A Discovery of GLORIOUS LOVE OR The Love of Christ to Believers. Opened In the Truth, thereof, In the Transcendency, and thereof, In the Sweetness, thereof, Together with the necessity that lies upon every Believer, to strive after the Spiritual and Experimental knowledge of it. Being the sum of VI Sermons Preached upon Ephesians 3.19. By JOHN DURANT, Preacher of the Gospel in the City of Canterbury. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. We will make thy love to be remembered more than wine, Cant. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. He brought me into the house of wine, & his banner over me was love, Cant 2.4. London Printed for R. I. to be sold by W. Gilbert son at the Bible in Guilt-spur-street without Newgate. 1655. To the Right Honourable Robert Earl of Warwick, etc. My Noble Lord, I Presume your Lordship well knows, that Christ's love is our soul (and therefore sole) life: Then (and indeed not till then) do we live, when we enjoy divine love: Our bosoms cannot breathe forth the breath of life, before Christ breathes in the breath of love. Indeed, it's the misery of most, that they are strangers to this truth. To speak to many of the Lord Jesus, and to tell them of a life in love, above what sense feels, and of a comfort, a glory, a happiness flowing from thence, far surmounting what sight fees, is a mystery, which they cannot perceive (nor indeed believe) for 'tis foolishness unto them. Not only the News-mongers at Athens counted this News which they never heard of; But even the Philosophers there themselves accounted Paul's preaching of these things a strange doctrine. But I hope I may without either falseness or flattery say: your Honour is well acquainted with these things. As experimentally knowing, that all your honour, joy, felicity, lies in this, that you know the love of Christ passing knowledge. And this is one ground of this dedication of these ensuing Sermons; But it's not the only ground. For, I desire by this also to declare to the world, and yourself, how sensible and mindful I am of those obligations, which your Honour hath laid upon me, not only by your owning of, and respect unto my person, but (which I prise most) my Ministry. His person is above my praise, whose pen hath blotted the common way of dedications. Quia laudatur ●laudatoviro est la is vera. But his ground was, because for the most part they only flatter. And yet he allows of dedications, when the argument of the Book agrees with the person whom its dedicated to. Sir Francis Bacon de augment. s●en. lib. 1. page. 19 The consideration of which I hope (as hath been hinted) will secure me from his, or others censure. Besides, I know, there is a difference between flattery, and gratitude; though the one be odious, as a vice; yet the other is amiable, as a virtue: And 'tis at this which I have aimed in this dedication. I know that the bare remembrance (how grateful soever) of favours received, is no requital. But yet, though it serves not to remunerate the favour, yet 'twill to vindicate the benefactor, that he hath not ill bestowed his benefits. My Lord, If I say that I cannot requite all your favours, it's no more than all know: And if I say, that Christ can, it's no more than I know you believe, and I desire. 'twill be no over-exalting of Christ's love, nor any diminution unto your favours; If I say, that the least grain of love from Christ to you, will abundantly compensate all the weight of your love to me. And this (My Lord) is not only my prayer, but my beliefis in your behalf. I shall not trouble your Lordship with many words. Only let me have leave ●o sound in your ears, two words of the Lord Jesus; the one was a word of Prophecy, the other of Advice. 1. His word of Prophecy was, The love of many shall wax cold. It's your duty to search, Mat. 24.12. and 'twill be your honour to find, that there is no fulfilling of that in your soul. But alas! who can say, that he sees not too great a fulfilling of this in himself! Oh! the decay of love, zeal, activity, appearance, etc. in the things of Christ that is every where! It's a thing that calls for bloody tears; that besides the abounding: of iniquity in enemies, there is such waxing cold of love in friends. I have sometimes thought Christ spoke this Prophecy (as Paul did his rehearsal, Phil. 3.18. viz) weeping. II. Christ's word of advice was this, Strengthen the things that remain, that are ready to die. Apoc. 3.2. It's well that under spiritual decays we have any thing that remains (happy they who have not lost all.) It's wisdom to strengthen that which languisheth; (holy they that strive to do thus:) and the following Sermons may be helpful herein. If the Spirit lay this truth upon our hearts, That Christ loves us with a transcendent love; 'twill at once make us bleed for coolings, and burn (yea blaze) a fresh with the fire (internally) and flames (externally) of love to Christ, his people, his truths, his designs, etc. But I have gone beyond my intentions, though I hope not beyond your acceptation. If you will permit me to add, that I am in the number of those, who both praise, and pray for you, and profess to be much obliged to you. I shall trouble you no further, save with the sincere subscription, that I am, My Lord. Your Honours singularly obliged Souls servant. JOHN DURANT. To his beloved friends, the godly Inhabitants of the Town and Port of Sandwich. Particularly The Congregation over which the Holy Ghost hath made my reverend Brother (Mr. Francis Apprentice) Overseer. Beloved in Christ, HOwever those who are in the world, may account the ensuing Sermons riddles, and paradoxes: yet to you (whom I hope Christ hath taken out of the world) they are experienced truths. It's true, ye know them already (for I have preached them to you.) But that you might have them in remembrance; I have been willing to Print them for you; And yet not for you only, but for as many as believe in the Lord Jesus. It was Peter's care to perpetuate those things by writing, which he had preached by word: That so albeit his hearers knew, yet they might be established * in the truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. rooted or settled as upon a firm foundation. Certainly next to the knowing of truths, is the establishment in them, which some wanting, are gone aside after airy vanities. 'tis true; your establishment primarily, and causally depends on the Spirit. But yet secondarily, and instrumentally, it is attained unto by the word. For therefore it was that Peter writ (as he says 2 Pet. 1.12.) and surely his writings were words. And yet the words of Christ were not bare letter: No, they were Spirit and Life. And the truths of Christ held forth by any, according to the measure of the gift received, are as truly Christ's words now, John. 6.63. as when he was here on earth: else how could Paul say? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. according to the eyes sight. that Christ came and preached to the Ephesians, and was evidently crucified before the Galatians (as 'tis Eph. 2.17. and Gal. 3.1:) neither of whom heard of Christ, till after his ascension. I hope it will be no pride but a grateful and necessary witness to the grace of Christ, if I say I have both spoke and writ the truth, as it is in Jesus, and as the Spirit hath given utterance. Yea and that in a measure also I can say, that those things which I have heard, and seen, I have declared unto you, that your joy might be full. I know nothing so directly tending to both the truth, and fullness of a Saints joy (of which I account myself obliged to be a helper) as the knowledge of the love of Christ. 2 Cor. 1. ult. Now this is the subject I treat of. And this I desire to put you in remembrance of, as knowing nothing more strong, and constraining unto duty, 2 Cor. 5.14. than joy springing forth of this well of salvation. I shall not trouble you with a large Epistle. Four words only in this public view (for so is printing) I shall leave with you, as my witness unto Christ in some present truths now denied) which I desire may never be a witness against you. 1. That Jesus whom we preach, and whose love we declare, is the same Christ still: i.e. the same God in man's nature (which is the choice thing in him capable of being anointed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the self same, not another. and so of making him Christ) he that ascended is the same that descended, and he that descended, is the same also that ascended (as 'tis Eph. 4.9, 10.) He still retains the human nature which once he took: and so is still not only the same God, but man. It's true the manhood or flesh of Christ is now glorified, but 'tis not annihilated, his body is made glorious, but still 'tis in body. The man is set down on the right hand of God, Heb. 10.12. 2. This Jesus shall come again in the same mann●r in which he did ascend, as he was visible (even to the eyes of the flesh) when he went away, so shall he be seen in like manner coming again, Act. 1.10.11. He is not so swallowed up in Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as that he is gone out of the flesh▪ But albeit his all and only presence be now in Spirit; yet he shall come again, and all eyes shall see him: and they also who pierced him; and all kindreds of the earth, as it is Apoc. 1.7. Whoever shall say these Scriptures are not to be taken in the letter (I know I have the mind of Christ, if I say in this) he hath not the Spirit. 3. That till this coming again, we are to wait for him, and upon him in the spiritual, and yet external observation of the Ordinances of the Gospel. And in them we are to expect, and shall find, the sweet and spiritual incomes of himself, in discoveries of that love of which I treat. 4 That in the day of Christ's coming again, those Ministers will be found blessed, Lu. 12.42. who as faithful and wise Stewards shall be found giving the household their portion of meat in due season. And these Saints will be blameless, who in that day shall be sound exercised in, and yet living above the observation of preaching, fellowship, prayers, and breaking of bread, which Christ hath commanded to be kept up till he come. And now (beloved) what is the panting of my Spirit, both for my own soul, for yours, and for all the Saints? Is it not this? that the morning of that day would dawn? Is it not, Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the day dawning: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. the light bringer, and he is also the morning star. that the shadows would fly away, and that the day spring from on high, might again (in the glory of Christ (God and man,) visit us? Surely these are the daily groan of the Spirit in me: But with these there is also a mixture of sighs: oh! that the Spirit would make us diligent, that we may be found of him in peace, 2 Pet. 3.14. without spot, and blameless: and oh! that we may be counted worthy to escape all these things which (in part are already) come to pass: and to stand before the son of man, yea, and oh! that when the Lord shall call us to an account, concerning the oracles, Rom. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. to commit as a choice treasure. the ordinances which he hath committed to us: we may be found First, neither as having defiled them with our own inventions: Nor Secondly, as dis-esteeming them upon pretence of our attainments: No nor thirdly to have made them our rest and confidence. But I shall sigh the rest in secret, I beseech you believe that my heart underwrites this, that I am Yours, entirely affectionate in the love and labour of the Gospel. JOHN DURANT. A word to the Reader. IN these Sermons I presume thou wilt perceive the plainness of man; and my prayer is, that thou mayest likewise perceive the power of the Spirit. The time of their preaching, was (some eleven years since) even the noon of the day of England's trouble; At that time they were accounted seasonable. The matter of them, is some Gospel's light, of the glorious love of Christ, and this makes me think they can never be unseasonable. The manner of their delivery, was (as it ought to be) not with enticeing words of man's wisdom. But in the simplicity & plainness of the Gospel. The end was, and is, next to Christ's glory, thy good (O believer!) who ever thou art, and if this be not attained, I must cry out, I have laboured in vain! And Two requests I have unto thee, The first is, that thou charitably cover the failings of the Preacher. Remember the heavenly treasure of the Gospel, is in earthen vessels. The second is; that thou carefully correct the Erratas of the Printer, which by reason of my absence from the Press could not be avoided. If to these two thou wilt over and above add thy prayers for me, that I may still be enabled from an experimental knowledge of Gospel truths so publish the same unto poor souls; Thou wilt do more than requite me for my pains in this, even oblige me to a publication of some other Papers. In hope whereof, I subscribe myself, Thine in the sincerity and strength of Gospel-love. John Durant. SERMON I. EPHES. 3 ver. 19 And to know the love of Christ which passeth knowledge. KNowledge is the perfection of the Rational Creature: It is that whereby we come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Philosopher speaks) i. e. to partake of Divinity, to be like unto the Deity. God is Light, and Knowledge, and the more we partake of it, the more like we are to him. Now by how much the likelier Note. we are unto God, by so much the nearer we come up to perfection. Knowledge is exceeding precious: It must needs be so, sigh it tends to perfection. Indeed, as Aquinas saith of seeing, Though the object of sight be mean in itself, yet the very act of seeing is sweet: So also he determines of Knowing, that however the object be low and poor, yet the very act itself of knowledge, is high and precious. Now of all knowledge there is none so precious, nor so perfecting, as that which is Divine. Other Knowledge (viz. Human) can make us perfect only as men: This knowledge (viz. Divine) gives us a perfection as Saints. But, Of all Divine knowledge, the knowledge of Jesus Christ in the light of love, as most precious, as tending most to the perfection of our souls: As there are degrees of lustre in the heavenly lights; so there are degrees of glory in Divine truths. Every Star in the Firmament hath a glorious light; but yet the light of the Sun exceeds them all in glory: And every truth (which is as a Star in the heaven of Divinity) hath a peculiar excellency in it, and the knowledge thereof is precious: But Jesus Christ (who is as the Sun in Divinity's heaven) hath a transcendent excellency in him;. and to know him, doth far more tend to the perfecting of our souls, than the knowledge of any, or all Divine truths else besides. Therefore it is that Paul accents this knowledge with an excellency, Phil. 3.8. Yea doubtless (saith he) I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord. And certainly Paul might well say thus: for albeit he had attained the knowledge of other things, yet without this, he had been at a loss in point of Soul-sacred perfection. So that however other knowledge (as being some way perfecting and precious) be desirable; yet there is no knowledge which is so to be desired (at least by Saints) as the knowledge of Jesus Christ. But yet, as although the Sun be the most glorious of the heavenly Lights, yet Mortals receive more comfort by its heat, than by its light: In like manner, though the knowledge of Jesus Christ be the most transcendent of divine truths, yet our souls receive more sweetness by the warmth of his love, than by the lustre of his light. Look as Moses could not see the glory of God and live, and yet must die except he saw his grace: Even so our souls cannot see the lustre of the bright beams of Christ's glory, and live (we must die ere we can behold that) yet notwithstanding we must see the light of the bosome-love of Jesus, or else we die. If this light dawn not upon our bosoms, if this knowledge shine not into our hearts, we shall sink and die in our souls, especially if we are in fear of any troubles. Hence it was, that the Apostle Paul, among the rest of those precious Petitions, which he puts up to the Father of our Lord Jesus, in the behalf of the Ephesians, lest they should faint at his tribulations, he adds this, that they might know the love of Christ which passeth knowledge. I shall briefly give you the context, that it may give some light to the text. The Apostle having hinted in the first verse of this Chapter, Context. that he was a prisoner of Jesus Christ for the Ephesians, who were Gentiles; and having also upon that spoken something of the excellency of the Gospel, and the warrant which he had to preach the same unto them (which two things were as two great supporters of him in his sufferings) he comes in the fourteenth verse to pray for the Ephesians, that they might not faint at his tribulations. Now there might be a double ground of the Apostles fear, why the Ephesians might faint at news of his tribulations. 1 Sympathy. It is usual with Saints to sympathise each with other in their tribulations. And Paul upon this ground, might rightly think, that the tidings of his imprisonment would be sad to these Ephesians; and happily he might fear, that out of their tender love, both to his person, and preaching, they would be over-sad, by sympathy, to understand, that now their Preacher was in prison. 2 Fear lest themselves might meet with the like sufferings. For what might they think? Is Paul in prison for Preaching the Gospel? then sure may we fear the like for receiving the Gospel. It is commonly seen, that the receivers of Gospel-truths suffer as well as the revealers. Note. And certainly (the Ephesians might say) we shall be accounted as faulty for our faith in, as Paul is for his Preaching of the Gospel. This peradventure they might argue, and fear, and faint; Therefore the Apostle bendeth his knees to him who alone is able to keep from, and support in faintings, i. e. To the Father of our Lord Jesus: And three things he beggeth in the behalf of the Ephesians, that they might not (upon any ground) faint at his tribulations. 1 Divine strength. That he would grant according to the riches of his glory, that they might be strengthened with might by his Spirit, in the inner man, ver. 16. The spirit of man (the Apostle knew was weak, and so would faint, unless God did strengthen it; therefore he begs the Spirit of God (which is the power from on high) for their strengthening in the inner man, that they might not faint in their outward man. 2 Christ's inhabitation. That Christ may dwell in your hearts by faith, saith he, v. 17. If any thing will keep up the heart from fainting, Note. it is the indwelling of Christ with the soul. Christ's presence creates comfort, and there is no such fence against fainting under any fears, as Christ in the soul. The inhabitation of Christ within, will support the soul from its faintings at tribulation for Christ without. 3 The knowledge of Christ's love▪ That they might know the love of Christ which passeth knowledge, as it is in the text. Paul well knew the power of Christ's love, and the efficacy thereof this way. So that now you may gather up the Apostles Petitions into one Prayer, and you may conceive him pouring out his heart after this manner: Thou Father of our Lord Jesus, sigh thou art the God of all comforts, and comfortest thine in all their tribulations, so that they faint not; vouchsafe to grant according to the riches of thy grace, that the Ephesians may not faint at my tribulations. And to this end, strengthen them by thy Spirit of power in their inner man; fill them by the glorious presence of Christ dwelling in them; but above all, let them know the love of Jesus Christ which passeth knowledge. Thus you see by the Context, the drift and scope of the Text. But before I speak any further to it, I must clear one thing, which happily may be an occasion of doubt, and that is the seeming unreasonableness of this part of Paul's prayer: Doubt. For may some say, what reason is there that Paul should pray for that, which he hints is impossible? Why should he pray that the Ephesians might know that, which he expressly saith was above knowledge? The love of Christ which passeth knowledge. There be three things which may satisfy this scruple, Satisfaction. and demonstrate the reasonableness of this request. 1 Admit the love of Christ be above knowledge, yet 'tis not unreasonable to desire to know it. For look, as albeit the fulfilling of Divine precepts be above our power, yet notwithstanding it is to be in our endeavour. In like manner, albeit the knowledge of Christ, of Christ's love, though it's above our intellectuals, yet it may be in our desires, The same infiniteness, which Grace puts in the Will, making it endeavour to fulfil that, which it cannot; nay, yea and doth also put on the desire for the obtaining of that which cannot be obtained. But, 2 To know the love of Christ may be said to be above knowledge with reference to men, as men; not unto Saints, as such. Indeed the spirit of man is not able to know, or search into the love of Christ (that is above its knowledge:) But the Spirit of Christ is able both to search into, and to reveal his love. And though Christians as men, cannot attain to the knowledge of the love of Christ, by the light of reason, yet as Saints by the light of faith they may; especially the Holy Ghost (in the mean time) shedding it abroad in their hearts, as it is, Rom. 5.5. 3 The love of Christ may be said to be above knowledge, in regard of its perfection of degrees, not simply inregard of its parts. 'Tis true, the perfect knowledge of Christ's love passeth the understanding of men, and Angels (which is its glory:) But yet in some measure it may be known (the which is our duty.) For that which cannot be known perfectly (in the highest degree) may yet be known partially, (and in some measure.) Thus the Text may be cleared from the doubt propounded. Now there are four ways in which I shall look upon this Scripture, and so speak unto it. 1 As it includes the truth and reality of Christ's love to the Saints. Division of the word. 2 As it concludes the height, and royalty, or transcendency of that love. 3 As it holds out the Apostles desire, that the Ephesians might know both. 4 As it contains the ground of keeping up the Ephesians hearts from fainting at Paul's tribulations; which is the drift and scope that Paul drives, or aims at in them. And thus there will be four Doctrines which I shall take up, and speak unto from these words. I. There is love in Christ's bosom towards all believers. Doctrines from the words. II. That love which Christ beareth to believers, is a transcendent love. III. It is a thing of necessary concernment for every Christian to know the transcendent love of Christ. iv The Spiritual knowledge of the transcendent love of Christ towards Believers, is of special efficacy to keep up their hearts from fainting under any trouble. I begin with the first, which however it might more fully be gathered from another Text, yet because it will be a good foundation for the following Discourse, and is clear enough in this place, I shall briefly speak unto it now, viz. There is love in Christ's bosom towards all Believers. I suppose it is clearly (couched at least) in these words; Science supposes ens; Paul would not doubtless pray that the Ephesians might know that which was not; things must be, ere they can be known. Nothing falls under the understanding, till it first be in being. I shall briefly open the Point, Point opnened. and then prove it, and apply it. How love may be said to be in Christ. How love may be said to be in Christ (as any other affection) I shall not need to inquire; though happily love may be said to be in Christ as God (for as he is man there is no doubt of it) in far more proper sense, than any other passion may, because it is (as it were) his essence, God being (as John saith) love, 1 Joh. 4.16. What Christ's love is. What the love of Christ is, I shall not curiously define. The Moral'sts have so many definitions of love, that indeed it is hard among them (as the Proverb) is, to find this wood for trees, i. e. to know what love is, among their various definitions thereof. Passing by therefore their niceties, I shall content myself with this plain description of love. It is the commanding affection of the Soul, Love described. consisting in the expansion or going out of the heart, towards a person or thing, in wish and workings for its good. Cunctorumque Deum primum quaesivit amorem. I call it an affection, and the commanding one: it being indeed on all hands assented unto. Love is Queen regent in the Soul, and it sits upon the Throne commanding all. It is the Centurion in the bosom, and hath the same power over all the affections, which the Centurion hath over all his servants. I say, it consists in the expansion or stretching out of the heart. Look, as hatred contracts and gathers in, so love opens and dilates the heart. I add, that it consists (in the general) in wish and workings for good. I do not specify the end, for that describes, and denominates the particular kinds of love; therefore only in the general, I say, it consists in the going out of the heart, in wishing and working for the good of the person, or thing loved. So that now, when I say that there is love in Christ's bosom towards all believers, I mean, that the commanding affections of Jesus Christ is set upon them; that his heart is open, and stretched out unto them; and that the wish and workings of his Soul are towards them for good. Believers who they are, described. By Believers, in a word, I understand all those who close with Christ as tendered in the Gospel. However there be difference between them in the degrees of their faith, & the ways of their light, yet all agreeing in this, that they see themselves lost without Christ, and that God the Father doth freely tender him in the word of grace; they do thereupon go our in the strength and sincerity of their souls, to embrace him as he is tendered: They are believers all of them; and in this thing Christ puts no difference (as it is Act. 15.9.) between them, but burns in his bosom with real love towards them all. For proof, Point proved. I should but darke● the point, if I should bring all that cloud of witnesses, which would gladly come and set seal to this sweet truth. Ask John, and he will witness that Christ loved him. He was indeed a bosome-beloved Believer; Joh. 13.23 & 19.26 and of him it is often said, he was the Disciple whom Jesus loved: yea and John will witness for more than himself, He saith Jesus loved him, and all Believers besides him: For speaking to them he saith, He (i. e. Christ) hath loved us, Apoc. 1.5. Call in Paul, and he will prove that Christ loveth Believers; for Christ loved him; and such was the love that Christ bore to Paul, that he professeth that he could, nay, did live upon it. I live (saith he) by the Son of God who loveth me, Gal. 2.20. Nay Paul further bears record to this truth, and witnesseth, that Christ's love stretcheth forth itself to every believing Soul, We are (saith he) more than conquerors, through him that loveth us, Rom. 8.37. I shall add no more testimonies to prove this truth. Even the least Believer, though but a babe, is able to lisp in the language of this love, and tell you, that there is a divine fire of love in Christ's bosom, burning brightly towards Believers. I shall hint three Demonstrations of the Doctrine taken from the behaviour of Christ towards Believers, which will evidently clear cordial love unto them. Ch●ists love demonst ated Oculus amoris index. 1 Christ's eye is always on Believers; and he takes delight to look there where they are. The eye is the Index of love. It is a sweet star always shining over the hearts and houses of those whom we love. The Proverb tells us, where we love, there we look. Ubi amor, ibi oculus. Now it is easy to observe the rollings of Christ's eyes: how that still they are towards Believers. Will you listen to Christ's love in its language this way? Let me sethy countenance (saith he to the Believer) for it is lovely, Cant. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. Thy appearance. Such is the pleasure that Christ takes in beholding of believers, that he seems to live upon their looks, and speaks as if he were ravished with their sight. Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of thine eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e, Thou hast heartened me. Cant. 4.9. He speaks once and again (as if he did suck sweetness from the speech) thou hast ravished my heart with thy sight. How can we question Christ's love to believers, when his eyes are thus fixed on them, that their sight doth ravish his soul? Build upon it O believing soul! Christ's delight in looking on thee doth demonstrate his love to thee. He peeps through the Lattesses, to declare his love, Cant. 2.9. Nay, as if he were overpowered (as indeed such an effect doth a look of love produce) while he beholds believers, he saith, Turn away thine eyes from me, for they have overcome me, Cant. 6.5. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it signifies, have made me proud, or as our Margin hath it, have puffed me up, Christ seems to pride himself in the looks of believers; his eye is on them, and his heart is taken up, if their eye be on him. 2 Christ's tongue speaks his love to believers. Lingua amori tuba. The tongue is love's trumpet; the breathe of the Heart fill the Lips with sounds of love: Love that is secret in the bosom, sounds sweetly in the breath. Speech as a Silver trumpet loudly sounds love. It is said of Shechem the Son of Hamor, that his Soul clavae unto Dinah the daughter of Jacob, and the Text saith, he loved her, and his tongue spoke it; for it is added, that he spoke kindly to the Damsel, Gen. 34.31. Believers, Christ's tongue bewrays him; his lips speak his love to you; Oh how oft hath Christ spoke sweetly to thy Soul? O believer! Canst not thou gather by his speaking to thy heart (for that is the Hebrew phrase for speaking kindly) the love of his heart? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How near thy heart, O foul! do those words of thy Saviour go? If any thirst, let him come and drink freely. Doth not his heart open as a fountain of love in this speech? And speaks he not to thy heart, i. e. very kindly, when he saith, If thou do but thirst, come and drink? Ask the poor Woman that had the bloody issue, Mark 5. whether or no Christ did not speak to her in the language of love, when he said, Daughter, thy faith hath made thee whole? Poor heart, she had touched him as she thought at unawares; and when she heard him speak of it, she trembles, as if she expected words of wrath: But while she touched his garment secretly, love touched his heart sweetly, and his tongue bespeaks it, when he called her Daughter. And as Christ's tongue trumpets out love, when he speaketh to, so when he speaketh of believers. O the high Epithets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ap●a Hermog. (i. e. that which he adds to believers names, when he speaketh of their persons!) how rhetorical, how encomiastical is the language of his love! when he speaks of his Spouse, Thou art fair, (saith he) thou art fair, thou hast Doves eyes; thy hair is as a flock of Goats, thy teeth are like a flock of Sheep; thy lips are like a thread of scarlet, thy neck like the tower of David, etc. Cant. 4.1, 2, 3, 4. As believers declare their love to Christ by speaking highly of him; so Christ declares his love to believers by speaking highly of them. If believers call him the Lily of the valleys, he calls them the Lily among the thorns. Christ's love will not permit him to speak of them in low language. Thus the lips of your Lord, O believers! are a demonstration of his love to you. 3 Christ's actions seal to the truth, and strengthen the demonstration of the Doctrine. If there were nothing but the eye or the tongue, it might be feared, lest the love expressed by them, were but either feigned or fond: But actions following these, seal it up, that the love is not complimental, but cordial. If love be only in the lip, it is without life, and it may be suspected as counterfeit: But when men not only speak, Act i● amoris ancill●. but act love, then love lives, and is love indeed. Indeed, where love is in truth, it will be seen in act; every action being only Loves Lackey to go of its errands, and Love's servant to do its work. Now should we take a view of the actions of Jesus Christ, we shall see that they strive to excel and exceed his words in the declaration of his love to believers. I shall only hint at some, as intending the larger Discourse of them in the next Doctrine. 1 Consider Jesus Christ manifesting himself, and his secrets, to believing souls: and this will demonstrate the truth of his love. Dalilah questions the truth of Sampsons' love, from the concealment of his secrets from her, How canst thou say, I love thee, when thy heart is not with me, saith she, Judg. 16.15. Thus she seems to argue, Where there is love in truth, there will be a communication of secrets: But this I find not in thee; therefore I question whether thou indeed dost love me. How ever Dalilah did, or might argue thus against her Samson, Believers cannot argue so against their Saviour's love. The Lord Jesus unbosometh himself to Believers, the secrets of his heart are with them. Christ tells his Disciples that he would manifest himself unto them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. lny himself open. Joh. 14. The men of the world are strangers to Christ's affections, and therefore they are so to his secrets. Carnal people do not know the mind of the Lord, because he doth not love them: But we (saith Paul) that is, we who are beloved by Christ, we have the mind of Christ, 1 Corint. 2.16. Look as the Father loveth the Son, and declares it by this, that he showeth him all things which himself doth, Joh. 5.10. In like manner, the Son loveth believers, and actually demonstrates it by this, that he declares all things (i. e. all these secrets which were needful for them to know) that he heard of the Father, Joh. 15.15. The secrets of Christ's Cabinet-councel are with those whom he loves. 2 Christ often takes Believers to his house, and feasts them. Thus we deal with our friends, and thus we declare to them our loves; Christ deals so with his, The King hath brought me into his Chamber, Cant. 1.4. Nay he hath brought me into his banqueting house, Cant. 2.4. When David would declare his love to Barzillai, he said, Come thou over with me, and I will feed thee with me at Jerusalem, 2 Sam. 19.23. thus Christ often speaks, and declares his love to believers, Come thou to me, poor soul, and I will feed thee with me in Jerusalem. Nay, Christ declares his love, not only by inviting and bringing believers to his house, but also by coming to theirs; He doth stand at their door, and knock, and if they will but open, he will enter, Apoc. 3.6. if they love him so much as to let him in, he will come and declare his love by dwelling with them, Joh. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. make out abode, or long stay with. And he will feast with them in their house, i. e. their hearts. And because he will declare he comes to show love, he will make the feast at his own cost. He hath gathered his myrrh with his spice, for this purpose, as it is Cant. 5.1. 3 Christ unites himself to believers, and in that demonstrates that he loveth them. Affection begets union. Austin (long ago) defined Love to be the juncture of two in one. Amor est junctura duo copulans; Love it makes one of two. It is said of Jonathan and David, that their souls were knit together, 1 Sam. 18.1. Christ and believers are knit together, & it is Christ's love which makes the knot. It's a more than moral union which is between Christ and believers, they are not only his friends, and brethren, but his Spouses, and Members. If he be a Head, they shall be the body; and if he be a Vine, they are the branches: Nay the union between Christ and Believers, is nearer than that of the vine and branches; of no branch can it be said (properly) that it is in the vine, and the vine in it: But of Believers it is said, Christ is in them, and they are in him. This union demonstrates also the truth of Christ's love to believing souls. I shall now make a word of Application, and conclude this point. There be but three uses unto which I will speak▪ viz. a use of Information, Comfort, and Counsel. Use I. The point informs us of the sweetness of Christ to all the Saints. O how sweet! how kind! how gracious! is Jesus Christ to believers, thus to mind then, thus to set his heart upon them? Believers, the Lord loves you, Is he not in this sweet unto you? Ruth at the consideration of Roaz his love, falleth on her face, and faith, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? Fall on your faces Believers, you were once strangers to Jesus Christ, but you have found grace in his eyes; your names are written upon his heart in letters of love: well may you say that Christ is sweet, seeing he loves such strangers as you were. The King of Israel is surely sweet in setting his love upon you, who were strangers unto Israel. O how happy art thou, O poor believer, in being the object of thy Lords love! The meanest believer may raise up a very high structure of happiness, upon this corner stone, Christ's love. O how blessed art thou in thy beloved (poor soul!) and how sweet is he to thee! that hath always a fire of love burning in his bosom towards thee? II. This point is very comfortable to believers; It is a cordial to you, is it not, O believer! that Christ doth love you? doth it not revive your hearts (my brethren) to hear, that he who is the Lord of Life, and glory in himself, is a Lord of grace and love to you? Jesus Christ who hath written upon his Garments, Lord of Lords, hath also written upon his bosom, love to believers. Certainly (Believers) could you but see how near you are to Christ, how highly he prizeth you, how dearly he loves you; I should not need to bid you rejoice, or be glad, or be of good comfort. Object. No, will the soul say, Indeed you need not, if I could but see that Christ loved, me, but I doubt that. Res. Doubt it not (O believing soul) but be confident, and in that confidence be comforted: Christ loves you, and that (as we shall show hereafter) with a transcendent love. Object. But it is good to have a ground of confidence; and in vain shall you comfort me, if I see no reason in your words. Why what reason is there that Christ should love me? Res. Christ's love is its own reason. He therefore loves because he will. It may be the vanity of our wanton love, that we love merely because we love: But it is the glory of Christ's love, that he doth so. ☜ Mark and mind this. The reason why Christ loves thee (O poor soul) is in his own bosom. If thou look in thine, thou wilt not find it (because it is not there) but look up into Christ's bosom, and there it is. He will have mercy upon whom he will. Christ will love thee, and doth love thee (O Believer) because he will. Do not therefore stand questioning why he should, but be comforted, and rejoice in this, that he doth love thee, even thee (O poor soul.) Though it may be thy faith be little, yet Christ's love to thee is true. Q. But though he love me now, will he love me still? Will not Christ dislike me hereafter, and upon that dislike desert me? Sure I am I shall give him cause, and I fear he will take it. And certainly if Christ desert, I die, I cannot live longer than I have his love A. Neither die, nor doubt, poor soul! Thy Lord so loves thee, that he will not leave thee; or if he do for a time, he will not always. Christ's ☞ bowels burn with love, and that fire, however smothered for a time, will break out in a flame at last. Christ's love is like himself, immutable and unchangeable. Love is Christ's life as well as thine: He will not surely kill himself by deserting thee. Thou canst not live except Christ do love, neither can Christ. You Lord hath sworn (and surely if he break his oath he dies) that the Mountains shall be removed, but his love shall not leave thee. Obj. Oh! But though Christ do love me, yet men hate me. I cannot be so cheerful in Christ's love, because I meet with the creatures wrath. Rep. I pity thee poor Creature, thou hast the love of the Potter, and thou fearest the wrath of the Potsherd. Why art thou so weak, as to sink under the Creatures wrath, while thou hast the Creator's love? Be of good comfort, Christ can break in pieces all thy enemies with his Iron rod, while in the mean time he will comfort thee with his Shepherds-crook. Why dost thou droop at the hatred of him, who dwelleth in a Tabernacle of clay, and not rather triumph in the love of him, who is set down at the right hand of the Majesty on high? Look up Believer, Heaven is clear over thy head, though the earth be dirty under feet; though thou be in a storm among the creatures, yet the Sun of love shines on thee from Christ. He smiles and loves thee, what though men frown and hate thee? Fear not him who hates thy body, and at worst can but destroy that; rejoice rather in him who loves thy soul, and at the last will raise up thy body from the Grave, and give thee a glorious body like unto his own, and fill thy soul with eternal joy in the enjoyment of his everlasting love. The last use of the point is-for counsel. Sith Christ loves his Saints, I would (surely the point might, and doth) counsel, both the world, and believers. First, you men of the world; If you have an ear to hear, hear: Christ loves believers, be ye counselled to do the like. Certainly Christ will take it well at your hands, if you love them who are beloved by him. His friends are sometime strangers in your Land, use them well, show them love, put it upon Christ's score; he loves them, and he will reward you: Jesus Christ doth so love believers, as that he will not let a cup of cold water, given to them in his name, (that is, because he loves them) go unrewarded. I say it again, sigh Christ is gracious, and loves believers, be ye wise and love them also. However, take heed that ye do not wrong them. If you will not do them good, beware you do them no hurt: Believe it, if you do, Christ loves them, and he will not bear it. Tremble, lest, (while you lift up your hand against believers) that Jesus Christ who loves them, dash you in pieces. Beware of persecuting Christ's beloved ones under pretences. It will be but a poor excuse, to say they were Schismatics, Christ knows them to be Saints: Believe it, the blood of believers is very precious, and as he will punish Antichristian wretches, under what names, or titles soever distinguished; So also will he be avenged upon all those who dare touch believers, under what nicknames soever disgraced. Therefore if you will not be so wise, as to love; yet be not so mad, as to hurt those whom Christ loves. But secondly, let this counsel believers, sigh the Lord Jesus loves them, that they would walk worthy thereof. Believers, live as the objects of Christ's love; Advance his Kingdom, embrace his counsels, love all his members, be abundant in his work, and service. In all things show that Christ's love to you hath a constraining power in you; at least be ye counselled to love Christ, who loves you and that so much the rather, because Christ deserves thy love, though thou do not deserve his. O let not the love of Christ plead against you, and say, I ran out to them, but they returned not in to me. Let not Christ say, I gave you counsel, and you did reject it; In love I gave you Commandments, and you did transgress them. No, but sigh Christ loves you, love him; and if you love him, keep his Commandments. Rouse up yourselves, O believing souls! and considering that Christ loveth you, demean yourselves accordingly. If he call, come; If he bid you go, go; If his Kingdom be advancing, join in the work (it is the Kingdom of him that loves you) If his Spirit counsel, take it (for it comes from love.) In a word, in all things live as those who indeed are beloved of Christ. And let your carriage be exactly obedient, kind, and loving unto him, who doth stoop so low, as to love such poor creatures as you be. And if any ask, why you love, and labour for Jesus Christ? tell them, it is because you love him: And add withal, that did they but know how Christ loves you, they would rather ask; why you love him so little, or do for him no more. But if they demand, how doth Christ love you? Tell them, that question is unanswerable. Indeed say, he loves you and that truly; but withal transcendently. That Christ loves you, tell all the world of you know; but how he loves, tell them, that passeth your knowledge: yea and the knowledge of every creature, for it is a love passing knowledge. And this is the next thing, and the chief thing which we shall speak of. SERMON II. EPHES. 3. ver. 19 And to know the love of Christ which passeth knowledge. CHRIST'S love is the Saints life. Paul tells you, he was dead to the Law, that he might live to God. And the ground thereof was this, that he lived by faith in Christ, who loved him, Galath. 2.20. As the life, so likewise the comfort of the Saints is wrapped up in the love of Christ. A believer can neither live, nor rejoice, if the Lord Jesus smile not upon his soul: But if Jesus Christ will but smile, and shine in the light of love, Believers know, not only how to live, but also how to rejoice, in all, even the worst of times. Hence it was, that this Apostle praying to the Father of our Lord Jesus, for the Ephesians, that they might not faint at his tribulations, He entreats, that, to this purpose, they might know the love of Christ which passeth knowledge. Having briefly touched at the reality of Christ's love to believers (as it is included in this place) I shall now speak more largely to the royalty thereof (as it is set out in this phrase) that it passeth knowledge. Whence our second point was this, viz. That love which Christ beareth to believers, is a transcendent love. You see how fully this point lies in these words. It must needs be transcendent, sigh the Apostle saith, it passeth knowledge. I shall endeavour to open the point, and give you the meaning thereof, by bringing you to the top of this high hyperbolical expression, in three steps or stairs. First, The love of Christ to Believers is transcendent, it being above expression. Those who enjoy Christ's love, they know not how to express it, such is the transcendency of the love, that it passeth their knowledge how to express it in any Language. The Scripture sets out the height of things by this, that they are unspeakable: So when it would heighten, and declare the transcendency of that rapture in which Paul was (when wrapped up to the third heavens) and the glory of that which he then heard, it sets it down by this, that it was unutterable, He heard unspeakable words, (which may be an Hebraism for things, word and thing being in the Hebrew convertible) which it was not possible for a man to utter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Hebraeos est & verbum, & res. 2 Cor. 12.14. In like manner when the Scripture speaks of the transcendent joy which Believers rejoice withal by believing, It useth this phrase, that it was unspeakable, 1 Pet. 1.8. Ye rejoice with joy unspeakable. And it must not be passed by in silence, that the joy of which Peter speaks, is that which Believers have by faith, which certainly is founded upon Christ's love; So that if the joy in the faith of Christ's love be unspeakable, the love itself is much more: For quod efficit tale, est magis tale (as the Logicians speak) i. e. That which makes any thing so, or such, is much more itself so, or such. This may be the first step to ascend the height of the expression, and to declare the transcendency of Christ love to believers, It passeth knowledge in this, that no man (no, though he had the tongues of men and Angles) knows how to express it. 2 Christ's love is transcendent, and may be said to be above knowledge, in that it is above apprehension. As the Language of Believers cannot express, so neither can their knowledge apprehend the height of their Saviour's love. Men often can apprehend more than they can express; when the tongue is silenced, the understanding may be comprehensive. But now, in the love of Christ there is that, which poseth and confoundeth the very intelectuals of men and Angels. It is so high, as that there is no reaching of it; so deep, as that there is no sounding of it; so long, as that it exceeds measuring; and so broad, that there is no comprehending it. The most Spiritual Mathematician is not able to commensurate Christ's love in all its dimensions. It is as possible for that little Crevise of the body (the Eye) to let in all the light of the Sun, as it is for that great eye of the Soul (knowledge) to let in the lustre of Christ's love. The Holy Ghost, when he would set out a thing as transcendent, he useth this phrase, that it is such as cannot be comprehended. As now, speaking of the great▪ things which God doth, it is said they are such as we cannot comprehend, Job 37.5. Without doubt, as the operation of the Father's hand, so the expansion of the Sons heart, is such, as cannot be comprehended. In this, the Father's works, and the Sons loves, do equally transcend, that they pass knowledge, and are not able to be apprehended. 3 Christ bears to believers a transcendent love, & it passeth knowledge, in this, that it is above conception. Fancy can conceive that which Reason cannot comprehend. The Understanding being bounded by Reason, cannot go beyond its limits; and therefore where Reason cannot suggest, the Understanding cannot apprehend. But now fancy is winged, and it will fly: It doth (as Scaliger speaks) Aspernare caeterorum finium praescriptionem, It scorneth to be bounded, though by Reason itself: It flieth high, and will guess (at least) at the transcendent height of that which reason cannot reach. Yet such (my beloved) is the love of Christ; It is so high, so superlatively-transcendent, that let fancy lose, and let it fly as high as it can, it is not able to soar to the top thereof. As the understanding going to its utmost bounds: So fancy flying beyond all bounds, is not able to conceive what is the love of Christ to Believers. So that now when I say, the love which Christ Bears to Believers is transcendent, and when you read in the text, that it passeth knowledge, You may take the meaning thus; That it is above the expression of the finest Oratory, the comprehension of the deepest Theory, and the conception of the sublimest Fancy; In so much, as let Oratory speak, Wisdom study, Fancy fly, yet neither the one, nor the other, nor all, are, able to express, apprehend, or conceive what is the love of Christ to believers. Indeed the love of Christ is such, as heaven itself (though it be the state of sight) doth not (as hereafter we shall show) exalt the Saints so high, as to make them able to comprehend that love, in the fields whereof they do walk and live. It is with the Saints in Heaven, as with the Fishes in the Sea; they swim up and down the mighty waters, but yet they do not, cannot comprehend that watery world in which they live: In like manner, the Saints above, though they swim up and down the infinite Ocean of love (which is in their Saviour's bosom) yet they can no more comprehend that vast sea of love, in which to eternity they shall bathe, and bless their souls, than the little Fish can comprehend the great Sea in which it swims. Wherefore (ere I proceed further) let me premise this, That it is not in my thoughts, nor dare I presume this, neither would I have you expect, that by any thing which I shall or can say, I shall be able to set out the infiniteness of that love (of which we shall treat) according to his full Latitude, and worth. No, this I despair of; only I desire to let you see some of the glimmering beams of that transcendent love which is in Christ's bosom towards believers, so as that you may wonder at it, and set about the exacter study of it. And look as a Painter, when he intends to draw out the Sea, or the World in a Map, he maketh only some little shadows of the Earth and Sea, that so the beholder may be enabled to guess at the vastness thereof: In like manner I shall draw before you (in my Discourse) some little shadowy pricks, or lines of Christ's love, that thereby I may help you somewhat to imagine, what is that infinite transcendent love, which neither Saints nor Angels are able (in all its lustre and dimensions) to paint out or discover. For the proof, I shall not need to add more Scriptures, it being clear enough by what the Apostle speaks in this place of Christ's love, that it is transcendent. In the verse before this, the Apostle hints, that there are all the dimensions in Christ's love, which may serve to declare any thing vast and infinite. There is a breadth, and length, and depth, and height in the love of Christ. And it is worth the noting, the Apostle doth not tell how great those dimensions were; He doth not say how broad, or how long, or how deep, or how high; but (as if the dimensions of Christ's love did transcend his knowledge) he passeth it by, and only adds this, that this love passeth knowledge. I find not this phrase (to my best remembrance) but once more in the New Testament, and that is Philip. 4.7. where Paul speaking of the transcendency of the Peace of God, he saith, it passeth understanding. Certainly, it is the glory of Christ's love (as well as of his Father's peace) that it also passeth understanding. If at your leisure you read, and reading spiritually consider, what is presented to faith, in the Book of the Canticles, you will see this truth (that the love of Christ to believers is transcendent) in the glory and convincing power, and proof thereof. It may be in your time you have misspent some hours in reading of some Romances, And you have wondered at some strange Stories of Love which you have met withal: But alas! should you compare the highest love that ever you read of, with the love of Christ to Believers, you will be forced to confess; that that love, in comparison of this, is but like the story itself, i. e. a mere fancy. If ever strength of affection were set out in sweetness of expression, It is in that Book to a Spiritual eye: when I do but consider the fourth Chapter only of that Song, I cannot choose but wonder at the high transcendency of Christ's love to believers. Surely I conclude, the affections are sweet, strong, glorious, unconceivable, when the expressions thereof are so ravishing, so great, so high, as in that Chapter they are. I shall give one general demonstration, to let you see the truth of the Doctrine, that Christ's love to believers is transcendent: The demonstration take thus; That love which includeth in it, and comprehends all kinds, acts, or demonstrations of love whatsoever, must needs be a transcendent love. But such is the love of Christ to Believers, etc. Therefore, etc. I suppose the Major is clear enough, and needs no proof. The Painter took the direct, and undeniable way to make the Picture of Minerva transcend, and excel all other Beauties, when he epitomised, or contracted all the several rays, and particular beauties that were scattered up and down in other Persons, or Pictures, in that one pecce. It is upon this ground an axiom indubitable, and beyond or above Dispute, That the Sun doth fare transcend in Light, any, or all the other Lights, Moon, or Stars, etc. because in its Light, all theirs is contained, and that in an eminent manner. All the question is about the Minor; whether that Christ's love be such to believers, as that it includes and contains in it, all other kinds or acts of love whatsoever. Now this I shall put out of question by an Induction, or enumeration of the several kinds, or acts of love. Amongst other (how exactly I will not determine) the Moralists tell us of these four kinds of love, as the chief, viz. 1 A love of Friendship. 2 A love of Pity. 3 A love of Sympathy. 4 A love of Complacency. In these four only, I shall instance (which I had rather call several demonstrations, or degrees of one and the same passion of love, than particular kinds distinct) and shall show that Christ's love to Believers, includes, and contains in it all of them, and that therefore it must needs be transcendent. 1 The love of friendship is so called (not as if it were the habit of friendship itself, but) because it is that kind, or act of love, whereby we prosecute or follow one, whom we look upon, and love as a friend; and to whom we wish good. Now this kind (or rather degree) of love, is in the love of Christ to believers; Christ looks upon, and loves all believers as friends; hence it is, that he counts, and calls them all by that name, ye are my friends, Joh. 15.14. And that this is real, appears by his dealing with them. Therefore it is added, Henceforth I call you not servants; for the servant knoweth not what his Lord doth: but I have called you friends; for all things that I have heard of the Father, I have made known unto you, ver. 15. Those whom we love as friends, we open our minds unto; and it is their privilege, we communicate to them secrets which we have heard. Christ dealeth thus with believers, and thus dealing, doth not he declare to them the love of friendship? 2 The love of pity. This falleth in, and followeth upon the former; for (as Job saith) To him that is afflicted pity should be showed by his friend, Job 6.14. This also is included in Christ's love to believers. For upon that love of friendship which he bears to them, he acteth this of pity still towards them; when no eye pitied them, his eye did. When sinners, and Satan rather laugh at their misery, and say, Aha, Aha, so would we have it. Christ he as it were sighs to see their sorrows, and indeed pities their souls: Hence it is said, Isa. 63.9. In his love, and in his pity he redeemed them (it was real pity it did work) and he bore them, and carried them all the days of old. 3 The love of Sympathy (which in truth is but a high degree of pity) is also contained in the love of Christ to believers. Men sympathise with those whom they love; when they do (as it were) take up their miseries upon themselves, and be as if they were in their Friend's case. Thus doth Jesus Christ, when he sees any believer groan either under sin, or sadness, he comes, and by a sympathy doth afflict himself (For in all their afflictions (saith the Prophet) he was afflicted, Isa. 63.9.) as if he himself was in their sadness, and under their sin. The Author to the Hebrews tells us, We have not an high Priest who cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sympathise with our infirmities, cha. 4.15. His meaning is, that indeed our high Priest, Jesus Christ, doth sympathise with believers in their sorrows. And in Chap. 5.2. it is said of Christ, that he can have compassion of the ignorant; that word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies as much as, He knoweth how to pity according to the measure of our misery. Let the misery be never so great (for with reference to great measure) I believe the Metaphor is used) Jesus Christ knows how to measure out as great a measure of sympathy, as is needful. So that Christ's love to Believers you see contains in it also the love of sympathy. Lastly, For the love of complacency (which indeed is the highest degree of love) this also is in Christ's love contained. You have a description of this love of complacency (and a demonstration also of the thing in hand) Zeph. 3.17. The Lord thy God (which I understand of Christ) in the midst of thee, God is only ours in Christ. Christ is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. God with us, or our God. is mighty, he will save, he will rejoice over thee with joy: he will rest in his love, he will joy over thee with singing. It is the nature of the love of complacency to rest in its self, and to rejoice in its let out unto its object, as it were with singing. Thus doth Christ to believers: He first loves them, and then rests in that love, and after solaceth himself in their souls, & rejoiceth with singing, while he rests in his love, with them, over them, in them. Look as the Father did from all eternity, by his love of complacency, rest in the Son, and took his delight in him, as it is, Prov. 8.30. So doth Jesus Christ rest in beleeverss, and he solaceth himself in their persons; for as it is there added, ver. 31. His delights were in the sons of men. Thus doth Christ's love to believers (you see) comprehend in it this highest kind, (or rather degree) of love, viz. that of complacency. So that (now to wind up the demonstration) Look as the Sea doth transcend all other Rivers, because that they all come, and empty themselves into it: In like manner doth the love of Christ excel all loves whatsoever, and is transcendent; In as much as all the kinds, acts, or degrees of love which run up and down among the creatures, (as it were in several Channels) do all meet, and empty themselves in Christ's bosom, as into the vast ocean of love, and thence flow forth into the bosoms of Believers, as the sole choice peculiar Cisterns of the same: great, high, transcendent love. But because my design is a little to lose myself in this Discourse of love. I shall for the further making out, and discovery of the transcendency of Christ's love to Believers, Speak to it more particularly: And at this time I shall touch at the substance and circumstances of this love, and in both, show how it doth transcend, and pass all knowledge. 1 For the substance of the love of Christ to Believers: It is such as if rightly (i. e. spiritually) considered: will appear to be transcendent. There are (to omit others) but four things which I shall touch upon briefly, as the substantial declarations of the Hyperbolical excellency of this love. viz. 1 The nature 2 The degrees 3 The duration 4 The operation of this love. 1 To begin with the Nature of Christ's love to Believers, It is transcendent, it being of the same nature that the Fathers is to him. Jesus Christ loves believers with the same kind, or nature of love, with which the Father loves himself. His love to them, and his Father's love to him, for nature are all one: And if there be transcendency in the one, (viz. the Father's love to Christ) there must needs be also in the other, (viz. Christ's love to Believers) for they are in their nature both the same. Christ himself bears record to this truth. As the Father hath loved me, so I have loved you, Joh. 15.9. That you may fully feel the weight of this demonstration, take it in these three Conclusions briefly. 1 Of all love, that is the most transcendent love which is in God. For God (as the Spirit saith) is love, 1 Joh. 4.16. Water in the Fountain is the sweetest, and love, in like manner, in God is clearest, for he is the God of love, 2 Cor. 13.11. Look as light in the Sun is the most transcendent; So love in God must needs transcend, because love is in him, as light is in the Sun, i. e. In its primo, and proper orb or seat. And indeed, as every beam of light is but the irradiation of the Sun, so all the love which is in the bosoms of Creatures, is but like some little drops of dew, which first fell from the Heaven of love, God's bosom. 2 Of all the love which is in God, that is the most transcendent, which he lets out to Christ. It is Christ's glory that he is crowned with the flower, beauty, and glory of the father's love. Jesus Christ was he, who is still, not only the beloved, but the well-beloved of the Father; in whom he was well pleased, i. e. In whom the Father did rest in the highest degree of his love. And apparent it is, by all the actions of God, that he loyed Christ with the most transcendent kind of love. In as much as that he made all things for him, gives all things to him, and lets not out so much as a drop of love to any creature, but that it first runs into his bosom, and so through him to the Creature. The very spirits and quintessence of that love which is in God's bosom, was let out (and that without measure) into Christ's. Now, 3 That love which Christ bears to believers, is the same which he had from the Father. As it flowed from the Father's bosom into his, so it flows from his bosom into believers; It is the same love for nature, and quality. As every drop of the Sea is the same for quality, that all the water in the Sea is: So every drop of love which falls in upon the bosoms of Believers, from Christ's, is of the selfsame nature, and is the same for quality, which the Father bears to him. Indeed there is difference in the quantity. And the reason is, because our Cisterns are not so capacious as Christ's Cistern. And yet so much as we can contain, we shall have, as I shall show by and by. So that now, herein is the first thing, wherein the transcendency of Christ's love to Believers appeareth; It is the same for nature with that which the Father shows to himself. Hence it was, and is, that Christ both did, doth, and will, declare the Father's name to believers, that (as it is, Joh. 17. ult.) the love wherewith the Father loved him, may be in them, as he himself is in them. 2 If we consider the degrees in which, or the measure according to which Christ lets out his love to Believers, we shall see it is transcendent in that also. Christ fills the bosom of believers with is much love as they can hold. The creature when enlarged to the utmost, is not capable, neither can it contain more than they have, So that as the nature of the love is high; in like manner the degree is full. The Prophet Jeremiah speaking of God's wrath against sinners, useth a Metaphor in which he compares God's wrath unto Wine (as also the Psalmist doth, Psal. 75.8.) and sinners unto bottles; and setting out the degree of that wrath, He saith, every bottle is full of wine, Jerem. 13.12. Beloved, Christ's love is compared to Wine also, Cant. 1.4. And if you compare the bosoms of Believers unto bottles, (as you may) then certainly know, every bosom is full of the wine of Christ's love. The Justice of the Father is not more exact to fill the bosom of sinnets with his wrath, than the grace of the Son, is free to fill the bosoms of Believers with his love. Hence it is that he saith, Open thy mouth wide, and I will fill it, Psal. 81.10. You read a Box of Ointment, which when it was opened, the whole house was filled with the odour thereof, Joh. 13.3. such a Box of Ointment is the bosom of Christ, (as may be gathered from Cant. 1.3. which being opened in the houses, i. e. the hearts of believers, fills them [full] with the sweet favour thereof. And indeed, as Christ bids believers ask the Father, that their joy might be full: So he is as bountiful himself (as he would have his Father to be) and therefore without their ask (for he loveth first) he lets out, yea and fills them with his love. In this life believers have (at least might) as much love as faith can let in; and if the soul be not full, it is only because the mouth is narrow (as the bottle with the narrow neck in the Ocean;) And hereafter, as much as vision itself can swallow. So that now the transcendent fullness of that degree in which Christ lets out his love to believers, doth evidently declare the love to be transcendent also. 3 Add to both these the consideration of the duration of Christ's love to believers; and this will further demonstrate its transcendency. As the nature is high, and the degree full, so the duration is constant, and perpetual. Having loved his own, he loved them, else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e, to the end; it may be, to the perfection, Joh. 13.1. Christ's love is once and ever. It is of the same nature with himself, unchangeable. As nothing in Believers was so good as to make him to set his love upon them; so nothing is so bad, as doth make him take it off again. Indeed sometime the visible actings, or demonstrations, may be concealed, but still the love itself remains sure, and is never violated; That look as Divines say of Christ upon the Cross, The beatifical vision was suspended, but the hypostatical union was not dissolved; In like manner, though the light of Christ's love may be for a time obscured, yet the life thereof is still preserved. The love may be dark sometime, but dies never. There is nothing, no not sin, that can totally, and finally separate between Christ's love, and a believers soul. Paul asketh the question, (to this day it is unanswered, yea and unanswerable) What shall separate? Rom. 8.35. The mountains shall departed, and the hills shall be removed (saith Christ) but my kindness shall not departed, Isa. 54.10. Believers, those high Hills which you sometimes see, at whose sight ye wonder: And the mighty mountains which you behold sometime, and are amazed at their vastness; those very hills and mountains not only may, but shall departed: But yet the love of Christ towards you, is so transcendently high, and sure, that it shall not, nay cannot departed. So that, as the very heavens themselves wax old like a garment, and yet the person of Christ remaineth; even so shall heaven, earth, every creature wax old, decay, and die; But still the love of Christ towards believers, shall continue young, fresh, and flourishing: Such is its duration, such shall be its continuance. Indeed the very life of Christ, must departed, and he die again, ere his love to his can decay: For his love is not only the Believers life, but his own, (as was hinted formerly) O the transcendency of this love, which shall thus last. 4 Consider now in the last place, the operation of Christ's love to believers; and you shall see its transcendency answerable to its nature, degree, and duration. We guess at the transcendency of things by the nobleness of their operations. It is a certain rule, the more noble any thing doth operate, the more noble it is in its self. Love of all the affections being the most noble, answerably it hath the most noble operations. Christ's love will easily appear to be transcendent, if we consider how much more nobly it operates than any other love in the world. From the first point of time until this, yea and till time shall be no more; the operations of Christ's love to believers, have been, are, and shall be transcendently glorious and noble. I shall not in this place so curiously search into all actions of Christ (because I shall more particularly speak to them by themselves) to let them therefore pass; I shall only instance in five particulars, and in them you shall see the transcendent operations of the love of Christ to believers. 1 There was no condition so low, unto which Christ did not condescend, to declare that his love did transcend. High love stoops low; and the higher still the love is, the lower still it stoops. You may take loves elevation, by its condescension; and the lower still that you observe love condescendeth, the higher always you must conclude it is elevated. I think it was but a fancy, which one reporteth of a great Prince, who (it is said) took upon him both the habit, and employment of a Days-man, working to build a House (in which his beloved was) that he might visit her. Yet let me tell you, it is no fancy, but a reality in Jesus Christ, that out of the height of his love to believers, he took upon him both the form, and the employment of a Days-man, (which some think, though I do not, to be intended in that of Job 9.33.) to declare not only his obedience to his Father, but his love to believers. He emptied himself, or made himself vain (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated) and took upon him the form of a Servant, etc. Phil. 2.7. Christ became of no reputation, that his love to Believers might be of high reputation. O how nobly did Christ's love operate towards believers, when he stooped so low for their sakes! 2 There was no action so mean, which he did not cheerfully undertake, to declare his love to believers. Royal love doth (as it were) debase the Soul, to any (though the meanest) service, to declare itself. Jacob will be a Servant, and keep Sheep in the heat of Summer, and the cold of Winter, rather than not show his love to Rachel. And Jesus Christ will wash his Disciples feet (a mean employment) and though he be Lord of all, will be a servant unto all his Disciples, that he may not only teach them humility, and love one unto another, but also that he may declare the height and transcendency of love unto them all. 3 There is no failing so foul, which he doth not pass by, to declare the surpassing greatness of his love to believers. Great love passeth by, and pardoneth, great faults; And the greater the faults are which be committed, the greater is the love by which they are pardoned. Peter failed grossly, when he denied, and forswore his Master: But love operated transcendently, when it passed that by. What failing more gross against the bed of love, than Adultery? Surely the Sons of men will not pass it by; this fault doth transcend their love: yet though men will not, Christ will (as it is, Jer. 3.1.) His love transcends this fault. Christ's love to believers is far greater, and doth much transcend the love of men to their Wives, and therefore he doth that which they will not, i. e. Pass by the foul failing of Adultery. I take the Prophet clearly and precisely to speak this of Christ; for it is he alone who, as it is verse 14. is married unto believers. It is the glory of man's love (and then doth love operate nobly) when he passes by an offence: It is much more the glory of Christ's love, and that shows itself transcendently glorious in its operation, by passing by the gross, and greatest failings which are in believers. 4 There was no gift so great, which Christ did not bestow upon Believers. Love produceth gifts. isaack's love to Rebecca was seen to be great, by the great gifts he sent her, A golden ear-ring of half a shekel weight, and two bracelets of ten shekels weight of gold, Gen. 24.22. Christ gives Grace (which is far more precious than gold) to believers: Out of his fullness we receive grace for grace, Joh. 1.16. Nay, so great was his bounty, and so large were his gifts, That he became poor for our sakes (that was by giving) that by his poverty we might be made rich, 2 Cor▪ 8.9. But what greater gift than himself? yet such is the transcendent operation of Christ's love, that he gave himself for Believers sakes, and to their souls. 5 Add to all these, this also, that such is the transcendent love of Christ to believers, that there is nothing almost so mean in them, but he highly prizeth it. Love prizes every thing in the party beloved. Christ doth both prize, and praise mean things in believers, because his love towards them is mighty. Their voice (though inarticulate (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) is sweet, Cant. 2.10. Their love (though faint) is fair with him, Cant. 4.10. Their gifts (though small) are so prized, that wherever the Gospel of his love shall be preached, the gifts of their love shall also be divulged, Mark 14.9. Thus you see all along, how transcendently glorious, and noble the love of Christ operates towards believers: And what doth it declare but this, that the love of Christ is indeed transcendent, passing knowledge? Having thus briefly touched at some demonstrations of the transcendency of Christ's love to believers, substantially: I shall now add but a word or two, to demonstrate the same yet clearer, from some considerable circumstances about Christ's love to believers. There be four Circumstances, which I shall but mention, viz. The consideration, 1 Of the Person loving. 2 Of the Persons beloved. 3 Of the time of this love. 4 Of the end thereof. 1 Consider the Person loving, i. e. Jesus Christ. He being a transcendent Person, his love is like himself, transcendent also. Persona est amoris mensura, According to the dimension of the Person, so are the dimensions of the affection. The height of the lover, is the height also of the love. As the Moralists judge of the magnitude of Crimes, by the persons against whom committed: So we may also conclude the greatness of the love, from the greatness of him by whom it is declared. A little wrath revealed by God is great, because he himself is great: And a little love let out by Christ, must be great love also, because he is great. Fire is by so much the greater, and hotter, by how much the fuel, or matter in which it is, is the more combustible: Love is fire, and the flames thereof transcend and exceed, according to the vastness of the bosom in which it burns. Fire in Wood makes a great flame, and gives a great heat, but Fire in Brimstone flames more, and burns hotter; Love being in Christ, it is as fire in Brimstone, or rather as fire in a Mount of Spices, it must needs therefore give a great heat, and make a great light; and that light will discover his love to be transcendent. As the man is, so is his strength (said they of Gidcon) Judg. 8.11. As the Lord is (may we say of Christ) so is his love. He is wonderful, and his love must needs be so too. Because we are but little, therefore our love cannot be great; and because Christ is great, his love cannot be little. The love of the Lord Jesus cannot choose but be transcendent, passing knowledge, because himself is such. But 2 Consider the Persons beloved, and this (especially joined with the former) will indeed demonstrate that the love of Christ is transcendent. Who are believers, that are thus beloved? Are they of any note or name? nothing less, Worms they are, and not Men. Nay not big, but poor Worms: For so Jacob is styled, Isa. 41.14. He that knoweth their frame, remembreth well they are but dust, Psa. 103.14. But this is not all: for as they are Worms, so worthless ones; and as they are but dust, so defiled dust too. Now that the rich Jesus, should love poor Jacob; That he who is so mighty, should affect believers so mean; That he who is so pure, that he is without spot, or blemish, should open his heart to such as are spotted all over, and whose very beauty (without him) is but a blemish; This heightens the love indeed, this declares that it doth transcend. He that knows how mean, worthless, contemptible Creatures believers are (without Christ) will quickly (if he consider that Christ loveth them) conclude that the love passeth knowledge. 3 If we take into our thoughts the time of love, either when it was first set, or first drawn forth, we shall see by this also, that it is transcendent. For the beginning therefore, when it was first set, it bears date before time. Before time had either beginning, or being, Love had both, in Christ's bosom, towards believers. Christ's love to believers is an ancienter building than the world: for when the one had not foundations, the other had. Surely, if (as it is Proverbs 8.31.) his delights, were in the Sons of men, that is, Believers, (for you may call all the rest of the World, Sons of Satan rather than Sons of men) if (I say) his delights were with the Sons of men, before the fountains of the deep were strengthened, or the foundations of the earth were appointed; Then certainly his love was also towards them before that time, for his love was the ground of that delight. Indeed the first words which Christ wrote, was, Love to believers, and this was written with glory (for it was before Gold was) upon his bosom, for then other Books were not. And if the love were begun time out of mind, (as we say) then certainly the love is passing knowledge (as the Text saith.) And for the time when it was first declared, The Prophet tells us, it was at such a time, as in which we were most unlovely, when we lay in our blood, and were not so lovely, as to provoke any eye to pity us: Then did Christ pass by, and it was the time of his love; and then did his love break forth with the light of Life; for than he said Live, as it is, Ezek. 16. Surely he did show wit, who fancied the feigned beloved, all besmeared with a poisoned hand, and made leprous thereby, and yet stories, that the Love was as constant in love as ever: But we shall show only the truth, and the transcendency of Christ's love to Believers, if we affirm from Scripture History, When believers were all poisoned with the leprosy of sin, and lay as Lepers by the way side, than Jesus Christ came and took them by the hand, and opened the love of his heart, in letting out a stream of blood to wash them, and make them clean. Now, that before ever the fountains of the deep were laid, a fountain of love should spring up in Christ's bosom to believers, and that it should be opened in his side, at such a time as they lay in their filth; What doth this declare, but that Christ's love to believers is transcendent, and (as it is in the Text) passeth knowledge; it being set, and declared at, or in such a time? Yet. Lastly, take in the consideration of that end which Christ aims at in his love to believers, and this will declare it also to be transcendent. Christ's love to believers is its own end: He loves that he may love; and this makes the love glorious. Jesus Christ (Believers) in all the love which he lets out to you, aims not at himself, but at you. He loves you now, that he may love you ever. The end which he drives at in declaring love in a lesser measure here, is, that he may declare love to you in a greater measure hereafter. He makes you vessels of Grace in this world, that you may be vessels of Glory in that which is to come. All the glory which he aimed at for himself, was the glory of his Grace, and that shall be towards you: Christ delights to set the golden apple of his glory, in the silver picture of your good. He being Love, only aims that men may see the light thereof, and he chose your bosoms (believers) as the golden Candlesticks to set up the glorious light of his love to shine in. Now then, that so infinite a Majesty as Christ is, should love such mean Worms as believers be; And that he should set his love before the first of the times, and let it out in the worst of times, and that only for their good, as the end: Oh! who can consider this, but must sit down, and wonder, and cry out, O the transcendency of Christ's love! How! how! doth it pass knowledge? Having thus demonstrated a little, I would now apply this point, at present, in three uses. viz. 1 Of Consolation. 2 Of Conviction. 3 Of Counsel. 1 In as much as Christ loveth believers with a transcendent love; How may this comfort Believers at all times! Thou complainest, O believing Soul, that the World doth not love thee; nay, thou sayest it doth hate thee; Why, be of good comfort; though the World hateth, Christ loveth; and the World cannot hate thee so much, as he will love thee; His love doth transcend the World's hatred. What the Angel told Daniel, that say I to every believing soul, who groaneth under the hatred of the World, Dan. 10.19. Fear not O man greatly beloved: Why complain you (O believers) for want of the puddle drops of the Creatures love? you have the pure spring of Christ's love; what weakness is it, to cry for want of the light of the Stars, so long as you have the light of the Sun? Thou hast the Creator's love (believer) be not sad therefore in wanting the love of the creature; especially considering, what a transcendent love it is. Comfort yourselves (O my brethren) with these thoughts, Jesus Christ loves you, and that love of his which he bears to you passeth knowledge. 2 Let this be a word of Conviction unto sinners. Wretches, be ye convinced, that however you say no body regardeth Believers, yet there is one who is greater than all, who regards them, and that in a high manner; know, that Christ loves them with a transcendent love. You break their souls in pieces, you slay them, and you murder them, and yet you say the Lord doth not see, neither doth the God of Israel regard it, Psal. 94.7. But be convinced now to the contrary: The Lord Jesus doth see, and he doth regard them; and ere long he will make you know, that (however you deal with them) they are dear unto him; though you love them not at all, yet he loves them highly. Were you not afraid (saith God) to speak against my servant Moses? Num. 12.8. God wonders that they were not afraid to speak against a man, whom he loved so much. And who can choose but wonder, that ever any wretches should be so vile, as to speak, and act against those, cruelly, whom Christ loves transcendently? But I pity ye (poor Creatures:) It may be you think that Christ slights them as you do; yet be convinced now, and take heed hereafter what you do; certainly whoever they be, whom you oppose, if they be believers, be convinced, that the Lord Jesus loveth them all with a transcendent love. 3 This Doctrine might be a Counsellor, and it counsels all to look after, and prise a part in the love of Christ, above all the loves of the world. O friends I why do you spend yourselves, and lay out your souls in the pursuit of that which is not love, at least not transcendent love. I wish you would now bewise; you who court the creature, court them now no more: I show you a more excellent way of love. Consider the transcendent love of the Lord Jesus, and be ye counselled to labour to get a share in it. O that the hearing of this, that Christ loveth believers with a transcendent love, might make you sick in your souls, till you participate of this love. When one heard of the great love which was between two choice friends, he said, Utinam tertius essem, i. e. O that I were but a third, that I might share with them in their great love. Consider it, you have heard of the high transcendent love which is between Christ and believers; Be on fire therefore, and burn with desire, that you may partake of that love, and that at least you may enjoy that love, which those that have most, are not able to express, or conceive, it being a transcendent love, passing knowledge. SERMON III. EPHES. 3. ver. 19 And to know the love of Christ which passeth knowledge. WE are launched out into the great depth of our Saviour's love, wherein our souls may swim very sweetly; and although I can neither sound ground, nor see shore, yet I am loath to desire to be from this Sea, for it were delight in the highest manner to be drowned here. The love of Christ is so surpassing sweet in itself, and so infinitely necessary for our souls, as that it is my desire (at least) to make some further discovery of its transcendency. You see what an Hyperbole the Apostle useth to express the greatness of Christ's love by, viz. That it passeth knowledge. The last time we gave out the meaning of the expression, and entered upon the proof of it, in the prosecution of this point of Doctrine, viz. That the love which Christ beareth to Believers, is a transcendent love. This being the main thing which I eye in the Text, and indeed the main thing which every soul ought to eye, and live upon, I shall proceed further in the prosecution thereof. All which I spoke the last time, for the demonstration of the truth of the Doctrine, was but in a general way: I shall therefore now go on to demonstrate the love of Christ to be transcendent, from a brief survey of the course of his life. Indeed Christ's Life was (as it were) but one great act of love, begun at his Birth, and carried on even to the time of his Death. If we follow this Lamb, in the whole tract of his Life, we shall see, that from his Cradle, unto his Cross, the whole way was paved (as the bottom of salomon's Chariot was) with love. There be three Heads, or demonstrations, which I shall now touch upon, that the transcendency of Christ's love to Believers, may appear yet more full and glorious. They are these: 1 His Birth, and Incarnation. 2 His Life, and Conversation. 3 His Death, and Passion. Each of these seriously considered, will abundantly demonstrate the love of Christ to believers to be transcendent. First, consider his Birth and Incarnation. How doth Christ's love transcend in this act? The low condescension of Christ, in becoming Man, doth evidently declare the high transcendency of his love to believers. Had it not been great love in the Lord Jesus, to have taken upon him the Angelical nature? Sure it had. If Christ would have come into the World, with tidings of love, and life, he might have came as an Angel of glory (not as a pe ce of clay) and such a condescension as that had been much. But he passed by the nature of Angels, and took upon him the nature of man; that in this act he may declare love to believers. The Apostle tells us, that he took not upon him the nature of Angels, Heb. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in no wise, at no hand, would he take upon him the Angelical Nature, but he took upon him the seed of Abraham, to declare his love to the Children of Abraham. That we may see a little more clearly how the love of Christ doth transcend in his birth, I shall speak to this head in some particulars; and by all of them you shall see how Christ's love unto believers did appear, and shine gloriously in this act of his, when he became man, and was born for their sakes. Here I shall consider therefore particularly (under this Head) these four things. 1 Whence Christ came, 2 Where Christ came, 3 How Christ came, 4 Why Christ came, when he was incarnate. And out of all these you will see the transcendency of Christ's love. 1 Consider whence he came. Christ was in the bosom of the Father, where he lay, and lived in his Father's love; hence he came to declare love to believers. John tells us, he came down from Heaven, Joh. 6.38. Jesus Christ from all eternity was in Heaven. There he had his Father's company; There he enjoyed his Father's love; There he was blessed in his Father's bosom (for so the Scripture saith) he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.18. He was living in the light of the Father's love: And being with God, he solaced himself in God. In that very light, and glory in which God himself was, in that same light and glory did Christ triumph: And yet from this, from this he came for believers sakes. He forge at (as it were) his Kindred, and Father's house, to be born for believers. To undertake a long journey; and from a rare place, for any, doth declare much love to them; O how long a Journey did Christ undertake? and from what a Paradise of pleasure did he come unto believers, when he was born? Surely great was his affection, transcendent is his love, who came (at least for a time) from the house of Love (his Father's bosom) to open to Believers the fountain of love, (his own bosom.) 2 But where did Christ come, when he came from Heaven? was it into some Goshen, some land of light? was it into some Paradise, some land of life? was it into some Elysium, some place of pleasure? Nothing less. The place to which he came was Egypt, where believers sat in darkness; It was the Wilderness, where believers were in the shadow of death; It was into this World, where nothing is but vanity, and vexation. Here it was, that Christ came for believers sakes: And on what transcendent love was it, that brought Christ here! His eyes saw, that his beloved ones were in a defiled place (which therefore could not be their rest, as it is, Micha. 2.10.) his love therefore prevailed with him to come here, to fetch his beloved hence. It was great love which Ebedmelech the Aethiopian shown unto Jeremiah, when he came to the brink of that filthy Dungeon, in which the Prophet was, and put down cords to draw him thence: But what great love had it been, if Ebedmelech had not only come to the brink of the Dungeon, but come down into the Dungeon, and not only drew him up with ropes, but carried him up in his arms? this had been love indeed. Why let me tell you (believers) you were in this World, in a worse Dungeon, than Jeremiah was, in which you were ready to die for hunger, and to be drowned in the mire thereof: And the Lord Jesus Christ came (when he was born) not only to the brink of the Dungeon with cords to draw you up, but into the Dungeon itself, to take you up in his very bosom, and to bring you out from perishing here. I came forth from the Father (saith Christ) that was great love; but he addeth, I came into the world, Joh. 16.28. Here was love indeed: For Christ to come from Heaven (the Father's Throne) into the world (Satan's Kingdom.) For Christ to come from the place in which glory shines (Heaven,) unto a place which lies in evil (the world.) For Christ to come out from the presence of the Father; who always smiled upon him, and to come into the place of men, who ever frowned upon him: For him to come from thence, where he always heard the Hallelujahs of Angels, to come here, where his ears were filled with the revile of sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! O the height, and the depth! O the breadth, and length! O the transcendency of Christ's love to believers! 3. But how came Christ here? Came he in pomp with glory? Came he with the sound of a Trumpet, that all might know, that though he did come into a cottage, yet he was a Prince? No, but rather in a poor mean way. Indeed when Christ was born, an heavenly Host appeared, praising of God, and singing: But that was rather, to discover unto the World, that the Saints lover was come into their Country, than any way to dignify him, who indeed was above all glory. Some expound that place, Isa. 42.12. He shall not cry, nor lift up, nor cause his voice to be heard in the streets, etc. As if it did mean, that Christ should not carry the matter (about which he came) in an outward glorious manner, with pomp, but that in a silent way, he should both come and do all that, unto which his Father's love, and his own, did design him. And if you consider the History of his Nativity, you will say, that Christ came not with any great show; he was born, not the Son of some great Queen, but the Infant of a poor Virgin: His reputed Father was not a mighty Monarch, but a mean Carpenter; This was it, with which he was twitted in the teeth, as disgraceful, Is not this the Carpenter's Son? O how mean did Christ come into the World! when he was born in an Inn, and that happily none of the best (for there were not many Lodgings in it) and therefore his travelling Mother was fain to lie in the stable, and there was he brought forth. And how did he lie? when being swaddled with some homely , his Mother laid him in the Cratch. He that was wont to sit upon the Throne amidst the Cherubims, was content to be found in the Cratch among Brutes. Verily, while we consider this, we must needs conclude, that Christ's love was surpassing great, in that he would vouchsafe to seem (at least) yea, and in a Human way, to be so little, and to lie so low for your sakes. But, 4 Join to all these, the end of Christ's coming into the World, and this will exceedingly heighten the demonstration, and evince, that indeed the love of Christ passeth knowledge. Why, for what did he come? upon what design came the King of glory from Heaven to Earth, in so mean a way? came he to take the Crowns off from the heads of Kings, and to put them upon his own? Indeed Herod feared this, but without ground, for Christ came for no such end. But the end for which he came was love. His design was to declare, & make known that love which lay hid from eternity (in his own, and Father's bosom) unto believers. Therefore it was that he was born in time, viz. that believers might see, and know that love which he bore to them from before time. I will in a word mention (omitting others) six particular ends for which Christ was born, and came into the world, and you will see them (like so many several lines in a Compass) meet all in love, as in their alone centre. 1 The first end for which he was born was, to redeem the precious souls of believers from that slavery in which they lay; yea and their bodies also from that vanity unto which (with the rest of the Creatures) they were subjected▪ Christ saw his beloved, Captives in Satan's Kingdom, bound with chains▪ and made slaves unto his will; This sight went to his Soul, and his love could not contain itself, but he must come, that his beloved might be set free. That this was the end of his Nativity, the Apostle witnesseth, Gal. 4.4. When (saith he) the fullness of time was come, God sent his Son (and he readily came) made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of sons. You were once slaves (believers) and Christ was born that you might be sons; And a part of that adoption to which you were redeemed, is not only the redemption of your souls (though that be the chief) but also, the redemption of your bodies, as it is clear, Romans 8.23. This was the end why Christ was born, and I think I need not say, it was an end of love, for you cannot consider this, but you must confess that. 2 Another end which Christ aimed at in his Nativity, was to be fitted to suffer for Believers sakes. As Christ was God, and shined with the glory and Majesty of the Deity, buffet, spittings, binding, etc. could not, durst not, take hold upon him; when he spoke but that word, I AM HE, the glory of his Godhead shining through it as through a crevise) it is said, they that came to seize him, went backward, and fell to the ground, Joh. 18.6. Christ knew, that as he was God, he could not suffer, and yet a necessity he saw of suffering for believers sakes; therefore he was contented to cloud the glory of his Deity, with the mantle of the seed of Abraham, that so he might be fitted to suffer for them. When Codrus saw that his death would profit his Country, and that while he had on his Imperial robes none durst slay him, the Historian saith, Depositis imperii insignibus, famularem cultum induit, etc. i. e. He laid aside the royal robe, and put on an homely habit, that he might be fit to die in that disguise. My beloved, the Lord Jesus saw that the blood of Bulls and Goats could not take away sins; he saw also, that yet, if ever believers lived, it must be by blood: And therefore, the Father having prepared him a body (as it is Heb. 10.5.) his heart had this law of love written in it, that he took the Body, that thereby he might be fit to bleed. Surely you are blind if you see not love in this end, viz. That Christ was born to be fit to die. 3 A third end why he was born, was, that he might be like believers. Love tends to likeness, Christ, because he loved, would be born, that he might be like to them in all things, whom he loved above all things. He was made (saith the spirit) in the likeness of man, Phil. 2.7. He beheld his beloved in the form of servants, and he would be born, that he might be in their form. Christ saw his dear ones, clothed with the sackcloth of Human Nature (for that compared with the Angelical is but as hair to silk) and therefore stooped to a Nativity, that he might be in the same fashion, and appear in the same suit. Though the Human Nature (especially clothed with infirmities) were but a very mean array, yet his Divine love made him esteem it above the Angelical; Therefore passing by the nature of Angels, he took upon him the nature of man, and was born, that he might be like unto believers. Surely this was love. But, 4 Christ in his Nativity aimed at another end (as like, in love, the former as might be) and that was, to unite himself more clearly and convincingly unto believers. Union is an effect of affection, and love desires to unite. And if union be designed as the end of any act, we may safely say, Love was the Agent in that design. Christ indeed unites himself to Believers, by communicating unto them his own Divine Nature; but that he might make the Union more firm, he was born to take upon him their Human nature. Believers, Christ is nearer united to you, than unto the Angels; his love to you did in this respect transcend his love to them; he took not upon him their nature, and so was not united to them that way; but he took upon him your nature▪ and was for this end born, that he might be united to you this way. Say, is not this love? Yet 5 Christ had another end of love, for which he was born, viz. That he might be fitted in a more familiar manner to condescend to the capacities, yea, and to sympathise with the infirmities, of believers. Christ desires to converse with them sweetly, and to sympathise with them seriously; neither of which he could so clearly do as God, therefore it was, he would be born man. As he was God, and had only the divine nature, believers were not able in so free a manner to converse with him: his glory was so amazing, that their weak eyes could not behold it; his Majesty was so overpowering, that then frail spirits could not converse with it; He was therefore pleased to take our nature, and be born, that they might converse familiarly with his grace and not die, who could not behold fully his glory, and live. Had Jesus Christ took upon him the nature of Angels, and so have come into the world unto his, alas, his presence (like that of the Angels) had been terrible! Believers could not have borne it. For this end therefore the word was made flesh and dwelled amongst us (as 'tis John 1.14.) That so we might behold the glory of God, in the only begotten son; the divine glory can now more safely be contemplated by believers, while it is in the tent (that I may allude to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of flesh; than it could be by itself. Now Believers may look upon the lustre of his Deity more sweetly, while they can behold it as (it were) through the love-hood of humanity. Besides, Christ being born, he is now fitted to sympathise with the infirmities of his. It behoved him (saith the Holy ghost) in all things to be made like (and this is spoken of his becoming man) unto his Brethren, that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. e. one that can show tender mercy or pity, Heb. 2.17. Christ by his being born, and so actually experiencing the infirmities of the humane nature, knows now the better how to sympathise with his. Now tell me, is not this great love, that Jesus Christ (who might (if he would) have solaced himself in the contemplation of his own glory, and never have stooped to the sense of our infirmities, yet that he) would be born, that so we might behold his glory, and he might sympathise with us? he by his birth condescending to our capacities and making himself sensible of our infirmities. 6 Add to all these ends, this in the last place, That Christ by his nativity hath raised our humane nature, the dignity of which was another end of it. Oh! how might I show the love of Christ to transcend in this end of his nativity! Certainly believers Christ by uniting your nature to his own, did mightily dignify it. How doth the humane nature shine in the lustre of the divine? How doth the pebble (man's nature) glister in the golden (I should say the glorious) ring of the divine nature? O the transcendency of Christ love, that he would stoop so low, as to be born for this end, that thereby he might raise high the nature of his beloved ones, i.e. believers! So that thus you see how the birth of Christ (throughly viewed) giveth a bright discovery of the transcendency of his love. Certainly, if you spiritually contemplate all that love which shines in the birth of the Lord Jesus, you will easily conclude, that his love to believers passeth knowledge. The second head (from which I said I would demonstrate the transcendency of Christ's love) was the life of Christ. And now a little to speak to this: you must not imagine, that I dare undertake the whole History of his life, and demonstrate his transcendent love from every Act thereof; No, this were too large a field to walk in. I shall hint something in the general of it, and then I shall in a more particular manner speak to some remarkable passages thereof, all speaking transcendent love to believers. Generally, the life of Christ was a perfect mirror of his love: every action of it was full of love, and if we put all the actions of his life together, we may conclude, that he was born, not so much to live, as to love. There was not a word which dropped from his lips, but it was full of love, and for his works which he did, they all spoke love so loud, as that the deafest ear might hear it. So that we may say (as the Psalmist in another case) There is no speech, nor language, where the voice of his love was not heard, the line thereof went through every act of his life. Should we begin at the Temple, where he disputed with the Doctors, and follow him to the mount, where he was crucified by the soldiers, we should see all the way strewed with love-roses. And as there is no beam in the Sun, in which there is no light; so there was no Act in the life of Christ, but to a spiritual eye, shines with the light of love. But (omitting others) I shall instance only in five particulars, and show how Christ in the actions of his life, did declare the transcendency of his love. 1 Jesus Christ did run for believers sakes through all the miseries of this life. You cannot be in any misery (which is humane) but Christ was in it for you, to sweeten it unto you. Art thou hungry? he was, Mat. 4.3. Art thou thirsty? he was: Art thou weary? he was, John 4.6. Meetest thou with scoffings, scorn, derisions, blasphemies, buffet, Why thy Lord Christ out of his transcendent love) runned through all these in his life for thee. Believers, I beseech you mind it, when ever you meet with any of the miseries of this life, your beloved met with them for your sakes, and that for this end, that he might sweeten them to your souls. And therefore when you meet with, and are pressed by the miseries of this life in any kind, then think upon your Saviour's love, who lived a life sensible of these miseries, out of his love to you. And I doubt not but you will say, O transcendent love! 2. The Lord Jesus submitted to all the duties of religion (which was not only to fulfil the righteousness of the law) but to declare the infiniteness of his love: for by it believers may see, he requires of them at no time, more than he did himself. The yoke of Christ, by this is made smooth and easy. Now his commandments will appear, not to be grievous, because he did obey them first himself. There is no duty (O believing soul) unto which thou canst be called in the whole course of thy life, but thy Saviour in his life did the same. The child may well say, he hath a loving father, when as he can see him first doing that himself in his own person, which he commands it to do. Your everlasting Father Jesus Christ (O ye children of faith) in his life went through (in his own person) all those performances which you are to do in Religion. And is not this transcendent love? 3. Our Lord, ●n the whole course of his life, was ever careful to provide and use all possible means for the strengthening of believers graces. Knowledge & Faith, are the two great graces for the sweetening of the life of believers, and Christ was very careful to strengthen them. Therefore it was that he spoke chief to those things which might strengthen these graces. For knowledge, how lovingly did he speak that which his Disciples were able to bear? And if he thought they did not well understand what he said, how lovingly did he expound all things to them when they were alone? as 'tis, Mark 4. 33, 34. Yea when they asked him of any Parable, what its meaning might be, How lovingly did he satisfy their desires, telling them, that it was their privilege, and to them it was given to know the mysteries of the kingdom of God? Luke 8.9, 10. nay, when Jesus had spoke any thing which they understood not, and did but perceive their reasoning among themselves about it, he did voluntarily (not being asked) inform them, as in that, Mat. 16.7, 8, 9 And for faith, its easy to observe how ready Christ was to strengthen it. Did he not rejoice when he had an opportunity so to do? Mark that in Job. 11. when Lazarus was dead, and he knew how his raising of him would conduce to the confirming of their faith, he professeth (speaking of it) that he was glad for their sakes, that he was not there when he died, to the intent they might believe, vers. 15. Now (my beloved,) what doth this care of Christ to strengthen your graces declare, but the transcendency of his love to your souls? 4 Jesus Christ in his life aimed more at, and rejoiced more in Believers comforts than his own. When he heard that great voice from heaven, saying, I have glorified it (i.e. his name) and I will glorify it; He said, This voice came not for his sake, but for his Disciples. It seems his end in that request (for that voice was an answer to his prayer) was not his glory, but their good. And therefore, not rejoicing himself in the excellent glory of that voice from heaven, he speaks to them, and applies it to them, professing it was for their sakes, Joh. 12.30. Hence it is also, that he, when he was to die, and knew that his hour was come (and so one would think should have retired, and spent his time for himself) he set himself to comfort his Disciples, that in so doing, he might declare that having loved them, he loved them to the end with a transcendent love, Joh. 13.1. Tell me (my beloved) should you see one going to the Stake, or Scaffold to die, and should you observe him spend all his time, breath, and eloquence, in comforting some one dear beloved; would not you say his love did transcend, in making him forget himself, to comfort her? why so it was with your Saviour, There were but few hours ere he was to be taken, and to suffer. And yet, as if he minded (as indeed he did) the comfort of his Disciples more than his own, he improves all that time, and spent (as it were) all his eloquence upon them, labouring to silence their dispairing, and sorrows, not minding his own death, and sufferings. Oh transcendent love! Lastly, it must be also minded, that Jesus Christ being to pray to his Father (the last action as it were of his life) he in that prayer declared the transcendency of his love, by putting up more requests in the behalf of believers, than of himself. You know the prayer in Joh. 17. And if you observe it, you shall find, that albeit in the beginning he prays for himself, in that (Father the hour is come, glorify thy Son) yet having but (as it were) mentioned this in the 1 vers. and reiterated it in vers. 5. he doth (in a manner) shut himself out of all the rest of the prayer, and spendeth it wholly for believers. And oh what glorious things did he beg in their behalf! That the Father would keep and preserve them, ver. 15. That he would own and sanctify them, ver. 10, 17. That they might be one with the Father, as he was one, ver. 21, 22. And in the close of all, how doth he entreat the Father, to admit them to be there where he was, and to behold his glory? and how strongly doth he argue for this? doth he not use the cogent motive of love? for thou lovest me, ver. 24. As if he should say, Father, I know thou lovest me, thou didst so before ever the world was; now I beseech thee, by that love, as if ever thou wouldst declare that thou dost love me, own, preserve, sanctify, make one with thyself, mine, as I am (for this is the argument to the whole prayer) and let them, whom I loved in the world, be with me when they leave the world: O Father, as thou lovest me, hear, grant this (as my last) request for my beloved ones. Tell me now, how transcendent is Christ's love? and how near do believers lie to his bosom? who being now (as it were) to pray and die, forgets himself, and breaths out his last requests in so many, so transcendent particulars in their behalves. Thus you see how easy it is to run through the life of Christ, and yet running, to read all along transcendent love to believers. But I must now speak a word to the death of Christ, and you shall see this also as lively demonstrating (as either, or both the other branches) the truth of the point, viz. That the love of Christ to believers passeth knowledge. The third head of demonstrations being the death of Christ, I shall speak to it a little distinctly, though briefly. But where shall we begin his passton? and at what part of it shall we enter upon this demonstration? shall we go with him into the Garden (indeed there it began) or shall we ascend Mount Calvary (how upon it, it ended) or shall we speak of what he suffered in the high Priests hall? I think it not amiss to mention each. To begin therefore at the Garden in which Christ was taken. O how transcendently sweet is the smell of his love here! Believers look upon your Saviour in the Garden; See him, when his soul began to be sorrowful and very heavy, and listen a little to what he saith, My soul is exceeding sorrowful, even unto the death, Matth. 26.38. you experienced Saints! Tell me, what manner of love is this: For your Lord to be sad unto the death, that he might remove those clouds, which have sometimes kept your souls in the shadows of death and darkness? But go on and listen to your Lords cry to the father, once, & again, when he begged that the cup might pass from him: Surely the wrath in the bottom of the cup was very bitter (which made him desire to be delivered from it:) But as surely the love in Christ's bosom was very sweet, which yet prevaileth with him, to submit his will to the Fathers, and to drink it up for your sake. Did you hear ever of sweeting in a cold night, and that upon the cold ground, in an open Garden? Surely you will say he must be hot within, that can, or could do so. Why the heat of your Saviour's love was such, as that it supported him to bear the heat of God's wrath, than as cold as the night was (and 'twas a winter's night as is rationally conjectured) and as open as the place was (a garden) yet then, and there, he did sweat, and that clods of blood (his veins issuing out freely, and the air congeling it presently) and this, in the beginning of his sufferings, believers, for your sakes. I presume you are not blind (and yet certainly you are) if you cannot read matchless love in this. Some have been so weak (reports reiterated tell us so) as to write letters to their beloved with their blood: If it be true, you will say it is much (and I'll say, 'twas mad) But yet let me tell you, it's no simple tale, but a sweet truth, Christ in the garden bled enough to write a large letter of love to you And if you read spiritually, you read such love, as yet, when you read, you cannot express it, while you read the story of Christ's agony in the garden. The greatness of Adam's folly is not so legible in his eating the forbidden frult in the garden (which was the shutting or us out of paradise) As the transcendency of Christ's love, is in his agony in the garden (which was to reinstate believers in a happier state than Paradise was, or could be.) But let's follow our Lord, from the garden to the High Priests hall, and here, let's hear a little the hideous outcries of the rude rabble against him. Ah Lord! what was that stopped our Saviour's ears, so that he would not regard? and silenced his tongue, that he would not reply? was't not love? when you read, how some spit upon, and others railed at Christ; How some blasphemed him, and others buffeted him; how many scoffed, how many scorned, how many accused, how all cried out against him? I say, when you read this, cannot you as sweetly read the transcendent love of Christ to you, as the transcendent malice of the Jews against Christ? But not to stay here, go out with Christ to Calvary. (As he ascends the Mount, doth not the demonstration ascend too?) See him nailed to the Cross, for your sakes, and tell me, if that sight doth not clear this truth (as a nail fastened by the masters of assomblies, such as Paul was) viz. That the love of Christ passeth knowledge. Surely, believers, Christ's hanging on the Cross, and then breathing out his last breath, and powreing out his heart's blood, in a shameful, cursed, and tormenting way, for your sakes, is enough to make you [cry] out, O the depth of his love! 'Twas well said by one, that Mount Calvary, was Love's Academy: and he is worse than a Dunce, that cannot learn the transcendency of Christ's love to believers here. The blood of the Cross speaks love in strength, and no such Sermon of love in the Bible, nor in the Creation, as the blood of the Cross, saith a fine pen. Greater love than this hath no [man] that a man lay down his life for his friends, Joh. 15.13. Indeed, man hath no greater (nay scarce so great a love as that:) But Jesus Christ had, and shown as great, (nay a far greater love than this) for he laid down his life for his foes (such, believers, you were.) 'Twas but a brag of Peter (his words were greater than his love) when he said, he would die for Christ: But 'twas a reality in Christ, when speaking of the baptism of his death, he said, How am I streightened till it be accomplished? Certainly it was large love, that streightened his soul, till he tasted of death for you. The Scriptures record it, as the character of the transcendency of the Martyrs love to Christ, that they loved not their lives unto the death for his sake: But alas, their death for Christ was but their duty (they were bound to it, because Christ loved them;) Whereas Christ's love to us is grace, for he loved us first. Ask a condemned Malefactor, what if the Prince's Son should go to his father and say, Father, I confess the wretch is deservedly to die, but I see a willingness in thee, that he should live; only I perceive it sticks with thy Justice: Thou wouldst magnify thy mercy in his pardon, couldst thou also satisfy thy justice: why? for that Father here I am, and I will die myself to satisfy thy justice, only let the poor wretch live, to the glory of thine, and my free grace; and having thus said, should go to the place of execution, and die indeed: Ask (I say) the Malefactor, what kind of love he counts, and calls this? Believers, ask your own hearts (for you were the Malefactors) and tell me, what word is great enough to express the great love of Jesus Christ, which he lively expressed to you, in his death for you? Surely you will say, the thought of the love is too big for your mouth, you cannot through your narrow expressions, let out your large conceptions, of Christ's love in his death. I must profess, if you can, I cannot: This head of demonstration, is fit for meditation, than expression. And yet when we have meditated the most of it, we shall never be able to reach the height of it. The thoughts of Christ's life are swallowed up by the thoughts of his death; His death doth set out his love most to the life. I will wind up this head with this conclusion; You are no Scholars in Christ's School, if you cannot read a large and long lecture of love upon Christ's Cross. Let it pass as an aphorism, The love of Christ, expressed in his death, transcends so high above our thoughts, that we shall never be able to come to the height thereof, all our life. His love transcends our expressions, confounds our conceptions: yet it must be believed and applied. At present, I shall offer but three words, to help you in the application of the transcendency of Christ's love to believers. First, stand and wonder (O believing souls) at this love; Indeed it's fit for wonder than words: Think upon this that I have said, and let your thoughts dwell upon the meditations hereof; and when in the working of your thoughts, you haveascended to some height, then, in the wonderment of your souls, cry out, O the depth of the love of Christ, which passeth knowledge! Wonder and say, Lord Jesus, what is man (by sin the worst of creatures) and what am I (by unbelief the worst of men) that thou shouldest thus mind me, as to be born for me, to live, yea to [die] to declare love to me! O that you would live, and lose yourselves in the thoughts of your Saviour's love! And when you have lost yourselves (which you may interpret found your souls) in the bottomless gulf of your Lords love; then recover your spirits again, and cry out, Oh the dazzling heights! Oh the confounding (yet comfortable) depths! Oh the divine (yet immensurable) dimensions of the love of Christ, which passeth knowledge! 2 Lament! O lament (believers) when you consider, that notwithstanding Christ doth thus love you, yet you are too too apt to neglect the consideration thereof, and too too poor in its requital. That holy man (Mr. Welch) wept, because he saw his heart so dull, that he could not consider the love of Christ as he should, and would. And truly, who can with a dry eye consider, the neglect of the thought of the transcendent love of Christ? what O soul, doth Christ love thee much, and dost thou think on it but little? Canst thou spend days and weeks in reading the fond fancies of feigned loves? And hast not thou an hour to meditate on the real royal love of the Lord Jesus? And as thou mindest it but seldom, so thou requitest it but sorrily. What small returns of love, hath Christ had from thee, for this vast expense of love upon thee? He loves us richly; but, alas, we love him poorly. His love passeth knowledge, none can understand it; and our love in a sad sense, passeth knowledge too, for none can perceive it. How little, alas, do we, will we forsake for Christ? (And yet he forsook much for us.) He forsook Heaven, and came into the world for us; and we will not forsake earth (although it be to go to Heaven) for him; he did much for us (and counted it but little) he lived from first to last for us; but we do but little for him, and yet we count it much, grudging to give him the last and least, though Satan hath had the first, and most part of our life. He, as you have heard, suffered for us even death itself; but which of us is willing to taste of suffering for him? True, some have said, If they had a thousand heads, they would lose them all for Christ; yet these some are but few: For who of us would lose one head for him? Ignatius (in former times) said, he was willing to endure fire, cross, butcheries, and all for Christ; but these are the latter days, and though his love was hot, ours is grown cold; we can scarce endure a word, a jeer, a scoff for Christ. Well, I beseech you sit, and sigh, and say, Oh! how meanly do we requite the love of Christ! He was born, lived, died out of love to us: But we are so far from dying for Christ, that we scarce are willing to live to Jesus Christ Thirdly, in as much as Christ thus loves you (O believers) with a transcendent love, Be you satisfied herewith, and be content (if it must be so) to want the love of men. It's a shame that any who are the beloved of Christ, should mourn for not being loved of the creature. Why should the King's daughter, who hath (or at least should) forget her kindred, and her father's house, Why (I say) should she (i.e. the believing soul) weep, because the scullion scorns her, when the King himself embraceth her? It's but meet that you should rest satisfied in the love of Christ, sigh it's so transcendent. Wherefore, drink waters out of thine own cistern! (O Christian) and (as Solomon saith) rejoice with the wife (or rather with Christ the husband) of thy youth: let him be as the loving Hind and pleasant Roe; let his breasts satisfy thee at all times. Do not err, in mourning for the want, or hunting after the enjoyment of creature-love; but err always, or (as we render it) be ravished always with his love. thyself (Oh believer) always in Christ's bosom; live upon, and be contented with his love: Let others sip, and drink (if they'll be so weak) of the puddle waters of the creatures love; while thou, as wise, neither enviest, nor desirest to partake with them. Surely did you but remember this, that the love of Christ (towards you) passeth knowledge, you would not be discontented at the want of the love of any, or all the creatures; considering therefore that it is such, be you contented with it. It's a sign that the love of Christ passeth thy knowledge, in the transcendent worth thereof, If in the midst of the absence of all other loves, thou canst be content and satisfied with this. SERMON IU. EPHES. 3. ver. 19 And to know the love of Christ which passeth knowledge. WE are yet upon the consideration of the transcendency of Christ's love to Believers (And oh how sweet is it to lose ourselves in this consideration!) How loath am I to leave a point of such infinite necessity and sweetness? How gladly could I, not only live, but die in the declaration of the love of Christ to believers? I doubt not but the very mention of the point, That the love of Christ to believers is a transcendent love, maketh the hearts of you to leap for joy. Tell me (O believer) couldst thou not wish to have thine cares ever followed with this sound? That Christ loveth thee with a love passing knowledge. Something we have already hinted, and something more we shall add at this time; yet because when I have said all that I can about the transcendency of Christ's love to believers, I shall come many thousand steps short of its height, I am resolved to say all that I intent to this point, at this time. Therefore a little more to demonstrate this, That the love of Christ passeth knowledge, I shall entreat you to view First, His command over them. Secondly, His care for them. Thirdly, His endeavour, not only to declare to, but to persuade believers of this love. Christ's Commands speak love First, If we do consider the command which Christ exerciseth over believers, we shall see the transcendency of his affection even in that. It is Christ's glory, that he is the King of the Saints (in a peculiar manner) and it is his grace, that he exerciseth that Kingly power in a sweet way. How ever he ruleth the Nation with a rod of iron, yet he ruleth the Saints with a golden Sceptre. Hence it is, that although in wrath, his iron rod break the Nations in pieces, yet his golden Sceptre is still stretched out in love, to entertain the Saints. You read in Cant. 3. that Solomon made a Chariot of the wood of Lebanon, he made the pillars thereof of silver, the bottom of gold, the covering of it of purple, the midst being [PAVED WITH LOVE] Cant. 3. v. 10. That Chariot which Solomon made for himself, and in which he road, might well set out the Chariot in which Christ rideth up and down the world of believers, whom he governs. Indeed it is very glorious, and it glitters with beams of light, but withal it is very gracious, as being paved with stones of love; Love is the throne in which he sits, love is the Sceptre with which he ruleth, and all his government is managed in such a way, as that believers may say, that he is the Lord of love even in his ruling of them. Absolom did but flatter, when he stood by the way of the gate, and kissed all that passed by (and by it insinuated how sweetly he would govern, if he came to the Kingdom) but that which was flattery in Absolom, is reality in Christ, When any of the spiritual pilgrims come (as believers do) to do him obeisance (as they ought to do, being under his commands) he putteth forth his hands, and taketh them, and kisseth them, and doth not only promise, but perform transcendent love in all his commands over them. But to read this more particularly, you will see the transcendency of Christ's love discovered in his command over believers, if you consider three things. First, Christ layeth no commands upon believers, but such as are full of love & sweetness. He reduceth all the Decalogue to these two heads, Thu shalt love the Lord thy God with all thy heart; and with all thy soul, and with all thy mind: and thou shalt love thy neighbour as thyself, Mat. 22.37.39. Well might John say, That his Commandments are not grievous, 1 Joh. 5.3. (the word is burdensome) and indeed what burden is there in the commands of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weight. unless love be a burden? Indeed he might have commanded (which is his peculiar Prerogative) what he pleased, but he commanded nothing but what is pleasant in itself, and will be so to a sanctified soul (which is the transcendency of his love) A new Commandment (saith he) do I give unto you, that ye love one another, as I have loved you, that ye also love one another, Joh. 13. v. 34. Well may the Commandment be called New, it being such as was never given by any King besides himself: And surely there was great love in his bosom to believers, when he only laid a burden, or a command of Love upon their shoulders. All her ways are ways of pleasantness, Prov. 3.17. The ways of Christ (which are his Commands) are ways of pleasantness (for I take it, The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for the pleasantness of a life of love. 2 Sam. 1 26. that Solomon there by wisdom understandeth Christ.) Believers, if you could but live in love, you would fulfil the Law of your Lord; for he being a Lord of love to you, Love is the fulfilling of the Law he layeth upon you. Yea such is the transcendency of his love to believers, that he layeth no Commandment upon them, to do any thing, which he did not himself. Flesh and Blood may think it a hard, and a harsh Command, to wash the feet of a poor believer, a fellow servant: But grace will see the Command to be sweet, and lovely? (and Jesus Christ to be loving in laying this Command) because it is no other than what himself hath done before: Ask the servant whether his Lord be loving, who layeth no Commandment upon him, but that which is sweet in its self, and sweet in its fruit, and no worse than his Lord himself will undertake. Believers, it is your case, all the Commands of your Lord Christ are sweet in themselves, and sweet in their fruit; and they are such as he himself (while he lived) stooped unto. Doth not this declare transcendent love? Secondly, Christ layeth all his commands in a way of love; that which he biddeth believers do (who are under his command) it is in a loving way: As the command is, so is the manner of its imposing, i. e. sweet and loving. It is possible, that a sweet thing may be enjoined in a harsh way: An easy commandment in itself may be burdensome in the way of its imposall. To command with a bended fist, and a frowning forehead, is not to command in a loving way: but now Jesus Christ, when ever he commandeth, he commandeth sweetly, and smilingly: he doth not lift up his voice, and cry (as some understand that place) Esa. 42. v. 2. He doth not speak in an austere, rough, rugged manner: But as the Lord is, so is his language, loving. Observe with what love he layeth his commands on believers; You are my friends, if you do whatsoever I command you, Joh. 15 14. He doth not threaten, and say, I will be your Foe, if you will not obey; but if you do, you shall be my Friends. And so again, If you love me, keep my Commandments. It is worth the noting, that grace may be said to come in this respect by Christ: He gave not his Law (as Moses did) with thundering and lightning, in a dreadful manner; But he gave the Law to his Disciples himself, in a sweet and loving way. He beginneth his Sermons, with Blessed are ye: And all his commands drop from him like the drops of dew upon the tender grass; He shall come down (saith the Psalmist, Psal. 72. v. 6.) like rain upon the mown grass, as showers that water the earth, i. e. He shall come down, both softly and sweetly; this is spoke of Christ's coming as a King; so that you may see the transcendency of Christ's love unto you, in the manner in which he layeth his Commandments on you. Thirdly, Consider the end that Christ doth aim at in all his Commandments▪ and that will also discover the transcendency of his love to believers. He seeks not himself, but them, in all his Commands. He biddeth the believer work, not that he may reap any thing himself, but that the believer may get all; he putteth them to labour in his Vineyard, that they may have all the harvest. As it is inconsistent with his Deity, to have any thing added to him, so also it is inconsistent with his love; He putteth his servants to reap, that they may have all the corn, and he setteth them to work, rather that he may give them wages, than that himself shall get any thing by their workings. Take my yoke upon you (saith he) and you shall find rest unto your souls. Christ layeth a yoke upon their necks, not to burden them, but to ease them; not to break their backs, but to refresh their bosoms. Many Kings, and Rulers, aim at themselves in their commands, and they seek too too often, rather their own greatness, than their Subjects good. But (believe it) Jesus Christ your King, is not such an one; All that he aims at in his government is your good: The end of his Commandments are your comfort; As his government increaseth over you, so his peace increaseth in you: This is the effect, and fruit of all his Commandments, not so much that others may take notice of his glory in commanding, as that you may find his grace in obeying. Indeed, love is the work and wages of his Commandment; he therefore bids you do so, that he may love you; therefore it is, that though you are frail, and weak, and cannot obey, he will be kind to love you, notwithstanding all. So that now the Commands of Christ, being as it were love materially (in the substance) and love formally (in their imposals) and love finally (in their aim) what can you conclude from all this, but that the love of Christ, even to believers, is declared to be transcendent in the exercise of his command over them? Christ's care speaks love. Secondly, consider the care that Christ hath of them. O the transcendent love that Christ expresseth to believers, in the care that he taketh of them for all necessities! He is not only a Lord to command, and to set them on work; but he is a Father to take care, and provide for his. And it is easy to observe transcendency of love, in the transcendent care that Christ hath to provide for his. Food, and raiment, and lodging, are the least things that can be taken care for; and yet you shall see Christ doth not only take care for them, but he doth take care for other things also; yea, and as he doth take care that believers have food to eat, so it is of the finest (the kidnies of the wheat, and the finest flower;) Raiment, and glorious raiment, a house, & a brave one too. First, Christ taketh care that believers may have food to eat. He knoweth they must have bread, and therefore he hath provided bread of life; he knoweth they must have drink, and therefore he hath opened the sealed fountain of the water of life. The care that God hath to feed his people in the Wilderness, did demonstrate his love unto them, that he gave them quails and mannah, etc. Believers, while you are in the wilderness of this world, your Lord hath declared his love, in making rich provisions of spiritual food for you: He hath prepared the hidden mannah which he will give unto you; A feast of fat things, full of marrow, of wine on the Lees, well refined, as it is Esay. 25.6. Nay, even in the midst of your enemies he hath prepared a table for you: And not only that you may be sure of food, but that the food might be surpassingly sweet, He hath made himself to be meat for you. If it be true, that the Pelican feedeth her young ones with her own blood; then that Bird may be a type of your beloved: His flesh is meat indeed, and his blood is drink indeed; and this doth he give for the life of your souls (O believers.) Cleopatra, that she might outvie Mark Antony's love, caused (as the History relateth) a pearl of great price to be dissolved, that he might drink thereof: Christ, believers, hath done more for you, and hath outvied her love to him; Gold, and silver, & pearls, are but corruptible things, in comparison of this precious blood, and yet that blood he hath prepared for believers to drink, that they might live for ever. Secondly, Christ hath provided not only food for the belly, but raiment for the back too. And as the food, so also the raiment do transcend in love. A garment of needlework, Psal. 45.14. rich, and costly attire, Christ hath provided for believers: When thou wast naked, (believer) and hadst no to cover thee, but the filthy rags of thine own works (which did defile thee) then, even than he clothed thee in broidered work, Ezek. 16.10, 11, 12, 13. and shod thee with badgers skins, and covered thee with fine linen, and decked thee with ornaments, and put bracelets on thine hands, and a chain on thy neck, & a jewel on thy sorehead, & earrings on thine ears, & a beautiful Crown upon thine head; etc. Thus did he adorn thee, and thus did he array thee, and thou wast exceeding glorious with the garments he put on thee. Greater love can none declare than this, to give another as good garments as himself doth wear; why, this doth Jesus Christ. In the mount of Transfiguration, (Matth. 17. v. 2.) it is said, his raiment was as white as the light: And when the Saints appeared to John in his vision, they appeared in garments of the same colour; it is said, They were arrayed with white robes, Rev. 7 13. Righteousness is his garment, and so it is believers too. It was an act of great love to Mordecay (and Haman thought the King could express no greater) that the Royal apparel should be brought which the King used to wear, and to be put on him. Why, believers, such is the transcendent love of Christ to his, in his care for your apparel, that the royal apparel which he weareth himself is brought to you, and is put on your souls Now (and you are all glorious within here,) and it shall be put on your bodies hereafter; even that body which is now vile, Phil. 3. last. shall be made glorious, like to his glorious body: And when Christ shall come, and appear in his garments of glory, Col 3.4. 1 Joh. 3.3. you shall appear with him in the like: And then he shall be admired, not only in himself, 2 Thes 1.10. but in you. O transcendent love, that Jesus Christ should provide such clothing for us poor creatures! Thirdly, as for lodging, Christ hath provided that likewise for believers. Indeed himself had no house here on earth (not so much as a hole wherein to lay his head) and therefore believers far no worse here than he did, they have as good a lodging as their Lord: In this world indeed they have not a house to be in, nor a bed to lie on (as their own;) But as to hereafter he hath provided a house, and that not a mean one, but a mansion house, and the building thereof is brave; It is a building of God, and the bravery of it appeareth in this (which was the bravery of Christ's body, Heb. 9.11.) that it is a house not made with hands. The Shunamite did declare her love to the man of God, by making of him a little chamber, and by setting a bed therein, and a table, and a stool, and a candlestick for him, 2 King. 4.10. Jesus Christ showeth greater love than this, in having provided a better room for believers; not a little Chamber, but a great Mansion (a bed of glory, Abraham's bosom) not a stool, but a Throne, not a candlestick (no nor the Sun) but himself, to be as a light, this not on the wall (as it were without his own Palace) but even within, where himself is, in his own presence, Joh. 17. 24. Father (saith he) I will that they whom thou hast given me, be with me where I am. Consider this, believers, Christ hath prepared as good a house for you, as for himself, and when he was, as it were, in the entry thereof, he stood at the door, and did in a manner agree with the Father before hand, that you should come in as well as himself: and therefore it was, (he said) he went to propare a place for them. So that now here is rich provision of necessaries, food, and raiment, and lodging: And what doth this declare, but rich love in Christ, that he should take such care of believers? We might add, not only that Christ hath prepared these things which are the necessaries, but he hath prepared other things which are glorious. But oh, who shall be able to declare all the gracious provision which Christ hath made for his! When as eye hath not seen, neither hath ear heard, nor hath it entered into the heart of man to conceive those things; we will therefore break out with the Psalmist, O how great is thy goodness, which thou hast laid up as a secret treasure (for so the word signifieth) for them that love thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and believe in thee, To hid as a treasure hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a treasure. Psal. 31.19. Thus you see the transcendent love of Christ in his care for, as well as his command over believers. Thirdly, and lastly, we might abundantly demonstrate the transcendency of Christ's love to believers, Christ's endeavour to persuade believers of his love, speaks its greatness. in his endeavour to declare and persuade the hearts of believers of all this love. That Christ should love at all, and love so much is transcendent; But that he should take pains to persuade the hearts of believers to believe this, is an addition to the transcendency of the love. Christ saw how backward we would be to believe, and how hardly we would be brought to persuade ourselves, that indeed he did love us at all; therefore it is, he took such care, and made such provision, for the persuading of the hearts of believers to close with the truth of this, that he loved them. I have (saith he) declared thy name, and will declare it, that the love wherewith thou hast loved me may be in them. This is the great work which he did himself, when he was on earth, and which his Ambassadors now do in his name (now he is in Heaven) viz. To persuade the hearts of his that he loveth them. What a great deal of love was there in that cry of his, when he was on earth, That if any came to him, he would in no wise cast them out? And if they did but thirst, they might come to him, and drink? How did he declare the strength of his love, in persuading souls to come to him, that they might taste, and see how he loved them. It had been much, if Jesus Christ would have given a poor soul leave to love him, and would have accepted it upon his seeking to him, but that he should love, and woo us to love him, and take pains to make us believe that he doth love us, This is transcendent love! O believers, such is the strength and transcendency of the love of Christ towards you, that when he was upon earth himself, he made it his great work, not only to tender love freely, but to persuade you to believe it fully. And now he is gone to Heaven, he hath taken care to appoint Ambassadors, and they always in his name do beseech you to believe, that he doth love you: And it is the great longing of his soul, to fill you, not only with his own love, but with his Father's love too, wheresoever the Gospel of free grace doth sound, the sum thereof is this, That God so loved the world, that he sent his Son: And that Jesus Christ himself so loved poor souls, that he came himself, that if any would but believe, they might have him, and in him everlasting life and love. To all this I might add the consideration of the easy price that Jesus Christ setteth upon his love, which he tendereth; It is but acceptation. If any man will but come to (his bosom) the fountain of love, he may take the waters thereof freely; that fountain is not a sealed, but an open fountain: And this is the transcendency thereof, that it is open, even for those, in whom there was a fountain of wrath and enmity flowing up, and that against himself. O my brethren! if you did but consider, that the love of Christ passeth knowledge, that in its nature, it is every way full, and in its tender free; And that he proffereth rich love to those, who by nature were the children of wrath, and that all this is in a beseeching way; Certainly you must conclude, that the love of Christ is a transcendent love, and that it passeth knowledge. It was the tenderness of the love of Jonathan, and David, that it passed the love of women; Thy love to me (saith David) was wonderful, passing the love of women, 2 Sam. 1. v. 26. Surely, believers, the love of Christ to you is wonderful (transcendently wonderful) passing the love of women (passing the love of Jonathan and David) comprehending (as formerly hath been hinted) yea and surmounting any, or all the loves of all the creatures whatsoever: Neither man, nor Angels could, or ever did, express so much love, as Jesus Christ hath not only expressed, and declared, but doth even tender, and besceeh, believing souls to accept of. I shall add no more for the demonstration thereof, but only this; That when I have said all that I can (though I had all the tongues both of Men and Angels) of the love of Christ, you that find it in your bosoms, will have reason to tell me, that the one half was not told you: For the love of Christ is such, as all the Saints, who do in the fullest measure enjoy it, are not able to express it, but must be fain to cease speaking, and so wrap up their souls in wondering at it, and cry, That it is a love passing knowledge. Before I come to the Application, I shall briefly answer two Objections which may come in, and be made against the truth of this Doctrine. Ob, First, it will be objected, If the love of Christ be so transcendent to believers, Whence then cometh it to pass, that he permits them oftentimes to lie so low, that their enemy's triumph, and insult over them? Surely will some weak (for weakness is the around of the Objection) believer say, If Christ love me so highly, why doth he permit me to lie so low? If I be so near to his heart, how is it that he suffereth wicked men to tread upon me? If he layeth me in his bosom, why is it that he suffereth me to lie at the world's feet? Answ. 1. This may consist with love; tell me (thou weak soul) was not Christ the dearly beloved of the Father; and yet did not the father permit wicked men to persecute him? Canst thou be reviled, buffeted scourged, or crucified worse than he? & yet notwithstanding all, he was beloved of the Father, and that in a transcendent manner: in like manner, thou mayest be the beloved of Christ's soul, and yet be delivered into the hands of thine-enemies (as it is) Jer. 12.7. Nay, this is not only consisting with love, but▪ 2 It is an act of love; for while Christ permits these sufferings of thine, he maketh thee like unto himself. It is desired of Paul, as it makes him conformable unto Christ, Phil. 3.10. Even a mourning garment is glorious when it is the same that Christ weareth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. We boast in a glorying manner. What soul is there that may not, as it were, be proud, and glory in its tribulations (as the word signifieth, Rom 5.3. (when he considereth in them he is made like to Christ; yea, a suit of sackcloth is to a spiritual soul brave, and fine, when the Lord of glory goeth in the same fashion. Object. 2 But some will object further, and say, I do not question whether Christ loves me transcendently because of the sufferings I lie under, but rather because of the desertions in which I am. Alas! I question whether he loveth me at all, because he withdraweth himself from me so long: much more reason have I to question, whether be loveth me transcendently; while I see him altogether deny me his company. Indeed in a sense, I think that the love of Christ passeth knowledge (for I know but little of Christ) Methinks I see him withdrawn, I will not deny but he hath sweet smiles, but I am a stranger to those smiles. Time was, when I thought he loved me transcendently, but now I fear he loveth me not at all, for he deserteth me. Answ. To such a soul as objects thus, I would say but three words. First, These withdrawings of Christ (whereof thou complainest) are but in show, not in substance. The Sun is but absent in show, when it doth not shine, it is prerent still, though behind a cloud: I have often thought that Christ's withdrawing, in this respect, may be called rather his concealed presence, Note this than his real absence: He was close by Mary, although she did not see him; He was in the company of his Disciples, though they knew it not: His presence was not manifest (not because his person was not there, but) because their eyes were held, that they should not know him, Luke, 24, v. 16. Secondly, These withdrawings (whereof thou complainest) are not total; Christ never so withdraweth from the believer, but he leaveth something behind, he putteth in his hand before he goeth (as it is Cant. 5. v. 4.) And surely, his hand was never empty. ☞ Mind this If he be absent in shining, he is present in strengthening; though he doth not appear rich in love, yet he is still present, upholding thy life. The very breath that thou breathest (poor deserted creature) doth declare that Christ is present in some measure: It were impossible that thou shouldest breathe, if Jesus were not within thy bosom; thy weep after him, are demonstrations, that in some measure he is with thee. Thirdly, Christ's departure will not be final, he will be found again, though he be not felt now: And when he cometh he will make rich amends for his absence. This said Mr. Peacock after this desertion, The Sea is not more full of water, nor the Sun more full of light, than my heart is full of joy, the joy that I feel in my heart is incredible. Ah said another poor soul, (that had cried Christ was gone) He is come, he is come, he hath kissed me with the kisses of his lips, his love is better than wine, he hath not deceived me, neither will he deceive any. I shall therefore retort the Argument thus, Though believers give Christ occasion to go away very often, yet Christ never goeth away altogether, but even in his conceived absence, vouchsafeth a concealed presence, and at his sensible return maketh rich amends for his staying, and going away: What do these declare, but that his love is transcendent, and (as the Text saith) passing knowledge. Four words I shall add by way of Application, viz. A word of 1 Information. 2 Reproof, 3 Exhortation. 4 Persuasion. First, for Information, in as much as it is thus clear, that Christ loves his, with transcendent love, than it may inform us of these four things. First, in the deservednesse of that great, and dreadful curse, which Paul denounceth against those who love not Christ, 1 Cor. 16.22. If any man love not the Lord Jesus, let him be Anathema, Maranatha. That is, let him be cursed with the highest, and greatest degree of cursing that may be possible; for of those three degrees of cursing, which the Jews used in their threefold excommunication, this of Anathema Maranatha was the highest; and it includes as much as this, Let the Lord come, and strike this person with eternal perdition. And tell me. do not those deservedly expose themselves to this dreadful curse, who do not love such an one as Jesus Christ is; who loveth all his with a transcendent love? Mind this, wretches! (you who love not the Lord Jesus) what can you say for yourselves, that you should not lie under this curse? Why do not you love Jesus Christ? what reason have you for it? Is not he lovely, fairer than the sons of men? Is not he loving? Doth not his love to his, pass the love of women? Were Christ unkind, you might with some pretence plead, that you have reason not to love him; but being so kind, so loving as that he openeth his bosom, and letteth out transcendent love to all that are his: Certainly, you may expect, and that justly, to be accursed in this high degree, for not loving Christ. Secondly, See here the true ground of a believers glory. Is it not a ground of glory to be beloved of Christ, with such a transcendent love as you have heard? Well may believers make their boast of Christ all the day long; and well may they glory in the love that they enjoy; for why? that love is transcendent, passing knowledge. None of all the sons or daughters of men have any, such just ground of glory (though they should enjoy the love of all the creatures) as believers have, who do enjoy only the love of Christ. For that love they have, in him, transcends, and excels, (and that infinitely) all that love which any can have from all the creatures. Let the world falsely and fond brag of their creature-loves (and pity them (Oh believers!) when you see them do so:) But rejoice yourselves in the mean time, with joy exceeding great, and full of glory: And the point will bear you out in it, for you have such a love, as is not to be found in all the world beside. Having the love of Christ, you have that love which passeth knowledge. And surely, believers, if the men of the world think they have good ground to glory in this, that they enjoy the Low love, (though of some seeming great creatures) you have much more ground to rejoice, who enjoy this high love, of him who is indeed greater than all the creatures (Jesus Christ). Do men think they have just ground to sit and glory, in that they sip the puddle drops of creatures loves? Have not you more ground, and that juster, and truer, to sing and glory in this, that you drink in the pure love of Jesus Christ? which is so sweet, so excellent, and so transcendent, as that it passeth knowledge. Thirdly, in as much as Christ loveth believers with a transcendent love; then see here the rise and ground of all that which Christ doth for them. You wonder believers (at least you might) and that justly; whence it is that Christ doth so much for you. One while he is filling you with his unsearchable riches another while he is crowning you with his own glory Now you have him giving you choice gifts, and anon you have him bringing of you choice graces: In this duty you have him embracing of your souls in his arms; And in that duty you find him kissing you with the kisses of his lips; and you are ready to cry out, Whence is it that Christ doth all this for me! One while thou art sick, and Christ visiteth thee, and maketh thy bed, and sitteth by thy bed side other whiles thou goest abroad and Christ walketh with thee, and thou leanest upon him, as upon thy beloved. Now thou art in the wilderness (it may be under some banishment) and Christ cometh to thee: And anon it may be thou art in prison (under some restraint) and Christ visiteth thee there too? And all this maketh thee cry out, Whence is it, that my Lord should thus come to me? Why see the Point, and in that see the cause; He loveth thee (O believer) and he loved thee with a transcendent love: And hence it is, that he doth all that he doth for thee, and giveth all that he bestoweth on thee. You wonder why Christ should sanctify such unsanctified hearts as yours are, & cleanse by the washing of water, and by the word, such impure spirits as yours be: And you are ready to say, Whence is it that the Lord of glory should stoop to wash such a creature as I am? Whence is it that he at whose feet Angels fall, and bow, should come & wash the feet of such a creature as you be? Hence it is (believers) Christ hath loved you, and that with a transcendent love: Wonder not therefore henceforth (unless it be with the wondering, why Christ doth any thing, or all things, for you) there is a reason, yea great reason (though not in you) yet in himself: It is this we have been speaking of, i. e. the transcendent love he beareth to you. Fourthly, let this inform believers, that (sigh Christ loveth them with a transcendent love) at all times, they have then a just: ground to act their faith upon him in any case. Why is it (O believer) that thou doubtest, whether Christ will do this for thee, or give that to thee, when as thou considerest he loveth thee with such a transcendent love? upon all occasions, act your faith (O ye children of faith) in your beloved: what ever it is that you want, and he hath; what ever it be that thou wouldst have, and he can give, Believe that Christ will not let thee go without it; for why, he loveth thee with a transcendent love. In three cases more particularly this truth will inform you of the sure ground that believers have to act their faith on Jesus Christ. First, in case of hearing of their prayers. These things I touched at in the first Servant mon, but not so fully. Surely he that so transcendently loveth their persons, will without doubt hear their prayers, Thou sayest (O believing soul) thou hast great necessities (and they force thee to make many prayers.) Thou sayest, that Christ can help thee at all hands (and therefore thou art calling upon him at all times) But thou sayest, will he hear me? Why shouldest thou not believe that he will, when thou considerest the transcendent love he beareth to thee? The love that is in his bosom, towards thee, will open his ears, to hear the breathe that come from thee. Indeed, sometimes he may seem to be deaf, and not hear thy prayers; and sometimes also he may seem harsh, and not accept of thy person: But it is to try thy faith: For notwithstanding, he will hear thee, and accept of thee, in what thou desirest according to his will, for thy good, that he may declare his transcendent love. You know Christ called the woman of Canaan Dog, and seemed to speak harsh to her; and yet even all the while that he looked (as it were) sourly upon her, and spoke (as it were) sadly against her; yet even then did his bowels roll for her, and even then was there love in his bosom to her: And therefore though (for a while) he seemed to deny, that he might try the sincerity of her faith; yet afterwards he granted her requests, that he might declare the reality of his own love. In this case therefore you have a sure ground of faith, O believers, Christ will not reject your prayers, because he loveth your persons, and, the more transcendent his love is towards the one, the more sure may you be that he will hear the other. Secondly, In case of obtaining counsel from Christ, and knowing the mind of Christ. This Point will inform us in a sure ground of faith, and love. (O believer) love will open Christ's bosom, and let thee see the counsels that are there: Surely he will counsel thee in case of doubts, because he loveth thee, as he doth: Thou sayest here is a Scruple, and there is a question, and I would fain know the mind of Christ concerning this or that: But how can I hope that ever he will open his mind to me, either in the one, or about the other? Why sayest thou so (O believer?) is not his transcendent love, a good ground for the acting of thy faith, in this case? Verily because his heart is to thee, therefore it will be with thee (That I may allude to that phrase. of Judges 16. v. 15.) How ever Dallilah said to Samson, How canst thou say, I love thee, when thine hart is not with me: thou hast no reason to say, as she said (in such a way as she did:) Thou mayest believe that his heart will be with thee, because thou hearest that he loveth thee. I would fain persuade my own heart, and yours also, in these times of doubting, and of darkness (in which we need counsel, and would be glad to know the Mind of Christ more) I would I say, persuade mine own heart, and yours also, to this Point, to act faith upon Christ in this case, whatever the truth of such a Scripture be (as you would know) or of such a question (as you would fain be resolved in.) Sith Christ loveth you with a transcendent love; act faith in this case, That in due time, he will reveal even the one, and the other to thee. Thirdly, Christ's transcendent love giveth a sure ground of faith in the case of raising up of the saints out of suffering. Verily (O you children of faith and love) believe it, Jesus Christ who loveth you in such a transcendent manner (as you have heard) will not let you always be under those great sufferings which you do: His great love (for the present) maketh him sympathise with you (in all your afflictions, he is afflicted.) Men that persecute you, they persecute him that loveth you: He looketh upon your sufferings as his own. (And because heeloveth you so transcendently, he will ere long tell those that persecute you, the same terribly) believe it, Christ that hath appeared to you in this, saying, I have loved you with an everlasting love, and therefore with loving kindness have I drawn you out of the state of sin, will also say unto you, I do love you with a transcendent love, & therefore with the same loving kindness will I draw you out of the state of sufferings. (I say) Act faith (O believers!) upon this ground of Christ's transcendent love, even a sweet, and a singular faith, in the case of delivering you out of sufferings. As he will not always strive himself with you, so neither always will he suffer wicked men to trample on you, because he knoweth (and his love maketh him afraid) lest your spirits should fail, as under the one, so under the other. Use. Secondly, It may be a word of Reproof. This point, that Christ loveth his with a transcendent love, may justly reprove the world, yea, and the Saints themselves also. First, It may reprove the world, who are ready, not only to think, but to say (as he in the Parable) that Christ is an austere man, Luke 19.21. No my brethren, Christ, you see, is not austere, but sweet: As his name is, so is his nature, love; and that in a transcendent manner. Be reproved, wretches, in entertaining unkind, or reviling thoughts of Christ: You wrong him in his love, and yourselves in the truth, while you think, or say, that he is not a loving Lord; you shall ere long not only see that he loveth, but that he loveth all his, with a love passing knowledge. But secondly, It reproveth the Saints also, who are ready very often to question, if not the reality, yet the transcendency of Christ's love. Be reproved, for saying Christ loveth you not at all, or if he doth, but very little; for you hear, that he loveth even all his with a transcendent love. I profess it is sad to see, upon what petty poor occasions, even believers themselves are ready to question (at least the greatness) of Christ's love. If he denieth them, (though but a vanity) yet because their hearts are set upon it so much, they think that his heart is not set upon them at all, such is their weakness, they are ready to think that Christ loveth them but a little, because he doth not give them, (happily a knife, which he seethe they would use to cut their own throat with.) Your bosoms, O believers, will hint you the particulars in this case, and therefore I pass them by: Only let the word of reproof fall upon you, who for any occasion, whether great or small, dare to question the transcendency of Christ's love; when as you see it to be a clear truth (written as with a Sunbeam upon your souls and bosoms) that the love he loveth you with, is passing knowledge. Use, Thirdly, This point is a word of Exhortation, to exhort believers (upon the consideration of this transcendent love, which Christ beareth to them) to do at least these four things. First, Tremble to think that ever you should sin against him, who loveth you so much. View thy sins (O believer) in the light of thy Saviour's love; and when thou seest the transcendency of that love which is in his bosom towards thee, then sit down, and bleed to behold thy great sinnings against him. Then indeed hath transcendent love a sweet working upon thy spirit, when as the thoughts of it can make thee mourn for thy sins. How sweetly did love work upon that woman (who was a sinner) when she tasted the transcendent love of her Saviour? The sight of the great love which was in his bosom towards her, makes her sit at his feet, and weep bitterly at the thoughts of her sins. For the present, I will not dispute the point whether mourning for sin before closing with Christ can be sincere, Sure I am of this, that after closing with Christ, and tasting of his love, then mourning for sin is most sweet: And though nothing in the world melt the heart for sin, yet the thoughts of the love of Christ will. Well, believers, let in then have such a work in your bosoms. O let his transcendent love (which you may read written with the blood of his heart) dissolve thine adamantine heart: And let it make thee mourn for thy sins greatly. They shall see him whom they have pierced, and mourn (saith the Scripture) Zach. 12.10. Why (believers) do you see him whom you have pierced with your sins? Do not you mourn, especially when you see him in the light of love? I say no more but this, either you have not tasted this transcendent love of Christ, or else your spirits are very much hardened, if the sense and thoughts thereof do not cause you to mourn for sin. Therefore let this word of Exhortation sink deeply into your hearts (O believers!) weep, and weep tears of blood, to think that ever you should sinne against Jesus Christ, who hath written in his own blood this truth, that he loveth you with a love passing knowledge. Secondly, Be exhorted to be ambitious to answer this transcendent love of your Saviour, with the like. Let this love of thy Lord, be the loadstone of thy love; Let it constrain thee to love him transcendently, who loveth thee so. I know it is impossible that thou shouldest parallel it, (which is the glory of Christ's love) yet strive at least to imitate it, (which will be the glory of thine.) Do not content thyself to love him little, that loved thee much; Sith Christ hath loved thee richly, be ashamed to love him but poorly. Ambition in this respect will be a grace, if so be that the sire of Christ's love to thee, set thee in flames of great love to him: O! be ambitious to declare as much as in thee lieth, the exceeding greatness of thy love to thy Lord. Mirandula notes it as a badge of love that it maketh the person willing, yea & desirous to suffer for the party beloved. Believers, Christ's love to you, had such a work as that, and if your love to him hath not yet risen so high as to desire to suffer for him, yet let it at least rise thus high, as to be willing to suffer any thing for him, if he call thee to it; It will be a sweet, and a sure character of love. As Christ wrote a letter of love to thee in his own blood: So do thou (upon occasion) writ a letter of love back to him, in the same rubric. The love of Christ (saith Paul) constraineth us, because (saith he) we thus judge, etc. 2 Cor. c. 5. v. 14. the consideration of Christ's love had a constraining power upon Paul's spirit, & he could not choose but judge this, that if Jesus Christ● died for him, he should be willing to die for Christ. Then is a Christian sweetly exercised, when as the Golden ball of divine love, is tossed too and again, between Christ's bosom, and his. Let this therefore sink into your spirits, labour to answer (O believers) this transcendent love of Christ towards you, which passeth knowledge. Thirdly, upon all occasions, have recourse to this transcendent love. Populus me sibilat, etc. (as the miser saith) people deride me abroad, but I comfort myself, when I come home, (he meant by looking into his boxes, and there seeing his gold.) Believers, though the world deride you abroad, yet you may have recourse to this love of Christ, and comfort yourselves when you come home: To look as it were into the glorious box (Christ's bosom) and there see that, which (I am sure to thee) is better than gold, id est, his grace. Weak people are thus fare wise, as they have their little bottles of spirits, and cordials to carry about with them, to refresh them when they are faint; Believers, you (especially you that are weak) imitate their wisdom: Let this bottle of Christ's transcendent love, always be in thy bosom, and have recourse to this; Refresh thy spirits upon all occasions (especially when thou beginnest to faint) and without doubt, there is a refreshing power in this transcendent love of Christ, to keep up your hearts from fainting under troubles (as we shall see in the next point, when we come to it.) Jesus Christ in his trouble had recourse to his father's love, why then in any trouble, have not you recourse to Christ's love? Fourthly, (In as much as Christ loveth all his with a transcendent love) let it be your care (O believers) to imitate your Saviour: Love all his as he doth, with such a transcendent love. Ephes. 5.2. 1 Joh. 4.11. Beloved, if Christ have loved us, we ought then to love one another. At least (O believers) be persuaded to have salt in yourselves, and to love one another, and that very dearly, sigh Jesus Christ doth the like: Be ye followers of Christ (in this) as dea● children, and be you walkers in love one to another, as Christ hath loved you all; who ever they be that are believers, Christ loveth them very dear, because they are his: He doth so, why should not you? O that where ever you see the light of Christ's love shining upon any bosom, that there you would cause your love to shine also upon the same: Especially take heed, that you do not frown upon those, on whom Christ doth smile. You have heard (and therefore mind it) that Christ loveth all his with a transcendent love, therefore take in this exhortation also; who ever they be, that belong to Jesus Christ (though in many things they differ from thee) yet let them have thy love, for this one thing, viz. Christ in them: At least learn to love them really, because you hear Christ loveth them transcendently, Christ loveth different Saints with the same love: sure I am, that believers, of all, or any opinions, are the object of Christ's affection, and though they are unhappily, it may be, erring about some truths, yet they are all of them happy in the enjoyment of this truth, that Jesus Christ loveth them all with a love passing knowledge. Sad it is to see those look strangely one upon another, who are yet all beloved of Jesus Christ: But sadder it is to see any Saint look upon another with a frowning countenance, when as Christ looketh upon him, as well as upon himself, with a smiling face. Who doth not bleed to see one believer to write a book of revile against another, when as you look upon the Gospel (as a glorious book of love) writted by Christ to them all; Tell it not in Gath, publish it not in the streets of Askelon: O! let not the daughters of the unbeloved triumph, to see you who are the highly beloved ones of jesus Christ, traducing and reviling one another. I say no more but this, sigh Jesus Christ doth love all the Saints, and every believer, with a transcendent love, do you who are believers (and so share in the sweetness of this truth) do the like. Fourthly, I shall add but a word of persuasion, and let it be to persuade all those, who as yet are strangers to jesus Christ, to come in unto him. O that you could behold the glorious beams of transcendent love towards all believers, doubtless such a sight as that, could not choose but work upon your hearts, and strangely draw your spirits to close with him, who is so lovely in himself, and so loving unto his wand'ring souls, that err up and down the Wilderness of the world: Return (ye sinners) unto holds of love, kiss the Son, embrace Jesus Christ, know, he is the Lord of love: One who embraceth all that come to him freely; and then loveth them all transcendently: I fear you are ignorant of this truth, that Christ loveth his with a love passing knowledge. And it may be your ignorance of this, keepeth you from closing with him; But know it now, and be persuaded to come to Christ; to close with him, to embrace his Gospel, to love his truth, to be conversant in his ordinances, as knowing, if you be, you shall have love from him, which passeth knowledge. Be contented now to break off from the ways of sin, and vanity, and come into the ways of righteousness; Be contented to bid the creature adieu, and now be willing to embrace Christ. do not say if you take up Christ in his Gospel and in his ways, Friends will leave you, and the World will loathe you, and the Devil will stir up the Sons of Belial against you: It matters not, though the creatures leave you, Christ will embrace you; Though they loathe you, Christ will love you. And what need you fear the rising up of the Sons of Belial, when you shall enjoy the loves of Christ's bosom? Hear and give ear, (O ye children of folly) be wise at lest once, and you shall taste love. Christ calleth you all, whoever you be, come to him, embrace him cordially, and you shall find him loving you transcendently. I have said all (and happy I were, and you too) if I could but prevail with you to be drawn to Jesus Christ with these cords of love. However you are strangers to it now, yet if you would but come in, you should know the love of Christ, and know the truth of this point. Your own experience should be forced to witness to this, That Jesus Christ loveth believers with a transcendent love, passing knowledge. SERMON V. EPHES. 3. ver. 19 And to know the love of Christ which passeth knowledge. THere is nothing of greater force to allure men, than the desire of knowledge; job tells us, Job. ●●. 12. Vain man desireth to be wise, though man be born like a wild Ass' colt. Albeit it is our fate, that since the fall we are subject to folly, (and in that sense we are vain) yet there remains (at least) so much wit in us, as to approve of knowledge, and to desire to be wise: only here is our misery, that there is a great deal of vanity in our desiring knowledge; We are all of us apt, either to desire the knowledge of that that is above us (and so unattainable) or else beneath us (and in that respect not so much desirable.) It was this golden apple of knowledge, which was so taking, and tempting with our Grandmother Eve, that albeit the best that she got by eating that apple, was but the knowledge of evil, (which we had all been better without) yet she was drawn to eat of the Apple: Not only as persuaded of its being pleasant to the taste, but because it was desirable to make one wise: And surely; as our Grandmother did eat those sour grapes, so we all her children have ever since had our teeth set on edge with the same desire. Hence it is, that too too often, out of an eager desire, and affectation of knowledge, we are apt upon the one hand for to five too high, and to pry into those hidden secrets which God hath not revealed) or else on the other hand, we are apt to stoop too low (and to dive into niceties and vanities, at least into the knowledge of such things in which we are not concerned) but as the Apostle doth say) I shall show you a more excellent way; by declaring how you may poise your desire of knowledge, so as that you should be neither too high, nor too low in the pursuit thereof: Do not say therefore, who shall ascend, to bring down Jesus Christ from above, and to reveal the knowledge of hidden glories, and unconceivable mysteries? Neither say, who shall descend? to raise him up from beneath, but remember the word (the Scripture) is nigh, even the Gospel which we preach: Labour to know it, and you shall know enough, not only as to salvation, but even as to the perfection of your knowledge. Christ who is the Wisdom of God, and in whom are hid all the treasures of wisdom, and knowledge, is fully and clearly revealed in the Gospel, and by the study and the knowledge of it, we shall come to the knowledge of him. Now of all knowledge, the knowledge of Christ, as it is most sacred, so it is most satisfactory: And of all things in Christ, the knowledge of his love: And as that is most satisfactory, so it is most sweet. It is this knowledge, which the Apostle here prayeth that the Ephesians might obtain, (and by consequence that knowledge which all Christians ought to desire, and labour for.) It concerneth you not so much to know Arts and Sciences (though in themselves, and their way, they are necessary, and of worth) neither doth it concein you (at least) so much, to be acquainted with other truths of the Scriptures (which in their place are very precious) But this is that which doth so mainly concern you, viz. That you know the love of Christ passing knowledge. Our third Point in order taken up, and to be spoken to from these words, is this, That it is a thing of necessary concernment, for every Christian to know the transcendent love of jesus Christ. We have already endeavoured to hold out, at least, a beam of light towards the discovery of that bosome-love, that is in Christ towards his: And at this time my desire is, to hint something, which may at least put you on to endeavour to make a further discovery of the riches, and the glory, and the transcendency of that love: For my design is to make it appear, That the study for the knowledge thereof, is of very choice, special, and necessary concernment for you all. Explication what knowledge we should labour for The subject of the point, you see, Is the knowledge of the love of Christ. Now when I say, That the knowledge of the love of Christ is of necessary concernment 1 A clear and full. 1 I do mean, not simply the bare believing of this truth, but a clear and full understanding of it, the substance, and circumstances thereof. There are divine, and infinite dimensions in the love of Christ, and it is our duty to labour for the knowledge of all these: We should strive to be able to measure both the length and the breadth, yea and also to take the height, and to sound the depth of the love of Christ: Christ's bosom is a very glorious Mine of love, and it concerneth us to dig very deep into it, and not content ourselves with a bare discovery of that Golden Oar, or vein of love, which is upon the superficies or top of the same Mine; and in which we may easily discover, as it were in the very letter of the Gospel; but it doth concern us to endeavour to attain unto the deep and mysterial discoveries thereof, which Saints by the light of the Spirit come to attain. 2 A spiritual and experimental. 2 Yea, and not only so, but also to endeavour to get an experimental knowledge of this love; That as the Painter curiously painted love, by drawing the type of it out of his own bosom; So we in like manner may be able by our Christian discourses to paint forth, and to declare what the love of Christ is, taking especially the grounds thereof, out of our own bosoms, our own experiences. Divines observe that the Scriptures own not any thing for knowledge (at least saving) which is not experimental. And certainly that knowledge of the love of Christ (whereof we shall now speak) ought to be, not only a bare head knowledge, but especially a heart knowledge, an experimental knowledge; This I thought good to add for the explication of the subject of the Proposition. Now for the predicate (or the thing that we do affirm of this knowledge of the love of Christ) you may do well, for the clearer apprehending thereof, to take it in these particulars. First, This knowledge is of concernment. There are many things, the knowledge whereof may be expedient, but not of such concernment. But this knowledge whereof we speak, is such a knowledge, as not only may be expedient for us to know, but also of concernment for us that we should know. Secondly, I say it is of necessary concernment; some knowledge may be of accidental concernment to be known, which is not of necessary concernment: some things indeed as being accidental to some greater truth, and the discovery thereof, are in that respect of concernment, to be known; (and so may concern a man to endeavour for the knowledge thereof) But now this knowledge hath a necessity laid upon it; and woe be to every soul that knoweth not the love of Christ. Thirdly, I add, it is of necessary concernment for every Christian; some truths there are, which albeit they may be of necessary concernment for some persons, who are as it were anointed with an higher anointing, and employed in a more special way (as officers in the Church, etc.) may yet not be of such necessary concernment to all: But now this knowledge, (whereof we are speaking) is of necessary concernment; for every soul that is named by the name of Christ, (and so pretends to be a Christian) but especially every soul that is united to Jesus Christ (and so is indeed a Christian) ought to labour for a solid knowledge of the love of Christ. As the Fathers in Christ's School, are not above this knowledge; so neither the babes and children in Christ's School are beneath it, but all, even the one and the other, are bound, and it lieth upon them, as that which doth concern them very near, and very necessary, to know this love of Christ, which passeth knowledge. One word I shall only add by way of Caution; I do not speak, neither would I have you understand me, as if this were the only knowledge to be laboured for. Indeed it is the sovereign, but not the sole knowledge, which Christians should desire, and endeavour to obtain. In all that therefore I shall speak, I desire to be understood, not exclusively, shutting out other truths, but as inclusively, and eminently driving at this in a peculiar manner. And as Christ said with reference to doing, Those things, you ought to have done (that is especially) and not leaving the other undone (i.e. altogether neglect) I say in like manner of knowing, the knowledge of the love of Christ, you ought especially to labour for (as a thing of more choice, and special and necessary concernment) but you are not altogether to neglect the knowledge of other gospel-truths, as if they were of no necessity, or of no necessary concernment at all. For the Proof I shall not need to add many places (it being so fully laid down in this;) Certainly this wise Apostle Paul, would never have so earnestly, and particularly begged of God, that the Ephesians might know the love of Christ, which passeth knowledge, if it were not of special and necessary concernment for them. I shall only add to this his desire for the Ephesians, that determination of his for himself (which he expresseth to the Corinthians) I am determined (saith he) not to know any thing among you, save Jesus Christ and him crucified; Now the knowledge of Jesus Christ crucified (as I hinted once before) is the knowledge of Christ in his love; Though the whole life of Jesus Christ, was but (as it hath been showed) like one great Sermon of love, yet the death of Christ was as it were a longer, and clearer Sermon of love, than all his life was. Never did Christ speak love, more fully, and more freely, than when he was as it were in that Pulpit, the Cross: Now then, if certainly Paul did determine to know nothing but this; we may safely conclude, both from his determination for himself, and his desire for the Ephesians, that the knowledge of Christ's transcendent love, (especially in a clear experimental way) is of necessary concernment for every Christian. I shall offer some reasons to make this point yet clearer. First, The knowledge of the love of Christ contains in it the sum of the Gospel. (Christ being the sum of the Gospel, and love the sum of Christ.) God so loved the World, that he gave Christ, and Christ so loved the world, that he gave himself, contains in it the morrow and pith of all the Gospel: This little word love (written in the golden letters of freegrace upon the bosom of Jesus Christ) is an epitome of the Gospel: Look as O love the father, is the fulfilling of the Law; so Christ's love to us, is the fullness of the Gospel. You have done the Law, if you love God sincerely, and you understand the Gospel, if you know Christ's love sound. Secondly The knowledge of Christ's love is of necessary concernment, because it containeth in i● the chiefest motive to duty. You will never do duty (at least with that sweetness in your own spirits which you should) and with that acceptation of God, which you would) if you do not act from a principle of love. Now the love of Christ known to us, is that which chief inflameth our love to him; what was the reason, that notwithstanding that love that God shown to Israel, when he was a child, & taught him to go, taking him by the arms, had not that impression upon Israel which it should have? the Prophet hinteth the reason, because, Israel knew it not, Hos. 11.3. God shown, but Israel did not understand his love; and therefore it was that Israel would not walk answerable thereunto. In like manner, we shall never walk answerable by doing our duty, (for I take duty, to be at least an answer of love) in case we do not know what the love is, wherewithal Christ hath loved us. Paul was more abundant than all ●he rest of the Apostles were, in his ●abours. And surely this might be ●he reason, that happily he understood more of the love of Christ, than the rest did: Hence it may be that it is, that you have that expression in the 2 Cor. 4.14. The love of Christ constraineth us. The consideration of Christ's love (which Paul came to have, by the knowledge thereof) it was as it were a whole crowd or throng of Arguments, or like to a whole siege of motives (for the word will bear both metaphors) unto Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Luk. 8.45. and Luke 19.43. both to die and to suffer for Jesus Christ. There is no soul but needeth a spur to duty, being dull in himself. Now the knowledge of the love of Christ, being of such special efficacy this way, must needs also be of necessary concernment for every Christian. Thirdly, Christ's love is a fountain of a believers life, and therefore it must needs be of necessary concernment for a believer to know it, in as much as he cannot live without it; verily this is life eternal to know the love of Christ which passeth knowledge, If it be of necessary concernment for the soul to live, it must be also of necessary concernment to know Christ's love, in as much as without the one, he cannot enjoy the other. I live (saith Paul) but how? by the faith (now faith is but a higher degree of knowledge of the love of Christ) of the Son of God, who loveth me. As Moses pressed the Israelites to the sincere keeping of the Law, for it is (saith he) your life; In like manner may we press Christians to the serious knowledge of Christ's love, because it is our soul's life. Fourthly, The knowledge of Christ's love, is the foundation of a soul's joy, and Christians comfort, and therefore of such necessary concernment. The reason why the Saints are sometimes so sad, is because they do not know the love of Christ, (at. least in all the dimensions thereof,) Hence it is that Peace is joined with love, sometimes in the Gospel: Peace (saith Paul) be to the brethren, but from whence? from this (as it is added) and love from God the Father, and our Lord Jesus Christ, Ephes. 6.23. the hearts of believers would be at Peace, if so be they did but fully understand the love of Christ. O (saith the soul) of that believer, and of this believer, indeed they live sweetly upon Christ's love, because they have it, but I go sadly in the want of Christ's love, because I think there is none for me: The soul is sad, because it seethe not the fullness of the love of Christ: I (saith another soul) such an one who hath more grace than I, and such an one who hath less sin than I have, he may live joyfully because of Christ's love, but I must go sadly because I fear he will not love me. The reason of this soul's sadness, is because it knoweth not the fullness of love, that is in Christ, and the freeness thereof; without doubt, did we but know the love of Christ better than we do, we should not be so sad, so often as we are. That bosom Disciple John (who knew much of the love of Jesus, and had declared the knowledge of it unto others) he saith it was for this end: these things writ I unto you (saith he) that your joy might be full; Sith therefore the joy and the comfort of our souls is built upon the love of Christ, as its foundation, it doth necessarily concern us, to get the knowledge thereof. Fifthly, the knowledge of Christ's love, is of necessaay concernment, because it is the rise of Christian thankfulness. Hence it is that thankfulness springs, it is from this fountain whence it floweth. Those souls will be most thankful for the love of Christ, that understand is most; Ignorance begets ingratitude, but knowledge maketh thankful: Bless the Lord O my soul, and forget not all his benefits; Men will not be thankful for that which they do forger; neither can men remember that which they do not know: All that Christ looks for from the Saints, is this, that they should acknowledge the transcendent love he beareth unto them. We will never be able to sing glory and dominion be to him, who hath loved us, except we know how he loved us. Look as a Lark, at the discovery of the light of the day, ascends chirping, and chirping; and the lighter the Heavens appear, the higher she ascends, and the sweeter she sings; In like manner the soul, who knoweth the love of Christ, and seethe the light thereof, mounteth and singeth, and the more bright the beams of Christs-bosome love shines in upon them, the higher is the soul elevated, and the sweeter it doth chirp, and chant that spiritual song of thankfulness unto Christ. You are bound believers, to thank Christ for his love, but you will never to purpose go about to cancel that bond, if so be you do not know the transcendency of that love with which he hath bound you. Sixtly, Christ's love is all the legacy he hath left Christians. Surely it is of necessary concernment, for Christians to know that which Christ left them in his will. He hath not left them ample possessions, nor brave buildings in this world: (his father (though he loved him) left him not a house to put his own head in here) but dear love, rich love, transcendent love, love passing knowledge, this Christ hath left to believers (as his father left him) as the father hath loved me, so have I loved you, Joh. 1.5. ver. 9 Ask the widow, whether it doth not necessarily concern her, to know that which her husband left her; Ask the child whether there lie a necessity upon him to know that which his father left him, both the one and the other will say, yes. Why believers, your everlasting father, and your soul's husband, Jesus Christ, hath left you nothing but his love, surely it is necessary that you should know it. Seventhly, As the soul is filled with the knowledge of the love of Christ; so it is filled with the fullness of God. You empty creatures, doth it not concern you, (and that necessarily) to be filled with the divine fullness, the fullness of God? surely you will say, yes; then know, it doth as necessarily concern you to be acquainted with the love of Christ; without that you cannot be so filled. Some have thought, that knowledge is nothing but an union between the thing known, and the understanding; Hence it is, that they say and conclude, that by how much any partake of knowledge, by so much they partake of fullness: God is love, and if the knowledge of Gods love be the union thereof with the soul, then certainly, by how much we know the one, by so much we partake, and are filled with the other. Observe how the Apostle therefore joineth this in the Text, To know the love of Christ which passeth knowledge (saith he) that you may be filled with all the fullness of God. Every drop of this knowledge of the love of Christ, tendeth towards the filling of the soul with the fullness of God: surely therefore to be filled, and to be filled with God, and to be filled with the fullness of God, yea with all the fullness of God, being so necessary for every soul as it is, and the knowledge of Christ's love being so advantageous to this, It must needs be a thing of special concernment for every Christian, to labour to know the love of Christ, which passeth knowledge. Briefly now for application: First, it may serve for a use of Lamentation, that notwithstanding the knowledge of the love of Christ is thus necessary, yet First, that this knowledge hath been little studied. Secondly, though it should be much studied, yet it can be little obtained. First,, I say, it hath been but little studied. Men have been very swift in searching after other truths, but they have been slow in searching after this. An ample, exact discovery of this love of Christ, may well be set down among the desiderata, i.e. the desirables of Divines, it having been so little handled by any. Indeed much of the Law (in the point of duty) hath been discovered, but little of the Gospel, (especially in this point of Christ's love) hath been inquired into. I do not know any one Author of eminency, (indeed as yet I have met with none at all) who on purpose hath handled, or discoursed exactly concerning this subject, viz. the transcendency of the love of Christ; I have heard, that that precious Divine Dr. Preston, was wont to complain of the great defect this way: Surely it is very sad to think that the knowledge of the love of Christ, being of such necessary and high concernment, hath been so little inquired into; O what a gallant Gospel-designe were it, for some one who is acquainted with the Spirit in a large measure, to go over the whole history of the Gospel, and to observe the glorious shinings of the love of Christ to believers in all. It would be precious if some would take it in hand, and perfect it to the purpose: But it is sad to think it hath been neglected so long. Secondly, we may lament, not only to think this knowledge hath been but little advanced by the labours of any, but especially, that it is such, that after all labour it can be but little gained. We may weep to think, how little of the love of Christ it is, that those who have. most knowledge of it, do, or can know. We read of a Book which was sealed, and John wept much (saith the Text) because no man was found worthy in heaven or in earth, that was able to open the Book, or to look thereon. Beloved, the heart of Christ may be compared to a glorious Book, in which the mysterious history of his transcendent love is written: But alas! who is there, not only in earth, but in heaven, that is able to open this Book, and to discover the mysteries thereof? Beloved, when we shall come to heaven, we shall then be in a capacity of more perfect knowledge of the love of Christ: But alas! even than we shall never be able to comprehend the love of Christ in the perfection thereof, that is, so fully as it may be known; Then indeed we shall apprehend it in the perfection of our knowledge (i.e.) so far as it can be known by the finite knowledge of creatures; but yet then we shall not know it so full as it is. The Schoolmen speak of knowledge (as they do of seeing: Duplex plenitudo scientioe, & visionis, viz Plenitudo 1 Subjecti. 2 Objecti. ) There is a twofold fullness of knowledge. First, a fullness in regard of the object (i.e.) such a fullness as regards the thing itself. Secondly, a fullness of knowledge in regard of the subject in which it is. Now for mine own part, I incline (at least for present, to conclude, that although without doubt, there shall be a fullness of knowledge of Christ in respect of our knowledge (i.e.) according to the utmost bounds, or extents, which our knowledge, when it is perfected to the highest, is capable of; yet notwithstanding in regard of the fullness of knowledge, as it relates to the thing itself, viz. The love of Christ, quoad essentiam, & virtutem intensivam, & extensivam (i.e.) when it is considered so far forth as it may be had unto all the effects, and purposes, whereunto that knowledge doth extend itself; this I say, I think we shall not have, but to all eternity, we shall be admiring and adoring of this love of Christ which passeth knowledge. Wherefore then we must needs lament to consider, that although the knowledge of the love of Christ be of such necessary concernment, yet it hath been but little searched after by many; and when we shall make the greatest search after it, we shall never be able fully to attain it. Use. Secondly, it may be a use of Reproof unto those who neglect this study of the knowledge of the love of Christ altogether. Many there are, who are little in the study of the Bible, less in the study of the Gospel, but, least of all in this, which is the light, and lustre, and glory of all the Gospel, the love of Christ to believers: And I cannot choose but think those blame-worthy, and to be reproved, who in these times speak much of their parts and abilities in the beating out of some truths merely controversal (which yet I speak not against in its place) and yet neglect this knowledge which is of such necessary concernment. I do not altogether blame those who study this headship of Christ (I mean this Government) it being I think this present truth, which is most controverted in these times; yet notwithstanding, to study so far the head of Christ, as to neglect his heart, so far to mind his government, as to neglect his love, is, without doubt, a thing to be reproved. But much more are those to be reproved, who study neither the one, nor the other, but spend all their time, their pains, and their parts, in controversies, and niceties, prying either into unrevealed positions, or being busied about needless questions, neglecting, in the mean time, this one necessary thing, viz. the knowledge of the love of Christ. How many are there that may (as one said of the Schoolmen) be like unto Travellers, or men in a journey, who have good bread about them, but go gnawing, and biting upon hard stones? so indeed some men, who have (at least means to have) the bread of life, Christ's love, but they neglect it, and spend their time in gnawing upon hard trivials, at least not useful questions. Be reproved, O all ye, who so far spend yourselves, about the obtaining of any knowledge, when in the mean time, you do neglect the study of this knowledge, (the love of Christ) which is of necessary concernment. Lastly, we shall add a word of Exhortation to stir up all to the study of the love of Christ. You who have spent, or rather misspent, many a precious hour in reading of Romanses, and fond histories, of feigned loves, yea, you who spend all your time, though it be about some matters of concernment, but neglecting this; be stirred up now, to lay out yourselves in the study of that which is sweet, and necessary, viz. the study of the love of Christ which passeth knowledge; you must conceive, that (as I hinted in the explication) my desire is, that you would labour to be well versed, and to be exact students in this business; I would not have you content your selves in some generals, but labour to make a particular discovery of the love of Christ in its substance, in its circumstances, and in its sundry actions, and declarations: O remember, that this knowledge includeth in it all that knowledge which is necessary to be known for salvation. When you have studied it well, you shall find that there is nothing in the whole doctrine of salvation, which is not comprehended in this love of Christ (as Calvin hath well observed upon the place) This knowledge is both safe and sweet; it is not such knowledge as will puff up the head, but it will purify the heart: I do not doubt that any can grow wanton, who attaineth to any spiritual saving degree of this knowledge. The love of Christ will constrain to duty, and restrain from sin; therefore betake yourselves to this study above all others. Now I shall offer something as means to help you, and as motives to encourage you. Only by way of caution, learn to take heed of promising yourselves too much; Do not think that you shall ever come to perfection of knowledge in this point, at least while you are in this life: It is a point which may take up the study of all the Saints; (happily so much may be couched in the 18 verse of this chapter, that you may be able to comprehend with all Saints.) He speaketh, as if it were a Text, about which, not only every Saint is to set himself, but as which doth require all the abilities of all the Saints. Look as some great point doth require the abilities of many Scholars (and all little enough, when joined together) to make a good discovery thereof: such is the love of Christ, as that all the Saints may well spend themselves in the study of it, and when they have brought all their notes together, and added all their studies together, they will be able to make (at least in this life) but a very little discovery thereof. Therefore take heed of promising yourselves perfection in this study. Now I add this caution, not to deter you from the study, but to make you the more serious in it; and also to keep you from casting of it off, after you have begun to understand it. It is with some Saints, as with Scholars, who having set about some study, and after some progress, find the business so hard, and high, as that they can never come to the perfect knowledge thereof, they begin to slack in their endeavours, and to cast it off: But now beloved, consider it beforehand, that you may not afterwards cast off the study of the love of Christ, when you have spent yourselves to the uttermost, you shall never come to a perfection. Yet let me add this, the least beams of the love of Christ have so much light in them, as that they will be very sweet, and every piece or part of this knowledge, will be of very special worth: yea, the low, and imperfect knowledge of the love of Christ (if experimental, and spiritual) is of infinite more value, than the high and perfect knowledge of Ten thousand things besides: Yea, and one thing more let me add, it is possible for you to attain to a very sweet and satisfactory degree of this knowledge. Qu. But what shall I do to attain a satisfactory degree of this knowledge of the love of Christ, so as that albeit I cannot attain to the knowledge thereof fully, yet I may be able to attain so much, as may make me (at least) say, as it is in the Text, The love of Christ passeth knowledge? Answ. For that I shall offer some directions, as concerning the means and helps how you may obtain the knowledge of the love of Christ; And also as concerning the manner how we should carry ourselves in that study. First, For the means, I shall name these particulars. First, Be much conversant in reading of the Gospel. How ever the Bible in general, doth give testimony concerning the person of Jesus Christ, and also in some measure concerning his affection to the Saints; yet the Gospel (of all parts of the Bible) doth in a more ample, clear, and satisfactory Way, hold out the love of Christ to believers. That which all the Prophets spoke of him, or of his love, is so allegorical, and so darkly, as that it is not easy (at least for every one) to observe the light of Christ's love, so clearly shining in them. Indeed the sun shine of Christ's love is in the firmament of the old Testament, but as it is there, it is much clouded & much veiled. But in the Firmament of the new Testament it shineth in its full brightness; lustre, and glory. And therefore be most coversant in reading of it. And while you read the Gospel, be sure to carry this along with you, that all that which you shall read there, either there in the life, or death of Christ, is still to be understood, as a demonstration of his love to believers. Secondly, If thou wouldst know the love of Christ, be sure to labour to get into the bosom of Christ; that Soul knoweth little of Christ's love in the power, and sweetness, and Spirituality thereof, who knoweth only Christ in his head, as being without him, and is a stranger to the knowledge of Christ in his heart, as being in him. Labour therefore to have Christ revealed in thee (as Paul speaks of himself) otherwise all that knowledge which thou hast of the love of Christ, will be to little or no purpose. Look as Jesus Christ did therefore know the Father most, because (as the Scripture saith) he lay in the Father's bosom. In like manner do thou labour to be in the bosom of Jesus Christ, that thou mayest the better know what is his love to believers. Thirdly, Consul with Believers. Ask those objects of love, concerning the love of Christ to them. They that have had experience of his love, can best inform thee. I make no question, but that a poor believer, who hath tasted of the love of Christ, and in some measure experienced the transcendent sweetness thereof, is fare better able to help thee in this great study of the love of Christ, than the greatest Scholar in the world is, who it may be hath read, or heard something of his love, but yet hath no experience thereof in his soul. Fourthly, Study thine own experiences. Consider the carriage of Christ particularly towards thy soul. Remember how long he bore with thee, whilst thou wast in the state of nature, I and an enemy unto him. How long did he stand knocking at the door, ere thou didst open? How long did he come wooing of thy soul, ere thou didst embrace him? How many ways did he take to work upon thee, to open thine heart to let him in, that he might love thee? How freely did he tender love to thy soul? was there any other condition, on which he tendered himself to thee, than thine acceptance of him? Said he not, when he came and knocked at thy door, if thou wilt open, I will come in and sup; and thy heart shall be at no cost to prepare, I have brought that with me that shall feast thee? Said he not, if thou do but thinst, come and drink, and if thy heart be but willing, eat the good things of my bosom, and live for ever. Thus mind those experiences of Christ's acting towards thee: Remember all the Feasts of love which he hath given thee, and by these thou wilt come to see, how good, how kind, how loving he is. Lastly, Add prayer to all these. It is the choicest wisdom to be wise in the knowledge of Christ's love: And if you lack this wisdom, James giveth you his advice, ask it of God, and if you ask of God a wise heart in this particular, doubtless he will not deny thee; for he giveth liberally to those that ask and upbraideth not man. Then ask of him much, Beg of him a wise and an understanding heart, to know the love of Christ which passeth knowledge. Entreat God that thou mayest be taught of him, to know what is the love of himself, and of his Son. As Christ saith, Every man that hath heard, and learned of the Father, cometh to me: So every Soul that the Father teacheth, will quickly learn to know what is the love of Christ to believers. And that thou mayest be able to know the love of Christ in its lustre, beg of God to bestow upon thee his Spirit. Christ hath said, The Father will give the Spirit to him that asketh him; And the Apostle saith, As no man knoweth the things of a man, but the spirit of a man which is in him; so none can know the things of Christ, but the Spirit of Christ. Go to the Lord Jesus, and remember him of his promise: Tell him, he hath promised to send his Spirit, and that when the Spirit is come, he shall take of Christ, and show it unto the Soul. Entreat him therefore to show his Spirit, and entreat him also, that his Spirit would come with the shedding abroad of his love. Say, O! that the Spirit would take of thy love, and shed it into me; and O! that he would shed it abroad into mine heart, that I may be able with all Saints to comprehend the height, and the depth, and the length, and the breadth of the love of Christ, and that I may be able also to know that love which passeth knowledge. Having thus hinted a few words as concerning the means (how we may attain the knowledge of Christ's love) I shall now add a word or two concerning the manner how we should behave ourselves in the use of this means, while we study the knowledge of Christ's love; and for this take these directions. First, Be very exact. Exactness is requisite in all studies, but especially in this: Gather up (O Believer) all the crumbs and filings of this gold (Christ's love.) When thou readest any thing concerning Christ, be exact to observe the smiles of his countenance, the words of his lips, the gesture of his hands, the turning of his eye, love doth thus observe them: Sic oculos, sic ille manus, sic ora ferebat. Observation was made of eyes, and of hands, and of countenance; so do thou observe: be very curious ●o study this love in all its circumstances, in all its do, in all its demonstrations: If ever you would show exactness in any study, show it in this. Doubtless the exacter you are in this study, the clearer you will be able to comprehend Christ's love. Secondly, be loving. Those know most of Christ's love to them, who abound most in love to him: John seemeth to be most loving of all the Disciples, and therefore he seemeth to have the greatest knowledge of Christ's love; he was so happy as to lean on the bosom of the Lord Jesus; and to him was revealed more than to the rest of the Apostles. Look, as that man doth but in vain expect mercy of God, who is without mercy himself; so doth that soul in vain desire to know Christ's love, who is without all love himself: you may do well to observe the context, here in this 3 Ephes. 17, 18, 19 v. The Apostle saith, that you Being rooted, and grounded in love, may be able to comprehend with all Saints, what is the length, breadth, and depth, and height of the love of Christ, etc. To be grounded in love, is an excellent way to comprehend love: And doubtless Christ will be very kind in the revelations of his love, to those in whom he observes the workings of love. Thirdly, be very admiring in all the study; let all your reading be mixed with admiration at every love-passage of Christ; sit and meditate at every word of love; stay, and wonder; adore the glory of that light which appeareth in any beam of love: And in the admiration of that love which doth appear, cast thyself at the feet of Christ, and cry out, O the depth of love in thee! O the riches of the love of thy bosom! that shouldest thus let out thyself to believers. Lastly, when thou comest as it were at a stand, and canst not comprehend the transcendency of this love, Imitate the Philosopher, and cast thyself into that sea of love, which thou wouldst fain fathom, or sound, and art not able; Let that love comprehend thee, which thou canst not comprehend thyself: Emerge, and drown thyself, in that vast Ocean of thy Saviour's bosom, and because thou art not able with any line of thine to sound the depth, sink thy very Soul, that it may be able to taste that, which thy study will not help thee so much as to see. I shall now add but a word to stir you up (in the use of these means, and in this manner hinted) seriously to prosecute the sweet study of the love of Christ. First, I might tell you, That all the time that you spend in this study will be very delightful, and very profitable, and you will have no reason to repent thereof. Those who have spent (or rather misspent) their time in reading of the fine Histories of feigned Loves, have at last been forced to confess their follies in so doing. That well-deserving person, Sir Philip Sidney, is reported to have lamented upon his Deathbed, the misspending of those parts which God had given him, in the penning of that well-penned piece, his Arcadia. But surely (believers) to lie upon a Deathbed, and to consider, that although all thy time were (every hour thereof) spent in the study of Christ's love, you will be so fare from repenting of it, as that you will have just cause to rejoice in it. But not to urge this, do but Secondly, consider the times in which we live. How little love is there in these days! surely, the love of many is waxed cold, though it be pressed much, yet it is but little practised; Though all pretend to complain of the want of love, and seem to press the exercise of love: Yet where is the man, that maketh it the sweetness of his life, to let others taste the sweetness of his love? Surely while there is such little love among men, it is but meet that we should study the love that is in Christ. But Thirdly, especially consider the sweetness that the knowledge of the love of Christ will bring to thy soul in any case. Little do you know what comfort is wrapped up in the knowledge of Christ's love. How oft doth but a thought of this, revive the spirits of the fainting Saints? With what a composure of spirit is a believe able to behave himself in any tribulation, when he knoweth, that the love of his Saviour is without knowledge? Without the knowledge of this love, nothing will be sweet, but with the knowledge of this love, nothing can be bitter. And this is that which we shall come unto, as the last thing observed from these words, viz. to let you see, how efficacious the love of Christ is unto the supporting of believers in any tribulation. SERMON VI. EPHES. 3. Ver. 19 And to know the love of Christ which passeth knowledge. HE that is but little skilled in the knowledge of the face of times, may very well see, that these times wherein we live are very sad: Calamity lieth upon every Creature; and woe hath (as it were) entered upon the Stage of the World, and acts a very bloody part, to the terror of all, even believers themselves; some put on black, and walk disconsolately; yea almost all the sons of men are clad in mourning, as being sensible of the misery under, which most of the world at this day groans. In these times therefore what can be more suitable to our thoughts, than to consider of that which may serve to support our spirits. It is the wisdom of such as are weak, and liable to faintings, to carry about them some cordial or other to revive them: And it should be (doubtless) the wisdom of believers (who are liable always to tribulations) to lay in something which may keep them from fainting under these tribulations. Indeed our Lord Jesus, out of the riches of his mercy, hath prepared, and provided, rich, and glorious cordials to support the souls of his: And it is our duty (especially who are the Ministers of the Lord Jesus) to help believers with these cordials, which our Lord and their Lord hath prepared: And therefore while others, forgetting not only the Saints, but themselves, take leave to press and urge great things (as matters of faith) upon poor souls (as if they had dominion over their faith.) I shall endeavour to imitate the great Apostle Paul, rather to show my self a helper of your Joy, 2 Cor. 1. ult than a Lord of your faith. It was this indeed which Paul was much upon, viz. the furtherance of the joy, and comfort of believers: And it is this which he drives at in these words, in the behalf of the Ephesians; for fearing lest the news of these troubles in which he was, should so far trouble the Ephesians, as to make them faint, he therefore boweth his knees to the Father of our Lord Jesus Christ, that he would be pleased to give them the knowledge of the love of Christ: that so by it, their spirits may be kept from fainting, either at the news of his, or fear of their own tribulations; This being therefore the end why Paul prayeth to God in the behalf of the Ephesians, that they might know the love of Christ which passeth knowledge, I did observe this Doctrine from it, viz. That the spiritual knowledge of the transcendency of Christ's love towards his, is of special efficacy to keep our hearts from fainting under any troubles. I suppose you easily see both the foundation, and the proof of this point, in this place; yet that you may see both the clearer, let me hint these three things. First, consider it, That the Apostle supposeth, that the Ephesiant hearts were apt to faint at their tribulations. At the 13 verse, his desire that they might not faint, doth clearly intimate this, that they were apt to faint. Indeed the children of faith, are not only prone to fear, but are apt to faint in those fears. Secondly, observe how upon this fear of the Apostle, lest they might faint, or (if you will) upon his desire that they might not faint, he falleth to prayer, and maketh it his request to God, (whose alone royalty is to support the fainting spirits of all the creatures) that be would be pleased to keep them from fainting: For (saith he) for this cause I how my knees to the Father of our Lord Jesus; (that is) upon this desire of mine, that you might not faint, I bow my knee to him, who alone is able to support your spirits. Thirdly, Consider, that among the rest of those things which he prayeth to God for, in their behalf, that they might not faint, he prayeth for this in the Text (as in the last place) that they may know the love of Christ which passeth knowledge. And indeed, the very spirit, and strength of all that, which the Apostle had prayed for (in the former verses, in their behalf) lieth in this last. And happily therefore it was that he bringeth in this as the last particular, being (as it were) that last cordial, which he prayed for, in their behalf, and if it had failed, he knew not (as it were) what to ask of God for them: This is, as it were, the last Dosis of the Doctor, which if it help not the patiented, the Doctor is at a stand, and is puzzled, and knoweth not what else to give; so that I suppose you may easily see, not only the footing that this Text affords for this truth; but also a great, and solid proof of the truth thereof in it. And yet, that you may see this truth more clearly from this place, I will in a word show you, how that the very spirits and strength of the other cordials which he here prayeth for, are as it were wrapped up in this, viz. The knowledge of the love of Christ. For consider, First, he prayeth that they might be strengthened in the inward man by his Spirit, verse 16. Now what is that strength of the inward man by the Spirit? but that divine and spiritual joy which is through him. The joy of the Lord doth give strength, Nehem. 8.10. Now it is easy to demonstrate, that the chief ground upon which the Holy Ghost doth build that joy (which through him is in the hearts of believers) is this, viz. the shedding abroad of the love of Christ in them. Christ having promised to send the spirit as a comforter to believers (he saith) that he (i.e.) the spirit) shall take of mine, and show unto you, John 16. ver. 14, & 15. Now what is there in all Jesus Christ, of sweeter efficacy and power, which the spirit can take, and declare to believers, than the knowledge of his love, which passeth knowledge? So that if the strengthening of the inward man by the holy Ghost be that which helps to support thy soul from fainting: And if that working of the holy Ghost, be by a creation of divine joy, or bringing of divine comfort; And that bringing of comfort in the spirit, depends upon revealing something of the heart of Christ to the soul, than it must needs be, that the spirit of this cordial, lieth in the knowledge of the love of Christ, which alone the Spirit is able to bring in, as it were from Christ's heart, and shed it into the hearts of believers, for the strengthening of the inward man. Secondly, the Apostle doth pray, as a means to keep the Ephesians from fainting, that Christ may dwell in their hearts by faith, ver. 17. Now a very few thoughts will discover, that the strength of this comfort doth lie in the knowledge of Christ's love. For whereas the soul may say, ah! but will Christ dwell in my heart? I would fain believe it, but what ground have I for such a belief? He is the high and the lofty one, and I am mean and a poor creature; He is not only the brightness of his father's glory, but the fullness of the father's holiness; And will such a pure person as he is, come and dwell in such a polluted house as I am? Thus the soul would, or might reason; but now all this reasoning is quieted, and this doubting will be easily resolved by the knowledge of Christ's love; for he that knoweth the love of Christ, knoweth how willing Christ is to come into the heart of a poor believer, and how that daily and hourly he doth stand at the door knocking for entrance. So that I say, the very Spirits of the other cordials, and as it were their quintessence, lying in this, the knowledge of the love of Christ, It is very plain, That the knowledge of the love of Christ, is of special virtue and efficacy, to keep the hearts of believers from fainting under tribulations. But I shall a little more demonstrate this point, First, By opening wherein this knowledge of the love of Christ doth consist. Secondly, By showing wherein the special efficacy of that knowledge doth appear, for the supporting of the soul● from fainting fits in the time of trouble. And then in the close of all, I shall make some Use and Application. For the first, Wherein doth the knowledge of Christ's love consist, or what kind of knowledge of the love of Christ is it, which keepeth the heart from fainting? In the general, I hinted it in that expression, the spiritual knowledge of the love of Christ; That is, such a knowledge of Christ's love, as the soul hath by the revelation of the Spirit, acting by the shedding abroad of that love, even upon the spirit of a believer. Look as the carnal knowledge of Christ's person (the knowledge of him after the flesh (as the Apostles phrase is) is not saving, neither is it sweet; So neither is the carnal knowledge of his love. It is the spiritual knowledge of his person, and the spiritual knowledge of his love, which furthereth the everlasting happiness of a soul hereafter, and the sweetness, and comfort of a soul here. But more particularly, I shall hint two words for the explication of the knowledge of Christ's love, what it is. First, Negatively, It consisteth not in the bare notion of it. All divine knowledge (whatsoever it be) is without any efficacy, if it be but barely in the notion. Look as in reference to duty, knowledge is not effectually imperative, to put the soul upon doing, unless it sink deep into the soul (for the word falling among stones, and wanting root, did not arise up in fruit.) In like manner with reference unto joy, knowledge is no way efficaciously restorative (although it be the knowledge of Christ's love) unless it sink down from the head, into the hearts of believers. But as the Apostle putteth the knowledge of the glory of God the father (as to salvation) in this, viz. that God who commanded the light to shine out of darkness, had shined into their hearts, 2 Cor. 4.6. In like manner he putteth the virtue of the knowledge of the love of God in making the soul patiented in its waitings, (and by consequence not fainting in his troubles) in this, that the Lord would direct the Thessalonians hearts into the love of God; the Lord (saith he) direct your hearts into the love of God, 2 Thes. 3.5. wherefore then, this is the first thing by way of negation, (that you may know wherein the knowledge of the love of Christ doth not consist) it is not the bare notion, or apprehension thereof in the head. Secondly, and positively, The right knowledge of the love of Christ, in reference to the matter in hand, I conceive chief doth consist in two things. First, In a particular application of the love of Christ to the soul by faith, (i.e.) that the soul should be able to lay home that to himself, in particular, which he understandeth to be in the heart of Christ, to every believer in general. The soul should be able to say of the love of Christ, it is mine, for else (as he said) quid haec mihi, nisi mea? what is all this to me, if it be not mine? In like manner will the soul say, what is it to me, if there be a transcendent love in the bosom of Christ to believers, if I have not a share in it? Look as the preaching of the word doth not profit them, in whom it is not mixed with faith (i.e.) (in the particular application thereof to themselves.) In like manner, neither doth the love of Christ comfort any, if it be not mixed with faith (i.e.) particularly applied to their own souls; this is a faithful saying (saith Paul) that Jesus Christ came into the world to save sinners, of which I am chief, 1 Tim. 1.15. Herein was the truth of the saying, that Christ came to save sinners, but herein was the joy and comfort of Paul, that he could say, I am chief. It is most clear, that the knowledge of the love of Christ is comforting, but the efficacy of it doth lie in the application: Just as now, how choice soever the cordial be, that is prescribed by the Doctor, it is of no comfort to cure the patiented, if it be not taken; In like manner, though the knowledge of the love of Christ be one of the choicest cordials which is revealed, yet it is of no virtue to the soul, unless it be taken (i.e.) particularly applied by faith. This is the first thing, wherein the right knowledge of the love of Christ, as it is efficacious to comfort in troubles, doth consist. But secondly, It consisteth not only in the particular Application, but in a serious Meditation thereof, being applied. Application taketh the cordial (as it were in the mouth) and lets it down into the stomach; But meditation sucketh out the sweetness thereof: And therefore it is said, my Meditation on him shall be sweet, Psal. 104.4. Not only the knowing, and believing of it to be the souls, but also the meditation is that which maketh it more sweet; if the cordial which the patiented taketh, be never so sweet, yet, if it be spit out again, and not chewed (as it were) or swallowed down, it affords but little refreshing: In like manner, though the love of Christ be surpassing sweet (yea and albeit it be as it were applied in the general:) If it be not meditated upon, it will be but of little efficacy to keep the heart from fainting. We will be glad, and rejoice in thee (saith the Spouse) Cant. 1. v. 4. yea but wherein would they find them joy? it followeth, in thy love: But how would they find out the sweetness of that joy, out of that love? it is hinted in this, I will remember thy love more than wine. The remembrance, or the meditation upon the love of Christ, doth greatly rejoice the heart of a believer, more than wine doth the heart of any carnal creature. So that this shall suffice, as to the first particular, viz. the declaration, wherein the knowledge of the love of Christ, as it is efficacious to keep the heart from fainting in troubles, doth consist. Now in the next place we shall show, wherein the efficacy of such a knowledge as this is (of the love of Christ) doth appear, for the supporting of fainting souls, and this we shall show in two branches. First generally: The knowledge of the love of Christ will appear, in its effecting of five things, which are of great virtue, to bear up the heart that it faint not in any troubles, as now, First, in that it freeth the soul from those doubts and fears, in which it is, about its eternal condition. There is a great deal of virtue in such a freedom as this is, to keep up the soul from fainting in troubles; usually even those that are faithful, when they are in any troubles, are fearful of their eternal estate, and do much question it: But when that fear is removed, and that great question is resolved, they are exceedingly enabled to bear up, not only in regard of fainting under, but also cheerfully to go through all their troubles. The example of that Martyr (Mr. Glover) is famous for this; he much doubted his condition a little before he suffered, and there were a great many despondencies in his Spirit, and a great many faintings (as it were) so that he did not carry himself so cheerfully as he would; but afterwards, when God was pleased to shine in with the assurance of his love, and to free him from this doubt, under which he did saint, than was he enabled, not only to bear out from fainting, but to go out, and suffer, with a great deal of joy and cheerfulness. Now it is easy to show how the love of Christ serveth to free the soul from those doubts in which it is, about its eternal condition. He that knoweth the transcendency of Christ's love, will be easily freed from doubting about his condition. The knowledge of Christ's love in this respect casteth out fear: And indeed the chief ground of this doubting, is the want of the knowledge of the love of Christ; when once the believer is able to say, I know the love of Jesus Christ, and I know it not only for others, but myself, than he will be able to resolve, What should I doubt? Or who should I fear? Sith Jesus Christ loveth me with such a transcendent love? And thus being freed from his fears, he is also freed from his faintings. Secondly, An assurance of a rewards; after all sufferings, and tribulations, this doth mightily support the soul from fainting under them; therefore it was, that Moses did not faint (though he were in afflictions with the people of God) because he was assured of the recompense of reward; Therefore it was that Paul, notwithstanding his great tribulations, was kept from fainting, because he was assured of a Crown of life, which was laid up for him: Therefore it was that Jesus Christ himself, was enabled to endure without fainting, because of the joy that was set before him. Now the knowledge of the love of Christ doth effect, and produce this assurance. The soul that knoweth how dearly Jesus Christ doth love him, and what transcendent affection he beareth unto him, will with a little pains be brought to believe, that certainly he will fully and gloriously reward him, for all the tribulations he endureth for him. O! saith the believer (that knoweth the love of Jesus Christ) albeit what I feel be sore, and what I fear be sadder, though my tribulations be many, yea and heavy too, yet I know I shall have a reward for all after all, because Jesus Christ loveth me, with a love passing knowledge. And thus the believer will be sweetly supported from fainting. Thirdly, a full acquiescence, for rest in Christ, is very efficacious, to keep the soul from fainting under troubles. That which causeth the heart to despond, and to be apt to faint, is because it is apt to be tossed up and down: An unstable soul, is like to the vessel in the storm without an anchor, tossed up and down with every wave, and every wind; therefore it is, that souls are apt to fret, and to faint, because they do not, and cannot rest in God. Hence is that exhortation, Psal. 37. v. 7. Rest in the Lord, fret not thyself. Men do fret, and faint, because they do not rest in the Lord: whereas if they could do the one, they would be free from the other. Now the knowledge of the love of Christ, doth bring the soul to such a resting and quiescance on Christ. O saith the believer, when I consider how Christ loveth me, how out of that love to me he will plead my cause for me, and will one day make those by whom I now suffer tribulation, to come and worship before me, that they may know that he loveth me, Apoc. 3.9. When I consider this, saith the soul, then am I enabled quietly to rest my heart in Christ, and to solace my soul in him, and to be so far from fainting under, or fretting at my tribulations, as that I am able in my patience to possess myself, and to rejoice in Christ. Thus the knowledge of the love of Christ worketh a resting upon him, and that rest keepeth from fainting. Fourthly, Strength of love to Jesus Christ's person serveth to support the soul from fainting under tribulations. jacob's love to Rachel kept him from fainting, under any hardness which he did endure for her. And the spouse being sick of love to Christ, was made strong by that sickness, to endure much for Christ without fainting. The Watchmen smite her, and wound her; the keepers of the wall take her, and abuse her, taking away her veil from her: yet she holds out, yet she faints not at all this trouble, and why? because she was sick of love for the Lord Jesus: Thus strength of ●ove to Christ, keepeth a soul from fainting under sorrow. Now the knowledge of Christ's love doth very facilely, and freely work this: He that knoweth how transcendently Christ doth love him, cannot choose but at least really love Christ again, yea, and strongly too. Believers cannot choose but love him, whom they know loved them first. Hence it is, that (Phoenix like) gathering together all the spicy actions of Christ's love, and sweetly meditating upon them, they can fetch fire out of all, and sweetly die in the flames of that fire, and never faint. O how easily can the soul support itself from fainting under tribulations for Christ, while it burneth with love to Christ? And how easy also is it for a soul not only to fetch fire to kindle, but even to inflame? How also when it considereth the transcendent love of Christ to him. Fifthly, Add to this in the last place this consideration, that divine joy is ever efficacious to keep the soul from fainting under trouble. There is a strengthening power in spiritual joy, to keep the souls of believers from fainting fits (as was hinted in the beginning.) Now the knowledge of Christ's love is that which is able to produce that divine joy, and that divine joy keeping the heart from sinking under sadness, it is easy to gather up this conclusion, that the knowledge of Christ's love, is of special efficacy for keeping the soul from fainting under troubles. Now you have seen in a general way, the efficacy of the knowledge of Christ's love, to support the spirit from fainting in times of trouble. If you will see the sum of these five things reduced into one argument, take it thus. If freedom from fear about a man's eternal condition; If assurance of a reward, after all tribulations; If resting upon Christ in a time of trouble; If strength of love to Christ, and also of divine joy through the Spirit, be efficacious to keep the heart from fainting under troubles, than the knowledge of the love of Christ, must needs be efficacious, because it produceth all these. But now we have seen that freedom of the soul, 1 From doubts, about the eternal condition, And 2 assurance of a reward after all tribulations, And 3 an acquiescence or resting on Christ in time of trouble, together with 4 strength of love to Christ, And 5 divine joy, is ever efficacious that way, therefore, etc. But now more particularly, I shall show the efficacy of this cordial (the knowledge of this love) to keep the heart from fainting under troubles, in these four things. First, In that the knowledge of the love of Christ, doth (especially in such a nature as hath been described) go to the heart, and refresheth the Spirits of a believer. Therefore is any thing cordial, and refreshing, because it goeth to the heart, and hath a power on the Spirits. As now wine, hot water, Spirits and quintessences, etc. do therefore cherish, because they warm the heart, and revive the Spirits: Thus now the knowledge of the love of Christ, because it goeth to the very heart, and reviveth the Spirits of the Saints (which if revived there is no fainting) therefore it must needs be so efficacious as it is. As now the fear of God is most sovereign to keep from evil, because (as the phrase is) it is put into the heart; so likewise the knowledge of the love of Christ is most sovereign, and efficacious to support from fainting under trouble, because it goeth to the heart, and cheereth the Spirits. Hence is that phrase, of the shedding abroad the love of God in your hearts. Secondly, This knowledge of the love of Christ doth appear to be efficacious to keep from fainting under troubles, in that it maketh the faculties of the soul so intense. Intention maketh insensible, and so freeth from fainting. Saul, though he were opposed, and much mocked of the sons of Belial, yet being newly lifted up to the kingdom (was so intense upon that) that he did not at all mind the sons of Belial (much less did he faint at their fordid carriage. 1 Sam. 10.27. ) Some conceive that therefore men in a frenzy do not faint at any thing (as others do) because of their intensiveness; what was it that kept the Apostle from fainting in affliction, but the intensiveness of his Spirit, about everlasting and eternal objects, For which cause (saith he) I do not faint, while we look not at things which are seen, but things which are not seen, 2 Cor. 4. c. 16, 18. Paul was so intense upon higher objects, that he did not faint at his tribulations. Now the knowledge of the love of Christ, maketh the soul very intensive in the contemplations of all its sweet dimensions. Thus saith the soul that knoweth the love of Christ, O the height, and depth, and length of the love of Christ! O that so great a person as Christ is, should love so mean a creature as I am! Oh that one who is not only man, but God, should set his heart upon me, who am not only a man, but a worm! And thus now being intense in that contemplation of Christ's love, it is kept from fainting under tribulations. Thirdly, it appeareth, that the knowledge of Christ's love is efficacious etc. because it maketh the soul to forget all the loves of men. The reason why we are apt to faint under tribulations, is because we are apt to overprize the love of men. Did we not set our hearts so much on the love of men, we should not faint for the want of that love. What though men (yea all the sons of men) shall hate and oppose? so long as I do not prise their love, nor fear their hatred, I shall never faint. Now the contemplation of the love of Christ to the soul, doth work this effect upon the heart, It maketh a man to forget all love of men. Peter forgot the earth when he saw but a glimpse of glory in the Mount. Man's glory is not seen, when Christ's glory doth appear; the light of the Stars is not seen, when the light of the Sun doth shine. And while the soul is taken up in the meditation of the love of Christ, which passeth knowledge, he doth not mind the loves of men, and therefore he is free from fainting, at the want of them. Fourthly, and lastly, the efficacy of the knowledge of Christ's love etc. will appear, in that it hath a power to make a man forget all those tribulations which he lieth under; we give wine (saith King Lemuel) to them that be of heavy hearts; & strong drink to him that is ready to perish, Prov. 30.6. let him drink and forget his poverty, and remember his misery no more. A soul that can make application, and meditation of the love of Christ, drinketh as it were that wine, that maketh him forget his sorrows, and remember his troubles no more. Hence it is you shall have the poor believer say, I was so taken up with the remembrance of the love of Christ, that I forgot I was in prison: As Paul, when he wrote this Epistle (being a prisoner at Rome) yet was so taken up with the love of Christ, as forgetting in a manner his imprisonment, Note this. he prayeth not for himself, lest he should faint at tribulations, but he poureth out his heart that way in the behalf of the Ephesians, that they might not. So that there is a divine, spiritual, intoxicating power in the love of Christ, to cause a man not to mind, or to remember the tribulations under which he lieth; and surely the soul doth never faint under that which it doth forget. Thus now we have gone over the second thing, and shown you both generally, and particularly, wherein the power of the knowledge of the love of Christ (as it helps in keeping the heart from fainting under troubles) doth consist; we will wind up all in a word of Applition; Now Use first, for Information. This point (That the knowledge of Christ's love is of such special efficacy to keep up the heart from fainting under troubles) lets us see what great need we have to study the love of Christ. Men have much studied the nature of some Plants and Minerals, because they are of special use for cordials; you hear of what special use for spiritual cordials, the knowledge of the love of Christ is; have not you ground then to study it? Paracelsus concluding all to lie within the compass of his Sol, Sulphur, and Mercury, spentall (or most of) his study, in the search, and knowledge of them; The love of Christ is the most catholical cordial; not only including all other cordials, but the life that the soul doth find in all other; Look as God's love is put for all causes, Joh. 3.16. when he gave his Son. So Christ's love is put for all cordials, when the Saints get comfort: Tribulation, distress, persecution, famine, nakedness, perils, sword, neither any, nor all these, can bear down, when the soul knoweth the love of Christ that loves him. And as it is the most Catholical cordial, so it is the most Homogeneal. Those cordials are of most efficacy, which are most natural, and most suiting to the Spirits; why, love is our life, Gal. 2.20. Christ's love falls in with the life of a Christian, it is most suitable to it, and therefore most sovereign. Verily if there be need of studying that which may be a cordial to any condition, there is necessity of studying of the love of Christ, which is such a Catholical, and Homogeneal cordial as it doth suit with the Spirits, and as it fitteth all the troubles, that any believer may meet withal. Secondly, this Doctrine speaketh lamentation also: How sad is it to see! that though this love of Christ be such a cordial to believers in any trouble, yet either, First, they neglect it, and make no use of it, such is their folly, that they have this precious price in their hands, and they do not know it, so as to make use of it; what a sad thing is it, for the fainting man, to see a cordial at the bed's head, and not to use it? Secondly, in stead of using this, they use other cordials. Who laments not? to see believers in these times of trouble, one while eyeing counsels, another while eyeing Armies; and in the mean while, not eyeing the love of Christ (which alone is able to comfort, when all other things fail.) It is lamentable to see how believers leave this fountain of living comforts, and seek after, yea and dig for cisterns, yea broken cisterns, that neither have, nor can hold any comfort in them. Thirdly (which is worst of all) when Christ offers this cordial, they put it by, and will not take it. How often doth Christ open his bosom to the believer? and let's him see love written in the golden letters of Free grace; and beseecheth the believer to look, and live, to contemplate it, and to take comfort from it. How often doth Christ say, Soul, I love thee, I love thee with an everlasting love, therefore have I drawn thee into this wilderness of trouble, that here I might speak comfort unto thee, where none can help thee? And yet lamentable it is to hear believers saying, that they will not believe it, though their souls might be comforted by it. Thus believers, this cordial point may set you all a weeping, that notwithstanding the love of Christ be so comfortable, you use it not, but instead thereof use other cordials▪ That when Christ openeth this cordial, you will not open your mouths widely that he may fill them with it. Use, Thirdly be reproved you children of faith for this fault. Hath Christ provided such a cordial for you, and do you neglect it? Is there such refreshing for your souls in his love, and will not you use it? Doth he (as it were) bring it home to your hearts, and will not you take it? be reproved for your folly (O ye of little faith) suppose the Mother should provide some cordial for the weak, fainting child, and bring it to the child, beseeching the little one to take it, that it might live; were not the child much to be reproved, if (forgetting all the Mother's care and cost) it should put it by? It is your folly, and your blame (O believers) who notwithstanding all the care (yea and the cost of Christ too) in preparing, and bringing this cordial (his love) unto you, yet too too often you put it by, and Rachel-like, because your children (creature comforts) are not, you will not be comforted with this cordial of Christ's love. Use, Fourthly, let it be a use of direction, to direct believers whither to go for a cordial in time of trouble. What have you to do with the waters of Sehor? Run you to the bosom of your Saviour; why do you spend yourselves to go after the pudled streams of creature sweetness? go you to the running river of your Lords love, drink thereof, and be refreshed, and be comforted in any case. Object. I saith some soul, I would go thither (as being indeed in a sad case, needing comfort) but how shall I do to draw out the water of life, that is in Christ's love? Rep. Why what is thy case poor heart? what is thy case in which thou needest comfort? and for which thou wouldst go to Christ's love? Answ. My case is spiritual, my soul is troubled within: I see much sin but little grace, and this goeth to my heart, filling it with trouble; how shall I improve Christ love in this case for a cordial? Answ. For that (believer) know, Christ loveth thee notwithstanding all this. I beeleeve you think that Christ doth not affect you, because your sin is so much, and your grace is so little. Know soul, though the woman was a sinner (in the City, and so full of sin) yet Christ's love passed by her sin, and pardoned her: Christ's love took the advantage of her many sins, to show much love to her soul. And it is his custom, where sins abound, there to make love superabound. Therefore thou mayst comfort thyself (O sad soul) with the thoughts of Christ's love. This love made him to suffer for sin, and this love maketh him every day to pardon sin: yea and he will show the transcendency of his love, in passing by the transcendency of sin. Object. O but I have not only much sin, but little grace! A. Be it so (O believer) yet the love of Christ may comfort thee notwithstanding it. Thou thinkest that grace is the cause of love, but thou art deceived, it is the effect of love; Christ loveth not because there is grace; but because he loveth, he giveth grace. Grace is given in a time of love; Love is not shown because of grace; therefore comfort thyself (O believing soul) at the consideration of the transcendency of Christ's love. It is the glory thereof, that it pardoneth much sin, and that is loveth little grace; and it will work so, that in time sin shall be little, and grace much. Ob. O but saith the poor soul, I have lost Christ. I think there was a day, in which I saw, that his love was my life, and the consideration thereof was my comfort; but I have lost the one, and so cannot solace myself in the other. A. Why yet (believer) the consideration of Christ's love, may be a choice cordial here. Didst thou consider the very nature of Christ's love aright, thou wilt know this to be the glory thereof, that once had, it can never be lost. It may be the Sun may be in a cloud, and thou not see it, but it will appear again: But the Sun shall sooner leave the Firmament, than Christ's love shall leave thee: Didst thou but also consider the transcendency of Christ's love, thou wouldst know, that though Christ seemeth to withdraw himself a while, yet his love will not permit his withdrawing to be long; yet a little while, and you shall not see me: (It is but a little while that Christ is seemingly lost) and yet a little while, and you shall see me again. Christ knoweth your Spirits would fail, if he should be long away: Love therefore looks to it, that it shall never be so long, as in the loss thereof thou shouldest faint, and die. Didst thou know the transcendent nature of Christ's love, thou wouldst know this, that though thou mayest faint a little, yet thou shalt not die: Love will come and revive thee; yea didst thou but consider the love of Christ aright, it will be a cordial in other particulars also, in that it maketh a large amends for a little tarrying; for a moment's withdrawing, it lets out everlasting kindness, and it therefore departed for a season, that thou mightest have it for ever O.b. O but saith the soul, I faint to think that I have lost Christ through mine own defect: I have been so base as to drive him out of my bosom; and I faint to think that he will never come again. A. Why (poor soul) thou art ignorant of the nature of Christ's transcendent love: Couldst thou but know it, thou wouldst easily resolve thy soul in this case, and support it with a sweet cordial: such is the nature of transcendent love, that though you have been foolish to drive Christ away, yet it is so powerful to bring Christ again. It was the folly and the fault of the spouse, that though her beloved was knocking at her door, till his locks were wet with the dew of the night, yet she sluggishly lay in her bed, and would not let him in: Indeed he went away, that she might see her folly, but he came again, that he might show loves transcendency. Ob. Nay saith the soul, with all this, I have violated and wronged conjugal love; and the thoughts of these sink my Spirit: I faint and die to think of this, for fear that Christ will not pass by these. Answ. Still I say (believer didst thou but know the nature of the transcendent love of Christ, it would afford thee a cordial in this case also: This is the glory of this love, that it passeth by such violations. Indeed the love of men will not, but the love of Christ will pass by this foul transgression, because that Christ's love transcendeth men's love. Thou hast played the harlot with many lovers, yet return to me, Jerem. 3. ver. 1. and surely (saith he) as a wife treacherously departeth from her husband, so have you dealt with me, O house of Israel, yet return you back-sliding people, and I will heal your backslidings: O transcendent love! which is in Christ's bosom, which knoweth how to pardon the defilement of the bed of love. Indeed there is no failing so great, but didst thou know the transcendency of Christ's love, thou wouldst see it to be greater, than any failing of thine can conquer, so that now in case this fear should be able to disturb thy comfort, and to make thee faint, yet the consideration of Christ's love may support thy soul, and be a cordial unto thee, even in this case. Object. But yet I hear others cry out, and say, how shall we do to draw out joy, out of this well of salvation. How shall we make the consideration of Christ's love, a cordial to us in our troubles? Quest. Why? what are your troubles (poor souls) which make you stand in need of the comfort of this consideration? Answ. I have lost much, nay all, for Christ, because I stood to his cause; I have lost all the creatures, lands, and live too, yea, and house, and household too, etc. I have lost all. Answ. But yet consider Christ's love, and it will comfort thee in the midst of this loss: It is the nature of transcendent love, to repair all losses, & that double; in your land, you shall possess double Isa. 61.17. And there is no man that hath left for Christ Parents, Brethren, house, or children, but love will make up all that, as Luke 18. ver. 29. Transcendent love, scorns to let any be a loser by it. May not this comfort thee? Ob. O but saith another, I have not only lost all, but am still opposed; they have stripped me to my change for Christ's sake, and yet oppose my very skin: How shall I comfort myself with the consideration of Christ's love now? A. Why thus (poor soul) consider, Christ will comfort as fast as men oppose; transcendent love giveth the soul answerable consolation to any tribulation in which the soul can be. In the world you shall have tribulation (saith Christ) but be of good cheer, I have overcome the world, and in me you shall have peace. Transcendent love giveth a smile for every frown, a kiss for every buffet, an embrace for every blow; this is the nature thereof, consider it, and be of good comfort. Ob. O but saith the soul I have not only lost all, and been stripped to the change, but am brought to the stake, how shall I fetch comfort out of Christ's love now? A. Consider thou (dying soul) Christ's love hath provided a comfort for it; It saith, you shall have your life by thus losing of it; You are in the way to secure your life; by this you shall not die, but live; thus saith transcendent love, because I live, you shall live also, Joh. 14. v. 19 After one blast, into Christ's bosom; It is but a wink with the eye, and into the land of the living presently. Thus you see whither to go for comfort in any tribulation, viz. to Christ's bosom, and there you may find in his love, a cordial suitable to any tribulations, whether within, or without, spiritual or corporal: Be directed therefore upon all occasions, O you believers, to run to Christ's love, and to comfort yourselves in the consideration thereof. Use, Fifthly, it may be an use of Terror to Christlesse creatures: you hear the consideration of Christ's love is a cordial, able to support in any trouble; but wretches that you are, you have no right to it; tribulation is for every soul that sinneth, Rom. 2.9. you will meet with tribulation, Christlesse creatures; ere long, divine wrath will come and visit you surely; and what will you do in the day of the visitation thereof? Whither will you run for consolation in the hour of your trouble? Will you run to men, alas! miserable comforters will they be, and so thou wilt find them to be: Men of a high degree are vanity, and men of a low degree are a lie. Whither will you go in the anguish of your souls for a drop of sweetness? Will you go to duties? alas, without Christ they are but dry! and you that are Christlesse, will not know how to manage duties, so as to suck comfort through them. Will you say you are in Christ? the Scriptures will confute you; you are told, but if any be in Christ, he is a new creature, 2 Cor. 5.17. Do not say, I am baptised; Many are baptised into Christ's name, who are not baptised into his person; you will say, you have heard him preaching in your streets, that you have eat in his presence (been as you say, at the Sacrament) alas poor creatures! all this may be, and yet you have no right to Christ. Tremble therefore you Christlesse creatures, his love is the cordial in trouble, the consideration thereof may support the soul from sinking in any tribulation; but woe to you! woe to you! you have no part in that; what will you do? what will become of you when Christ shall appear in wrath? It will be in vain for you to call to the mountains, to hid you from the wrath of the Lamb: It will be in vain for you to think upon the creatures, nothing, nothing, will be able to support your souls. Indeed, believers (when he shall appear in flames of fire) will be able to comfort themselves, with the knowledge of his transcendent love; but alas, you who have no right to Christ, what will you do in that day? you must doubtesse (if you remain as you are) sink in despair, and die under his wrath. Use, Lastly, I shall add one word of exhortation, and conclude: In as much as the knowledge of the love of Christ is of such special efficacy (as you have heard) to support your souls under tribulations, then be exhorted. First, to labour to be well acquainted with the love of Christ in the substance thereof, in the circumstances thereof, and especially in the fullness and freeness thereof. Read, study, pray, do what you can, that you may be acquainted with this love; the knowledge, and consideration of which, is a cordial in any trouble. Secondly, labour to clear it up to yourselves, that you have a share in this love, and a right to it. This is the cordial of this cordial of Christ's love, viz. for the soul to see that it is this; so much I hinted in the explication thereof: Especially strive (poor souls) to clear up this; know, you once had no part in it, you were born children of wrath, without Christ; Let it be your constant care therefore to make it appear, that now you have a share in that transcendent love which is in Christ. Thirdly, upon all occasions run to this fountain of love. Draw out of it suitable Cordials for any troubles. You have heard that it will comfort (and a word was hinted to direct you.) Now, up, and be doing; and in all occasions, labour that the love of Christ may keep your Spirits from fainting. Consider what times you are fallen in, you may expect to meet with tribulation. I cannot assure you, of sweet, and loving dealing from the world; neither can I assure you of kind dealing from those who call themselves by the name of Brethren: But this I can assure you, If upon the words of grace you act faith, and come to Christ, that he will sweeten your troubles. You have heard, There is love in his bosom for every believer, and that love is of a transcendent nature. You have also heard how that, It concerneth you all to labour, and study for the knowledge of it: And now you hear, That if you attain the right and spiritual knowledge thereof, it will be very comfortable to you in any trouble. I beseech you therefore, as you prise your souls, as you prise comfort in tribulations, Believe, and labour to get a part in Christ; and then know, that let your condition be what it will be, however the World shall go well or ill with you, yet you shall still find a Friend of Christ, he will still follow you, with a full, a free, a cordial, and a transcendent love. I have no more but this: Let the consideration of the love that is in Christ to Believers, and of all the comfort that is in that love in any troubles, prevail with you to look after it, and to lay hold upon Jesus Christ, Then shall you know experimentally That the love of Christ passeth knowledge. FINIS.