: Chri­stus potentior ad salvandam quam Dae­mon ad per, dendum. Bern., true lovers will suffer to their losse; that they may gaine the thing they desire: and having got that they love, their hearts are at rest. Christ suf­fered losse even of his glory for a season, that the travaile of his soule might prosper in his hands, and that he might inherit the sonnes of his love, his peculiar portion. Christ suffered both in life and [Page 83]death, and for their sakes he lov'd not his life to the death. Consider the greatnes of that work of dying for them, by the worthinesse and fitnesse of the person: which makes the salvation more glori­ous then else it could have beene; which appeares to have in it a heavenly glory, thus.

First, that onely Christ, and his death could be able to part that strife which was betwixt an offen­ded God, and offending man, he is our peace saith the Scripture, who hath made both one, and broken downe the middle wall of partition between us: he abolish'd the enmity in his flesh; he made in himselfe of twaine one new man Ephes. 2.14, 15.. Before this, God, and his people by election, were twaite, did disagree, and can two walke together except they agree? if they could, what com­fort should a soule have, to walk and worke with an Enemie, trust himselfe in the hand of an Ene­mie? Now this blessed act of [Page 84]Christ's love, hath made God, and his people friends, hath taken a­way the wall of partition, so that now we may goe boldly and freely to the Throne of grace Heb. 4.16., through Christ, who before durst not see his face. Now that there was but one, and had not he undertooke it, there had been no other, 'twas greatest love that he, in mans di­stresse, would doe it. There are two reasons of his fitnesse in this particular respect.

First, he onely could discover, how great the breach was that sinne had made.

Secondly, he only could make the atonement, being in favour with God, the Lords equall.

Secondly, that hee be able to beare the deserts of the offen­dor, onely Christ was able to beare the just demerits of sinne, that wrath of a Divine Majesty that was due to sinne. Alas! hu­manity cannot stand under the wrath of such Diety, a little dis­pleasure [Page 85]of God you see, can breake us in pieces beat us to powder. Wee cannot tell how to behave our selves under small afflictions, a little paine in the head, tooth, heart, bellie, back, or sides, casts us downe; when as all the paines and evills of this life, are lesse then the least of all our sinnes; how much lesse then could humanity stand under the wrath due to every sinne of one person? nay, to every sin of eve­ry person? It must be a God as well as a man that was able to doe this. This Christ did, hee stood under the sinnes of all the elect, that ever did, or ever shall sur­vive in this inferiour world. Thinke of it then, was there ever any sorrowes like to his sorrowes Lam. 1.12.? what a burthen bare hee? The Church useth the speech to Christ, when she was under but small suffering; but might not Christ to dampe the Spirit of murmuring under a light Crosse, [Page 86]have said so to her and all her children. You just ones! you see his fitnesse to die for you.

Thirdly, that he be able to sa­tisfie for the offence, none else could satisfie Divine Justice, and a just Law for sinne, ô! who then would sinne, sith such suffering was required for satisfaction? Some men will feare to offend against the civill Law, if they perceive that any great satisfaction is required, any great mulct inflicted for the breach of the Law.

Hence murthers, rapines, bugge­ries are not so many as they would be, because the Law exacts no lesse then life in such a case; and pray tell me, what's the life of man to the life of God? of Christ? it's nothing; yet some out of na­turall tendernesse, will weep for the death of a man; and that in great measure: but have not one teare for Christ, thinke not of him, are every day striving as [Page 87]much as in them lies to crucifie the Lord of Glory afresh, and put him to open shame by their sinnes. If it be not so, what meaneth the breaking out of your piercing sinnes, flinty hearts? ô foolish and unkind! will yee thus requite the Lord, and the love of Christ?

Fourthly, that hee be without sinne, he that is a sinner can but die for his owne sinne; as in the case of two malefactors, the suf­fering of the one cannot acquit the other, because they are both under one and the same condem­nation: Christ was thus affli­cted for your sakes. Silver and gold was not the price of our soules, corruptible thing's were in­valid to this purpose; 'twas pre­cious bloud 1 Pet. 1.18., not of a sinner, but of one that saves from sinne: a Lamh of God without blemish, spot­lesse ver. 19..

Fifthly, that he personate the party offending, so as that the same perfection of nature may [Page 88]fall for sinne; which fell in, and by sinne. Christ was the com­mon person, personating, as a second Adam, the first Adam and all his posterity: offering the same nature for sinne, which fell by sinne, from the patterne of perfection, God himselfe. By man came death, and by man came the resurrection from the dead 1 Cor. 15.21, man for man, person for per­son, nature for nature, name for name ver. 45..

Sixthly, that the satisfaction be eqivolent to the indemnitie suffered and sustain'd.

God suffered by the losse of his Image in man, so as that nothing, except the like in value to what was lost, is of equall value in the Lords esteeme. Thus did Christ and much more for the Elect, he gave to his Father a more refi­ned, and better accomplished nature then Adam lost: for, Adam was left mutable, and so he might either stand or fall: But Christ [Page 89]hath so ordered the matter for Christians, as that, that part of the Divine nature which they have is uncapable of any such mutati­on Qui opera­tur ut acce­damus, ope­ratur ne disce­damus Aug. de bon. per­sev. c. 7. Phil. 1.6., sooner may the Heavens bow downe to the earth, and the earth it selfe ascend to the Hea­vens, darknesse it selfe be made as the Light: then that grace can cease to be grace, till it becomes glory.

Satisfaction must be plenary. First, to put a glory upon Ju­stice, the Justice of him who ex­acts the reparation, and that for the setting forth

• 1. The austerity of Justice.
• 2. The impartiality of it.

First, thus it pleased the Fa­ther to bruise Christ for sinners, to set forth the austerity of his Justice in this particular, whereas he would not be content with a slight satisfaction or payment. God will have one worthy for another, yea, a person ten thou­sand times more worthy to satis­fie [Page 90]for the wrong, than was he that did the wrong: for, the first man was of the earth, earthie, who did the wrong; the second man was the Lord from Heaven 1 Cor. 15.47., who made the satisfaction.

Secondly, the impartiality of Justice, in discovering, that the most high will not connive at sinne, no not in his owne, and onely begotten Sonne, the Sonne of his dearest love: Rom. 8.32. he spared not his owne Sonne, but de­livered him up for us all; so that if the dearest Sonne of his dearest love will take upon him the sins of the elect, he must beare their chastizement. Hee was wounded for their transgressions, and bruised for their iniquities, the chastizement of their peace was laid on him, and by his striyes they are healed Isa. 53.5..

Could not Christ escape for sinne that he tooke upon him? did not God spare a Sonne of love? where then, you sonnes of wrath! can you bee safe from the [Page 91]hand of Justice? Every man by nature is a sonne of wrath, Eph. 2.3. and without this grace Christ had not been a Sonne of love, oh yee sinners in Syon! stand amazed at this strictnesse of God against sinne: and turne not your eyes from the things of your peace; lest you discover your selves to bee lost, to whom the glorious Light of the glorious Gospell is hid, to whom the way of peace is un­knowne: for God will put resplen­dent glory upon his Justice, in the fall of some, as well as rise of others, the damnation of some, as well as salvation of o­thers.

Thirdly, doth not his wisdome and Mercy deserve to be sharers in the glory too? doubtlesse his wisdome was infinitely seene in this Sapientiae Dei quasi per­dix fovet filios, quos non pe­perit: quasi gallina con­gregat pullas sub alis: quafi Aqulla pro­vocat ad vo­landum. Bern. sent.: for who but the Lord him­selfe, and what but the wisdome of a God could find out such a way to satisfie his Justice, and propagate his mercy? that auste­rity [Page 92]and lenity should dwell toge­ther in the same brest. That's a mirrour of Miracles, and are not his mercies above all his workes? who dare deny it? Mercy and Judgements doe proceed from God, as honie and the sting come from the Bee; Honie comes from the Bee naturally, is not forced, but comes sweetly and freely. But the sting comes forth by provocation, stimulation. So Mercy comes from God sweetly, and freely Magnā inju­ri [...] Deo fa­cit, qui diffidet de ejus mise­recordia. Aug. without forcing, for, who can extort from him? force him Bonitas in­victi non vin­citur, infiniti miserecordia non finitur. Fulgent.? 'tis as naturall for God to doe good, as to be good, it's as impossible for him to cease to doe, as to cease to be. Mercy is his delight. Now acts of Ju­stice are more strange acts to him Tua quidem malitia men­suram habet, Dei autem miserecordia mensuram non haber; tua malitia circumscripta est, &c. Chyes. hom. 3. de poenitent., and they are called his strange Acts in the Scriptures. Judge­ment [Page 93]comes not from him, till he be provok'd, and incenced by us against our persons.

And there is this reason of Gods proceeding in this kind, the motive or moving cause to his mercy is in himselfe: but the motive or moving cause to acts of Justice, is without himselfe, within us Deus & Pa­ter miserieor­diarum, sed quòd judicat & condem­nat, nos eum quodammodo cogim us Bern. de nat. Dom:. So that when the proper cause (which is sin in us) is removed, then that reall pro­duct of sinne, that fruit and effect of sinne (which is an incurring of the Lords displeasure) is no more existent. Hence those sayings of the Lord to Asa, The Lord is with you while yee are with him: but if you forsake him, hee forsakes you. When wee keep up society with God and Christ, he cannot be a­gainst us, nor can he ever forsake us, untill he be forsaken of us Deus nifi deserentem se non deserit non nos dese­rit fons, si nos fontem non deseramus. Aug. in Johan. 32. Tu me non deseris nisi prius ego te deseram. Aug. in solilo. c. 14., you see the cause and the effect. Then who is a God like to our God? that forgives iniquitie, transgressi­on and sinne, and is not angrie for [Page 94]ever, because he delights in Mer­cy. You have seen, you children of Light! the fitnesse, worthinesse, and sufficiency of your Saviours person, parts, and courage to suf­fer for you; and how truly hee hath made o're what he hath been, and don, even to you, for your good. Doth not this speake you beloved? doe you not see God in the face, and acts of Christ smiling upon you? Consider, was he thus fit to suffer for you? and is hee now fit to reigne for you? Then account him most fit to reigne in you, and to be exal­ted by you. But we'l glimpse out the glory of this great worke a little more.

First, that highest Majesty should bow it selfe to lowest in­dignity, we are but as wormes to him Altus est Deus, humilis est Christianus, si vult ut altus Deus, vicinetur illi, ille humi­lis fiat: magna mysteria, fratres, Deus super omnia est. Erigis te, & non illum tangis: humilias te, & ipse ad te descendit. Aug. in Psal. 34.. What? that the glorious [Page 95]God should seeke for a Harmo­ny with unglorious man, fallen man, man that had lost all his comelinesse, man that is borne like a bruit? that he who had for his associates, a glorified God, & glorified Angels; should veile his glory, come downe from Hea­ven, become flesh, and be like o­ther men, yea, the meanest of them, even a servant? Is not this glorious? all glorious? is not this love expressed? drawne out ad vivum, to the life?

Secondly, the cohabitation of two natures in one, and the same person with harmony. Is it not the property of contrarieties to disagree, not to exist peaceably in one, and the same subject? Fire ye know resists water, (when injected,) with a fiery hissing; yet Christ you see hath effected and accomplish'd this naturall impos­sibility. He made his Godhead, and manhood, to dwell together in one person with peace: and [Page 96]strong was the union. Herein, even in this sense, was that fulfil­led in him, which was typed out concerning him by the pillar of God, the cloudy pillar; there was Light and darknesse, two con­traries in one pillar. Were not our natures darkenes it self, till he joyned his Light with them in one person?

Thirdly, in that mans rising by Christ, and living the life of grace and glory, should bee contrived both by Father and Sonne from all eternity even before man was, and had fallen by sinne from his God. Christ's bloud was effectu­all before existent Sanguis Christi profu­it, antequam fuit Bern., that hee should be, and not be, at one and the same time be in God, and yet not in the wombe or world, God hath chosen you in Christ saith the Apostle, before the foundation, of the world, then certainly before you had being in the world. This Christ was for the good of Chri­stians, and thus Christians were [Page 97]through the goodnesse of God, and Christ. Christians! you were in Gods favour before your generation, before you were begotten and conceiv'd, and God discovers it unto you, and that you are beloved, hee speakes you beloved by Regene­ration. This may fitly be called a third part of the workes glimp­sed glory Qui in factis Dei rationem non videt in­firmitatem suam con­siderans cur non videat, rationem vi­det. Greg. in Job. c. 9..

4. In that there is now such a firme league of friendship be­twixt God and his people, as if they had never been ad oddes in a way of enmitie.

Christ and his people are good friends, now they speake toge­ther, conferre together, teed toge­ther, dwell together, lodge toge­ther, and live together Omne bo­num concor­diae cognatum est. Spond. in homilia. 2.. Now saith Christ, my Father is pleased, all is well, and wee are well plea­sed too. You are now no more a farre off, but are made nigh by my bloud, 'tis now I in you, and you in me, and both of us one [Page 98]with the Father, hee is my God, and your God, my Father and your Father. Is not here matter for a sweet song? yee Singers of Israel! and sonnes of God? can­not you make melodie in your hearts with the heroick acts of your Master? Should you not sing praises for the Victorie of your King, the King of Saints, you could not shew your selves Roylists of the Court of Hea­ven.

Fifthly, in that there should be such a sutablenesse, and useful­nesse of the worke, unto the de­sires and exigencies of Saints. Things may be good in thēselves, and yet, notwithstanding, not be­ing found to sute with the wants of the needie; they are not good unto them. As the body is not satisfied with things Spirituall, so the soule is not content with things Corporall. Externall things may satisfie the body, help it, relieve it in distresse: but when [Page 99]the soule is in distresse, all the world is to it but like a great Cy­pher, it amounts to nothing. There must be a fitnesse in the ob­ject, the eare is not pleased with light and colours, nor is the eye with soundes Eis solum fruimur, in quibus volun­tas delectata quiescit. Aquin. S. P. 1.2. q. 11. a. 3.. The spirituall man is carried to spirituall things: as the naturall man to naturall things: and as in motion there is no rest, till in a fit place; so in this case, you cannot quiet a spi­rituall soule with a thousand worlds: Interest in God must doe her good, or nothing. Every thing is fitted for its object. What comfort doth a piece of flesh yeild to a sheep? and of what use is a rich pasture to a man? that onely is comfortable to us, that is good to us, and that onely is good to us, that agrees to us. The best dish agrees not with him, who hath an antipathy a­gainst it.

Silver and Gold, Pearles, and things precious, yea, and many [Page 100]more seen things, as honour, pre­ferment, and the like may bee good in themselves, and for their usefulnesse, as they serve mens turnes. But applie seen things to an unseen soule, and you'l find she cannot relish them, she feeles no savour in them, no more then in a drie chip, as our Proverb runs, and why? because they doe not a­gree to her as shee is a Spirituall substance, therefore not good to her. Now of all other good, God is the summum bonum Omne bo­num in sum­mo bono., and his workings towards his chil­dren are about the application of things necessarie for them, and sutable to them.

This great worke of Christ's dying for you hath such a fruit as will fulfill all your desires, sup­plie all your wants, redresse all your grievances: for in all your comfortlesse conditions, ye may fetch comfort from Christ's suffe­rings and death for you, you may fetch sweetnesse thence: as thus, [Page 101]when you want, you may argue: did Christ die for a time that I may live for ever? and shall I thinke he will not keep me alive here Dic nobis qui praeparas, quid praepa­ras? replebi­mur bonis dc­mus, sed qui bus? &c. quaerimus qued oculus non videt, &c. Bern. ser. 11. in Cant. explicans il­lud Isayae, c. 64.4. for a time also? did the Lord give Christ to me, and will he not with him give me a conve­niency of other things, at least, as much as is good for me? Thus little children, you may possesse your soules in peace that passeth understanding. Thus the Apostle did, my God shall supply all wants, yours and mine, and Rom. 8.32. He that spared not his owne Sonne, but delivered him up for us all, how shall hee not with him freely give us all things, even all that he hath?

The distinction of goods in Augustine, is exceeding memo­table, remarkable, and sweet; There is saith hee, Bona Throni, and there is bona scahelli, goods of the Throne of blisse and grace, as God, Christ, and whatsoever spi­rituall good hee conferres. Se­condly, goods of the footstoole, [Page 102]as the Creatures and comforts of this life, the accommodations of this world, whence wee may in­ferre. That God, and the godly: Christ, and Christians: as they have but one Throne, which is heavenly, (and that to them all) so also they have but one foot­stoole. Now God makes the earth his footstoole, so should the godly doe also Si terram amas, terra es: si Deum a­mas, quid vis, ut dicam? Deus es. Aug.. Christians ought in a good sense, to lay the world, and the things of the world, under the soles of their feet Quam sor­det mihi ter­ra, cum Coe­lum intueor? Adrian. Pedibus dun­taxat, terram tangentibus. [...]. Chryst. hom. 2. de incomp. Dēi. nat.: and not make them and prize them as the Crowne of their head. And especially when they hinder you from being crow­ned with Christ's Crowne, which is a Crowne of glory, and your greatest dignitie.

Now Christians! consider by this, and what hath been said, what Christ, and this blessed act of Christ is to you: how that you have the goods of the Throne, and now God having given you [Page 103]Christ, having procured for you ablessed Throne to set your selves upon, what cause have you to be troubled, if he denies you, or takes from you a footstoole, whereon to set your feet? Let not your hearts be troubled, you beleeve in God; be­leeve also in Christ, and be establi­shed for ever, yea, beleive his Prophets, and you shall prosper.

The second discoverie of love by suffering on the behalfe of his, is his suffering with them. In all their afflictions he was afflicted, and the Angel of his presence sav'd them. In his love, and his pitie hee redeemed them, and he hare them and carried them all the dayes of old. 'Tis some comfort to have a com­panion in suffering Comes in via, pro ve­hiculo est., 'tis much more comfortable to have a hel­ping companion, that will take off some of a mans burthen. Hee hath laid help on one that's mighty.

First, Christ is with his in losses, he beares a share of those losses, they shall not be all losse to them [Page 104]that feare him: he will give them something againe, yea, some better thing, then what they have lost for him, and in follow­ing or going along with him: and though the world bee but as losse to a soule; yet Godlinesse is great gaine with contentment; He that loseth his life for Christ, and the Gospels sake, shall save it, Mark. 8.35. Christ will make up and repair the losse againe, and do's not hee give a better thing than this life in the roome on't? What's this life, and all the accommodations thereof to that life which is above? the life of the world's ignoble, most mean, and passing poore to the life of God, and the glorified in Heaven. Then friends! what loose you? can you tell? I tell you, that to die here, is to begin to live for e­ver hereafter.

Secondly, in Infringements and imprisonments of the body hee suffers with them, gives rest unto them Tranquil­lus Deus, tranquillat omnia, & qai­ctum aspice­ [...]e, quiescere est. Bern. in Cant. 23.: & is it not better you sen­sible [Page 105]soules to be in prison with Christ, than to bee at Liberty without him? nay, is it not bet­ter to be in Hell with him, than in heaven without him? (if such a thing could be?) doth not his presence prove a Heaven Christus nobiscum. 1. Politicè, ut Rex in Reg­no; Dux in exercitu. 2. Occonomi­cè, ut Pater in domo. 3. Ethicè, ut ratio in ho­mine. 4. Phy­sicè, ut anima in corpore, Cornel. à la­pide? what's the Heaven above, but the fruiti­on of God and Christ, and Chri­stians! tell me: when you injoy much of Christ in the closet, or Congregation: when you feele the warmth, heat, and vigour of all his love and spirituall graces working upon your drooping Spirits, doe they not revive you? put much life in you? his words are Spirit and life, much more then are his works. Is it not your Heaven to enjoy, and for your soules to possesse their beloved's presence Heu Domi­ne Deus, ra­ra hora, & brevis mora. Bern. in Cant. ser. 13. Res delicata est Spiritus Dei. Tertu!. Memor sum, quanta pace fruebar, cum in Domino gaudebam, ideò nunc magis doleo, quia scio, quid perdidi, scio quàm maxima bona amisi, redde quod per peccatum mihi abstuli, red­de quod meâ culpâ perdidi. Savanarol. medit in Psal. Misere­re, &c.?

Thirdly, in wounds, or hurts of the body or mind, if Saul goes [Page 106]to Damascus, and treads but on the feet of Christ, the meanest and lowest of his servants. Doth not Christ bow his head, yea, all his body to save them? will it not make him crye out, Saul, Saul, why doest thou tread on my feet, persecute me in the least of my members? yea, certainly had he ne'r opened his mouth before, yet then as the dumbe sonne of Craesus, by straining his voice had the strings of his tongue unloo­sed, when he saw his Father like to be butchered, crying, Oh! kill not King Craesus: so Christ (could the former be which cannot be in him yet) then, when they suffer, he suffers with them, and cries as to Saul. Kill not my children, pierce me not, cut mee not in pieces, rob not, imprison me not, he now plainely speakes this in our eares by his word, could wee but mind it. Christians! when you are touch'd with a hurt­full touch (so sensible is hee, [Page 107]that) he is touch'd in the apple of his eye too, his eye smarts whose you are, and hee that made eyes, assure your selves, will soone heale that eye sore, when 'tis seasonable to doe it.

Lastly, in hurts of the mind. Are you wounded in Spirit, troubled in mind, tempted? he is tempted with you, wounded with you, troubled with you, is not this love, discover'd? Now hee is in Heaven, he is touch'd with a fee­ling, of your infirmities on earth Inchoata in incarnati­one, comple­ta in ascen­sione, Cornel. à Lapide.. Are you tempted? so was he, and that in all points like to you, sinne being excepted, viz. sinne did not tempt him as it doth you, but then he was tempted by Satan to sinne, as well as Satan tempts you to sinne This I take to be the sense of the place.; instance that sore temptation, to cast him­selfe downe from the pinacle of the Temple, to murther himself; and that temptation hee tempted him withall to commit Idola­trie, to fall downe and worship a [Page 108]Devill like a Heathen: hee also tempted him to distrust, infide­lity, when he would have had him make bread of stones, as though God could not live without bread, or as though there were not e­nough of God in the blessed man, to sustaine him a little longer, yea, for ever (if he pleased) with­out food.

CHAP. V. Of the ends of Chrisi's love.

EVery thing hath its end Prov. 23.18., and e­very thing is such as its end is, as the thing is towhich it tends: all's well that ends well, that's the Pro­verb, not more ancient then true, 'tis the end that crowns the action; when God would prove a person, action, or thing to be good or evill, he takes this course, observes, (and bids us observe also) what the end of the person or thing is, at which it aimes or tends, marke [Page 109]the perfect man, and behold the upright man, saith the Lord, for the end of that man is Psal. 37.37. peace, though hee ha's trouble in his beginning and progresse, yet ha's he peace in his end, viz. his way tends to peace, though hee sowes in teares, yet hee reapes in joy, for Light, is sowne for the Righteous, and gladnesse for the upright in heart; men sow to the end they may reape. Thus he proves an upright man to be a good man, by his good end. So saith he, the end of the wicked shall be cut off.

Viz. He shall misse of all that hee aimes at, hee thinkes whatsoever his life be, his death shall be good, he aimes at happines after a sort, but takes asunder the meanes, from the end; when such an one dies, all his thoughts perish, where is his hope when God takes away his soule, saith Job, either his sinne with himselfe shall have no end, for sinne in its fruits goe to hell [Page 110]with him, lives for ever with him, sinnes are his workes and they fol­low him, or, secondly, his end shall be, and that most certainly, the be­ginning of his never ending tor­ment, by paine of losse and sense, together, viz. his sinne tends that way, leads thither. Some desire Heaven but 'tis not so much for the societie of God and Christ, as from a carnall conceit, that there's no want, there they shall have fulnesse. Doe not carnall men dreame of carnall eating in Christ's Kingdome? happie (said the Jewes) are they who shall eat bread with thee in thy Kingdome; but this end shew'd their desire was carnall; for Christ reproves them, when he tells them, the Kingdome of Heaven consists not in meats, or drinkes, but in Righteousnesse and true holinesse. Every true lo­ver propounds to himselfe his end, ha's his end, and that's true of Christ, hee hath ends for which he loves, and to which his love tends. [Page 111]His ends are such as these.

• 1. To make his object lovely.
• 2. To present his Spouse blame­lesse.
• 3. To keep the soule stainlesse.
• 4. To save the soule harmelesse.

FIrst he loves to make his love­ly in his owne blessed sight, and unto his owne glorious selfe. Christ loves comely Christians, Christ's frame on a Christians spi­rit, is a Christ-aluring beautie: a choice Spouse's distance from her loyall husband is a cord of love to draw his presence to her, long suspension of personall fel­lowship makes communion swee­ter, when injoy'd. Christ's pre­sence is good to Christians, and communion with them is good to him, a soules distance from her husband Christ is verie great, yet many pledges of dearest love passe betwixt them, something of Christ, being in the soule, brings all Christ to dwell there; he loves [Page 112]himselfe, and delights to dilate where himselfe is. Some love to fulfill lust and natures fancie; but Christ loves that his object may be lovely, to himselfe, and all his off-spring. The bridegroome loves to see his Bride adorn'd on a bridall day, would have her as neat as hand can make her, that her aspect may bee pleasing to him, Christ loves to cloath his people with a heavenly glory, hee loves a soule, that he may present it to himselfe a glorious Crea­ture, 'tis inward Glory I now speake of, Christ hath no lust to feed, sinnes not found in him he seekes nelther bodies pelfe, nor the minds riches, sweet Messiah, thy ends are good.

Christ sets his love on naked soules; In some parts of the world, some buy their wives and cloath them, so doth Christ in e­very corner of the earth gives himselfe for them, and then puts a glory upon them. [Page 113]Christ's glory is transforming, some have seene it as in a glasse, and have been changed by it into the same Image, from glory to glory, even by the Spirit of the Lord 2 Cor. 3.18.. Christ himselfe assum'd our na­ture; that he might cloath and adorne us with his: like to like, saith the Proverb, Christ loves his object to make it like him, and then clos'es with it, cannot stick loose to it: so pure's his love. Other lovers may alter in their love, because they cannot aug­ment their objects lustre, amia­ble aspect; but Christ can make his object as comely as hee will; then where is the ground of change? not in the object, not in the Subject, therefore not at all. I the Lord change not, that's his saying, who is immutable.

Secondly, Christ loves to pre­sent his object blamelesse, both to himselfe, and also before his Fa­ther. Some lovers will find no fault in the objects they list to em­brace, [Page 114]but having receiv'd them, find nothing else in them but faults: is this to love in truth? you earthlie sensuall lovers! Christ findes out faults before he espouses a soule to himselfe: but then through love covers them, buries them, forgets them: Christ never upbraids a soule with what he hath formerly been and done, God upbraids no man. Some speak well of that they like, untill they have got it, and then the worst word they have's too good for't: but Christ speakes worst of soules before hee's wedded to them, but when of twaine they are one flesh, he speaks and makes the best he can of them, and the least good that's in them: hee cannot breake a bruised reed, nor can hee quench the smoaking flax: hee can­not rip up old breaches betwixt his Spouse and him, but he's good at kindling smallest sparkes of sa­ving grace, though buried in a heap of ashes: he is wont to make [Page 115]much weaknesse little, and little strength much. Some Lovers will hide nothing they know, by those they have seem'd to love, will you call this love? 'tis per­fect hatred; but heavenly favou­rites! your heavenly husband's not so unkind, he covers all evills, and uncovers all good in them hee loves. Prov. 16.12. 'Tis said he's able to present blamelesse before his Father, with exceeding great joy Iude 24., and he's as active, as able in such a kind of presentation.

Thirdly, he loves to present his object spotlesse, Christ sets his love on soules to cleanse them Eph. 5.27., and sanctifie them to his owne, and his Fathers use.

Satan loves to have soules that he may staine them, pollute them, bereave them of their glorie, and Christ's Image that's in them, he's all for soiling of soules, that he may foile them, & insnare them; but Christ takes out the spots of his owne flesh; he sets his love [Page 116]on a soule to wash it from all fil­thinesse of flesh and Spirit, Ezek. 16.6.7. the soules time of miserie, is Christ's time of mercy: when thou wast in thy bloud, I said to thee live, and thy time was the time of love. John tells the seven Churches of Asia, Christ lov'd us, and then wash'd away our sinnes by his bloud, heavenly husband! thou lov'st to good purpose. Christ loves to make holy as well as happie, he would have her without blemish, spot, or wrinckle.

Fourthly, Christ love's that he may save harmelesse, preserve his object free from danger; Satan loves to destroy, but Christ loves to save. All Christ's favours run into this: the soules salvation of whom he loves: he's cal'd the Savi­our of his body the Church; Eph. 5.23. the head you know contrives and advise's for the whole body. Such a head is Christ, he came to save, as well as seeke lost soules. When Christi­ans are in Christ, their selves and [Page 117]soules are in safe hands, Job. 10.29. no man shall pluck them out of my Fathers hand saith Christ, & what power's like to his: Spouse of Christ! thou mayst trust thy selfe with thy hea­venly Husband, put thy life in his hand; for hee came not to destroy the beleeving world, but to save it. Oh you sonnes of Sion! how carefull is Christ of you? his eye is upon you, his eare open to your cry; Christ watcheth his children as you watch yours, he'l not let a child goe out of his sight, least he catch a fall, and bruise or maime himselfe, and spoile his beauty, and when he do's get a fall, Christ's eares are open, hee can quickly heare him crie, and then he gives him a helping hand, till he's risen againe. You are in his hand, and in his heart, and shall hereafter dwell in his heavens, what would you more? And now my friends! that Christ hath shew d his affe­ction by doing and suffering for you, he expects action from you [Page 118]towards him, and for him.

Consider, intelligent hearts!

First, is not he active for you? he praies for you, pleads for you at the Throne of grace, against the accuser of the brethren: then drink not in forsaken sins, against which both your selves, and Savi­our also, hath put up prayers with teares, and strong cries in the dayes of his flesh.

Secondly: are not Satans vassalls active for their Prince of dark­nesse? Doe they not lay their heads and hearts together? unite all their forces, to follow that Prince, who rules in the aire, and workes in the children of disobe­dience, to advance his King­dome, inlarge his Dominion, as Hell hath inlarg'd her selfe? doe not they seeke to make his Pro­selites many? and shall the chil­dren of darknesse be wiser, and more active in their generation, and for their Prince? then are the children of Light in their [Page 119]generation & for their King and Saviour 2 Sam. 1.20. Jesus Christ? God for­bid. Tell it not in Gath, publish it not in the streets of Askelon, least the daughters of the Philistims rejoyce, and least the daughters of the uncircumcised triumph. Love de­serves love; oh, you children of Light! you cannot give warmth to your garments, but you shall receive't againe. Oh then! bee rooted and grounded in faith with love. Comprehend you with all the Saints, what the height, length, depth, & breadth, of Christ's love is. Then shall you sing Hal­lelujah to God in the highest Heavens, when the time of re­freshment shall bee in the pre­sence of the Lambe, with excee­ding great Joy to Just ones Secundum laborem acci­pient, non secundum proventum, Bern. Non meritis operantis sed miseratione donantis. Aug. Deus coronat dona sua, non merita nostra..