A Discovery of Glorious Love, Sermon 3
SERMON III.
EPHES. 3. ver. 19.
And to know the love of Chriſt which paſſeth knowledge.
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 duplicate page duplicate page 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. foreign 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 foreign 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 foreign! 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 foreign) 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 foreign: 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, onelyonly 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.