KNowledge is the perfection of the Rational Creature: It is that whereby we come 〈 in non-Latin alphabet 〉 (as the Philoſopher ſpeaks) i. e. to partake of Divinity, to be like unto the Deity. God is Light, and Knowledge, and the more we partake of it, the more like wee are to him. Now by how much the likelier Note. wee are unto God, by ſo much the nearer we come up to perfection.

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, Beleevers know, not only how to live, but alſo how to rejoyce, in all, even the worſt of times. Hence it was, that this Apoſtle praying to the Father of our Lord Jeſus, for the Epheſians, that they might not faint at his tribulations, He intreats, that, to this purpoſe, they might know the love of Chriſt which paſſeth knowledge.

Having briefly touched at the reality of Chriſts love to beleevers (as it is included in this place) I ſhall now ſpeak more largely to the royalty thereof (as it is ſet out in this phraſe) that it paſſeth knowledge. Whence our ſecond point was this, viz.

That love which Chriſt beareth to beleevers, is a tranſcendent love.

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

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

Firſt, The love of Chriſt to Beleevers is tranſcendent, it being above expreſſion. Thoſe who enjoy Chriſts love, they know not how to expreſſe it, ſuch is the tranſcendency of the love, that it paſſeth their knowledge how to expreſſe it in any Language. The Scripture ſets out the height of things by this, that they are unſpeakable: So when it would heighten, and declare the tranſcendency of that rapture in which Paul was (when wrapped up to the third heavens) and the glory of that which he then heard, it ſets it down by this, that it was unutterable, He heard unſpeakable words, (which may be an Hebraiſm for things, word and thing being in the Hebrew convertible) which it was not poſſible for a man to utter, 〈 in non-Latin alphabet 〉 apud Hebraeos eſt & verbum, & res. 2 Cor. 12.14. In like manner when the Scripture ſpeaks of the tranſcendent joy which Beleevers rejoyce withall by beleeving, It uſeth this phraſe, that it was unſpeakable, 1 Pet. 1.8. Yee rejoyce with joy unſpeakable.

And it muſt not be paſſed by in ſilence, that the joy of which Peter ſpeaks, is that which Beleevers have by faith, which certainly is founded upon Chriſts love; So that if the joy in the faith of Chriſts love be unſpeakable, the love it ſelf is much more: For quod efficit tale, eſt magis tale (as the Logicians ſpeak) i. e. That which makes any thing ſo, or ſuch, is much more it ſelf ſo, or ſuch. This may be the firſt ſtep to aſcend the height of the expreſſion, and to declare the tranſcendency of Chriſt love to beleevers, It paſſeth knowledge in this, that no man (no, though he had the tongues of men and Angles) knows how to expreſſe it.

2 Chriſts love is tranſcendent, and may be ſaid to be above knowledge, in that it is above apprehenſion. As the Language of Beleevers cannot expreſſe, ſo neither can their knowledge apprehend the height of their Saviours love. Men often can apprehend more than they can expreſſe; when the tongue is ſilenced, the underſtanding may be comprehenſive. But now, in the love of Chriſt there is that, which poſeth and confoundeth the very intelectuals of men and Angels. It is ſo high, as that there is no reaching of it; ſo deep, as that there is no ſounding of it; ſo long, as that it exceeds meaſuring; and ſo broad, that there is no comprehending it. The moſt Spiritual Mathematician is not able to commenſurate Chriſts love in all its dimenſions. It is as poſſible for that little Creviſe of the body (the Eye) to let in all the light of the Sun, as it is for that great eye of the Soul (knowledge) to let in the luſtre of Chriſts love. The Holy Ghoſt, when hee would ſet out a thing as tranſcendent, he uſeth this phraſe, that it is ſuch as cannot be comprehended. As now, ſpeaking of the great▪ things which God doth, it is ſaid they are ſuch as wee cannot comprehend, Job 37.5. Without doubt, as the operation of the Fathers hand, ſo the expanſion of the Sons heart, is ſuch, as cannot be comprehended.

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

3 Chriſt bears to beleevers a tranſcendent love, & it paſſeth knowledge, in this, that it is above conception. Fancy can conceive that which Reaſon cannot comprehend. The Underſtanding being bounded by Reaſon, cannot go beyond its limits; and therefore where Reaſon cannot ſuggeſt, the Underſtanding cannot apprehend. But now fancy is winged, and it will fly: It doth (as Scaliger ſpeaks) Aſpernare caeterorum finium praeſcriptionem, It ſcorneth to be bounded, though by Reaſon it ſelf: It flyeth high, and will gueſſe (at leaſt) at the tranſcendent height of that which reaſon cannot reach. Yet ſuch (my beloved) is the love of Chriſt; It is ſo high, ſo ſuperlatively-tranſcendent, that let fancy looſe, and let it fly as high as it can, it is not able to ſoare to the top thereof. As the underſtanding going to its utmoſt bounds: So fancy flying beyond all bounds, is not able to conceive what is the love of Chriſt to Beleevers.

So that now when I ſay, the love which Chriſt Bears to Beleevers is tranſcendent, and when you read in the text, that it paſſeth knowledge, You may take the meaning thus; That it is above the expreſſion of the fineſt Oratory, the comprehenſion of the deepeſt Theory, and the conception of the ſublimeſt Fancy; In ſo much, as let Oratory ſpeak, Wiſdom ſtudy, Fancy fly, yet neither the one, nor the other, nor all, are, able to expreſs, apprehend, or conceive what is the love of Chriſt to beleevers. Indeed the love of Chriſt is ſuch, as heaven it ſelf (though it be the state of ſight) doth not (as hereafter we ſhal ſhew) exalt the Saints ſo high, as to make them able to comprehend that love, in the fields whereof they do walk and live. It is with the Saints in Heaven, as with the Fiſhes in the Sea; they ſwim up and down the mighty waters, but yet they do not, cannot comprehend that watry world in which they live: In like manner, the Saints above, though they ſwim up and down the infinite Ocean of love (which is in their Saviours boſom) yet they can no more comprehend that vaſt ſea of love, in which to eternity they ſhall bathe, and bleſſe their ſouls, than the little Fiſh can comprehend the great Sea in which it ſwims. Wherefore (ere I proceed further) let me premiſe this, That it is not in my thoughts, nor dare I preſume this, neither would I have you expect, that by any thing which I ſhall or can ſay, I ſhall be able to ſet out the infiniteneſs of that love (of which we ſhal treat) according to his full Latitude, and worth. No, this I deſpair of; only I deſire to let you ſee ſome of the glimmering beams of that tranſcendent love which is in Chriſts boſome towards beleevers, ſo as that you may wonder at it, and ſet about the exacter ſtudy of it. And look as a Painter, when he intends to draw out the Sea, or the World in a Map, hee maketh only ſome little ſhadows of the Earth and Sea, that ſo the beholder may be inabled to gueſſe at the vaſtneſſe thereof: In like manner I ſhall draw before you (in my Diſcourſe) ſome little ſhadowy pricks, or lines of Chriſts love, that thereby I may help you ſomewhat to imagine, what is that infinite tranſcendent love, which neither Saints nor Angels are able (in all its luſtre and dimenſions) to paint out or diſcover.

For the proof, I ſhall not need to adde more Scriptures, it being clear enough by what the Apoſtle ſpeaks in this place of Chriſts love, that it is tranſcendent. In the verſe before this, the Apoſtle hints, that there are all the dimenſions in Chriſts love, which may ſerve to declare any thing vaſt and infinite. There is a breadth, and length, and depth, and height in the love of Chriſt. And it is worth the noting, the Apoſtle doth not tell how great thoſe dimenſions were; He doth not ſay how broad, or how long, or how deep, or how high; but (as if the dimenſions of Chriſts love did tranſcend his knowledge) he paſſeth it by, and only adds this, that this love paſſeth knowledge.

I finde not this phraſe (to my beſt remembrance) but once more in the New Teſtament, and that is Philip. 4.7. where Paul ſpeaking of the tranſcendency of the Peace of God, he ſaith, it paſſeth underſtanding. Certainly, it is the glory of Chriſts love (as well as of his Fathers peace) that it alſo paſſeth underſtanding.

If at your leaſure you read, and reading ſpiritually conſider, what is preſented to faith, in the Book of the Canticles, you will ſee this truth (that the love of Chriſt to beleevers is tranſcendent) in the glory and convincing power, and proof thereof. It may be in your time you have miſſpent ſome hours in reading of ſome Romances, And you have wondred at ſome ſtrange Stories of Love which you have met withall: But alas! ſhould you compare the higheſt love that ever you read of, with the love of Chriſt to Beleevers, you wil be forced to confeſs; that that love, in compariſon of this, is but like the ſtory it ſelf, i. e. a meer fancy. If ever ſtrength of affection were ſet out in ſweetneſs of expreſſion, It is in that Book to a Spiritual eye: when I do but conſider the fourth Chapter only of that Song, I cannot chuſe but wonder at the high tranſcendency of Chriſts love to beleevers. Surely I conclude, the affections are ſweet, ſtrong, glorious, unconceivable, when the expreſſions thereof are ſo raviſhing, ſo great, ſo high, as in that Chapter they are.

WE are lanched out into the great depth of our Saviours love, wherein our ſouls may ſwim very ſweetly; and although I can neither ſound ground, nor ſee ſhoar, yet I am loath to deſire to be from this Sea, for it were delight in the higheſt manner to be drowned here. The love of Chriſt is ſo ſurpaſſing ſweet in it ſelf, and ſo infinitely neceſſary for our ſouls, as that it is my deſire (at leaſt) to make ſome further diſcovery of its tranſcendency.

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

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

That the love which Chriſt beareth to Beleevers, is a tranſcendent love.

This being the main thing which I eye in the Text, and indeed the main thing which every ſoul ought to eye, and live upon, I ſhall proceed further in the proſecution thereof.

All which I ſpake the laſt time, for the demonſtration of the truth of the Doctrin, was but in a general way: I ſhall therefore now go on to demonſtrate the love of Chriſt to be tranſcendent, from a brief ſurvey of the courſe of his life.

Indeed Chriſts Life was (as it were) but one great act of love, begun at his Birth, and carried on even to the time of his Death. If we follow this Lamb, in the whole tract of his Life, we ſhall ſee, that from his Cradle, unto his Croſſe, the whole way was paved (as the bottom of Salomons Chariot was) with love.

There be three Heads, or demonſtrations, which I ſhall now touch upon, that the tranſcendency of Chriſts love to Beleevers, may appear yet more full and glorious.

They are theſe: 1 His Birth, and Incarnation. 2 His Life, and Converſation. 3 His Death, and Paſſion.

Each of theſe ſeriouſly conſidered, will abundantly demonſtrate the love of Chriſt to beleevers to be tranſcendent.

Firſt, conſider his Birth and Incarnation. How doth Chriſts love tranſcend in this act? The low condeſcenſion of Chriſt, in becoming Man, doth evidently declare 〈1 page duplicate〉 〈1 page duplicate〉 the high tranſcendency of his love to beleevers. Had it not been great love in the Lord Jeſus, to have taken upon him the Angelical nature? Sure it had. If Chriſt would have come into the World, with tidings of love, and life, he might have came as an Angel of glory (not as a pe ce of clay) and ſuch a condeſcenſion as that had been much. But he paſſed by the nature of Angels, and took upon him the nature of man; that in this act he may declare love to beleevers. The Apoſtle tells us, that he took not upon him the nature of Angels, Heb. 2.16. 〈 in non-Latin alphabet 〉 i. e. in no wiſe, at no hand, would he take upon him the Angelical Nature, but he took upon him the ſeed of Abraham, to declare his love to the Children of Abraham. That we may ſee a little more clearly how the love of Chriſt doth tranſcend in his birth, I ſhall ſpeak to this head in ſome particulars; and by all of them you ſhall ſee how Chriſts love unto beleevers did appear, and ſhine gloriouſly in this act of his, when he became man, and was born for their ſakes.

Here I ſhall conſider therefore particularly (under this Head) theſe four things. 1 Whence Chriſt came, 2 Where Chriſt came, 3 How Chriſt came, 4 Why Christ came, when he was incarnate. And out of all theſe you will ſee the tranſcendency of Chriſts love.

1 Conſider whence he came. Chriſt was in the boſome of the Father, where hee lay, and lived in his Fathers love; hence he came to declare love to beleevers. John tells us, hee came down from Heaven, Joh. 6.38. Jeſus Chriſt from all eternity was in Heaven. There he had his Fathers company; There he enjoyed his Fathers love; There he was bleſſed in his Fathers boſome (for ſo the Scripture ſaith) he was 〈 in non-Latin alphabet 〉 Joh. 1.18. He was living in the light of the Fathers love: And being with God, he ſolaced himſelf in God. In that very light, and glory in which God himſelf was, in that ſame light and glory did Chriſt triumph: And yet from this, from this he came for beleevers ſakes. He forg at (as it were) his Kindred, and Fathers houſe, to bee born for beleevers. To undertake a long journey; and from a rare place, for any, doth declare much love to them; O how long a Journey did Chriſt undertake? and from what a Paradiſe of pleaſure did hee come unto beleevers, when he was born? Surely great was his affection, tranſcendent is his love, who came (at leaſt for a time) from the houſe of Love (his Fathers boſome) to open to Beleevers the fountain of love, (his own boſome.)

2 But where did Chriſt come, when he came from Heaven? was it into ſome Goſhen, ſome land of light? was it into ſome Paradiſe, ſome land of life? was it into ſome Elyſium, ſome place of pleaſure? Nothing leſſe. The place to which he came was Aegypt, where beleevers ſat in darkneſſe; It was the Wilderneſſe, where beleevers were in the ſhadow of death; It was into this World, where nothing is but vanity, and vexation. Here it was, that Chriſt came for beleevers ſakes: And on what tranſcendent love was it, that brought Chriſt here! His eyes ſaw, that his beloved ones were in a defiled place (which therefore could not be their reſt, as it is, Micha. 2.10.) his love therefore prevailed with him to come here, to fetch his beloved hence. It was great love which Ebedmelech the Aethiopian ſhewed unto Jeremiah, when hee came to the brink of that filthy Dungeon, in which the Prophet was, and put down cords to draw him thence: But what great love had it been, if Ebedmelech had not only come to the brink of the Dungeon, but come down into the Dungeon, and not only drew him up with ropes, but carried him up in his arms? this had been love indeed. Why let me tell you (beleevers) you were in this World, in a worſer Dungeon, than Jeremiah was, in which you were ready to dye for hunger, and to be drowned in the mire thereof: And the Lord Jeſus Chriſt came (when hee was born) not only to the brink of the Dungeon with cords to draw you up, but into the Dungeon it ſelf, to take you up in his very boſome, and to bring you out from periſhing here. I came forth from the Father (ſaith Chriſt) that was great love; but he addeth, I came into the world, Joh. 16.28. Here was love indeed: For Chriſt to come from Heaven (the Fathers Throne) into the world (Satans Kingdom.) For Chriſt to come from the place in which glory ſhines (Heaven,) unto a place which lies in evil (the world.) For Chriſt to come out from the preſence of the Father; who always ſmiled upon him, and to come into the place of men, who ever frowned upon him: For him to come from thence, where he always heard the Hallelujahs of Angels, to come here, where his ears were filled with the revilings of ſinners 〈 in non-Latin alphabet 〉 ! O the height, and the depth! O the breadth, and length! O the tranſcendency of Chriſts love to beleevers!

3. But how came Chriſt here? Came he in pomp with glory? Came hee with the ſound of a Trumpet, that all might know, that though hee did come into a cottage, yet he was a Prince? No, but rather in a poor mean way. Indeed when Chriſt was born, an heavenly Hoaſt appeared, praiſing of God, and ſinging: But that was rather, to diſcover unto the World, that the Saints lover was come into their Country, than any way to dignifie him, who indeed was above all glory. Some expound that place, Iſa. 42.12. He ſhall not cry, nor lift up, nor cauſe his voyce to be heard in the ſtreets, &c. As if it did mean, that Chriſt ſhould not carry the matter (about which he came) in an outward glorious manner, with pomp, but that in a ſilent way, he ſhould both come and do all that, unto which his Fathers love, and his own, did deſign him. And if you conſider the Hiſtory of his Nativity, you will ſay, that Chriſt came not with any great ſhow; hee was born, not the Son of ſome great Queen, but the Infant of a poor Virgin: His reputed Father was not a mighty Monarch, but a mean Carpenter; This was it, with which he was twitted in the teeth, as diſgraceful, Is not this the Carpenters Son? O how mean did Chriſt come into the World! when he was born in an Inne, and that happily none of the beſt (for there were not many Lodgings in it) and therefore his travelling Mother was fain to lye in the ſtable, and there was hee brought forth. And how did hee lye? when being ſwadled with ſome homely Cloaths, his Mother laid him in the Cratch. He that was wont to ſit upon the Throne amidſt the Cherubims, was content to bee found in the Cratch among Brutes. Verily, while we conſider this, we muſt needs conclude, that Chriſts love was ſurpaſſing great, in that he would vouchſafe to ſeem (at leaſt) yea, and in a Human way, to be ſo little, and to lye ſo low for your ſakes. But,

4 Joyn to all theſe, the end of Chriſts coming into the World, and this will exceedingly heighten the demonſtration, and evince, that indeed the love of Chriſt paſſeth knowledge. Why, for what did he come? upon what deſign came the King of glory from Heaven to Earth, in ſo mean a way? came he to take the Crowns off from the heads of Kings, and to put them upon his own? Indeed Herod feared this, but without ground, for Chriſt came for no ſuch end. But the end for which he came was love. His deſign was to declare, & make known that love which lay hid from eternity (in his own, and Fathers boſome) unto beleevers. Therefore it was that he was born in time, viz. that beleevers might ſee, and know that love which hee bare to them from before time.

I will in a word mention (omitting others) ſix particular ends for which Chriſt was born, and came into the world, and you will ſee them (like ſo many ſeveral lines in a Compaſs) meet all in love, as in their alone center.

1 The firſt end for which he was born was, to redeem the precious ſouls of beleevers from that ſlavery in which they lay; yea and their bodies alſo from that vanity unto which (with the reſt of the Creatures) they were ſubjected▪ Chriſt ſaw his beloved, Captives in Sathans Kingdom, bound with chains▪ and made ſlaves unto his will; This ſight went to his Soul, and his love could not contain it ſelf, but he muſt come, that his beloved might bee ſet free. That this was the end of his Nativity, the Apoſtle witneſſeth, Gal. 4.4. When (ſaith he) the fulneſſe of time was come, God ſent his Son (and he readily came) made of a woman, made under the Law, to redeem them that were under the Law, that wee might receive the adoption of ſons. You were once ſlaves (beleevers) and Chriſt was born that you might be ſons; And a part of that adoption to which you were redeemed, is not only the redemption of your ſouls (though that bee the chief) but alſo, the redemption of your bodies, as it is clear, Romans 8.23. This was the end why Chriſt was born, and I think I need not ſay, it was an end of love, for you cannot conſider this, but you muſt confeſs that.

2 Another end which Chriſt aimed at in his Nativity, was to be fitted to ſuffer for Beleevers ſakes. As Chriſt was God, and ſhined with the glory and Majeſty of the Deity, buffetings, ſpittings, binding, &c. could not, durſt not, take hold upon him; when he ſpake but that word, I AM HEE, the glory of his God-head ſhining through it as through a creviſe) it is ſaid, they that came to ſeize him, went backward, and fell to the ground, Joh. 18.6. Chriſt knew, that as hee was God, he could not ſuffer, and yet a neceſſity he ſaw of ſuffering for beleevers ſakes; therefore he was contented to cloud the glory of his Deity, with the mantle of the ſeed of Abraham, that ſo he might be fitted to ſuffer for them. When Codrus ſaw that his death would profit his Country, and that while he had on his Imperial robes none durſt ſlay him, the Hiſtorian ſaith, Depoſitis imperii inſignibus, famularem cultum induit, &c. i. e. He laid aſide the royal robe, and put on an homely habit, that he might be fit to dye in that diſguiſe. My beloved, the Lord Jeſus ſaw that the bloud of Bulls and Goats could not take away ſins; he ſaw alſo, that yet, if ever beleevers lived, it muſt be by bloud: And therefore, the Father having prepared him a body (as it is Heb. 10.5.) his heart had this law of love written in it, that he took the Body, that thereby he might bee fit to bleed. Surely you are blind if you ſee not love in this end, viz. That Chriſt was born to be fit to dye.

3 A third end why he was born, was, that hee might bee like beleevers. Love tends to likeneſſe, Chriſt, becauſe he loved, would bee born, that he might be like to them in all things, whom he loved above all things. He was made (ſaith the ſpirit) in the likeneſſe of man, Phil. 2.7. He beheld his beloved in the form of ſervants, and he would bee born, that he might be in their form. Chriſt ſaw his dear ones, cloathed with the ſackcloth of Human Nature (for that compared with the Angelical is but as hair to ſilk) and therefore ſtoopt to a Nativity, that he might be in the ſame faſhion, and appear in the ſame ſuite. Though the Human Nature (eſpecially cloathed with infirmities) were but a very mean array, yet his Divine love made him eſteem it above the Angelical; Therefore paſſing by the nature of Angels, he took upon him the nature of man, and was born, that he might be like unto beleevers. Surely this was love. But,

4 Chriſt in his Nativity aimed at another end (as like, in love, the former as might be) and that was, to unite himſelf more clearly and convincingly unto beleevers. Union is an effect of affection, and love deſires to unite. And if union be deſigned as the end of any act, we may ſafely ſay, Love was the Agent in that deſign. Chriſt indeed unites himſelf to Beleevers, by communicating unto them his own Divine Nature; but that hee might make the Union more firm, he was born to take upon him their Human nature. Beleevers, Chriſt is nearer united to you, than unto the Angels; his love to you did in this reſpect tranſcend his love to them; hee took not upon him their nature, and ſo was not united to them that way; but he took upon him your nature▪ and was for this end born, that hee might be united to you this way. Say, is not this love? Yet

5 Chriſt had another end of love, for which hee was born, viz. That he might be fitted in a more familiar manner to condeſcend to the capacities, yea, and to ſympathize with the infirmities, of beleevers. Chriſt deſires to converſe with them ſweetly, and to ſympathize with them ſeriouſly; neither of which he could ſo clearly do as God, therefore it was, he would be born man. As he was God, and had only the divine nature, beleevers were not able in ſo free a manner to converſe with him: his glory was ſo amazing, that their weak eyes could not behold it; his Majeſty was ſo overpowering, that then frail ſpirits could not converſe with it; Hee was therefore pleaſed to take our nature, and be born, that they might converſe familiarly with his grace and not dye, who could not behold fully his glory, and live. Had Jeſus Chriſt took upon him the nature of Angells, and ſo have come into the world unto his, alas, his preſence (like that of the Angells) had been terrible! Beleevers could not have borne it. For this end therefore the word was made fleſh and dwelt amongſt us (as 'tis John 1.14.) That ſo we might behold the glory of God, in the only begotten ſon; the divine glory can now more ſafely bee contemplated by beleevers, while it is in the tent (that I may allude to the word 〈 in non-Latin alphabet 〉 ) of fleſh; then it could bee by it ſelf.

Now Beleevers may look upon the luſter of his Deity more ſweetly, while they can behold it as (it were) through the love-hood of humanity. Beſides, Chriſt being born, he is now fitted to ſympathize with the infirmities of his. It behoved him (ſaith the Holy ghoſt) in all things to be made like (and this is ſpoken of his becomming man) unto his Brethren, that hee might bee 〈 in non-Latin alphabet 〉 : i. e. one that can ſhew tender mercy or pity, Heb. 2.17. Chriſt by his being born, and ſo actually experiencing the infirmities of the humane nature, knows now the better how to ſympathize with his. Now tell me, is not this great love, that Jeſus Chriſt (who might (if he would) have ſolaced himſelf in the contemplation of his own glory, and never have ſtoopt to the ſence of our infirmities, yet that he) would be born, that ſo we might behold his glory, and he might ſympathize with us? he by his birth condeſcending to our capacities and making himſelfe ſenſible of our infirmities.

6 Adde to all theſe ends, this in the laſt place, That Chriſt by his nativity hath raiſed our humane nature, the dignity of which was another end of it. Oh! how might I ſhew the love of Chriſt to tranſcend in this end of his nativity! Certainly beleevers Chriſt by uniting your nature to his own, did mightily dignifie it. How doth the humane nature ſhine in the luſter of the divine? How doth the peble (mans nature) gliſter in the golden (I ſhould ſay the glorious) ring of the divine nature? O the tranſcendency of Chriſt love, that hee would ſtoop ſo low, as to be born for this end, that thereby he might raiſe high the nature of his beloved ones, i.e. beleevers!

So that thus you ſee how the birth of Chriſt (throughly viewed) giveth a bright diſcovery of the tranſcendency of his love. Certainly, if you ſpiritually contemplate all that love which ſhines in the birth of the Lord Jeſus, you will eaſily conclude, that his love to beleevers paſſeth knowledge.

The ſecond head (from which I ſaid I would demonſtrate the tranſcendency of Chriſts love) was the life of Chriſt. And now a little to ſpeak to this: you muſt not imagine, that I dare undertake the whole Hiſtory of his life, and demonſtrate his tranſcendent love from every Act thereof; No, this were too large a field to walk in. I ſhall hint ſomething in the generall of it, and then I ſhall in a more particular manner ſpeak to ſome remarkable paſſages thereof, all ſpeaking tranſcendent love to beleevers. Generally, the life of Chriſt was a perfect myrrour of his love: every action of it was full of love, and if wee put all the actions of his life together, we may conclude, that he was born, not ſo much to live, as to love. There was not a word which dropped from his lips, but it was full of love, and for his works which he did, they all ſpake love ſo loud, as that the deafeſt eare might hear it. So that we may ſay (as the Pſalmiſt in another caſe) There is no ſpeech, nor language, where the voyce of his love was not heard, the line thereof went through every act of his life. Should we begin at the Temple, where he diſputed with the Doctors, and follow him to the mount, where he was crucified by the ſouldiers, we ſhould ſee all the way ſtrewed with love-roſes. And as there is no beam in the Sunne, in which there is no light; ſo there was no Act in the life of Chriſt, but to a ſpirituall eie, ſhines with the light of love. But (omitting others) I ſhall inſtance only in five particulars, and ſhew how Chriſt in the actions of his life, did declare the tranſcendency of his love.

1 Jeſus Christ did run for beleevers ſakes through all the miſeries of this life. You cannot bee in any miſery (which is humane) but Chriſt was in it for you, to ſweeten it unto you. Art thou hungry? he was, Mat. 4.3. Art thou thirſty? hee was: Art thou weary? hee was, John 4.6. Meeteſt thou with ſcoffings, ſcornings, deriſions, blaſphemies, buffettings, Why thy Lord Chriſt out of his tranſcendent love) runned through all theſe in his life for thee. Beleevers, I beſeech you mind it, when ever you meet with any of the miſeries of this life, your beloved met with them for your ſakes, and that for this end, that hee might ſweeten them to your ſouls. And therefore when you meet with, and are preſſed by the miſeries of this life in any kind, then think upon your Saviours love, who lived a life ſenſible of theſe miſeries, out of his love to you. And I doubt not but you will ſay, O tranſcendent love!

2. The Lord Jeſus ſubmitted to all the duties of religion (which was not only to fulfill the righteouſneſs of the law) but to declare the infinitnes of his love: for by it beleevers may ſee, he requires of them at no time, more than he did himſelf. The yoak of Chriſt, by this is made ſmooth and eaſie. Now his commandements will appear, not to be grievous, becauſe hee did obey them firſt himſelf. There is no duty (O beleeving ſoul) unto which thou canſt be called in the whole courſe of thy life, but thy Saviour in his life did the ſame. The child may well ſay, he hath a loving father, when as he can ſee him firſt doing that himſelf in his own perſon, which hee commands it to do. Your everlaſting Father Jeſus Chriſt (O ye children of faith) in his life went through (in his own perſon) all thoſe performances which you are to do in Religion. And is not this tranſcendent love?

3. Our Lord, • n the whole courſe of his life, was ever carefull to provide and uſe all poſſible means for the ſtrengthning of beleevers graces. Knowledge & Faith, are the two great graces for the ſweetning of the life of beleevers, and Chriſt was very carefull to ſtrengthen them. Therefore it was that hee ſpake chiefly to thoſe things which might ſtrengthen theſe graces. For knowledge, how lovingly did hee ſpeak that which his Diſciples were able to bear? And if he thought they did not well underſtand what he ſaid, how lovingly did he expound all things to them when they were alone? as tis, Mark 4. 33, 34. Yea when they asked him of any Parable, what its meaning might be, How lovingly did hee ſatisfie their deſires, telling them, that it was their privilege, and to them it was given to know the myſterys of the kingdome of God? Luke 8.9, 10. nay, when Jeſus had ſpoke any thing which they underſtood not, and did but perceive their reaſoning among themſelves about it, he did voluntarily (not being asked) inform them, as in that, Mat. 16.7, 8, 9. And for faith, its eaſie to obſerve how ready Chriſt was to ſtrengthen it. Did he not rejoyce when he had an oportunity ſo to do? Mark that in Job. 11. when Lazarus was dead, and hee knew how his raiſing of him would conduce to the confirming of their faith, hee profeſſeth (ſpeaking of it) that he was glad for their ſakes, that hee was not there when he dyed, to the intent they might beleeve, verſ. 15. Now (my beloved,) what doth this care of Chriſt to ſtrengthen your graces declare, but the tranſcendency of his love to your ſouls?

4 Jeſus Chriſt in his life aimed more at, and rejoyced more in Beleevers comforts than his own. When he heard that great voyce from heaven, ſaying, I have glorified it (i.e. his name) and I will glorifie it; He ſaid, This voice came not for his ſake, but for his Diſciples. It ſeems his end in that requeſt (for that voyce was an anſwer to his prayer) was not his glory, but their good. And therefore, not rejoycing himſelf in the excellent glory of that voice from heaven, hee ſpeaks to them, and applies it to them, profeſſing it was for their ſakes, Joh. 12.30. Hence it is alſo, that hee, when hee was to die, and knew that his houre was come (and ſo one would think ſhould have retired, and ſpent his time for himſelf) hee ſet himſelf to comfort his Diſciples, that in ſo doing, he might declare that having loved them, he loved them to the end with a tranſcendent love, Joh. 13.1. Tell me (my beloved) ſhould you ſee one going to the Stake, or Scaffold to dye, and ſhould you obſerve him ſpend all his time, breath, and eloquence, in comforting ſome one dear beloved; would not you ſay his love did tranſcend, in making him forget himſelf, to comfort her? why ſo it was with your Saviour, There were but few houres ere he was to be taken, and to ſuffer. And yet, as if he minded (as indeed he did) the comfort of his Diſciples more than his own, he improves all that time, and ſpent (as it were) all his eloquence upon them, labouring to ſilence their diſpairings, and ſorrows, not minding his owne death, and ſufferings. Oh tranſcendent love!

Laſtly, it muſt be alſo minded, that Jeſus Chriſt being to pray to his Father (the laſt action as it were of his life) he in that prayer declared the tranſcendency of his love, by putting up more requeſts in the behalf of beleevers, than of himſelf. You know the prayer in Joh. 17. And if you obſerve it, you ſhall finde, that albeit in the beginning he prayes for himſelf, in that (Father the houre is come, glorifie thy Son) yet having but (as it were) mentioned this in the 1 verſ. and reiterated it in verſ. 5. he doth (in a manner) ſhut himſelf out of all the reſt of the prayer, and ſpendeth it wholly for beleevers. And oh what glorious things did he beg in their behalf! That the Father would keep and preſerve them, ver. 15. That he would own and ſanctifie them, ver. 10, 17. That they might be one with the Father, as he was one, ver. 21, 22. And in the cloſe of all, how doth he intreat the Father, to admit them to be ther where he was, and to behold his glory? and how ſtrongly doth he argue for this? doth he not uſe the cogent motive of love? for thou loveſt me, ver. 24. As if he ſhould ſay, Father, I know thou loveſt me, thou didſt ſo before ever the world was; now I beſeech thee, by that love, as if ever thou wouldeſt declare that thou doſt love me, own, preſerve, ſanctifie, make one with thyſelf, mine, as I am (for this is the argument to the whole prayer) and let them, whom I loved in the world, bee with me when they leave the world: O Father, as thou loveſt me, hear, grant this (as my laſt) requeſt for my beloved ones. Tell me now, how tranſcendent is Chriſts love? and how near do beleevers lye to his boſome? who being now (as it were) to pray and dye, forgets himſelf, and breaths out his laſt requeſts in ſo many, ſo tranſcendent particulars in their behalfs.

Thus you ſee how eaſie it is to runne through the life of Chriſt, and yet running, to read all along tranſcendent love to beleevers. But I muſt now ſpeak a word to the death of Chriſt, and you ſhall ſee this alſo as lively demonſtrating (as either, or both the other branches) the truth of the point, viz. That the love of Chriſt to beleevers paſſeth knowledge.

The third head of demonſtrations being the death of Chriſt, I ſhall ſpeak to it a little diſtinctly, though briefly.

But where ſhall we begin his paſſton? and at what part of it ſhall we enter upon this demonſtration? ſhall we goe with him into the Garden (indeed there it began) or ſhall wee aſcend Mount Calvary (how upon it, it ended) or ſhall we ſpeak of what he ſuffered in the high Prieſts hall? I think it not amiſſe to mention each.

To begin therefore at the Garden in which Chriſt was taken. O how tranſcendently ſweet is the ſmell of his love here!

Beleevers look upon your Saviour in the Garden; See him, when his ſoul began to be ſorrowfull and very heavy, and liſten a little to what he ſaith, My ſoule is exceeding ſorrowfull, even unto the death, Matth. 26.38. you experienced Saints! Tell mee, what manner of love is this: For your Lord to be ſad unto the death, that he might remove thoſe clouds, which have ſometimes kept your ſoules in the ſhadows of death and darkneſſe? But go on and liſten to your Lords cry to the father, once, & again, when he begged that the cup might paſſe from him: Surely the wrath in the bottom of the cup was very bitter (which made him deſire to be delivered from it:) But as ſurely the love in Chriſts beſome was very ſweet, which yet prevaileth with him, to ſubmit his will to the Fathers, and to drink it up for your ſake. Did you hear ever of ſweating in a cold night, and that upon the cold ground, in an open Garden? Surely you will ſay hee muſt be hot within, that can, or could do ſo. Why the heat of your Saviours love was ſuch, as that it ſupported him to bear the heat of Gods wrath, than as cold as the night was (and twas a winters night as is rationally conjectured) and as open as the place was (a garden) yet then, and there, he did ſweat, and that clods of blood (his veines iſſuing out freely, and the air congeling it preſently) and this, in the beginning of his ſufferings, beleevers, for your ſakes. I preſume you are not blind (and yet certainly you are) if you cannot read matchleſſe love in this. Some have been ſo weak (reports reiterated tell us ſo) as to write letters to their beloved with their blood: If it be true, you will ſay it is much (and Ile ſay, 'twas mad) But yet let me tell you, its no ſimple tale, but a ſweet truth, Chriſt in the garden bled enough to write a large letter of love to you And if you read ſpiritually, you read ſuch love, as yet, when you read, you cannot expres it, while you read the ſtory of Chriſts agony in the garden. The greatneſſe of Adams folly is not ſo legible in his eating the forbidden frult in the garden (which was the ſhutting or us out of paradiſe) As the tranſcendency of Chriſts love, is in his agony in the garden (which was to re-inſtate beleevers in a happyer ſtate than Paradiſe was, or could bee.)

But lets follow our Lord, from the garden to the High Prieſts hall, and here, let's hear a little the hideous out-cryes of the rude rabble againſt him. Ah Lord! what was that ſtopped our Saviours ears, ſo that hee would not regard? and ſilenced his tongue, that hee would not reply? was't not love? when you read, how ſome ſpit upon, and others railed at Chriſt; How ſome blaſphemed him, and others buffetted him; how many ſcoffed, how many ſcorned, how many accuſed, how all cryed out againſt him? I ſay, when you read this, cannot you as ſweetly read the tranſcendent love of Chriſt to you, as the tranſcendent malice of the Jews againſt Chriſt?

But not to ſtay here, goe out with Chriſt to Calvary. (As hee aſcends the Mount, doth not the demonſtration aſcend too?) See him nailed to the Croſſe, for your ſakes, and tell mee, if that ſight doth not clear this truth (as a nail faſtened by the maſters of aſſomblies, ſuch as Paul was) viz. That the love of Chriſt paſſeth knowledge. Surely, beleevers, Chriſts hanging on the Croſſe, and then breathing out his laſt breath, and powreing out his hearts blood, in a ſhamefull, curſed, and tormenting way, for your ſakes, is enough to make you [cry] out, O the depth of his love! 'Twas well ſaid by one, that Mount Calvary, was Loves Academy: and he is worſe than a Dunce, that cannot learn the tranſcendency of Chriſts love to beleevers here.

The blood of the Croſſe ſpeaks love in ſtrength, and no ſuch Sermon of love in the Bible, nor in the Creation, as the blood of the Croſſe, ſaith a fine pen. Greater love than this hath no [man] that a man lay down his life for his friends, Joh. 15.13. Indeed, man hath no greater (nay ſcarce ſo great a love as that:) But Jeſus Chriſt had, and ſhewed as great, (nay a far greater love than this) for hee laid down his life for his foes (ſuch, beleevers, you were.) 'Twas but a brag of Peter (his words were greater than his love) when hee ſaid, hee would dye for Christ: But 'twas a reality in Chriſt, when ſpeaking of the baptiſm of his death, hee ſaid, How am I ſtreightened till it bee accompliſhed?

Certainly it was large love, that ſtreightened his ſoul, till he taſted of death for you. The Scriptures record it, as the character of the tranſcendency of the Martyrs love to Chriſt, that they loved not their lives unto the death for his ſake: But alas, their death for Chriſt was but their duty (they were bound to it, becauſe Chriſt loved them;) Whereas Chriſts love to us is grace, for hee loved us firſt. Ask a condemned Malefactour, what if the Prince's Son ſhould go to his father and ſay, Father, I confeſſe the wretch is deſervedly to dye, but I ſee a willingneſſe in thee, that hee ſhould live; only I perceive it ſticks with thy Juſtice: Thou wouldeſt magnifie thy mercy in his pardon, couldeſt thou alſo ſatisfie thy juſtice: why? for that Father here I am, and I will dye my ſelf to ſatisfie thy juſtice, onely let the poor wretch live, to the glory of thine, and my free grace; and having thus ſaid, ſhould goe to the place of execution, and dye indeed: Ask (I ſay) the Malefactor, what kind of love hee counts, and calls this? Beleevers, ask your own hearts (for you were the Malefactors) and tell mee, what word is great enough to expreſſe the great love of Jeſus Chriſt, which hee lively expreſſed to you, in his death for you? Surely you will ſay, the thought of the love is too big for your mouth, you cannot through your narrow expreſſions, let out your large conceptions, of Chriſts love in his death.

I muſt profeſſe, if you can, I cannot: This head of demonſtration, is fitter for meditation, than expreſſion. And yet when wee have meditated the moſt of it, wee ſhall never bee able to reach the height of it. The thoughts of Chriſts life are ſwallowed up by the thoughts of his death; His death doth ſet out his love moſt to the life. I will wind up this head with this concluſion; You are no Scholars in Chriſts School, if you cannot read a large and long lecture of love upon Chriſts Croſſe. Let it paſſe as an aphoriſm, The love of Chriſt, expreſſed in his death, tranſcends ſo high above our thoughts, that wee ſhall never bee able to come to the height thereof, all our life. His love tranſcends our expreſſions, confounds our conceptions: yet it muſt be believed and applyed.

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

Firſt, ſtand and wonder (O beleeving ſoules) at this love; Indeed it's fitter for wonder than words: Think upon this that I have ſaid, and let your thoughts dwell upon the meditations hereof; and when in the working of your thoughts, you haveaſcended to ſome height, then, in the wonderment of your ſoules, cry out, O the depth of the love of Chriſt, which paſſeth knowledge! Wonder and ſay, Lord Jeſus, what is man (by ſin the worſt of creatures) and what am I (by unbelief the worſt of men) that thou ſhouldeſt thus minde me, as to bee born for me, to live, yea to [dye] to declare love to me! O that you would live, and loſe your ſelves in the thoughts of your Saviours love! And when you have loſt your ſelves (which you may interpret found your ſoules) in the bottomleſſe gulf of your Lords love; then recover your ſpirits again, and cry out, Oh the dazling heights! Oh the confounding (yet comfortable) depths! Oh the divine (yet immenſurable) dimenſions of the love of Chriſt, which paſſeth knowledge!

2 Lament! O lament (beleevers) when you conſider, that notwithſtanding Chriſt doth thus love you, yet you are too too apt to neglect the conſideration thereof, and too too poor in it's requitall. That holy man (Mr. Welch) wept, becauſe he ſaw his heart ſo dull, that hee could not conſider the love of Chriſt as he ſhould, and would. And truly, who can with a dry eye conſider, the neglect of the thought of the tranſcendent love of Chriſt? what O ſoul, doth Chriſt love thee much, and doſt thou think on it but little? Canſt thou ſpend daies and weeks in reading the fond fancies of feigned loves? And haſt not thou an houre to meditate on the real royall love of the Lord Jeſus? And as thou mindeſt it but ſeldome, ſo thou requiteſt it but ſorrily. What ſmall returns of love, hath Chriſt had from thee, for this vast expence of love upon thee? He loves us richly; but, alas, we love him poorly. His love paſſeth knowledge, none can underſtand it; and our love in a ſad ſenſe, paſſeth knowledge too, for none can perceive it. How little, alas, do wee, will wee forſake for Chriſt? (And yet hee forſook much for us.)

Hee forſook Heaven, and came into the world for us; and wee will not forſake earth (although it be to goe to Heaven) for him; hee did much for us (and counted it but little) hee liv'd from firſt to laſt for us; but wee doe but little for him, and yet wee count it much, grudging to give him the laſt and leaſt, though Satan hath had the firſt, and moſt part of our life. Hee, as you have heard, ſuffered for us even death it ſelf; but which of us is willing to taſte of ſuffering for him? True, ſome have ſaid, If they had a thouſand heads, they would loſe them all for Chriſt; yet theſe ſome are but few: For who of us would loſe one head for him? Ignatius (in former times) ſaid, hee was willing to endure fire, croſſe, butcheries, and all for Chriſt; but theſe are the latter dayes, and though his love was hot, ours is grown cold; wee can ſcarce endure a word, a jeer, a ſcoff for Chriſt. Well, I beſeech you ſit, and ſigh, and ſay, Oh! how meanly do we requite the love of Chriſt! He was born, lived, died out of love to us: But we are ſo far from dying for Chriſt, that we ſcarce are willing to live to Jeſus Chriſt

Thirdly, in as much as Chriſt thus loves you (O beleevers) with a tranſcendent love, Be you ſatisfied herewith, and be content (if it muſt be ſo) to want the love of men. Its a ſhame that any who are the beloved of Chriſt, ſhould mourn for not being loved of the creature. Why ſhould the Kings daughter, who hath (or at leaſt ſhould) forget her kindred, and her fathers houſe, Why (I ſay) ſhould ſhe (i.e. the beleeving ſoul) weep, becauſe the ſcullion ſcorns her, when the King himſelf embraceth her? Its but meet that you ſhould reſt ſatisfied in the love of Chriſt, ſith its ſo tranſcendent. Wherefore, drink waters out of thine own ciſtern! (O Chriſtian) and (as Solomon ſaith) rejoyce with the wife (or rather with Chriſt the husband) of thy youth: let him be as the loving Hinde and pleaſant Roe; let his breaſts ſatisfy thee at all times. Do not erre, in mourning for the want, or hunting after the enjoyment of creature-love; but erre alwaies, or (as wee render it) be raviſhed alwaies with his love. Bathe thy ſelf (Oh beleever) alwaies in Chriſts boſome; live upon, and be contented with his love: Let others ſip, and drink (if they'l be ſo weak) of the puddle waters of the creatures love; while thou, as wiſe, neither envieſt, nor deſireſt to partake with them. Surely did you but remember this, that the love of Chriſt (towards you) paſſeth knowledge, you would not be diſcontented at the want of the love of any, or all the creatures; conſidering therefore that it is ſuch, be you contented with it. Its a ſign that the love of Chriſt paſſeth thy knowledg, in the tranſcendent worth thereof, If in the midſt of the abſence of all other loves, thou canſt be content and ſatisfied with this.

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

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

Firſt, If we do conſider the command which Chriſt exerciſeth over beleevers, we ſhall ſee the tranſcendency of his affection even in that. It is Chriſts glory, that he is the King of the Saints (in a peculiar manner) and it is his grace, that he exerciſeth that Kingly power in a ſweet way. How ever he ruleth the Nation with a rod of iron, yet he ruleth the Saints with a golden Scepter. Hence it is, that although in wrath, his iron rod break the Nations in peeces, yet his golden Scepter is ſtill ſtretched out in love, to entertain the Saints. You read in Cant. 3. that Solomon made a Chariot of the wood of Lebanon, he made the pillars thereof of ſilver, the bottome of gold, the covering of it of purple, the middeſt being [PAVED WITH LOVE] Cant. 3. v. 10. That Chariot which Solomon made for himſelf, and in which hee rode, might well ſet out the Chariot in which Chriſt rideth up and down the world of beleevers, whom he governs. Indeed it is very glorious, and it glitters with beams of light, but withall it is very gracious, as being paved with ſtones of love; Love is the throne in which he ſits, love is the Scepter with which hee ruleth, and all his government is managed in ſuch a way, as that beleevers may ſay, that he is the Lord of love even in his ruling of them. Abſolom did but flatter, when hee ſtood by the way of the gate, and kiſſed all that paſſed by (and by it inſinuated how ſweetly hee would govern, if he came to the Kingdome) but that which was flattery in Abſolom, is reality in Chriſt, When any of the ſpirituall pilgrims come (as beleevers do) to do him obeyſance (as they ought to doe, being under his commands) hee putteth forth his hands, and taketh them, and kiſſeth them, and doth not only promiſe, but perform tranſcendent love in all his commands over them. But to read this more particularly, you will ſee the tranſcendency of Chriſts love diſcovered in his command over beleevers, if you conſider three things.

THere is nothing of greater force to allure men, than the deſire of knowledge; Iob tells us,Job. •• .12. Vain man deſireth to bee wiſe, though man be born like a wilde Aſſes colt. Albeit it is our fate, that ſince the fall we are ſubject to folly, (and in that ſenſe we are vain) yet there remaines (at leaſt) ſo much wit in us, as to approve of knowledge, and to deſire to be wiſe: onely here is our miſery, that there is a great deal of vanity in our deſiring knowledge; Wee are all of us apt, either to deſire the knowledge of that that is above us (and ſo unattainable) or elſe beneath us (and in that reſpect not ſo much deſirable.) It was this golden apple of knowledge, which was ſo taking, and tempting with our Grandmother Eve, that albeit the beſt that ſhee got by eating that apple, was but the knowledge of evill, (which wee had all been better without) yet ſhee was drawn to eat of the Apple: Not onely as perſwaded of its being pleaſant to the taſte, but becauſe it was deſirable to make one wiſe: And ſurely; as our Grandmother did eat thoſe ſowre grapes, ſo we all her children have ever ſince had our teeth ſet on edge with the ſame deſire.

Hence it is, that too too often, out of an eager deſire, and affectation of knowledge, we are apt upon the one hand for to five too high, and to pry into thoſe hidden ſecrets which God hath not revealed) or elſe on the other hand, wee are apt to ſtoop too low (and to dive into niceties and vanities, at leaſt into the knowledge of ſuch things in which we are not concerned) but as the Apoſtle doth ſay) I ſhall ſhew you a more excellent way; by declaring how you may poiſe your deſire of knowledge, ſo as that you ſhould be neither too high, nor too low in the purſuit thereof: Doe not ſay therefore, who ſhall aſcend, to bring down Jeſus Chriſt from above, and to reveale the knowledge of hidden glories, and unconceiveable myſteries? Neither ſay, who ſhall deſcend? to raiſe him up from beneath, but remember the word (the Scripture) is nigh, even the Goſpel which we preach: Labour to know it, and you ſhal know enough, not only as to ſalvation, but even as to the perfection of your knowledge. Chriſt who is the Wiſdome of God, and in whom are hid all the treaſures of wiſdome, and knowledge, is fully and clearly revealed in the Goſpel, and by the ſtudy and the knowledge of it, wee ſhall come to the knowledge of him. Now of all knowledge, the knowledge of Chriſt, as it is moſt ſacred, ſo it is moſt ſatisfactory: And of all things in Chriſt, the knowledge of his love: And as that is moſt ſatisfactory, ſo it is moſt ſweet. It is this knowledge, which the Apoſtle here prayeth that the Epheſians might obtain, (and by conſequence that knowledge which all Chriſtians ought to deſire, and labour for.) It concerneth you not ſo much to know Arts and Sciences (though in themſelves, and their way, they are neceſſary, and of worth) neither doth it concein you (at leaſt) ſo much, to be acquainted with other truths of the Scriptures (which in their place are very precious) But this is that which doth ſo mainly concern you, viz. That you know the love of Chriſt paſſing knowledge.

Our third Point in order taken up, and to bee ſpoken to from theſe words, is this, That it is a thing of neceſſary concernment, for every Chriſtian to know the tranſcendent love of Ieſus Chriſt.

We have already endeavoured to hold out, at leaſt, a beame of light towards the diſcovery of that boſome-love, that is in Chriſt towards his: And at this time my deſire is, to hint ſomething, which may at leaſt put you on to endeavour to make a further diſcovery of the riches, and the glory, and the tranſcendency of that love: For my deſigne is to make it appear, That the ſtudy for the knowledge thereof, is of very choice, ſpeciall, and neceſſary concernment for you all.

Explication what knowledg we ſhould labour forThe ſubject of the point, you ſee, Is the knowledge of the love of Chriſt. Now when I ſay, That the knowledge of the love of Chriſt is of neceſſary concernment

1 A clear and full.1 I do mean, not ſimply the bare beleeving of this truth, but a clear and full underſtanding of it, the ſubſtance, and circumſtances thereof. There are divine, and infinite dimenſions in the love of Chriſt, and it is our duty to labour for the knowledge of all theſe: We ſhould ſtrive to be able to meaſure both the length and the breadth, yea and alſo to take the height, and to ſound the depth of the love of Chriſt: Chriſts boſome is a very glorious Mine of love, and it concerneth us to dig very deep into it, and not content our ſelves with a bare diſcovery of that Golden Oare, or vein of love, which is upon the ſuperficies or top of the ſame Mine; and in which we may eaſily diſcover, as it were in the very letter of the Goſpel; but it doth concern us to endeavour to attain unto the deep and myſteriall diſcoveries thereof, which Saints by the light of the Spirit come to attain.

2 A ſpirituall and experimentall.2 Yea, and not only ſo, but alſo to endeavour to get an experimentall knowledge of this love; That as the Painter curiouſly painted love, by drawing the type of it out of his own boſome; So we in like manner may be able by our Chriſtian diſcourſes to paint forth, and to declare what the love of Chriſt is, taking eſpecially the grounds thereof, out of our own boſomes, our own experiences. Divines obſerve that the Scriptures own not any thing for knowledge (at leaſt ſaving) which is not experimentall. And certainly that knowledge of the love of Chriſt (whereof we ſhall now ſpeak) ought to be, not only a bare head knowledge, but eſpecially a heart knowledge, an experimentall knowledge; This I thought good to adde for the explication of the ſubject of the Propoſition.

Now for the predicate (or the thing that we do affirm of this knowledge of the love of Chriſt) you may do well, for the clearer apprehending thereof, to take it in theſe particulars.

Firſt, This knowledge is of concernment. There are many things, the knowledge whereof may be expedient, but not of ſuch concernment. But this knowledge whereof we ſpeak, is ſuch a knowledge, as not onely may be expedient for us to know, but alſo of concernment for us that wee ſhould know.

Secondly, I ſay it is of neceſſary concernment; ſome knowledge may bee of accidentall concernment to be known, which is not of neceſſary concernment: ſome things indeed as being accidentall to ſome greater truth, and the diſcovery thereof, are in that reſpect of concernment, to be known; (and ſo may concern a man to endeavour for the knowledge thereof) But now this knowledge hath a neceſſity laid upon it; and woe be to every ſoule that knoweth not the love of Chriſt.

Thirdly, I adde, it is of neceſſary concernment for every Chriſtian; ſome truths there are, which albeit they may be of neceſſary concernment for ſome perſons, who are as it were anointed with an higher anointing, and imployed in a more ſpeciall way (as officers in the Church, &c.) may yet not bee of ſuch neceſſary concernment to all: But now this knowledge, (whereof we are ſpeaking) is of neceſſary concernment; for every ſoule that is named by the name of Chriſt, (and ſo pretends to be a Chriſtian) but eſpecially every ſoul that is united to Jeſus Chriſt (and ſo is indeed a Chriſtian) ought to labour for a ſolid knowledge of the love of Chriſt. As the Fathers in Chriſts School, are not above this knowledge; ſo neither the babes and children in Chriſts School are beneath it, but all, even the one and the other, are bound, and it lyeth upon them, as that which doth concern them very near, and very neceſſary, to know this love of Chriſt, which paſſeth knowledge.

One word I ſhal only adde by way of Caution; I do not ſpeak, neither would I have you underſtand mee, as if this were the only knowledge to bee laboured for. Indeed it is the ſovereign, but not the ſole knowledge, which Chriſtians ſhould deſire, and endeavour to obtain.

In all that therefore I ſhall ſpeak, I deſire to be underſtood, not excluſively, ſhutting out other truths, but as incluſively, and eminently driving at this in a peculiar manner. And as Chriſt ſaid with reference to doing, Thoſe things, you ought to have done (that is eſpecially) and not leaving the other undone (i.e. altogether neglect) I ſay in like manner of knowing, the knowledge of the love of Chriſt, you ought eſpecially to labour for (as a thing of more choice, and ſpeciall and neceſſary concernment) but you are not altogether to neglect the knowledge of other Goſpell-truths, as if they were of no neceſſity, or of no neceſſary concernment at all.

For the Proof I ſhall not need to adde many places (it being ſo fully laid down in this;) Certainly this wiſe Apoſtle Paul, would never have ſo earneſtly, and particularly begged of God, that the Epheſians might know the love of Chriſt, which paſſeth knowledge, if it were not of ſpeciall and neceſſary concernment for them. I ſhall only adde to this his deſire for the Epheſians, that determination of his for himſelf (which he expreſſeth to the Corinthians) I am determined (ſaith he) not to know any thing among you, ſave Jeſus Chriſt and him crucified; Now the knowledge of Jeſus Chriſt crucified (as I hinted once before) is the knowledge of Chriſt in his love; Though the whole life of Jeſus Chriſt, was but (as it hath been ſhewed) like one great Sermon of love, yet the death of Chriſt was as it were a longer, and clearer Sermon of love, than all his life was. Never did Chriſt ſpeak love, more fully, and more freely, than when he was as it were in that Pulpit, the Croſſe: Now then, if certainly Paul did determine to know nothing but this; wee may ſafely conclude, both from his determination for himſelf, and his deſire for the Epheſians, that the knowledge of Chriſts tranſcendent love, (eſpecially in a clear experimentall way) is of neceſſary concernment for every Chriſtian.

I ſhall offer ſome reaſons to make this point yet clearer.

Firſt, The knowledge of the love of Chriſt contains in it the ſumme of the Goſpell. (Chriſt being the ſum of the Goſpell, and love the ſum of Chriſt.) God ſo loved the World, that hee gave Chriſt, and Chriſt ſo loved the world, that hee gave himſelf, containes in it the morrow and pith of all the Goſpell: This little word love (written in the golden letters of free-grace upon the boſome of Jeſus Chriſt) is an epitomy of the Goſpell: Look as O love the father, is the fulfilling of the Law; ſo Chriſts love to us, is the fullneſſe of the Goſpell. You have done the Law, if you love God ſincerely, and you underſtand the Goſpel, if you know Chriſts love ſoundly.

Secondly The knowledge of Chriſts love is of neceſſary concernment, becauſe it containeth in i • the chiefeſt motive to duty. You will never doe duty (at leaſt with that ſweetneſſe in your own ſpirits which you ſhould) and with that acceptation of God, which you would) if you do not act from a principle of love. Now the love of Chriſt known to us, is that which chiefly enflameth our love to him; what was the reaſon, that notwithſtanding that love that God ſhewed to Iſrael, when he was a child, & taught him to goe, taking him by the armes, had not that impreſſion upon Iſrael which it ſhould have? the Prophet hinteth the reaſon, becauſe, Iſrael knew it not, Hoſ. 11.3. God ſhewed, but Iſrael did not underſtand his love; and therefore it was that Iſrael would not walk anſwerable thereunto. In like manner, wee ſhall never walk anſwerable by doing our duty, (for I take duty, to be at leaſt an anſwer of love) in caſe wee doe not know what the love is, wherewithall Chriſt hath loved us. Paul was more abundant than all • he reſt of the Apoſtles were, in his • abours. And ſurely this might be • he reaſon, that happily hee underſtood more of the love of Chriſt, than the reſt did: Hence it may be that it is, that you have that expreſſion in the 2 Cor. 4.14. The love of Chriſt conſtraineth us. The conſideration of Chriſts love (which Paul came to have, by the knowledge thereof) it was as it were a whole croud or throng of Arguments, or like to a whole ſiedge of motives (for the word will bear both metaphors) unto Paul, 〈 in non-Latin alphabet 〉 ſee Luk. 8.45. and Luke 19.43. both to dye and to ſuffer for Jeſus Chriſt. There is no ſoul but needeth a ſpurre to duty, being dull in himſelf. Now the knowledge of the love of Chriſt, being of ſuch ſpeciall efficacy this way, muſt needs alſo be of neceſſary concernment for every Chriſtian.

Thirdly, Chriſts love is a fountain of a beleevers life, and therefore it muſt needs bee of neceſſary concernment for a beleever to know it, in as much as he cannot live without it; verily this is life eternall to know the love of Chriſt which paſſeth knowledge, If it bee of neceſſary concernment for the ſoul to live, it muſt be alſo of neceſſary concernment to know Chriſts love, in as much as without the one, hee cannot enjoy the other. I live (ſaith Paul) but how? by the faith (now faith is but a higher degree of knowledge of the love of Chriſt) of the Son of God, who loveth me. As Moſes preſſed the Iſraelites to the ſincere keeping of the Law, for it is (ſaith he) your life; In like manner may we preſſe Chriſtians to the ſerious knowledge of Chriſts love, becauſe it is our ſoules life.

Fourthly, The knowledge of Chriſts love, is the foundation of a ſoules joy, and Chriſtians comfort, and therefore of ſuch neceſſary concernment. The reaſon why the Saints are ſometimes ſo ſad, is becauſe they doe not know the love of Chriſt, (at. leaſt in all the dimenſions thereof,) Hence it is that Peace is joyned with love, ſomtimes in the Goſpell: Peace (ſaith Paul) bee to the brethren, but from whence? from this (as it is added) and love from God the Father, and our Lord Jeſus Chriſt, Epheſ. 6.23. the hearts of beleevers would be at Peace, if ſo be they did but fully underſtand the love of Chriſt. O (ſaith the ſoul) of that beleever, and of this beleever, indeed they live ſweetly upon Chriſts love, becauſe they have it, but I go ſadly in the want of Chriſts love, becauſe I think there is none for me: The ſoul is ſad, becauſe it ſeeth not the fulneſſe of the love of Chriſt: I (ſaith another ſoul) ſuch an one who hath more grace than I, and ſuch an one who hath leſſe ſinne than I have, he may live joyfully becauſe of Chriſts love, but I muſt goe ſadly becauſe I fear hee will not love me. The reaſon of this ſoules ſadneſſe, is becauſe it knoweth not the fullneſſe of love, that is in Chriſt, and the freeneſſe thereof; without doubt, did we but know the love of Chriſt better than we do, wee ſhould not be ſo ſad, ſo often as we are. That boſome Diſciple John (who knew much of the love of Jeſus, and had declared the knowledge of it unto others) he ſaith it was for this end: theſe things write I unto you (ſaith hee) that your joy might bee full; Sith therefore the joy and the comfort of our ſoules is built upon the love of Chriſt, as its foundation, it doth neceſſarily concern us, to get the knowledge thereof.

Fifthly, the knowledge of Chriſts love, is of neceſſaay concernment, becauſe it is the riſe of Chriſtian thankfullneſſe. Hence it is that thankfullneſſe ſprings, it is from this fountain whence it floweth. Thoſe ſoules will bee moſt thankfull for the love of Chriſt, that underſtand is moſt; Ignorance begets ingratitude, but knowledge maketh thankfull: Bleſſe the Lord O my ſoule, and forget not all his benefits; Men will not be thankfull for that which they do forger; neither can men remember that which they do not know: All that Chriſt looks for from the Saints, is this, that they ſhould acknowledge the tranſcendent love he beareth unto them. Wee will never be able to ſing glory and dominion be to him, who hath loved us, except wee know how hee loved us. Look as a Lark, at the diſcovery of the light of the day, aſcends chirping, and chirping; and the lighter the Heavens appear, the higher ſhe aſcends, and the ſweeter ſhee ſings; In like manner the ſoul, who knoweth the love of Chriſt, and ſeeth the light thereof, mounteth and ſingeth, and the more bright the beames of Chriſts-boſome love ſhines in upon them, the higher is the ſoul elevated, and the ſweeter it doth chirp, and chant that ſpirituall ſong of thankfulneſſe unto Chriſt. You are bound beleevers, to thank Chriſt for his love, but you will never to purpoſe go about to cancell that bond, if ſo be you doe not know the tranſcendency of that love with which hee hath bound you.

Sixtly, Chriſts love is all the legacy he hath left Chriſtians. Surely it is of neceſſary concernment, for Chriſtians to know that which Chriſt left them in his will. He hath not left them ample poſſeſſions, nor brave buildings in this world: (his father (though he loved him) left him not a houſe to put his own head in here) but dear love, rich love, tranſcendent love, love paſſing knowledge, this Chriſt hath left to beleevers (as his father left him) as the father hath loved me, ſo have I loved you, Joh. 1.5. ver. 9. Aske the widdow, whether it doth not neceſſarily concern her, to know that which her husband left her; Aske the child whether there lie a neceſſity upon him to know that which his father left him, both the one and the other will ſay, yes. Why beleevers, your everlaſting father, and your ſoules husband, Jeſus Chriſt, hath left you nothing but his love, ſurely it is neceſſary that you ſhould know it.

Seventhly, As the ſoul is filled with the knowledge of the love of Chriſt; ſo it is filled with the fulneſſe of God. You empty creatures, doth it not concern you, (and that neceſſarily) to be filled with the divine fulneſſe, the fulneſſe of God? ſurely you will ſay, yes; then know, it doth as neceſſarily concern you to bee acqainted with the love of Chriſt; without that you cannot be ſo filled. Some have thought, that knowledge is nothing but an union between the thing known, and the underſtanding; Hence it is, that they ſay and conclude, that by how much any partake of knowledge, by ſo much they partake of fulneſſe: God is love, and if the knowledge of Gods love be the union thereof with the ſoul, then certainly, by how much we know the one, by ſo much wee partake, and are filled with the other. Obſerve how the Apoſtle therefore joyneth this in the Text, To know the love of Chriſt which paſſeth knowledge (ſaith he) that you may bee filled with all the fullneſſe of God. Every drop of this knowledge of the love of Chriſt, tendeth towards the filling of the ſoul with the fulneſſe of God: ſurely therefore to be filled, and to be filled with God, and to bee filled with the fulneſſe of God, yea with all the fulneſſe of God, being ſo neceſſary for every ſoul as it is, and the knowledge of Chriſts love being ſo advantagious to this, It muſt needs bee a thing of ſpeciall concernment for every Chriſtian, to labour to know the love of Chriſt, which paſſeth knowledge.

Briefly now for application:

Firſt, it may ſerve for a uſe of Lamentation, that notwithſtanding the knowledge of the love of Chriſt is thus neceſſary, yet

Firſt, that this knowledge hath been little ſtudied. Secondly, though it ſhould be much ſtudied, yet it can be little obtained.

Firſt,, I ſay, it hath been but little ſtudied. Men have been very ſwift in ſearching after other truths, but they have been ſlow in ſearching after this. An ample, exact diſcovery of this love of Chriſt, may well be ſet down among the deſiderata, i.e. the deſirables of Divines, it having been ſo little handled by any. Indeed much of the Law (in the point of duty) hath been diſcovered, but little of the Goſpel, (eſpecially in this point of Chriſts love) hath been inquired into. I doe not know any one Authour of eminency, (indeed as yet I have met with none at all) who on purpoſe hath handled, or diſcourſed exactly concerning this ſubject, viz. the tranſcendency of the love of Chriſt; I have heard, that that precious Divine Dr. Preſton, was wont to complain of the great defect this way: Surely it is very ſad to think that the knowledge of the love of Chriſt, being of ſuch neceſſary and high concernment, hath been ſo little inquired into; O what a gallant Goſpel-deſigne were it, for ſome one who is acquainted with the Spirit in a large meaſure, to goe over the whole hiſtory of the Goſpel, and to obſerve the glorious ſhinings of the love of Chriſt to beleevers in all. It would bee precious if ſome would take it in hand, and perfect it to the purpoſe: But it is ſad to think it hath been neglected ſo long.

Secondly, we may lament, not onely to think this knowledge hath been but little advanced by the labours of any, but eſpecially, that it is ſuch, that after all labour it can be but little gained. We may weep to think, how little of the love of Chriſt it is, that thoſe who have. moſt knowledge of it, doe, or can know. We read of a Book which was ſealed, and John wept much (ſaith the Text) becauſe no man was found worthy in heaven or in earth, that was able to open the Book, or to look thereon. Beloved, the heart of Chriſt may be compared to a glorious Book, in which the myſterious hiſtory of his tranſcendent love is written: But alas! who is there, not onely in earth, but in heaven, that is able to open this Book, and to diſcover the myſteries thereof? Beloved, when we ſhall come to heaven, wee ſhall then be in a capacity of more perfect knowledge of the love of Chriſt: But alas! even then wee ſhall never be able to comprehend the love of Chriſt in the perfection thereof, that is, ſo fully as it may be known; Then indeed we ſhall apprehend it in the perfection of our knowledge (i.e.) ſo far as it can bee known by the finite knowledge of creatures; but yet then we ſhall not know it ſo full as it is. The Schoolmen ſpeak of knowledge (as they doe of ſeeing:Duplex plenitudo ſcientioe, & viſionis, viz Plenitudo 1 Subjecti. 2 Objecti. ) There is a twofold fulneſs of knowledge.

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

Secondly, a fulneſſe of knowledge in regard of the ſubject in which it is. Now for mine own part, I incline (at leaſt for preſent, to conclude, that although without doubt, there ſhall be a fullneſſe of knowledge of Chriſt in reſpect of our knowledge (i.e.) according to the utmoſt bounds, or extents, which our knowledge, when it is perfected to the higheſt, is capable of; yet notwithſtanding in regard of the fulneſſe of knowledge, as it relates to the thing it ſelf, viz. The love of Chriſt, quoad eſſentiam, & virtutem intenſivam, & extenſivam (i.e.) when it is conſidered ſo far forth as it may be had unto all the effects, and purpoſes, whereunto that knowledge doth extend it ſelf; this I ſay, I think wee ſhall not have, but to all eternity, wee ſhall be admiring and adoring of this love of Chriſt which paſſeth knowledge.

Wherefore then wee muſt needs lament to conſider, that although the knowledge of the love of Chriſt be of ſuch neceſſary concernment, yet it hath been but little ſearched after by many; and when wee ſhall make the greateſt ſearch after it, we ſhall never be able fully to attain it.

Uſe. Secondly, it may be a uſe of Reproof unto thoſe who neglect this ſtudy of the knowledge of the love of Chriſt altogether. Many there are, who are little in the ſtudy of the Bible, leſſe in the ſtudy of the Goſpel, but, leaſt of all in this, which is the light, and luſtre, and glory of all the Goſpel, the love of Chriſt to beleevers: And I cannot chuſe but think thoſe blame-worthy, and to be reproved, who in theſe times ſpeak much of their parts and abilities in the beating out of ſome truths merely controverſall (which yet I ſpeak not againſt in its place) and yet neglect this knowledge which is of ſuch neceſſary concernment. I doe not altogether blame thoſe who ſtudy this headſhip of Chriſt (I mean this Government) it being I think this preſent truth, which is moſt controverted in theſe times; yet notwithſtanding, to ſtudy ſo far the head of Chriſt, as to neglect his heart, ſo far to mind his government, as to neglect his love, is, without doubt, a thing to bee reproved.

But much more are thoſe to bee reproved, who ſtudy neither the one, nor the other, but ſpend all their time, their pains, and their parts, in controverſies, and niceties, prying either into unrevealed poſitions, or being buſied about needleſſe queſtions, neglecting, in the mean time, this one neceſſary thing, viz. the knowledge of the love of Chriſt. How many are there that may (as one ſaid of the Schoolmen) bee like unto Travellers, or men in a journey, who have good bread about them, but goe gnawing, and biting upon hard ſtones? ſo indeed ſome men, who have (at leaſt means to have) the bread of life, Chriſts love, but they neglect it, and ſpend their time in gnawing upon hard trivialls, at leaſt not uſefull queſtions. Be reproved, O all ye, who ſo far ſpend your ſelves, about the obtaining of any knowledge, when in the mean time, you doe neglect the ſtudy of this knowledge, (the love of Chriſt) which is of neceſſary concernment.

Laſtly, we ſhall adde a word of Exhortation to ſtir up all to the ſtudy of the love of Chriſt. You who have ſpent, or rather miſpent, many a precious hour in reading of Romanſes, and fond hiſtories, of feigned loves, yea, you who ſpend all your time, though it be about ſome matters of concernment, but neglecting this; be ſtirred up now, to lay out your ſelves in the ſtudy of that which is ſweet, and neceſſary, viz. the ſtudy of the love of Chriſt which paſſeth knowledge; you muſt conceive, that (as I hinted in the explication) my deſire is, that you would labour to be well verſed, and to be exact ſtudents in this buſineſſe; I would not have you content your ſelves in ſome generalls, but labour to make a particular diſcovery of the love of Chriſt in its ſubſtance, in its circumſtances, and in its ſundry actions, and declarations: O remember, that this knowledge includeth in it all that knowledge which is neceſſary to be known for ſalvation.

When you have ſtudied it well, you ſhall find that there is nothing in the whole doctrine of ſalvation, which is not comprehended in this love of Chriſt (as Calvin hath well obſerved upon the place) This knowledge is both ſafe and ſweet; it is not ſuch knowledge as wil puffe up the head, but it will purifie the heart: I doe not doubt that any can grow wanton, who attaineth to any ſpirituall ſaving degree of this knowledge. The love of Chriſt will conſtrain to duty, and reſtrain from ſin; therefore betake your ſelves to this ſtudy above all others.

Now I ſhall offer ſomething as meanes to help you, and as motives to encourage you. Onely by way of caution, learn to take heed of promiſing your ſelves too much; Doe not think that you ſhall ever come to perfection of knowledge in this point, at leaſt while you are in this life: It is a point which may take up the ſtudy of all the Saints; (happily ſo much may bee couched in the 18 verſe of this chapter, that you may bee able to comprehend with all Saints.) He ſpeaketh, as if it were a Text, about which, not onely every Saint is to ſet himſelf, but as which doth require all the abilities of all the Saints. Look as ſome great point doth require the abilities of many Scholars (and all little enough, when joyned together) to make a good diſcovery thereof: ſuch is the love of Chriſt, as that all the Saints may well ſpend themſelves in the ſtudy of it, and when they have brought all their notes together, and added all their ſtudies together, they will bee able to make (at leaſt in this life) but a very little diſcovery thereof. Therefore take heed of promiſing your ſelves perfection in this ſtudy.

Now I adde this caution, not to deter you from the ſtudy, but to make you the more ſerious in it; and alſo to keep you from caſting of it off, after you have begun to underſtand it. It is with ſome Saints, as with Scholars, who having ſet about ſome ſtudy, and after ſome progreſſe, find the buſineſs ſo hard, and high, as that they can never come to the perfect knowledge thereof, they begin to ſlack in their indeavours, and to caſt it off: But now beloved, conſider it beforehand, that you may not afterwards caſt off the ſtudy of the love of Chriſt, when you have ſpent your ſelves to the uttermoſt, you ſhall never come to a perfection.

Yet let me adde this, the leaſt beames of the love of Chriſt have ſo much light in them, as that they will bee very ſweet, and every peece or part of this knowledge, will be of very ſpeciall worth: yea, the low, and imperfect knowledge of the love of Chriſt (if experimentall, and ſpirituall) is of infinite more value, than the high and perfect knowledge of Tenne thouſand things beſides: Yea, and one thing more let me adde, it is poſſible for you to attain to a very ſweet and ſatisfactory degree of this knowledge.

Qu. But what ſhall I do to attain a ſatisfactory degree of this knowledge of the love of Chriſt, ſo as that albeit I cannot attain to the knowledge thereof fully, yet I may be able to attain ſo much, as may make me (at leaſt) ſay, as it is in the Text, The love of Chriſt paſſeth knowledge?

Anſw. For that I ſhall offer ſome directions, as concerning the means and helps how you may obtain the knowledge of the love of Chriſt; And alſo as concerning the manner how wee ſhould carry our ſelves in that ſtudy.

Firſt, For the meanes, I ſhall name theſe particulars.

Firſt, Be much converſant in reading of the Goſpel. How ever the Bible in general, doth give teſtimony concerning the perſon of Jeſus Chriſt, and alſo in ſome meaſure concerning his affection to the Saints; yet the Goſpel (of all parts of the Bible) doth in a more ample, clear, and ſatisfactory Way, hold out the love of Chriſt to beleevers. That which all the Prophets ſpake of him, or of his love, is ſo allegoricall, and ſo darkly, as that it is not eaſie (at leaſt for every one) to obſerve the light of Chriſts love, ſo clearly ſhining in them. Indeed the ſun ſhine of Chriſts love is in the firmament of the old Teſtament, but as it is there, it is much clouded & much veiled. But in the Firmament of the new Teſtament it ſhineth in its full brightneſſe; luſter, and glory. And therefore bee moſt coverſant in reading of it. And while you read the Goſpel, be ſure to carry this along with you, that all that which you ſhall read there, either ther in the life, or death of Chriſt, is ſtill to be underſtood, as a demonſtration of his love to beleevers.

Secondly, If thou wouldeſt know the love of Chriſt, be ſure to labour to get into the boſome of Chriſt; that Soul knoweth little of Chriſts love in the power, and ſweetneſs, and Spirituality thereof, who knoweth only Chriſt in his head, as being without him, and is a ſtranger to the knowledge of Chriſt in his heart, as being in him. Labour therefore to have Chriſt revealed in thee (as Paul ſpeaks of himſelf) otherwiſe all that knowledge which thou haſt of the love of Chriſt, will be to little or no purpoſe. Look as Jeſus Chriſt did therefore know the Father moſt, becauſe (as the Scripture ſaith) he lay in the Fathers boſome. In like manner do thou labour to be in the boſome of Jeſus Chriſt, that thou mayeſt the better know what is his love to beleevers.

Thirdly, Conſule with Beleevers. Ask thoſe objects of love, concerning the love of Chriſt to them. They that have had experience of his love, can beſt inform thee. I make no queſtion, but that a poor beleever, who hath taſted of the love of Chriſt, and in ſome meaſure experienced the tranſcendent ſweetneſſe thereof, is farre better able to helpe thee in this great ſtudy of the love of Chriſt, than the greateſt Scholar in the world is, who it may bee hath read, or heard ſomething of his love, but yet hath no experience thereof in his ſoul.

Fourthly, Study thine own experiences. Conſider the carriage of Chriſt particularly towards thy ſoul. Remember how long hee bare with thee, whilſt thou waſt in the ſtate of nature, I and an enemy unto him. How long did hee ſtand knocking at the door, ere thou didſt open? How long did he come wooing of thy ſoul, ere thou didſt imbrace him? How many ways did hee take to work upon thee, to open thine heart to let him in, that hee might love thee? How freely did hee tender love to thy ſoul? was there any other condition, on which hee tendred himſelf to thee, than thine acceptance of him? Said he not, when he came and knocked at thy door, if thou wilt open, I will come in and ſup; and thy heart ſhall be at no coſt to prepare, I have brought that with me that ſhall feaſt thee? Said hee not, if thou doe but thinſt, come and drink, and if thy heart bee but willing, eat the good things of my boſome, and live for ever. Thus mind thoſe experiences of Chriſts acting towards thee: Remember all the Feaſts of love which hee hath given thee, and by theſe thou wilt come to ſee, how good, how kind, how loving he is.

Laſtly, Adde prayer to all theſe. It is the choyceſt wiſdome to be wiſe in the knowledge of Chriſts love: And if you lack this wiſdome, James giveth you his advice, ask it of God, and if you ask of God a wiſe heart in this particular, doubtleſs he will not deny thee; for he giveth liberally to thoſe that ask and upbraideth no man. Then ask of him much, Beg of him a wiſe and an underſtanding heart, to know the love of Chriſt which paſſeth knowledge. Intreat God that thou mayeſt be taught of him, to know what is the love of himſelf, and of his Son. As Chriſt ſaith, Every man that hath heard, and learned of the Father, cometh to me: So every Soul that the Father teacheth, will quickly learn to know what is the love of Chriſt to beleevers. And that thou mayeſt bee able to know the love of Chriſt in its luſter, beg of God to beſtow upon thee his Spirit. Chriſt hath ſaid, The Father will give the Spirit to him that asketh him; And the Apoſtle ſaith, As no man knoweth the things of a man, but the ſpirit of a man which is in him; ſo none can know the things of Chriſt, but the Spirit of Chriſt. Go to the Lord Jeſus, and remember him of his promiſe: Tell him, he hath promiſed to ſend his Spirit, and that when the Spirit is come, he ſhall take of Chriſt, and ſhew it unto the Soul. Intreat him therefore to ſhew his Spirit, and intreat him alſo, that his Spirit would come with the ſhedding abroad of his love. Say, O! that the Spirit would take of thy love, and ſhed it into me; and O! that he would ſhed it abroad into mine heart, that I may be able with all Saints to comprehend the height, and the depth, and the length, and the breadth of the love of Chriſt, and that I may be able alſo to know that love which paſſeth knowledge.

Having thus hinted a few words as concerning the means (how we may attain the knowledg of Chriſts love) I ſhall now adde a word or two concerning the manner how we ſhould behave our ſelves in the uſe of this means, while we ſtudy the knowledge of Chriſts love; and for this take theſe directions.

Firſt, Be very exact. Exactneſs is requiſite in all ſtudies, but eſpecially in this: Gather up (O Beleever) all the crumbs and filings of this gold (Chriſts love.) When thou readeſt any thing concerning Chriſt, be exact to obſerve the ſmiles of his countenance, the words of his lips, the geſture of his hands, the turning of his eye, love doth thus obſerve them: Sic oculos, ſic ille manus, ſic ora ferebat.

Obſervation was made of eyes, and of hands, and of countenance; ſo doe thou obſerve: be very curious • o ſtudy this love in all its circumſt •• ces, in all its doings, in all its demonſtrations: If ever you would ſhew exactneſſe in any ſtudy, ſhew it in this. Doubtleſſe the exacter you are in this ſtudy, the clearer you will be able to comprehend Chriſts love.

Secondly, be loving. Thoſe know moſt of Chriſts love to them, who abound moſt in love to him: John ſeemeth to be moſt loving of all the Diſciples, and therefore hee ſeemeth to have the greateſt knowledge of Chriſts love; he was ſo happy as to lean on the boſome of the Lord Jeſus; and to him was revealed more than to the reſt of the Apoſtles. Look, as that man doth but in vain expect mercy of God, who is without mercy himſelf; ſo doth that ſoul in vain deſire to know Chriſts love, who is without all love himſelf: you may doe well to obſerve the context, here in this 3 Epheſ. 17, 18, 19. v. The Apoſtle ſaith, that you Being rooted, and grounded in love, may bee able to comprehend with all Saints, what is the length, breadth, and depth, and height of the love of Chriſt, &c. To be grounded in love, is an excellent way to comprehend love: And doubtleſs Chriſt will bee very kind in the revelations of his love, to thoſe in whom hee obſerves the workings of love.

Thirdly, bee very admiring in all the ſtudy; let all your reading bee mixed with admiration at every love-paſſage of Chriſt; ſit and meditate at every word of love; ſtay, and wonder; adore the glory of that light which appeareth in any beam of love: And in the admiration of that love which doth appear, caſt thy ſelf at the feet of Chriſt, and cry out, O the depth of love in thee! O the riches of the love of thy boſome! that ſhouldeſt thus let out thy ſelf to beleevers.

Laſtly, when thou comeſt as it were at a ſtand, and canſt not comprehend the tranſcendency of this love, Imitate the Philoſopher, and caſt thy ſelf into that ſea of love, which thou wouldeſt fain fathome, or ſound, and art not able; Let that love comprehend thee, which thou canſt not comprehend thy ſelf: Emerge, and drown thy ſelf, in that vaſt Ocean of thy Saviours boſome, and becauſe thou art not able with any line of thine to ſound the depth, ſink thy very Soul, that it may be able to taſte that, which thy ſtudy will not help thee ſo much as to ſee.

HE that is but little skilled in the knowledge of the face of times, may very well ſee, that theſe times wherein wee live are very ſad: Calamity lyeth upon every Creature; and woe hath (as it were) entred upon the Stage of the World, and acts a very bloudy part, to the terrour of all, even beleevers themſelves; ſome put on black, and walk diſconſolately; yea almoſt all the ſonnes of men are clad in mourning, as being ſenſible of the miſery under, which moſt of the world at this day groans. In theſe times therefore what can be more ſuitable to our thoughts, than to conſider of that which may ſerve to ſupport our ſpirits. It is the wiſdome of ſuch as are weak, and lyable to faintings, to carry about them ſome cordiall or other to revive them: And it ſhould bee (doubtleſſe) the wiſdome of beleevers (who are liable alwayes to tribulations) to lay in ſomething which may keep them from fainting under theſe tribulations. Indeed our Lord Jeſus, out of the riches of his mercy, hath prepared, and provided, rich, and glorious cordials to ſupport the ſouls of his: And it is our duty (eſpecially who are the Miniſters of the Lord Jeſus) to help beleevers with theſe cordials, which our Lord and their Lord hath prepared: And therefore while others, forgetting not onely the Saints, but themſelves, take leave to preſſe and urge great things (as matters of faith) upon poor ſouls (as if they had dominion over their faith.) I ſhall endeavour to imitate the great Apoſtle Paul, rather to ſhew my ſelf a helper of your Joy, 2 Cor. 1. ult than a Lord of your faith. It was this indeed which Paul was much upon, viz. the furtherance of the joy, and comfort of beleevers: And it is this which he drives at in theſe words, in the behalf of the Epheſians; for fearing leſt the newes of theſe troubles in which hee was, ſhould ſo far trouble the Epheſians, as to make them faint, he therefore boweth his knees to the Father of our Lord Jeſus Chriſt, that he would be pleaſed to give them the knowledge of the love of Chriſt: that ſo by it, their ſpirits may be kept from fainting, either at the news of his, or fear of their own tribulations; This being therefore the end why Paul prayeth to God in the behalf of the Epheſians, that they might know the love of Chriſt which paſſeth knowledge, I did obſerve this Doctrine from it, viz.

That the ſpiritual knowledge of the tranſcendency of Chriſts love towards his, is of ſpecial efficacy to keep our hearts from fainting under any troubles.

I ſuppoſe you eaſily ſee both the foundation, and the proof of this point, in this place; yet that you may ſee both the clearer, let mee hint theſe three things.

Firſt, conſider it, That the Apoſtle ſuppoſeth, that the Epheſiant hearts were apt to faint at their tribulations. At the 13 verſe, his deſire that they might not faint, doth clearly intimate this, that they were apt to faint. Indeed the children of faith, are not onely prone to fear, but are apt to faint in thoſe fears.

Secondly, obſerve how upon this fear of the Apoſtle, leſt they might faint, or (if you will) upon his deſire that they might not faint, he falleth to prayer, and maketh it his requeſt to God, (whoſe alone royalty is to ſupport the fainting ſpirits of all the creatures) that be would be pleaſed to keep them from fainting: For (ſaith hee) for this cauſe I how my knees to the Father of our Lord Jeſus; (that is) upon this deſire of mine, that you might not faint, I bow my knee to him, who alone is able to ſupport your ſpirits.

Thirdly, Conſider, that among the reſt of thoſe things which he prayeth to God for, in their behalf, that they might not faint, hee prayeth for this in the Text (as in the laſt place) that they may know the love of Chriſt which paſſeth knowledge.

And indeed, the very ſpirit, and ſtrength of all that, which the Apoſtle had prayed for (in the former verſes, in their behalf) lyeth in this laſt. And happily therefore it was that hee bringeth in this as the laſt particular, being (as it were) that laſt cordiall, which he prayed for, in their behalf, and if it had failed, hee knew not (as it were) what to ask of God for them: This is, as it were, the laſt Doſis of the Doctor, which if it help not the patient, the Doctor is at a ſtand, and is puzled, and knoweth not what elſe to give; ſo that I ſuppoſe you may eaſily ſee, not onely the footing that this Text affords for this truth; but alſo a great, and ſolid proof of the truth thereof in it.

And yet, that you may ſee this truth more clearly from this place, I will in a word ſhew you, how that the very ſpirits and ſtrength of the other cordialls which hee here prayeth for, are as it were wrapped up in this, viz. The knowledge of the love of Chriſt. For conſider,

Firſt, hee prayeth that they might bee ſtrengthened in the inward man by his Spirit, verſe 16. Now what is that ſtrength of the inward man by the Spirit? but that divine and ſpirituall joy which is through him. The joy of the Lord doth give ſtrength, Nehem. 8.10. Now it is eaſie to demonſtrate, that the chief ground upon which the Holy Ghoſt doth build that joy (which through him is in the hearts of beleevers) is this, viz. the ſhedding abroad of the love of Chriſt in them. Chriſt having promiſed to ſend the ſpirit as a comforter to beleevers (he ſaith) that he (i.e.) the ſpirit) ſhall take of mine, and ſhew unto you, John 16. ver. 14, & 15. Now what is there in all Jeſus Chriſt, of ſweeter efficacy and power, which the ſpirit can take, and declare to beleevers, than the knowledge of his love, which paſſeth knowledge?

So that if the ſtrengthening of the inward man by the holy Ghoſt bee that which helps to ſupport thy ſoul from fainting: And if that working of the holy Ghoſt, bee by a creation of divine joy, or bringing of divine comfort; And that bringing of comfort in the ſpirit, depends upon revealing ſomething of the heart of Chriſt to the ſoul, then it muſt needs bee, that the ſpirit of this cordiall, lyeth in the knowledge of the love of Chriſt, which alone the Spirit is able to bring in, as it were from Chriſts heart, and ſhed it into the hearts of beleevers, for the ſtrengthening of the inward man.

Secondly, the Apoſtle doth pray, as a means to keep the Epheſians from fainting, that Chriſt may dwel in their hearts by faith, ver. 17. Now a very few thoughts will diſcover, that the ſtrength of this comfort doth lye in the knowledge of Chriſts love. For whereas the ſoul may ſay, ah! but will Chriſt dwell in my heart? I would fain beleeve it, but what ground have I for ſuch a beleef? Hee is the high and the lofty one, and I am mean and a poor creature; Hee is not only the brightneſſe of his fathers glory, but the fulneſſe of the fathers holineſſe; And will ſuch a pure perſon as hee is, come and dwell in ſuch a polluted houſe as I am? Thus the ſoul would, or might reaſon; but now all this reaſoning is quieted, and this doubting will bee eaſily reſolved by the knowledge of Chriſts love; for hee that knoweth the love of Chriſt, knoweth how willing Chriſt is to come into the heart of a poor beleever, and how that daily and hourely hee doth ſtand at the door knocking for entrance.

So that I ſay, the very Spirits of the other cordials, and as it were their quinteſſence, lying in this, the knowledge of the love of Chriſt,

It is very plain, That the knowledge of the love of Chriſt, is of ſpeciall vertue and efficacy, to keep the hearts of beleevers from fainting under tribulations. But I ſhall a little more demonſtrate this point,

Firſt, By opening wherein this knowledge of the love of Chriſt doth conſiſt.

Secondly, By ſhewing wherein the ſpeciall efficacy of that knowledge doth appear, for the ſupporting of the ſoul • from fainting fits in the time of trouble.

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

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

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