A Discovery of Glorious Love, Sermon 1
SERMON I.
EPHES. 3 ver. 19.
And to know the love of Chriſt which paſſeth knowledge.
KNowledge is the perfection of the Rational Creature: It is that whereby we come foreign (as the Philoſopher ſpeaks) i. e. to partake of Divinity, to be like unto the Deity. God is Light, and Knowledge, and the more we partake of it, the more like wee are to him. Now by how much the likelier Note.wee are unto God, by ſo much the nearer we come up to perfection.
Knowledge is exceeding precious: It muſt needs be ſo, ſith it tends to perfection. Indeed, as Aquinas ſaith of ſeeing, Though the object of ſight be mean in it ſelf, yet the very act of ſeeing is ſweet: So alſo hee determines of Knowing, that however the object be low and poor, yet the very act it ſelf of knowledge, is high and precious.
Now of all knowledge there is none ſo precious, nor ſo perfecting, as that which is Divine. Other Knowledge (viz. Human) can make us perfect only as men: This knowledge (viz. Divine) gives us a perfection as Saints. But,
Of all Divine knowledge, the knowledge of Jeſus Chriſt in the light of love, as moſt precious, as tending moſt to the perfection of our ſouls: As ther are degrees of luſtre in the heavenly lights; ſo there are degrees of glory in Divine truths. Every Star in the Firmament hath a glorious light; but yet the light of the Sun exceeds them all in glory: And every truth (which is as a Starre in the heaven of Divinity) hath a peculiar excellency in it, and the knowledge thereof is precious: But Jeſus Chriſt (who is as the Sunne in Divinity's heaven) hath a tranſcendent excellency in him;. and to know him, doth ſarre more tend to the perfecting of our ſouls, than the knowledge of any, or all Divine truths elſe beſides. Therefore it is that Paul accents this knowledge with an excellency, Phil. 3.8. Yea doubtleſſe (ſaith he) I count all things but loſs, for the excellency of the knowledge of Chriſt Jeſus my Lord. And certainly Paul might well ſay thus: for albeit he had attained the knowledge of other things, yet without this, he had been at a loſſe in point of Soul-ſacred perfection. So that however other knowledge (as being ſome way perfecting and precious) be deſirable; yet there is no knowledge which is ſo to be deſired (at leaſt by Saints) as the knowledge of Jeſus Chriſt.
But yet, as although the Sun be the moſt glorious of the heavenly Lights, yet Mortals receive more comfort by its heat, than by its light: In like manner, though the knowledge of Jeſus Chriſt bee the moſt tranſcendent of divine truths, yet our ſouls receive more ſweetneſſe by the warmth of his love, than by the luſtre of his light. Look as Moſes could not ſee the glory of God and live, and yet muſt dye except he ſaw his grace: Even ſo our ſouls cannot ſee the luſtre of the bright beams of Chriſts glory, and live (wee muſt dye ere we can behold that) yet notwithſtanding we muſt ſee the light of the boſome-love of Jeſus, or elſe we dye. If this light dawn not upon our boſoms, if this knowledge ſhine not into our hearts, we ſhall ſink and dye in our ſouls, eſpecially if wee are in fear of any troubles.
Hence it was, that the Apoſtle Paul, among the reſt of thoſe precious Petitions, which he puts up to the Father of our Lord Jeſus, in the behalf of the Epheſians, leſt they ſhould faint at his tribulations, hee adds this, that they might know the love of Chriſt which paſſeth knowledge.
I ſhal briefly give you the context, that it may give ſome light to the text.
The Apoſtle having hinted in the firſt verſe of this Chapter,Context. that hee was a priſoner of Jeſus Chriſt for the Epheſians, who were Gentiles; and having alſo upon that ſpoken ſomething of the excellency of the Goſpel, and the warrant which hee had to preach the ſame unto them (which two things were as two great ſupporters of him in his ſufferings) hee comes in the fourteenth verſe to pray for the Epheſians, that they might not faint at his tribulations. Now there might be a double ground of the Apoſtles fear, why the Epheſians might faint at news of his tribulations.
1 Sympathy. It is uſual with Saints to ſympathize each with other in their tribulations. And Paul upon this ground, might rightly think, that the tidings of his impriſonment would be ſad to theſe Epheſians; and happily he might fear, that out of their tender love, both to his perſon, and preaching, they would be over-ſad, by ſympathy, to underſtand, that now their Preacher was in priſon.
2 Fear leſt themſelves might meet with the like ſufferings. For what might they think? Is Paul in priſon for Preaching the Goſpel? then ſure may we fear the like for receiving the Goſpel.
It is commonly ſeen, that the receivers of Goſpel-truths ſuffer as well as the revealers. Note.And certainly (the Epheſians might ſay) we ſhall be accounted as faulty for our faith in, as Paul is for his Preaching of the Goſpel. This peradventure they might argue, and fear, and faint; Therefore the Apoſtle bendeth his knees to him who alone is able to keep from, and ſupport in faintings, i. e. To the Father of our Lord Jeſus: And three things he beggeth in the behalf of the Epheſians, that they might not (upon any ground) faint at his tribulations.
1 Divine ſtrength. That he would grant according to the riches of his glory, that they might be ſtrengthned with might by his Spirit, in the inner man, ver. 16. The ſpirit of man (the Apoſtle knew was weak, and ſo would faint, unleſs God did ſtrengthen it; therefore he begs the Spirit of God (which is the power from on high) for their ſtrengthening in the inner man, that they might not faint in their outward man.
2 Chriſts inhabitation. That Chriſt may dwell in your hearts by faith, ſaith he, v. 17. If any thing will keep up the heart from fainting, Note.it is the indwelling of Chriſt with the ſoul. Chriſts preſence creates comfort, and there is no ſuch fence againſt fainting under any fears, as Chriſt in the ſoul. The inhabitation of Chriſt within, will ſupport the ſoul from its faintings at tribulation for Chriſt without.
3 The knowledge of Chriſts love▪ That they might know the love of Chriſt which paſſeth knowledge, as it is in the text. Paul well knew the power of Chriſts love, and the efficacy thereof this way. So that now you may gather up the Apoſtles Petitions into one Prayer, and you may conceive him pouring out his heart after this manner: Thou Father of our Lord Jeſus, ſith thou art the God of all comforts, and comforteſt thine in all their tribulations, ſo that they faint not; vouchſafe to grant according to the riches of thy grace, that the Epheſians may not faint at my tribulations. And to this end, ſtrengthen them by thy Spirit of power in their inner man; fill them by the glorious preſence of Chriſt dwelling in them; but above all, let them know the love of Jeſus Chriſt which paſſeth knowledge.
Thus you ſee by the Context, the drift and ſcope of the Text. But before I ſpeak any further to it, I muſt clear one thing, which happily may be an occaſion of doubt, and that is the ſeeming unreaſonableneſſe of this part of Pauls prayer: Doubt.For may ſome ſay, what reaſon is there that Paul ſhould pray for that, which he hints is impoſſible? Why ſhould he pray that the Epheſians might know that, which he expreſly ſaith was above knowledge? The love of Chriſt which paſſeth knowledge.
There bee three things which may ſatisfie this ſcruple,Satisfaction. and demonſtrate the reaſonableneſſe of this requeſt.
1 Admit the love of Chriſt be above knowledge, yet 'tis not unreaſonable to deſire to know it. For look, as albeit the fulfilling of Divine precepts be above our power, yet notwithſtanding it is to be in our endeavour. In like manner, albeit the knowledge of Chriſt, of Chriſts love, though its above our intellectuals, yet it may bee in our deſires, The ſame infiniteneſs, which Grace puts in the Will, making it endeavour to fulfill that, which it cannot; nay, yea and doth alſo put on the deſire for the obtaining of that which cannot be obtained. But,
2 To know the love of Chriſt may be ſaid to be above knowledge with reference to men, as men; not unto Saints, as ſuch. Indeed the ſpirit of man is not able to know, or ſearch into the love of Chriſt (that is above its knowledge:) But the Spirit of Chriſt is able both to ſearch into, and to reveal his love. And though Chriſtians as men, cannot attain to the knowledge of the love of Chriſt, by the light of reaſon, yet as Saints by the light of faith they may; eſpecially the Holy Ghoſt (in the mean time) ſhedding it abroad in their hearts, as it is, Rom. 5.5.
3 The love of Chriſt may be ſaid to be above knowledge, in regard of its perfection of degrees, not ſimply inregard of its parts.
'Tis true, the perfect knowledge of Chriſts love paſſeth the underſtanding of men, and Angels (which is its glory:) But yet in ſome meaſure it may be known (the which is our duty.) For that which cannot bee known perfectly (in the higheſt degree) may yet be known partially, (and in ſome meaſure.)
Thus the Text may bee cleared from the doubt propounded. Now there are four ways in which I ſhall look upon this Scripture, and ſo ſpeak unto it.
1 As it includes the truth and reality of Chriſts love to the Saints.Diviſion of the word.
2 As it concludes the height, and royalty, or tranſcendency of that love.
3 As it holds out the Apoſtles deſire, that the Epheſians might know both.
4 As it contains the ground of keeping up the Epheſians hearts from fainting at Pauls tribulations; which is the drift and ſcope that Paul drives, or aimes at in them.
And thus there will be four Doctrines which I ſhall take up, and ſpeak unto from theſe words.
I. There is love in Chriſts boſome towards all beleevers.Doctrines from the words.
II. That love which Chriſt beareth to beleevers, is a tranſcendent love.
III. It is a thing of neceſſary concernment for every Chriſtian to know the tranſcendent love of Chriſt.
IV. The Spiritual knowledge of the tranſcendent love of Chriſt towards Beleevers, is of ſpecial efficacy to keep up ther hearts from fainting under any trouble.
I begin with the firſt, which however it might more fully be gathered from another Text, yet becauſe it will be a good foundation for the following Diſcourſe, and is clear enough in this place, I ſhall briefly ſpeak unto it now, viz.
There is love in Chriſts boſome towards all Beleevers.
I ſuppoſe it is clearly (couched at leaſt) in theſe words; Science ſuppoſes ens; Paul would not doubtleſſe pray that the Epheſians might know that which was not; things muſt be, ere they can be known.
Nothing falls under the underſtanding, till it firſt bee in being.
I ſhall briefly open the Point,Point opnened. and then prove it, and apply it.
How love may be ſaid to be in Chriſt.How love may be ſaid to be in Chriſt (as any other affection) I ſhall not need to inquire; though happily love may bee ſaid to be in Chriſt as God (for as hee is man there is no doubt of it) in far more proper ſenſe, then any other paſſion may, becauſe it is (as it were) his eſſence, God being (as John ſaith) love, 1 Joh. 4.16.
What Chriſts love is.What the love of Chriſt is, I ſhall not curiouſly define. The Moral'ſts have ſo many definitions of love, that indeed it is hard among them (as the Proverb) is, to finde this wood for trees, i. e. to know what love is, among their various definitions therof. Paſſing by therefore their nicities, I ſhall content my ſelf with this plain deſcription of love.
It is the commanding affection of the Soul,Love deſcribed. conſiſting in the expanſion or going out of the heart, towards a perſon or thing, in wiſhings and workings for its good.
Cunctorum que Deum primum quaeſivit amorem.I call it an affection, and the commanding one: it being indeed on all hands aſſented unto. Love is Queen regent in the Soul, and it ſits upon the Throne commanding all. It is the Centurion in the boſome, and hath the ſame power over all the affections, which the Centurion hath over all his ſervants.
I ſay, it conſiſts in the expanſion or ſtretching out of the heart. Look, as hatred contracts and gathers in, ſo love opens and dilates the heart. I adde, that it conſiſts (in the general) in wiſhings and workings for good. I do not ſpecifie the end, for that deſcribes, and denominates the particular kinds of love; therefore only in the general, I ſay, it conſiſts in the going out of the heart, in wiſhing and working for the good of the perſon, or thing loved.
So that now, when I ſay that there is love in Chriſts boſome towards all beleevers, I mean, that the commanding affections of Jeſus Chriſt is ſet upon them; that his heart is open, and ſtretched out unto them; and that the wiſhings and workings of his Soul are towards them for good.
Beleevers who they are, deſcribed.By Beleevers, in a word, I underſtand all thoſe who cloſe with Chriſt as tendred in the Goſpel. However there be difference between them in the degrees of their faith, & the ways of their light, yet all agreeing in this, that they ſee themſelves loſt without Chriſt, and that God the Father doth freely tender him in the word of grace; they do thereupon go our in the ſtrength and ſincerity of their ſouls, to imbrace him as hee is tendred: They are beleevers all of them; and in this thing Chriſt puts no difference (as it is Act. 15.9.) between them, but burns in his boſome with real love towards them all.
For proof, Point proved.I ſhould but darke… the point, if I ſhould bring all that cloud of witneſſes, which would gladly come and ſet ſeal to this ſweet truth. Ask John, and he will witneſs that Chriſt loved him. He was indeed a boſome-beloved Beleever; Joh. 13.23 & 19.26and of him it is often ſaid, he was the Diſciple whom Jeſus loved: yea and John will witneſs for more than himſelf, He ſaith Jeſus loved him, and all Beleevers beſides him: For ſpeaking to them he ſaith, He (i. e. Chriſt) hath loved us, Apoc. 1.5. Call in Paul, and he will prove that Chriſt loveth Beleevers; for Chriſt loved him; and ſuch was the love that Chriſt bare to Paul, that he profeſſeth that he could, nay, did live upon it. I live (ſaith he) by the Son of God who loveth me, Gal. 2.20. Nay Paul further bears record to this truth, and witneſſeth, that Chriſts love ſtretcheth forth it ſelf to every beleeving Soul, We are (ſaith he) more than conquerers, through him that loveth us, Rom. 8.37. I ſhal adde no more teſtimonies to prove this truth. Even the leaſt Beleever, though but a babe, is able to liſp in the language of this love, and tell you, that there is a divine fire of love in Chriſts boſome, burning brightly towards Beleevers.
I ſhall hint three Demonſtrations of the Doctrin taken from the behaviour of Chriſt towards Beleevers, which will evidently clear cordial love unto them.
Ch…iſts love demonſt ated Oculus amoris index.1 Chriſts eye is always on Beleevers; and he takes delight to look there where they are. The eye is the Index of love. It is a ſweet ſtarre alway ſhining over the hearts and houſes of thoſe whom we love. The Proverb tells us, where we love, there we look. Ubi amor, ibi oculus.Now it is eaſie to obſerve the rowlings of Chriſts eyes: how that ſtill they are towards Beleevers. Wil you liſten to Chriſts love in its language this way? Let me ſethy countenance (ſaith he to the Beleever) for it is lovely, Cant. 2.14.foreign i e. Thy appearance. Such is the pleaſure that Chriſt takes in beholding of beleevers, that he ſeems to live upon their looks, and ſpeaks as if hee were raviſhed with their ſight. Thou haſt raviſhed my heart, my Siſter, my Spouſe, thou haſt raviſhed my heart with one of thine eyes, foreign i. e, Thou haſt heartened me.Cant. 4.9. He ſpeaks once and again (as if he did ſuck ſweetneſs from the ſpeech) thou haſt raviſhed my heart with thy ſight. How can we queſtion Chriſts love to beleevers, when his eyes are thus fixed on them, that their ſight doth raviſh his ſoul? Build upon it O beleeving ſoul! Chriſts delight in looking on thee doth demonſtrate his love to thee. He peeps through the Latteſſes, to declare his love, Cant. 2.9. Nay, as if he were over-powred (as indeed ſuch an effect doth a look of love produce) while he beholds beleevers, he ſaith, Turn away thine eyes from me, for they have overcome me, Cant. 6.5. The word is, foreign, and it ſignifies, have made me proud, or as our Margent hath it, have puft me up, Chriſt ſeems to pride himſelf in the looks of beleevers; his eye is on them, and his heart is taken up, if their eye be on him.
2 Chriſts tongue ſpeaks his love to beleevers. Lingua amori tuba.The tongue is loves trumpet; the breathings of the Heart fill the Lips with ſounds of love: Love that is ſecret in the boſome, ſounds ſweetly in the breath. Speech as a Silver trumpet loudly ſounds love. It is ſaid of Shechem the Son of Hamor, that his Soul clave unto Dinah the daughter of Jacob, and the Text ſaith, he loved her, and his tongue ſpake it; for it is added, that he ſpake kindly to the Damoſell, Gen. 34.31. Beleevers, Chriſts tongue bewrays him; his lips ſpeak his love to you; Oh how oft hath Chriſt ſpoke ſweetly to thy Soul? O beleever! Canſt not thou gather by his ſpeaking to thy heart (for that is the Hebrew phraſe for ſpeaking kindly) the love of his heart?foreign How near thy heart, O foul! do thoſe words of thy Saviour go? If any thirſt, let him come and drink freely. Doth not his heart open as a fountain of love in this ſpeech? And ſpeaks hee not to thy heart, i. e. very kindly, when he ſaith, If thou do but thirſt, come and drink? Ask the poor Woman that had the bloudy iſſue, Mark 5. whether or no Chriſt did not ſpeak to her in the language of love, when he ſaid, Daughter, thy faith hath made thee whole? Poor heart, ſhe had touched him as ſhe thought at unawares; and when ſhe heard him ſpeak of it, ſhe trembles, as if ſhe expected words of wrath: But while ſhe touched his garment ſecretly, love touched his heart ſweetly, and his tongue beſpeaks it, when he called her Daughter. And as Chriſts tongue trumpets out love, when he ſpeaketh to, ſo when he ſpeaketh of beleevers. O the high Epithites, foreign. ap…a Hermog.(i. e. that which he addes to beleevers names, when he ſpeaketh of their perſons!) how rhetorical, how encomiastical is the language of his love! when he ſpeaks of his Spouſe, Thou art faire, (ſaith he) thou art fair, thou haſt Doves eyes; thy hair is as a flock of Goats, thy teeth are like a flock of Sheep; thy lips are like a thread of ſcarlet, thy neck like the tower of David, &c. Cant. 4.1, 2, 3, 4. As beleevers declare their love to Chriſt by ſpeaking highly of him; ſo Chriſt declares his love to beleevers by ſpeaking highly of them. If beleevers call him the Lilly of the vallies, he calls them the Lilly among the thorns. Chriſts love will not permit him to ſpeak of them in low language. Thus the lips of your Lord, O beleevers! are a demonſtration of his love to you.
3 Chriſts actions ſeal to the truth, and ſtrengthen the demonſtration of the Doctrin. If there were nothing but the eye or the tongue, it might bee feared, leſt the love expreſſed by them, were but either feigned or fond: But actions following theſe, ſeal it up, that the love is not complemental, but cordial. If love be only in the lip, it is without life, and it may be ſuſpected as counterfeit: But when men not only ſpeak, Act i… amoris ancill….but act love, then love lives, and is love indeed. Indeed, where love is in truth, it will bee ſeen in act; every action being only Loves Lackey to go of its errands, and Loves ſervant to do its work. Now ſhould we take a view of the actions of Jeſus Chriſt, we ſhall ſee that they ſtrive to excel and exceed his words in the declaration of his love to beleevers. I ſhall only hint at ſome, as intending the larger Diſcourſe of them in the next Doctrin.
1 Conſider Jeſus Chriſt manifeſting himſelf, and his ſecrets, to beleeving ſouls: and this will demonſtrate the truth of his love. Dalilah queſtions the truth of Sampſons love, from the concealment of his ſecrets from her, How canſt thou ſay, I love thee, when thy heart is not with me, ſaith ſhe, Judg. 16.15. Thus ſhe ſeems to argue, Where there is love in truth, there will be a communication of ſecrets: But this I finde not in thee; therefore I queſtion whether thou indeed doſt love me. How ever Dalilah did, or might argue thus againſt her Sampſon, Beleevers cannot argue ſo againſt their Saviours love. The Lord Jeſus unboſometh himſelf to Beleevers, the ſecrets of his heart are with them. Chriſt tells his Diſciples that hee would manifeſt himſelf unto them, foreign i. e. lny himſelf open.Joh. 14. The men of the world are ſtrangers to Chriſts affections, and therefore they are ſo to his ſecrets. Carnal people do not know the minde of the Lord, becauſe hee doth not love them: But we (ſaith Paul) that is, we who are beloved by Chriſt, we have the minde of Chriſt, 1 Corint. 2.16. Look as the Father loveth the Son, and declares it by this, that he ſheweth him all things which himſelf doth, Joh. 5.10. In like manner, the Son loveth beleevers, and actually demonſtrates it by this, that he declares all things (i. e. all theſe ſecrets which were needful for them to know) that he heard of the Father, Joh. 15.15. The ſecrets of Chriſts Cabinet-councel are with thoſe whom hee loves.
2 Chriſt often takes Beleevers to his houſe, and feaſts them. Thus wee deal with our friends, and thus we declare to them our loves; Chriſt deals ſo with his, The King hath brought me into his Chamber, Cant. 1.4. Nay he hath brought me into his banqueting houſe, Cant. 2.4. When David would declare his love to Barzillai, he ſaid, Come thou over with me, and I will feed thee with me at Jeruſalem, 2 Sam. 19.23. thus Chriſt often ſpeaks, and declares his love to beleevers, Come thou to me, poor ſoul, and I will feed thee with me in Jeruſalem. Nay, Chriſt declares his love, not only by inviting and bringing beleevers to his houſe, but alſo by coming to theirs; He doth ſtand at their door, and knock, and if they will but open, he will enter, Apoc. 3.6. if they love him ſo much as to let him in, hee will come and declare his love by dwelling with them, Joh. 14.23.foreign i.e. make out abode, or long ſtay with. And he will feaſt with them in their houſe, i. e. their hearts. And becauſe he will declare hee comes to ſhew love, he will make the feaſt at his own coſt. He hath gathered his myrrhe with his ſpice, for this purpoſe, as it is Cant. 5.1.
3 Chriſt unites himſelf to beleevers, and in that demonſtrates that hee loveth them. Affection begets union. Auſtin (long ago) defined Love to be the juncture of two in one. Amor eſt junctura duo copulans; Love it makes one of two. It is ſaid of Jonathan and David, that their ſouls were knit together, 1 Sam. 18.1. Chriſt and beleevers are knit together, & it is Chriſts love which makes the knot. Its a more than moral union which is between Chriſt and beleevers, they are not only his friends, and brethren, but his Spouſes, and Members. If he bee a Head, they ſhall be the body; and if he be a Vine, they are the branches: Nay the union between Chriſt and Beleevers, is nearer than that of the vine and branches; of no branch can it bee ſaid (properly) that it is in the vine, and the vine in it: But of Beleevers it is ſaid, Chriſt is in them, and they are in him. This union demonſtrates alſo the truth of Chriſts love to beleeving ſouls. I ſhall now make a word of Application, and conclude this point. There be but three uſes unto which I will ſpeak▪ viz. a uſe of
Information,
Comfort, and
Counſel.
Uſe I. The point informs us of the ſweetneſs of Chriſt to all the Saints. O how ſweet! how kind! how gracious! is Jeſus Chriſt to beleevers, thus to minde then, thus to ſet his heart upon them? Beleevers, the Lord loves you, Is he not in this ſweet unto you? Ruth at the conſideration of Roaz his love, falleth on her face, and faith, Why have I found grace in thine eyes, that thou ſhouldeſt take knowledge of me, ſeeing I am a ſtranger? Fall on your faces Beleevers, you were once ſtrangers to Jeſus Chriſt, but you have found grace in his eyes; your names are written upon his heart in letters of love: well may you ſay that Chriſt is ſweet, ſeeing he loves ſuch ſtrangers as you were. The King of Iſrael is ſurely ſweet in ſetting his love upon you, who were ſtrangers unto Iſrael. O how happy art thou, O poor beleever, in being the object of thy Lords love! The meaneſt beleever may raiſe up a very high ſtructure of happineſſe, upon this corner ſtone, Chriſts love. O how bleſſed art thou in thy beloved (poor ſoul!) and how ſweet is hee to thee! that hath alway a fire of love burning in his boſome towards thee?
II. This point is very comfortable to beleevers; It is a cordial to you, is it not, O beleever! that Chriſt doth love you? doth it not revive your hearts (my brethren) to hear, that hee who is the Lord of Life, and glory in himſelf, is a Lord of grace and love to you? Jeſus Chriſt who hath written upon his Garments, Lord of Lords, hath alſo written upon his boſome, love to beleevers. Certainly (Beleevers) could you but ſee how near you are to Chriſt, how highly he prizeth you, how dearly he loves you; I ſhould not need to bid you rejoyce, or be glad, or be of good comfort.
Object. No, will the ſoul ſay, Indeed you need not, if I could but ſee that Chriſt loved, me, but I doubt that.
Reſ. Doubt it not (O beleeving ſoul) but be confident, and in that confidence bee comforted: Chriſt loves you, and that (as wee ſhall ſhew hereafter) with a tranſcendent love.
Object. But it is good to have a ground of confidence; and in vain ſhall you comfort me, if I ſee no reaſon in your words. Why what reaſon is there that Chriſt ſhould love mee?
Reſ. Chriſts love is its own reaſon. He therefore loves becauſe he will. It may be the vanity of our wanton love, that we love meerly becauſe we love: But it is the glory of Chriſts love, that he doth ſo.☜ Mark and mind this. The reaſon why Chriſt loves thee (O poor ſoul) is in his own boſome. If thou look in thine, thou wilt not finde it (becauſe it is not there) but look up into Chriſts boſome, and there it is. He will have mercy upon whom he will. Chriſt will love thee, and doth love thee (O Beleever) becauſe he will. Do not therefore ſtand queſtioning why he ſhould, but be comforted, and rejoyce in this, that he doth love thee, even thee (O poor ſoul.) Though it may bee thy faith be little, yet Chriſts love to thee is true.
Q. But though he love me now, will he love me ſtill? Will not Chriſt diſlike me hereafter, and upon that diſlike deſert me? Sure I am I ſhall give him cauſe, and I fear he will take it. And certainly if Chriſt deſert, I dye, I cannot live longer than I have his love
A. Neither dye, nor doubt, poor ſoul! Thy Lord ſo loves thee, that he will not leave thee; or if he do for a time, he will not alway. Chriſts ☞ bowels burn with love, and that fire, however ſmothered for a time, will break out in a flame at laſt. Chriſts love is like himſelf, immutable and unchangeable. Love is Chriſts life as well as thine: He will not ſurely kill himſelf by deſerting thee. Thou canſt not live except Chriſt do love, neither can Chriſt. You Lord hath ſworn (and ſurely if he break his oath he dyes) that the Mountains ſhall be removed, but his love ſhall not leave thee.
Obj. Oh! But though Chriſt do love me, yet men hate me. I cannot be ſo cheerful in Chriſts love, becauſe I meet with the creatures wrath.
Rep. I pity thee poor Creature, thou haſt the love of the Potter, and thou feareſt the wrath of the Potſherd. Why art thou ſo weak, as to ſink under the Creatures wrath, while thou haſt the Creators love? Be of good comfort, Chriſt can break in peeces all thy enemies with his Iron rod, while in the mean time he will comfort thee with his Shepherds-crook. Why doſt thou droop at the hatred of him, who dwelleth in a Tabernacle of clay, and not rather triumph in the love of him, who is ſet down at the right hand of the Majeſty on high? Look up Beleever, Heaven is clear over thy head, though the earth be dirty under feet; though thou be in a ſtorm among the creatures, yet the Sun of love ſhines on thee from Chriſt. He ſmiles and loves thee, what though men frown and hate thee? Fear not him who hates thy body, and at worſt can but deſtroy that; rejoyce rather in him who loves thy ſoul, and at the laſt will raiſe up thy body from the Grave, and give thee a glorious body like unto his own, and fill thy ſoul with eternal joy in the enjoyment of his everlaſting love.
The laſt uſe of the point is-for counſel. Sith Chriſt loves his Saints, I would (ſurely the point might, and doth) counſel, both the world, and beleevers.
Firſt, you men of the world; If you have an ear to hear, hear: Chriſt loves beleevers, be yee counſelled to do the like. Certainly Chriſt will take it well at your hands, if you love them who are beloved by him. His friends are ſometime ſtrangers in your Land, uſe them well, ſhew them love, put it upon Chriſts ſcore; he loves them, and he will reward you: Jeſus Chriſt doth ſo love beleevers, as that he will not let a cup of cold water, given to them in his name, (that is, becauſe hee loves them) go unrewarded. I ſay it again, ſith Chriſt is gracious, and loves beleevers, be ye wiſe and love them alſo. However, take heed that yee do not wrong them. If you will not do them good, beware you do them no hurt: Beleeve it, if you do, Chriſt loves them, and he will not bear it. Tremble, leſt, (while you lift up your hand againſt beleevers) that Jeſus Chriſt who loves them, daſh you in peeces. Beware of perſecuting Chriſts beloved ones under pretences. It will be but a poor excuſe, to ſay they were Schiſmaticks, Chriſt knows them to be Saints: Beleeve it, the bloud of beleevers is very precious, and as he will puniſh Antichriſtian wretches, under what names, or titles ſoever diſtinguiſhed; So alſo will he be avenged upon all thoſe who dare touch beleevers, under what nicknames ſoever diſgraced. Therefore if you will not be ſo wiſe, as to love; yet be not ſo mad, as to hurt thoſe whom Chriſt loves.
But ſecondly, let this counſel beleevers, ſith the Lord Jeſus loves them, that they would walk worthy thereof. Beleevers, live as the objects of Chriſts love; Advance his Kingdom, imbrace his counſels, love all his members, be abundant in his work, and ſervice. In all things ſhew that Chriſts love to you hath a conſtraining power in you; at leaſt be yee counſelled to love Chriſt, who loves you and that ſo much the rather, becauſe Chriſt deſerves thy love, though thou do not deſerve his. O let not the love of Chriſt plead againſt you, and ſay, I ranne out to them, but they returned not in to me. Let not Chriſt ſay, I gave you counſel, and you did reject it; In love I gave you Commandements, and you did tranſgreſſe them. No, but ſith Chriſt loves you, love him; and if you love him, keep his Commandements. Rouſe up your ſelves, O beleeving ſouls! and conſidering that Chriſt loveth you, demean your ſelves accordingly. If he call, come; If he bid you go, go; If his Kingdom be advancing, joyn in the work (it is the Kingdom of him that loves you) If his Spirit counſel, take it (for it comes from love.) In a word, in all things live as thoſe who indeed are beloved of Chriſt. And let your carriage be exactly obedient, kinde, and loving unto him, who doth ſtoop ſo low, as to love ſuch poor creatures as you be. And if any ask, why you love, and labour for Jeſus Chriſt? tell them, it is becauſe you love him: And adde withall, that did they but know how Chriſt loves you, they would rather ask; why you love him ſo little, or do for him no more. But if they demand, how doth Chriſt love you? Tell them, that queſtion is unanſwerable. Indeed ſay, he loves you and that truly; but withall tranſcendently. That Chriſt loves you, tell all the world of you know; but how he loves, tell them, that paſſeth your knowledge: yea and the knowledge of every creature, for it is a love paſſing knowledge. And this is the next thing, and the chief thing which we ſhall ſpeak of.