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 II. (Book 2)

EPHES. 3. ver. 19.

And to know the love of Christ which passeth knowledge.

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,

and shine in the light of love, Belee∣vers 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 tribulati∣ons, He intreats, that, to this pur∣pose, they might know the love of Christ which passeth knowledge.

Having briefly touched at the re∣ality 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

top of this high hyperbolical expres∣sion, 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 unutte∣rable, 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,* 1.1 2 Cor. 12.14. In like manner when the Scripture speaks of the transcendent joy which Beleevers rejoyce with∣all by beleeving, It useth this

phrase, that it was unspeakable, 1 Pet. 1.8. Yee rejoyce with joy un∣speakable.

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 ex∣presse 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 ex∣presse, so neither can their know∣ledge

apprehend the height of their Saviours love. Men often can ap∣prehend more than they can ex∣presse; when the tongue is silen∣ced, the understanding may be com∣prehensive. But now, in the love of Christ there is that, which po∣seth and confoundeth the very in∣telectuals of men and Angels. It is so high, as that there is no reach∣ing 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

doth, it is said they are such as wee cannot comprehend, Job 37.5. With∣out doubt, as the operation of the Fathers hand, so the expansion of the Sons heart, is such, as cannot be com∣prehended.

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 know∣ledge, in this, that it is above concep∣tion. Fancy can conceive that which Reason cannot comprehend. The Understanding being bounded by Reason, cannot go beyond its li∣mits; and therefore where Reason cannot suggest, the Understanding cannot apprehend. But now fan∣cy is winged, and it will fly: It doth (as Scaliger speaks) Asper∣nare caeterorum finium praescriptio∣nem, 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

reason cannot reach. Yet such (my beloved) is the love of Christ; It is so high, so superlatively-transcen∣dent, 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 be∣yond all bounds, is not able to con∣ceive 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 ex∣press, apprehend, or conceive what is the love of Christ to beleevers. In∣deed the love of Christ is such, as heaven it self (though it be the state

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 bo∣som) yet they can no more compre∣hend 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 pro∣ceed 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

worth. No, this I despair of; only I desire to let you see some of the glimmering beams of that tran∣scendent love which is in Christs bo∣some towards beleevers, so as that you may wonder at it, and set a∣bout 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 nei∣ther 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 Apo∣stle speaks in this place of Christs love, that it is transcendent. In

the verse before this, the Apostle hints, that there are all the dimen∣sions 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 understand∣ing. Certainly, it is the glory of Christs love (as well as of his Fa∣thers peace) that it also passeth un∣derstanding.

If at your leasure you read, and reading spiritually consider, what is

presented to faith, in the Book of the Canticles, you will see this truth (that the love of Christ to beleevers is transcendent) in the glory and con∣vincing power, and proof thereof. It may be in your time you have mis∣spent some hours in reading of some Romances, And you have wondred at some strange Stories of Love which you have met withall: But a∣las! 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 ravish∣ing, so great, so high, as in that Chap∣ter they are.

I shall give one general demon∣stration, to let you see the truth of the Doctrin, that Christs love to be∣leevers is transcendent: The demon∣stration 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 Beau∣ties, when he epitomized, or con∣tracted all the several rays, and particular beauties that were scat∣tered up and down in other Per∣sons, or Pictures, in that one pecce. It is upon this ground an axi∣ome 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

is contained, and that in an emi∣nent manner.

All the question is about the Mi∣nor; 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 de∣monstrations, 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 trans∣cendent.

1 The love of friendship is so called (not as if it were the habit of friend∣ship it self, but) because it is that kinde, or act of love, whereby we prose∣cute 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. There∣fore it is added, Henceforth I call you not servants; for the servant know∣eth 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 deal∣ing, 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 car∣ried 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 mi∣series upon themselves, and be as if they were in their Friends case.

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 Pro∣phet) 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. sympathize with our infirmities, cha. 4.15. His meaning is, that indeed our high Priest, Jesus Christ, doth sympa∣thize with beleevers in their sor∣rows. And in Chap. 5.2. it is said of Christ, that he can have compassion of the ignorant; that word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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

love of sympathy.

Lastly, For the love of complacen∣cy (which indeed is the highest de∣gree of love) this also is in Christs love contained. You have a de∣scription of this love of compla∣cency (and a demonstration also of the thing in hand) Zeph. 3.17. The Lord thy God (which I under∣stand of Christ) in the middest of thee,* 1.2 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 sing∣ing. Thus doth Christ to beleevers: He first loves them, and then rests in that love, and after solaceth himself in their souls, & rejoyceth with sing∣ing, while he rests in his love, with them, over them, in them. Look as the Father did from all eternity, by his love of complacency, rest in the Son, and took his delight in him, as it is, Prov. 8.30. So doth Jesus

Christ rest in beleeverss, and he so∣laceth 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 de∣monstration) Look as the Sea doth transcend all other Rivers, be∣cause that they all come, and empty themselves into it: In like man∣ner doth the love of Christ excel all loves whatsoever, and is transcen∣dent; 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

to lose my self in this Discourse of love. I shall for the further making out, and discovery of the tran∣scendency of Christs love to Belee∣vers, Speak to it more particu∣larly: 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 know∣ledge.

1 For the substance of the love of Christ to Beleevers: It is such as if rightly (i. e. spiritually) consider∣ed: will appear to be transcendent. There are (to omit others) but four things which I shall touch upon briefly, as the substantial declarati∣ons 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 trans∣cendent, it being of the same nature

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 lo∣ved 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 tran∣scendent 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 tran∣scend, because love is in him, as

light is in the Sun, i. e. In its primo, and proper orbe or seat. And in∣deed, 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 bo∣some.

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

Creature. The very spirits and quin∣tessence of that love which is in Gods bosome, was let out (and that with∣out 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 belee∣vers; 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 bo∣somes of Beleevers, from Christs, is of the self-same nature, and is the same for quality, which the Fa∣ther 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 appear∣eth;

It is the same for nature with that which the Father shews to him∣self. 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 trans∣cendent 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 ca∣pable, neither can it contain more then they have, So that as the na∣ture of the love is high; in like man∣ner the degree is full. The Prophet Jeremiah speaking of Gods wrath a∣gainst sinners, useth a Metaphor in which he compares Gods wrath un∣to Wine (as also the Psalmist doth, Psal. 75.8.) and sinners unto bottles; and setting out the degree of that wrath, He saith, every bottle is full

of wine, Jerem. 13.12. Beloved, Christs love is compared to Wine al∣so, 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 Fa∣ther is not more exact to fill the bo∣some 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 o∣dour 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

have his Father to be) and there∣fore without their asking (for he lo∣veth first) he lets out, yea and fills them with his love. In this life be∣leevers 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 transcen∣dent 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 consi∣deration of the duration of Christs love to beleevers; and this will fur∣ther demonstrate its transcendency. As the nature is high, and the de∣gree full, so the duration is con∣stant, and perpetual. Having loved his own, he loved them, els 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 no∣thing

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 de∣monstrations, may be concealed, but still the love it self remains sure, and is never violated; That look as Di∣vines say of Christ upon the Crosse, The beatifical vision was suspended, but the hypostatical union was not dissol∣ved; 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 be∣tween 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

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 gar∣ment, and yet the person of Christ re∣maineth; even so shall heaven, earth, every creature wax old, decay, and dye; But still the love of Christ towards be∣leevers, 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 tran∣scendency of this love, which shall thus last.

4 Consider now in the last place, the operation of Christs love to belee∣vers; and you shall see its transcen∣dency

answerable to its nature, de∣gree, 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 be∣ing 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 be∣leevers, have been, are, and shall bee transcendently glorious and noble.

I shall not in this place so curi∣ously search into all actions of Christ (because I shall more par∣ticularly speak to them by them∣selves) to let them therefore passe; I shall only instance in five parti∣culars, and in them you shall see the transcendent operations of the

love of Christ to beleevers.

1 There was no condition so low, unto which Christ did not condescend, to de∣clare that his love did transcend. High love stoops low; and the high∣er still the love is, the lower still it stoops. You may take loves elevati∣on, 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 rea∣lity 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 obe∣dience to his Father, but his love

to beleevers. He emptied himself, or made himself vain (for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Be∣leevers might bee of high repu∣tation. 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. Roy∣all love doth (as it were) debase the Soul, to any (though the mea∣nest) service, to declare it self. Ja∣cob 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

may declare the height and tran∣scendency of love unto them all.

3 There is no failing so foul, which he doth not passe by, to declare the sur∣passing greatness of his love to belee∣vers. Great love passeth by, and par∣doneth, 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 for∣swore his Master: But love opera∣ted transcendently, when it passed that by. What failing more grosse against the bed of love, than Adul∣tery? 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 tran∣scend 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 pre∣cisely

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 ful∣nesse we receive grace for grace, Joh. 1.16. Nay, so great was his bounty, and so large were his gifts, That he became poor for our sakes (that was by giving) that by his poverty we might be made rich, 2 Cor▪ 8.9. But what

greater gift than himself? yet such is the transcendent operation of 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 no∣thing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 tran∣scendently glorious, and noble the love of Christ operates towards beleevers: And what doth it de∣clare but this, that the love of Christ

is indeed transcendent, passing know∣ledge?

Having thus briefly touched at some demonstrations of the tran∣scendency of Christs love to belee∣vers, substantially: I shall now adde but a word or two, to demonstrate the same yet clearer, from some con∣siderable 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 transcen∣dent Person, his love is like him∣self, transcendent also. Persona est amoris mensura, According to the dimension of the Person, so are the dimensions of the affection. The height of the lover, is the height also of the love. As the Moralists judge of the magnitude of Crimes, by the

persons against whom committed: So we may also conclude the great∣nesse 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 grea∣ter, 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 ex∣ceed, 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 tran∣scendent. As the man is, so is his strength (said they of Gidcon) Judg. 8.11. As the Lord is (may we say

of Christ) so is his love. He is won∣derful, 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, be∣cause himself is such. But

2 Consider the Persons beloved, and this (especially joyned with the former) will indeed demon∣strate 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, remem∣breth 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;

That he who is so pure, that hee is without spot, or blemish, should o∣pen his heart to such as are spot∣ted 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, worth∣lesse, contemptible Creatures belee∣vers 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 transcen∣dent. 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 belee∣vers. Christs love to beleevers is an antienter building than the world: for when the one had no foundati∣ons, the other had.

Surely, if (as it is Proverbs 8.31.)

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 foun∣tains of the deep were strengthened, or the foundations of the earth were ap∣pointed; 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 be∣fore 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:

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 be∣smeared with a poysoned hand, and made leprous thereby, and yet stories, that the Love was as con∣stant in love as ever: But we shall shew only the truth, and the tran∣scendency of Christs love to Belee∣vers, if we affirm from Scripture Hi∣story, When beleevers were all poy∣soned 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 be∣fore 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

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 de∣clare 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 mea∣sure 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 glo∣ry of his Grace, and that shall be to∣wards

you: Christ delights to set the golden apple of his glory, in the sil∣ver 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 Maje∣sty 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 consi∣der this, but must sit down, and wonder, and cry out, O the tran∣scendency of Christs love! How! how! doth it passe knowledge? Ha∣ving thus demonstrated a little, I would now apply this point, at pre∣sent, in three uses.

viz.

• 1 Of Consolation.
• 2 Of Conviction.
• 3 Of Counsel.

1 In as much as Christ loveth be∣leevers with a transcendent love; How

may this comfort Beleevers at all times! Thou complainest, O be∣leeving 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 can∣not hate thee so much, as hee will love thee; His love doth transcend the Worlds hatred. What the An∣gel told Daniel, that say I to every beleeving soul, who groaneth un∣der the hatred of the World, Dan. 10.19. Fear not O man greatly belo∣ved: Why complain you (O be∣leevers) 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 con∣sidering, what a transcendent love it is. Comfort your selves (O my brethren) with these thoughts, Je∣sus

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 con∣vinced, 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 Mo∣ses? Num. 12.8. God wonders that they were not afraid to speak against a man, whom he loved so much.

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 tran∣scendently? 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; cer∣tainly whoever they bee, whom you oppose, if they be beleevers, be convinced, that the Lord Jesus lo∣veth them all with a transcendent love.

3 This Doctrin might be a Coun∣sellor, and it counsels all to look af∣ter, 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 coun∣selled

to labour to get a share in it. O that the hearing of this, that Christ loveth beleevers with a tran∣scendent 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.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud He∣braeos est & verbum, & res.
• * 1.2

  God is on∣ly ours in Christ. Christ is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. God with us, or our God.