A discovery of glorious love, or, The love of Christ to beleevers opened, in the truth, transcendency, and sweetness thereof together with the necessity that lyes upon every beleever, to strive after the spirituall and experimentall knowledge of it : being the sum of VI sermons preached upon Ephesians 3.19 / by John Durant ...

SERMON VI. (Book 6)

EPHES. 3. Ver. 19

And to know the love of Christ which passeth knowledge.

HE that is but little skilled in the know∣ledge of the face of times, may very well see, that these times wherein wee live are very sad: Calamity lyeth upon every Crea∣ture; 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

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 wis∣dome of such as are weak, and ly∣able to faintings, to carry about them some cordiall or other to re∣vive them: And it should bee (doubtlesse) the wisdome of belee∣vers (who are liable alwayes to tri∣bulations) to lay in something which may keep them from faint∣ing under these tribulations. In∣deed 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 cor∣dials, which our Lord and their Lord hath prepared: And therefore while others, forgetting not onely

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, ra∣ther to shew my self a helper of your Joy,* 1.1 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 Ephe∣sians; 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 know∣ledge of the love of Christ: that so by it, their spirits may be kept from fainting, either at the news of his, or fear of their own tribulations; This being therefore the end why Paul prayeth to God in the behalf of the Ephesians, that they

might know the love of Christ which passeth knowledge, I did observe this Doctrine from it, viz.

That the spiritual knowledge of the transcendency of 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 inti∣mate 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 roy∣alty

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 Je∣sus; (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 A∣postle 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

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 spiri∣tuall joy which is through him. The joy of the Lord doth give strength, Ne∣hem. 8.10. Now it is easie to demon∣strate, that the chief ground upon which the Holy Ghost doth build

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 belee∣vers (he saith) that he (i.e.) the spi∣rit) 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 know∣ledge?

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 bring∣ing 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 spi∣rit of this cordiall, lyeth in the knowledge of the love of Christ,

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 bright∣nesse of his fathers glory, but the ful∣nesse 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 resol∣ved

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 en∣trance.

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 ver∣tue and efficacy, to keep the hearts of beleevers from fainting under tribula∣tions. But I shall a little more de∣monstrate 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

shall make some Use and Applica∣tion.

For the first, Wherein doth the know∣ledge 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 know∣ledge 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 shed∣ding 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 explicati∣on 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 re∣storative (although it bee the know∣ledge of Christs love) unlesse it sink down from the head, into the hearts of beleevers. But as the A∣postle putteth the knowledge of the glory of God the father (as to salva∣tion) in this, viz. that God who com∣manded the light to shine out of darknes, had shined into their hearts, 2 Cor. 4.6. In like manner hee putteth the ver∣tue

of the knowledge of the love of God in making the soul patient in its waitings, (and by conse∣quence 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 apprehen∣sion 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 particu∣lar, which he understandeth to be in the heart of Christ, to every belee∣ver in generall. The soul should bee able to say of the love of Christ, it is

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 bo∣some of Christ to beleevers, if I have not a share in it? Look as the preach∣ing of the word doth not profit them, in whom it is not mixed with faith (i.e.) (in the particular application there∣of to themselves.) In like manner, neither doth the love of Christ com∣fort 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. Here∣in was the truth of the saying, that Christ came to save sinners, but here∣in 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

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 cor∣dialls 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, where∣in the right knowledge of the love of Christ, as it is efficacious to com∣fort in troubles, doth consist.

But secondly, It consisteth not on∣ly in the particular Application, but in a serious Meditation thereof, be∣ing applyed. Application taketh the cordiall (as it were in the mouth) and lets it down into the stomach; But meditation sucketh out the sweet∣ness 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 cor∣diall which the patient taketh, bee never so sweet, yet, if it be spit out

again, and not chewed (as it were) or swallowed down, it affords but little refreshing: In like manner, though the love of Christ bee sur∣passing 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 where∣in would they find them joy? it fol∣loweth, 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 remem∣brance, or the meditation upon the love of Christ, doth greatly re∣joyce the heart of a beleever, more than wine doth the heart of any car∣nall 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, a∣bout its eternall condition. There is a great deal of vertue in such a free∣dome 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 ex∣ceedingly inabled to bear up, not onely in regard of fainting under, but also cheerfully to goe through

all their troubles. The example of that Martyr (Mr. Glover) is famous for this; hee much doubted his condition a little before hee suffe∣red, 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 af∣terwards, 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 suf∣fer, 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 conditi∣on. The knowledge of Christs love in this respect casteth out fear: And indeed the chief ground of

this doubting, is the want of the knowledge of the love of Christ; when once the 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 re∣ward; Therefore it was that Paul, notwithstanding his great tribula∣tions, was kept from fainting, be∣cause hee was assured of a Crown of life, which was laid up for him: There∣fore it was that Jesus Christ him∣self, was inabled to endure with∣out

fainting, because of the joy that was set before him. Now the know∣ledge of the love of Christ doth ef∣fect, and produce this assurance. The soul that knoweth how dear∣ly 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 glori∣ously reward him, for all the tribu∣lations 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 lo∣veth mee, with a love passing know∣ledge. And thus the beleever will bee sweetly supported from faint∣ing.

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 de∣spond,

and to bee apt to faint, is be∣cause 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; there∣fore 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 be∣leever, 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, A∣poc. 3.9. When I consider this, saith the soul, then am I enabled quiet∣ly

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,

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 real∣ly love Christ again, yea, and strong∣ly 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 tribu∣lations for Christ, while it burneth with love to Christ? And how easie also is it for a soul not on∣ly to fetch fire to kindle, but even to inflame? How also when it con∣sidereth the transcendent love of Christ to him.

Fifthly, Adde to this in the last

place this consideration, that divine joy is ever efficacious to keep the soul from fainting under trouble. There is a strengthening power in spiri∣tual joy, to keep the souls of be∣leevers from fainting fits (as was hinted in the beginning.) Now the knowledge of Christs love is that which is able to pro∣duce that divine joy, and that divine joy keeping the heart from sinking under sadnesse, it is easie to gather up this conclusi∣on, that the knowledge of Christs love, is of speciall efficacy for keep∣ing 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 spi∣rit from fainting in times of trou∣ble. If you will see the summe of these five things reduced into one ar∣gument, take it thus.

If freedom from fear about a mans eternall condition; If assurance of a re∣ward, after all tribulations; If resting

upon Christ in a time of trouble; If strength of love to Christ, and also of di∣vine joy through the Spirit, be efficaci∣ous to keep the heart from fainting un∣der 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 trou∣bles, 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

goeth to the heart, and hath a pow∣er on the Spirits. As now wine, hot water, Spirits and quintessences, &c. doe therefore cherish, because they warm the heart, and revive the Spi∣rits: 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 faint∣ing under trouble, because it go∣eth 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 ap∣pear to bee efficacious to keep from fainting under troubles, in that it maketh the faculties of the soul

so intense. Intension maketh insen∣sible, 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.* 1.2) 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 e∣ternall 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 contem∣plations of all its sweet dimensions. Thus saith the soul that knoweth

the love of Christ, O the height, and depth, and length of the love of Christ! O that so great a person as Christ is, should love so mean a creature as I am! Oh that one who is not 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 tribu∣lations.

Thirdly, it appeareth, that the knowledge of Christs love is effica∣cious &c. because it maketh the soul to forget all the loves of men. The reason why we are apt to faint un∣der 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

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 tribu∣lations 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 pover∣ty, and remember his misery no more. A soul that can make application, and meditation of the love of Christ, drinketh as it were that

wine, that maketh him forget his sorrows, and remember his troubles no more. Hence it is you shall have the poor 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,* 1.3 he prayeth not for himself, lest hee should faint at tribulations, but hee powreth out his heart that way in the behalf of the E∣phesians, that they might not. So that there is a divine, spirituall, intoxica∣ting power in the love of Christ, to cause a man not to mind, or to re∣member 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

in keeping the heart from fainting under troubles) doth consist; wee will wind up all in a word of Appli∣tion; 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 trou∣bles) 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 conclu∣ding 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

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 know∣eth the love of Christ that loves him. And as it is the most Catho∣licall cordiall, so it is the most Homo∣geneall. Those cordialls are of most efficacy, which are most natu∣rall, and most suiting to the Spirits; why, love is our life, Gal. 2.20. Christs love falls in with the life of a Chri∣stian, 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 stu∣dying 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

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 coun∣sells, 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 com∣fort in them.

Thirdly (which is worst of all) when Christ offers this cordial, they put it

by, and will not take it. How often doth Christ open his bosome to the beleever? and lets him see love written in the golden letters of Free grace; and beseecheth the belee∣ver to look, and live, to contem∣plate 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 cor∣diall, you will not open your mouths widely that hee may fill them with it.

Use, Thirdly be reproved you chil∣dren 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 Mo∣ther 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 prepa∣ring, 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

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

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 tran∣scendency 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

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 com∣fort thy self (O beleeving soul) at the consideration of the transcen∣dency 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 conside∣ration of Christs love, may bee a choice cordiall here. Didst thou consider the very nature of Christs love aright,

thou wilt know this to bee the glo∣ry 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 tran∣scendency of Christs love, thou woul∣dest know, that though Christ seem∣eth 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 seem∣ingly 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 tran∣scendent nature of Christs love, thou wouldest know this, that though thou mayest faint a little, yet thou shalt not dye: Love will

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 withdraw∣ing, it lets out everlasting kindnesse, and it therefore departed for a sea∣son, 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 igno∣rant of the nature of Christs transcen∣dent 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

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 con∣jugall 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 tran∣scendent love of Christ, it would af∣ford 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 lo∣vers, yet return to mee, Jerem. 3. ver. 1. and surely (saith hee) as a wife

treacherously departeth from her hus∣band, so have you dealt with mee, O house of Israel, yet return you back-sli∣ding people, and I will heal your back∣slidings: 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 grea∣ter, 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 considera∣tion of Christs love, a cordial to us in our troubles?

Quest. Why? what are your trou∣bles (poor souls) which make you

stand in need of the comfort of this consideration?

Answ. I have lost much, nay all, for Christ, because I stood to his cause; I have lost all the creatures, lands, and 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 na∣ture 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 oppo∣sed; they have stripped mee to my change for Christs sake, and yet oppose my very skin: How shall I comfort my self with the conside∣ration of Christs love now?

A. Why thus (poor soul) con∣sider, 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 strip∣ped to the change, but am brought to the stake, how shall I fetch com∣fort out of Christs love now?

A. Consider thou (dying soul) Christs love hath provided a com∣fort 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,

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 with∣in, or without, spirituall or corpo∣ral: 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; tribula∣tion is for every soul that sinneth, Rom. 2.9. you will meet with tribulati∣on, 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

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 de∣gree 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 com∣fort 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 bap∣tised; 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. Trem∣ble therefore you Christlesse crea∣tures,

his love is the cordial in trouble, the consideration thereof may support the soul from sink∣ing 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 ef∣ficacy

(as you have heard) to sup∣port 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 free∣nesse thereof. Read, study, pray, doe what you can, that you may bee ac∣quainted with this love; the know∣ledge, 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 cor∣dial 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 tran∣scendent love which is in Christ.

Thirdly, upon all occasions run to

this fountain of love. Draw out of it suitable Cordials for any troubles. You have heard that it will comfort (and a word was hinted to direct you.) Now, up, and bee doing; and in all oc∣casions, 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 can∣not 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 Bre∣thren: But this I can assure you, If upon the words of grace you act faith, and come to Christ, that hee will sweeten your trou∣bles.

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

You have also heard how

that, It concerneth you all to labour, and study for the knowledge of it: And now you hear, That if you attain the right and spiri∣tuall knowledge thereof, it will bee very comfortable to you in any trou∣ble.

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 tran∣scendent love.

I have no more but this: Let the consideration of the love that is in Christ to Be∣leevers, and of all the com∣fort that is in that love in any troubles, prevaile with you to look after it, and

to lay hold upon Jesus Christ, Then shall you know experimentally That the love of Christ passeth know∣ledge.

Notes

• * 1.1

  2 Cor. 1. ult
• * 1.2

  1 Sam. 10.27.
• * 1.3

  Note this.