The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 9
Sermon IX.
Canticles 1. 2.
For thy Loves are better than Wine.
I Have done with the Spouſes firſt Petition, Let him kiſs me with the Kiſſes of his Mouth: Wherein (as I have ſhewed) ſhe manifeſted her Deſire after near, and ſpecial Communion with her beloved, and ſome diſtinguiſhing token of his favour; I come now to the Argument, by which ſhe backeth this Petition, that is expreſſed in the words I have now read to you. The Argument is drawn, from the value ſhe had for his Love. The reaſon of her before mentioned Deſire, was the excellency ſhe apprehended, in the favour of her Lord, which ſhe expreſſeth in a way of compariſon; She ſaith, It is better than Wine. And ſhe makes this her Eſtimate of the Love of Chriſt, an Argument for Gods manifeſtation of it to her Soul. I ſhewed yon the Senſe of the words before, I have nothing now to do, but to diſcourſe the Propoſitions ariſing from the words ſo opened, the firſt of which was.
Prop. That Chriſt hath Loves. There are Loves in Chriſt. He is not onelyonly lovely, and ſo the object of our Love, the chiefeſt of Ten thouſand; but he is Loving, and we are the Obiects of his Love. Of old, He rejoiced in the habitable parts of the Earth, and his Delights were with the Sons of Men, Prov. 8. 31. The Apoſtle telleth us, 1 Jo. 4. 16. That God is Love. It muſt be underſtood of God in Chriſt: For take Man as he is ſtated upon the Fall, and our God is towards him a conſuming Fire. We are in that ſtate as Stubble, dry Stubble, he is a conſuming Fire; But the Apoſtle tells us 2. Cor. 5. 19. That God was in Chriſt reconciling the World to himſelf. God in Chriſt is Love toward poor Creatures. There are Loves in him. Let me a little open the Term. I deſire you to take notice of Two things. 1. That it is Spoken in the Abſtract; 2. In the plural number, not Love but Loves.
Firſt, Love in the ſtrict, and proper Notion of it, ſignifieth the Perſons or the Creatures Propenſion and Inclination to ſome Object, and its Complacency in it. And in this Abſtract, and purer Notion of it, it agreeth to the Divine Being, and Chriſt is the Subject of Love, There is in the eternal Son of God, ſtrong Propenſions and Inclinations to do good to the Sons of men. To love, the Philoſopher ſaith, is Velle bonum; to will good to another: There is in Chriſt a Propenſion a ſtrong Inclination to will good to the Sons of Men; He hath a Complacency in ſome of the Sons of Men. Love is a Term that ſignifies Affections, and all our Affections are but the motions of our Wills towards their Objects. We ſay, there are no Affections in God: That is true; But there is ſomething in the Divine Being, which is proportionable to what in us we call Affectiions. In us Affections are extravagant Motions, mutable Paſſions; there are no ſuch things in God: In us ſomthing out of our ſelves draws out our Love. There is no ſuch Paſſions and Affections in God: But if we conſider Love in its pure Nature, as it is the kind motion of the VVill to an Object, ſo Chriſt is Love, and he hath Loves; that is, there is in him, pure and admirable Propenſions and Inclinations of his Will to do good to the Children of Men, eſpecially to ſome particular Souls amongſt the Sons of Men. Theſe indeed are not kindled in the Divine Being, from any thing in us, or out of itſelf, as Flames of Love in the Creature uſually are: Yet even in Creatures Love oftentimes is an inaccountable thing, but in God it is always ſo; he ſheweth Mercy becauſe he will ſhew Mercy, and loveth freely. That's the firſt thing.
But Secondly, The word is plural, not Love but Loves. God is one, and his Love is one, Chriſts Love is one in himſelf, but as the River, that went out of Eden to water the Garden of Paradiſe Gen. 2. 10. was one in its Original, and Source, but from thence it was parted, and became into four Heads. So that O…eneſs of the Divine Propenſion and Inclination to do good to poor Creatures, being out of the Divine Being it divides itſelf into many Heads, and as the Sea which is one in itſelf, yet as it paſſeth by ſeveral Lands and waſheth upon various Shoa…s. receives ſeveral Names, and ſo admits of a plural number; ſo the Love of Chriſt, which in him is but one Good-will to poor Creatures; yet as it ſheweth itſelf, in Serving the neceſſities of various Souls, or the various neceſſities of the ſame Soul, ſo it becomes Loves, and admits of plurality, there is in Chriſt pardoning Love, and an healing Love, a ſtrengthening Love. and a comforting Love; therefore the Spouſe ſaith Thy Loves. There is but One Love in Chriſt, but it becomes many when it waſheth upon various Shoars, and toucheth our diverſe wants.
Thirdly, The plural Number ſpeaketh the Dimenſions of that Love which is in Chriſt, or rather the want of D…renſions in it. The plural number hath no bounds, the ſingular is bounded by Unity, but the plural hath no bounds, if you be to expreſs Millions of Millions of Millions, 'tis all ſtill but the plural number. Loves reacheth infiniteneſs. When the Spouſe ſaith, Thy Loves, it is as much as thine infinite, unmeaſurable Love, Chriſt hath not only a good Will, a kind Inclination, and Propenſion to the Sons of Men, but an infinite, unmeaſurable, unfathomable Propenſion and Inclination to do good to the Souls of his Saints. The Apoſtle prayeth for the Epheſians. Eph. 3. 17, 18. That Chriſt might dwell in their Hearts by Faith, that they being rooted and grounded in Love, might be able to comprehend with all Saints, what is the bredth, and length, and, depth, and beighth, and to know the Love of Chriſt which paſſeth knowledge, heighth, and depth, and length, and bredth, are the boundaries of our knowledge but the Love of Chriſt paſſeth knowledge.
Fourthly, Love ſignifies ſome Specialties of Affection. A good man hath Love for many Women, but Love's only for the Wife of his Boſom. Loves ſignifie both a common, and a ſingular and ſpecial Love. Chriſt hath a Philanthropy, or common Love for all the Sons of Men, but he hath an foreign, a ſpecial Love and Kindneſs for ſome. Joſeph cauſed all his Brethren, to have a Meſs ſet them, but for Benjamin, a double Meſs. God gave Eſau the Mountains of Edom. There was Love, but Jacob had the Bleſſing, Eſau had his Love, Jacob had his Loves. That the Goſpel is preached to every Creature, is from Chriſts Love, but that any by the Goſpel are made New creatures this is from his Loves. It is kindneſs to them that they have the Goſpel, but a far greater kindneſs, a kindneſs of another nature to the Soul that it is inabled to receive the Goſpel, and is turned into the likneſs of it.
5. Loves may ſignify the Effects, and indications of Love, and indeed Terms of Affection applyed unto God, do very ordinarily in Scripture ſignify this, Et affectum, & effectum; Both the Motion of the Divine Will within itſelf, and the effect of it, upon the Creature. So it is true, that Chriſt hath Loves, his Good-Will to poor Creatures doth not exhauſt itſelf in one or another Emanation, in one or another Stream, but in various Emanations, in a multitude of Streams, and thus you ſee there are two things in the Propoſition aſſerted.
1ſt. That in the Lord Jeſus Chriſt, there is an infinite, unmeaſurable Good-Will to the Childr of Men, … ſuch of them as are by Faith united to him.
2dly. That this Good-will of Chriſt toward them, declareth itſelf in a great variety of Indications and Effects, Suted to their various neceſſities; It is not a Love that evaporates in Air, as the Love of ſome impotent perſons, whoſe Love towards us terminates within their own Souls.
Theſe are the two Points I have to prove, and they, are of exceeding eaſy demonſtration, to thoſe who believe the Hiſtory of the Goſpel, or the Matter, and Propoſitions of the whole Word of God.
Solomon tells us of Chriſt under the notion of Wiſdom (the Apoſtle calls Chriſt The VViſdom of God, 1. Cor. 1. 24.) that before ever the Earth was, when there were no Depths nor Fountains abounding with VVater, when God prepared the Heavens, and ſet a compaſs upon the face of the Deep, when he eſtabliſhed the Clouds, Prov. 8. 24. 25. 31. He was Rejoycing in the habitable part of his Earth, and his Delights were with the Sons of Men. The Apoſtle tells thoſe of the Epheſians who were Saints and faithful, That they were choſen in Chriſt before the Foundation of the VVorld, that they ſhould be holy, and without blame before him, in Love, predeſtinated unto the Adoption of Children, by Jeſus Chriſt to himſelf, according to the good pleaſure of his VVill. To the Praiſe of the Glory of his Grace, wherein … hath made us accepted through the Beloved, in whom we have, Redemption through his Blood, the forgiveneſs of ſins, according to the Riches of his Grace. &c. There is no portion of the Word of God, that part of it eſpecially which we call the Goſpel, but affordeth us an abundant proof of this; What meant his being made Surety of a better Covenant for us (as the Apoſtle to the Hebrews tell us?) His being given for a Covenant for the people, Iſa. 42. 6. a Light to the Gentiles, to open the Eyes of the blind to bring out the Priſoners from the Priſon, and them that ſit in Darkneſs out of the Priſon-houſe? His being the Lamb ſlain from the beginning of the VVorld, Rev. 13 8. His Speaking by the Mouths of the Prophets (as the Apoſtle tells us) His growing up as a tender Plant, and as a Root out of a dry ground, having no form, nor comlineſs, nor beauty to be deſired, his being deſpiſed, & rejected of men, a man of ſorrows and acquainted with griefs, his bearing our griefs, and carrying our Sorrows, being Smitten of God, and afflicted, his being wounded for our Tranſgreſſions and bruiſed for our iniquities, when the chaſtiſement of our peace lay upon him? His ſuffering ſtrips that we might …e healed, &c. What ſignified his incarnation, his death and … his reſurrection, and aſcenſion, his taking care for his Goſpel to be preach'd to every creature, &c. his being grieved for the hardneſs of peoples hearts, and troubled for their unbelief, his frequent preaching while he was upon the Earth, his weeping over Hieruſalem, his invitations of people to come unto him that they might have life, his complaints that they would not come unto him, &c. I ſay what do all theſe things ſignify from him who needeth not his creature, being over all God bleſſed for ever, but that he hath loves, an infinite good will to the Children of men? No man is at coſt, taketh pains in any buſineſs, ſuffereth hard things to go through it, but either out of kindneſs to himſelf or to another. Our Lord did not do, and ſuffer theſe things for himſelf, he had no need of them, if it were for us it ſpeaks his loves.
2. But this is no more than what every one who owneth Chriſt, and the Goſpel will eaſily grant, That Chriſt is Love and hath a Love for the Sons of men, yea and that there is an infiniteneſs, and unmeaſurableneſs in the Love of Chriſt. But that he hath Loves in the Other ſenſe: Some Specialties of Love, ſome particular propenſions to ſome Souls more than others; this is what the proud world cannot ſo eaſily digeſt. Yet is this as plain in the Revelation of holy Writ as the other. It ſpeaks of an Election or choice of ſome to Holineſs and Happineſs before the foundation of the world; the choice of Some muſt ſuppoſe the paſſing by or not electing others, experience ſhews us that not onelyonly the good things of common pro vidence, but even the external means of Grace are granted to ſome not to others.
3. Neither doth this grate ſo much. The moſt perverſe opiners in this point muſt grant the publication of the Goſpel, an effect of the Love of Chriſt, and that there is a very inequal diſtribution of it by the wiſe Providence of God, but as to them to whom the Goſpel is alike preached, they know not how to allow Loves in Chriſt; have they then forgot what the Apoſtle ſaith, Rom. 9. 6. For they are not all Iſrael which are of Iſrael; Neither becauſe they are the ſeed of Abraham are they all Children: But in Iſaac ſhall thy ſeed be called, that is, They who are the Children of the fleſh theſe are not the Children of God, but the Children of the Promiſe counted for the ſeed. And again. Rom. 2. 28. 29. He is not a Jew which is one outwardly, neither is that circumciſion which is outward in the fleſh: But he is a Jew which is one inwardly, and circnmciſion is that in the heart, in the Spirit, and not in the Letter, whoſe praiſe is not of men but of God. Doth not experience teach us that even where the Goſpel is preachd ſome repent of their ſins, ſome are hardened, ſome believe, others are lockt up in unbelief, ſome are holy and blameleſs, others are leud, and profane. But they will ſay. This is not from any Loves in Chriſt, he his alike to all, but from the differing motions and inclinations of the will of man. I yet ask, Whence is it? Seing human Souls are Equal and have the ſame powers, and faculties, how comes it that one man loveth God, and the ways of God, another hates and abhorreth every thing almoſt that hath the image and Superſcription of God upon it? Is a man a God to himſelf and the firſt cauſe of any motions that are truly and ſpiritually good? Is it not God that giveth to will, and to do, of his own good pleaſure? Hath a man any thing which is good which he hath not received? If one hath received ſuch a power, ſuch an inclination, ſuch a diſpoſition from God, there is Special Love; then Chriſt hath Loves beſides a common Philanthropy, a good will to the generality of mankind, ſhewed in other things which will not bring Souls to Eternal Salvation, he hath a ſpecial Love and kindneſs to ſome Souls, which he manifeſteth in ſuch diſpenſations to it, as ſhall certainly bring the Soul to Eternal Life and Salvation; and theſe are thoſe of which the text Speaks.
But I have Spoken enough in evidence of ſo plain a Propoſition as this is. I come to the application.
Uſe 1.1ſt. How ſhould this Revelation of Chriſt reconcile the world unto him. Chriſt hath Loves for us, why ſhould there be found in our hearts, or ways, any hatred to, or oppoſition againſt him? Yet is not the World full of this? What is an oppoſition to the publication of his Goſpel, an hatred to his Miniſters, to his People, to his Laws, and holy Inſtitutions, but an hatred to him? Chriſt hath ſo judged of it, he told ſome of the firſt Miniſter s of his Goſpel, Math. 10. 14, 15. That in the day of Judgment it ſhould be more tolerable for Sodom and Gomorrha than for thoſe that did not receive them, and hear his words. Wicked men, and Enemies to the Goſpel are in Scripture called unreaſonable men, 2. Theſſal. 3. 2. Abſurd men. The abſurdneſs, and unreaſonableneſs of men that are Enemies to Chriſt and the Goſpel (for of ſuch the Apoſtle ſpeaketh there, praying to be delivered from thoſe that are unreaſonable upon many accounts, but eminently in this, that they hate, & do all the deſpight & miſchief they can, to him who is full of Loves to them. We ſhall ſometimes find in men and women a ſtrange averſion from ſuch as truly Love them, they cannot get up their hearts, to love a man, or woman, that Loves them, but it is very brutiſh, very unreaſonable for any of us to hate, and malign, and to ſeek to deſtroy one that Loves us. Such brutes are all thoſe that are Enemies to Chriſt and his Goſpel. Chriſt hath Loves for us, theſe Loves are declared in his Goſpel, that declareth God in Chriſt reconciling the world to himſelf not imputing their ſins; the publication of the Goſpel, is a great act of this Love, the faithful Miniſters of the Goſpel, are the Meſſengers to publiſh this Love; what an unreaſonable thing it is now for men to make them the But of their malice? I remember when the Jews cryed out concerning Chriſt, Crucify him, Crucify him, and Pilate asked them, why? What evil hath he done? They like a company of unreaſonable bruits could give him no anſwer, but ſtill they cryed out the more, Crucify him, Crucify him. Doth not the ſame brutiſh cry hold up even at this day in ſome wretches mouths. They can give no reaſonable account why they ſhould oppoſe the publication of the Love of Chriſt to poor loſt Sinners, yet they do it with a rage reaching up to Heaven. This is now to be unreaſonable men. why ſhould you perſecute him who loveth you. Yet verily as St. Paul ſaid of himſelf The more he loved the Galathians the leſs he was beloved of them, So it feareth with Chriſt, and all that hath relation to him the more faithful the Miniſter of Chriſt is in preaching the Goſpel, the more diligent, and zealous he is to gain Souls to Chriſt, the moſt hated he is, and the reaſon is becauſe it thus fared with Chriſt. Joh. 15. 18. If the world hateth you, you know it hated me before it hated you. But Oh let this reconcile your hearts unto Chriſt. That he hath Loves. No ingenuous man but will repay Love for Love. He who repayeth hatred for Love, is of the Devil eminently, he doth Evil without a provocation, becauſe he Loves to do Evil.
Uſe 2.Secondly, What an Invitation doth this Notion afford to the moſt miſerable, forlorn Souls, to Kiſs the Son, to receive, and cloſe with the Lord Jeſus Chriſt. Whileſt our Lord was, upon the Earth, he told the people, That when he was lifted up he ſhould draw all men after him. Alas! that this word [All] in that Text muſt be engliſhed by Many. Chriſt is lifted up upon the Croſs, and therein he hath ſhewed us, that he hath Loves, Infinite Loves: For Greater Love than this hath no man ſhewn, than that a man lay down his Life for his Friends. Yet this is greater Love, while we were Enemies he dyed for us; Yet how few are drawn after him? How few can be perſuaded to accept him as their Lord and Saviour? What is the reaſon one man is drawn after his ſenſual Appetites, after his Luſts, and thoſe draw quite from Chriſt? Men cannot be his Diſciples, except they deny themſelves, mortify their Members. Others are drawn after the World, and are not at leaſure to come to Chriſt; and beſides, the friendſhip of the World is enmity with God! Others have ſome thoughts of coming to Chriſt, but they are afraid Chriſt ſhould not receive them. I ſhall have occaſion to Speak to the 2d ſort when I come to the next Propoſition, to ſhew you that Chriſts Loves are better then Wine: Indeed both to the firſt and Second I might Speak as Saul once to his Courtyers will the Son of Jeſſe give you Vine-Yards, &c. Can the World, can your Luſts, give you Peace of Conſcience and joy in the holy Ghoſt? Will they bring you to the favour of God, and to eternal Life? But they are onelyonly the 3d Sort whom I would here Speak to. Is there a Soul here that is almoſt perſuaded to be a Chriſtian? A Chriſtian, not in Name, but in Deed, and is afraid Chriſt ſhould not be willing to receive it? Hear what God ſaith 2 Cor. 6. 17. Come out from amongſt them, and be you ſeparate (ſaith the Lord) and touch not the unclean thing, and I will receive you. Obſerve what I have bin diſcourſing, Chriſt hath Loves, an Inclination and Propenſion to do good to the Sons of Men; He hath declared it in a variety of gracious Acts from before the Foundation of the World. It encouraged the Servants of Benhadad to go to Ahab, to beg their Maſters Life, that they had heard that the Kings of Iſrael were merciful Kings. Let this be an incouragement to you to come to Chriſt, to hear that Chriſt is a merciful High Prieſt, who caſteth away none that cometh unto him. Certainly it would incourage the greateſt malefactor to go to a Prince to beg his pardon, and to th…o… himſelf into the arms of his grace and mercy, if he could but be perſuaded, that the Prince were full of Love, and had a particular propenſion and inclination of kindneſs to the family from which he derived. This you have heard particularly made good to you concerning Chriſt. You that have been the greateſt trangreſſors, the oldeſt Sinners, yet return and come, I remember, when Iſaac told Eſau, that Jacob had come before him, and got the bleſſing, he replyed, Father thou haſt many bleſſings, bleſs me alſo. It may be you may be thinking ſo in your hearts, ſuch, and ſuch perſons, they have obtained the bleſſing, they had not been ſo vile, ſo proſane as I have been. O but yet remember, the Lord Jeſus Chriſt hath many bleſſings, not Love, but Loves, come unto him, and he ſhall bleſs thee alſo. When thy thoughts are overwhelm'd in the thoughts of thy ſins, ſink them again into the thoughts of Chriſts Loves, thou wilt find that is as great a depth as the other is; Yea thou will find the ſame difference as betwixt the Shore, and the main Sea▪ Near the Shore the Mariner may find it ſeveral fathom water enough to drown a man: But off at Sea, he finds himſelf out of the ſoundings, all the lines he hath will find no bottom So a Soul in the thoughts of his ſins may find himſelf beyond his depth, he is drowned in the thoughts of them. Ah but yet there is a Sounding, his Sins are not Infinite; ſo there is a ſounding, but if he lancheth his thoughts into the depths of Gods grace, and Chriſts Loves, there is no ſoundings, let therefore no Soul be diſcouraged from coming unto Chriſt.
Uſe 4.Fourthly. Hath Chriſt Loves? How ſutable a Saviour hath God provided for poor ſinful creatures. The Apoſtle to the Hebrews Heb. 7. 26. having ſaid of Chriſt. v. 25. That he is able to the uttermoſt to Save them that come unto God by him addeth For ſuch an high Prieſt became us, &c. Give me leave upon this argument to make uſe of the ſame words. Chriſt hath Loves, ſuch a Saviour became the Sons of men, and that upon a three fold account.
1. As love ſtands oppoſed to hatred, and wrath, and Enmity. Conſidering man as Gods Creature, he was not hated of God, God h… teth not the work of his own hand; but conſidering him as a lapſed creature as degenerated into the Plant of a ſtrange Vine, after that God had created him a generous, noble plant, ſo he became the object of Gods wrath, hatred, and Enmity. We were Children of wrath by nature ſaith the Apoſtle, E ph. 2. 3. God is angry with the wicked every day, How Sutable, to us now is it, to have a Saviour? That is Love, and who hath Loves, conſidering the averſion in the holy Divine Beeing, from Mankind as rebellious Seed, a Seed of Evil▪doers? Who could have ſuited us to have become a Saviour unto us, but one who had akind propenſion, and inclination to us, inclining him to the great work of mans Redemption, and Reconciliation to God, eſpecially alſo conſidering, that there could be no remiſſion of ſins without blood, no reconciliation without the reconcilers Death, he had need have loves that ſhould dye for his Friend, and he much more who ſhould dye for Enemies that were by his death to be made friends.
2. As Loves ſignifies multitude, and infinitneſs of Love. We have all a multitude of ſins, and there is a kind of infiniteneſs in ſin; indeed our Acts of Sin are not infinite, we cannot number them, we cannot meaſure them, but they are to be numbred, that is our comfort; ſo that the ballance is on Gods ſide, he hath infinite Mercies. But there is an infiniteneſs of a will to ſin in every Sinners heart, if a Sinner were let alone he hath ſuch a depth of vileneſs in his heart, that if he were to live infinitely he would ſin without limits, without bounds, infinitely; there is an infiniteneſs in the guilt of Sin, we had need of a Saviour that ſhould have Loves, an infinite of Love, a multitude of Mercies for our multitude of Sins, numberleſs pardons for numberleſs Sinnings; we Sinned yeſterday, we ſin this day, and we ſhall ſin to morrow If Chriſt had not Loves, we could have no hopes.
3. Thirdly ſuch a Saviour became us. As Loves ſignifyes a Variety of gracious inclinations. We have a variety of wants, Our wants are not all of one nature, we have need of Love to pardon us and to bring us into a ſtate of favour, Love to preſerve us, and uphold us when we are in ſuch a ſtate of favour, One or another gracious aſpect, and inclination of Chriſt, would not have been enough for our Souls, which are not onelyonly miſerable, and ſtand in need of mercy, but poor, and ſtand in need of the riches of divine grace, and naked, and ſtand in need of the long White robe of Chriſts righteouſneſs, and blind, and ſtand in need of his Eye Salve. We are all Emptineſs, and ſtand in need of his fulneſs that we might receive of his fulneſs, Grace for Grace. Leſs than infinite Loves, and variety of gracious inclinations, a readineſs to ſerve our Souls in a variety of diſtreſſes with a ſutable Supply of grace, grace ſuited to every neceſſity of our Souls could not have fitted our Souls which have not only wants and infirmities, but are incompaſſed about with wants, and infirmities.
Uſe 5.Fifthly, Let this report of Chriſt to your Souls ingage you to indeavour to be made the Objects of theſe Loves. I have obſerved to you before, that this text doth not ſpeak of the Love of Chriſt, with reſpect to his Father but with reſpect to us, to the Sons of men; they are the objects of the Loves of Chriſt here mentioned. How ſhould we all ſtudy and indeavour that we may be the Beloved, the objects of theſe Loves, not of his Love onelyonly, but of his Loves. Arminians keep a great deal of ſtir with a Philanthropy in Chriſt, a common Love, which he hath for all the Sons, and daughters of men. Nor is the queſtion betwixt them, and other Divines ſo much about the thing, as the extent of it. Sober Divines will (many of them) grant in Chriſt a common Love to all mankind and ſpeak of ſome things which they take to be the effects, and products of it; but admit it, yet it is certain he hath alſo an foreign, a good pleaſure of his will, or Special kindneſs to ſome Souls. So he hath Loves; that is, the benignity, and kindneſs of his inclinations is more to Some than to others. Let none of us ſatisfy our ſelves to be the Object of Chriſts Love, unleſs we be the object of his Loves. I ſhall preſs this onelyonly with One Argument. It is this; Nothing but the Loves of Chriſt can ſerve our Souls as to their true Spiritual and eternal Concernment. There is a great ſtir made in the world, about a common Love which Chriſt ſhould have for all the Sons, and daughters of men, and there are many that would make the Death of Chriſt to be the Effect of this Common Love. And ſo conclude that he intentionally dyed for all and Every man. Others are not of that mind, but yet will allow, all men and women in the world to receive ſome good from Chriſt and that not onelyonly conſidered as God over all bleſſed for ever, and one with his Father, and ſo in him we live, move and have our Being; But as Mediator. It is from him they ſay, that the world yet ſtands, that the Goſpel is preached to the worſt of men. I ſee little in this worth the contending for. I would gladly know what real advantage accrueth to any Soul from being the common object of Divine Love? Admitting that all ſhal! not be ſaved for whom Chriſt dyed (which they muſt hold who hold that Chriſt dyed for all and every man, unleſs they hold univerſal Salvation) I would fain know what relief any Soul can have from this notion of Chriſts dying for all which ſome ſo much contend for? Suppoſing that all men ſhall not be ſaved, but thoſe onelyonly, whom Chriſt hath loved with a Special Love? Nothing can poſſibly revive a Soul troubled as to its Spiritual, and eternal concerns, but ſome evidence of that. It is ſaid of the young man who came to Chriſt ſo hopefully, Mar. 10. 21. kneeling to him, & ſaying, Maſter what good thing may I do that I may obtain everlaſting Life; that he loved him. With that general Love which he hath for all his Creatures eſpecially ſuch as have any ſeeds of goodneſs in them; yet the Text ſaith he went away Sorrowful. Let us labour for the Special Love of Chriſt: Such tokens of his Love as may diſtinguiſh betwixt us and thoſe who ſhall periſh.
Uſe 6.But (to ſhut up this Diſcourſe.) This notion calleth upon all of us who would be like Chriſt to have Loves alſo. There are two Loves, which are much our duty upon this view of our great Lord and Maſter, 1. Love to him. 2 Love to our Neighbours, eſpecially thoſe in whom any thing of Chriſts appears.
1. It calls to us for Loves to Chriſt. This in point of gratitude; If (Saith our Saviour) you love them which love you, what reward have you? Do not even the Publicanes the ſame? Our Love to Chriſt is but a Love to him who hath Loves for us, and indeed this ſpeaketh to all men for Love to him, but more eſpecially, O Love ye the Lord, all you his Saints. It is the opinion of great Divines, that all the world is beholden to Chriſt as Mediator, that from his Mediation there iſſueth ſome good to the worſt of men. But he hath eminently extended his Love to his Saints, he hath loved them with a ſingular Love. If there ſhould be Love wanting in their hearts to Chriſt they ſhould be of all men, and women in the world moſt inexcuſable, what could he have done for any of the Sons of Men which he hath not done for them? What greater thing could they have asked of him, then he hath prevented them in asking? O Love you the Lord all you they that believe. Do you ask me how you ſhould ſhew your Love to him? The firſt motions of Love are in the heart; Love there is ſeen in delighting in him, breathing after him. It next ſhews itſelf by the lips Speaking well of him to others, defending his intereſt, and concern in the world. If we come to more external acts; That of David, Pſ. 16. 2. 3. is true here, O my Soul thou haſt ſaid unto the Lord thou art my Lord, my goodneſs extendeth not to thee, but to the Saints that are in the earth, to the excellent on whom is all my delight. Our Love to Chriſt muſt be ſeen in our actings in our ſtations for the honour, glory, and concern of Chriſt in the world. In our kindneſs to the poor flock of Chriſt. Chriſt calls a want of Love to them a want of Love to himſelf 25. Math. But that brings me to the Second with a ſhort diſcourſe upon which I ſhall ſhut up this diſcourſe.
2. It calls you for Love to men eſpecially to thoſe in whom you ſee any thing of Chriſt. The argument for this ariſeth from our duty to ſtudy a Conformity to Chriſt, he had a kindneſs for all, when he was born, good will towards men was proclaimed by the multitude of the Heavenly hoſt Luke. 2. 14. There alſo lyeth an obligation upon usfrom the law of Chriſt and from this great Example, to be kindly affectionate toward all, There lyeth alſo a Precept upon us to do good to all. And again ſaith the Apoſtle. Owe nothing to any, but this; That you love one another. Indeed there is not the ſame degree of affection, nor the ſame acts of Love due to all (as to that we muſt be ruled by the Word of God,) but Love is a debt upon us which is due to all men. Therefore wrath, hatred, anger, ſtrife, malice, are … where reckoned up by the Apoſtle as the fruits not of the Spirit but of the fleſh. In a kind Child of God there ſhould be a general love and kindneſs to all mankind, though to be expreſſed in a Scriptural order as to the degrees, and acts of it. So it was in Chriſt.
2. But ſecondly it calls to you for a more Special diſtinguiſhing Love to all thoſe in whom you ſee any thing of Chriſt. Do good to all (ſaith the Apoſtle) but eſpecially to the houſhold of Faith. The Soul of every Member of Chriſt ſhould cleave to theſe, with whom he is united, not onelyonly by a common nature (being the ſame fleſh and blood with him) but by a common faith, by the ligament of Members of the ſame body, whereof Chriſt is the head. Give me leave to preſs this the more upon this argument becauſe I find the Apoſtle St. John preſſing it upon the ſame Topick, 1. John. 4. 11. If God ſo loved us we ought alſo to Love one another. v. 12.—If we love one another God dwelleth in us and his love is perfected in us, v. 16. He tells us that God is love and he that dwelleth in Love dwelling in God. Every good Chriſtian may ſee much more in the meaneſt, pooreſt true Chriſtian to ingage him to Love him or her, than Chriſt could ever ſee in the higheſt Saint to oblige or move Chriſt to love him or her. When thou wallowedſt in thy blood, when thou hadſt nothing of the lineament of a Saint in thy Soul not ſo much as a line of any Spiritual Goodneſs, he paſſed by thee, and it was with him a time of Love as to thy Soul; there is not a child of God in the world, but there is ſomthing of holineſs, and righteouſneſs, ſomething of the image and Superſcription of Chriſt to be ſeen in his Soul, ſomething of the Divine nature reſplendent in his Soul. It may be there is more in ſome, leſs in others, but there is in all ſome. When thou haſt a temptation upon thee to averſate thy brother, or to turn away thy heart, or head, or hand from him. O remember Chriſt hath loves and and he that dwelleth in Love dwelleth in him. And that it is he whoſe heart is full of of Loves for thee who hath commanded thee to Love thy Brother. But I have ſpoken e nough to this firſt Propoſition.