A Discovery of Glorious Love, Sermon 6
SERMON VI.
EPHES. 3. Ver. 19
And to know the love of Chriſt which paſſeth knowledge.
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 onelyonly 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. ultthan 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 onelyonly 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 onelyonly 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.
But more particularly, I ſhall hint two words for the explication of the knowledge of Chriſts love, what it is.
Firſt, Negatively, It conſiſteth not in the bare notion of it. All divine knowledge (whatſoever it bee) is without any efficacy, if it bee but barely in the notion. Look as in reference to duty, knowledge is not effectually imperative, to put the ſoul upon doing, unleſſe it ſink deep into the ſoul (for the word falling among ſtones, and wanting root, did not ariſe up in fruit.) In like manner with reference unto joy, knowledge is no way efficaciouſly reſtorative (although it bee the knowledge of Chriſts love) unleſſe it ſink down from the head, into the hearts of beleevers. But as the Apoſtle putteth the knowledge of the glory of God the father (as to ſalvation) in this, viz. that God who commanded the light to ſhine out of darknes, had ſhined into their hearts, 2 Cor. 4.6. In like manner hee putteth the vertue of the knowledge of the love of God in making the ſoul patient in its waitings, (and by conſequence not fainting in his troubles) in this, that the Lord would direct the Theſſalonians hearts into the love of God; the Lord (ſaith he) direct your hearts into the love of God, 2 Theſ. 3.5. wherefore then, this is the firſt thing by way of negation, (that you may know wherein the knowledge of the love of Chriſt doth not conſiſt) it is not the bare notion, or apprehenſion thereof in the head.
Secondly, and poſitively, The right knowledge of the love of Chriſt, in reference to the matter in hand, I conceive chiefly doth conſiſt in two things.
Firſt, In a particular application of the love of Chriſt to the ſoul by faith, (i.e.) that the ſoul ſhould be able to lay home that to himſelf, in particular, which he underſtandeth to be in the heart of Chriſt, to every beleever in generall. The ſoul ſhould bee able to ſay of the love of Chriſt, it is mine, for elſe (as hee ſaid) quid haec mihi, niſi mea? what is all this to me, if it bee not mine? In like manner will the ſoul ſay, what is it to mee, if there be a tranſcendent love in the boſome of Chriſt to beleevers, if I have not a ſhare in it? Look as the preaching of the word doth not profit them, in whom it is not mixed with faith (i.e.) (in the particular application thereof to themſelves.) In like manner, neither doth the love of Chriſt comfort any, if it bee not mixed with faith (i.e.) particularly applyed to their own ſouls; this is a faithfull ſaying (ſaith Paul) that Jeſus Chriſt came into the world to ſave ſinners, of which I am chief, 1 Tim. 1.15. Herein was the truth of the ſaying, that Chriſt came to ſave ſinners, but herein was the joy and comfort of Paul, that hee could ſay, I am chief. It is moſt clear, that the knowledge of the love of Chriſt is comforting, but the efficacy of it doth lye in the application: Juſt as now, how choyce ſoever the cordiall bee, that is preſcribed by the Doctor, it is of no comfort to cure the patient, if it bee not taken; In like manner, though the knowledge of the love of Chriſt bee one of the choiſeſt cordialls which is revealed, yet it is of no vertue to the ſoul, unleſſe it bee taken (i.e.) particularly applyed by faith. This is the firſt thing, wherein the right knowledge of the love of Chriſt, as it is efficacious to comfort in troubles, doth conſiſt.
But ſecondly, It conſiſteth not only in the particular Application, but in a ſerious Meditation thereof, being applyed. Application taketh the cordiall (as it were in the mouth) and lets it down into the ſtomach; But meditation ſucketh out the ſweetneſs thereof: And therefore it is ſaid, my Meditation on him ſhall bee ſweet, Pſal. 104.4. Not only the knowing, and beleeving of it to bee the ſouls, but alſo the meditation is that which maketh it more ſweet; if the cordiall which the patient taketh, bee never ſo ſweet, yet, if it be ſpit out again, and not chewed (as it were) or ſwallowed down, it affords but little refreſhing: In like manner, though the love of Chriſt bee ſurpaſſing ſweet (yea and albeit it bee as it were applied in the generall:) If it bee not meditated upon, it will bee but of little efficacy to keep the heart from fainting. Wee will bee glad, and rejoyce in thee (ſaith the Spouſe) Cant. 1. v. 4. yea but wherein would they find them joy? it followeth, in thy love: But how would they find out the ſweetneſſe of that joy, out of that love? it is hinted in this, I will remember thy love more than wine. The remembrance, or the meditation upon the love of Chriſt, doth greatly rejoyce the heart of a beleever, more than wine doth the heart of any carnall creature.
So that this ſhall ſuffice, as to the firſt particular, viz. the declaration, wherein the knowledge of the love of Chriſt, as it is efficacious to keep the heart from fainting in troubles, doth conſiſt.
Now in the next place wee ſhall ſhew, wherein the efficacie of ſuch a knowledge as this is (of the love of Chriſt) doth appear, for the ſupporting of fainting ſouls, and this wee ſhall ſhew in two branches.
Firſt generally: The knowledge of the love of Chriſt will appear, in its effecting of five things, which are of great vertue, to bear up the heart that it faint not in any troubles, as now,
Firſt, in that it freeth the ſoul from thoſe doubts and fears, in which it is, about its eternall condition. There is a great deal of vertue in ſuch a freedome as this is, to keep up the ſoul from fainting in troubles; uſually even thoſe that are faithfull, when they are in any troubles, are fearfull of their eternall eſtate, and doe much queſtion it: But when that fear is removed, and that great queſtion is reſolved, they are exceedingly inabled to bear up, not onelyonly in regard of fainting under, but alſo cheerfully to goe through all their troubles. The example of that Martyr (Mr. Glover) is famous for this; hee much doubted his condition a little before hee ſuffered, and there were a great many deſpondencies in his Spirit, and a great many faintings (as it were) ſo that hee did not carry himſelf ſo cheerfully as hee would; but afterwards, when God was pleaſed to ſhine in with the aſſurance of his love, and to free him from this doubt, under which hee did ſaint, then was hee inabled, not only to bear out from fainting, but to go out, and ſuffer, with a great deal of joy and cheerfulneſſe.
Now it is eaſie to ſhew how the love of Chriſt ſerveth to free the ſoul from thoſe doubts in which it is, about its eternall condition. He that knoweth the tranſcendency of Chriſts love, will bee eaſily freed from doubting about his condition. The knowledge of Chriſts love in this reſpect caſteth out fear: And indeed the chief ground of this doubting, is the want of the knowledge of the love of Chriſt; when once the beleever is able to ſay, I know the love of Jeſus Chriſt, and I know it not onelyonly for others, but my ſelf, then hee will bee able to reſolve, What ſhould I doubt? Or who ſhould I fear? Sith Jeſus Chriſt loveth mee with ſuch a tranſcendent love? And thus being freed from his fears, hee is alſo freed from his faintings.
Secondly, An aſſurance of a rewards; after all ſufferings, and tribulations, this doth mightily ſupport the ſoul from fainting under them; therefore it was, that Moſes did not faint (though hee were in afflictions with the people of God) becauſe hee was aſſured of the recompence of reward; Therefore it was that Paul, notwithſtanding his great tribulations, was kept from fainting, becauſe hee was aſſured of a Crown of life, which was laid up for him: Therefore it was that Jeſus Chriſt himſelf, was inabled to endure without fainting, becauſe of the joy that was ſet before him. Now the knowledge of the love of Chriſt doth effect, and produce this aſſurance. The ſoul that knoweth how dearly Jeſus Chriſt doth love him, and what tranſcendent affection hee beareth unto him, will with a little pains bee brought to beleeve, that certainly hee will fully and gloriouſly reward him, for all the tribulations hee endureth for him. O! ſaith the beleever (that knoweth the love of Jeſus Chriſt) albeit what I feel be ſore, and what I fear be ſadder, though my tribulations bee many, yea and heavy too, yet I know I ſhall have a reward for all after all, becauſe Jeſus Chriſt loveth mee, with a love paſſing knowledge. And thus the beleever will bee ſweetly ſupported from fainting.
Thirdly, a full acquieſcence, for reſt in Chriſt, is very efficacious, to keep the ſoul from fainting under troubles. That which cauſeth the heart to deſpond, and to bee apt to faint, is becauſe it is apt to bee toſſed up and down: An unſtable ſoul, is like to the veſſell in the ſtorm without an anchor, toſſed up and down with every wave, and every wind; therefore it is, that ſouls are apt to fret, and to faint, becauſe they doe not, and cannot reſt in God. Hence is that exhortation, Pſal. 37. v. 7. Reſt in the Lord, fret not thy ſelfe. Men do fret, and faint, becauſe they doe not reſt in the Lord: whereas if they could doe the one, they would bee free from the other. Now the knowledge of the love of Chriſt, doth bring the ſoul to ſuch a reſting and quieſcance on Chriſt. O ſaith the beleever, when I conſider how Chriſt loveth mee, how out of that love to mee hee will plead my cauſe for me, and will one day make thoſe by whom I now ſuffer tribulation, to come and worſhip before mee, that they may know that hee loveth mee, Apoc. 3.9. When I conſider this, ſaith the ſoul, then am I enabled quietly to reſt my heart in Chriſt, and to ſolace my ſoul in him, and to bee ſo far from fainting under, or fretting at my tribulations, as that I am able in my patience to poſſeſſe my ſelf, and to rejoyce in Chriſt. Thus the knowledge of the love of Chriſt worketh a reſting upon him, and that reſt keepeth from fainting.
Fourthly, Strength of love to Jeſus Chriſts perſon ſerveth to ſupport the ſoul from fainting under tribulations. Jacobs love to Rachel kept him from fainting, under any hardneſſe which hee did indure for her. And the ſpouſe being ſick of love to Chriſt, was made ſtrong by that ſickneſſe, to endure much for Chriſt without fainting. The Watch-men ſmite her, and wound her; the keepers of the wall take her, and abuſe her, taking away her veil from her: yet ſhee holds out, yet ſhee faints not at all this trouble, and why? becauſe ſhee was ſick of love for the Lord Jeſus: Thus ſtrength of …ove to Chriſt, keepeth a ſoul from fainting under ſorrow.
Now the knowledge of Chriſts love doth very facily, and freely work this: Hee that knoweth how tranſcendently Chriſt doth love him, cannot chuſe but at leaſt really love Chriſt again, yea, and ſtrongly too. Beleevers cannot chuſe but love him, whom they know loved them firſt. Hence it is, that (Phoenix like) gathering together all the ſpicy actions of Chriſts love, and ſweetly meditating upon them, they can fetch fire out of all, and ſweetly dye in the flames of that fire, and never faint. O how eaſily can the ſoul ſupport it ſelf from fainting under tribulations for Chriſt, while it burneth with love to Chriſt? And how eaſie alſo is it for a ſoul not only to fetch fire to kindle, but even to inflame? How alſo when it conſidereth the tranſcendent love of Chriſt to him.
Fifthly, Adde to this in the laſt place this conſideration, that divine joy is ever efficacious to keep the ſoul from fainting under trouble. There is a ſtrengthening power in ſpiritual joy, to keep the ſouls of beleevers from fainting fits (as was hinted in the beginning.) Now the knowledge of Chriſts love is that which is able to produce that divine joy, and that divine joy keeping the heart from ſinking under ſadneſſe, it is eaſie to gather up this concluſion, that the knowledge of Chriſts love, is of ſpeciall efficacy for keeping the ſoul from fainting under troubles.
Now you have ſeen in a generall way, the efficacy of the knowledge of Chriſts love, to ſupport the ſpirit from fainting in times of trouble. If you will ſee the ſumme of theſe five things reduced into one argument, take it thus.
If freedom from fear about a mans eternall condition; If aſſurance of a reward, after all tribulations; If reſting upon Chriſt in a time of trouble; If ſtrength of love to Chriſt, and alſo of divine joy through the Spirit, be efficacious to keep the heart from fainting under troubles, then the knowledge of the love of Chriſt, muſt needs be efficacious, becauſe it produceth all theſe.
But now we have ſeen that freedom of the ſoul, 1 From doubts, about the eternall condition, And 2 aſſurance of a reward after all tribulations, And 3 an acquieſcence or reſting on Chriſt in time of trouble, together with 4 ſtrength of love to Chriſt, And 5 divine joy, is ever efficacious that way, therefore, &c.
But now more particularly, I ſhall ſhew the efficacy of this cordiall (the knowledge of this love) to keep the heart from fainting under troubles, in theſe four things.
Firſt, In that the knowledge of the love of Chriſt, doth (eſpecially in ſuch a nature as hath been deſcribed) go to the heart, and refreſheth the Spirits of a beleever. Therefore is any thing cordiall, and refreſhing, becauſe it goeth to the heart, and hath a power on the Spirits. As now wine, hot water, Spirits and quinteſsences, &c. doe therefore cheriſh, becauſe they warm the heart, and revive the Spirits: Thus now the knowledge of the love of Chriſt, becauſe it goeth to the very heart, and reviveth the Spirits of the Saints (which if revived there is no fainting) therefore it muſt needs bee ſo efficacious as it is. As now the fear of God is moſt ſoveraign to keep from evill, becauſe (as the phraſe is) it is put into the heart; ſo likewiſe the knowledge of the love of Chriſt is moſt ſoveraign, and efficacious to ſupport from fainting under trouble, becauſe it goeth to the heart, and cheareth the Spirits. Hence is that phraſe, of the ſhedding abroad the love of God in your hearts.
Secondly, This knowledge of the love of Chriſt doth appear to bee efficacious to keep from fainting under troubles, in that it maketh the faculties of the ſoul ſo intenſe. Intenſion maketh inſenſible, and ſo freeth from fainting. Saul, though hee were oppoſed, and much mocked of the ſonnes of Belial, yet being newly lifted up to the kingdome (was ſo intenſe upon that) that hee did not at all mind the ſonnes of Belial (much leſſe did hee faint at their fordid carriage.1 Sam. 10.27.) Some conceive that therefore men in a frenzie doe not faint at any thing (as others doe) becauſe of their intenſiveneſſe; what was it that kept the Apoſtle from fainting in affliction, but the intenſiveneſſe of his Spirit, about everlaſting and eternall objects, For which cauſe (ſaith he) I doe not faint, while wee look not at things which are ſeen, but things which are not ſeen, 2 Cor. 4. c. 16, 18. Paul was ſo intenſe upon higher objects, that hee did not faint at his tribulations. Now the knowledge of the love of Chriſt, maketh the ſoul very intenſive in the contemplations of all its ſweet dimenſions. Thus ſaith the ſoul that knoweth the love of Chriſt, O the height, and depth, and length of the love of Chriſt! O that ſo great a perſon as Chriſt is, ſhould love ſo mean a creature as I am! Oh that one who is not onelyonly man, but God, ſhould ſet his heart upon mee, who am not onelyonly a man, but a worm! And thus now being intenſe in that contemplation of Chriſts love, it is kept from fainting under tribulations.
Thirdly, it appeareth, that the knowledge of Chriſts love is efficacious &c. becauſe it maketh the ſoul to forget all the loves of men. The reaſon why we are apt to faint under tribulations, is becauſe wee are apt to overprize the love of men. Did wee not ſet our hearts ſo much on the love of men, wee ſhould not faint for the want of that love. What though men (yea all the ſons of men) ſhall hate and oppoſe? ſo long as I doe not prize their love, nor fear their hatred, I ſhall never faint. Now the contemplation of the love of Chriſt to the ſoul, doth work this effect upon the heart, It maketh a man to forget all love of men. Peter forgat the earth when hee ſaw but a glimpſe of glory in the Mount. Mans glory is not ſeen, when Chriſts glory doth appear; the light of the Stars is not ſeen, when the light of the Sun doth ſhine. And while the ſoul is taken up in the meditation of the love of Chriſt, which paſſeth knowledge, hee doth not mind the loves of men, and therefore hee is free from fainting, at the want of them.
Fourthly, and laſtly, the efficacy of the knowledge of Chriſts love &c. will appear, in that it hath a power to make a man forget all thoſe tribulations which hee lieth under; we give wine (ſaith King Lemuel) to them that be of heavy hearts; & ſtrong drink to him that is ready to periſh, Prov. 30.6. let him drink and forget his poverty, and remember his miſery no more. A ſoul that can make application, and meditation of the love of Chriſt, drinketh as it were that wine, that maketh him forget his ſorrows, and remember his troubles no more. Hence it is you ſhall have the poor beleever ſay, I was ſo taken up with the remembrance of the love of Chriſt, that I forgot I was in priſon: As Paul, when hee wrot this Epiſtle (being a priſoner at Rome) yet was ſo taken up with the love of Chriſt, as forgetting in a manner his impriſonment,Note this. he prayeth not for himſelf, leſt hee ſhould faint at tribulations, but hee powreth out his heart that way in the behalf of the Epheſians, that they might not. So that there is a divine, ſpirituall, intoxicating power in the love of Chriſt, to cauſe a man not to mind, or to remember the tribulations under which hee lyeth; and ſurely the ſoul doth never faint under that which it doth forget.
Thus now wee have gone over the ſecond thing, and ſhewed you both generally, and particularly, wherein the power of the knowledge of the love of Chriſt (as it helps in keeping the heart from fainting under troubles) doth conſiſt; wee will wind up all in a word of Applition; Now
Uſe firſt, for Information. This point (That the knowledge of Chriſts love is of ſuch ſpeciall efficacy to keep up the heart from fainting under troubles) lets us ſee what great need we have to ſtudy the love of Chriſt. Men have much ſtudied the nature of ſome Plants and Mineralls, becauſe they are of ſpecial uſe for cordials; you hear of what ſpeciall uſe for ſpirituall cordialls, the knowledge of the love of Chriſt is; have not you ground then to ſtudy it? Paracelſus concluding all to lye within the compaſſe of his Sol, Sulphur, and Mercury, ſpentall (or moſt of) his ſtudy, in the ſearch, and knowledge of them; The love of Chriſt is the moſt catholicall cordiall; not onelyonly including all other cordialls, but the life that the ſoul doth find in all other; Look as Gods love is put for all cauſes, Joh. 3.16. when hee gave his Son. So Chriſts love is put for all cordialls, when the Saints get comfort: Tribulation, diſtreſſe, perſecution, famin, nakedneſſe, perils, ſword, neither any, nor all theſe, can bear down, when the ſoul knoweth the love of Chriſt that loves him. And as it is the moſt Catholicall cordiall, ſo it is the moſt Homogeneall. Thoſe cordialls are of moſt efficacy, which are moſt naturall, and moſt ſuiting to the Spirits; why, love is our life, Gal. 2.20. Chriſts love falls in with the life of a Chriſtian, it is moſt ſuitable to it, and therefore moſt ſovereign. Verily if there bee need of ſtudying that which may bee a cordiall to any condition, there is neceſſity of ſtudying of the love of Chriſt, which is ſuch a Catholicall, and Homogeneal cordiall as it doth ſuit with the Spirits, and as it fitteth all the troubles, that any beleever may meet withall.
Secondly, this Doctrine ſpeaketh lamentation alſo: How ſad is it to ſee! that though this love of Chriſt bee ſuch a cordiall to beleevers in any trouble, yet either,
Firſt, they neglect it, and make no uſe of it, ſuch is their folly, that they have this precious price in their hands, and they doe not know it, ſo as to make uſe of it; what a ſad thing is it, for the fainting man, to ſee a cordiall at the beds head, and not to uſe it?
Secondly, in ſtead of uſing this, they uſe other cordials. Who laments not? to ſee beleevers in theſe times of trouble, one while eying counſells, another while eying Armies; and in the mean while, not eying the love of Chriſt (which alone is able to comfort, when all other things fail.) It is lamentable to ſee how beleevers leave this fountain of living comforts, and ſeek after, yea and dig for ciſternes, yea broken ciſternes, that neither have, nor can hold any comfort in them.
Thirdly (which is worſt of all) when Chriſt offers this cordial, they put it by, and will not take it. How often doth Chriſt open his boſome to the beleever? and lets him ſee love written in the golden letters of Free grace; and beſeecheth the beleever to look, and live, to contemplate it, and to take comfort from it. How often doth Chriſt ſay, Soul, I love thee, I love thee with an everlaſting love, therefore have I drawn thee into this wilderneſſe of trouble, that here I might ſpeak comfort unto thee, where none can help thee? And yet lamentable it is to hear beleevers ſaying, that they will not beleeve it, though their ſouls might bee comforted by it.
Thus beleevers, this cordiall point may ſet you all a weeping, that notwithſtanding the love of Chriſt bee ſo comfortable, you uſe it not, but inſtead thereof uſe other cordialls▪ That when Chriſt openeth this cordiall, you will not open your mouths widely that hee may fill them with it.
Uſe, Thirdly be reproved you children of faith for this fault. Hath Chriſt provided ſuch a cordiall for you, and do you neglect it? Is there ſuch refreſhing for your ſouls in his love, and will not you uſe it? Doth hee (as it were) bring it home to your hearts, and will not you take it? be reproved for your folly (O yee of little faith) ſuppoſe the Mother ſhould provide ſome cordiall for the weak, fainting child, and bring it to the child, beſeeching the little one to take it, that it might live; were not the child much to bee reproved, if (forgetting all the Mothers care and coſt) it ſhould put it by? It is your folly, and your blame (O beleevers) who notwithſtanding all the care (yea and the coſt of Chriſt too) in preparing, and bringing this cordiall (his love) unto you, yet too too often you put it by, and Rachel-like, becauſe your children (creature comforts) are not, you will not bee comforted with this cordiall of Chriſts love.
Uſe, Fourthly, let it bee a uſe of direction, to direct beleevers whither to go for a cordiall in time of trouble. What have you to doe with the waters of Sehor? Run you to the boſome of your Saviour; why doe you ſpend your ſelves to goe after the pudled ſtreams of creature ſweetneſſe? goe you to the running river of your Lords love, drink thereof, and bee refreſhed, and bee comforted in any caſe.
Object. I ſaith ſome ſoul, I would goe thither (as being indeed in a ſad caſe, needing comfort) but how ſhall I doe to draw out the water of life, that is in Chriſts love?
Rep. Why what is thy caſe poor heart? what is thy caſe in which thou needeſt comfort? and for which thou wouldeſt goe to Chriſts love?
Anſw. My caſe is ſpirituall, my ſoul is troubled within: I ſee much ſin but little grace, and this goeth to my heart, filling it with trouble; how ſhall I improve Chriſt love in this caſe for a cordiall?
Anſw. For that (beleever) know, Chriſt loveth thee notwithſtanding all this. I beeleeve you think that Chriſt doth not affect you, becauſe your ſinne is ſo much, and your grace is ſo little. Know ſoul, though the woman was a ſinner (in the City, and ſo full of ſin) yet Chriſts love paſſed by her ſin, and pardoned her: Chriſts love took the advantage of her many ſins, to ſhew much love to her ſoul. And it is his cuſtome, where ſins abound, there to make love ſuperabound. Therefore thou maiſt comfort thy ſelf (O ſad ſoul) with the thoughts of Chriſts love. This love made him to ſuffer for ſin, and this love maketh him every day to pardon ſin: yea and hee will ſhew the tranſcendency of his love, in paſſing by the tranſcendency of ſin.
Object. O but I have not only much ſin, but little grace!
A. Bee it ſo (O beleever) yet the love of Chriſt may comfort thee notwithſtanding it. Thou thinkeſt that grace is the cauſe of love, but thou art deceived, it is the effect of love; Chriſt loveth not becauſe there is grace; but becauſe hee loveth, hee giveth grace. Grace is given in a time of love; Love is not ſhewn becauſe of grace; therefore comfort thy ſelf (O beleeving ſoul) at the conſideration of the tranſcendency of Chriſts love. It is the glory thereof, that it pardoneth much ſin, and that is loveth little grace; and it will work ſo, that in time ſin ſhall bee little, and grace much.
Ob. O but ſaith the poor ſoul, I have loſt Chriſt. I think there was a day, in which I ſaw, that his love was my life, and the conſideration thereof was my comfort; but I have loſt the one, and ſo cannot ſolace my ſelf in the other.
A. Why yet (beleever) the conſideration of Chriſts love, may bee a choice cordiall here. Didſt thou conſider the very nature of Chriſts love aright, thou wilt know this to bee the glory thereof, that once had, it can never bee loſt. It may bee the Sun may bee in a cloud, and thou not ſee it, but it will appear again: But the Sun ſhall ſooner leave the Firmament, than Chriſts love ſhall leave thee: Didſt thou but alſo conſider the tranſcendency of Chriſts love, thou wouldeſt know, that though Chriſt ſeemeth to withdraw himſelf a while, yet his love will not permit his withdrawing to bee long; yet a little while, and you ſhall not ſee mee: (It is but a little while that Chriſt is ſeemingly loſt) and yet a little while, and you ſhall ſee mee again. Chriſt knoweth your Spirits would faile, if hee ſhould bee long away: Love therefore looks to it, that it ſhall never bee ſo long, as in the loſſe thereof thou ſhouldeſt faint, and dye. Didſt thou know the tranſcendent nature of Chriſts love, thou wouldeſt know this, that though thou mayeſt faint a little, yet thou ſhalt not dye: Love will come and revive thee; yea didſt thou but conſider the love of Chriſt aright, it will bee a cordial in other particulars alſo, in that it maketh a large amends for a little tarrying; for a moments withdrawing, it lets out everlaſting kindneſſe, and it therefore departed for a ſeaſon, that thou mighteſt have it for ever
O.b. O but ſaith the ſoul, I faint to think that I have loſt Chriſt through mine own defect: I have been ſo baſe as to drive him out of my boſome; and I faint to think that hee will never come again.
A. Why (poor ſoul) thou art ignorant of the nature of Chriſts tranſcendent love: Couldeſt thou but know it, thou wouldeſt eaſily reſolve thy ſoul in this caſe, and ſupport it with a ſweet cordial: ſuch is the nature of tranſcendent love, that though you have been fooliſh to drive Chriſt away, yet it is ſo powerfull to bring Chriſt again. It was the folly and the fault of the ſpouſe, that though her beloved was knocking at her door, till his locks were wet with the dew of the night, yet ſhe ſluggiſhly lay in her bed, and would not let him in: Indeed hee went away, that ſhee might ſee her folly, but hee came again, that hee might ſhew loves tranſcendency.
Ob. Nay ſaith the ſoul, with all this, I have violated and wronged conjugall love; and the thoughts of theſe ſink my Spirit: I faint and dye to think of this, for fear that Chriſt will not paſſe by theſe.
Anſw. Still I ſay (beleever didſt thou but know the nature of the tranſcendent love of Chriſt, it would afford thee a cordial in this caſe alſo: This is the glory of this love, that it paſſeth by ſuch violations. Indeed the love of men will not, but the love of Chriſt will paſſe by this foul tranſgreſſion, becauſe that Chriſts love tranſcendeth mens love. Thou haſt played the harlot with many lovers, yet return to mee, Jerem. 3. ver. 1. and ſurely (ſaith hee) as a wife treacherouſly departeth from her huſband, ſo have you dealt with mee, O houſe of Iſrael, yet return you back-ſliding people, and I will heal your backſlidings: O tranſcendent love! which is in Chriſts boſome, which knoweth how to pardon the defilement of the bed of love. Indeed there is no failing ſo great, but didſt thou know the tranſcendency of Chriſts love, thou wouldeſt ſee it to be greater, than any failing of thine can conquer, ſo that now in caſe this fear ſhould bee able to diſturbe thy comfort, and to make thee faint, yet the conſideration of Chriſts love may ſupport thy ſoul, and bee a cordial unto thee, even in this caſe.
Object. But yet I hear others cry out, and ſay, how ſhall wee doe to draw out joy, out of this well of ſalvation. How ſhall wee make the conſideration of Chriſts love, a cordial to us in our troubles?
Queſt. Why? what are your troubles (poor ſouls) which make you ſtand in need of the comfort of this conſideration?
Anſw. I have loſt much, nay all, for Chriſt, becauſe I ſtood to his cauſe; I have loſt all the creatures, lands, and livings too, yea, and houſe, and houſhold too, &c. I have loſt all.
Anſw. But yet conſider Chriſts love, and it will comfort thee in the middeſt of this loſſe: It is the nature of tranſcendent love, to repair all loſſes, & that double; in your land, you ſhall poſſeſs double Iſa. 61.17. And there is no man that hath left for Chriſt Parents, Brethren, houſe, or children, but love will make up all that, as Luke 18. ver. 29. Tranſcendent love, ſcorns to let any bee a loſer by it. May not this comfort thee?
Ob. O but ſaith another, I have not onelyonly loſt all, but am ſtill oppoſed; they have ſtripped mee to my change for Chriſts ſake, and yet oppoſe my very skin: How ſhall I comfort my ſelf with the conſideration of Chriſts love now?
A. Why thus (poor ſoul) conſider, Chriſt will comfort as faſt as men oppoſe; tranſcendent love giveth the ſoul anſwerable conſolation to any tribulation in which the ſoul can bee. In the world you ſhall have tribulation (ſaith Chriſt) but bee of good cheer, I have overcome the world, and in mee you ſhall have peace. Tranſcendent love giveth a ſmile for every frown, a kiſſe for every buffet, an imbrace for every blow; this is the nature thereof, conſider it, and bee of good comfort.
Ob. O but ſaith the ſoul I have not onelyonly loſt all, and been ſtripped to the change, but am brought to the ſtake, how ſhall I fetch comfort out of Chriſts love now?
A. Conſider thou (dying ſoul) Chriſts love hath provided a comfort for it; It ſaith, you ſhall have your life by thus loſing of it; You are in the way to ſecure your life; by this you ſhall not dye, but live; thus ſaith tranſcendent love, becauſe I live, you ſhall live alſo, Joh. 14. v. 19. After one blaſt, into Chriſts boſome; It is but a wink with the eye, and into the land of the living preſently.
Thus you ſee whither to goe for comfort in any tribulation, viz. to Chriſts boſome, and there you may find in his love, a cordial ſuitable to any tribulations, whether within, or without, ſpirituall or corporal: Be directed therefore upon all occaſions, O you beleevers, to run to Chriſts love, and to comfort your ſelves in the conſideration thereof.
Uſe, Fifthly, it may bee an uſe of Terror to Chriſtleſſe creatures: you hear the conſideration of Chriſts love is a cordial, able to ſupport in any trouble; but wretches that you are, you have no right to it; tribulation is for every ſoul that ſinneth, Rom. 2.9. you will meet with tribulation, Chriſtleſſe creatures; ere long, divine wrath will come and viſit you ſurely; and what wil you doe in the day of the viſitation thereof? Whither wll you runne for conſolation in the hour of your trouble? Will you runne to men, alas! miſerable comforters will they bee, and ſo thou wilt find them to bee: Men of a high degree are vanity, and men of a low degree are a lye. Whither will you go in the anguiſh of your ſouls for a drop of ſweetneſſe? Will you goe to duties? alas, without Chriſt they are but dry! and you that are Chriſtleſſe, will not know how to manage duties, ſo as to ſuck comfort through them. Wil you ſay you are in Chriſt? the Scriptures will confute you; you are told, but if any bee in Chriſt, hee is a new creature, 2 Cor. 5.17. Do not ſay, I am baptiſed; Many are baptiſed into Chriſts name, who are not baptiſed into his perſon; you will ſay, you have heard him preaching in your ſtreets, that you have eat in his preſence (been as you ſay, at the Sacrament) alas poor creatures! all this may bee, and yet you have no right to Chriſt. Tremble therefore you Chriſtleſſe creatures, his love is the cordial in trouble, the conſideration thereof may ſupport the ſoul from ſinking in any tribulation; but woe to you! woe to you! you have no part in that; what will you doe? what will become of you when Chriſt ſhall appear in wrath? It will bee in vain for you to call to the mountains, to hide you from the wrath of the Lamb: It will bee in vain for you to think upon the creatures, nothing, nothing, will bee able to ſupport your ſouls. Indeed, beleevers (when hee ſhall appear in flames of fire) will bee able to comfort themſelves, with the knowledge of his tranſcendent love; but alas, you who have no right to Chriſt, what will you doe in that day? you muſt doubteſſe (if you remain as you are) ſink in deſpair, and dye under his wrath.
Uſe, Laſtly, I ſhall adde one word of exhortation, and conclude: In as much as the knowledge of the love of Chriſt is of ſuch ſpeciall efficacy (as you have heard) to ſupport your ſouls under tribulations, then bee exhorted.
Firſt, to labour to be wel acquainted with the love of Chriſt in the ſubſtance thereof, in the circumſtances thereof, and eſpecially in the fulneſſe and freeneſſe thereof. Read, ſtudy, pray, doe what you can, that you may bee acquainted with this love; the knowledge, and conſideration of which, is a cordial in any trouble.
Secondly, labour to clear it up to your ſelves, that you have a ſhare in this love, and a right to it. This is the cordial of this cordial of Chriſts love, viz. for the ſoul to ſee that it is this; ſo much I hinted in the explication thereof: Eſpecially ſtrive (poor ſouls) to clear up this; know, you once had no part in it, you were born children of wrath, without Chriſt; Let it bee your conſtant care therefore to make it appear, that now you have a ſhare in that tranſcendent love which is in Chriſt.
Thirdly, upon all occaſions run to this fountain of love. Draw out of it ſuitable Cordials for any troubles. You have heard that it will comfort (and a word was hinted to direct you.) Now, up, and bee doing; and in all occaſions, labour that the love of Chriſt may keep your Spirits from fainting.
Conſider what times you are fallen in, you may expect to meet with tribulation. I cannot aſſure you, of ſweet, and loving dealing from the world; neither can I aſſure you of kind dealing from thoſe who call themſelves by the name of Brethren: But this I can aſſure you, If upon the words of grace you act faith, and come to Chriſt, that hee will ſweeten your troubles.
You have heard, There is love in his boſome for every beleever, and that love is of a tranſcendent nature.
You have alſo heard how that, It concerneth you all to labour, and ſtudy for the knowledge of it: And now you hear, That if you attain the right and ſpirituall knowledge thereof, it will bee very comfortable to you in any trouble.
I beſeech you therefore, as you prize your ſoules, as you prize comfort in tribulations, Beleeve, and labour to get a part in Chriſt; and then know, that let your condition bee what it will bee, however the World ſhall goe well or ill with you, yet you ſhall ſtill find a Friend of Chriſt, hee will ſtill follow you, with a full, a free, a cordial, and a tranſcendent love.
I have no more but this: Let the conſideration of the love that is in Chriſt to Beleevers, and of all the comfort that is in that love in any troubles, prevaile with you to look after it, and to lay hold upon Jeſus Chriſt, Then ſhall you know experimentally That the love of Chriſt paſſeth knowledge.
FINIS.
End of the text · John Durant, A Discovery of Glorious Love (1655)