Sermons Volume 2, 2 Corinthians 5 · Sermon 26
SERMON XXVI.
2 Cor. 5.14.
For the love of Christ constraineth us, because we thus Iudge, that if one dyed for all, then were all dead.
WE come now to the fifth case of Conscience, about loving God with all the heart, a thing often required in Scripture; the original place is, Deut. 6.5. And thou shalt love the Lord thy God, with all thy heart, and all thy Soul, and all thy might: 'Tis repeated by our Lord, Matth. 22.37. Thou shalt love the Lord thy God, with all thy heart, and with all thy Soul, and all thy mind. But in, Mark 10.30. And Luke 10.27. With all thy heart, and all thy Soul, and all thy mind, and all thy strength. This sentence was famous, 'twas one of the four Paragraphs, which the Jews were wont to write upon their Phylacteries, and fastened to their door posts, and read in their houses twice a day. Mark, here is variety of words, sometimes three words are used, and sometimes four; some go about accurately to distinguish them, by the heart interpreting the will; by the Soul, the appetite, and affections; by the mind, the understanding; and by might, bodily strength; All put together with that intensive particle (all) imply great love to God. Now a doubt ariseth hereupon, how this is reconcilable with the defects of Gods Children, and the weaknesses of the present state: Yea it seemeth to confine our affections, that there will be love left for no other things: For if God have all the heart, and all the Soul, and all the mind, and all the strength, what is there left for Husband, Wife, Children, Christian Friends, and other Relations? Without which respect humane society cannot be upheld, and preserved. The doubt may be referred to two heads.
1. The irreconcilableness of the rule with present defects.
2. The confinement intimated is destructive of our respect to our natural comforts, and relations.
1. Concerning the first, how it is reconcileable with those many partibilities and defects of Gods Children.
I answer, First, By distinguishing; this sentence may be considered, as an exaction of the Law. Or as a rule of the Gospel.
1. As an exaction of the Law: And so it serveth to shew us, what duty the perfect Law of God requireth; compleat love without the least defect: All the heart, all the Soul, and all the might; a grain wanting maketh the whole unacceptable: As one condition not observed forfeiteth the whole lease, though all the rest be kept. That this reference is not to be altogether slighted, appeareth by the occasion: A Lawyer asked him a Question, tempting him, saying, Master, which is the great Commandment of the Law? Matth. 22.35. Now Christs aim was to beat down his confidence by proposing the rigour of the Law, Luke 10.28. This do, and thou shalt live. The best course to convince self-justiciaries (such as this Lawyer was) thereby to rebate their confidence, and to shew the necessity of a better righteousness: And so 'tis of use this way for a double end.
First. To convince us of the necessity of looking after the grace of the Redeemer.
Secondly. To prepare us to entertain it with the more thankfulness.
1. Of the impossibility of keeping the Law, and so the necessity of the use of the Redeemer. For to faln man the duty of the Law is impossible, and the penalty of it intolerable. Therefore all men by this Covenant, according to this Covenant, are inclosed within a curse, shut up, and necessitated to seek the grace of the Gospel, Gal. 3.23. But before Faith came, we were kept under the Law shut up unto the Faith, which should afterwards be revealed. The Law cannot be satisfied, unless the whole man obey wholly, in all things, which to corrupt nature is impossible, and so it inevitably driveth us to Christ, who accepteth us upon more equitable terms.
2. To make us thankful for our deliverance by Christ. When you read these words, all the heart, all the Soul, all the might, all the strength, bless the Lord Jesus in thy heart, that God doth not deal with us upon these terms; that we are rid of this hard bondage, exact obedience, or eternal ruine; That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death, Rom. 8.2. (i. e.) Of that rigorous covenant, which, to man faln, ferveth only to convince of sin, and to bind over to death; if God should sue us upon the old bond, a stragling thought, a wandring glance, might make us liable to the curse.
2. As a rule of the Gospel. [Thou shalt love the Lord thy God, &c.] With all, this is not wholly antiquated, and out of date in the Gospel; we must distinguish what is required by way of Precept, and what is accepted by way of Covenant; for the rule is as strict as ever, but the covenant is not so strict, to wit, that we must necessarily perish, if we break it in the least jo… or tittle. The rule is as strict as ever, and admitteth of no Imperfection, either of parts, or degrees, but the Covenant is not so strict, but accepteth of a perfection of parts, and of such a degree, as is dominating and prevailing, or doth infer truth of Gods Image, or a single hearted disposition to love, and serve God, to the uttermost of our power. Let me prove both these.
1. That the rule is as strict as ever. That's necessary; Partly, With respect to the Lawgiver, for no imperfect thing must come from God: And, Partly, with respect to the time when it was given us, in innocency: And Partly, With respect to us, who are under the rule of Law; for if the rule did not require a perfect love, our defects were no sins, for. where there is no Law, there is no transgression, Rom. 4.15. And that this particular Law is still in force, appeareth by that of Christ, Matth. 22.37, 40. Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thy self; on these two hang the Law and the Prophets. Surely that Law and Prophets include all known Scripture that is binding to us.
2. But the covenant is not so strict. For where weaknesses are bewailed, striven against, and in some measure overcome, they shall not be prejudicial and hurtful to our salvation; for in the new covenant God requireth perfection, but accepteth sincerity, and though we cannot bring our graces to the ballance, tis enough that we can bring them to the touchstone, Gen. 17.1. Walk before me, and be thou upright: Though not perfect, yet if upright, though there be a double principle, flesh and Spirit, yet if not a double heart. A sincere love, in the language of the Holy-Ghost, is loving God with all the heart, and all the Soul. So 'tis said of David ▪ 1 Kings 14.8. He kept my commandments, and followed me with all his heart, to do only that which was right in mine eyes. David had shrewd failings, yet because of his habitual purpose, so the Lord speaketh of him. So of Josiah, 2 Kings 23.25. Like unto him there was no King, that turned to the Lord with all his heart, and all his Soul, and all his might, according to all the Law of Moses. Josiah also had his blots and Imperfections, yet his heart was prevalently set towards God. So that all the heart, and all the Soul may be reconciled with the Saints infirmitys, though not with a vitious life.
2. I shall shew you how far we are obliged to love God with all the heart, and all the Soul, and all the mind, and all the strength, if we would not forfeit our covenant claim of sincerity.
1. We are bound to strive after perfection; and as much as may be to come up to the exactness of the rule. The endeavour is required, though as to success, God dealeth graciously with us, Phil. 3.12. Not as though I were already perfect or had already attained, but I follow after, that I may apprehend that, for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven; but we are striving after it: we cannot arrive to the perfectness of the glorified estate, but we are pressing towards it; allowed failings cannot stand with sincerity, for he that is contented with a little grace, hath no grace; that is to say, he that careth not how little God be loved, provided he may be saved, doth not sincerely love God. A true Christian will endeavour a constant progress, & aim at no less than perfection. Christians, this is still your rule, all the heart and all the Soul, and all the might; the Lord hath such a full right to your love, that coldness is a kind of an hatred. And the grace which we received in conversion will urge us to it. For, tendentia mentis in Deum, is the fruit of conversion, and God is not respected as a means, but as an end; we do more unlimitedly desire the end, then the means, the whole latitude of understanding, will and affections is due to him, without division or derivation to other things.
2. We are so far obliged as to bewail defects, and failings. As Paul groaneth under the relicks of corruption, Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of death? A true Christian would love God more perfectly, delight in him more abundantly, bring every thought and practice into subjection to his will; if not, they are kept humble, it is a burden and trouble, they cannot allow themselves in this Imperfect estate; the same new nature which checketh sin before it is committed, mourneth for it, after it hath got the start of us: Resistance is the former dislike of the new nature, and remorse the latter dislike after we are overcome; none have such cause to bewail failing, as the Children of God, they sin against more light, and love, and if Conscience be in a right frame, they will bemoan themselves, and loath themselves, for their sins; and their love, which is seen in a care to please, is also seen in sorrow for offences, when they break out, and a trouble at the lower degrees of love.
3. We are so far obliged as in some measure to get ground upon them. For a Christian is to grow in grace. There are some sins which are not so easily, or altogether avoidable by the ordinary assistances of grace vouchsafed, as sins of ignorance, sudden surreption and daily incursion; and there are other sins which may be and are avoided so far by Gods Children, so as that they do not frequently, easily, and constantly lapse into them. There are other grievous evils which Christians do not ordinarily fall into, unless in some rare cases. A Christian may lapse into them, as being overborn by the violence of a temptation, as Noahs Drunkenness, Lots Incest, Davids Adultery, foul sins, but there was no habitual aversation from God; but yet a foul fall cuts the strength of a Christian resolution, being over-born by some violent Temptations. Now against the first of these, striving against unavoidable infirmities is conquering. The second must be mortifyed, and weakned. In the other 'tis not enough to strive against them, or to bewail them, but forsake them and grow wiser for the future.
As to the Second part of the case, the confinement;
Ans. God doth not require that we should love nothing, think of nothing but himself. The state of this life will not permit that: But God must have all the heart, so far, First, That nothing be loved against God. A prohibited object is forbidden; sin must not be loved, as they loved darkness more than light, John 3.19. 2dly. Nothing above God; with a superiour love, Matth. 10.37. He that loveth Father, or Mother, more than me, is not worthy of me. 3dly. Not equally with God. Other things are excluded from an equal love, for then our love to God is but a partial and half love, divided between God and the creature; no, Luke 14.26. We must hate Father, and Mother, and Wife, and Children, &c. God above all, and our neighbour as our self. God can endure no Rival; this love to man is but the second commandment, and must give way to the first. 4thly. Nothing apart from God, But as subordinate to him, Psa. 73.25. Whom have I in Heaven but thee? and there is none on earth I desire besides thee. I must love my Friends in him, and my foes for him, his people because of his Image, all because of his command; God in his creatures, Christ in his members; my self, Wife, Children, natural comforts▪ in God, and for God: to set up any thing as a divided end from God, is a great evil; as well as to set up any thing as an opposite end to him, it may be a damnable sin to love any Worldly comfort, without subordinating it to God, Jam. 4.4. Ye adulterers, and adulteresses, know ye not that the friendship of the World is enmity to God? Whosoever therefore will be a friend of the World is the enemy of God, 1 John 2.15. Love not the World, neither the things that are in the World; if any man love the World, the love of the Father is not in him. Apart from God is spiritual adultery.
6 Case. How shall I do in short to know that I have the love of God in me? What is the undoubted evidence, by which I may Judge of my state, or know that my love to God is sincere?
Ans. It concerneth us more to act grace, than to know that we have it: Do you set your selves with all your hearts, and with all your Souls to love God, and you shall soon know that you love him; things will discover themselves, when in any good degree of predominancy, and love when it's in any strength cannot well be hidden from the party that hath it, as a man burning hot will soon feel himself warm, but small things are hardly discerned, a weak pulse seemeth to be as none at all. Many languish after comforts and spend their time in idle complaints, and so continue the mischief they complain of. Up and be doing, and bestow more time in getting and increasing, and acting grace, than in anxious doubtings whether you have any; comfort cometh sooner by looking to precepts, which tell us what we should do, than signs, which tell us what we are, and the acting of love, is the best way to have it manifested: So Christ telleth us, John 14.21. He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him, and manifest my self to him. There is the way to get the manifestation of grace, and of Christs owning us. Give God his due obedience, and you shall not want comfort; 'tis a purer respect that we shew to God, by minding his interest rather than our own; and to love him, and wait for the time when we shall know that we love him.
2. Yet 'tis our duty to try seriously the sincerity and soundness of our respects to Christ: Partly, Because the heart is very deceitful, and we must search warily: Christ putteth Peter to the Question thrice, John 21.15. to 19. Lovest thou me? 'Tis some conviction to a lyar, to make him repeat his tale; a deceitful heart will be apt to reply, that he is not worthy to live who doth not love Christ; but urge it again, and again, do I indeed love Christ? Yea leave not till you can appeal to God himself; for the sincerity of your love, Lord thou knowest all things, and thou knowest that I love thee. And, Partly also, Because there is a great deal of counterfeit love; therefore the Apostle saith, Eph. 6.24. Grace be with all them that love the Lord Jesus Christ in sincerity. Many profess love, whose love, when it cometh to be tryed, will be found counterfeit and unsincere. Our Lord Jesus telleth the Pharisees, who were Quarrelling with him for healing a man upon the sabbath day, John 5.42. But I know you, that you have not the love of God in you. They pretended great love, and zeal for the Sabbath, and therefore opposed the working of that Miracle: men may pretend zeal for Gods glory, and his ordinances, who yet have no true love to God; as many pretend great esteem of the memory of Christ, yet hate his Servants, and slight his ways.
3. The great standing evidence of love is obedience, or an universal resolution, and care to please God in all things. I shall prove to you from Scripture first, that it is so; then from reason.
1. From Scripture, John 14.15. If ye love me keep my Commandments. None truly love Christ but those that make conscience of obedience. So verse 21. He that hath my commandments, and keepeth them, he it is that loveth me. So, verse 23. If a man love me, he will keep my words. So, John 15.14. Ye are my friends, if ye do whatsoever I command you. Friendship consisteth in an harmony of mind & will; there is such a real friendship between Christ and believers, which maketh them cordial, cheerful, zealous, and constant in their obedience to him, 1 John 2.5. But who so keepeth his word, in him verily is the love of God perfected. That is hath produced its consummate effect. So, 1 John 5.3. This is love to keep his Commandments. Love implieth the doing of those things which are most grateful, and acceptable to the party beloved; and this is the prime, if not the only way, of demonstrating our love to God, which the Scripture so much insisteth upon. So Exod. 20.6. That love me, and keep my commandments.
Now for the Reasons: Our love to God is not the love of courtesy that passeth between equals▪ but a love of dutiful subjection, such as is due from an Inferiour to a Superiour, such as is that of Servants to their Master, Subjects to their Prince and Governour, creatures to their Creator; and therefore is not discovered by a fellow like familiarity, so much as by obedience: Gods love to us is an act of bounty, our love to him is an act of duty, and therefore he will see that the tryal of this love of gratitude, or this returning love, be sincere, if it produce an uniform, and constant obedience, or an universal care to please God in all things; faith is known by love, and love by obedience, Gal. 6.15. and, Gal. 5.6.
4 This obedience, which love produceth, must be active, constant, and pleasant.
1. Active and laborious. Love will not rest in word and profession only, or lye lurking, in the heart as an idle habit, but will break out in sensible proofs, and endeavours, and keep us hard at work for God, Rom. 12.11. Not slothful in business, fervent in Spirit, serving the Lord. So 'tis where there is love; but for others, every thing is tedious to flesh, and blood; and where love is cold men cannot overcome a little ease, and sloth of the flesh. Now how can they know the love of God who will do nothing for him, or no great thing for him? Till you abound in the work of the Lord, love doth not discover its self: Love will be working and labouring, and ever bringing forth fruit, and that is not real, and sincere, which is not such, which will not be at the pains and charge of obedience.
2. Constant. For, one act or two will not manifest our love to God, but a course of holiness, John 15.10. If ye keep my commandments ye shall abide in my love, even as I have kept the Fathers commandments, and abide in his love. And love must shew its self as by obedience, so by a constant obedience. And therefore it requireth some competent space of time before we can be fully assured of the sincerity of it; when we find it growing, it's very comfortable, and when we have rode out so many Temptations, 'tis an incouragement still to go on with God.
3. It must be pleasant, 1. John 5.3. For this is the love of God, that we keep his commandments, and his commandments are not grievous. And, Psa. 112.1. Blessed is the man that delighteth greatly in his commandments. When we cheerfully practise all that he requireth of us; love sweetneth all things; 'tis Meat and Drink to do his will; the thing commanded is excellent, but 'tis sweeter as commanded by him. A man is never throughly converted, till he delighteth in God, and his service, and his heart is overpowered by the sweetness of his love. A slavish kind of religiousness, when we had rather not do, than do our work, is no fruit of grace, and cannot evidence a sincere love.
5. In the course of our obedience, God ordereth some special seasons, for the discovery of our sincere love to him. As Abraham had his tryal, so we, Heb. 11.17. By faith Abraham, when he was tryed, offered up Isaac. And God tryeth, non ut ipse hominem inveniat, sed ut homo se inveniat, Gen. 22.12. For now I know thou fearest God. That is a document, a sensible proof of the reality, and sincerity of grace, as under sore tryals, God doth most manifest himself to us; upon these occasions, when put upon great self-denial, we have a sensible occasion to see which we love most; 'twas a nice case before: When faithfulness to Gods interest is dearer to us, than our own credit, liberty, life, then is a special sensible occasion to improve the sincerity of our love. Such things are pleaded, Psa. 44.17. All this is come upon us, yet have we not forsaken thee, nor dealt falsly in thy covenant. Gods choicest comforts are for them that overcome temptations.
7 Case of Conscience. But how shall we do to get, or increase this love to Christ? Is there any thing that man can do towards it, since love is of God, and a fruit of his Spirit?
Ans. 1. 'Tis true that a man in his natural estate, cannot by his own power bring his heart to love God. Partly, Because men naturally are lovers of themselves, that is, of their carnal selves, and so lovers of pleasure, more than God, 2 Tim. 3.4. So addicted to vain and sensual delights; the flesh and World have intercepted their love and delight, John 3.6. That which is born of flesh, is flesh. Will a nature that is carnal, resist and overcome the flesh? And can men be brought by their own inclination, to abhor the sin they dearly love? And a worldly mind overcome the World? Therefore till grace heal our natures, we cannot love God, or Christ: First the carnal love must be mortifyed, Deut. 30.6. The Lord thy God shall circ…mcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and all thy Soul, that thou mayest live. Till God pare away our foreskin, and mortify our carnal love and inordinate passions, there can be no love to God, or Christ, raised or inkindled in our hearts. And, Partly, Because men are haters of God, Rom. 1.30. Enemies to him, as standing in the way of their desires, and keeping them by his laws, from things which they affect, as forbidden fruit, Col. 1.21. And you that were sometimes alienated, and enemies in your minds, by evil works. And, Rom. 8.7. Because the carnal mind is enmity to God, for it is not subject to the law of God, neither indeed can be. And, Jam. 4.4. Know ye not that the friendship of the World is enmity with God? Whosoever therefore will be a friend of the World is the enemy of God. There is a mixture of love, palpable and evident by nature, and though men might be imagined to have some kind of love to God, as a Creator, and Preserver, and Benefactor, yet they hate him as a Law-giver, and a Judge. Therefore till this enmity be broken, there is no hope of bringing the heart to love God.
2. Since God worketh it, it must be in the first place begged of him. As the Apostle prayeth for others, so do you for your selves, Eph. 3.17, 18. That ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth and length, and depth, and height, and to know the love of Christ, which passeth knowledge, and be filled with all the fulness of God. We have but light apprehension of the love of God in Christ, it leaveth no Impression upon us, 2 Thes. 3.5. And the Lord direct your hearts to the love of God: Set straight your hearts, foreign; they are fluttered abroad to all manner of vanities. And therefore the Psalmist prayeth, Psal. 86.11. Vnite my heart to thy fear.
3. Though we pray to God, yet we must not neglect to use the means. For God will meet with us in our way, in a way proportionable to our reason, and we are to meet with him in his way, in a way of a duty and means. God doth not over-rule us by a brutish force, nor raise an inclination in our wills, but in the way of understanding; the ordinary way of working upon man is by the Understanding and so upon the Will. What are the means of raising our love?
1. A knowledge of our necessity, and the excellency, and worth of Christ and his Beneficialness to us, John 4.10. If thou knewest the gift. We love little, because we know little; Saints and Angels, who know him most, love him best; in Heaven there is compleat love, because there is perfect knowledge; that the Apostles prayer sheweth, how we are rooted and grounded in love, Eph. 3.…7, 18, 19.
2. Serious consideration. The more you lay out your thoughts in the serious consisideration of these things, which most tend to feed, and breed love: Objects and moving reasons kept much upon the mind, by serious thoughts, are the great means and instruments appointed both by nature, and grace, to turn about and move the Soul of man; consideration frequent, and serious, is Gods great instrument to convert the Soul, Psal 119 59. I thought on my ways, and turned my feet unto thy testimonies: And to get, keep, and increase grace; witness this Text, For we thus Judge, that if one dyed for all, then were all dead ▪ Therefore the total want of love, or the weakness of love, comes for want of consideration. Oh then, think often of Gods goodness, amiableness, and kind heartedness, to miserable and unworthy sinners, what he is in himself, a pardoning God; none like him, Micha. 7.17. What he hath done for you, from your youth upward. Every one should be his own historian, Psal. 139.17. How precious are thy thoughts to me, O God, how great is the sum of them? Every morning come to a new account, and audit, what he is willing yet to do for you in Christ; to pardon all your sins, to sanctify you by his Spirit, and to give you eternal life and a portion among his people.
3. You must increase love by a constant familiarity and communion with God. strangeness dissolveth friendship, but our hearts settle towards them with whom we frequently converse, Job 22.21. Acquaint thy self now with him, and be at peace. When men neglect prayer, their hearts set loose from God. Therefore upon all occasions maintain a constant commerce between God and you.
4. If there be a breach, be soon reconciled again. If a man was unclean, he was to wash his clothes before even, Eph. 4 26▪ Let not the Sun go down upon thy wrath. As between man and man, so between God and man: forgive us this day, as well as give us this day. When discontents settle they are hardly removed, Jer. 8.4. Shall they fall, and not arise, turn away, and not return? 'Tis spoken to back-sliding Israel. A candle newly put out sucketh light again, if you kindle it before it stiffeneth and groweth cold; so the sooner we recover our selves, the less breach is made by it.
5thly. Mortify love to the World. This is baneful to the love of the Father, 1 John 2.15. Love not the World, neither the things that are in the World; if any man love the World, the love of the Father is not in him. When the Soul is filled with one object, it cannot attend upon another, though more excellent. The love of the World is that which first kept us from God, and still it dulleth the edge of our affections, and diverteth us from him; therefore watch against the inticements of the flattering world, and love the creature in subordination to God.
Now let me exhort you to the love of Christ.
1. The genius and disposition of love sheweth it is fit for nothing but God. As he that looketh upon an ax will say it is fit to cut, so he that looketh upon love will say it was made for God; love is for that which is good, 'tis the motion of the Soul to what is good for us. Good is the object of love. The more good any thing is, the more it must be loved; this is the disposition of nature, and grace doth direct it, and set it right. Now who is so good as God, who hath all goodness in himself? All that goodness which is in the creature is derived from him, and dependeth on him; he hath given us all the good which we have received, and that out of meer love, yea he hath given us love its self. Now whom will you love, if he that is love its self seem not lovely to you? All loveliness is in him and from him; the creature hath none of its self, nor for it self. Is sin such a thing, that for the love of it▪ you will fly from God, and goodness?
2. Love is but for one object. The affection is weakened by dispersion, as a River divided into many Channels▪ …n conjugal Society, which is the highest instance of love, Mal. 2.15. And did not he make one? Yet had he the residue of the Spirit▪ and wherefore one? That he might seek a Godly seed: God in the beginning made but one Man for one Woman, and one Woman for one man, yet he could, if he would, have created more persons at once; 'twas not out of defect of power, but wise choice, that their affections might be the stronger: Conjugal affection would be weakened, if, as they are in the brutes, they were scattered promiscuously to several objects. The true object indeed of love is but one, and that is God; he is loved for himself, and other things for his sake: All Lines end in the Center, so all the inclinations of the creature should terminate in God. Love was planted in us for this purpose, that other things might be loved in God, and for God.
3. The force and vehemency of love sheweth it was made for God; First, 'tis a vehement affection, that swayeth the whole Soul; God only deserveth these heights, and excesses, which are in love: We make Gods of other things, when we love them without subordination to him. Sampson was led about like a Child by Delilah: Men contemn all things, honour, name, credit, riches, for their love, ease, pleasure: Turn this to money, covetousness is Idolatry, Eph. 5.5. To pleasure, and the belly becometh 2 God, Phil. 3▪ 19.
2. 'Tis love maketh us good, or bad men. Men are as their love is: We are not determinated from our knowledge, but our affections; a man may know evil, and yet not be evil; he is a carnal man, that hath carnal desires, love is the inclination, and bias of the will: Such as a man is, so is his love, a mans heart is where his love is, rather than where his fear is: 'Tis love transformeth the heart, it changeth us into the nature of what is loved: This is the difference between mind, and will: The mind draweth things to it self, and refineth and purifieth them: But the will followeth the things it chooseth, and is drawn after them, made like them: As the wax receiveth the stamp and impression of the seal. Carnal objects make it carnal; and earthly things earthly; and Heavenly things Heavenly: The love of God godly, Psa. 115.8. They that make them are like unto them; so are all they that put their trust in them, stupid, senless, as their Idols. Love transformeth into the things we love: Therefore without love, all is nothing, 1 Cor. 13.1.
3. So much of the Spirit of God as you have, so much love: For Love to God is the proper gift of the Spirit, to all the adopted Sons of God, to cause them with filial affection and dependance to cry, Abba Father, Gal. 4.6. Not always seen in challenging an interest in him, as coming in a child-like affection, and a Spirit of love.
4. The sad consequence of not loving Christ. 'Tis no arbitrary matter, the Apostle suiteth his threatning to the form of the highest curse among the Jews, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, Let him be an Anathema Maranatha, cursed till the Lord come. Suspension from the congregation, casting-out, giving over all hopes of the party offending, and leaving them till the Lords coming. There is no hope for you: Though you do not hate▪ yet if you love not, there is a curse that will never be repealed. God made Christs love so exemplary, to astonish us with kindness: Anathema is too good for him, the Apostle cannot express it under a double curse, you will be cast out of the assembly of the first born if you repent not.
5. Consider what advantages we have by love. An interest in all the promises, Eph. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity. And Rom. 8.28. All things shall work together for good to them that love God. And Jam. 1.12. Blessed is the man that endureth temptations, for when he is tryed he shall receive the Crown of Life, which the Lord hath promised to them that love him, Jam. 2.5. Hath not God chosen the poor of the World, to be rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him. Faith giveth a right, but love a sensible interest: We cannot take comfort in the sense, till sure of the Condition, and qualification; our faith is not right, till it beget love.
6. 'Tis not only among the graces, but the rewards: Intire love is a part of our Happiness in Heaven▪ 'tis our only imployment there to Love God, to love what we see, and possess what we love: So that love is the end and final Happiness of man: Love is the final act, as God is the final object: The fear of God is the beginning of Wisdom, and love is the perfection of it.