The Christian Temper, Discourse 3
Of Love to God.
John 5.42.
But I know you, that ye have not the Love of God in you.
HOw ſad is it, if the like may be ſaid of us? How many that will ſay, He is not worthy to live, that does not love God? And yet the Lord knows, they are ſuch themſelves as have not the Love of God in them. Alas! ſhall not ſuch be judged out of their own Mouths? Even theſe to whom our Saviour here ſpeaketh, were the People of God in Profeſſion, and would have ſpoken him as fair as we can do. With their Mouths they ſhewed him much Love, whereas it was not found in their Hearts: As he that knew what was in Man, and whoſe Judgment is ever according to Truth, pronounceth of them; But I know you, that ye have not the Love of God in you. And when you have the Notes of true Love to God plainly laid down, then you may know and judg, whether the Love of God be in you, or no.
To be loved of God is the Creature's higheſt Felicity, and to love God is its higheſt Duty, yea, it is the Sum and Abridgment of the whole Duty of Man.
The Love of God is as the Heart and Soul of Religion. It is a neceſſary Principle of all ſound Obedience. And the moſt ſpecious Acts, that any Man can poſſibly perform, (though one ſhould give all his Goods to feed the poor, or give his Body to be burned) are not acceptable unto God, without it.
It is the Rule and Meaſure (as it were) of other Graces. Charitas eſt virtus virtutum, reliquae virtutes ſine charitate Figuram habere poſſunt, Veritatem habere non poſſunt. Lud. Carthus. in Pſal. 47.12.Sorrow for Sin is not kindly, if it proceed not from the Love of God, and tend not to promote our walking with him in holy Love. No tears are deſirable, (as *Mr. Baxt. Chriſtian Directory, p. 147. §. 21.one ſays) but thoſe that tend to clear the Eyes from the filth of Sin, that they may ſee the better the Lovelineſs of God. Abſ que hoc & timor poenam habet, & honor non habet gratiam. Servilis eſt timor quandiu ab amore non manumittitur, & qui de amore non venit honor, non honor ſed adulatio eſt. Bern. in Cant. Serm. 83.And Fear degenerates, when it is not joyned with Love, when it begets hard and black thoughts of God, when it drives not the Soul to God, but rather from him. All Grace in the kindly exerciſe thereof tends to cheriſh and increaſe this of Love.
The Love of God is as the Queen Regent, on whom the whole Train of other Graces muſt attend, whom they muſt ſerve. Faith and Hope are eminent Graces, yet the Apoſtle gives the preheminence to Charity, or Love, 1 Cor. 13.13. Now abideth Faith, Hope, Charity, (foreign, Love;) but the greateſt of theſe is Charity. Where ſome Copies inſtead of foreign have foreign, the greateſt of all is Charity. And Charity firſt, and moſt properly agrees to that Love we ow to God, who ought to be ſummè charus, dear to us above all other. The account that is commonly given, why Love hath the preheminence of Faith, and Hope, is, becauſe of its everlaſting duration. Faith, and Hope abide here; but Love abideth in Heaven, where Faith is ſwallowed up in Ʋiſion, and Hope in Fruition. And yet note further, that it is not ſimply for its duration, that it excelleth; but becauſe of its excelling Nature, it is to endure. The moral Image of God, true Holineſs, eminently conſiſts in Love. And Faith and Hope, though neceſſary Graces here, while we are in ſtatu viatorum; yet they cannot properly be exerciſed by thoſe who are Comprehenſores, in the actual enjoyment of full and compleat happineſs: whereas Love is not only neceſſary in the way to Happineſs, but in the full fruition of it. Yea, it is a main part of our happineſs. And without perfect Love, we could not be perfectly happy. There is no perfect enjoying of God, without perfect Love to him, and perfect delight in him.
And as Chriſt (as Mediator) is the principal means of bringing us to God; ſo Faith is a means to beget, and increaſe the Love of God in us. True Faith worketh this way. And this is the end, and principal ſcope of the Commandment, 1 Tim. 1.5.
Whereby it ſufficiently appeareth, that it is a matter of ſo great concern, that every one ought ſeriouſly and ſtrictly to inquire, whether he hath the love of God in him, or no?
Now the Love of God (in ſhort) is an intenſe willing of God. More plainly, it is the diſpoſition, or motion of the Will, the rational appetite, renewed, and rectified by the Holy Spirit, whereby the Soul cleaveth to God, is united to him, and fixed on him, as the chiefeſt Good. Or thus, It is a being well pleaſed with God above all things in the World, with a deſire to pleaſe him in all things.
The moſt proper, principal, and formal act of Love is a complacency, or wel-pleaſedneſs with the Object loved. So the Love of God (if it be right) is the higheſt complacency of the Soul, a being moſt taken with God, as the moſt tranſcendent, as an Univerſal, and Infinite Good. And hence, though the Love of God, and the Love of Chriſt be inſeparable; yet they muſt be diſtinguiſhed. The Love of Chriſt (as Mediator) is the Love of the principal means to our ultimate end, (as he is the new, and living way, by whom we muſt come to God:) but Love is terminated upon God, as our very ultimate end, that we look no further.
Now to the Queſtion,
How we may know, whether we have the Love of God in us, or no?
Anſw. (1.) Sound Love to God is founded in a ſound Knowledg of God. (Ignoti nulla cupido.) There may be ſome knowledg of God, where there is no true Love to him: but there cannot be Love to God, where there is no knowledg of him. But the eyes of the underſtanding, being truly enlightened with the knowledg of God, by this means the heart comes to be affected. (Ex aſpectu naſcitur amor.) We read Pſal. 9.10. They that know thy Name, will put their truſt in thee. So, they that know his Name (aright) will ſet their love on him. And therefore, Pſal. 91.14. [Becauſe he hath ſet his love upon me] and [becauſe he hath known my Name,] are uſed promiſcuouſly. And ſo the Apoſtle praveth, Phil. 1.9. that their love may abound in knowledg. As the Saints, the more they know God, the more they love him. As in Heaven, where they have the cleareſt ſight of Gods excellencies, and fulleſt manifeſtation of his Love, there they have perfect Love to him, are as full of love to God as their Souls can hold.
The Love of God is founded in Knowledg. And there is eſpecially a knowledg of theſe two things, viz. of his Love to Man, and of his lovelineſs, that makes the ſoul in love with him. How great is his Goodneſs, and how great is his Beauty, to enamour us!
(1.) There is a knowledg of the Love of God, eſpecially of his Love in Chriſt. A knowledg of God in Chriſt, and ſo a love to God in Chriſt. As we read of love in Chriſt Jeſus, 2 Tim. 1.13. O the unparallel'd love of God in Chriſt! Joh. 3.16. God ſo loved the World, that he gave his only begotten Son— Rom. 5.8. Herein God commended his love towards us, in that while we were yet ſinners, Chriſt died for us. 1 Joh. 4.9, 10. In this was manifeſted the love of God towards us, &c. Herein is love, ſuch love was never read, or heard of. What is there in all the World, that ſhould take ſo much with loſt ſinners, as the love of God in providing ſuch a Saviour?
Indeed there are ſome, who have a kind of love to God, grounded on thoſe outward Mercies, and temporal benefits they receive from him, as Health, and Wealth, Plenty and Peace, and temporal deliverances. Theſe things take more with them than the richeſt offers of Divine Grace. Alas! they are ſo far from a loving, and hearty acceptance of God's Grace in Chriſt, that they moſt ungratefully reject it. Now ſuch as ſlight, and deſpiſe the higheſt expreſſion, and manifeſtation of God's Grace, with what face can they pretend to love God upon this account?
Others ſpeak ſometimes, as if ſouls muſt know their ſpecial intereſt in God, and that God loveth them in ſpecial, before they can love him. But certainly that is a great miſtake. It is true, the Aſſurance of God's Love is a ſpecial means of heightning, and inflaming our love to God; for which end, more than for our own peace, ſatisfaction, or comfort, we ſhould uſe all diligence to attain Aſſurance. Yet our firſt Love is not the effect of ſuch an Aſſurance, but a neceſſary Antecedent to it. How can we know, that God loveth us with a ſpecial Love, till we know, that we are ſuch as believe, and ſuch as love God (as Faith, and Love are inſeparable?) But though we have not this particular Aſſurance; is there not ground enough to love God, that he is infinitely Good, and therefore moſt amiable in himſelf? and further, that he hath ſo loved us (when moſt unworthy of his love, and fit objects of his wrath; yet that he hath ſo loved us) as to give his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting Life? That it is poſſible we may have, yea, certain, that we ſhall have his ſpecial Grace and favour towards us, we coming to him in and through Chriſt; that in Chriſt he is reconciling Sinners to himſelf; that it is a principal deſign of the Goſpel, and a chief errand, that his Miniſters are ſent upon, to beſeech Souls to be reconciled to God; is not this a drawing with cords of a Man, with bands of Love? That God hath prevented us with ſuch a demonſtration of his Love and Goodneſs towards ſinners in general, ſetting forth a way of Peace, and Reconciliation; Are we not all bound upon this account to love God? though all are not preſently to conclude, that they are elected, or that God loves them with a peculiar Love.
Now have we been drawn with theſe cords of Divine Love, ſcil. God's giving Jeſus Chriſt, the Son of his Love for us, his offering Chriſt to us, and with him all that our Souls can deſire, to make us everlaſtingly happy, if we will but heartily accept of him? Are we drawn with this his lovingkindneſs? Jer. 31.3. are we overcome of that kindneſs and love of God our Saviour towards us?
(2.) There is a Knowledg of God's Beauty and Excellencies, of his moſt glorious, and infinite Perfections, that is to be laid, as the foundation of our Love. Thus God will appear moſt amiable. We cannot love him, as God, Quid eſt Deus? Quo nihil melius cogitari pot eſt. Bern. de conſid. l. 5.but we muſt love him as moſt perfect, as infinite in all Perfection. We muſt ſee all Excellencies in him, and nothing in him but what is excellent. That he is infinitely more worthy to be loved, than any, or all the Creatures in the World, as they all come infinitely ſhort of him; We muſt know, that the virtue and goodneſs found in any creatures, for which they are to be loved, is but as a drop of the Ocean, (or not ſo much) compared with his infinite Goodneſs. We muſt ſee ſo much in God, an infinite Fulneſs, and Alſufficiency, that there needeth no more to make us for ever happy; while there is a ſcantineſs, and deficiency in creatures, that we could not be happy in the enjoyment of the whole World without God.
It is true, the knowledg of God admits of degrees. And the holieſt, and moſt knowing creature in the World is far ſhort of knowing God to Perfection. But ſuch as are meer ſtrangers to God, without the true knowledg of God, cannot love him aright. This Love is never blind. It is impoſſible Men ſhould love God for that, which they ſee not to be in him.
And ſuch as have very low thoughts of God, (it is plain) neither know him aright, nor truly love him.
(2.) We may know, we love God in truth, if we love him for himſelf, and not meerly for our ſelves.
Yet we cannot love God, but we ſhall love our ſelves. We cannot love him, but we ſhall deſire, above all things in the World, to be happy in the fruition of him. And is not this to love our ſelves, to deſire the greateſt happineſs to our ſelves that we are capable of? And God never requireth this, that we ſhould love him, without ſeeking our own happineſs in him. And further, he is to be loved as our gracious Benefactor. Pſal. 116.1. I love the Lord, becauſe he hath heard my voice and my ſupplications. Yet (obſerve) the benefits we do, or hope to receive from him, muſt not be the only, or chief reaſon of our love. We muſt riſe higher, even to love God as God: We muſt love him for what he is in himſelf, Qui hoc deſiderat propter aliud, non hoc deſiderat, ſed aliud.and not only for what he doth, or promiſeth to do for us. As Dr. *Vid. Of effectual Faith. p. 133.Preſton diſtinguiſheth betwixt the love of Harlots, and the love of Virgins. Harlots look only at what they ſhall have by him: but they that have right holy and chaſt Affections, look as well at his own Excellencies, for which he is moſt worthy to be loved.
Sound Love is not meer Self-Love. Love which is regular, is not only loving a thing or perſon good to us, but loving that which is good in it ſelf (whether we have benefit by the ſame or no;) and loving the ſame according to the degree, and meaſure of goodneſs, which is in it. Thus if our love be regular, we love God moſt, he being infinitely good: not only beſt for us (though in this reſpect we are allowed to love him) but alſo as infinitely Good in himſelf. Good in that ſenſe, as none are to be acknowledged good beſides, Mat. 19.17. There is none good but one, that is, God. He alone is perfectly, univerſally, originally, immutably, infinitely good. And hence a modern School Divine concludes, Zanch. tom. 4 col. 304, &c.that God alone (ſpeaking properly) is to be the object of our love. He deſerves all the love our hearts can hold; (yea, all that is nothing to what he is worthy of.) Mat. 22.37. Thou ſhalt love the Lord thy God, with all thy heart, and with all thy Soul, and with all thy mind; And though our Saviour ſubjoyns, v. 39. [Thou ſhalt love thy Neighbour as thy ſelf;] yet we are not allowed to love our ſelves, or Neighbours, in that ſenſe, after that manner, as we are required to love God. As a great School-Divine of our own, Mr. Baxt. Chriſtian Directory, p. 183. §. 23.We are to love God totally, not only in degree above our ſelves and all the World; but alſo as God, with a love in kind tranſcending the love of every Creature. We are to love God for himſelf; but to love others only in God, and for him. And ſo our love of Creatures is a ſecondary love of God; Vid. pag. 184. §. 29.when we love them with reſpect had unto God, and for his ſake. Ita ut à Deo incipiat, Zanch.per creaturas tranſeat, & in Deum deſinat ſanctus amor noſter. Holy love takes its riſe from God, paſſeth through the Creatures, and does not terminate in them, but in God. The grace of Love, Charitas eſt dilectio, qua diligitur Deus propterſe, & proximus propter Deum, vel in Deo. P. Lombard. Sent. lib. 3. Diſt. 27. p. 627.reſpecting others, is but a ſtream of the Souls love to God, it flows from this Fountain. The grace of Love is a loving God for himſelf, and others in God, under him, and for him.
Now that God is to be loved for himſelf, hence it follows, that our love is greatly defective, privatively ſinful, when we love him only, or chiefly for our ſelves. And this further appears, in that the love of God is a chief and eminent part of that Worſhip we owe to God, Deut. 6.5. yea, ſometimes it is ſpoken of, as the ſum of all. The love of God is the abridgement of the firſt Table, as the love of our Neighbour is the abridgement of the ſecond. But certainly, this is not to glorify God as God, to love him but for our ſelves; for this is to love our ſelves more than God, this is to ſet our ſelves above him, to deify our ſelves. And further, if we acknowledge him to be God, we muſt acknowledge him our ultimate end, that the pleaſing and glorifying of God is the great work and chief deſign on which we ought to be moſt intent: whereas to love God but for our ſelves, this is to turn Mans higheſt ultimate end into the rank of a means (as Mr. B. well noteth.) This is inſtead of ſerving him as God, only to ſeek to ſerve our ſelves of him.
Yet it is granted, that God uſeth the principle of Self-love which is naturally implanted in Men, and by this brings on Souls to the love of himſelf, even for himſelf. Though there is no greater obſtruction to the love of God than a baſe, corrupt, ſinful Self-love following a corrupt fancy; yet Selflove regulated, true Self-love, which is according to Reaſon, is no enemy to the love of God. There is a lawful and regular Self-love, by which we are led on to the love of God, as beſt in himſelf, and beſt for us. If we truly love our ſelves, it makes way for the love of God, when we are convinced, we can never be truly happy without him, without making our choice, our portion, our foreign, our chiefeſt good, eſteeming and deſiring him above all, and loving him even for himſelf, and being willing to take up with him alone. And God in himſelf is ſuch an object for our love and complacency, as would infinitely delight us, but that our faculties are finite, as we are our ſelves. And ſuppoſe a Soul to loſe it ſelf (as it were) in the loving admiration of God, ſo as not to have any actual thought or intention of its own Happineſs; yet it would be nevertheleſs happy, while ſo taken up with God, and raviſhed in the love and admiring contemplation of him. Its happineſs (certainly) would not be one jot leſs, for not being actually deſigned and looked at, in ſuch holy, heavenly raptures and aſcenſions of the Soul. Thus a right judgment will determine, that God who is infinite in all Goodneſs and Perfection, is infinitely more amiable and delectable than our ſelves; and therefore to be loved chiefly for himſelf, and above our ſelves. And that in loving God above our ſelves, we do moſt truly love our ſelves, as thus we ſhould come to the enjoyment of God, the chiefeſt Good, that which is beſt for our ſelves.
Yet it is further granted, that we are allowed, yea, we ought to love God for his Benefits. We muſt both love and praiſe him as the Author of all the Benefits he hath conferred, and that he hath promiſed to confer upon us; only we are not to reſt here, but muſt come on to love him, as the Ocean of all Goodneſs, and infinitely amiable in himſelf.
And this alſo muſt be granted, that Believers who love God for himſelf, and have their hearts carried out towards him, as their chief ultimate end, yet can hardly diſcern it at firſt, that they love God for himſelf, and above themſelves. The love of our ſelves being more paſſionate, is more eaſily felt; and if we go to the common experience of Chriſtians, I doubt not but it will tell us, that they were firſt moſt ſenſibly drawn to the love of God by a principle of Self-love, working in a deſire of happineſs, and a fear of miſery. And yet a Man is no ſooner brought home to God, but he is humbled, and aſhamed, that before he was led away ſo with corrupt Self-love and inordinate love to Creatures; that he hath not lived in the love of God, nor made it his chief care and ſtudy to pleaſe and glorify God, which is the life he now deſires to lead. He de ſires that now, and for time to come, he may love God for himſelf, and be addicted to pleaſe and ſerve God before himſelf; and he would account himſelf more happy, could he find his heart and life brought up to this, than if he might enjoy all the pleaſures and contentments of the whole World. Now, here is the beginning of love to God as God. And let us be never ſo intent upon our own happineſs, yet ſo long as we practically judge and account our happineſs to conſiſt in the perfect love of God, as infinitely good and perfect, and Gods love to us, here God is made our ultimate end.
But for a man to love God as one who (he hopeth) will not damn, or for ever torment him; as one who (he hopeth) will at laſt bring him to an Heaven of he knows not what ſenſitive pleaſures and delights, while he apprehends not at all what the enjoyment of God in Heaven is, while he is without any ſenſe of that infinite excellency and amiableneſs which is in God, for which he is to be loved above all; and in reſpect of which, Mans neareſt conjunction with him muſt needs be his higheſt felicity; while a Man is a ſtranger to all this he cannot love God as God for himſelf, but only for ſome fancied happineſs and ſelf-advantage expected from him.
[See more of this, and ſo the Myſtery of the love of God, and of our ſelves, accurately opened in Mr. Baxters Chriſtian Directory, pag. 182. &c.]
(3.) That is a right holy love of God indeed, if we love him, as an holy God. And it is not enough to love him, as our great, and gracious Benefactor; but we muſt alſo love him, as our Righteous and Holy Ruler, and Governor. A Gracious Soul feareth the Lord for his Goodneſs, and loves him even for his Holineſs: but graceleſs ones contemn him for the former, and hate him for the latter. Pſal. 119.140. Thy Word is very pure: therefore thy Servant loveth it. So this is comfortable indeed, if we can ſay the like of God himſelf, if we love him, not only for his Kindneſs and Benignity, but alſo for his Holineſs, and Purity. Fleſh and blood would never teach this. Corrupt nature is contrarily inclined. Sinners either ſuppreſs the notion of God's Holineſs, and take up a moſt falſe, blaſphemous conceit, that God is like to them, and approveth well enough of them, and their wayes, as in Pſal. 50.21. Thou thoughteſt that I was altogether ſuch a one as thy ſelf. Or if they have an apprehenſion of his Holineſs, in that reſpect they love him not, but have a great averſation from him, and contrariety to him. Now it is not being taken with a falſe Idea, or repreſentation of God, which will paſs for love to God. This is but ſetting up an Idol in the heart. Neither is it enough to love God, as the God of Nature, the Creator and Preſerver of all things; He from whom we have our beings, and well-beings; our great Benefacter, who giveth us life, and breath, and all things; who giveth us rain from Heaven, and fruitful ſeaſons, filling our hearts with food and gladneſs, &c. I ſay, it is too ſhort to love him, as our Creator and Preſerver: but we muſt love him as our Righteous and Holy Governor. Sinners do not take diſtaſte at all that is in God, or at all he does: but his Holineſs, expreſt in his moſt Righteous, and Holy Laws, this is that in ſpecial which they cannot be reconciled unto. So they are far from loving him, as their Holy Ruler, and Judg, as one that cannot but be diſpleaſed at Sin, which is ſo contrary to his Holy Nature, and to his Righteous Will. They are not ſo much taken with God in any other reſpect, as in this reſpect they are diſpleaſed with him. But Holineſs is as eſſential to God, as any other Attribute of his. Exo. 15.11. Who is like thee, glorious in Holineſs? So they that would deprive him of his Holineſs, would ſpoil him of a chief part of his Glory. Yea, if he were not Holy, he ſhould not be God. That Sinners who wiſh in their hearts that God was not ſo Holy, and that his Laws were not ſo ſtrict, or that they might be exempted from his Laws, or from giving account to God; they interpretatively wiſh, that there was no God. And if it was in their power, it is in their hearts, to dethrone, and un-God him. Now ſurely, ſuch are ſo far from loving God, that indeed they are haters of God, Rom. 1.30. And well may his ſoul loath them, while their ſouls abhor him, Zech. 11.8. How many (alas!) who love not God for all that he is pleaſed to do for them, as they diſlike him upon this account, that he hath impoſed upon them Laws, that are contrary to their Luſts? ſuch will be found in the rank of thoſe that hate him, Exod. 20.5.
The love of God, as our Holy Ruler, is ſo neceſſary, that it will nothing advantage a Man, if he ſhould dy in God's cauſe (as a Turk may chuſe to dye, rather then to deny his Mahomet:) If one of us ſhould chuſe to ſacrifice his life, rather than renounce his Religion profeſſed; I ſay, this would not avail at all, while his heart was more for his luſts than for God. As indeed this is not to love God, to prefer any luſt before him, what ever elſe one may part with for him. So
(4.) If we love God ſincerely, we love him ſuparlatively, we love him above all. Pſal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth that I deſire beſides thee. True love to God will not admit of any corrival with him, will ſuffer nothing to ſtand in competition with him. We cannot love him as God, if we love any creature as much or above him. For a Wife to love her Husband but as ſhe loveth another Man, this is not (in a moral ſenſe) to love her Husband, this is not true conjugal love. So we do not love God ſin cerely, as God, if we love any thing in the World as much.
Therefore certainly, they that are lovers of pleaſures more than lovers of God, (as 2 Tim. 3.4.) and they that love the praiſe of men more than the praiſe of God, (Joh. 12.43) they that are lovers of the World, and worldly things, (1 Joh. 2.15.) that have their hearts chiefly ſet on theſe things, they are ſpiritual Adulterers, and Adultereſſes (as the Apoſtle James calleth them, Jam. 4.4.) their hearts depart, go a whoring from God. The love of God dwelleth not in them. It dwells not where it rules not, where it is not predominant, prevailing over carnal, ſinful love, and ſubjugating natural love; though they are not totally eradicated here.
But hereupon ſome ſound upright hearts may be queſtioning the truth of their love to God, not finding thoſe ſtrong paſſionate workings in their hearts towards God, which they have towards ſome creatures, towards their dear relations, &c. To ſatisfy ſuch: As we diſtinguiſhed before (in ſpeaking of Godly Sorrow) there is a paſſionate Sorrow, and there is a rational Sorrow: ſo we muſt diſtinguiſh of Love, There is a paſſionate Love, which may expreſs it ſelf more towards creatures. God being a Spirit, is removed further from our ſenſes, and not ſo near unto our paſſions; he is not directly the object of a paſſionate Love. But as he is manifeſted, and ſhewed to the enlightned underſtanding, as moſt amiable, and the chiefeſt Good, the renewed Will preferreth, chuſeth, and adhereth to him before all other. And this is a rational, ſpiritual Love. Now do we in our ſetled judgment eſteem and prefer, and in our will chuſe and imbrace him before all? Do we indeed prize, and deſire an intereſt in him above all things in the World? Had we rather part with all, Poſſeſſions, Relations, &c. than to have no part in him? Should we account our ſelves really miſerable without him, what ever elſe we may enjoy; but happy and bleſt in him, though we were deprived of all worldly comforts? Would an intereſt in God (with us) weigh down all the World? This is a ſurer evidence of true love to God, if the ſettled bent, and inclination of our Souls be towards him, than any ſudden tranſports, and flaſhes of affection, or paſſionate workings, or raviſhments, that come and go, and leave not the Soul in ſuch a frame.
Well, lay up this Note, and try and judg of your ſelves by it. So much as the Will is inclined towards God, and the Heart ſet upon him above all things in the World, ſo much there is of the Grace of Love, ſo far a Soul loveth God in ſincerity.
(5.) If we love God indeed, than we cannot be ſatisfied without an intereſt in God, and we cannot but earneſtly deſire to have our intereſt in him cleared to us.
I do not ſay, we muſt know our ſpecial propriety in him, that he is our God, before we can truly love him. No: but a true love to God is that which muſt evidence God's eſpecial love to us, and our ſpecial intereſt in God. By being ſuch as love God, we may know we are in ſpecial relation to him, of the number of thoſe who are the Called according to his purpoſe, Rom. 8.28. But if we love him indeed, we ſhall long to come to a ſenſe of his love, and to ſee our ſpecial intereſt in him. As the Pſalmiſt, Pſal. 119.58. I intreated thy favour (thy face) with my whole heart; Lord, one good look, one ſmile from thee. A little in the World with God's favour, would give us more content, than the whole World without it. As the Spouſe ſays, Cant. 6.3. I am my Beloved's, and my Beloved is mine. So if God hath our love, we ſhall be reſtleſs, till we can ſay, that he is ours, till we can call him our own. As they that are in love, cannot injoy themſelves, unleſs they may obtain their Beloved. As they ſay, Love would be paid in its own coin. If we love God, we cannot be content, unleſs we may be in his Eyes, as them who find favour. So we ſhall deſire rather to enjoy the light of his Countenance, than the greateſt affluence of worldly comforts, as Pſal. 4.6, 7.
But are not moſt of us of another mind? How many that are more intent upon the World to get Eſtates here, than to get an intereſt in God? How many who if they may have the World ſmiling on them, never regard though they are under God's frowns? How many that ſeek the favour and friendſhip of Men more than the favour of God? Doubtleſs, ſuch have not the love of God in them.
(6.) If we have the love of God in us, then we ſhall greatly deſire and delight in his preſence; and mourn, take on ſadly in his abſence. Pſal. 42.1, 2. As the Hart panteth after the Water brooks, ſo panteth my ſoul after thee, O God. Pſal. 101.2. O when wilt thou come unto me! If we love God we ſhall long for his gracious viſits. It will be our delight to draw nigh to God in holy Duties, in his Ordinances, and eſpecially when we can find the Lord drawing nigh to our Souls; as we are joyed at the coming of a ſpecial friend. And as intimate friends are not content to be long aſunder, we ſhall not be ſatisfied without God's preſence. As Moſes ſaid, Exod. 33.15. If thy preſence go not with me, carry us not hence. He would have choſen to be in a Wilderneſs with God's preſence, rather than to enjoy a Canaan without it: ſo if we have the love of God in us, we ſhall rather deſire to be in affliction and have his preſence with us, than to enjoy great worldly proſperity without him. So we ſhall account this one of the ſaddeſt afflictions if the Lord withdraws and eſtrangeth himſelf from us, as the Pſalmiſt, Pſal. 30.7. Thou didſt hide thy face, and I was troubled. We know not how to bear his frowns. In ſuch a caſe we ſhall have many ſad and ſerious ſelf-reflections, often asking our Souls, What is the matter? what have we done that the Lord takes unkindly, that has ſet him at ſuch a diſtance? We ſhall not reſt till we have found out the cauſe, and removed it; till this ſad breach be made up, and we reſtored to our communion with God. If indeed our hearts be with him, we can no longer enjoy our ſelves than we enjoy him. A ſoul that loves God cannot but ſay, It is not good, Lord, for me to be alone; counting it an Heaven upon Earth to enjoy him, but an Hell to live without him in the World. As the Needle touch'd with the Loadſtone will be turning to ſuch a point; the Heart being touch'd with the love of God will be moving and inclining towards him, it cannot reſt but in the enjoyment of him: as Pſal. 63.8. My ſoul followeth hard after thee. Such a ſoul is in a trembling poſture, and is fainting for him, when the Lord carrieth more ſtrange, when he hides his face, Pſal. 84.2. My ſoul longeth, yea, even fainteth for the Courts of the Lord. My heart and my fleſh crieth out for the living God, my ſoul even fainteth. This is Love's ſickneſs. Are we thus ſick of Love, as the Spouſe was, Cant. 5.8. There is a lamenting love as well as a delighting love. As the Child crieth for its Mother. As we are grieved at the loſs, or long abſence of a dear friend. Abſence is the Lover's night. God's abſence makes the darkeſt and faddeſt night to the ſouls of his People. [My ſoul fainteth for the Courts of the Lord,] becauſe there he was wont to have fights of God, Pſal. 63.2. there he was wont to enjoy ſweet communion with him. And [my heart and my fleſh crieth out for the living God.] He would ſend his hearty and carneſt cries after him. So if we love God, we ſhall ſeek him ſtill, though he be a God that ſometimes hideth himſelf, Iſa. 45.15. Thus the Spouſe ſhewed how her heart went after her Beloved, whenſhe ſought him in the ſtreets of the City, ſought him in the broad ways, Cant. 3.2. went about up and down ſeeking him, and could not reſt till ſhe had found him. As they ſhewed how they were taken with their Idols, Jer. 8.2. Whom they have loved, and whom they have ſerved, and after whom they have walked, and whom they have ſought. By love the Soul is knit to the Lord, and cleaveth to him, (Deut. 11.12.) and it muſt needs go fore with ſuch a ſoul to be parted, to be ſeparated from him. Nothing in the World can be more grievous to it.
(7.) If we have the love of God in us while we are our ſelves, are in our right frame, and act like our ſelves, we are breathing after and longing for the full enjoyment of God in Glory. We deſire and are glad of his preſence with us here, yet are not ſatisfied therewith, but ſet a longing after Heaven, where our love to God ſhall be perfect, our communion with him more immediate, and our joy in him full; ſo if we love God, how ſhould we love the appearing of Chriſt! (2 Tim. 4.8.) how ſhould we rejoyce to think of the day when Chriſt will come, and take us up to himſelf, to enjoy God in Glory! If it be ſo deſirable to enjoy his preſence here, how much more to enjoy his preſence in Heaven. So this would ſhew that we love God, if we are looking for and haſting unto the coming of the day of God, (as 2 Pet. 3.12.) and if we heartily lament it, that we are at ſo great a diſtance from him, that we enjoy ſo little of him, and deſire the cleareſt manifeſtation of his love, and the neareſt fellowſhip with, and fulleſt fruition of him, above all the riches, pleaſures and honours in the World: Then certainly we are taken with him.
Yet it is granted, many times ſuch as have the love of God in them cannot find in themſelves ſuch willingneſs to be abſent from the Body, to be preſent with the Lord, as would become them, and which they would attain unto. But generally it is becauſe they are clouded, and full of doubts and fears about their ſpiritual eſtates; or becauſe they are conſcious of preſent great unpreparedneſs, they ſee themſelves ſo unmeet for Heaven. They are aſhamed that the Bridegroom ſhould come and find them ſo unready. But yet they would not build Tabernacles, and ſet up their reſt here. They could not be content with the World for their Portion, might they always enjoy it. They look higher. And if they may not hope at laſt to come to the enjoyment of God in Heaven, they muſt deſpair of ever being as they would be.
But alas! how many are there who might they but have their lives perpetuated here, and ſo enjoy the World for ever, would never think of Heaven, would deſire no other Heaven! and when they deſire Heaven, it is only in a ſecond place, when they can enjoy the World no longer; but if they were put to their choice, they would not leave Earth for Heaven. And they deſire not Heaven at all, for the enjoyment of God there, and to live in the perfect love of God and full conformity to him; but only to be free from trouble, and ſecured from the pains and torments of Hell, and to enjoy a Paradiſe of delights to pleaſe their ſenſes. The Heaven that cornal minds are for, is but a dream, a fancy of their own. That which is the Heaven of Heavens, ſcil. the full enjoyment of God in his love and likeneſs, they have no mind to.
(8.) If we have ſet our love upon God, then our thoughts are much upon him. Thus the Pſalmiſt proved his love to the Word of God, Pſal. 119.97. O how I love thy Law! it is my meditation all the day. As he ſays, ver. 24. Thy Teſtimonies alſo are my delight. Where the Septuagint read, my meditation. It was his delight to meditate on them. Thus his love to God was acting in frequent, and moſt pleaſing contemplations of God. As it is the covetous Worldling's delight to think on his riches, and the Senſualiſt's delight to think on his pleaſures; ſo his meditation of God was ſweet to him, Pſal. 104.34. which ſhewed his love to God. As the Lover delights to behold the party with whom he is enamoured. The thoughts of the ſoul are its glances, and ſerious meditations, its fixed looks. And if we have ſet our love upon him, our moſt intent and powerful affecting thoughts are fixed on him. Our beſt, our moſt deliberate, adviſed (if not our moſt frequent) thoughts are on God. The ſoul is where it loves, rather than where it lives. You may be in company with one that is deep in love, you may talk to him, and yet he little minds you or your diſcourſe; his thoughts are elſewhere taken up with his beloved. Therefore when you ſee one mindleſs of his buſineſs, you will oft ſay, ſurely he is in love. So indeed the the ſoul that loves God is much with him in its thoughts. As the Pſalmiſt would remember him upon his bed, and meditate on him in the night-watches. And (ſayes he) when I awake, I am ſtill with thee. Thus one that loves God will ordinarily have his thoughts on God, both lying down at night and riſing up in the morning. So when he is at work in his Calling, his thoughts are ever and anon aſcending up to God. And when he is in Company, he oft leaves his Company uneſpyed, his heart and thoughts going out after God. But now, when it is ſo, that a Man does what he can to baniſh God out of his thoughts, when the thoughts of God are unwelcome gueſts, are not kindly entertained, when God is not in all his thoughts from morning to night, at leaſt not with his good will, ſurely ſuch a one does but vainly pretend to love God. How canſt thou ſay that thou loveſt him, when thy heart is not with him, when thy thoughts are not on him? Such as love not to think on him, it is plain they are great ſtrangers, or rather enemies to God in their minds.
(9.) If we love God, we ſhall delight to ſpeak or hear of him, to put us in mind of him, or to ſet forth his praiſe. It will be pleaſing to us to hear of God, and the things of God, if we hear the things that are right. To hear his Word, and to hear Men ſpeak well of him according to his Word. So we ſhall delight as to think on his Name, ſo to make mention of his Name. Though we ſhall dread to ſpeak ſlightly, careleſsly of him, though we ſhall abhor the abuſing and profaning of his ſacred and reverend Name, we ſhall deſire to ſpeak reverently and affectionately of him. Out of the abundance of the heart the mouth ſpeaketh. Where the heart is full of love to the World, a Man's delight will be to ſpeak of worldly things, ſuch as he loves moſt. And he cannot reliſh other diſcourſes, but it ſounds harſh, is unpleaſing to him. On the contrary, when the heart is taken up with the love of God, it will be ones delight to ſpeak of him, and to ſpeak in his praiſe, to ſpeak good of his Name. As we are forward upon all occaſions to ſpeak in the commendation of thoſe whom we moſt affect: ſo if we love God we ſhall be ſpeaking well of him, we are oft ſetting forth his goodneſs, we love to ſpeak of his excellencies and of his glory.
(10.) If we love God, it will be a great grief to us to ſee or hear God diſhonoured; Pſal. 69.9. The reproaches of them that reproached thee, are fallen upon me. He took them to himſelf: Yea, to hear himſelf vilified, would not have moved him ſo much. When Shimei curſed him, he could hear and bear it patiently. So if we love God, we ſhall be grieved at thoſe that riſe up againſt God, (with the Pſalmiſt, Pſal. 139.21, 22.) we ſhall count thoſe our enemies that are enemies to God. Who could endure to ſee his friend abuſed, to ſee his Father wronged? If we have the love of God in us, our indignation will be moved when we hear the Name of God profaned, and ſee his Majeſty affronted, his Laws violated, his truth and intereſt oppoſed.
Now what ſay you to this? If you can be ſenſible enough of any injury done to your ſelves, but no way touched or affected with the great indignities you oft ſee and hear offered unto God: If you can ſee Sinners (as it were) flying in God's face, and yet remain ſenſleſs and ſpeechleſs, having nothing to ſay in God's cauſe (as the Pſalmiſt was dumb in his own cauſe, Pſal. 38.14.) as a Man that beareth not, and in whoſe mouth are no reproofs. If you can have fellowſhip with Sinners, delight in their company, and rather countenance than diſcountenance the Ungodly, and love them that hate the Lord: will theſe things ſhew any love to God? Would you take him for your friend that could ſee others evil intreat you, and yet ſtood by as one wholly unconcerned? And can you be friends with thoſe who ſhew themſelves enemies to God, and no way manifeſt your diſpleaſure againſt them and their evil ways? and will you yet pretend to love God?
(11.) If we love God, we have a deſire to win and draw in others to him. Cant. 1.4. Draw me, we will run after thee. When ſhe was drawn, ſhe would be for drawing others to him. She was not content to come alone, but would endeavour to bring in others with her. As the Pſalmiſt, Pſal. 34.3. O magnify the Lord with me. — So one that loves God will be ready to call upon others. O love the Lord with me! O ſerve the Lord with me! If we have the love of God in us, it will grieve us to ſee others enemies to God. (As the Pſalmiſt, I beheld the tranſgreſſours, and was grieved.) And eſpecially it will be our grief, to ſee any of ours alienated from God, to ſee any of our friends enemies to God, any of our Relations, ſuch as are near to us afar off from God, to ſee any of our Children backward to that which is good, Children of diſobedience, carrying ſo that we may know they have not the love of God in them. We ſhall be earneſt with God in Prayer, that he would change their hearts, that he would circumciſe their hearts to love him. What is it that we would chuſe for ours, if we might have our choice? Whether would we chuſe God or the World? Had we rather ſee them in a ſtate of Grace and in favour with God, though they were never ſo poor and low in the World, than ſee them rich and graceleſs? And would we in the firſt place acquaint them with God? Are we ſtill admoniſhing, perſwading, charging them to come in to him?
If we are leſs afraid of diſpleaſing God by a ſinful ſilence here, than of diſpleaſing them by plain and faithful dealing with them; is not this to honour them above the Lord? And if we can be well enough pleaſed with Children, though we cannot ſee the leaſt ſpark of Grace in them; if they are but likely to thrive and proſper in the World; and if we regard not though our Servants are backward to God's Service, while they follow our buſineſs cloſe, if we take no pains with them to get them better principled: ſuch things would ſhew as little love to God as to their ſouls.
(12.) If the love of God be in us, then we are no longer in love or in league with Sin. Pſal. 97.10. Ye that love the Lord, hate evil. How can we love God who is Holineſs it ſelf, and yet be in love with Sin that is ſo contrary to God? He that loves his Prince, hates Treaſon and Rebellion againſt his Prince. He that loves his Father, Ubi regnat charitas, non regnat cupiditas. Lud. Carthuſ.does not delight to walk croſs to his Father. The predominant love of God, and reigning Sin, are things utterly inconſiſtent. If we love God, we cannot but hate and dread that which would ſeparate betwixt us and our God. Here I may allude to that Text, Deut. 13.4, 6, 8. Ye ſhall walk after the Lord your God, and cleave to him. And if thy friend which is as thine own ſoul entice thee ſecretly, ſaying, Let us go and ſerve other gods,—Thou ſhalt not conſent unto him, nor hearken unto him; neither ſhall thine eye pity him, neither ſhalt thou ſpare, neither ſhalt thou conceal him: But thou ſhalt ſurely kill him, thine hand ſhall be firſt upon him to put him to death. So if we love God and cleave to him, we ſhall not be for concealing and ſparing any ſin, how dear ſo ever it may have been, though it hath been as a right Eye, or as a right Hand to us; we ſhall no longer connive at any Darling Luſt that would entice and draw away our hearts from God, we ſhall be reſolved on the mortifying and crucifying of it. The love of God, and friendſhip with Sin, will not ſtand together.
Oh! think ſeriouſly of this: While thou art wedded to any luſt, to thy Pride, to thy Fleſh-pleaſing Senſuality, or to thy Covetouſneſs, &c. thy heart is not with God. Thou canſt not cleave to God and Sin both. Thou canſt not be for two Maſters ſo contrary; but if thou loveſt the one, thou muſt needs hate the other; if thou cleaveſt to the one, thou muſt needs forſake the other. If thou loveſt evil more than good, (as Pſal. 52.3.) if thou art ſo far linkt in, and in league with any luſt, that thy Will is more for keeping than for parting with it, more for ſerving and gratifying than for ſubduing and crucifying it, the love of God is not in thee.
(13.) If we love God, then it is our delight to ſerve and obey him, 1 Joh. 5.3. This is the love of God, that we keep his Commandments, and his Commandments are not grievous. So in 2 Epiſt. v. 6. This is love, that we walk after his Commandments. To love him, and keep his Commandments are joyned, Exod. 20.6. Neh. 1.5. When a friend ſays, If you love me, do ſuch a thing for me, his Intreaty uſeth to have the force of a Command. If God's Commands have no force with us, it is a ſign we love him not. If we have the love of God in us, Nunquam eſt Dei Amor otioſus. Operatur etenim magna, ſi eſt: Si vero operari renuit, Amor non eſt. (Gregor. Mag. Hom. 30.)we ſhall delight in his Law, (as the Pſalmiſt did, Pſal. 119.70.) we ſhall delight to do the will of God, and chuſe the things that pleaſe him. As we muſt ſhew our faith, ſo our love by our works. Qui non placet Deo, non poteſt illi placere Deus. Bern.As I told you before, Love is a well-pleaſedneſs with God above, with a deſire in all things to pleaſe him.
Now if we are more for pleaſing our ſelves than for pleaſing God, more for having our own wills than for doing the will of God; if we are more at Mens command, at the command of the World, than we are at God's command, and that habitually and ordinarily, it is plain, we prefer our ſelves and honour the Creature above God; and while it is thus, how can we ſay that we love him?
If we love God, we ſhall follow him, and love to walk in his ways. As they ſaid of their Idols, Jer. 2.25. I have loved ſtrangers, and after them will I go. Had they loved God indeed, they would have been for following him and not ſtrangers.
The counſel of a ſpecial friend is much regarded: and ſurely, if we love God we ſhall not deſpiſe his counſels. Pſal. 119.128. I eſteem all thy Precepts concerning all things to be right. He approved of them all, he would not have any one of God's Laws nulled and abrogated. To love the Lord, to walk in all his ways, and to cleave to him, are conjoyned, Deut. 11.22. And to love the Lord, and to walk ever in his ways, Deut. 19.9. So the love of God will incline ſouls to ſincere, impartial, and conſtant obedience.
(14.) If we love God, we ſhall deſire to be more like him, Eph. 5.1. Be followers of God, as dear Children; foreign, Imitators; though we cannot be like him, in reſpect of thoſe Attributes, ſtiled incommunicable. Our firſt Parents fell from God when they affected to be as Gods. And in ſome other reſpect too we may not be like him. We may not act for our own glory, as God does. This would entrench upon the glory due from us to God, and croſs the end of our beings. Yet if we love God, we ſhall deſire to be like him ſo far as we may. There is an aſſimulating vertue and power in love. We are ready to imitate thoſe we love. Their example is very moving, and is wont to take much with us. If we love God, we ſhall deſire that we may have hearts after his heart, to love that which he loves, and to hate that which he hates (Amicorum idem velle, & idem nolle:) We ſhall deſire to be holy as he is holy, and merciful as he is merciful, and perfect as our Father in Heaven is perfect. Though it is impoſſible for any Creature to be as holy, as merciful, as perfect as God is. Though an equality here is not to be thought of; yet a likeneſs and ſimilitude, a conformity to God in our meaſure, ſuch as we may attain to, we muſt ſtudy and endeavour, and this the love of God would put us upon.
But if we rather wiſh that God was altogether ſuch a one as our ſelves, if we rather deſire that he would come down to us, and comply with, allow of our crooked Tempers and Manners, than to have our ſouls raiſed up to him, by the reſtoring of his Image, and a divine Nature wrought in us, it would ſhew indeed that we are little taken with him, but rather (how little cauſe ſoever there is for it) we are ſtill in love with our ſinful ſelves.
(15.) If we love God, we ſhall highly account of his favours. We ſhall not deſpiſe common benefits as coming from him; but we ſhall moſt prize any ſpecial Love-token he hath given us. We ſet a value on Mercies, according as God's love appears in them. When Tamar had got Judah's Signet and Bracelets, ſhe would not part with them for a Kid. One would have prized a kiſs of Cyrus above the golden Cup he gave him. The ſoul that loves God, will value ſpiritual Mercies above temporal enjoyments. The conſolations of God will not be ſmall in ſuch a ones account. His comforts will be more deſired, longed for; or if enjoyed, will more delight and refreſh the ſoul, than any worldly comforts. And the more we love God, the more we ſhall praiſe him for any intimations and expreſſions of his love. We ſhall delight to tell others what he hath done for our ſouls; as the Pſalmiſt, Pſal. 66.16. Come and hear, all ye that fear God, and I will declare what he hath done for my ſoul, Pſal. 103.1, 2, 3, 4.
This would in part ſhew we love God for himſelf and not only for his Benefits, if indeed we ſet the higheſt value and account on thoſe Benefits, wherein we might read his ſpecial love.
But they that would account more of the Birthright than of the Bleſſing, and ſet more ſtore by Corn and Wine than they could do by the light of God's Countenance, ſhew little love to God.
(16.) If we love God, we are for putting a good conſtruction on his ſevereſt diſpenſations. We would not take any thing unkindly from him. We are not for entertaining hard thoughts of God, Si mihi iraſcatur Deus, num illi ego ſimiliter reiraſear: non utique ſed pavebo, ſed contremiſeam, ſed veniam deprecabor. Ita ſi me arguat, not redarguetur à me; ſed ex me potius juſtificabitur. Nec ſi me judicabit, judicabo ego eum, ſed adorabo. Bern. in Cant. Scr. 83.though he ſhew us hard things. We ſhall deſire to keep up good thoughts of God ſtill, but have worſe thoughts of our ſelves. When he afflicts us, we ſhall fall out with our ſelves, fall out more with Sin; not be diſpleaſed at him. We ſhall ſtill follow him, even though he walk contrary to us, (as Iſa. 26.8, 9.) When we are chaſtened of him, we ſhall not cenſure his dealings, but judge our ſelves. We ſhall be ready to juſtify God, and to condemn our ſelves, acknowledging God to be righteous, and to puniſh leſs than our iniquities deſerve. If we cry to God, and he ſeem not to hear, we ſhall not hereupon take pett, but conclude with the Pſalmiſt (Pſal. 22.2, 3.) Yet thou art holy. Indeed we ſhall be ready in our troubles to complain to him (as we uſe in trouble to complain to our friends) but we would not complain of him. If we love God, Afflictions will not ordinarily drive us from God, but rather drive us nearer to him. If he ſhews his diſpleaſure, it will grieve us moſt that we have diſpleaſed him, that we have offended our good and gracious Father, that we have provoked the God of Patience, a God ſo rich in Mercy. And ſo we ſhall be for humbling our ſelves, and making our peace with him.
But if when we are afflicted, inſtead of accepting of the puniſhment of our Iniquities, and humbling our ſelves, and ſeeking his face, our hearts do nothing but fret againſt the Lord, we are ſtrange Children. We have had Fathers of our fleſh which corrected us, and we gave them reverence; and if we are not much rather in ſubjection to the Father of Spirits, we ſhew not a childlike diſpoſition. And how ſad is it, if in our afflictions we are ready to ſay, with him of whom we read, This evil is of the Lord: why ſhould I wait on the Lord any longer? How ſad is it, when Croſſes, that ſhould crucify and deaden our hearts more to the World, have this contrary effect, deadning them towards God, and towards holy Duties? That we have leſs heart to ſerve God, have leſs heart to Pray, to Read and Hear the Word, &c. It is noted of the Hypocrite, Job. 27.9, 10. When trouble comes upon him, will he delight himſelf in the Almighty? will he always call upon God?
(17.) If we love God indeed, we ſhall deſire to love him more and more, and to expreſs our love more and more. We ſhall never think we love him enough, or that we do enough for him, or that what we do in God's ſervice at any time, is done well enough. It will be our unfeigned deſire to honour God more, and to ſerve him better. As the Pſalmiſt, 71.14. I will yet praiſe thee more and more. Love in the Heart, will ſet the Head on contriving, the Tongue on pleading, the Hands on working for God. Love is kind, is bountiful. Amicorum omnia communia. If we have the Love of God in us, we ſhall deſire, that all we have may be at his ſervice, that our parts, intereſt, eſtate may be imploy'd, and improved for him. Love to God will put us upon holy Projects for God. As it is very pleaſing to us, to ſerve a ſpecial Friend; it will be our joy and delight to ſerve God, to act for his Glory, to do any thing to promote his intereſt. And ſuch as abound in Love to God, will alſo abound in the work of the Lord. Whereas a Soul without Love, is like a Bird that has loſt his Wings, or like a Chariot without Wheels, it moves very heavily. What ſuch may ſeem to do for God, is done without heart, with no alacrity, or delight, but rather with pain and trouble, further than ſelf-intereſt, and ſelf-love carries them out.
Thus if what is done for God, be done grudgingly; and if we are weary of his ſervice, and if we are ſetting our ſelves bounds, and think we have done enough already, theſe things would not ſhew any love to God.
(18.) If we love God, it will be a joy to us, to ſee others active for God. Though we ſhall be aſhamed to think how little we have done for God, though it will grieve us that we can do no more; yet withall it will be a pleaſing ſight to us, when we can ſee his Intereſt and Honour promoted, and advanced, be it by others. Though we ſhall deſire in our places to do as much as thoſe, that do moſt for God; yet it will be no eye-ſore to us, when we ſee others out-ſtripping us. We ſhall honour them the more, and ſhall deſire to imitate them: we ſhall not envy, or ſtomach them.
But if we are offended at thoſe that are more forward, and zealous, if we grudg that any cloud us by their ſhining brighter, if we have a ſecret diſlike of thoſe that excell in Holineſs, and Vertue, and quite out-do us in the ſervice of God; though the Lord hath more honour by them; this is an ill ſign, a ſign that we prefer our own intereſt before Gods intereſt, and prefer our own reputation, before his Glory; and ſo that we love him not as we ought.
(19.) If we love God, we ſhall be ready not only to act, but to ſuffer for him too. Be willing to ſuffer any thing for God, rather than forſake him. Amanti nihil difficile. Love makes any croſs tolerable. They that endure temptation, or trial, and they that love God, are made all one, Jam. 1.12. True Love is fugatrix timoris, et animatrix confeſſionis, (according to Tertul.) Many Waters cannot quench Love. Where this divine ſpark is kindled, it oft flameth forth more, the more it meeteth with oppoſition. It is intended by an Antiperiſtaſis, as Fire burns hotteſt in cold, froſty weather. How oft have the Faithful rejoyced in tribulation, gloried in their ſufferings? Though we are not to run upon Sufferings uncalled; yet how many have counted it à joy, and pleaſure, when they have fallen into them? I grant, ſome may be carried on to ſuffer for God, and his Truth, who are only animated with vainglory, or with a vain, proud conceit of meriting highly by their ſufferings; and not with a principal of Love. Yet that Mans Love to God is to be ſuſpected, or rather concluded unſound, that will not carry him through ſufferings, and tryals here. He that loveth Father, or Mother, Wife, or Children, Liberty, or Eſtate, or Life it ſelf, more than God, does not love him ſincerely. If we had rather incur God's diſpleaſure, than Man's; had rather forgo an intereſt in God, than forgo Eſtates in the World for him; if we had rather venture on an everlaſting ſeparation from God, than lay down our lives here for him; ſurely, we care little for him.
(20.) If we love God, we ſhall love others for his ſake. Love all Men, love Enemies, and eſpecially love the Godly for his ſake. The Love of God includes under it the Love of our Neighbour, and Love of the Brethren. As it is well defined, thus, It is a Grace, whereby we love God for himſelf above all, and all others for God, and in God. 1 Joh. 4.20, 21. If a Man ſay, I love God, and hateth his Brother, he is a liar, &c. And this Commandment have we from him, that he who loveth God, loveth his Neighbour alſo.
Here I ſhould ſay ſomething of Love to Men.
1. Of Love to Men in general.
2. Of Love to Enemies in particular.
3. Of Love to the Godly in ſpecial.
(1.) The Love of God will incline the heart to love all Men: As it is a thing that God requires; And as there is ſomething of God to be ſeen in all Men; Yea, more than in Sun and Moon, or the moſt excellent Creatures in the World, that are without life, and void of Reaſon. All Men are worthy of our love, as they are God's Workmanſhip, as they are reaſonable Creatures, and capable of enjoying God, and Happineſs, though ſuch in a ſpecial manner are worthy of our love, who are more eſpecially God's workmanſhip, being created again in Chriſt Jeſus.
It is true, the Damned are none of our Neighbors, but removed quite out of all ſociety with us, and out of all capacity of ever loving, and enjoying God. And ſuch as have ſinned unto Death, if we can certainly know them, we may know to be utterly outlaw'd, and loſt Creatures to all Eternity, for whom there remains nothing but a certain fearful expectation of Judgment, and fiery Indignation, which ſhall devour the adverſaries.
But (excepting ſuch) do we bear an univerſal Good-will to Men for God's ſake? with reſpect to his holy VVill, and Command, and to his Honour and Glory?
Then certainly, it will be our Prayer, and hearts deſire, that his way may be known upon Earth, his ſaving health among all Nations.
And then we cannot but pity thoſe that ſit in darkneſs, and in the region and ſhadow of Death.
And then we ſhall have aking and bleeding hearts for thoſe, that enjoy the Goſpel and ordinary means of Salvation, but plainly reject the counſel of God againſt themſelves, and will not attend to the things of their peace.
Then it will affect us with grief and horrour, to ſee ſinners poſting on in the broad way to Hell and Deſtruction. As the Pſalmiſt 119.53. Horrour hath taken hold upon me, becauſe of the wicked that forſake thy Law.
Then it would greatly rejoyce our hearts, might we be a means of ſtopping any ſuch in their deſperate career, a means of converting any Sinner from the errour of his way, and conſequently of ſaving a ſoul from death.
Now what ſhould they think of themſelves who are wholly unconcerned; I mean, carry as not at all concerned how it goes with the Souls of others? Such as would ſay (with Cain) Am I my Brothers keeper? Such as make no conſcience at all of, but groſly neglect that plain and neceſſary duty of reproving Sinners, though they have never ſo loud a call, and never ſo fair opportunity. Are not they ſaid to hate their Brother in their heart, that will not rebuke, but ſuffer Sin upon him? So what enemies are they to Souls, that are enemies to the Goſpel, and the faithful preaching of it, 1 Theſſ. 2.15, 16. True love wiſheth the beſt good to Men, and ſo the means of it, without which it is not ordinarily obtained.
But though ſound love reſpecteth the Souls of Men, and their ſpiritual welfare chiefly, yet not only.
So, Are we far from envying others proſperity? Charity envieth not, 1 Cor. 13.4.
Are we grieved for others calamities? As the Pſalmiſt, 35.13, 14.
Is it our deſire not to be wanting in any Office of love to others? Ubicun que homo eſt, ibi beneficeo locus eſt. Sen.would we do good to all, as we have opportunity? Are we for helping, and ſhewing mercy to any in miſery, ſo far as we are in a capacity? Do we not know how to hide our ſelves from our own fleſh? Yea, do we not only deal our bread to the hungry, but draw out our Souls, our Bowels to them?
And are we for ſetting aſide all baſe ſelf-reſpect, in the love we bear, and the good we do to others? Are we willing to do good to ſuch, as either will not or cannot recompence us? Do we not ſome way aim at our own ends, advantage, praiſe, &c. Charity ſeeketh not her own. To love another but for, and with reſpect to our ſelves, is not properly to love another, but only to love our ſelves. But if we can find our hearts going out in love, and good-will towards all Men, (though we cannot expect ſo much as thanks from one of many) this is very comfortable.
But here you may ask,
Queſt. 1. Should we not (with the Pſalmiſt, 139.21, 22.) hate the wicked? How than are we to love all Men?
Anſw. As we are to loath, and abhor our ſelves, ſo far as we are ſinful, and yet notwithſtanding we muſt love our ſelves; ſo we are both to love, and hate the wicked. As God hath a love to them, as his Creatures, and many ways is doing good to them, whom yet he hates, as they are wicked: So muſt we. In hating a ſinner, we muſt neither hate his nature for his ſin, (as one notes) nor his ſin for the Man: but hate Sin as ſin, Dr. Burgeſs. Chain of Graces. p. 239.and love the Man, conſidered as a Man.
There is a Phyſical, or natural goodneſs, which is found in wicked Men as they are Men, which includes in it a capableneſs of moral goodneſs; for which they are ſo far to be eſteemed, and loved. And while the wicked are in a poſſibility of being reclaimed from their wickedneſs, we muſt pity, pray for, and heartily wiſh well unto them, and indeavour to promote their Converſion, and Salvation, as it may lye in our way to contribute thereunto.
Queſt. 2. Is it not ſometimes lawful, to imprecate God's Vengeance on the wicked?
Anſw. This is not to be done ordinarily. Firſt of all Supplications, Prayers, Interceſſions muſt be made for all Men, 1 Tim. 2.1. Contrary to the cuſtom of the Jews (as Dr. Lightfoot notes) who uſe to curſe the Heathen, and pray for none but themſelves, and thoſe of their own Nation, and Religion. In praying for all, we ſhould pray for the wicked, that God would reſtrain, convince, and convert them (if it be his will.) If we pray, that God's hand may find out his enemies, his right hand thoſe that hate him, it muſt be conditionally; that is, If they be incurable, incorrigible, implacable, obſtinate in their malice againſt God, his Church, and Intereſt. Before we pray abſolutely againſt any particular Perſons, we ſhould look well to our warrant. Charity hopeth all things, 1 Cor. 13.7. while we cannot certainly know, or pronounce ſuch without all hope of mercy, we ſhould not dare in our prayers to devote them to Juſtice. What ſome holy Men have done here, as David, &c. ſeems to be extraordinarily, Spiritu praevidentis, non voto optantis, from a ſpirit of Propheſie, rather than from the ſpirit of Supplication. Unleſs we had their ſpirit, we have not their warrant, to pray directly againſt any Mens perſons.
Queſt. 3. May not the righteous ſometimes rejoyce, ſeeing Gods Vengeance on the wicked, as Pſal. 58.10?
Anſw. As God is glorified by the Judgment which he executeth, and as it may tend to promote his Intereſt, and the good, and ſafety of his Church and People, ſo they may rejoyce, at the cutting off and fall of wicked, and miſchievous Inſtruments: but may not rejoyce meerly in their deſtruction. Not as it makes againſt them; but as it makes for Gods Glory, and the good of others.
Qu. 4. Is it not lawful to deſire that Juſtice may be done on notorious offenders? Now is this to love them, to will their puniſhment?
Anſw. We may deſire that ſuch may be puniſhed without breach of Charity.—
1. When it is not from any private grudge, but from a love to publick juſtice, and with reſpect to the glory of God thereby.
2. When we have reſpect to the good of the Community. As we owe more love to the publick Society of which we are Members, than to particular Members in the Society, and much more then to corrupt gangren'd Members, that endanger the whole Body. When great notorious crimes go unpuniſhed, the Community may ſuffer for it. Blood deſiles a Land; ſo Whoredom, Drunkenneſs, &c. And where Men care not to let ſuch ſins go unpuniſhed, it provokes the Lord to puniſh for them. It is better that the Offenders ſhould ſuffer puniſhment, than the whole Body ſhould ſuffer for them. Again, when great crimes go unpuniſhed, more are encouraged to commit them. That this is a ſparing cruelty. There is Credulitas parcens, and there is Miſericordia puniens. Civil Magiſtrates are ordained of God to be a terror to Evil-doers. And it is better that ſuch ſhould ſuffer, than be ſuffered to go on, to corrupt and infect others.
It is ſinful, (againſt Charity) to will the puniſhment of another, meerly ſub ratione mali, as evil to him. But the puniſhment of notorious Offenders hath alſo Rationem boni, is good, being a means of keeping up juſtice and order, and of preſerving the community both from guilt and puniſhment. And thus the due execution of juſtice on Evil-doers is to be willed.
3. When we deſire not their puniſhment ſo much as their repentance and reformation. We may will their temporal puniſhment, and yet earneſtly deſire that it may go well with their ſouls. And this is not inconſiſtent with true love, to will their puniſhment, but not for it ſelf as puniſhment to them, but as a means to reclaim them, to bring them to a ſenſe of their ſin, &c.
So much of love to all Men.
(2.) More particularly, the love of God will incline a Man even to love thoſe that hate him, to love his very Enemies. Amicos diligere omnium eſt, Tertul. lib. ad Scapul.inimicos autem ſolorum Chriſtianorum. It is common to all to love their friends, but proper unto Chriſtians to love their enemies. Diligere enim diligentes eſt naturae, Ludol. Carthuſ. in Evang.diligere non diligentes eſt gratiae. Nature teacheth to love thoſe that love us, but only Grace teacheth to love thoſe that love us not. So this would be a notable proof that our love to God is ſound, if for his ſake we love our enemies.
Therefore let us ſearch and enquire how our hearts ſtand affected towards thoſe that manifeſt and declare enmity and ill-will to us. Mr. Baxt. Chriſtian Directory. Par. 4. p. 186. qu. 2.As one ſays, Anothers enmity muſt not blind and pervert our judgment of him, and hinder us from diſcerning all that is amiable in him, nor muſt it corrupt our affections and hinder us from loving it and him.
I grant, we may be ſenſible of others enmity, and the injuries we receive from them, yet their ſin ſhould be a greater trouble to us than our own affliction or ſuffering by them.
We may reprove an Enemy, but in love we may not reproach an Enemy.
We may in many caſes defend our ſelves, yet muſt we take heed of a ſpirit of revenge, and take heed of being injurious our ſelves, under pretence of defending our ſelves from injury.
We may be cautelous and watchful, not to expoſe our ſelves to the will of an Enemy, yet not uncharitable in our cenſures and ſpeeches, making him worſe than indeed he is.
We may not preſently judg every one an Enemy to God that is contrary to us. It may be from Prejudice and Paſſion, not from rooted Malice what they do againſt us
But however it is with them, the Lord hath taught and commanded us to love and carry well towards them; and we muſt do ſo, as we would ſhew our ſelves his Children, Mat. 5. 44, 45. We cannot tell but they may belong to God. He can make them Veſſels unto honour. And though they are unprofitable, yea, injurious to us, yet they may be helpful and beneficial unto others whom we are bound to love. We ought to love them for any good in them, for any good that any other may receive from them. And if we can love them when no ſelf-reſpect moveth us thereunto, it is a clearer evidence that we love them for Gods ſake. But if you cannot forgive their treſpaſſes, how can you hope that God will forgive you yours? See Mark 11.25, 26. Thou that ſayeſt, and ſpeakeſt thy very heart, [I can never love ſuch or ſuch a one, I ſhall never be friends with them while I live:] know, this is ſad language, it ſpeaks thee to be in the gall of bitterneſs. And as one ſays, Cor. Burgeſs. Chain of Graces. pag. 252.He that hath not grace to love an Enemy, did never love his Friend from his heat.—Flee his friendſhip that cannot love an Enemy.—If ever thou move him, he will (be ready to) remove thee for ever from his heart.
Now what ſay you to this: Some indeed have an Art of carrying fair and ſmooth, they can keep in their wrath that it ſhall not appear in their looks or ſpeeches. But can you truly ſay, that you love and bear an hearty good will towards others, how ill ſoever they carry towards you? Do you wiſh no worſe to them than to your own ſouls: Do you pray for them, (a kindneſs which they cannot reject,) Father, forgive them: Lord, lay not ſin to their charge: Would it rejoyce you to ſee them come on to a participation of Grace with you here, and ſo to have fellowſhip with you in Glory hereafter? And do you deſire their proſperity here, ſo far as may be good for them? And would you not be unwilling (if it lay in your way) to promote it? Are you ſo far from deſiring to revenge your ſelves on them, that you wait for opportunities to befriend them? Oh! how few of ſuch a ſpirit, and yet how plain a duty? Exod. 23.4, 5. If thou meet thine enemies Ox or his Aſs going aſtray, thou ſhalt ſurely bring it back to him again. If thou ſee the Aſs of him that hateth thee, lying under his burden, and wouldſt forbear to help him, (or wouldſt ceaſe to leave thy buſineſs for him) thou ſhalt ſurely help him. Rom. 12.20. If thine enemy bunger, feed him; if he thirſt, give him drink. Mat. 7.12. All things whatſoever you would that Men ſhould do unto you, do ye even ſo to them. Not as others do to you, but as ye would that others ſhould do unto you, and that with a regular will, a will guided by a right and ſound judgment. So on the other hand, Quod tibi non vis fieri, alteri nè feceris, Do not that to another which thou wouldſt not have another do to thee. Rom. 12.21. Be not overcome of evil, but overcome evil with good. It was ſaid of Julius Caeſar, Benignitate adeò praedictus, ut quos armis ſubegerat, clementiâ magis vicerit, He was ſo gentle, courteous, that whom he ſubdued with force of Arms, he overcame more with clemency: and yet might he be far from loving Enemies, as the Word of God and the Spirit of Grace teacheth.
But do you unfeignedly deſire your enemies welfare, and would you gladly be inſtruments of promoting it? Are you for doing good to them that hate you, (unleſs where it may be more to your own hurt or danger, than to their benefit and advantage?)
And are you ſorry, grieved for them, when evil befalleth them? Prov. 24.17. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he ſtumbleth. Job 31.29, 30. If I rejoyced at the deſtruction of him that hated me, or lift up my ſelf when evil found him. (Neither have I ſuffered my mouth to ſin, by wiſhing a curſe to his ſoul.) Is it no joy to you to ſee an enemy fall into miſery, much leſs a joy to ſee him fall into ſin? Charity rejoyceth not in iniquity? 1 Cor. 13.6.
And are you ready to take notice of any good and commendable thing in an enemy, and to ſpeak well of him for it: Have you no delight to hear or ſpeak of his faults and miſcarriages? Are you for hiding rather than diſcovering his nakedneſs? Had you rather err on the hand of Charity in making his faults leſs than they are, than make them greater? And would you not grieve ſo much for the wrong an enemy does you, as for the wrong he does his own ſoul? Would you not have ſo deep a ſenſe of the greateſt treſpaſſes againſt you, as of his tranſgreſſions againſt God, (as Pſal. 119.139.) Then indeed it is to be hoped, notwithſtanding ſometimes your paſſion is too much moved on a ſuddain, yet that in cool blood you do love your Enemy.
(3.) The love of God will incline one eſpecially to love the Godly. And every one that loveth him that begat, loveth him alſo that is begotten of him, 1 Joh. 5.1. If we love God, we cannot but love the Children of God for their Fathers ſake. There is no living Chriſtian but is a loving Chriſtian, 1 Joh. 3.14.
But here many deceive themſelves and others.
Some only pretend love to the Godly, to purchaſe others love, and gain more eſteem of others. As Dyoniſius maintained Philoſophers, not that he did much eſteem or admire them, but becauſe he hoped to be eſteemed for them. Some love them from meer ſelf reſpects. As thoſe they have been, and further may be beholden unto, as having received kindneſs from ſuch, and being convinced of their love and good-will towards them, as having a dependance on ſuch, or being tied to them by natural bonds. They that are not without natural affection, will love their own. Some love them for other common worldly reſpects. As ſome of them are Men of Wiſdom and Prudence, able to adviſe in difficult and weighty matters, or learned Men, &c.
But firſt, If our love to the Godly be ſound (ſuch as will prove and evidence the love of God to be in us) then we love them for their godlineſs. Do we ſee a beauty in Holineſs? Are we ſo taken with it, that we cannot but love thoſe in whom we ſee it, cannot but highly eſteem ſuch as the excellent ones in the Earth? Do we love the Children of God, eo nomine, becauſe they are his Children, becauſe they reſemble their Father, bear his Image? As the Cynick Philoſopher could ſay, foreign, Laert. l. 6. in Diog. p. 397.that good Men were images of God. Are we taken with them, for what of God, or of a divine Nature, we ſee in them? As we are pleaſed with the Pictures of thoſe whom we love and honour. As on the contrary, if we ſhould ſee a Man expreſſing an hatred and contempt of anothers Picture, ſcratching and tearing it, ſoiling, beſpattering and defacing it, we would conclude, that he hated the Perſon much more whom the Picture did repreſent.
Do we love the Godly as ſuch? Mat. 10.41, 42. He that receiveth a righteous Man in the name of a righteous Man, ſhall receive a righteous Mans reward. He that gives a cup of cold Water only to a Diſciple, in the name of a Diſciple, ſhall in no wiſe loſe his reward. In the name of a righteous Man, and in the name of a Diſciple, that is, as ſuch, upon that very account, and not for any lower, by-reſpects. The Apoſtle had a great love to Timothy, he thought on him daily, he had him daily in his beſt thoughts: and what was it that drew out his heart ſo towards him? [calling to mind (ſays he) the unfeigned faith that is in thee.] 2 Tim. 1. 3, 4, 5.
Do we love the Godly for their Godlineſs in its full latitude, for the whole of it, and not for ſome parts only? We may love them in part as godly, or love ſome parts of Godlineſs, without any true love to God, and without loving them for his ſake. As many a natural Man is convinced, and will confeſs, that the Godly are better than they. As Saul to David, Thou art more righteous than I. So ſeveral parts of Godlineſs are lovely, even in the eyes of a natural Man. Plain-heartedneſs, upright-dealing in ones Calling, faithfulneſs in matters of truſt, peaceableneſs, charitableneſs, (things which Godlineſs teacheth) are commendable and amiable, even our enemies themſelves being judges. And as godlineſs teacheth the beſt diſcharge of Relative duties, ſo far a natural Man may love it in relations. As it teacheth the Wife a chaſte converſation coupled with fear, thus a carnal Husband may love it in his Wife. As it teacheth the Child to honour his Parents, to carry reverently and dutifully towards them; ungodly Parents may ſo far like it in a Child, and love ſuch a Child the better for it. As it puts a Servant upon diligence, care and faithfulneſs in his Maſters buſineſs, that he ſerveth not with eye-ſervice, but in ſingleneſs of heart; ſo far a bad Maſter may love a good Servant. While Godlineſs in the full latitude of it, and taking in all its eſſential and integral parts, is not pleaſing, but diſtaſteful unto ſuch. Where it croſſeth their corrupt Wills, Affections, and their carnal Intereſts and Deſigns, where it reproveth and condemneth them for their ſinful omiſſions, or commiſſions; where it galleth them, they cannot away with it, or be ſo well pleaſed with others where they ſee it.
2. And if we love the Children of God aright, for the Grace of God appearing in them, for their Godlineſs, then we love all that appear to be ſuch, we have a ſpecial love to all that are godly (ſo far as we can judge.) So the Coloſſians had a love to all Saints, Col. 1.4. So Philemon, Phil. v. 5. So the Apoſtle Peter enjoyneth to love the Brotherhood, (the whole Fraternity, all that were of the houſhold of Faith) 1 Pet. 2.17. To love all parts of Godlineſs, all Grace, (as was ſaid before) and to love all Saints, would be good evidence of the ſoundneſs and ſincerity of our love.
But partiality here would bewray unſoundneſs, and hypocriſy. Surely that is a partial love, if we love ſome, while we deſpiſe, and lightly eſteem others, who yet give as good proof of their godlineſs. Some are ready to Saint all that are of their own Party; and to un-Saint any, that differ from them, though the difference be not in any fundamental, and eſſential point of Faith, and Godlineſs, and though (perhaps) the errour, and miſtake be in themſelves. Do not ſuch love for an Opinion, or for ſome ſelf-reſpect, rather than for real Godlineſs, who look but ſhily on, carry ſtrange towards any, (though ſound in all points neceſſary to Salvation, and ſtrict and conſcientious in their lives, yea, though eminent in Godlineſs) that are not of their Opinion? Such have not learnt to love Saints, as Saints, and to love all Saints. Suppoſe ſuch as differ from them to be but weak in the Faith, yet Chriſt would not have his little ones deſpiſed.
3. And if we love the Children of God for God, and Godlineſs ſake; then the more holy, and the more like to God any are, the more we ſhall love them, and be taken with them, the more our hearts will be knit to them, (as Jonathan's Soul was knit to David, 1 Sam. 18.1.) And here is no reſpect of perſons, but a reſpect of goodneſs, to love them beſt, who are beſt. But if on the contrary, a Man only beareth with Holineſs in a lower degree, and with ſuch as may be Godly in the main, but very remiſs, too much complying with the manners of the World; or perhaps can afford ſuch a good word ſometimes, ſaying, ſuch are honeſt, ſober, moderate Men; when he would thereby condemn thoſe, who are more forward, when he utterly diſlikes, and his heart is riſing againſt thoſe whoſe hearts are lifted up in the ways of God; when he cannot endure ſuch as are more exactly conſcientious, and more zealous for God; when he is barking at them, as Hot-ſpurs, Fanaticks, and I know not what; or if he laſh them not with the tongue, yet his heart is full of envy againſt them: what can this ſhew, but a graceleſs ſpirit? And let ſuch a one know, that the love of God is not in him. If the holineſs of a Saint be ſuch an eye-ſore to thee, for which thou canſt not affect him, how canſt thou love God, who is Holineſs it ſelf? There is none holy as the Lord, he is infinitely holy. If the light of the Moon offends thee, (which yet ſhines not without its ſpots) how canſt thou bear the ſurpaſſing brightneſs of the Sun it ſelf? And how unmeet art thou for fellowſhip with the Saints in Heaven, with the Spirits of Juſt Ones made perfect, who canſt not away with ſuch as have attained to any eminent degree of holineſs here? The Saints in Heaven are more holy, than any of thoſe thou thinkeſt too ſtrict, too preciſe. Perhaps thou wilt ſay,
1. Thou couldſt love and honour them, if they were as good as they ſeem: but they are Hypocrites, they do but make a ſhow. Anſw. And doſt thou indeed hate Hypocriſie? O then take heed that thou beeſt not guilty of Hypocriſie in this very plea, pretending that thou canſt not love them, becauſe they are not ſo good as they ſeem; when in very deed thou couldſt like well of them if they were worſe than they are. Again, Though it is true, Hypocrites there will be among the Saints here; yet take heed that thou doſt not cenſure, and condemn thoſe as Hypocrites, whom the Lord accepteth, and approveth of, as ſincere and upright. Thy hard cenſures cannot hurt, and prejudice them, ſo much as thy ſelf. The Devil accuſed Job to be no better than an Hypocrite. As he is called, The Accuſer of the Brethren, Rev. 12.10. That this is a Diabolical Practice. And to juſtifie the Wicked, and to condemn the Righteous, are both of them an abomination to the Lord. How angry was the Lord with Job's three friends, for their raſh cenſures of him, and harſh dealing with him? The Ʋpright (though they are abhorred of many in the World) are God's delight. And think of it, Shall not the Saints judg the World at laſt? Many that cenſure and accuſe them here, ſhall be judged, and condemded by them hereafter. Yea, their holy lives, that the World is ſo offended at, ſhall condemn the World. And thou that abhorreſt their ſtrict lives, think of it, whether (with Balaam) thou wouldeſt not deſire to dye their Death.
Or 2. Perhaps thou wilt ſay, They make more ado than needs. Anſw. And wherein? Indeed it becomes not a Chriſtian to be a buſy-body in other Mens matters. He has work enough of his own to mind. And let all that fear God, have a care to walk ſo, that others may find no occaſion againſt them, but in the matters of their God. But certainly, the Command, Mat. 22.37. Thou ſhalt love the Lord thy God with all thy heart, &c. will bear them out in their greateſt Zeal, and Activity for God. So Luke. 13.24. ſtrive to enter in at the ſtraight Gate, &c. And Phil. 2.18. Work out your own Salvation with fear and trembling. And 2 Pet. 2.10. Give diligence to make your Calling and Election ſure: [will warrant their moſt ſtrenuous endeavours to get to Heaven. And Epheſ. 5.15. See that ye walk circumſpectly. And 1 Theſ. 5.22. Abſtain from all appearance of evil] will juſtify their tenderneſs of Spirit, and fear of Sin. And Col. 1.10. Walk worthy of the Lord unto all pleaſing, being fruitfull in every good work. And 1 Cor. 15.58. Always abounding in the work of the Lord] will prove, that the beſt are ſo far from doing more than needs, that they fall very far ſhort of doing what they ought in Religion. And therefore, as Chriſt ſaid to his Diſciples, Mat. 26.10. Why trouble ye the Woman? for ſhe hath wrought a good work on me: So why do any go about to diſcourage ſuch, as for his Name ſake are labouring, and taking pains to glorifie God, and ſave their ſouls? Are any offended that they do ſo much? Alas, they ſee great cauſe to be aſhamed that they have done ſo little, that they do no more for God and Jeſus Chriſt, for their own, and others ſouls! It's granted, we ſhould not be righteous over much, as we ſhould take heed of being over wiſe, (Eccleſ. 7.16.) To be wiſe above that which is written, is Wiſdom falſly ſo called: and to be righteous above that which is commanded, is but a Phariſaical righteouſneſs. That which is beyond the Rule, is not true Religion, but vain Superſtition. And works of Supererrogation, are works of Superarrogancy. But keeping to the Rule, none can be over-righteous. When it is ſaid, (there v. 17.) Be not over-much wicked] ſurely the meaning is not, that we may allow our ſelves a little here. They that would ſhun all impiety, more and leſs, are not to be condemned as over-preciſe, or doing more than needs.
Or, 3. perhaps thou wilt ſay, Thou canſt not be quiet for them; they will not let thee alone, but are ſtill reproving thee. Anſw. And does that offend thee? Then, as the Pſalmiſt ſays, For my love they are my adverſaries; thou doſt ill requite thy beſt, thy moſt faithful friends. Then it ſeems thou loveſt thine enemies, but hateſt thy friends. And is this well done of thee? If they could be ſatisfied to ſuffer thee to go on offending and provoking God, and wronging thine own Soul (which is not love but hatred) then thou couldſt be better pleaſed with them. If it be thus, thou neither loveſt the Godly, nor thy ſelf aright.
You may think me very long on this third particular Note, That if we love the Godly for God and Godlineſs-ſake, then we love them moſt who are moſt like God, moſt eminent in Godlineſs. And yet before I paſs on to another, there is a Queſtion, or two, (that fall in here) to be anſwered.
Queſt. 1. Are we to love the Godly, more than near Relations, if they be not Godly: and to love thoſe, who are eminent in Godlineſs above Godly Relations, that are not ſo eminent?
Anſw. 1. There is a peculiar love due unto Relations, as ſuch, which is in part natural, and ſenſitive (as irrational Creatures alſo have a love to their mates, and a foreign, a natural tender affection to their young) and in part alſo commanded, being a duty becoming ſuch Relations, a neceſſary Principle, and help to the diſcharge of other relative duties. To be without natural affection towards Parents, or Children, is a great Sin, and a cauſe of other Sins againſt thoſe Relations. And if ſuch as are in a married ſtate, have not a true conjugal affection, other conjugal duties can never be rightly performed. It is certain, Grace breaketh not, but rather ſtrengthens Natures bonds.
So 2. We are ordinarily bound to do more for near Relations (though ungodly) than for ſtrangers, be they Godly. We are not always to do moſt for the moſt needy, and worthy; becauſe we may be under a ſpecial…ty, and obligation to do for others, and we may not be able to do ſo well for both. The Law of Nature layes a ſpecial obligation on us to take ſpecial care of Wife and Children, being neareſt to us. And if we do not, who ſhould? This is a neceſſary order for the good, and preſervation of Mankind, (as that love, which is naturally planted in bruit creatures towards their young, is neceſſary for the preſervation of their kinds.) And 1 Tim. 5.8. If any provide not for his own, and eſpecially for thoſe of his own houſe, he hath denied the faith, and is worſe than an Infidel. 2 Cor. 12.14. Parents ought to lay up for the Children. Parents ordinarily are bound to provide eſpecially for Children, (though ſometimes alſo Children are bound to relieve their Parents, and that before others. As Joſeph nouriſhed his Father Jacob in the Famine.) Thus therefore we are eſpecially to look to thoſe whom Nature has devolved on our ſpecial care, whom God hath eſpecially committed to our charge; not neglecting others, as if we owed nothing to them, but in ſome expreſſions of love preferring thoſe to whom our obligation is greater.
3. And yet in our eſtimations and rational, ſpiritual complacence, we are to prefer ſuch as are godly, before the neareſt Relations, if ungodly. So likewiſe muſt we prefer ſuch as are more eminent in Grace, before a godly Relation that is not ſo eminent. As Chriſt ſaid, Mat. 12.48, 50. Who is my Mother? and who are my brethren? Whoſoever ſhall do the will of my Father which is in Heaven, the ſame is my Brother, and Siſter, and Mother. The beſt are to be preferred in honour, though not in point of maintenance.
Queſt. 2. Then by a parity of Reaſon, are we not to love the weakeſt Chriſtian whoſe ſincerity we do not queſtion more than a Profeſſor or Miniſter, whoſe ſincerity is very queſtionable, let their gifts be never ſo great, and let them be never ſo ſerviceable upon that account?
Anſw. 1. It is certain, That gifts of edification are very deſirable and amiable, yea, they give a luſtre to Grace it ſelf. As the Gold did beautify the Temple, though the Temple did ſanctify the Gold: So (ſays one) though Grace do ſanctify Gifts, yet Gifts do beautify Grace. No doubt, but Gifts to edify, to profit withal, Gifts that promote the converſion and ſalvation of others, are to be highly eſteemed.
2. Grace is more lovely and excellent. Gifts are deſirable in ordine ad aliud, as Hand-maids to Grace: but Grace is deſirable even for it ſelf.
3. He that is both gracious (as we cannot but judge) and alſo of eminent Gifts, is to be eſteemed above another who hath not the like Gifts, though he may have the like meaſure of ſaving Grace.
4. He that hath Gifts without Grace, is to be eſteemed for that good and benefit others may receive from his Gifts, and ſo for the ſervice and honour God may have by them. He is to be eſteemed for others ſakes. But one that is truly godly, though his Gifts be never ſo ſmall, is to be eſteemed for his own ſake. And there is that real worth and excellency in true Grace which will weigh down the greateſt excellencies a natural Man can have.
4. Now I proceed to another note of true love to the Godly. If we are taken with them for their godlineſs, then we are for godlineſs in our ſelves. We do not barely commend it in others, but follow after it our ſelves. We honour the Godly not only foreign in ſpeaking well of them, but foreign, by imitating them. If we love them aright, we deſire to be like them. If we are taken with God's Image in them, we would be followers of them, ſo far as they are followers of God. And wherein we ſee our ſelves to come ſhort, we are aſhamed of our ſelves, and ſo far out of love with our ſelves. As the Stoicks ſaid, Laert. in Zeno. l 7. p. 513.that true friendſhip was foreign, inter ſolos probos, & virtutis ſtudioſos, only among the good and vertuous, foreign, whom a likeneſs (of diſpoſition and manners) uniteth. Certainly, they that care not for godlineſs themſelves, cannot truly love others for it. They that delight to ſee it in others, will much more deſire, and be pleaſed to find it in themſelves. To love it only at a diſtance would argue deceit in our love.
5. If we love the Godly as ſuch, then we delight in godly ſociety. As the Pſalmiſt, Pſal. 119.63. I am a companion of all them that fear thee, and of them that keep thy Precepts. I am for the company of all ſuch, even the pooreſt, the meaneſt of them, and for no other company. All his delight was in the Saints, Pſal. 16.3. He had no delight to be ſo familiar and intimate with others. When we are for holy ſociety, and holy conference, it is both an expreſſion of love to the Saints, and a means to encreaſe it.
But to deſpiſe a poor Saint, becauſe poor, to think ſuch unworthy of our acquaintance, to ſhun familiarity and converſe with ſuch, would ſhew a ſinful reſpect of Perſons, and partiality in our love, that we have not a love to all Saints, or to any as ſuch. So it is an ill ſign, if we are pleaſed with the ſociety of vain and vile perſons, ſuch as we ought to contemn, (Pſal. 15.4.) A Man is known what he is, by the Company he keeps, and moſt affects.
6. Another note of true love to the Godly, is a fear of giving ſcandal, a deſire and care to walk in-offencible towards them. Yea, if we love them, it will grieve us to ſee others caſting ſtumbling-blocks in their way. 2 Cor. 11.29. Who is weak, and I am not weak? who is offended, and I burn not? And much more we ſhall fear to offend them our ſelves. As we would not offend and injure our friends. It is true, ſome are ſo weak that they will take offence where none is given. And we may not decline our duty, offend God, for fear of offending or diſpleaſing our weak Brethren. Indeed this, to comply with them in their Errours and Miſtakes, and by our practice to encourage them in any ſinful way, this I ſay, would be an offence of another nature, a greater offence againſt them than to grieve them. This is real ſcandal. Like Peters withdrawing and ſeparating himſelf from the Gentiles, for fear of diſpleaſing the Jews, Gal. 2.11, 12. And yet I confeſs, when we care not unneceſſarily to grieve the ſpirits of the Godly, this is not to walk charitably. Rom. 14.15. If thy Brother be grieved with thy meat, now walkeſt thou not charitably, or according to the rule of Charity. But it is a greater wrong to them (ſure) to be unneceſſarily an occaſion of their offending God, and wounding Conſcience. It is no charity to neglect duty, that we may not diſpleaſe ſome of our Brethren, when thereby we ſhould both wrong our ſelves and their ſouls too, thus allowing and encouraging them in their miſtakes.
7. If we love the Godly, we ſhall take well their juſt reproofs and faithful admonitions. We ſhall not be offended thereat, nor have our hearts thereupon alienated and drawn from them. Pſal. 141.5. Let the Righteous ſmite me, it ſhall be a kindneſs.— And yet my prayer alſo ſhall be in their calamities. They that are ſo in love with their ſins, that they cannot endure any ſhould ſpeak againſt them, have little love to Holineſs. They that are offended at others zeal againſt Sin, ſhould not pretend to love them for their Holineſs. Prov. 9.8. Rebuke a wiſe Man, and he will love thee. None but fools would fall out with their friends, for telling them of their faults. If we love the Godly indeed, it will more endear them to us, the more experience we have of their love and faithfulneſs this way. As was obſerved of Mr. Whately, Clark's Lives. Par. 1. p. 932.He was glad when any of the Righteous ſmote him, and would take it well, not only from his Superiors, but from his Equals, and far Inferiors; and would really ſhew more teſtimonies of his love to ſuch afterwards than ever he did before.
8. If we love the Godly, as we wiſh well to their ſouls, we ſhould watch over them, and be ready to admoniſh them as there is occaſion. Bern. Epiſt. 243.Habet vera amicitia nonnunquam objurgationem: adulationem nunquam. A ſharp rebuke is not ſo contrary to true love, as ſmooth flattery. If we love our Brethren, we muſt neither deſpiſe them for their infirmities, nor ſooth them up with flatteries, cloke over their infirmities, but do what in us lies to cure them. As we would not hate our Brother in our heart, we muſt rebuke him, and not ſuffer ſin upon him, Lev. 19.17. And one offers this ſenſe of it, That if we know any fault by our Brother, Byfield on 1 Pet. 3. p. 104.and feel our ſelves tempted to an alienation from him upon that account, we muſt not ſuffer our hearts to be withdrawn from him, but give them vent by a plain and diſcreet rebuke. We muſt do what we can to reform him, that we may not have our hearts withdrawn from him. When Abſalom hated Amnon, he would ſpeak to him neither good nor bad, 2 Sam. 13.22.
But how many, alas, who inſtead of watching over their Brethren, to prevent their falling, and to raiſe them up when fallen, do rather watch for their halting! How many that can extenuate or make light of the foul miſcarriages of others, who love to aggravate the leaſt failings of ſerious Profeſſors, and are forward to ſpeak of them to others, never admoniſhing the guilty parties themſelves? Have ſuch any true love to them? Are they not falſe Brethren? That in Lev. 19.17. Thou ſhalt not ſuffer ſin upon him: Some render thus, Mr. Pools Synopſis Criticorum.Non elevabis ſuper eum peccatum: Thou ſhalt not lift or hold up ſin upon him. And give this ſenſe, Thou ſhalt rebuke privately, not openly. As Mat. 18.15. Tell him his fault between thee and him alone. And ſo it is covered, (as it were:) but when it is proclaimed abroad, then it is (as it were) held up over him.
9. If we truly love the Godly, than we really ſympathize with them. We ſhall be like thoſe Twins, that uſed to laugh, and weep together. The proſperity of ſuch will be our joy; and their adverſity and ſufferings, our grief and ſorrow. As it is Iſa. 66.10. Rejoyce ye with Jeruſalem, and be glad with her, all ye that love her. As, if one member be honoured, all the members will rejoyce with it, 1 Cor 12.26. So, on the other hand, if one member ſuffers, all the members ſuffer with it. Now, do we rejoyce with them that rejoyce, and weep with them that weep? As Job 30.25. Did not I weep for him that was in trouble? Was not my Soul grieved for the poor? Thus Nehemiah ſhewed his love to God's People when (hearing that the remnant of the captivity were in great affliction and reproach,) he mourned, and wept, and faſted, and prayed, Neh. 1.3, 4. He could not but look ſad upon it, Chap. 2.1, 2. The believing Hebrews were companions with them that ſuffered, Heb. 10.33. foreign, were partakers, had afflictions in common with them, were grieved for others troubles, as if they had been their own, (or more then if they had been their own, for we read in the next verſe, they took joyfully the ſpoiling of their own goods.) So they had compaſſion on the Apoſtle in his bonds, ver. 34. foreign, ye ſympathized as if ye had been fellow-ſufferers with me.
So, if indeed we love the Godly (a friend loveth at all times) we ſhall love them, when they are moſt hated of the World; we ſhall honour them, when moſt contemned, and trampled on; we ſhall be pittiful, and have our bowels troubled for them, when others may ſhew themſelves harſh, and cruel, full of ſpite againſt them. The Trials of the Faithful will be ſo far from cooling, and abating our love, (if it be ſincere) that rather they will occaſion a drawing of it out more. If we are only ſummer-Friends, our love is nothing-worth.
10. If we love the Godly, we ſhall not be aſhamed to own them, when under reproach and ſufferings. When they are black with lying among the Pots, we ſhall not therefore turn away our faces from them. As Oneſiphorus ſhewed his love to the Apoſtle Paul, 2 Tim. 1.16, 17. He was not aſhamed of my Chain, (ſays the Apoſtle) But when he was in Rome, he ſought me out very diligently, and found me. As Vegetius Epagathus was called The Advocate of the Chriſtians: Euſeb. Eccleſiaſt. Hiſt. lib. 5. cap. 1.We ſhall be ready to vindicate, and plead for them, when ſlandered, reproached, and unjuſtly condemned of others. To be like the Samaritans, that would claim kindred with the Jews while they were in a flouriſhing and proſperous eſtate; but would diſown them when at an under. To ſeem to be on their ſide, while they are countenanced and favoured; but to forſake them when the World frowns on them, would argue our love unſound. To love them but in ſubordination to our reputation in the World, and to our carnal intereſts, is not to love them ſincerely. Moſes choſe rather to ſuffer affliction with the People of God, than to enjoy the pleaſures of Sin for a ſeaſon. And eſteemed the reproach of Chriſt greater riches than the treaſures of Aegypt, Heb. 11.25, 26. So love to the Godly, and to their ſociety would make us willing to ſhip our ſelves in the ſame bottom; to take our lot with them in ſufferings, rather than forſake the aſſembling of our ſelves together with them.
11. If we love the Godly, than we ſhall be ready to relieve them. As we are required to do good unto all Men (as we have opportunity) but eſpecially to thoſe that are of the houſhold of Faith, Gal. 6.10. We ſhall not love in word, or in tongue only, but in deed and in truth. But whoſo hath this Worlds good▪ and ſeeth his Brother have need, and yet ſhutteth up his Bowels of compaſſion from him, how dwelleth the love of God (or of his Brother) in him? 1 John 3.17. As one ſays of true Friends, they will not come in proſperity when called, but they will come in adverſity uncalled. Like that ſaying of Chilo, Lacrt. c. 1. in Chilo. p. 47.Promtiùs ad amic rum adverſos caſus, quam ad ſecundos ſucceſſus accurrendum. Ib. in Zeno. l. 7. 513.As the Stoicks ſaid, Among Friends there is a certain community of thoſe things, which are neceſſary to life, we uſing our Friends as our ſelves. As we read of the primitive Chriſtans, Act. 4.32. Neither ſaid any of them, that ought of the things that he poſſeſſed, was his own, but they had all things common. Then a community of goods was very needful and expedient, when ſo many from remote parts came to joyn themſelves with the Church at Jeruſalem. But inſtead of that community, afterwards Chriſtians were required to be ready to diſtribute, and willing to communicate, 1 Tim. 6.18. And to the end they might be more ready and free this way, the Apoſtle ordered, 1 Cor. 16.1, 2. that every one ſhould lay by him in ſtore ſomething every week, as God had proſpered him.
And true love would not be ſatisfied, in our giving a few good words to our Brethren, and fellow-Chriſtians in neceſſity, and diſtreſs, as ſaying, Depart in peace, be warmed, be filled, (Jam. 2.16.) but it would cauſe us to abound in good works. As the Apoſtle ſpeaks of their work, and labour of love, ſhewed to God's Name, in miniſtring to his Saints, Heb. 6.10. And thus the Apoſtle would prove the genuineneſs, and ſincerity of the Corinthians love, 2 Cor. 8.8. If we would prove that our love is not adulterate, or ſpurious; but right indeed, we muſt be free, and forward this way, in miniſtring to the neceſſity of the Saints, and that for the Lords ſake. And certainly while we grudg them any part of our Eſtates, they have little ſhare in our hearts; Read Mr. Gouges Sermon of good works, with Mr. Baxters Directions, or Letter annexed.To ſay, as Nabal, Shall I take my Bread, and my Fleſh, and give it unto Men, whom I know not whence they be? or if we give any thing, to do it grudgingly, not as a matter of bounty, but of covetouſneſs rather, when what we give, beareth no proportion to their neceſſities, and our abilities, and is given more to ſalve our own credit, than to relieve their wants; ſuch things would ſhew us without compaſſion towards them, and ſo without true love.
As one ſayes, He that loves the Godly in ſincerity, Mr. B. Chriſtian Directory. part 4. p. 175. q. 15.He loveth Godlineſs and Godly Men above his carnal worldly Intereſt, his Honour, Wealth, or Pleaſure; and therefore will part with theſe in works of Charity, when he underſtandeth that God requireth it.
Job would not ſee any periſh for want of clothing, or any poor without covering. Job 31.19. He that was ſo much concerned for any that were poor, what care would he have taken of poor Saints? Clark Lives. part 1. p. 795, 796.It is ſaid of J. Fox (that wrote the Acts & Mon. &c.) That he never denied to give to any one the asked for Jeſus ſake. And one asking him, whether he knew a certain poor Man whom he uſed to relieve? Yea, (ſaid he) I remember him well, and I tell you, I forget Lords and Ladies to remember ſuch.
12. If we love the Godly, then we ſhall heartily lament the loſs of ſuch. We are true Mourners when we hear of ſuch being taken away. When Jeſus wept over Lazarus, the Jews could ſay, Behold how he loved him, Joh. 11.35, 36. And are we thus expreſſing our love to the Godly, by our grief at parting with them? Are we ready to cry out, Help Lord, for the godly Man ceaſeth? When the righteous periſheth, and we lay it not to heart, it ſhews want of love to them. It's true, ſome can be ſorry, when merciful Men, Men of kindneſs are taken away, can bewail the death of a good Man or Woman, ſuch as had eſtates and hearts to do much good, ſuch as were Benefactors. But the poor wiſe Man is not remembred, (Eccl. 9.15.) The loſs of ſuch is regarded of few. Few are affected with the death of the righteous, as ſuch, though (alas) their number is but ſmall, compared with the ungodly; yet how many that would not be ſorry to ſee their company leſſened? How weary is the World of thoſe, of whom the World is not worthy? But if we love them, it will go near our hearts to loſe them. Acts 8.2. Devout Men carried Stephen to his burial, and made great lamentation over him.
Thus try your love. He that loveth not, knoweth not God (1 Joh. 4.8.) He that loveth not his Brother, abideth in death, (Chap. 3.14.)