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THere is yet one thing more to be done, be∣fore I shut up this Ʋse, and that is, to lay down some Motives, for the exciting of you to look after this knowledge of the love of Christ. This indeed hath been done already, but the former Motives have been suited to the parti∣culars, through which we have gone; what I have now to add will respect the whole matter, the knowledge of Christs love in general; And these Motives shall be only those encouraging
ones, which are laid down by the Apostle with∣in the veiw of the Text, that you may not be disheartned, from the pursuit, and persecution of that, to which you have been exhorted.
Now these are drawn
(1.) FRom the Evidence, which this know∣ledge of Christs love gives unto those, who have attained unto it.
(1.) Labour to know this love of Christ, as you have been directed, for this will be an evi∣dence of your present Saintship. I gather it from what the Apostle speaks, ver. 18. That you may be able to comprehend with all Saints, &c. All that bear the name of Christ should study to know the love of Christ, it is their duty; but onely such as are partakers of Christ, and are real Saints, are able to comprehend it; All they are able (not all alike, but every one according to his measure, all in part, not any perfectly) and only they.e The knowledge of Christs love is the priviledge of the Saints, common to all be∣lievers, yet so proper and peculiar to them, as that it belongs to none but Saints. So that if you have an effectionate, effectuall, growing knowledge of the love of Christ, then you are Saints; but on the other side, if you live in ignorance of the
love of Christ, or content your selves with a notional, ineffectual, stinted knowledge of it, you can have no evidence of your Saintship. Many are called to be Saints, which yet cannot be called Saints, some are called Saints, which yet are not Saints, if you would be Saints in∣deed, as well as called to be such, or called such, be sure you be not found without the knowledge of the love of Christ, and such a knowledge as hath been propounded to you.
(2.) It will be an Evidence of your Title unto, and interest in, that Glory which is to be revealed in the World to come. This follows upon the former; for those who are gracious Saints on earth, may be confident they shall be glorious Saints in heaven, whereas those who are not Saints here, cannot be saved hereafter; Without sanctification no salvation, 2 Thes. 2.13. Without holiness no seeing the face of God, Heb. 12.14. And this is evidenced from a true know∣ledge of Christ, for this the Apostle makes the end of his praying, that these Ephesians might know the love of Christ, which passeth knowledge, viz. That they might be filled with all the fulness of God, as it immediately follows the Text. Which though some understand of that which is to be enjoyed here, yet I rather take it, as re∣lating to the glory and happiness of heaven. For though it hath pleased the Father, that in Christ should all fulness dwell, Col. 1.19. and all be∣lievers do from his fulness receive grace for grace, John 1.16. and they are compleat in him, Col. 2.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, filled in him (the same word with that in the Text) and that in
this life, yet you must understand it aright.f They are compleat in him; not in themselvs, but in him, who is their Head, and they by vertue of Ʋnion with him, as Members with their Head, may lay claim to his fulness. Again, they are compleat with such a fulness, as is a∣greeable to their present state; that is, they have found in him all things requisite to their perfect Redemption, Justification, Sanctification, Adop∣tion, and eternal Salvation, so that they need not go out to any other to make up what is wanting in him. And therefore (taking it in reference to eternal glory) it is not meant of a simple and absolute compleatness, but of such as so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in some sence only, that is, initiall, not perfect by faith and hope, not full fruition; jure potiùs, quàm re, by right to it, rather than possession of it. They are compleat in him, as expectants of a glory to come, not as spectators of a glory that is present, as militant, not as triumphant, as passing towards, not reigning in their heavenly country, with a fulness com∣petent to their present condition, not with all the fulness of God, which is not enjoyed by any, till they come among the Spirits of just men made perfect, Heb. 12.23. which is only in heaven.g So that the Apostle, when he speaks of being filled with all the fulness of God, seems to aim at the setting forth of that most glorious and blessed estate of believers in heaven, where the Saints shall have the most immediate, and fullest enjoyment of God that they are capable of.h There will be a full knowledge of God in the beatifical vision; the full Image of God; a full
participation of the Divine Nature; a full union with, and fruition of God; full and immediate influences from God, according to that of the A∣postle, 1 Cor. 15.28. where he sayes, God shall be all in all, that is, in all the elect he shall be vice omnium, instead of all Ordinances to their souls, and instead of all means and helps to their bodies. And I saw no Temple therein (saith Saint John, Rev. 21.22, 23.) for the Lord God Almighty, and the Lamb, are the Temple of it; And the City had no need of the Sun, neither of the Moon to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof. The meaning of the place is, that God shall immediately, by himself, supply the room of all external means unto his glorified Saints in hea∣ven. There they shall be filled with all this ful∣ness of God; Though the Saints, even in hea∣ven, shall not take in all of God, (for that is impossible for finite creature••) yet as much as is possible for them they shall, and as much as is nec••ssary to make them perfectly blessed; here, when they have gotten most, there is something, yea much wanting, but then they shall be filled as full as they can hold. The Vessels of glory will then be enlarged to take in more, than now is possible for them, and according to that capacity they shall be filled with all the fulness of God. Now, forasmuch as this knowledge of the love of Christ, which hath been treated of, is a good evidence of right, and title, to this bles∣sed condition, it may be a strong Motive to you to labour to be filled with the knowledge of the love of Christ here, that you may be
filled with all the fulness of God hereafter.
(2.) FRom the Influence which it hath upon all those, who have attained unto it. Now, a right knowledge of the love of Christ, hath a strong influence upon Christians, as a pre∣servative to keep them from fainting at the tri∣bulations which accompany the Gospel, their own or others. This may be gathered from the whole scope of the Apostle in the latter part of this Chapter. In the 13th. verse, he desires these Ephesians that they would not faint at his tribu∣lations, ((h) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not shrink back,i as cowards in battel, nor give place in afflictions and dangers, as the word imports; Not be overcome of the evils of sufferings which accompany the Gospel, in the preaching and professing of it, so as to yield and go back from their duty.) Now, that they might not, he prayes for them, verse 14, 15, &c. For this cause I bow my knees, &c. And there are three things which he prayes for them, that they may be kept from fainting, (1.) Coroboration, and Confirmation, by the Spirit of God, verse 16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man. (2) A further Ʋnion with Jesus Christ verse 17. That Christ may dwell in your hearts by faith. (3.) Intimate acquaintance with Je∣sus Christ in his love, verse 17, 18, 19. That you, being rooted and grounded in love, may be
able to comprehend with all Saints, what is the bredth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, In which words there are three things observ∣able.
(1.) That as a Tree or House cannot stand fast and firm against boisterous winds and storms, unless the one be well rooted, and the other have a sure foundation: so neither can a Christian hold out in those Trials, which he is like to meet with in his course, unless he be well rooted, and grounded.
(2.) That the root and foundation, whereon a Christian is kept firm, and stedsast, in times of trial, and trouble, is Love; That ye being rooted and grounded in love, which some take for our love to God, but rather it is meant of Gods love in Christ, Christs love to us, for (as (i) one well notes) Our love is rather a branch than a root, it is the love of Christ, in which we take firm rooting that nothing can shake us, and therefore we are said to be rooted in him, Col. 2.7.
(3.) The way whereby Christians come to be rooted and grounded in love, is, by the know∣ledge of it, such a knowledge whereby they ap∣prehend and apply it to themselves, and have the comfortable experience of it in their own hearts; Thus the Apostle goes on, That you may be able to comprehend with all Saints, &c. and to know the love of Christ, &c. So that by vertue of the coherence of this part of the Apostles prayer with his design in making of it, this must be a true inference.k l That a feeling, efficacious knowledge of Christs love, and the dimensions
thereof, will embolden and hearten the Saints in their own and others sufferings, and as a sove∣eign cordial keep them from all despondency, and sinking of Spirit. There are other places to prove this. The Church Cant. 2.4. sayes, Christs love was a banner over her. His banner over me was Love.m (l) The preaching of the Gospel, or Christ in the preaching of the Gospel, is a Standard, Banner, or Ensign displayed, Isa. 11.10. whose Motto or Device is Love, and among others, this may be one reason, Because, as Souldiers are by their Banner and Ensign, encouraged, & heartned to fight manfully against their enemies, and not to shrink; but keep close to their colours, in hope of Victory: so by the discovery of Christs love in the Gospel, Christians, who have faith to apprehend, and apply it, are emboldened to withstand couragiously all their spiritual enemies, and are continually supported, and inwardly strengthened, and so are enabled to hold out unto the end (under all the trials and troubles which they meet with) in assured ex∣pectation of Victory at the last.
But I return to our Apostle, who in two other places doth confirm this truth, not by barely asserting that it is so, but by laying down the grounds and reasons why it is so.
One place is Rom. 5. In the 3d. verse you hear him speak of glorying in tribulations. We glory in tribulations. So far were they from fainting under them, that they gloryed in them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a high word, and the same which he useth in reference to hope of the glory of God in
the foregoing verse. A Christian hath ground of glorying in his Present crosse, as well as in his future crown.n The word signifies content∣ment with, taking pleasure in, and exultation un∣der suff••rings: We are so far from sinking under tribulations by despondency, that we are able to lift up our heads, and hearts, with joy, and ex∣ultation. But whence comes it, that Christi∣ans are so born up under their sufferings, that they faint not? why? it is reducible to their ex∣perimentall knowledge of the love of Christ. Because the love of Christ (sayes he verse 5.) is shed abroad into our hearts by the holy Ghost given unto us. Which words are not to be re∣ferred to that which is next only, but to all that went before. It is a Christians sense, and tast of the love of Christ (through the effusion of it into his heart by the Spirit) which keeps him from fainting,o and makes him to glory in tribulation.
Quest. BUt how comes it, that the love of Christ, thus known and experienced, is such a cordial against fainting under tribu∣lations?
Answ. This may be gathered from that which goes before, where we have these grounds of it.
(1.) Because the sting and bitterness of every suffering is taken away from them. Guilt and Wrath are the things which make afflictions so painful and distastful as they commonly are; it's the feeling of the guilt of sin, and fear of the wrath of God (as mingled with their suffer∣ings) which so often affright men, and make them to faint under them; but now he who knows the love of Christ (having apprehended it by faith, and having the sense of it shed abroad in his heart by the Holy Ghost) is justified and at peace with God; thus he begins the Chapter, Being justified by faith, we have peace with God. And the fear of Guilt being taken away by Ju∣stification, and the fear of Wrath by Reconci∣liation, he may well lift up himself in courage, and confidence, under whatever sufferings he meets with, and say with Luther, Feri Domine, nam à peccatis absolutus sum; Strike Lord, for thou hast pardoned mine iniquities. Nor is there any wonder to be made at their stability, and stedfastness in this state of grace, and peace, (from which all their afflictions and sufferings
cannot remove them) seeing they are brought into it by the hand of Christ, By whom we have access (or ratherp are inducted) in this grace wherein we stand, verse 2.
(2) Because those who have this sense of the love of Christ in their hearts, are able to look through their tribulations to the great recom∣pence of reward, which they know will make abundant recompence for all at last. Thus in the end of the second verse, We rejoyce in hope of the gl ry of God. The hope of the glory of God is an excellent means to keep a soul from fainting under tribulations. This is a remedy of Christs own prescribing to his Disciples and all believers; Fear not little flock, it is your Fathers good pleasure to give you the Kingdom, Luke 12 32. Let not your hearts be troubled, in my Fathers house are many Mansions, John 14.1, 2. This hope the Saints have, and thereby are kept from fainting, yea, made to rejoyce in all their tribulations, 2 Cor. 4.16, 17. For this cause we faint not, For our light affli∣ctions, which are but for a moment, work for us a far more exceeding, and eternal weight of glory; Whiles we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal, but the things which are not seen, are eternal. Looking by an eye of faith into another world, they saw glory for afflictions, a weight of glory, an exceeding, a more exceeding, a far more exceeding weight of glory, for light afflictions; eternal glory, for momentany afflictions; and through hope of en∣joying this glory, after they had suffered a
while here, they were kept from fainting. Nay, it is said of the believing Hebrews, That they took joyfully the spoyling of their goods; how? why, as it follows, knowing in themselves, that they had in heaven, a better and an enduring substance, Heb. 10.34. Martyrs look not at their Cross, but at their Crown (sayesq one of the Fathers.) Nor doth he feel his chains and torments upon his body, whose mind is in heaven (asr another speaks.)
(3.) Because of those excellent effects and fruits, which such do find wrought and brought forth by their present sufferings. Not only that which they have in hope, but also what they have in hand, not only their future glory, but also their present improvement in grace by their tribulations, doth keep them from fainting under them, as the Apostle sets it forth by an excellent Climax, verse 3, 4, 5. Knowing that tribulation worketh patience, &c. As ill as affli∣ction and suffering is in it self, and to wicked men, it is of great advantage to the souls of the Saints; and an happy exchange it is, to part with outward comforts for spiritual graces; But let us take a survey of the words, & you shall see what good fruit is brought forth from this bitter root.
Knowing] See how he begins: Not ghessing or thinking, but knowing, that is,s Either being assured from the Spirit teaching, and the proof that hath been made by others and our selves; Or distinctly considering, by spiritual discourse, act∣ing our thoughts upon the nature & quality of our sufferings, & the promises which are made to them
That tribulation worketh patience] Here is
the first good fruit, Tribulation worketh,t 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, increaseth, perfecteth patience, car∣rieth on to perfection that patience which is alrea∣dy begun, as the word imports. A strange Pa∣radox, that tribulation, which is the cause of so much murmuring and impatience, should work patience; and yet so it is, not in all, but in the people of God, not of it self, but from the Spirit working by, and with it. And it's an usual form of speaking in Scripture, to ascribe that to the instrument, which is proper to the efficient cause only.u Thus (as a Physician, out of the m••st poisonous, and hurtful things, compounds very wholsom medicines:) the great and g••od God by his infinite wisdom, doth produce, even from afflictions, which are evil in themselvs, the most excellent graces, such as patience is. Afflictions do minister matter, and occasion for patience, and they call for patience, and (through the blessing of God, sanctifying these afflictions, and helping a Christians infirmities by his Spirit) patience is produced, whiles a Christian is helped to consider, (1.) That these afflictions come from the providence of God, that God, who is his Father, who sends them in love, and for his good. (2.) That hereby he is conformed to his Head, Jesus Christ. (3.) That there are great and precious promises made unto them, and that there shall be a gracious issue out of them in due time. Nor is it barely pro∣duced, but also increased and perfected, for, as Habits are perfected by Acts: so are graces perfected by exercise.
And patience experience] This is the second
good Fruit. Now many and manifold are the experiences, which Christians have by bearing afflictions; and that,
(1:) In respect of themselves. Thus they ex∣perience (1.) How depraved their nature is, whereby (if God should leave them) they would murmur▪ and complain, quarrel and blas∣pheme, instead of suffering patiently when they are afflicted. (2) How weak they are in them∣selves, who would sink under the least burden, if not supported by divine manutenency. (3.) In what state and condition they are spiritually, that they are the children of God, because conformed to Jesus Christ in the Image of his sufferings, which all Gods children are predestinated unto▪ Rom. 8.29. and because they are enabled to bear them, as children, with patience, and submission. (4.) What grace they have: though grace be in them, and known to be there by the Lord, yet it is not so well known to themselves and others, as when it is drawn out; now afflictions are a notable means to draw it out, and give them the experi∣ence of it.x For we are like some kind of spices, who yield not their fragrant smell, till they are beaten; we are likey fire-stones, who shew not their burning quality, till they are rub'd with ones fingers.
(2.) In respect of God. They experience (1.) His Wisedome, in ordering their afflictions for them in their nature, measure, and continu∣ance. (2.) His Power, and all sufficiency, in upholding and strengthning of them. (3▪) His Mercy, and goodnesse, in passing by their infirmi∣ties, and not dealing in strictnesse, and severity,
with them.(4) His Faithfullnesse, in not leaving them in their distresses, not suffering them to be tempted above what they are able, and making a way for their escape, 1 Cor. 10.13.
(3.) In respect of the sufferings themselves, they experience what they are, and know how to carry under new troubles without fear and dread, and how to advise and comfort those, who are in the like condition.z As a souldiewho hath endured the brunt of many a battle, hath run through many hazards, and endured many hardships, gets experience in war, and is called an expert souldier, because he doth not so much fear dangers and enemies, and knows how to manage military affairs, which one that is raw and un∣trained doth not; so Christians grow expert by the afflictions which they indure, and by being in∣ured to them, can tell the better how to deal with them. So that they will esteem that a light burden, which others, that are but young be∣ginners, judge almost intollerable, and will car∣ry away with ease, that which others groan, and are ready to sink under.
And experience hope] This is the third good Fruit. Hope, that as he hath been with them in troubles past: so he will be with them nowa and never leave them nor forsake them for the future, but will beb their God and guide unto the death. That there shall be an end at last of all their suf∣ferings, and that a glorious end,c that having suffered with Christ they shall reign with him;d that having endured temptation, and been faithfull unto the death, they shall receive the Crown of Life;e that having come out of
great tribulation, and washed their robes, and made them white in the blood of the Lamb, they shall be before the Throne of God, and serve Him day and night in his Temple; (f) that the triall of their faith should be found to praise, and honour, and glory, at the appearing of Christ, not according to their merit, but ac∣cording to his gracious promise.
And hope maketh not ashamed] This is the Crown of a Christians hope, that it shall not meet with disappointment, and end in shame and con∣fusion to him that hath it, as other hopes do. Worldly hope from men is often frustrated, be∣cause bottomed upon a slippery foundation, the words and promises of a mutable creature that may deceive; whence arose that German pro∣verb,g That hope and expectation makes ma∣ny fools. The wicked hypocrites hope from God himself, is sure to be disappointed, because groun∣ded on their own vain and false opinions, there∣fore compared to the giving up of the ghost, Job 11.20. to the spiders web, which shall be cut off, Job 8.14. These hopes make ashamed, but so doth not the hope of a true Christian; because, being set upon an unmoveable basis, the infal∣lible word of the God of truth, and proceeding from the full assurance of faith, and being che∣rished and strengthened by the earnest of Gods Spirit in their hearts, it shall most ••erta nly be accomplished. Now lay all this together, and if those who know the love of Christ do enter into tribulation justified from Guilt, and at peace with God, and being in, can look through it to a•• Eternity of glory, with joyful hope and confidence,
and do reap so many sweet fruits from it for the present, it need not be doubted, but such have sufficient to keep them from fainting in a day of trouble. The other place (which I shall but name) is Rom. 8.35, 37, 38, 39. where we find the Apostle so far from fainting under tribula∣tions, that he triumphs over them, upon the knowledge and sense of Christs love, and that upon a double account.
(1.) Because a true believer is never the lesse beloved by Jesus Christ, notwithstanding all his sufferings. What shall separate us from the love of Christ? shall tribulation, or distress, or perse∣cution, or famin, or nakedness, or perill, or sword? verse 35. that is, none of these shall; and verse 38, 39. Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any o∣ther creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. What a Cordial is this to a Christian, under all the evils and enemies which he meets with, to consider that none of them can separate him from the love of Christ. His estate, his liberty, his relations, his life, may be taken from him, but the love of Christ can never be taken from him; He may have many and mighty enemies, Men and Devils set against him, but Jesus Christ is his friend, and will abide so for ever, having lo∣ved him once, he will never cease loving of him, but will love him to the end, John 13.1. and this is his Cordial of strong consolation to chear and refresh his spirits in all that he endures.
(2) Because a believer shall be conqueror,
and obtain a glorious Victory after all his conflicts through Christ, ••erse 37. Nay in all these things we are more than conquerors, through him that loved us: mark it, They are conquerors already, yea more than so; if there be any thing more, or better than conquest, and victory, they have it, vertually, in and through Christ at present, and they shall be really so, declared, and appear to be so at last. Nor doth this arise from a doubt∣ful opinion, or probable conjecture, but from a full perswasion, and assured confidence. I am perswaded, &c. verse 39.g perswaded from the unchangeable purpose of God, his infallible pro∣mise, and sure covenant; from the costly satis∣faction and constant intercession of Jesus Christ; and from the inward testimony of the Spirit in my heart, which cannot faile.
Thus I hope the matter is sufficiently cleared, and confirmed; Wherefore Christians, seeing you are told by our Saviour, That in the world you shall have tribulation, John 16 33. and by his Apostles, That through much tribulation you must enter into the Kingdom of God, Acts 14.22. and seeing you know not what evil may be upon the earth, Eccles. 11.2. nor how soon you may be called to bear your cross, in following after Christ, and have your share in great and much affliction, let me advise and perswade you to pre∣pare for it; and because the love of Christ ap∣prehended, and applied by faith, is so excellent a cordial against fainting at such a time, let me a∣gain beseech you, to labour after the knowledge of the love of Christ, and to know it more and more. To this end, be much and earnest in
prayer for the plentiful effusion of this love into your hearts by the Holy Ghost, given unto you; Ʋt totus figatur in corde, qui totus fuit fixus in Cruce, That he who was wholly fastened to the Cross, may be wholly fixed in your hearts, as theh Father speaks. Then come what will, what can come, you need not fear, you need not faint, whatever you be separated from, you shall not be separated from Christ, and his love; and whatever conflicts you have now, you shall be conquerors, more than conquerors in the end, through him that loved you.
And thus I have, at last, dispatched this first, and main Use; There is something to be super∣added by way of Caution and Comfort, with which I shall briefly conclude the whole matter.
[Ʋse 2] THE next Ʋse is by way of Caution. Take heed of despising and rejecting this Love in the Offers of it by the Ministry of the Gospel. Hath the Lord Jesus thus loved you, and is he still at the cost of sendingi Embassadors to make tenders of love to you, and will you not accept them? shall motions of love be made to your souls from the Lord of Life and Glory (as there are in his Word and Ordinances) and will you not hearken to them? Doth he make Pro∣clamation to all that will,k to come and drink of the water of Life freely,l to buy wine and milk without money and without price, to tast how gracious and loving he is, and will you still
m lay out your money for that which is not bread, and your labour for that which satisfieth not? Doth hen stand at the door, and knock,o waiting to be gracious to you, and bestow his love upon you, evenp till his head be filled with dew, and his locks with the drops of the night, and will you not open to him, and give him ad∣mission? will youq for the following of lying vanities, forsake your owne mercy? Wilt thou, O covetous Worldling, slight and refuse the love of Christ, for the dung and dross of this present world? Wilt thou, O vo∣luptuous Epicure, prefer thy Cups and Queans, thy base perishing lusts, before it? Wilt thou, O ambitious wretch, choose an aery title of honour, a preferment to some slippery place in the King∣doms of this world, which are but Fancies, and Fallacies, before an interest in this love? Alas! Sirs, do you not know, that thisr Lamb of God can be angry, that he hath Wrath as well as Love, and Wrath as infinite as his Love, fors Who knows the Power of it? according to his Fear so is his Wrath: and for whom can you imagine this Wrath to be reserved, but for hist enemies? and such are they, who slight and refuse his Love. Take heed then what you do; Take heed of flying from the arms of his Love, till you fall headlong into the fire of his Wrath; If you have refused and rebelled hitherto, yet now come in, andu yield your selves to the Lord, and be no more stiff-necked. Nowx kiss the Son lest he be angry. Take heed of persist∣ing any longer in your enmity, and opposition, fory Because there is wrath, he may take you
away with a stroak, and then a great ransom can∣not deliver thee: He will not esteem thy riches, no, not gold, nor all the forces of strength. But if he continue to exercise thez riches of his good∣ness in his forbearance and longsuffering towards you, and you go on to despise it, and are not led to repen••ance by it; know this from the Lord, that you do but treasure up wrath against the day of wrath, and revelation of the righteous judgment of God. Beware therefore betimes, anda to day, whiles it is called to day, harden not your hearts, but hear his voice, and accept of the offers of grace, which are made unto you, lest you feel at last by woful experience, the truth of that which you will not now believe, thatb It is a fearful thing to fall into the hands of the living God, who in that great and terrible day will deal (1.) In pure wrath (without any mix∣ture of mercy or pity) with those who now de∣spise and refuse his love.c He will laugh at their calamity, and mock when their fear cometh: Then shall they call upon him, but he will not answer, they shall seek him early, but they shall not find him. Nor (2.) shall they ever be able to escape it.d Though they call to the moun∣tains to fall on them, and the rocks to cover them, that they may be hid from the face of him that sitteth on the Throne, and from the wrath of the Lamb, it shall not secure them. Nor (3.) shall they be able to abide it; as it is unavoidable, so it is intollerable. Wicked mene perish from the way, if his wrath be kindled but a little: how then shall they abide it, when it is through∣ly kindled? when thatf great day of his wrath
is come, who shall be able to stand? for even of present wrath it is said,g Who can stand be∣fore his indignation? and who can abide the fierce∣ness of his anger? his fury is poured out like fire, and the rocks are thrown down by him. And the sting of all is this, (4.) That there will never be any end, or mitigation of it. The Wrath of God is often compared to fire, and this wrath to come, which I am speaking of, ish unquenchable fire, and the burnings of iti everlasting burn∣ings. It is wrath that shallk abide upon un∣believers, and never be taken off to eternity. Nowl consider this, you that forget God, and slight Jesus Christ, and neglect the great salva∣tion which is offered to you; lest he tear you in pieces, and there be none to deliver you. One would think, that what hath been said, should be sufficient to startle and awaken the most secure sinners; And the Lord make it effectual to that end and purpose, unto all such, into whose hands this shall come.
THe last Ʋse is by way of Consolation. The [Ʋse 3] consideration of the greatness of Christs love may administer abundance of comfort to the Saints, who know it, so as to have an interest in it. If the love of Christ be so incomprehensible, as you have heard, then you need not fear to be supplied. Your wants and necessities are many and great, its true, but there are unsearchable riches of love in Christ, from whence you may
have enough for your relief. Notwithstanding all the communications, which have been made of Christs love to the Saints in all ages, and generations past, he is as full as ever, and will be as long as there is a Saint on this side heaven to need him; he may be imparted, but cannot be impaired; he is the same yesterday, and to day, and for ever, Hebrews 13.8. What is it that troubles you, against which you may not find strong Consolation, from the love of Christ?
(1.) Is it Sin that troubles you, so that you bewail it, and mourn and grieve for it, and go bowed down all the day long because of it? Truly this is the only thing that can justly cre∣ate trouble to a Christian, but this doth it neces∣sarily, because of the evil of it, nor can he claim a title to the love of Christ, to whom sin is not grievous; for though the Gospel tells us, That where sin hath abounded, there grace much more abounds, Rom. 6.20. yet it is only there, where the sin that hath abounded in the life, in the commission of it, doth abound in the heart, & conscience, in contrition for it, & detestation of it. But yet even here there is relief from the love of Christ, so far as to keep you from dejection & de∣speration, though not from a due sense and deep humiliation; for (1.) Is it the Guilt of your many and great sins, which affrights you? Consider, there is love enough in Christ to pardon them. Christs love can cover a multitude of sins, and will cover all the sins of penitent sinners: If mans love will do this, 1 Pet. 4.8. Prov. 10.12. much more Christs, whose wayes are not as our wayes, nor his thoughts as our thoughts, for as
the heavens are higher than the earth: so are his wayes higher than our wayes, and his thoughts than ours, Isaiah 55.8, 9. he means his thoughts and wayes of mercy, and so sayes the Psalmist expresly, Psalm 103.11. As the heaven is high above the earth: so great is his mercy toward them that fear him. She was a great sinner, of whom he said, Luke 7.47. Her sins which are many are forgiven her: The eye of favour and love (as them Arabick proverb hath it) is as the night to every fault, to hide and conceal it, that it be not seen. (2.) Is it the power of your corruptions, which you groan under, and desire deliverance from? There is love enough in Christ to subdue them, Mich. 7.19. and by the law of the Spirit of life, to make you free from the law of sin and death, Romans 8.2. love e∣nough to sanctifie you throughout, and tho∣roughly throughout, 1 Thes. 5.23. as well as to justifie you.
(2.) Is it Temptations from Satan, that trouble you? There is love enough in Christ to pity you, because of them. He was in all points tempted as we are, yet without sin, and therefore is such an High-priest, as is touched with the feeling of our infirmities, Heb. 4.15. love e∣nough to help and succour you in them, for, In that he himself suffered being tempted, he is able also to succour them that are tempted, Hebrews 2.18. love enough to save yout out of them, for, the God of Peace will bruise Satan under your feet shortly, Romans 16.20.
(3.) Is it the Snares and Dangers of this World, that trouble you? Know, that as he
had love enough to give himself for us, that he might redeem us from this present evil world, Gal. 1.4. so he hath still love enough to make you partakers of his victory, which he hath ob∣tained over the world, John 16.33. and to make you conquerors over it by faith, 1 John 5.4. and in the mean time to keep you from the evil of the world, though he doth not take you out of it, John 17.15.
(4) Is it the Duties and Difficulties of your course, which trouble you, not in themselves, but because of your weakness and infirmity, by reason whereof you cannot deal with them? There is love enough in Christ to help your infirmities by his Spirit, Rom. 8.6. to assist you in your duties, Phil. 4.13. to sup∣port you under, and carry you through, all the difficulties of your pilgrimage; to be continually with you and hold you by the right hand, to guide you with his counsells, and at last receive you to glory, Psalm 73.23, 24.
(5.) Is it your Afflictions you meet with, that trouble you? yet in Christs love you may have peace and comfort enough to chear you amidst all your Tribulations, John 16.33. There is Favour enough in his love to answer all the frowns and displeasures of men; Honour enough to answer all your abasements; Riches enough to answer all your poverty; Liberty e∣nough to answer all your outward restraints. Here is love enough to be your ease in pain; your health in sickness; your gain in losses; your peace in war; your joy in sorrow; your life in death: In a word, here is love enough to
keep you here, and to crown you hereafter; love enough for this, and another world, even for all Eternity. Onely look to it by Meditation, lay hold of it for your present subsistence by Faith, plead it by Prayer, and take heed of abusing it by making it an occasion to sin;n If the grace of God be as Honey for sweetnesse, do not make a prey of it, and de∣vour it all together, by any ungodly practice; take heed of turning it into wantonnesse, Jude 4. by continuing in sinne, that grace may abound, Romans 6.1. for that will be bitterness in
General Motives, to labour after this knowledg of Christs Love.
Jennes Scholast. Pract. Div. Vol. 1. Of Christs fulnesse, pag. 223.
Bodius in Ephes. p. 402.
Fergus. on the place, p. 214.
Jeanes ubi suprà p. 224.
Leighs Crit. sacr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vinci à malo, Ani∣mum de∣spondere, & quasi pedem in certamine referre, & succumbe∣re, Gerh. Har. p. 564
Baine on Eph. p. 412.
Jeanes ubi suprà p. 224.
Engl. Annot. the larger, on the place. Jackson also on the place.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor. 12.10. Non modo aequo & moderato animo su∣mus, sed etiam magna lae∣titiâ per∣fusi, Bez. in loc. Gloriari est gestu, &. verbis ex∣ultare, Par. in loc.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quòd gloriantes cervices erigant, & caput attollant, Harmar. Lexic. Etymol. in verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ad∣ducti su∣mus, Bez. Beza 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rectè ver∣tit addu∣ctionem transitivè potiùs quā absolute aditum, Par. in loc.
Pericul•• non respicit Martyr, coronas re∣spicit, Bas.
Nihil crus sentit in nervo, cu•• jus animus in coelo, Tert.
M••nt. on James pag. 17.
In choatā augeat, & paulatim veluti con∣ficiat, Bez. in loc. Significat reminchoa∣tam prove∣here eò us{que} donec perficiatur, Camor. Myroth. p. 259.
Ut autem medicus ex rebus ve∣nenatis & noxiis com∣ponit salu∣berrima pharmaca: ita Deus opt. max. suâ sapi∣entiâ ex afflictioni∣bus, quan∣tumvis re∣bus malis, praeclarissi∣mas virtu∣tes produ∣cit, qualis est patien∣tia, P. Mart. in loc.
Nos enim sumus tan∣quàm quae, dam aro∣mata, quo∣rum odor, nisi ea con∣tuderis, non sentitur: sumus ve∣lutilapides Pyritides, qui non ex∣erunt vim eam quam habent ad comburen∣dum, nisi cum pre∣muntur digitis, Mart. in loc.
D•• Pyri∣tide vi••esis Plin. Nat. hist. lib. 37 cap. 11. Nicols A••c. Gem. p. 236.
Pareus in loc.
Heb. 13.5.
Ps. 48.14
Tim. 2.12.
James 1.12. Rev. 2.10.
Rev. 7.14, 15.
1 Pet. 1.7
Sperare, & expecta∣re multos reddit stultos, Pisc. in loc.
Pareus in loc.
August.
Of Cau∣tion, that we despise not this Love in the Offers of it.
2 Cor. 5.20.
Rev. 22.17.
Isa. 55.1.
verse 2.
Rev. 3.20.
Isa. 30.18
Cant. 5.2
Jona. 2.8.
Rev. 6.16.
Ps. 90.11
Nah. 1.2.
2 Chro. 30.8.
Ps. 2.12.
Job 36.18, 19.
Rom. 2.4, 5.
Heb. 3.7, 8.
Heb. 10.31.
Prov. 1.26, 28.
Rev. 6.16.
P•••• 2.12.
〈◊〉〈◊〉. 6.17
Nahum 1.6.
Mat. 3.12.
Isa. 33.14
John 3.36.
Ps. 50.22
By way of Consolati∣on to those who have a right knowledg of the love of Christ.
Favoris oculus ve∣lut nox est ad omnem labem. Arab. prov ut citat. a Culv. Act of Obliv. p. 34.
Cùm gratia Dei sit mellen, nè comedas eam totam.