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 wee are to him. Now by how much the likelier Note. wee are unto God, by so much the nearer we come up to perfection.

Knowledge is exceeding precious: It must needs be so, sith it tends to perfection. Indeed, as Aquinas saith of seeing, Though the object of sight be mean in it self, yet the very act of see­ing is sweet: So also hee determines of Knowing, that however the ob­ject be low and poor, yet the very act it self 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 ther 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 [Page 3](which is as a Starre in the hea­ven of Divinity) hath a peculiar excellency in it, and the knowledge thereof is precious: But Jesus Christ (who is as the Sunne in Divinity's heaven) hath a transcendent ex­cellency in him;. and to know him, doth sarre 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 doubtlesse (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 losse 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 bee the most transcendent of divine truths, yet our souls receive more sweet­nesse 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 dye except he saw his grace: Even so our souls cannot see the lustre of the bright beams of Christs glory, and live (wee must dye ere we can behold that) yet notwithstanding we must see the light of the bosome-love of Jesus, or else we dye. If this light dawn not upon our bosoms, if this knowledge shine not into our hearts, we shall sink and dye in our souls, especi­ally if wee 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 [Page 5]the Father of our Lord Jesus, in the behalf of the Ephesians, lest they should faint at his tribulations, hee adds this, that they might know the love of Christ which passeth know­ledge.

I shal 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 hee 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 hee had to preach the same unto them (which two things were as two great sup­porters of him in his sufferings) hee 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 [Page 6]Saints to sympathize 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 [Page 7]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 strengthned 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 Christs 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. Christs presence creates comfort, and there is no such fence against faint­ing under any fears, as Christ in the soul. The inhabitation of Christ [Page 8]within, will support the soul from its faintings at tribulation for Christ without.

3 The knowledge of Christs love▪ That they might know the love of Christ which passeth knowledge, as it is in the text. Paul well knew the power of Christs 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, sith 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 [Page 9]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 unreasonable­nesse of this part of Pauls 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 expresly saith was above knowledge? The love of Christ which passeth know­ledge.

There bee three things which may satisfie this scruple, Satisfacti­on. and de­monstrate the reasonablenesse 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 Christs love, though its a­bove our intellectuals, yet it may bee [Page 10]in our desires, The same infiniteness, which Grace puts in the Will, ma­king it endeavour to fulfill 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 Christs 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 bee known perfectly (in the highest de­gree) may yet be known partially, (and in some measure.)

Thus the Text may bee 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 Christs 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 Pauls tribulations; which is the drift and scope that Paul drives, or aimes at in them.

And thus there will be four Do­ctrines [Page 12]which I shall take up, and speak unto from these words.

• I. There is love in Christs bosome towards all beleevers.
  Doctrines from the words.
• II. That love which Christ bear­eth to beleevers, 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 Beleevers, is of special efficacy to keep up ther 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 Christs bosome to­wards all Beleevers.

I suppose it is clearly (couched at least) in these words; Science suppo­ses ens; Paul would not doubtlesse pray that the Ephesians might know [Page 13]that which was not; things must be, ere they can be known.

Nothing falls under the under­standing, till it first bee 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 bee said to be in Christ as God (for as hee is man there is no doubt of it) in far more proper sense, then any other passion may, because it is (as it were) his essence, God being (as John saith) love, 1 Joh. 4.16.

What Christs 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 finde this wood for trees, i. e. to know what love is, a­mong their various definitions ther­of. Passing by therefore their nici­ties, I shall content my self with [Page 14]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 wishings and workings for its good.

Cuncto­rum (que) 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 bosome, 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 adde, that it consists (in the gene­ral) in wishings and workings for good. I do not specifie 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 [Page 15]the good of the person, or thing loved.

So that now, when I say that there is love in Christs bosome to­wards all beleevers, 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 wishings and workings of his Soul are towards them for good.

Beleevers who they are, de­scribed. By Beleevers, in a word, I under­stand all those who close with Christ as tendred 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 imbrace him as hee is ten­dred: They are beleevers all of them; and in this thing Christ puts no dif­ference (as it is Act. 15.9.) between them, but burns in his bosome 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 Beleever; 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 Beleevers 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 Beleevers; for Christ loved him; and such was the love that Christ bare 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 Christs love stretcheth forth it self to eve­ry beleeving Soul, We are (saith he) more than conquerers, through him that loveth us, Rom. 8.37. I shal adde no [Page 17]more testimonies to prove this truth. Even the least Beleever, 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 Christs bosome, burning brightly towards Beleevers.

I shall hint three Demonstrations of the Doctrin taken from the be­haviour of Christ towards Belee­vers, which will evidently clear cor­dial love unto them.

Ch [...]ists love de­monst a­ted Oculus a­moris in­dex.1 Christs eye is always on Beleevers; and he takes delight to look there where they are. The eye is the Index of love. It is a sweet starre alway 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 easie to observe the rowlings of Christs eyes: how that still they are towards Beleevers. Wil you listen to Christs love in its lan­guage this way? Let me sethy coun­tenance (saith he to the Beleever) for it is lovely, Cant. 2.14. [...] i e. Thy appear­ance. Such is the pleasure that Christ takes in be­holding [Page 18]of beleevers, that he seems to live upon their looks, and speaks as if hee 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 Christs love to beleevers, when his eyes are thus fixed on them, that their sight doth ravish his soul? Build upon it O beleeving soul! Christs 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 over-powred (as indeed such an effect doth a look of love pro­duce) while he beholds beleevers, 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 Margent hath it, have puft me up, [Page 19]Christ seems to pride himself in the looks of beleevers; his eye is on them, and his heart is taken up, if their eye be on him.

2 Christs tongue speaks his love to beleevers. Lingua amori tu­ba. The tongue is loves trum­pet; the breathings of the Heart fill the Lips with sounds of love: Love that is secret in the bosome, 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 clave unto Dinah the daughter of Jacob, and the Text saith, he loved her, and his tongue spake it; for it is added, that he spake kindly to the Damosell, Gen. 34.31. Beleevers, Christs tongue bewrays him; his lips speak his love to you; Oh how oft hath Christ spoke sweetly to thy Soul? O beleever! 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 [Page 20]thirst, let him come and drink freely. Doth not his heart open as a foun­tain of love in this speech? And speaks hee 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 bloudy 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 Christs tongue trumpets out love, when he speaketh to, so when he speaketh of beleevers. O the high Epithites, [...]. ap [...]a Her­mog. (i. e. that which he addes to beleevers names, when he speaketh of their persons!) how rhetorical, how encomiastical is the language of his love! when he [Page 21]speaks of his Spouse, Thou art faire, (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, &c. Cant. 4.1, 2, 3, 4. As beleevers declare their love to Christ by speaking highly of him; so Christ declares his love to beleevers by speaking highly of them. If beleevers call him the Lilly of the vallies, he calls them the Lilly among the thorns. Christs love will not permit him to speak of them in low language. Thus the lips of your Lord, O beleevers! are a demon­stration of his love to you.

3 Christs actions seal to the truth, and strengthen the demonstration of the Doctrin. If there were nothing but the eye or the tongue, it might bee 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 complemental, but cordial. If love be only in the lip, it is without life, and it may be [Page 22]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 bee seen in act; every action being on­ly Loves Lackey to go of its errands, and Loves 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 beleevers. I shall on­ly hint at some, as intending the larger Discourse of them in the next Doctrin.

1 Consider Jesus Christ mani­festing himself, and his secrets, to be­leeving 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 finde [Page 23]not in thee; therefore I question whether thou indeed dost love me. How ever Dalilah did, or might ar­gue thus against her Sampson, Belee­vers cannot argue so against their Saviours love. The Lord Jesus un­bosometh himself to Beleevers, the secrets of his heart are with them. Christ tells his Disciples that hee would manifest himself unto them, [...] i. e. lny himself open. Joh. 14. The men of the world are strangers to Christs affections, and therefore they are so to his secrets. Carnal people do not know the minde of the Lord, because hee doth not love them: But we (saith Paul) that is, we who are beloved by Christ, we have the minde of Christ, 1 Corint. 2.16. Look as the Father loveth the Son, and de­clares it by this, that he sheweth him all things which himself doth, Joh. 5.10. In like manner, the Son loveth be­leevers, and actually demonstrates it by this, that he declares all things ( i. e. all these secrets which were needful for them to know) [Page 24] that he heard of the Father, Joh. 15.15. The secrets of Christs Cabinet-councel are with those whom hee loves.

2 Christ often takes Beleevers to his house, and feasts them. Thus wee 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 beleevers, 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 beleevers 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, hee [Page 25]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 hee comes to shew love, he will make the feast at his own cost. He hath gathered his myrrhe with his spice, for this pur­pose, as it is Cant. 5.1.

3 Christ unites himself to beleevers, and in that demonstrates that hee 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 beleevers are knit toge­ther, & it is Christs love which makes the knot. Its a more than moral union which is between Christ and belee­vers, they are not only his friends, and brethren, but his Spouses, and Members. If he bee a Head, they shall be the body; and if he be a Vine, they are the branches: Nay the union [Page 26]between Christ and Beleevers, is nea­rer than that of the vine and bran­ches; of no branch can it bee said (properly) that it is in the vine, and the vine in it: But of Beleevers it is said, Christ is in them, and they are in him. This union demonstrates also the truth of Christs love to beleeving 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 belee­vers, thus to minde then, thus to set his heart upon them? Beleevers, 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 [Page 27]I am a stranger? Fall on your faces Beleevers, 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 beleever, in being the object of thy Lords love! The meanest be­leever may raise up a very high stru­cture of happinesse, upon this corner stone, Christs love. O how blessed art thou in thy beloved (poor soul!) and how sweet is hee to thee! that hath alway a fire of love burning in his bosome towards thee?

II. This point is very comfortable to beleevers; It is a cordial to you, is it not, O beleever! that Christ doth love you? doth it not revive your hearts (my brethren) to hear, that hee who is the Lord of Life, and [Page 28]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 bosome, love to beleevers. Cer­tainly (Beleevers) 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 rejoyce, 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 beleeving soul) but be confident, and in that confidence bee comforted: Christ loves you, and that (as wee shall shew 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 mee?

Res. Christs love is its own reason. He therefore loves because he will. It may be the vanity of our wanton love, that we love meerly because we love: But it is the glory of Christs love, that he doth so. ☜ Mark and mind this. The reason why Christ loves thee (O poor soul) is in his own bosome. If thou look in thine, thou wilt not finde it (because it is not there) but look up into Christs bosome, and there it is. He will have mercy upon whom he will. Christ will love thee, and doth love thee (O Belee­ver) because he will. Do not there­fore stand questioning why he should, but be comforted, and rejoyce in this, that he doth love thee, even thee (O poor soul.) Though it may bee thy faith be little, yet Christs 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 dye, I cannot live longer than I have his love

A. Neither dye, 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 alway. Christs ☞ bowels burn with love, and that fire, however smothered for a time, will break out in a flame at last. Christs love is like himself, immutable and unchangeable. Love is Christs 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 dyes) 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 Christs 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 Creators love? [Page 31]Be of good comfort, Christ can break in peeces 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 Be­leever, 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; re­joyce 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 [Page 32] counsel. Sith Christ loves his Saints, I would (surely the point might, and doth) counsel, both the world, and beleevers.

First, you men of the world; If you have an ear to hear, hear: Christ loves beleevers, be yee 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, shew them love, put it upon Christs score; he loves them, and he will reward you: Jesus Christ doth so love be­leevers, as that he will not let a cup of cold water, given to them in his name, (that is, because hee loves them) go unrewarded. I say it again, sith Christ is gracious, and loves belee­vers, be ye wise and love them also. However, take heed that yee do not wrong them. If you will not do them good, beware you do them no hurt: Beleeve it, if you do, Christ loves them, and he will not bear it. Tremble, lest, (while you lift up [Page 33]your hand against beleevers) that Jesus Christ who loves them, dash you in peeces. Beware of persecuting Christs beloved ones under pretences. It will be but a poor excuse, to say they were Schismaticks, Christ knows them to be Saints: Beleeve it, the bloud of beleevers 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 beleevers, 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 belee­vers, sith the Lord Jesus loves them, that they would walk worthy there­of. Beleevers, live as the objects of Christs love; Advance his Kingdom, imbrace his counsels, love all his members, be abundant in his work, and service. In all things shew that Christs love to you hath a constrai­ning power in you; at least be yee [Page 34]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 ranne 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 Commandements, and you did transgresse them. No, but sith Christ loves you, love him; and if you love him, keep his Commandements. Rouse up your selves, O beleeving souls! and considering that Christ loveth you, demean your selves according­ly. If he call, come; If he bid you go, go; If his Kingdom be advancing, joyn 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, kinde, and loving unto him, who doth stoop so low, as to love such poor creatures as you be. [Page 35]And if any ask, why you love, and labour for Jesus Christ? tell them, it is because you love him: And adde withall, 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 withall 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.

CHRISTS 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 hee 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 beleever can neither live, nor rejoyce, if the Lord Jesus smile not upon his soul: But if Jesus Christ wil but smile, [Page 37]and shine in the light of love, Belee­vers know, not only how to live, but also how to rejoyce, 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 intreats, that, to this pur­pose, they might know the love of Christ which passeth knowledge.

Having briefly touched at the re­ality of Christs love to beleevers (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 beleevers, is a transcendent love.

You see how fully this point lies in these words. It must needs bee transcendent, sith the Apostle saith, it passeth knowledge.

I shall indeavour to open the point, and give you the meaning thereof, by bringing you to the [Page 38] top of this high hyperbolical expres­sion, in three steps or staires.

First, The love of Christ to Beleevers is transcendent, it being above expression. Those who enjoy Christs love, they know not how to expresse it, such is the transcendency of the love, that it passeth their knowledge how to expresse 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 Beleevers rejoyce with­all by beleeving, It useth this [Page 39]phrase, that it was unspeakable, 1 Pet. 1.8. Yee rejoyce with joy un­speakable.

And it must not be passed by in silence, that the joy of which Peter speaks, is that which Beleevers have by faith, which certainly is founded upon Christs love; So that if the joy in the faith of Christs love be unspeakable, the love it self 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 it self 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 beleevers, It passeth knowledge in this, that no man (no, though he had the tongues of men and Angles) knows how to ex­presse it.

2 Christs love is transcendent, and may be said to be above knowledge, in that it is above apprehension. As the Language of Beleevers cannot ex­presse, so neither can their know­ledge [Page 40]apprehend the height of their Saviours love. Men often can ap­prehend more than they can ex­presse; 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 Christs 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 Christs love. The Holy Ghost, when hee 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 [Page 41]doth, it is said they are such as wee cannot comprehend, Job 37.5. With­out doubt, as the operation of the Fathers hand, so the expansion of the Sons heart, is such, as cannot be com­prehended.

In this, the Fathers works, and the Sons loves, do equally transcend, that they passe knowledge, and are not able to be apprehended.

3 Christ bears to beleevers 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 it self: It flyeth high, and will guesse (at least) at the transcendent height of that which [Page 42]reason cannot reach. Yet such (my beloved) is the love of Christ; It is so high, so superlatively-transcen­dent, that let fancy loose, and let it fly as high as it can, it is not able to soare 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 Beleevers.

So that now when I say, the love which Christ Bears to Beleevers 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 beleevers. In­deed the love of Christ is such, as heaven it self (though it be the state [Page 43]of sight) doth not (as hereafter we shal shew) 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 watry 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 Saviours bo­som) yet they can no more compre­hend that vast sea of love, in which to eternity they shall bathe, and blesse 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 shal treat) according to his full Latitude, and [Page 44]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 Christs bo­some towards beleevers, 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, hee maketh only some little shadows of the Earth and Sea, that so the beholder may be inabled to guesse at the vastnesse thereof: In like manner I shall draw before you (in my Discourse) some little shadowy pricks, or lines of Christs 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 adde more Scriptures, it being clear enough by what the Apo­stle speaks in this place of Christs love, that it is transcendent. In [Page 45]the verse before this, the Apostle hints, that there are all the dimen­sions in Christs 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 Christs love did transcend his knowledge) he passeth it by, and only adds this, that this love passeth knowledge.

I finde 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 Christs love (as well as of his Fa­thers peace) that it also passeth un­derstanding.

If at your leasure you read, and reading spiritually consider, what is [Page 46]presented to faith, in the Book of the Canticles, you will see this truth (that the love of Christ to beleevers 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 wondred at some strange Stories of Love which you have met withall: But a­las! should you compare the highest love that ever you read of, with the love of Christ to Beleevers, you wil be forced to confess; that that love, in comparison of this, is but like the story it self, i. e. a meer 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 chuse but wonder at the high transcendency of Christs love to beleevers. 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 Doctrin, that Christs love to be­leevers is transcendent: The demon­stration take thus; ‘That love which includeth in it, and comprehends all kindes, acts, or demonstrations of love whatsoever, must needs be a transcendent love.’

But such is the love of Christ to Beleevers, &c. Therefore, &c. 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 epitomized, 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 axi­ome indubitable, and beyond or above Dispute, That the Sun doth farre transcend in Light, any, or all the other Lights, Moon, or Stars, &c. because in its Light, all theirs [Page 48]is contained, and that in an emi­nent manner.

All the question is about the Mi­nor; whether that Christs love be such to beleevers, as that it includes and contains in it, all other kindes or acts of love whatsoever. Now this I shall put out of question by an Induction, or enumeration of the several kindes, or acts of love.

Amongst other (how exactly I will not determine) the Moralists tell us of these four kindes 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 kindes distinct) and shall shew that Christs love to Beleevers, 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 it self, but) because it is that kinde, 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 kinde (or rather degree) of love, is in the love of Christ to beleevers; Christ looks upon, and loves all beleevers 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, wee open our minds unto; and it is their privilege, wee communicate to them secrets which we have heard. Christ dealeth thus with beleevers, 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 shewed by his friend, Job 6.14. This also is included in Christs love to beleevers. 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 wee 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 hee redeemed them (it was real pity it did work) and he bare 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 beleevers. Men sympathize 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 Friends case. [Page 51]Thus doth Jesus Christ, when hee sees any beleever 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, Wee have not an high Priest who cannot [...] i. e. sympathize with our infirmities, cha. 4.15. His meaning is, that indeed our high Priest, Jesus Christ, doth sympa­thize with beleevers 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, Hee 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 beleeve the Metaphor is used) Jesus Christ knows how to measure out as great a measure of sympathy, as is needful. So that Christs love to Beleevers you see contains in it also the [Page 52] love of sympathy.

Lastly, For the love of complacen­cy (which indeed is the highest de­gree of love) this also is in Christs 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 middest 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 rejoyce 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 rejoyce in its lettings out unto its object, as it were with sing­ing. Thus doth Christ to beleevers: He first loves them, and then rests in that love, and after solaceth himself in their souls, & rejoyceth 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 [Page 53]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 Christs love to beleevers (you see) comprehend in it this highest kinde, (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 kindes, acts, or degrees of love which run up and down among the creatures, (as it were in several Chanels) do all meet, and empty themselves in Christs bosome, as into the vast ocean of love, and thence flow forth into the bosomes of Beleevers, as the sole choyce peculiar Cisterns of the same: great, high, transcendent love.

But because my design is a little [Page 54]to lose my self in this Discourse of love. I shall for the further making out, and discovery of the tran­scendency of Christs love to Belee­vers, Speak to it more particu­larly: And at this time I shall touch at the substance and circumstances of this love, and in both, shew how it doth transcend, and passe all know­ledge.

1 For the substance of the love of Christ to Beleevers: 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 Christs love to Beleevers, It is trans­cendent, it being of the same nature [Page 55] that the Fathers is to him. Jesus Christ loves beleevers with the same kind, or nature of love, with which the Father loves himself. His love to them, and his Fathers love to him, for nature are all one: And if there be transcendency in the one, ( viz. the Fathers love to Christ) there must needs be also in the other, ( viz. Christs love to Beleevers) 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 [Page 56] light is in the Sun, i. e. In its primo, and proper orbe or seat. And in­deed, as every beam of light is but the irradiation of the Sun, so all the love which is in the bosomes of Creatures, is but like some little drops of dew, which first fell from the Heaven of love, Gods bo­some.

2 Of all the love which is in God, that is the most transcendent, which he lets out to Christ. It is Christs glory that he is crowned with the flower, beauty, and glory of the fathers love. Jesus Christ was he, who is still, not only the beloved, but the wel-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 bosome, and so through him to the [Page 57]Creature. The very spirits and quin­tessence of that love which is in Gods bosome, was let out (and that with­out measure) into Christs. Now,

3 That love which Christ bears to beleevers, is the same which he had from the Father. As it flowed from the Fathers bosome into his, so it flows from his bosome into belee­vers; 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 bo­somes of Beleevers, from Christs, is of the self-same 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 Cisternes are not so capacious as Christs Cistern. And yet so much as we can contain, we shall have, as I shall shew by and by.

So that now, herein is the first thing, wherein the transcendency of Christs love to Beleevers appear­eth; [Page 58] It is the same for nature with that which the Father shews to him­self. Hence it was, and is, that Christ both did, doth, and will, declare the Fathers name to beleevers, 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 Beleevers, we shall see it is trans­cendent in that also. Christ fils the bosome of beleevers with is much love as they can hold. The creature when enlarged to the utmost, is not ca­pable, neither can it contain more then they have, So that as the na­ture of the love is high; in like man­ner the degree is full. The Prophet Jeremiah speaking of Gods wrath a­gainst sinners, useth a Metaphor in which he compares Gods 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 [Page 59]of wine, Jerem. 13.12. Beloved, Christs love is compared to Wine al­so, Cant. 1.4. And if you compare the bosomes of Beleevers unto bottles, (as you may) then certainly know, every bosome is full of the wine of Christs love. The Justice of the Fa­ther is not more exact to fill the bo­some of sinnets with his wrath, than the grace of the Son, is free to fill the bosomes of Beleevers 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 Oyntment, which when it was opened, the whole house was filled with the o­dour thereof, Joh. 13.3. such a Box of Oyntment is the bosome of Christ, (as may bee gathered from Cant. 1.3. which being opened in the houses, i. e. the hearts of beleevers, fills them [full] with the sweet favour thereof. And indeed, as Christ bids beleevers ask the Father, that their joy might be full: So hee is as bountiful himself (as he would [Page 60]have his Father to be) and there­fore without their asking (for he lo­veth first) he lets out, yea and fills them with his love. In this life be­leevers 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 it self can swallow. So that now the transcen­dent fulnesse of that degree in which Christ lets out his love to beleevers, doth evidently declare the love to be transcendent also.

3 Adde to both these the consi­deration of the duration of Christs love to beleevers; 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, els [...] i. e, to the end; it may be, to the perfection, Joh. 13.1. Christs love is once and ever. It is of the same nature with himself, unchangeable. As no­thing [Page 61]in Beleevers 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 it self remains sure, and is never violated; That look as Di­vines say of Christ upon the Crosse, The beatifical vision was suspended, but the hypostatical union was not dissol­ved; In like manner, though the light of Christs love may be for a time obscured, yet the life thereof is still preserved. The love may be dark sometime, but dyes never. There is nothing, no not sin, that can totally, and finally separate be­tween Christs love, and a beleevers soul. Paul asketh the question, (to this day it is unanswered, yea and unanswerable) What shall separate? Rom. 8.35. The mountains shall depart, and the hills shall be removed (saith Christ) but my kindnesse shall not depart, Isa. 54.10. Beleevers, those high Hills which you sometimes [Page 62]see, at whose sight ye wonder: And the mighty mountains which you behold sometime, and are amazed at their vastnesse; those very hills and mountains not only may, but shall depart: But yet the love of Christ towards you, is so transcendently high, and sure, that it shall not, nay cannot depart. 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 dye; But still the love of Christ towards be­leevers, shall continue young, fresh, and flourishing: Such is its duration, such shall be its continuance. Indeed the very life of Christ, must depart, and he dye again, ere his love to his can decay: For his love is not only the Beleevers 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 Christs love to belee­vers; and you shall see its transcen­dency [Page 63]answerable to its nature, de­gree, and duration. We guesse at the transcendency of things by the noblenesse 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. Christs 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 untill this, yea and till time shall be no more; the operations of Christs love to be­leevers, have been, are, and shall bee 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 passe; I shall only instance in five parti­culars, and in them you shall see the transcendent operations of the [Page 64]love of Christ to beleevers.

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 condescention; and the lower still that you observe love condescendeth, the higher alway 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 imployment 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 beleevers, hee took upon him both the form, and the imployment 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 [Page 65]to beleevers. He emptied himself, or made himself vain (for so the word [...] may be translated) and took upon him the form of a Servant, &c. Phil. 2.7. Christ became of no reputation, that his love to Be­leevers might bee of high repu­tation. O how nobly did Christs love operate towards beleevers, 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 beleevers. Roy­all love doth (as it were) debase the Soul, to any (though the mea­nest) service, to declare it self. Ja­cob will bee a Servant, and keep Sheep in the heat of Summer, and the cold of Winter, rather than not shew his love to Rachel. And Jesus Christ will wash his Disciples feet (a mean imployment) and though he be Lord of all, will be a servant unto all his Disciples, that hee may not only teach them humility, and love one unto another, but also that he [Page 66]may declare the height and tran­scendency of love unto them all.

3 There is no failing so foul, which he doth not passe by, to declare the sur­passing greatness of his love to belee­vers. 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 grosly, when he denied, and for­swore his Master: But love opera­ted transcendently, when it passed that by. What failing more grosse against the bed of love, than Adul­tery? Surely the Sons of men will not passe 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. Christs love to beleevers 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. Passe by the foul failing of Adultery. I take the Prophet clearly and pre­cisely [Page 67]to speak this of Christ; for it is he alone who, as it is verse 14. is married unto beleevers. It is the glory of mans love (and then doth love operate nobly) when he passes by an offence: It is much more the glory of Christs love, and that shews it self transcendently glorious in its operation, by passing by the grosse, and greatest failings which are in beleevers.

4 There was no gift so great, which Christ did not bestow upon Beleevers. Love produceth gifts. Isaacks love to Rebecca was seen to be great, by the great gifts he sent her, A golden earing 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 beleevers: Out of his ful­nesse 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 [Page 68]greater gift than himself? yet such is the transcendent operation of Christs love, that hee gave himself for Beleevers sakes, and to their souls.

5 Adde to all these, this also, that such is the transcendent love of Christ to beleevers, 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 beleevers, because his love towards them is mighty. Their voyce (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 where-ever 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 beleevers: And what doth it de­clare but this, that the love of Christ [Page 69]is indeed transcendent, passing know­ledge?

Having thus briefly touched at some demonstrations of the tran­scendency of Christs love to belee­vers, substantially: I shall now adde but a word or two, to demonstrate the same yet clearer, from some con­siderable circumstances about Christs love to beleevers.

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 [Page 70]persons against whom committed: So we may also conclude the great­nesse 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 hee 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 bosome 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 [Page 71]of Christ) so is his love. He is won­derful, and his love must needs bee so too. Because wee 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 chuse but bee transcendent, passing knowledge, be­cause himself is such. But

2 Consider the Persons beloved, and this (especially joyned with the former) will indeed demon­strate that the love of Christ is transcendent. Who are beleevers, that are thus beloved? Are they of any note or name? nothing lesse, Worms they are, and not Men. Nay not bigge, but poor Worms: For so Jacob is stiled, Isa. 41.14. Hee 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 beleevers so mean; [Page 72]That he who is so pure, that hee 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, worth­lesse, contemptible Creatures belee­vers are (without Christ) will quickly (if he consider that Christ loveth them) conclude that the love passeth knowledge.

3 If wee 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 Christs bosome, towards belee­vers. Christs love to beleevers is an antienter building than the world: for when the one had no foundati­ons, the other had.

Surely, if (as it is Proverbs 8.31.) [Page 73] his delights, were in the Sons of men, that is, Beleevers, (for you may call all the rest of the World, Sons of Sathan 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 beleevers, and this was written with glory (for it was be­fore Gold was) upon his bosome, for then other Books were not. And if the love were begun time out of minde, (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 tels us, it was at such a time, as in which we were most unlovely, when we lay in our bloud, and were not so lovely, as to provoke any eye to pity us: [Page 74]Then did Christ passe by, and it was the time of his love; and then did his love break forth with the light of Life; for then he said Live, as it is, Ezek. 16.

Surely hee did shew wit, who fancied the feigned beloved, all be­smeared with a poysoned hand, and made leprous thereby, and yet stories, that the Love was as con­stant in love as ever: But we shall shew only the truth, and the tran­scendency of Christs love to Belee­vers, if we affirm from Scripture Hi­story, When beleevers were all poy­soned with the leprosie of sin, and lay as Lepers by the way side, then Jesus Christ came and took them by the hand, and opened the love of his heart, in letting out a stream of bloud 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 Christs bosome to beleevers, and that it should be opened in his side, at such a time as [Page 75]they lay in their filth; What doth this declare, but that Christs love to beleevers 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 aimes at in his love to beleevers, and this will de­clare it also to be transcendent. Christs love to beleevers is its own end: He loves that he may love; and this makes the love glorious. Jesus Christ (Beleevers) in all the love which hee lets out to you, aimes not at himself, but at you. Hee 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 hee aimed at for himself, was the glo­ry of his Grace, and that shall be to­wards [Page 76]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 bosomes (beleevers) 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 beleevers 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 Christs love! How! how! doth it passe 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 be­leevers with a transcendent love; How [Page 77]may this comfort Beleevers at all times! Thou complainest, O be­leeving 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 hee will love thee; His love doth transcend the Worlds hatred. What the An­gel told Daniel, that say I to every beleeving soul, who groaneth un­der the hatred of the World, Dan. 10.19. Fear not O man greatly belo­ved: Why complain you (O be­leevers) for want of the puddle drops of the Creatures love? you have the pure spring of Christs love; what weaknesse 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 Creators love (beleever) be not sad therefore in wanting the love of the creature; especially con­sidering, what a transcendent love it is. Comfort your selves (O my brethren) with these thoughts, Je­sus [Page 78]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 Beleevers, 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 peeces, you slay them, and you murther 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. [Page 79]And who can chuse 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 yee (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 bee, whom you oppose, if they be beleevers, be convinced, that the Lord Jesus lo­veth them all with a transcendent love.

3 This Doctrin might be a Coun­sellor, and it counsels all to look af­ter, and prize a part in the love of Christ, above all the loves of the world. O friends I why do you spend your selves, and lay out your souls in the pursute 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 shew you a more excellent way of love. Consider the transcendent love of the Lord Jesus, and be ye coun­selled [Page 80]to labour to get a share in it. O that the hearing of this, that Christ loveth beleevers 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 choyce 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 beleevers; 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 expresse, or conceive, it being a transcendent love, passing knowledge.

WE are lanched out into the great depth of our Saviours love, wherein our souls may swim very sweetly; and although I can neither sound ground, nor see shoar, 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 it self, and so infinitely necessary for our souls, as that it is my desire (at least) to [Page 82]make some further discovery of its transcendency.

You see what an Hyperbole the Apostle useth to express the great­ness of Christs love by, viz. That it passeth knowledge.

The last time wee gave out the meaning of the expression, and en­tred upon the proof of it, in the prosecution of this point of Do­ctrine, viz.

That the love which Christ beareth to Beleevers, 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 spake the last time, for the demonstration of the truth of the Doctrin, 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 Christs Life was (as it [Page 83]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 Crosse, the whole way was paved (as the bot­tom of Salomons Chariot was) with love.

There be three Heads, or demon­strations, which I shall now touch upon, that the transcendency of Christs love to Beleevers, 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 beleevers to be transcendent.

First, consider his Birth and In­carnation. How doth Christs love transcend in this act? The low condescension of Christ, in be­coming Man, doth evidently de­clare [Page 82] [...] [Page 83] [...] [Page 84]the high transcendency of his love to beleevers. 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 be­leevers. 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 Christs love unto beleevers did appear, and shine [Page 85]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 Christs love.

1 Consider whence he came. Christ was in the bosome of the Father, where hee lay, and lived in his Fathers love; hence he came to declare love to beleevers. John tells us, hee came down from Heaven, Joh. 6.38. Jesus Christ from all eternity was in Heaven. There he had his Fathers company; There he enjoyed his Fathers love; There he was blessed in his Fathers bosome (for so the Scripture saith) he was [...] Joh. 1.18. He was living in the light of the Fathers love: And being with God, he solaced him­self [Page 86]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 beleevers sakes. He forg at (as it were) his Kindred, and Fathers house, to bee born for beleevers. 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 hee come unto beleevers, 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 Fathers bosome) to o­pen to Beleevers the fountain of love, (his own bosome.)

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 lesse. The place to which he came [Page 87]was Aegypt, where beleevers sat in darknesse; It was the Wildernesse, where beleevers 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 be­leevers 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 shewed unto Jeremiah, when hee 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 [Page 88]you (beleevers) you were in this World, in a worser Dungeon, than Jeremiah was, in which you were ready to dye for hunger, and to be drowned in the mire thereof: And the Lord Jesus Christ came (when hee was born) not only to the brink of the Dungeon with cords to draw you up, but into the Dungeon it self, to take you up in his very bosome, 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 Fathers Throne) into the world (Satans 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 [Page 89]of Angels, to come here, where his ears were filled with the revi­lings of sinners [...]! O the height, and the depth! O the breadth, and length! O the transcendency of Christs love to beleevers!

3. But how came Christ here? Came he in pomp with glory? Came hee with the sound of a Trumpet, that all might know, that though hee 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 Hoast 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 dignifie him, who indeed was above all glory. Some expound that place, Isa. 42.12. He shall not cry, nor lift up, nor cause his voyce to be heard in the streets, &c. 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 [Page 90]way, he should both come and do all that, unto which his Fathers 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; hee 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 Carpen­ters Son? O how mean did Christ come into the World! when he was born in an Inne, and that happily none of the best (for there were not many Lodgings in it) and therefore his travelling Mother was fain to lye in the stable, and there was hee brought forth. And how did hee lye? when being swadled with some homely Cloaths, his Mother laid him in the Cratch. He that was wont to sit upon the Throne amidst the Cherubims, was content to bee found in the Cratch among Brutes. [Page 91]Verily, while we consider this, we must needs conclude, that Christs 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 lye so low for your sakes. But,

4 Joyn to all these, the end of Christs 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 Fathers bosome) unto beleevers. Therefore it was that he was born in time, viz. that beleevers might [Page 92]see, and know that love which hee bare 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 center.

1 The first end for which he was born was, to redeem the precious souls of beleevers 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 Sathans Kingdom, bound with chains▪ and made slaves unto his will; This sight went to his Soul, and his love could not contain it self, but he must come, that his beloved might bee set free. That this was the end of his Nati­vity, the Apostle witnesseth, Gal. 4.4. When (saith he) the fulnesse of time was come, God sent his Son (and [Page 93]he readily came) made of a woman, made under the Law, to redeem them that were under the Law, that wee might receive the adoption of sons. You were once slaves (beleevers) 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 bee 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 Beleevers sakes. As Christ was God, and shined with the glory and Majesty of the Deity, buffetings, spittings, bind­ing, &c. could not, durst not, take hold upon him; when he spake but that word, I AM HEE, the glory of his God-head shining [Page 94]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 hee was God, he could not suffer, and yet a necessity he saw of suffering for beleevers 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, &c. i. e. He laid aside the royal robe, and put on an homely habit, that he might be fit to dye in that disguise. My beloved, the Lord Jesus saw that the bloud of Bulls and Goats could not take away sins; he saw also, that yet, if ever beleevers lived, it must be by bloud: And therefore, the Father having prepared him a body (as it is Heb. 10.5.) his heart had this [Page 95]law of love written in it, that he took the Body, that thereby he might bee fit to bleed. Surely you are blind if you see not love in this end, viz. That Christ was born to be fit to dye.

3 A third end why he was born, was, that hee might bee like be­leevers. Love tends to likenesse, Christ, because he loved, would bee 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 likenesse of man, Phil. 2.7. He beheld his beloved in the form of servants, and he would bee born, that he might be in their form. Christ saw his dear ones, cloathed with the sackcloth of Human Na­ture (for that compared with the Angelical is but as hair to silk) and therefore stoopt to a Nativity, that he might be in the same fashi­on, and appear in the same suite. Though the Human Nature (espe­cially cloathed with infirmities) were but a very mean array, yet [Page 96]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 beleevers. 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 beleevers. 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 Beleevers, by communicating unto them his own Divine Nature; but that hee might make the Union more firm, he was born to take upon him their Human nature. Be­leevers, Christ is nearer united to you, than unto the Angels; his love to you did in this respect tran­scend his love to them; hee took not upon him their nature, and so [Page 97]was not united to them that way; but he took upon him your nature▪ and was for this end born, that hee might be united to you this way. Say, is not this love? Yet

5 Christ had another end of love, for which hee was born, viz. That he might be fitted in a more fami­liar manner to condescend to the capa­cities, yea, and to sympathize with the infirmities, of beleevers. Christ desires to converse with them sweetly, and to sympathize 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, be­leevers 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; Hee was therefore pleased to take our nature, and be born, that they might converse familiarly with his [Page 98]grace and not dye, who could not behold fully his glory, and live. Had Jesus Christ took upon him the nature of Angells, and so have come into the world unto his, alas, his presence (like that of the An­gells) had been terrible! Belee­vers could not have borne it. For this end therefore the word was made flesh and dwelt 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 bee contemplated by beleevers, while it is in the tent (that I may allude to the word [...]) of flesh; then it could bee by it self.

Now Beleevers may look upon the luster 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 sympathize 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 [Page 99]becomming man) unto his Brethren, that hee might bee [...]: i. e. one that can shew 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 sympathize 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 stoopt to the sence of our infirmities, yet that he) would be born, that so we might behold his glory, and he might sympathize with us? he by his birth condescend­ing to our capacities and making himselfe sensible of our infirmi­ties.

6 Adde 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 shew the love of Christ to transcend in this end of his nativity! Certainly be­leevers [Page 100]Christ by uniting your na­ture to his own, did mightily dig­nifie it. How doth the humane nature shine in the luster of the di­vine? How doth the peble (mans nature) glister in the golden (I should say the glorious) ring of the divine nature? O the trans­cendency of Christ love, that hee 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. beleevers!

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 beleevers passeth know­ledge.

The second head (from which I said I would demonstrate the transcendency of Christs love) was the life of Christ. And now a little [Page 101]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 gene­rall of it, and then I shall in a more particular manner speak to some remarkable passages thereof, all speaking transcendent love to beleevers. Generally, the life of Christ was a perfect myrrour of his love: e­very action of it was full of love, and if wee 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 spake love so loud, as that the deafest eare might hear it. So that we may say (as the Psalmist in another case) There is no speech, nor language, where the voyce of his love was not heard, the line thereof went through every act of [Page 102]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 souldiers, we should see all the way strewed with love-roses. And as there is no beam in the Sunne, in which there is no light; so there was no Act in the life of Christ, but to a spirituall eie, shines with the light of love. But (omitting others) I shall instance only in five particulars, and shew how Christ in the actions of his life, did de­clare the transcendency of his love.

1 Jesus Christ did run for beleevers sakes through all the miseries of this life. You cannot bee 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? hee was: Art thou weary? hee was, John 4.6. Meetest thou with scoffings, scornings, derisi­ons, blasphemies, buffettings, Why thy Lord Christ out of his transcen­dent [Page 103]love) runned through all these in his life for thee. Beleevers, 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 hee 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 Saviours 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 fulfill the righteousness of the law) but to declare the infinitnes of his love: for by it beleevers may see, he requires of them at no time, more than he did him­self. The yoak of Christ, by this is made smooth and easie. Now his commandements will appear, not to be grievous, because hee did obey them first himself. There is no duty (O beleeving soul) un­to [Page 401]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 hee 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 carefull to provide and use all possible means for the strength­ning of beleevers graces. Knowledge & Faith, are the two great graces for the sweetning of the life of belee­vers, and Christ was very carefull to strengthen them. Therefore it was that hee spake chiefly to those things which might strengthen these graces. For knowledge, how lovingly did hee speak that which his Disciples were able to bear? And [Page 105]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 hee satisfie their desires, telling them, that it was their privilege, and to them it was given to know the mysterys of the kingdome 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 easie to observe how ready Christ was to strengthen it. Did he not rejoyce when he had an opor­tunity so to do? Mark that in Job. 11. when Lazarus was dead, and hee knew how his raising of him would conduce to the confirming of their faith, hee professeth (speak­ing of it) that he was glad for their sakes, that hee was not there when [Page 106]he dyed, to the intent they might be­leeve, 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 rejoyced more in Beleevers comforts than his own. When he heard that great voyce from heaven, say­ing, I have glorified it ( i.e. his name) and I will glorifie it; He said, This voice came not for his sake, but for his Disciples. It seems his end in that request (for that voyce was an an­swer to his prayer) was not his glory, but their good. And there­fore, not rejoycing himself in the excellent glory of that voice from heaven, hee speaks to them, and applies it to them, professing it was for their sakes, Joh. 12.30. Hence it is also, that hee, when hee was to die, and knew that his houre was come (and so one would think should have retired, and spent his time for himself) hee set himself to com­fort [Page 107]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 dye, 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 houres 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 dispairings, and sorrows, not minding his owne 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 [Page 108]his life) he in that prayer declared the transcendency of his love, by putting up more requests in the behalf of beleevers, than of himself. You know the pray­er in Joh. 17. And if you observe it, you shall finde, that albeit in the beginning he prayes for himself, in that (Father the houre is come, glori­fie 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 beleevers. 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 sanctifie 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 intreat the Father, to admit them to be ther 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, [Page 109] 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 wouldest declare that thou dost love me, own, preserve, sanctifie, 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, bee 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 Christs love? and how near do beleevers lye to his bo­some? who being now (as it were) to pray and dye, forgets himself, and breaths out his last requests in so many, so transcendent particulars in their behalfs.

Thus you see how easie it is to runne through the life of Christ, and yet running, to read all along transcendent love to beleevers. 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) [Page 110]the truth of the point, viz. That the love of Christ to beleevers 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 goe with him into the Garden (indeed there it began) or shall wee 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 a­misse 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!

Beleevers look upon your Savi­our in the Garden; See him, when his soul began to be sorrowfull and very heavy, and listen a little to what he saith, My soule is exceeding sorrow­full, even unto the death, Matth. 26.38. [Page 111]you experienced Saints! Tell mee, 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 soules in the shadows of death and darknesse? But go on and listen to your Lords cry to the father, once, & again, when he begged that the cup might passe 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 Christs besome 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 sweating in a cold night, and that upon the cold ground, in an open Garden? Surely you will say hee must be hot within, that can, or could do so. Why the heat of your Saviours love was such, as that it supported him to bear the heat of Gods wrath, than as cold as the night was (and twas a winters night as is rationally con­jectured) [Page 112]and as open as the place was (a garden) yet then, and there, he did sweat, and that clods of blood (his veines issuing out freely, and the air congeling it presently) and this, in the beginning of his sufferings, beleevers, for your sakes. I presume you are not blind (and yet certainly you are) if you can­not read matchlesse 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 Ile say, 'twas mad) But yet let me tell you, its 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 expres it, while you read the sto­ry of Christs agony in the garden. The greatnesse of Adams folly is not so legible in his eating the for­bidden frult in the garden (which was the shutting or us out [Page 113]of paradise) As the transcendency of Christs love, is in his agony in the gar­den (which was to re-instate belee­vers in a happyer state than Pa­radise was, or could bee.)

But lets follow our Lord, from the garden to the High Priests hall, and here, let's hear a little the hide­ous out-cryes of the rude rabble against him. Ah Lord! what was that stopped our Saviours ears, so that hee would not regard? and silen­ced his tongue, that hee 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 buffetted him; how many scoffed, how many scorn­ed, how many accused, how all cry­ed 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, goe out with Christ to Calvary. (As hee as­cends the Mount, doth not the de­monstration [Page 114]ascend too?) See him nailed to the Crosse, for your sakes, and tell mee, 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, beleevers, Christs hanging on the Crosse, and then breath­ing out his last breath, and powre­ing out his hearts blood, in a shame­full, 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 Loves Academy: and he is worse than a Dunce, that cannot learn the transcendency of Christs love to beleevers here.

The blood of the Crosse speaks love in strength, and no such Sermon of love in the Bible, nor in the Creation, as the blood of the Crosse, 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 [Page 115]had, and shewed as great, (nay a far greater love than this) for hee laid down his life for his foes (such, beleevers, you were.) 'Twas but a brag of Peter (his words were great­er than his love) when hee said, hee would dye for Christ: But 'twas a reality in Christ, when speaking of the baptism of his death, hee said, How am I streightened till it bee 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 Christs love to us is grace, for hee loved us first. Ask a con­demned Malefactour, what if the Prince's Son should go to his father and say, Father, I confesse the wretch is deservedly to dye, but I see a willing­nesse [Page 116]in thee, that hee should live; only I perceive it sticks with thy Justice: Thou wouldest magnifie thy mercy in his pardon, couldest thou also satisfie thy justice: why? for that Father here I am, and I will dye my self to satisfie thy justice, onely let the poor wretch live, to the glory of thine, and my free grace; and having thus said, should goe to the place of execution, and dye indeed: Ask (I say) the Malefact­or, what kind of love hee counts, and calls this? Beleevers, ask your own hearts (for you were the Male­factors) and tell mee, what word is great enough to expresse the great love of Jesus Christ, which hee 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 Christs love in his death.

I must professe, if you can, I cannot: This head of demonstra­tion, is fitter for meditation, than [Page 117] expression. And yet when wee have meditated the most of it, wee shall never bee able to reach the height of it. The thoughts of Christs 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 Christs School, if you cannot read a large and long lecture of love upon Christs Crosse. Let it passe as an aphorism, The love of Christ, expressed in his death, transcends so high above our thoughts, that wee shall never bee a­ble to come to the height thereof, all our life. His love transcends our ex­pressions, confounds our conceptions: yet it must be believed and applyed.

At present, I shall offer but three words, to help you in the application of the transcendency of Christs love to beleevers.

First, stand and wonder (O belee­ving soules) at this love; Indeed it's fitter for wonder than words: Think upon this that I have said, and let [Page 118]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 soules, 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 minde me, as to bee born for me, to live, yea to [dye] to de­clare love to me! O that you would live, and lose your selves in the thoughts of your Saviours love! And when you have lost your selves (which you may interpret found your soules) in the bottomlesse gulf of your Lords love; then recover your spirits again, and cry out, Oh the dazling 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 (beleevers) when you consider, that notwithstanding [Page 119]Christ doth thus love you, yet you are too too apt to neglect the consideration thereof, and too too poor in it's requitall. That holy man (Mr. Welch) wept, because he saw his heart so dull, that hee 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 daies and weeks in reading the fond fan­cies of feigned loves? And hast not thou an houre to meditate on the real royall love of the Lord Jesus? And as thou mindest it but seldome, so thou requitest it but sorrily. What small returns of love, hath Christ had from thee, for this vast expence 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, [Page 120]alas, do wee, will wee forsake for Christ? (And yet hee forsook much for us.)

Hee forsook Heaven, and came into the world for us; and wee will not forsake earth (although it be to goe to Heaven) for him; hee did much for us (and counted it but little) hee liv'd from first to last for us; but wee doe but little for him, and yet wee count it much, grudging to give him the last and least, though Satan hath had the first, and most part of our life. Hee, as you have heard, suffered for us even death it self; 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, hee was willing to endure fire, crosse, butcheries, and all for Christ; but these are the latter dayes, and though his love was hot, ours is grown cold; wee can [Page 121]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 beleevers) with a transcendent love, Be you satisfied herewith, and be content (if it must be so) to want the love of men. Its a shame that any who are the belo­ved of Christ, should mourn for not being loved of the creature. Why should the Kings daughter, who hath (or at least should) forget her kindred, and her fathers house, Why (I say) should she ( i.e. the beleeving soul) weep, because the scullion scorns her, when the King himself em­braceth her? Its but meet that you should rest satisfied in the love of Christ, sith its so transcendent. Wherefore, drink waters out of thine own cistern! (O Christian) and (as Solomon saith) rejoyce with the wife [Page 122](or rather with Christ the husband) of thy youth: let him be as the loving Hinde and pleasant Roe; let his breasts satisfy thee at all times. Do not erre, in mourning for the want, or hunting after the enjoyment of creature-love; but erre alwaies, or (as wee render it) be ravished alwaies with his love. Bathe thy self (Oh beleever) alwaies in Christs bosome; live upon, and be contented with his love: Let others sip, and drink (if they'l 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. Its a sign that the love of Christ pas­seth thy knowledg, in the transcendent worth thereof, If in the midst of the absence of all other loves, thou canst be content and satisfied with this.

WEE are yet upon the consideration of the transcendency of Christs love to Beleevers (And oh how sweet is it to lose our selves in this considerati­on!) How loath am I to leave a point of such infinite necessity and sweetnesse? How gladly could I, not only live, but die in the decla­ration of the love of Christ to belee­vers? I doubt not but the very men­tion of the point, That the love of [Page 124]Christ to beleevers is a transcendent love, maketh the hearts of you to leap for joy. Tell me (O beleever) couldest 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 wee shall adde at this time; yet because when I have said all that I can about the transcen­dency of Christs love to beleevers, I shall come many thousand steps short of its height, I am resolved to say all that I intend to this point, at this time.

Therefore a little more to de­monstrate this, That the love of Christ passeth knowledge, I shall intreat you to view

• First, His command over them.
• Secondly, His care for them.
• Thirdly, His endeavour, not only to declare to, but to perswade be­leevers of this love.
  Christs Com­mands speak love

First, If we do consider the command which Christ exerciseth over beleev­ers, [Page 125]we shall see the transcendency of his affection even in that. It is Christs 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 Scepter. Hence it is, that although in wrath, his iron rod break the Nations in peeces, yet his golden Scepter 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 bottome of gold, the covering of it of purple, the middest being [PAVED WITH LOVE] Cant. 3. v. 10. That Chariot which Solomon made for himself, and in which hee rode, might well set out the Chariot in which Christ rideth up and down the world of beleevers, whom he go­verns. Indeed it is very glorious, and it glitters with beams of light, but withall it is very gracious, as [Page 126]being paved with stones of love; Love is the throne in which he sits, love is the Scepter with which hee ruleth, and all his government is managed in such a way, as that beleevers may say, that he is the Lord of love even in his ruling of them. Absolom did but flatter, when hee stood by the way of the gate, and kissed all that passed by (and by it insinuated how sweetly hee would govern, if he came to the Kingdome) but that which was flattery in Absolom, is rea­lity in Christ, When any of the spi­rituall pilgrims come (as beleevers do) to do him obeysance (as they ought to doe, being under his commands) hee 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 Christs love discovered in his com­mand over beleevers, if you consider three things.

First, Christ layeth no commands upon beleevers, but such as are full of love & sweetnesse. 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 al thy mind: and thou shalt love thy neigh­bour as thy self, Mat. 22.37.39. Well might John say, That his Commande­ments are not grievous, 1 Joh. 5.3. (the word is burthensome) and indeed what burthen is there in the com­mands of Christ, [...], from [...] a weight. unlesse 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 it self, and will be so to a sancti­fied soul (which is the transcen­dency of his love) A new Commande­ment (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 Commande­ment be called New, it being such as was never given by any King be­sides himself: And surely there [Page 128]was great love in his bosome to be­leevers, when hee only laid a bur­then, or a command of Love upon their shoulders. All her ways are ways of pleasantness, Prov. 3.17. The waies of Christ (which are his Com­mands) are waies of pleasantnesse (for I take it, The word is [...] which is used for the plea­santnesse of a life of love. 2 Sam. 1 26. that Solomon there by wisdome understandeth Christ.) Beleevers, if you could but live in love, you would fulfill the Law of your Lord; for hee 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 beleevers, that hee layeth no Commandement upon them, to do any thing, which hee did not himself. Flesh and Blood may think it a hard, and a harsh Com­mand, to wash the feet of a poor beleever, 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: [Page 129]Ask the servant whether his Lord be loving, who layeth no Commandement upon him, but that which is sweet in its self, and sweet in its fruit, and no worse than his Lord himself will under­take. Beleevers, 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 hee lived) stoo­ped unto. Doth not this declare transcendent love?

Secondly, Christ layeth all his com­mands in a way of love; that which he biddeth beleevers 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 injoyned in a harsh way: An easie commande­ment in it self may be burthen­some 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 [Page 130]Christ, when ever he commandeth, hee commandeth sweetly, and smilingly: he doth not lift up his voyce, and cry (as some understand that place) Esa. 42. v. 2. Hee 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 beleevers; 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 bee my Friends. And so again, If you love me, keep my Commandements. 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 thundring and light­ning, in a dreadfull manner; But he gave the Law to his Disciples him­self, in a sweet and loving way. Hee beginneth his Sermons, with Blessed are ye: And all his commands drop from him like the drops of dew upon the tender grasse; He shall come down [Page 131](saith the Psalmist, Psal. 72. v. 6.) like rain upon the mown grasse, as showers that water the earth, i. e. Hee shall come down, both softly and sweetly; this is spoke of Christs comming as a King; so that you may see the transcendency of Christs love unto you, in the man­ner in which hee layeth his Com­mandements on you.

Thirdly, Consider the end that Christ doth aim at in all his Commandements▪ and that will also discover the transcendency of his love to belee­vers. Hee seeks not himself, but them, in all his Commands. Hee biddeth the beleever work, not that he may reap any thing himself, but that the beleever may get all; hee 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; Hee putteth his ser­vants to reap, that they may have all the corn, and hee setteth them to [Page 132] work, rather that he may give them wages, than that himself shall get any thing by their workings. Take my yoke upon you (saith hee) and you shall finde rest unto your soules. Christ layeth a yoke upon their necks, not to burthen them, but to ease them; not to break their backs, but to refresh their bosomes. Many Kings, and Ru­lers, aim at themselves in their commands, and they seek too too often, rather their own greatnesse, than their Subjects good. But (be­leeve 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 Commandements are your comfort; As his govern­ment increaseth over you, so his peace increaseth in you: This is the effect, and fruit of all his Comman­dements, 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 Comman­dement; hee therefore bids you do [Page 133]so, that he may love you; there­fore it is, that though you are frail, and weak, and cannot obey, hee 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 beleevers, is declared to be transcendent in the exercise of his command over them?

Christs care speaks love.Secondly, consider the care that Christ hath of them. O the transcen­dent love that Christ expresseth to beleevers, in the care that hee 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 easie to observe transcendency of love, in the transcendent care that Christ hath to provide for his. Food, and rayment, and lodging, are the [Page 134]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 be­leevers have food to eat, so it is of the finest ( the kidnys of the wheat, and the finest flower;) Rayment, and glorious rayment, a house, & a brave one too. First, Christ taketh care that beleevers may have food to eat. Hee knoweth they must have bread, and therefore hee hath provided bread of life; hee knoweth they must have drink, and therefore hee hath opened the sealed fountain of the water of life. The care that God hath to feed his people in the Wildernesse, did demonstrate his love unto them, that he gave them quails and mannah, &c. Belee­vers, while you are in the wildernesse of this world, your Lord hath decla­red his love, in making rich provi­sions of spiritual food for you: Hee hath prepared the hidden mannah which hee will give unto you; A feast of fat things, full of marrow, of [Page 135]wine on the Lees, well refined, as it is Esay. 25.6. Nay, even in the middest 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, Hee 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 hee give for the life of your souls (O beleevers.) Cleopatra, that shee might outvie Marke Antonies love, caused (as the History relateth) a pearl of great price to be dissolved, that he might drink thereof: Christ, beleevers, 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 beleevers to drink, that they might live for ever.

Secondly, Christ hath provided not only food for the belly, but rayment for [Page 136]the back too. And as the food, so also the rayment do transcend in love. A garment of needle-work, Psal. 45.14. rich, and costly attire, Christ hath provided for beleevers: When thou wast naked, (beleever) and hadst no cloaths to cover thee, but the filthy rags of thine own works (which did defile thee) then, even then he cloathed thee in broidered work, Ezek. 16.10, 11, 12, 13. and shod thee with badgers skins, and covered thee with fine linnen, and decked thee with ornaments, and put bracelets on thine hands, and a chain on thy neck, & a jewel on thy sorehead, & ear-rings on thine ears, & a beautifull Crown upon thine head; &c. 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 rayment was as white as the light: And when the Saints appeared to John in his vi­sion, [Page 137]they appeared in garments of the same colour; it is said, They were arrayed with white robes, Rev. 7 13. Righteousnesse is his garment, and so it is beleevers too. It was an act of great love to Mordecay (and Haman thought the King could ex­presse no greater) that the Royal ap­parrel should be brought which the King used to wear, and to be put on him. Why, beleevers, such is the tran­scendent love of Christ to his, in his care for your apparrel, that the roy­al apparrel 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 cloath­ing [Page 138]for us poor creatures!

Thirdly, as for lodging, Christ hath provided that likewise for beleevers. Indeed himself had no house here on earth (not so much as a hole wherein to lay his head) and therfore belee­vers fare no worser 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 lye on (as their own;) But as to hereafter he hath provided a hous, 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 Christs 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 litle chamber, and by setting a bed therein, and a table, and a stoole, and a candlestick for him, 2 King. 4.10. Jesus Christ sheweth greater love than this, in having provided a better room for beleevers; not a little Chamber, but a great Mansion (a [Page 139]bed of glory, Abrahams bosome) not a stool, but a Throne, not a candle­sticke (no nor the Sunne) 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, beleevers, 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 ray­ment, and lodging: And what doth this declare, but rich love in Christ, that he should take such care of be­leevers?

Wee might adde, not onely that Christ hath prepared these things [Page 140]which are the necessaries, but hee hath prepared other things which are glorious. But oh, who shall bee 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 entred into the heart of man to conceive those things; we will therefore break out with the Psalmist, O how great is thy goodnesse, which thou hast laid up as a secret treasure (for so the word signifieth) for them that love thee, [...] and beleeve in thee, To hide 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 beleevers.

Thirdly, and lastly, we might a­bundantly demonstrate the tran­scendency of Christs love to beleev­ers, Christs endeavour to per­swade be­leevers of his love, speaks its greatnesse. in his indeavour to declare and per­swade the hearts of beleevers of all this love. That Christ should love at all, and love so much is transcen­dent; But that he should take paines to perswade the hearts of beleevers to beleeve this, is an addition to the [Page 141]transcendency of the love. Christ saw how backward we would be to be­leeve, and how hardly we would be brought to perswade our selves, that indeed he did love us at all; therefore it is, he took such care, and made such provision, for the perswading of the hearts of belee­vers 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 doe in his name (now he is in Heaven) viz. To perswade 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 perswading soules to come to him, that they might taste, [Page 142]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 wooe us to love him, and take paines to make us be­leeve that he doth love us, This is tran­scendent love! O beleevers, 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 onely to tender love freely, but to perswade you to beleeve it fully. And now he is gone to Heaven, he hath taken care to appoint Ambassadors, and they alwayes in his name doe beseech you to beleeve, that he doth love you: And it is the great long­ing of his soul, to fill you, not one­ly with his own love, but with his Fathers love too, wheresoever the Gospell of free grace doth sound, the summe thereof is this, That God so loved the world, that hee sent his Son: And that Jesus Christ him­self [Page 143]so loved poor soules, that he came himself, that if any would but beleeve, they might have him, and in him ever­lasting life and love.

To all this I might adde the con­sideration of the easie price that Je­sus Christ setteth upon his love, which he tendereth; It is but accep­tation. If any man will but come to (his bosome) 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 profereth 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 [Page 144]that it passeth knowledge. It was the tendernesse of the love of Jona­than, and David, that it passed the love of women; Thy love to me (saith David) was wonderfull, passing the love of women, 2 Sam. 1. v. 26. Surely, be­leevers, the love of Christ to you is wonderfull (transcendently wonder­full) 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, expresse so much love, as Jesus Christ hath not onely expressed, and declared, but doth even tender, and besceeh, beleeving soules to accept of. I shall adde no more for the demonstration thereof, but onely 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 finde it in your bosomes, will have rea­son to tell me, that the one half was not told you: For the love of [Page 145]Christ is such, as all the Saints, who do in the fullest measure in­joy it, are not able to expresse it, but must be fain to cease speaking, and so wrap up their soules in won­dring 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 beleevers, Whence then cometh it to passe, that he permits them often­times to lye so low, that their enemies triumph, and insult over them? Surely will some weak (for weaknesse is the around of the Objection) beleever say, If Christ love me so highly, why doth he permit me to lye 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 bosome, why is it that he suffer­eth me to lye at the worlds 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 Christs soul, and yet be delivered into the hands of thine-enemies (as it is) Jer. 12.7. Nay, this is not onely consist­ing with love, but▪

2 It is an act of love; for while Christ permits these sufferings of thine, hee 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 [Page 147]to Christ; yea, a suit of sackcloth is to a spirituall 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 lye 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 hee lo­ved me transcendently, but now I fear hee loveth me not at all, for hee 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 shew, not in substance. The Sun is but absent in shew, when it doth not shine, it is prerent still, though behind a cloud: I have often thought that Christs 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 beleever, 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 strengthning; though he doth not appear rich in love, yet [Page 149]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 breath, if Jesus were not within thy bosome; thy weepings after him, are de­monstrations, that in some measure he is with thee.

Thirdly, Christs departure will not be final, hee 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 cryed 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 beleevers give [Page 150]Christ occasion to goe 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 doe these declare, but that his love is transcendent, and (as the Text saith) passing knowledge.

Four words I shall adde by way of Application, viz.

A word of

• 1 Information.
• 2 Reproof,
• 3 Exhortation.
• 4 Perswasion.

First, for Information, in as much as it is thus clear, that Christ loves his, with transcendent love, then it may inform us of these four things.

First, in the deservednesse of that great, and dreadfull 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 [Page 151]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 eternall perdition. And tell me. do not those deservedly ex­pose themselves to this dreadfull 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 your selves, that you should not lye 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 [Page 152]his bosome, 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 beleevers glory. Is it not a ground of glory to be beloved of Christ, with such a transcendent love as you have heard? Well may beleevers 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 sonnes or daughters of men have any, such just ground of glory (though they should enjoy the love of all the creatures) as beleevers have, who do enjoy only the love of Christ. For that love they have, in him, transcends, and excells, (and that infinitly) all that love which any can have from all the creatures. Let the world falsly and fondly brag of their creature-loves [Page 153](and pity them (Oh belee­vers!) when you see them do so:) But rejoyce your selves 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, beleevers, 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 rejoyce, 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 [Page 154]sweet, so excellent, and so tran­scendent, as that it passeth know­ledge.

Thirdly, in as much as Christ lo­veth beleevers with a transcendent love; then see here the rise and ground of all that which Christ doth for them. You wonder beleevers (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 choyce graces: In this duty you have him imbracing 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. [Page 155]Now thou art in the wil­dernesse (it may be under some ba­nishment) and Christ commeth 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 be­leever) 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 sanctifie 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 (beleevers) Christ hath loved you, and that with a transcendent love: Wonder [Page 156]not therefore henceforth (unlesse it be with the wondring, 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 be­leevers, that (sith 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 beleever) 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 wouldest have, and he can give, Beleeve that Christ will not let thee goe 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 beleevers have to act their faith on Jesus Christ.

First, in case of hearing of their prayers. These things I touched at in the first Ser. mon, but not so fully. Surely he that so transcen­dently loveth their persons, will without doubt hear their prayers, Thou sayest (O beleeving 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 hee hear mee? Why shouldest thou not beleeve that he will, when thou considerest the transcendent love he beareth to thee? The love that is in his bosome, towards thee, will open his ears, to hear the breathings that come from thee. Indeed, sometimes hee 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, hee will hear [Page 158]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 hee looked (as it were) sourly upon her, and spake (as it were) sadly against her; yet even then did his bowels roule for her, and even then was there love in his bosome to her: And therefore though (for a while) he seemed to deny, that hee 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 beleevers, 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 [Page 159]counsell from Christ, and knowing the mind of Christ. This Point will in­form us in a sure ground of faith, and love. (O beleever) love will open Christs bosome, and let thee see the counsels that are there: Surely hee 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 beleever?) 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 Sampson, 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 beleeve that his [Page 160] heart will be with thee, because thou hearest that he loveth thee. I would fain perswade my own heart, and yours also, in these times of doub­ting, and of darknesse (in which wee need counsell, and would bee glad to know the Mind of Christ more) I would I say, perswade 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, hee will reveal even the one, and the other to thee.

Thirdly, Christs 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) beleeve it, Jesus Christ who loveth you in such a transcendent manner (as you have heard) will not let you alwaies be under those great sufferings [Page 161]which you doe: His great love (for the present) maketh him sympathize 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, hee will ere long tell those that persecute you, the same ter­ribly) beleeve 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 belee­vers!) upon this ground of Christs transcendent love, even a sweet, and a singular faith, in the case of deli­vering you out of sufferings. As he will not alwayes strive himself with you, so neither alwayes wil he suffer wicked men to trample on you, [Page 162]because hee 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 hee 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 your selves in the truth, while you think, or say, that hee is not a loving Lord; you shall ere long not onely see that hee loveth, but that hee 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 Christs love. Be reproved, for saying Christ loveth you not at all, or if hee doth, but very little; for you hear, that he loveth even all his with a transcendent love. I pro­fesse it is sadde to see, upon what petty poor occasions, even belee­vers themselves are ready to questi­on (at least the greatnesse) of Christs love. If hee 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 weaknesse, they are ready to think that Christ loveth them but a little, because hee doth not give them, (happily a knife, which hee seeth they would use to cut their own throat with.) Your bosomes, O be­leevers, will hint you the particu­lars in this case, and therefore I passe them by: Onely let the word of reproof fall upon you, who for [Page 164]any occasion, whether great or small, dare to question the trans­cendency of Christs love; when as you see it to be a clear truth (writ­ten as with a Sun-beam upon your souls and bosomes) that the love he loveth you with, is passing knowledge.

Use, Thirdly, This point is a word of Exhortation, to exhort be­leevers (upon the consideration of this transcendent love, which Christ beareth to them) to doe 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 beleever) in the light of thy Saviours love; and when thou seest the transcen­dency of that love which is in his bosome 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 sinnes. [Page 165]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 bo­some 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 bee 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 sinne, yet the thoughts of the love of Christ will. Well, be­leevers, let in then have such a work in your bosomes. 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 sinnes greatly. They shall see him whom they have peirced, and mourn (saith the Scripture) Zach. 12.10. Why (beleevers) doe you see him [Page 166]whom you have peirced with your sinnes? 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 sinne. Therefore let this word of Exhortation sinke deeply into your hearts (O beleevers!) weep, and weep teares of blood, to think that ever you should sinne against Jesus Christ, who hath writen 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 Christs love) yet strive at least to imitate it, (which [Page 167]will be the glory of thine.) Do not content thy self to love him little, that loved thee much; Sith Christ hath loved thee richly, bee ashamed to love him but poorly. Ambition in this respect will be a grace, if so be that the sire of Christs love to thee, set thee in flames of great love to him: O! be ambitious to declare as much as in thee lyeth, the exceeding greatnesse of thy love to thy Lord.

Mirandula notes it as a badg of love that it maketh the person willing, yea & desirous to suffer for the party belov­ed. Beleevers, Christs 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 hee 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) write a letter of love back to him, in the [Page 168]same rubrick. The love of Christ (saith Paul) constraineth us, because (saith he) we thus judge, &c. 2 Cor. c. 5. v. 14. the consideration of Christs love had a constraining power upon Pauls spirit, & he could not chuse but judge this, that if Jesus Christ [...] dyed for him, hee should be willing to dye for Christ. Then is a Christian sweetly exercised, when as the Golden ball of divine love, is tossed too and a­gain, between Christs bosome, and his. Let this therefore sink into your spirits, labour to answer (O belee­vers) this transcendent love of Christ towards you, which passeth knowledge.

Thirdly, upon all occasions, have re­course to this transcendent love. Popu­lus me sibilat, &c. (as the miser saith) people deride mee abroad, but I comfort my selfe, when I come home, (he meant by looking into his boxes, and there seeing his gold.) Beleevers, though the world deride you abroad, yet you may have recourse to this love of Christ, [Page 169]and comfort your selves when you come home: To look as it were into the glorious box (Christs bosome) and there see that, which (I am sure to thee) is better than gold, id est, his grace. Weak people are thus farre wise, as they have their little bottles of spirits, and cordi­als to carry about with them, to refresh them when they are faint; Beleevers, you (especially you that are weak) imitate their wisdome: Let this bottle of Christs transcendent love, alwayes be in thy bosome, 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 fathers love, why then in any trou­ble, have not you recourse to Christs love?

Fourthly, (In as much as Christ loveth all his with a transcendent love) let it be your care (O beleevers) 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 beleevers) be per­swaded to have salt in your selves, and to love one another, and that very dear­ly, sith 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 bee that are beleevers, 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 Christs love shining upon any bo­some, 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 [Page 171]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 beleevers, of all, or any opinions, are the object of Christs affection, and though they are unhappily, it may be, erring about some truths, yet they are all of them happy in the injoy­ment 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 beleever to write a book of revilings [Page 172]against another, when as you look upon the Gospell (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 Iesus Christ, tra­ducing and reviling one another. I say no more but this, sith Jesus Christ doth love al the Saints, and every believer, with a transcendent love, do you who are beleevers (and so share in the sweetnesse of this truth) do the like.

Fourthly, I shall adde but a word of perswasion, and let it be to per­swade all those, who as yet are strangers to Iesus Christ, to come in unto him. O that you could behold the glorious beames of transcen­dent love towards all beleevers, doubtless such a sight as that, could not chuse 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 wandring soules, that [Page 173]erre up and down the Wildernesse of the world: Return (yee sin­ners) unto holds of love, kisse the Son, imbrace Jesus Christ, know, hee is the Lord of love: One who im­braceth 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 perswaded to come to Christ; to close with him, to imbrace his Gospell, to love his truth, to be conversant in his ordinances, as knowing, if you be, you shall have love from him, which passeth know­ledge. Bee contented now to break off from the wayes of sinne, and va­nity, and come into the wayes of righteousnesse; Bee contented to bid the creature adieu, and now be wil­ling to imbrace Christ. do not say if you take up Christ in his Gospell and in his wayes, Friends will [Page 174] leave you, and the World will loath you, and the Devill will stirre up the Sonnes of Belial against you: It matters not, though the crea­tures leave you, Christ will im­brace you; Though they loath you, Christ will love you. And what need you fear the rising up of the Sonnes of Belial, when you shall enjoy the loves of Christs bosome? Heare and give eare, (O ye children of folly) bee wise at least once, and you shall taste love. Christ cal­leth you all, whoever you bee, come to him, imbrace 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 bee 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 [Page 175]own experience should bee for­ced to witnesse to this, That Jesus Christ loveth beleevers with a transcendent love, passing know­ledge.

THere is nothing of greater force to al­lure men, than the desire of knowledge; Iob tells us, Job. [...].12. Vain man desireth to bee wise, though man be born like a wilde Asses colt. Albeit it is our fate, that since the fall we are subject to folly, (and in that sense we are vain) yet there remaines (at least) so much wit in us, as to approve of knowledge, and to de­sire to be wise: onely here is our misery, that there is a great deal of [Page 177] vanity in our desiring knowledge; Wee 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 shee got by eating that apple, was but the knowledge of evill, (which wee had all been better without) yet shee was drawn to eat of the Apple: Not onely as per­swaded of its being pleasant to the taste, but because it was desirable to make one wise: And surely; as our Grandmother did eat those sowre 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) [Page 178]or else on the other hand, wee 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 shew 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: Doe not say therefore, who shall as­cend, to bring down Jesus Christ from above, and to reveale the knowledge of hidden glories, and un­conceiveable 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 shal know enough, not only as to salvation, but even as to the perfection of your knowledge. Christ who is the Wisdome of God, and in whom are hid all the trea­sures of wisdome, and knowledge, is fully and clearly revealed in the [Page 179]Gospel, and by the study and the knowledge of it, wee 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 bee spoken to from these [Page 180]words, is this, That it is a thing of ne­cessary concernment, for every Christian to know the transcendent love of Iesus Christ.

We have already endeavoured to hold out, at least, a beame 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 designe is to make it appear, That the study for the knowledge thereof, is of very choice, speciall, and necessary concern­ment for you all.

Explicati­on what knowledg we should labour forThe 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 beleeving of this truth, but a clear and full understanding of it, the sub­stance, and circumstances thereof. [Page 181]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: Christs bosome is a very glorious Mine of love, and it concerneth us to dig very deep into it, and not content our selves with a bare discovery of that Golden Oare, 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 mysteriall discoveries thereof, which Saints by the light of the Spirit come to attain.

2 A spiri­tuall and experi­mentall.2 Yea, and not only so, but al­so to endeavour to get an experi­mentall knowledge of this love; That as the Painter curiously painted love, by drawing the type of it out of his own bosome; So we in like [Page 182]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 bosomes, our own experiences. Divines observe that the Scriptures own not any thing for knowledge (at least saving) which is not experimentall. 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 experimentall knowledge; This I thought good to adde 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 [Page 183]this knowledge whereof we speak, is such a knowledge, as not onely may be expedient for us to know, but also of concernment for us that wee should know.

Secondly, I say it is of necessary concernment; some knowledge may bee of accidentall concernment to be known, which is not of necessary concernment: some things indeed as being accidentall 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 soule that knoweth not the love of Christ.

Thirdly, I adde, 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 imployed in a more speciall way (as officers in the [Page 184]Church, &c.) may yet not bee of such necessary concernment to all: But now this knowledge, (whereof we are speaking) is of necessary concernment; for every soule 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 Christs School, are not above this knowledge; so neither the babes and children in Christs School are beneath it, but all, even the one and the other, are bound, and it lyeth 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 shal only adde by way of Caution; I do not speak, neither would I have you understand mee, as if this were the only knowledge to bee laboured for. Indeed it is the sovereign, but not the sole know­ledge, which Christians should [Page 185]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 speciall and necessary concernment) but you are not altogether to neglect the knowledge of other Gospell-truths, as if they were of no neces­sity, or of no necessary concern­ment at all.

For the Proof I shall not need to adde many places (it being so fully laid down in this;) Certainly this wise Apostle Paul, would never have so earnestly, and particularly begged [Page 186]of God, that the Ephesians might know the love of Christ, which passeth knowledge, if it were not of speciall and necessary concernment for them. I shall only adde 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 shewed) 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 Crosse: Now then, if certainly Paul did deter­mine to know nothing but this; wee may safely conclude, both from his determination for himself, and his [Page 187]desire for the Ephesians, that the knowledge of Christs transcendent love, (especially in a clear experimentall 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 summe of the Gospell. (Christ being the sum of the Gospell, and love the sum of Christ.) God so loved the World, that hee gave Christ, and Christ so loved the world, that hee gave himself, con­taines in it the morrow and pith of all the Gospell: This little word love (written in the golden letters of free-grace upon the bosome of Jesus Christ) is an epitomy of the Gospell: Look as O love the father, is the ful­filling of the Law; so Christs love to us, is the fullnesse of the Gospell. You have done the Law, if you love God sincerely, and you understand the Gospel, if you know Christs love soundly.

Secondly The knowledge of [Page 188]Christs love is of necessary con­cernment, because it containeth in i [...] the chiefest motive to duty. You will never doe duty (at least with that sweetnesse 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 chiefly enflameth our love to him; what was the reason, that notwithstand­ing that love that God shewed to Israel, when he was a child, & taught him to goe, taking him by the armes, had not that impression upon Israel which it should have? the Prophet hinteth the reason, because, Israel knew it not, Hos. 11.3. God shew­ed, but Israel did not understand his love; and therefore it was that Is­rael would not walk answerable thereunto. In like manner, wee shall never walk answerable by doing our duty, (for I take duty, to be at least an answer of love) in case wee doe not know what the love is, [Page 189]wherewithall 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 hee 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 Christs love (which Paul came to have, by the knowledge thereof) it was as it were a whole croud or throng of Arguments, or like to a whole siedge of motives (for the word will bear both metaphors) unto Paul, [...] see Luk. 8.45. and Luke 19.43. both to dye and to suf­fer for Jesus Christ. There is no soul but needeth a spurre to duty, being dull in himself. Now the knowledge of the love of Christ, be­ing of such speciall efficacy this way, must needs also be of necessary con­cernment for every Christian.

Thirdly, Christs love is a foun­tain of a beleevers life, and therefore it must needs bee of necessary con­cernment [Page 190]for a beleever to know it, in as much as he cannot live with­out it; verily this is life eternall to know the love of Christ which pas­seth knowledge, If it bee of neces­sary concernment for the soul to live, it must be also of necessary con­cernment to know Christs love, in as much as without the one, hee 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 presse Christians to the serious knowledge of Christs love, because it is our soules life.

Fourthly, The knowledge of Christs love, is the foundation of a soules joy, and Christians comfort, and therefore of such necessary concernment. The reason why the Saints are some­times so sad, is because they doe not know the love of Christ, (at. [Page 191]least in all the dimensions thereof,) Hence it is that Peace is joyned with love, somtimes in the Gos­pell: Peace (saith Paul) bee 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 beleevers would be at Peace, if so be they did but fully understand the love of Christ. O (saith the soul) of that beleever, and of this beleever, in­deed they live sweetly upon Christs love, because they have it, but I go sadly in the want of Christs love, because I think there is none for me: The soul is sad, because it seeth not the fulnesse of the love of Christ: I (saith another soul) such an one who hath more grace than I, and such an one who hath lesse sinne than I have, he may live joyfully because of Christs love, but I must goe sadly because I fear hee will not love me. The reason of this soules sadnesse, is because it knoweth not the fullnesse of love, [Page 200]that is in Christ, and the free­nesse thereof; without doubt, did we but know the love of Christ bet­ter than we do, wee should not be so sad, so often as we are. That bosome 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 write I unto you (saith hee) that your joy might bee full; Sith therefore the joy and the comfort of our soules is built upon the love of Christ, as its foundation, it doth necessarily concern us, to get the knowledge thereof.

Fifthly, the knowledge of Christs love, is of necessaay concernment, because it is the rise of Christian thankfullnesse. Hence it is that thank­fullnesse springs, it is from this foun­tain whence it floweth. Those soules will bee most thankfull for the love of Christ, that understand is most; Ignorance begets ingratitude, but knowledge maketh thankfull: Blesse the Lord O my soule, and for­get [Page 193]not all his benefits; Men will not be thankfull 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. Wee will never be able to sing glory and domi­nion be to him, who hath loved us, ex­cept wee know how hee 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 shee sings; In like manner the soul, who knoweth the love of Christ, and seeth the light thereof, mounteth and singeth, and the more bright the beames of Christs-bosome love shines in upon them, the higher is the soul elevated, and the sweeter it doth chirp, and chant that spi­rituall song of thankfulnesse unto Christ. You are bound beleevers, to thank Christ for his love, but you [Page 194]will never to purpose go about to cancell that bond, if so be you doe not know the transcendency of that love with which hee hath bound you.

Sixtly, Christs 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 beleevers (as his father left him) as the father hath loved me, so have I loved you, Joh. 1.5. ver. 9. Aske the widdow, whether it doth not necessarily concern her, to know that which her husband left her; Aske 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 beleevers, your everlasting father, and [Page 195]your soules 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 fulnesse of God. You empty creatures, doth it not concern you, (and that necessarily) to be filled with the divine fulnesse, the fulnesse of God? surely you will say, yes; then know, it doth as ne­cessarily concern you to bee ac­qainted 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 fulnesse: 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 wee partake, and are filled with the [Page 196]other. Observe how the Apostle therefore joyneth this in the Text, To know the love of Christ which passeth knowledge (saith he) that you may bee filled with all the fullnesse of God. E­very drop of this knowledge of the love of Christ, tendeth towards the filling of the soul with the fulnesse of God: surely therefore to be filled, and to be filled with God, and to bee filled with the fulnesse of God, yea with all the fulnesse of God, being so necessary for every soul as it is, and the knowledge of Christs love being so advantagious to this, It must needs bee a thing of speciall 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 [Page 197] 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 Christs love) hath been inquired into. I doe not know any one Authour 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 [Page 198]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 goe over the whole history of the Gospel, and to observe the glorious shinings of the love of Christ to beleevers in all. It would bee 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 onely 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, doe, 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 [Page 199]compared to a glorious Book, in which the mysterious history of his transcendent love is written: But alas! who is there, not onely 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, wee shall then be in a capacity of more perfect knowledge of the love of Christ: But alas! even then wee 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 bee 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 doe of seeing: Duplex plenitudo scientioe, & visionis, viz Plenitudo 1 Subjecti. 2 Objecti.) There is a twofold fulness of knowledge.

First, a fulnesse in regard of the ob­ject (i.e.) such a fulness as regards the thing it self.

Secondly, a fulnesse of knowledge in [Page 200]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 fullnesse 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 fulnesse of knowledge, as it relates to the thing it self, 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 it self; this I say, I think wee shall not have, but to all eternity, wee shall be admiring and adoring of this love of Christ which passeth knowledge.

Wherefore then wee must needs lament to consider, that although the knowledge of the love of Christ be of such necessary concernment, [Page 201]yet it hath been but little searched after by many; and when wee 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, lesse 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 belee­vers: And I cannot chuse 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 controversall (which yet I speak not against in its place) and yet neglect this knowledge which is of such necessary concernment. I doe 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; [Page 202]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 bee re­proved.

But much more are those to bee 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 needlesse 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) bee like unto Travellers, or men in a journey, who have good bread about them, but goe gnawing, and biting upon hard stones? so indeed some men, who have (at least means to have) the bread of life, Christs love, but they neglect it, and spend their time in gnawing upon hard trivialls, at [Page 203]least not usefull questions. Be repro­ved, O all ye, who so far spend your selves, about the obtaining of any knowledge, when in the mean time, you doe neglect the study of this knowledge, (the love of Christ) which is of necessary con­cernment.

Lastly, we shall adde a word of Exhortation to stir up all to the study of the love of Christ. You who have spent, or rather mispent, 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 your selves 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 businesse; I would not have you content your [Page 204]selves in some generalls, 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 wil puffe up the head, but it will purifie the heart: I doe not doubt that any can grow wanton, who attaineth to any spirituall saving degree of this knowledge. The love of Christ will constrain to duty, and restrain from sin; therefore betake your selves to this study above all others.

Now I shall offer something as meanes to help you, and as motives to encourage you. Onely by way of [Page 205]caution, learn to take heed of promi­sing your selves too much; Doe 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 bee couched in the 18 verse of this chapter, that you may bee able to comprehend with all Saints.) He speaketh, as if it were a Text, about which, not onely 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 joyned 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 bee able to make (at least in this life) but a very little discovery thereof. Therefore take [Page 206]heed of promising your selves per­fection in this study.

Now I adde 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 progresse, find the busi­ness so hard, and high, as that they can never come to the perfect knowledge thereof, they begin to slack in their indeavours, 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 your selves to the uttermost, you shall never come to a perfecti­on.

Yet let me adde this, the least beames of the love of Christ have so much light in them, as that they will bee very sweet, and every peece or part of this knowledge, will be of very speciall worth: yea, the low, [Page 207]and imperfect knowledge of the love of Christ (if experimentall, and spirituall) is of infinite more value, than the high and perfect knowledge of Tenne thousand things besides: Yea, and one thing more let me adde, 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 wee should carry our selves in that study.

First, For the meanes, I shall name [Page 208]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 beleevers. That which all the Prophets spake of him, or of his love, is so allegoricall, and so darkly, as that it is not easie (at least for every one) to observe the light of Christs love, so clearly shining in them. Indeed the sun shine of Christs 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 brightnesse; luster, and glory. And therefore bee 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 [Page 209]ther in the life, or death of Christ, is still to be understood, as a demonstration of his love to beleevers.

Secondly, If thou wouldest know the love of Christ, be sure to labour to get into the bosome of Christ; that Soul knoweth little of Christs 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 Fathers bosome. In like manner do thou labour to be in the bosome of Jesus Christ, that thou mayest the better know what is his love to beleevers.

Thirdly, Consule with Beleevers. [Page 210]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 beleever, who hath tasted of the love of Christ, and in some measure expe­rienced the transcendent sweetnesse thereof, is farre better able to helpe thee in this great study of the love of Christ, than the greatest Scholar in the world is, who it may bee 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 hee bare with thee, whilst thou wast in the state of nature, I and an enemy unto him. How long did hee stand knocking at the door, ere thou didst open? How long did he come woo­ing of thy soul, ere thou didst im­brace him? How many ways did hee take to work upon thee, to open [Page 211]thine heart to let him in, that hee might love thee? How freely did hee tender love to thy soul? was there any other condition, on which hee tendred 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 hee not, if thou doe but thinst, come and drink, and if thy heart bee but willing, eat the good things of my bo­some, and live for ever. Thus mind those experiences of Christs acting towards thee: Remember all the Feasts of love which hee hath given thee, and by these thou wilt come to see, how good, how kind, how lo­ving he is.

Lastly, Adde prayer to all these. It is the choycest wisdome to be wise in the knowledge of Christs love: And if you lack this wisdome, James giveth you his advice, ask it of God, and if you ask of God a wise heart [Page 212]in this particular, doubtless he will not deny thee; for he giveth liberally to those that ask and upbraideth no man. Then ask of him much, Beg of him a wise and an understanding heart, to know the love of Christ which passeth knowledge. Intreat 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 beleevers. And that thou mayest bee able to know the love of Christ in its luster, 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 [Page 213]Spirit, and that when the Spirit is come, he shall take of Christ, and shew it unto the Soul. Intreat him therefore to shew his Spirit, and intreat 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 knowledg of Christs love) I shall now adde a word or two con­cerning the manner how we should behave our selves in the use of this means, while we study the know­ledge of Christs love; and for this take these directions.

First, Be very exact. Exactness is requisite in all studies, but especi­ally in this: Gather up (O Belee­ver) [Page 214]all the crumbs and filings of this gold (Christs 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 doe thou observe: be very curious [...]o study this love in all its circumst [...] ­ces, in all its doings, in all its demon­strations: If ever you would shew exactnesse in any study, shew it in this. Doubtlesse the exacter you are in this study, the clearer you will be able to comprehend Christs love.

Secondly, be loving. Those know most of Christs love to them, who abound most in love to him: John seemeth to be most loving of all the Disciples, and therefore hee seemeth to have the greatest know­ledge [Page 215]of Christs love; he was so happy as to lean on the bosome 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 Christs love, who is with­out all love himself: you may doe 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 bee able to comprehend with all Saints, what is the length, breadth, and depth, and height of the love of Christ, &c. To be grounded in love, is an excellent way to comprehend love: And doubtless Christ will bee very kind in the re­velations of his love, to those in whom hee observes the workings of love.

Thirdly, bee very admiring in all the study; let all your reading bee mixed with admiration at every love-passage of Christ; sit and me­ditate [Page 216]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 thy self at the feet of Christ, and cry out, O the depth of love in thee! O the riches of the love of thy bosome! that shouldest thus let out thy self to beleevers.

Lastly, when thou comest as it were at a stand, and canst not com­prehend the transcendency of this love, Imitate the Philosopher, and cast thy self into that sea of love, which thou wouldest fain fa­thome, or sound, and art not able; Let that love comprehend thee, which thou canst not comprehend thy self: Emerge, and drown thy self, in that vast Ocean of thy Savi­ours bosome, 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 adde 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 mis-spent) 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 Death-bed, the mis-spending of those parts which God had given him, in the penning of that well-penned peece, his Ar­cadia. But surely (beleevers) to lye upon a Death-bed, and to consider, that although all thy time were (every hour thereof) spent in the study of Christs love, you will bee so farre from repenting of it, as that you will have just cause to rejoyce [Page 218]in it. But not to urge this, doe but

Secondly, consider the times in which we live. How little love is there in these dayes! surely, the love of many is waxen cold, though it bee pressed much, yet it is but little pra­ctised; Though all pretend to com­plain of the want of love, and seem to presse the exercise of love: Yet where is the man, that maketh it the sweetnesse of his life, to let others tast the sweetnesse 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 sweetnesse 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 Christs love. How oft doth but a thought of this, re­vive the spirits of the fainting Saints? With what a composure of spirit is a beleeve able to be­have [Page 219]himself in any tribulation, when he knoweth, that the love of his Saviour is without knowledge? Without the knowledge of this love, nothing will bee 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 beleevers in any tribulation.

HE that is but little skilled in the know­ledge of the face of times, may very well see, that these times wherein wee live are very sad: Calamity lyeth upon every Crea­ture; and woe hath (as it were) entred upon the Stage of the World, and acts a very bloudy part, to the terrour of all, even beleevers themselves; some put on black, and walk disconsolately; yea almost all [Page 221]the sonnes 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 wis­dome of such as are weak, and ly­able to faintings, to carry about them some cordiall or other to re­vive them: And it should bee (doubtlesse) the wisdome of belee­vers (who are liable alwayes 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 beleevers with these cor­dials, which our Lord and their Lord hath prepared: And therefore while others, forgetting not onely [Page 222]the Saints, but themselves, take leave to presse 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 shew 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 beleevers: And it is this which he drives at in these words, in the behalf of the Ephe­sians; for fearing lest the newes of these troubles in which hee 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 [Page 223]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 Christs 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 mee 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 onely 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 [Page 224]is to support the fainting spirits of all the creatures) that be would be pleased to keep them from fainting: For (saith hee) 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, hee 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) lyeth in this last. And happily therefore it was that hee bringeth in this as the last particular, being (as it were) that last cordiall, which he prayed for, in their behalf, and if it had failed, hee knew not (as it were) what to ask of God for them: This is, as it were, the [Page 225]last Dosis of the Doctor, which if it help not the patient, the Doctor is at a stand, and is puzled, and knoweth not what else to give; so that I suppose you may easily see, not onely 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 shew you, how that the very spirits and strength of the other cordialls which hee here prayeth for, are as it were wrapped up in this, viz. The knowledge of the love of Christ. For consider,

First, hee prayeth that they might bee 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 spiri­tuall joy which is through him. The joy of the Lord doth give strength, Ne­hem. 8.10. Now it is easie to demon­strate, that the chief ground upon which the Holy Ghost doth build [Page 226]that joy (which through him is in the hearts of beleevers) is this, viz. the shedding abroad of the love of Christ in them. Christ having promised to send the spirit as a comforter to belee­vers (he saith) that he (i.e.) the spi­rit) shall take of mine, and shew 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 beleevers, than the knowledge of his love, which passeth know­ledge?

So that if the strengthening of the inward man by the holy Ghost bee that which helps to support thy soul from fainting: And if that working of the holy Ghost, bee 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, then it must needs bee, that the spi­rit of this cordiall, lyeth in the knowledge of the love of Christ, [Page 227]which alone the Spirit is able to bring in, as it were from Christs heart, and shed it into the hearts of beleevers, for the strengthening of the inward man.

Secondly, the Apostle doth pray, as a means to keep the Ephesians from fainting, that Christ may dwel in their hearts by faith, ver. 17. Now a very few thoughts will discover, that the strength of this comfort doth lye in the knowledge of Christs love. For whereas the soul may say, ah! but will Christ dwell in my heart? I would fain beleeve it, but what ground have I for such a beleef? Hee is the high and the lofty one, and I am mean and a poor creature; Hee is not only the bright­nesse of his fathers glory, but the ful­nesse of the fathers holinesse; And will such a pure person as hee 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 bee easily resol­ved [Page 228]by the knowledge of Christs love; for hee that knoweth the love of Christ, knoweth how willing Christ is to come into the heart of a poor beleever, and how that daily and hourely hee 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 speciall ver­tue and efficacy, to keep the hearts of beleevers 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 shewing wherein the speciall efficacy of that knowledge doth appear, for the supporting of the soul [...] from fainting fits in the time of trouble.

And then in the cloze of all, I [Page 229]shall make some Use and Applica­tion.

For the first, Wherein doth the know­ledge of Christs love consist, or what kind of knowledge of the love of Christ is it, which keepeth the heart from fainting?

In the generall, I hinted it in that expression, the spirituall know­ledge of the love of Christ; That is, such a knowledge of Christs 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 beleever. Look as the carnall knowledge of Christs person ( the knowledge of him after the flesh (as the Apostles phrase is) is not saving, neither is it sweet; So neither is the carnall knowledge of his love. It is the spirituall knowledge of his person, and the spirituall knowledge of his love, which furthereth the everlasting happinesse of a soul hereafter, and the sweetnesse, and comfort of a soul here.

But more particularly, I shall hint two words for the explicati­on of the knowledge of Christs love, what it is.

First, Negatively, It consisteth not in the bare notion of it. All divine knowledge (whatsoever it bee) is without any efficacy, if it bee but barely in the notion. Look as in reference to duty, knowledge is not effectually imperative, to put the soul upon doing, unlesse 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 bee the know­ledge of Christs love) unlesse it sink down from the head, into the hearts of beleevers. 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 darknes, had shined into their hearts, 2 Cor. 4.6. In like manner hee putteth the ver­tue [Page 231]of the knowledge of the love of God in making the soul patient 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 chiefly 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 belee­ver in generall. The soul should bee able to say of the love of Christ, it is [Page 232] mine, for else (as hee said) quid haec mihi, nisi mea? what is all this to me, if it bee not mine? In like manner will the soul say, what is it to mee, if there be a transcendent love in the bo­some of Christ to beleevers, 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 bee not mixed with faith (i.e.) particularly applyed to their own souls; this is a faithfull 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 hee 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 lye in the application: Just as now, how choyce soever the cordiall bee, that [Page 233]is prescribed by the Doctor, it is of no comfort to cure the patient, if it bee not taken; In like manner, though the knowledge of the love of Christ bee one of the choisest cor­dialls which is revealed, yet it is of no vertue to the soul, unlesse it bee taken (i.e.) particularly applyed 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 applyed. Application taketh the cordiall (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 bee sweet, Psal. 104.4. Not only the knowing, and beleeving of it to bee the souls, but also the meditation is that which maketh it more sweet; if the cor­diall which the patient taketh, bee never so sweet, yet, if it be spit out [Page 234]again, and not chewed (as it were) or swallowed down, it affords but little refreshing: In like manner, though the love of Christ bee sur­passing sweet (yea and albeit it bee as it were applied in the generall:) If it bee not meditated upon, it will bee but of little efficacy to keep the heart from fainting. Wee will bee glad, and rejoyce 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 sweetnesse 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 re­joyce the heart of a beleever, more than wine doth the heart of any car­nall 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 wee shall shew, wherein the efficacie of such a knowledge as this is (of the love of Christ) doth appear, for the supporting of fainting souls, and this wee shall shew in two branches.

First generally: The knowledge of the love of Christ will appear, in its effecting of five things, which are of great vertue, 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 eternall condition. There is a great deal of vertue in such a free­dome as this is, to keep up the soul from fainting in troubles; usually even those that are faithfull, when they are in any troubles, are fearfull of their eternall estate, and doe much question it: But when that fear is removed, and that great question is resolved, they are ex­ceedingly inabled to bear up, not onely in regard of fainting under, but also cheerfully to goe through [Page 236]all their troubles. The example of that Martyr (Mr. Glover) is famous for this; hee much doubted his condition a little before hee suffe­red, and there were a great many despondencies in his Spirit, and a great many faintings (as it were) so that hee did not carry himself so cheerfully as hee 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 hee did saint, then was hee inabled, not only to bear out from fainting, but to go out, and suf­fer, with a great deal of joy and cheerfulnesse.

Now it is easie to shew how the love of Christ serveth to free the soul from those doubts in which it is, about its eternall condition. He that knoweth the transcendency of Christs love, will bee easily freed from doubting about his conditi­on. The knowledge of Christs love in this respect casteth out fear: And indeed the chief ground of [Page 237]this doubting, is the want of the knowledge of the love of Christ; when once the beleever is able to say, I know the love of Jesus Christ, and I know it not onely for others, but my self, then hee will bee able to resolve, What should I doubt? Or who should I fear? Sith Jesus Christ loveth mee with such a transcendent love? And thus being freed from his fears, hee 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 hee were in afflictions with the people of God) because hee was assured of the recompence of re­ward; Therefore it was that Paul, notwithstanding his great tribula­tions, was kept from fainting, be­cause hee was assured of a Crown of life, which was laid up for him: There­fore it was that Jesus Christ him­self, was inabled to endure with­out [Page 238]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 hee beareth unto him, will with a little pains bee brought to beleeve, that certainly hee will fully and glori­ously reward him, for all the tribu­lations hee endureth for him. O! saith the beleever (that knoweth the love of Jesus Christ) albeit what I feel be sore, and what I fear be sadder, though my tribulations bee many, yea and heavy too, yet I know I shall have a reward for all after all, because Jesus Christ lo­veth mee, with a love passing know­ledge. And thus the beleever will bee 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, [Page 239]and to bee apt to faint, is be­cause it is apt to bee tossed up and down: An unstable soul, is like to the vessell 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 doe not, and cannot rest in God. Hence is that exhortation, Psal. 37. v. 7. Rest in the Lord, fret not thy selfe. Men do fret, and faint, because they doe not rest in the Lord: whereas if they could doe the one, they would bee 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 be­leever, when I consider how Christ loveth mee, how out of that love to mee hee will plead my cause for me, and will one day make those by whom I now suffer tribulation, to come and worship before mee, that they may know that hee loveth mee, A­poc. 3.9. When I consider this, saith the soul, then am I enabled quiet­ly [Page 240]to rest my heart in Christ, and to solace my soul in him, and to bee so far from fainting under, or fretting at my tribulations, as that I am able in my patience to possesse my self, and to rejoyce 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 Christs person serveth to support the soul from fainting under tribulations. Jacobs love to Rachel kept him from fainting, under any hardnesse which hee did indure for her. And the spouse being sick of love to Christ, was made strong by that sicknesse, to endure much for Christ without fainting. The Watch-men smite her, and wound her; the keepers of the wall take her, and abuse her, taking away her veil from her: yet shee holds out, yet shee faints not at all this trouble, and why? because shee was sick of love for the Lord Jesus: Thus strength of [...]ove to Christ, [Page 241]keepeth a soul from fainting under sorrow.

Now the knowledge of Christs love doth very facily, and freely work this: Hee that knoweth how transcendently Christ doth love him, cannot chuse but at least real­ly love Christ again, yea, and strong­ly too. Beleevers cannot chuse but love him, whom they know loved them first. Hence it is, that (Phoenix like) gathering together all the spicy actions of Christs love, and sweetly meditating upon them, they can fetch fire out of all, and sweetly dye in the flames of that fire, and never faint. O how easily can the soul support it self from fainting under tribu­lations for Christ, while it burneth with love to Christ? And how easie 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, Adde to this in the last [Page 242]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 be­leevers from fainting fits (as was hinted in the beginning.) Now the knowledge of Christs love is that which is able to pro­duce that divine joy, and that divine joy keeping the heart from sinking under sadnesse, it is easie to gather up this conclusi­on, that the knowledge of Christs love, is of speciall efficacy for keep­ing the soul from fainting under troubles.

Now you have seen in a generall way, the efficacy of the knowledge of Christs love, to support the spi­rit from fainting in times of trou­ble. If you will see the summe of these five things reduced into one ar­gument, take it thus.

If freedom from fear about a mans eternall condition; If assurance of a re­ward, after all tribulations; If resting [Page 243]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, then 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 eternall 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, &c.

But now more particularly, I shall shew the efficacy of this cordiall (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 beleever. Therefore is any thing cordiall, and refreshing, because it [Page 244]goeth to the heart, and hath a pow­er on the Spirits. As now wine, hot water, Spirits and quintessences, &c. doe 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 bee so efficacious as it is. As now the fear of God is most soveraign to keep from evill, because (as the phrase is) it is put into the heart; so likewise the knowledge of the love of Christ is most soveraign, and efficacious to support from faint­ing under trouble, because it go­eth to the heart, and cheareth 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 bee efficacious to keep from fainting under troubles, in that it maketh the faculties of the soul [Page 245]so intense. Intension maketh insen­sible, and so freeth from fainting. Saul, though hee were opposed, and much mocked of the sonnes of Belial, yet being newly lifted up to the kingdome (was so intense upon that) that hee did not at all mind the sonnes of Belial (much lesse did hee faint at their fordid carriage. 1 Sam. 10.27.) Some conceive that therefore men in a frenzie doe not faint at any thing (as others doe) because of their intensivenesse; what was it that kept the Apostle from fainting in affliction, but the intensivenesse of his Spirit, about everlasting and e­ternall objects, For which cause (saith he) I doe not faint, while wee 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 hee 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 [Page 246]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 onely man, but God, should set his heart upon mee, who am not onely a man, but a worm! And thus now being intense in that contemplation of Christs love, it is kept from fainting under tribu­lations.

Thirdly, it appeareth, that the knowledge of Christs love is effica­cious &c. because it maketh the soul to forget all the loves of men. The reason why we are apt to faint un­der tribulations, is because wee are apt to overprize the love of men. Did wee not set our hearts so much on the love of men, wee 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 doe not prize their love, nor fear their hatred, I shall never faint. Now the contemplation of the love of Christ to the soul, doth [Page 247]work this effect upon the heart, It maketh a man to forget all love of men. Peter forgat the earth when hee saw but a glimpse of glory in the Mount. Mans glory is not seen, when Christs 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, hee doth not mind the loves of men, and therefore hee is free from fainting, at the want of them.

Fourthly, and lastly, the efficacy of the knowledge of Christs love &c. will appear, in that it hath a power to make a man forget all those tribu­lations which hee 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 [Page 248]wine, that maketh him forget his sorrows, and remember his troubles no more. Hence it is you shall have the poor beleever say, I was so taken up with the remembrance of the love of Christ, that I forgot I was in prison: As Paul, when hee wrot 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 hee should faint at tribulations, but hee powreth out his heart that way in the behalf of the E­phesians, that they might not. So that there is a divine, spirituall, intoxica­ting power in the love of Christ, to cause a man not to mind, or to re­member the tribulations under which hee lyeth; and surely the soul doth never faint under that which it doth forget.

Thus now wee have gone over the second thing, and shewed you both generally, and particularly, wherein the power of the knowledge of the love of Christ (as it helps [Page 249]in keeping the heart from fainting under troubles) doth consist; wee will wind up all in a word of Appli­tion; Now

Use first, for Information. This point ( That the knowledge of Christs love is of such speciall 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 Mineralls, because they are of special use for cordials; you hear of what speciall use for spirituall cordialls, the knowledge of the love of Christ is; have not you ground then to study it? Paracelsus conclu­ding all to lye within the compasse 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 catholicall cordiall; not onely including all other cordialls, but the life that the soul doth find in all other; Look as Gods love is put for all causes, Joh. 3.16. when hee [Page 250]gave his Son. So Christs love is put for all cordialls, when the Saints get comfort: Tribulation, distresse, persecution, famin, nakednesse, 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 Catho­licall cordiall, so it is the most Homo­geneall. Those cordialls are of most efficacy, which are most natu­rall, and most suiting to the Spirits; why, love is our life, Gal. 2.20. Christs love falls in with the life of a Chri­stian, it is most suitable to it, and therefore most sovereign. Verily if there bee need of studying that which may bee a cordiall to any condition, there is necessity of stu­dying of the love of Christ, which is such a Catholicall, and Homogeneal cordiall as it doth suit with the Spirits, and as it fitteth all the troubles, that any beleever may meet withall.

Secondly, this Doctrine speaketh lamentation also: How sad is it to [Page 251]see! that though this love of Christ bee such a cordiall to beleevers 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 doe not know it, so as to make use of it; what a sad thing is it, for the fainting man, to see a cordiall at the beds head, and not to use it?

Secondly, in stead of using this, they use other cordials. Who laments not? to see beleevers in these times of trouble, one while eying coun­sells, another while eying Armies; and in the mean while, not eying the love of Christ (which alone is able to comfort, when all other things fail.) It is lamentable to see how beleevers leave this fountain of living comforts, and seek after, yea and dig for cisternes, yea broken cisternes, that neither have, nor can hold any com­fort in them.

Thirdly (which is worst of all) when Christ offers this cordial, they put it [Page 252]by, and will not take it. How often doth Christ open his bosome to the beleever? and lets him see love written in the golden letters of Free grace; and beseecheth the belee­ver 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 wildernesse of trouble, that here I might speak comfort unto thee, where none can help thee? And yet lamentable it is to hear beleevers saying, that they will not beleeve it, though their souls might bee comforted by it.

Thus beleevers, this cordiall point may set you all a weeping, that notwithstanding the love of Christ bee so comfortable, you use it not, but instead thereof use other cordialls▪ That when Christ openeth this cor­diall, you will not open your mouths widely that hee may fill them with it.

Use, Thirdly be reproved you chil­dren of faith for this fault. Hath Christ provided such a cordiall for you, and do you neglect it? Is there such refreshing for your souls in his love, and will not you use it? Doth hee (as it were) bring it home to your hearts, and will not you take it? be reproved for your folly (O yee of little faith) suppose the Mo­ther should provide some cordiall 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 bee reproved, if (forgetting all the Mothers care and cost) it should put it by? It is your folly, and your blame (O beleevers) who notwithstanding all the care (yea and the cost of Christ too) in prepa­ring, and bringing this cordiall (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 bee comforted with this cordiall [Page 254]of Christs love.

Use, Fourthly, let it bee a use of direction, to direct beleevers whither to go for a cordiall in time of trouble. What have you to doe with the waters of Sehor? Run you to the bosome of your Saviour; why doe you spend your selves to goe after the pudled streams of creature sweetnesse? goe you to the running river of your Lords love, drink thereof, and bee refreshed, and bee comforted in any case.

Object. I saith some soul, I would goe thither (as being indeed in a sad case, needing comfort) but how shall I doe to draw out the water of life, that is in Christs love?

Rep. Why what is thy case poor heart? what is thy case in which thou needest comfort? and for which thou wouldest goe to Christs love?

Answ. My case is spirituall, my soul is troubled within: I see much sin but little grace, and this goeth to my heart, filling it with trouble; how [Page 255]shall I improve Christ love in this case for a cordiall?

Answ. For that (beleever) know, Christ loveth thee notwithstanding all this. I beeleeve you think that Christ doth not affect you, because your sinne 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 Christs love passed by her sin, and pardoned her: Christs love took the advantage of her many sins, to shew much love to her soul. And it is his custome, where sins abound, there to make love superabound. Therefore thou maist comfort thy self (O sad soul) with the thoughts of Christs love. This love made him to suffer for sin, and this love maketh him every day to pardon sin: yea and hee will shew 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. Bee it so (O beleever) yet the [Page 256]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 hee loveth, hee giveth grace. Grace is given in a time of love; Love is not shewn because of grace; therefore com­fort thy self (O beleeving soul) at the consideration of the transcen­dency of Christs 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 bee 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 my self in the other.

A. Why yet (beleever) the conside­ration of Christs love, may bee a choice cordiall here. Didst thou consider the very nature of Christs love aright, [Page 347]thou wilt know this to bee the glo­ry thereof, that once had, it can never bee lost. It may bee the Sun may bee in a cloud, and thou not see it, but it will appear again: But the Sun shall sooner leave the Firmament, than Christs love shall leave thee: Didst thou but also consider the tran­scendency of Christs love, thou woul­dest know, that though Christ seem­eth to withdraw himself a while, yet his love will not permit his withdrawing to bee long; yet a little while, and you shall not see mee: (It is but a little while that Christ is seem­ingly lost) and yet a little while, and you shall see mee again. Christ knoweth your Spirits would faile, if hee should bee long away: Love therefore looks to it, that it shall never bee so long, as in the losse thereof thou shouldest faint, and dye. Didst thou know the tran­scendent nature of Christs love, thou wouldest know this, that though thou mayest faint a little, yet thou shalt not dye: Love will [Page 348]come and revive thee; yea didst thou but consider the love of Christ aright, it will bee a cordial in other particulars also, in that it maketh a large amends for a little tarrying; for a moments withdraw­ing, it lets out everlasting kindnesse, 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 bosome; and I faint to think that hee will never come again.

A. Why (poor soul) thou art igno­rant of the nature of Christs transcen­dent love: Couldest thou but know it, thou wouldest 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 powerfull to bring Christ again. It was the folly and the fault of the spouse, that [Page 349]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 hee went away, that shee might see her folly, but hee came again, that hee might shew loves transcendency.

Ob. Nay saith the soul, with all this, I have violated and wronged con­jugall love; and the thoughts of these sink my Spirit: I faint and dye to think of this, for fear that Christ will not passe by these.

Answ. Still I say (beleever 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 passe by this foul transgression, because that Christs love transcendeth mens love. Thou hast played the harlot with many lo­vers, yet return to mee, Jerem. 3. ver. 1. and surely (saith hee) as a wife [Page 350]treacherously departeth from her hus­band, so have you dealt with mee, O house of Israel, yet return you back-sli­ding people, and I will heal your back­slidings: O transcendent love! which is in Christs bosome, 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 Christs love, thou wouldest see it to be grea­ter, than any failing of thine can conquer, so that now in case this fear should bee able to disturbe thy comfort, and to make thee faint, yet the consideration of Christs love may support thy soul, and bee a cordial unto thee, even in this case.

Object. But yet I hear others cry out, and say, how shall wee doe to draw out joy, out of this well of salvation. How shall wee make the considera­tion of Christs love, a cordial to us in our troubles?

Quest. Why? what are your trou­bles (poor souls) which make you [Page 351]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 livings too, yea, and house, and houshold too, &c. I have lost all.

Answ. But yet consider Christs love, and it will comfort thee in the middest of this losse: 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 bee a loser by it. May not this comfort thee?

Ob. O but saith another, I have not onely lost all, but am still oppo­sed; they have stripped mee to my change for Christs sake, and yet oppose my very skin: How shall I comfort my self with the conside­ration of Christs 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 bee. In the world you shall have tribulation (saith Christ) but bee of good cheer, I have overcome the world, and in mee you shall have peace. Transcendent love giveth a smile for every frown, a kisse for every buffet, an imbrace for every blow; this is the nature thereof, consider it, and bee of good comfort.

Ob. O but saith the soul I have not onely lost all, and been strip­ped to the change, but am brought to the stake, how shall I fetch com­fort out of Christs love now?

A. Consider thou (dying soul) Christs 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 dye, but live; thus saith transcendent love, because I live, you shall live also, [Page 353]Joh. 14. v. 19. After one blast, into Christs bosome; It is but a wink with the eye, and into the land of the living presently.

Thus you see whither to goe for comfort in any tribulation, viz. to Christs bosome, and there you may find in his love, a cordial suitable to any tribulations, whether with­in, or without, spirituall or corpo­ral: Be directed therefore upon all occasions, O you beleevers, to run to Christs love, and to comfort your selves in the consideration thereof.

Use, Fifthly, it may bee an use of Terror to Christlesse creatures: you hear the consideration of Christs 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 wil you doe in the day of the visitation thereof? Whither [Page 354]wll you runne for consolation in the hour of your trouble? Will you runne to men, alas! miserable comforters will they bee, and so thou wilt find them to bee: Men of a high degree are vanity, and men of a low de­gree are a lye. Whither will you go in the anguish of your souls for a drop of sweetnesse? Will you goe 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. Wil you say you are in Christ? the Scriptures will confute you; you are told, but if any bee in Christ, hee is a new creature, 2 Cor. 5.17. Do not say, I am bap­tised; Many are baptised into Christs 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 bee, and yet you have no right to Christ. Trem­ble therefore you Christlesse crea­tures, [Page 355]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 doe? what will become of you when Christ shall appear in wrath? It will bee in vain for you to call to the mountains, to hide you from the wrath of the Lamb: It will bee in vain for you to think upon the creatures, nothing, nothing, will bee able to support your souls. Indeed, beleevers (when hee shall appear in flames of fire) will bee able to comfort themselves, with the knowledge of his transcendent love; but alas, you who have no right to Christ, what will you doe in that day? you must doubtesse (if you remain as you are) sink in despair, and dye under his wrath.

Use, Lastly, I shall adde one word of exhortation, and conclude: In as much as the knowledge of the love of Christ is of such speciall ef­ficacy [Page 356](as you have heard) to sup­port your souls under tribulations, then bee exhorted.

First, to labour to be wel acquainted with the love of Christ in the substance thereof, in the circumstances thereof, and especially in the fulnesse and free­nesse thereof. Read, study, pray, doe what you can, that you may bee ac­quainted with this love; the know­ledge, and consideration of which, is a cordial in any trouble.

Secondly, labour to clear it up to your selves, that you have a share in this love, and a right to it. This is the cor­dial of this cordial of Christs 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 bee 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 [Page 357]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 bee 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 hee will sweeten your trou­bles.

You have heard, There is love in his bosome for every beleever, and that love is of a transcendent na­ture.

You have also heard how [Page 358]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 spiri­tuall knowledge thereof, it will bee very comfortable to you in any trou­ble.

I beseech you therefore, as you prize your soules, as you prize comfort in tribulations, Beleeve, and labour to get a part in Christ; and then know, that let your condition bee what it will bee, however the World shall goe well or ill with you, yet you shall still find a Friend of Christ, hee 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 Be­leevers, and of all the com­fort that is in that love in any troubles, prevaile with you to look after it, and [Page 259]to lay hold upon Jesus Christ, Then shall you know experimentally That the love of Christ passeth know­ledge.