As touching our Love to Christ, it is actuated in the same manner. A mere notion of Christ raises up some Love towards him; as we see in those Temporaries, who receive the word with joy, Mat. 13.20, which though it be but fructus horarius, hints out a kind of Love. Such a story as that of Codrus the Athenian King's dying for his Country could not but affect his Subjects; much more must the History of Christ dying for a World do so. Only this Love to Christ raised up by mere Evangelical notion, as the Love to God raised up by natural, is not right, nor elevated to a Divine pitch, till Faith come and show him forth by a light more congruous than all literal knowledge; and then there is, as the Church after an elegant description concludes, Totus desideria, all loves or desires, Cant. 5.16. Every thing in him is attractive; What a person is the Eternal Word, the brightness of the Fathers glory? What an Union, Immanuel, God and Man in one? Heaven and Earth admirably blended together, as a pledge that God would be at one with us? What a robe is his Righteousness made as broad as the Law, and woven all of Love from the top to the bottom? What a Laver his Blood able to expiate a world of Sins, and save a world of Sinners? What a treasure is his Fullness, where the Spirit is in overmeasure, and all its Graces in redundance running over into the vessels of Faith, and filling all its capacities? Who, that hath eyes of Faith, would not love him? To ask why we should ⟨p. 300⟩love him, is as the Philosopher told him who demanded, Why Beauty was so taking? [Greek or Hebrew], a blind mans question; nothing but blind unbelief can hold us from his Embraces. Whatever posture Faith be in, whether contemplating him in the Mount, or leaning on the bosom of his Grace, or hiding in his Wounds, or sitting at his feet for Wisdom, or lying under his Sceptre for power against Sin; still it stirs up an holy Love to him. It finds his Blood in every Pardon; his Spirit in every Grace; his Wine-cellar in every Ordinance; his Seal in every Promise; and his Purchase in every Creature. No wonder if St. Paul count all things dung and dross for him. And St. Austin cry out, Sero te amavi Domine, Lord, 'twas late ere I loved thee. True Faith would have none but Christ loving him, as St. Bernard used to say, Plus quam mea, meos, me; More than all my goods, my friends, my self:
As touching our Love to Christ, it is actuated in the same manner. A meer notion of Christ raises up some Love towards him; as we see in those Temporaries, who receive the word with joy, Mat. 13.20, which though it be but fructus horarius, hints out a kind of Love. Such a story as that of Codrus the Athenian King's dying for his Country could not but affect his Subjects; much more must the History of Christ dying for a World do so. Only this Love to Christ raised up by meer Evangelical notion, as the Love to God raised up by natural, is not right, nor elevated to a Divine pitch, till Faith come and shew him forth by a light more congruous than all literal knowledg; and then there is, as the Church after an elegant description concludes, Totus desideria, all loves or desires, Cant. 5.16. Every thing in him is attractive; What a person is the Eternal Word, the brightness of the Fathers glory? What an Union, Immanuel, God and Man in one? Heaven and Earth admirably blended together, as a pledg that God would be at one with us? What a robe is his Righteousness made as broad as the Law, and woven all of Love from the top to the bottom? What a Laver his Blood able to expiate a world of Sins, and save a world of Sinners? What a treasure is his Fulness, where the Spirit is in overmeasure, and all its Graces in redundance running over into the vessels of Faith, and filling all its capacities? Who, that hath eyes of Faith, would not love him? To ask why we should ⟨p. 300⟩love him, is as the Philosopher told him who demanded, Why Beauty was so taking? 〈non-Latin alphabet〉, a blind mans question; nothing but blind unbelief can hold us from his Embraces. Whatever posture Faith be in, whether contemplating him in the Mount, or leaning on the bosom of his Grace, or hiding in his Wounds, or sitting at his feet for Wisdom, or lying under his Scepter for power against Sin; still it stirs up an holy Love to him. It finds his Blood in every Pardon; his Spirit in every Grace; his Wine-cellar in every Ordinance; his Seal in every Promise; and his Purchase in every Creature. No wonder if St. Paul count all things dung and dross for him. And St. Austin cry out, Sero te amavi Domine, Lord, 'twas late e're I loved thee. True Faith would have none but Christ loving him, as St. Bernard used to say, Plus quam mea, meos, me; More than all my goods, my friends, my self:
