The Riches of Grace Displayed, Part 2
THE RICHES OF GRACE. The SECOND PART.
1 John 4.10.
Herein is Love, not that we Loved God, but that He Loved us, and ſent His Son to be a Propitiation for our Sins.
DId not Divine John carry Grace and Love in his Heart as well as in his Name? BP Brownwrigg.It was well obſerved by one of great eminency, (and is worthy of the obſervation of others) that as he ſhared above others in the Love of his Saviour, he (above others) ſhewed (as well as bare) Love to his Saviour. Jo. 13.23.As he was the Diſciple that Jeſus Loved, He was a compound of Love and ſweetneſs.he was the Diſciple by whom Jeſus was beloved; and in the exerciſe of Love, his fellowſhip was with the Father, See Doctor Roberts.as well as with the Son Jeſus Chriſt. Witneſs this Epiſtle, 1 Ja. 1.3.and that part of it wherein my Text ſtands. And he who felt ſuch pure flames in his own breaſt, was deſirous to kindle the like in the breaſts of others; thence doth he diſplay the Love of God before 'em; His heart would not (eaſily) off from that Subject; and it kept his Pen to (and on) it. On that ſweet ſtring he ſtruck in the Verſe before this, and on it, he ſtrikes again in this Verſe, wherein,
1. The Matter treated of is Love, Love in its height.
2. The Matter of his treating thereon is, (as was uſual with him,)
1. Negatively, the excellency of Love lay not in Mens Love to God.
2. Poſitively, it lyes in Gods Love to Men. Of whoſe Love, there is an eminent inſtance, to wit, ſending His Son to be a Propitiation for our Sins.
The Text hath in it fair footing for ſundry points or obſervations; but it falls for my preſent deſign, to touch only on this Doctrine.
1. The ſending of His Son to be a Propitiation for Mens Sins, was an eminent evidence of the Rich Grace and free Love of God the Father.
Of this perſon's Love doth the Text and Context much treat. That we are to take the word God therein perſonally for the Father, is argued from his being diſtinguiſhed from the Son, and having that action which is eſpecially appropiated to the Father, Differentia eſt per propria & appropriata. Bp. Prid. manuduct. p. 34.aſcribed to him, that is, ſending the Son. Though there be no inequality among the Divine Perſons (or Subſiſtents) there is an order, and the Scripture ſpeaks of the firſt Perſon, Iſai. 53.10.as the firſt propounder (and mover) as to the work of Mans redemption. And when the Text ſaith herein is Love, or in this is Love, it ſpeaks as much as I have put into my Doctrine. See the Eng. Annot.I find it thus gloſſed on, The very nature of Love doth herein appear: One (I remember) expreſſed himſelf thus, This is Love worth pointing at; Mr. S. E.what if I ſay, this is Love worth wondring at? it is much on this ſcore eſpecially that God the Father is ſtiled Love, 1. Jo. 4.8.16.which is full of Love, Love it ſelf.
And in the foregoing Verſe, it is ſaid expreſly, In this was the Love of God manifeſted, in this mainly, foreign.though not in this only; in this above, and not only among other things, that he gave his only Begotten Son: 1 Jo. 3.16.So God Loved the World ſo wonderfully, ſo as cannot be (to the full) expreſſed or conceived. Here is a Sic without a Sicut.So that good Men and Angels are fill'd with admiration. This Love had no preſident, Rom. 5.8.and ſhall have no parallel. Commendabile reddit ſalus ad locum.This commendeth (or rendreth commendable) the Love of God the Father particularly.
That we may take a fairer view of this his Love, we will offer at the reſolution of certain Queſtions.
1. Who is it that thus declares his Love?
Is it not God the Father? Did not the Son come (and was he not ſent) out of His Boſome? Vide Amyraldi Theſ. de peccato in Spirit. Sanctum.Now, did not Mans Sin in violating the Law (and firſt Covenant) ſtrike very fully at this Perſon, from whom (if we regard the order of the Perſons in the Godhead) that Law and Covenant had the firſt riſe? Had not He been what He is, if Man had never been? And could not He have Glorified Himſelf in Mans Damnation? Rom. 5 8.Now, that He againſt whom Man had Sinn'd, ſhould for Man provide a Saviour; that he who was provoked by the World, ſhould ſend his Son for, as well as into the World; that he that is All-bleſſed, ſhould beſtow on provokers this prime Bleſſing, that he who could have honoured His juſtice ſhould thus declare His mercy: Is not this wondrous mercy?
The Second queſtion is, Whom did God the Father ſend?
Was it not His Son? and as is elſewere expreſſed, Rom. 8.32.His own Son, as the verſe before the Text hath it, 1. Jo. 4.9.His only Begotten Son? Had He ſent a Servant, there had been Grace in the buſineſs; there had ſtill been more, had He ſent one of thoſe Men that are his Sons by the Grace of Adoption; or one of thoſe chief Sons by Creation, the Angels. But His ſending His proper Son, His Son begotten in a way beyond our expreſſion, Modo ineffabili.(or conception) not one Begotten Son of many, (and yet we find thoſe that have many, loth to part with one) but an only Begotten Son, a Son of the ſame individual Eſſence with himſelf, Prov. 8.30.a Son that from Eternity was with Him, and was His delight, His dear Son, Coloſſ. 1.13. foreign.(or the Son of His Love) this is Grace to a wonder; and they that are made partakers of the ſaving benefit thereof cannot but wonder at it.
The Third queſtion is, What is implyed in Gods act of ſending?
Anſ. 1. This Phraſe muſt not have a force put on it. Philip. 2.6.7.It doth not imply that the Son as God is at all inferiour to His Father. Miſſio non tollit aequalitatem.Among Men, one may be imployed by and from others that are His equals. Nor doth it intimate, that the Son was at all averſe to the work he undertook, His heart was in't.
2. But it denoteth a decree and purpoſe (of the Father thus to imploy His Son) which was from Eternity; and withall, that the Son as Mediator, was by the Father Commiſſion'd to His work; and we find the Scripture laying no little ſtreſs as on the work of the Son, Heb. 10.10.ſo on the Will of His Father. We may not well ſuppoſe, that the Son would come and become a Sufferer, without the conſent of His Father: If He could have done ſo, would it have been of avail to Mans Salvation? He that came freely was authorized fully. Now that He ſhould give him ſuch a Commiſſion as it were under Seal (the Scripture ſpeaks of Sealing him;) Je. 6.27.If alſo we conſider, that it is ſaid elſewhere, and juſt before my Text, Dedit non vendidit, dedit, haud conceſſit.that He gave him freely (for what's freer than gift?) He gave Him, and ſold Him not, he gave Him and granted him not; when Men were ſo far from deſerving, that they could not deſire Him; we have all reaſon to cry Grace! Grace!
It's next enquired, Whither did God the Father ſend His Son?
Was it not into the World, Jo. 1.14.the poliuted World, 1 Jo. 5.19.the World that lay in evil as a Carcaſe lyes in its filth; Sub poteſtate mali.a World where he was to meet with the groſſeſt abuſes, to be dealt with as if he had not been worthy of it? Jo. 15.18.A Prince's coming from a Palace to a Dunghill, was as nothing to this Condeſcenſion and Grace.
The fifth Queſtion is, For whom did God the Father ſend His Son into the World?
Was it not for us? for the ſake of ſuch as we are?
1. It was for us, Heb. 2.and not for fallen Angels, Chriſt took not on Him the nature of Angels, He took not them by the hand, foreign.nor was ſent ſo to do. The Angels that fell, Sinn'd without a Tempter, and they periſh without the tender of a Saviour. I am aware, that beſides what is hinted in the laſt ſentence, there are by ſome of the Learned ſome reaſons (or congruities) produc'd, why God ſhould rather paſs by fallen Angels than fallen Man; but I fall fully in with ſuch as would have Man to attribute this chiefly to His Will; So Mr. Hopkins.(and good Will towards him.) He may think that if Angels had been Redeemed, they would have been larger Veſſels of Honour; and did not Man Sin upon a ſmall (and for ought we know the firſt) Temptation? Again, If we be from our hearts devoted to the Lord, it was for us more than for other Men, that the Son of God was ſent. Though there be in Him (and in His Death) a ſufficiency for all the World, Revel. 5.8.9.(yea for a Thouſand Worlds) yet the efficacy of His ſuffering, (and ſo of His Fathers ſending) is peculiar to the Faithfull. Can we refrain ſpeaking of God's Grace, as exceeding Rich, when we ſee him preferring us above Angels, and many Men that are round about us? Gen. 32.10.eſpecially when having conſidered our ſelves comparatively, we conſider, Eph. 2.2.3.that abſolutely we are 1. Undeſerving, leſs than the leaſt mercy, and yet the objects of this greateſt mercy; and 2. Ill-deſerving, that he ſhould ſend His Son to redeem us, that might have ſent His Wrath to conſume us; we are delivered that might have been deſtroyed.
The laſt queſtion, which will call for the largeſt Anſwer is, For what end (or on what Errand) was Chriſt ſent into the World?
Anſ. One main End (and Errand) is laid down in the Text, which whoſoever well weighs, will cry out, Behold what manner of Love the Father hath beſtowed on us, He was ſent to be a Propitiation for our ſins.
We'll firſt conſider the importance of the word Propitiation. And it is not doubted, but in it is a reſpect and alluſion to ſuch Propitiatory Sacrifices as were uſed and appointed in the time of the Law. See Dr. Stillingfleet againſt Crellius.As there were gratulatory Offerings, wherein the Offerers teſtified their Love to God, with their thankfullneſs for his favours: So there were Expiatory Offerings, which tended to appeaſe God, and apply the pardon of Sin to Men, and thoſe were all of them Bloody ones; without ſhedding of Blood there is no Remiſſion, ſaid the Apoſtle.
Accordingly, Heb 9.22.Chriſt's being a Propitiation,
1. Implyes His being a ſufferer, and that unto Death.
2. His being ſubſtituted in the room, Idemand ſo ſuffering not only for the good, but withall in the ſtead of Sinners; as the Sacrifices were ſlain, to prevent their being ſo that brought 'em.
3. His ſo far anſwering and ſatisfying God His Father, and making a Compenſation for the wrong done to His Law and juſtice, that on the ſcore thereof, He is attoned, and Propitious and Gracious to believing Penitents. He is their Peace, Eph. 2.14.the procurer and effecter thereof; what the Jewiſh Sacrifices were in type, He is in truth.
I will not conceal, that ſuch as are eminently judicious do judg, See Mr. Truemans great Propitiation.that in the word Propitiation there is an eye to the Mercy-Seat, or cover of the Ark, that Holy of Holy's; and queſtionleſs, Chriſt is in ſubſtance what that was in ſignification, and its ſaid, He is called by the Name of His own Type.
1. That, as to the matter of it was of pure Gold; He is much more excellent (and laſting) than that.
2. That in its uſe ſerved to interpoſe betwixt Mens ſight and the Law of God which was in the Ark, Chriſt interpoſeth betwixt Chriſtians and the Law, as condemning, and procures that His Father doth not look on and judg them according to it.
I add, Scultetus on the Romans.As the Ark (or between the Cherubims, that were at the ends thereof) God did commune and meet with His people; Exod. 25.In (and through) Chriſt it is, that they and He meet and maintain Communion together.
And now we will make a little ſearch, how Chriſt is ſaid to be a Propitiation for our Sins.
It is noted, Pſal. 32.1.2.that the Hebrew word Tranſlated Propitiation, denoteth covering; and no doubt Chriſt doth cover our Sins from the avenging eye of God.
But we will in our anſwer moſt regard the Propitiaton Offerings.
Say, 1. They are not to be hear kened to, nor patiently heard who ſay, Non merita ſed & peccata duxerunt. See Biſh. Brownwrigg Sermons. pag. (mibi) 177. Ro. 6. laſt.that ſome did procure ſo as to deſerve this Propitiation; all having Sinn'd deſerve puniſhment, even that that is everlaſting.
2. Our Sins made ſuch a Propitiatory Sacrifice as Chriſt offered (and was) needful. Had not He been Sacrificed, we muſt have been Sacrifices to Divine wrath.
3. The Lord who laid our Sins (in reſpect of the puniſhment due for 'em) upon Chriſt, Iſai. 53.6.upon His account taketh off the guilt of our Sins, and deals with us as to our Eternal ſtate, as if we had not Sinn'd.
It may be ask'd, Is not Chriſt a Propitiation for our Souls?
I anſwer, He is ſo.
This obſervation appears weighty; the Phyſician healeth both his Patient and his Diſeaſe; the latter by removing it, See S. R. on the Covenant.the former by recovering him. Chriſt is a Propitiation, both as to our Souls and as to our Sins; our Sins He removes out of the ſight of God, our Souls He reſtoreth to the favour of God.
What if before I make a more formal Application of this point, I lead others in the way of this Meditation?
Bleſſed Lord! thou Father of our Lord Jeſus Chriſt! How is it, that I who hear ſo much of Thy Son, and of His being made a Propitiation, and ſent by Thee for that end, ſo little, ſee thine exceeding Grace therein.
And (in my meer impure naturalls) am far from having the Bowels of a Child; but what other Father ever had ſuch Bowelmercy's, as thoſe which thou ſheweſt me through thy Sacrificed Son.
Had He not been a Sacrifice, He had not been a Propitiation; I have read, and do believe, that though every Reconciliation doth not, a Propitiation doth imply a ſatisfaction made on behalf of Offenders: Undoubtedly, the Sufferings of Thy Son were in an Ancient Church well ſtiled unknown ones. I cannot Fathom, or take a full Meaſure of the depths into which He Deſcended, when His Soul was made an Offering for Sin.
But ſure I am, the lower he ſtoops, the better thy Love may by every right Eye be ſeen. Thou waſt pleaſed with His bruiſing, as it had a reference to my binding up. Was ever Love (ſave that of Thy Son, and Spirit one with Thee) like Thine? and that this heavy heart of mine was lifted up to Admiringsat, and Praiſes for it! Through Thy dear Son in whom mercy flows to me, let my Soul aſcend and preſent her Acknowledgments to Thee! May Thy Love be ſhed abroad in mine heart.
The firſt aſe of this Point ſhall be of (and for) Caution.
The firſt Branch is, Take we heed, leſt we take occaſion from this Doctrine, to think of the Love of God the Son or Holy Spirit, in a way of Diminution, becauſe it preſents the Love of the Father in a way of Exaltation. The Grace of our Lord Jeſus Chriſt, 2 Cor. 13. v. laſt. Rom. 15.30.and the Love of the Spirit, are ſpoken of as eminent, and indeed as infinite. As there isno Diviſion in the Divine Perſons, ſo there is no Diviſion in their Love to Men, but a diſtinction there is which is to be obſerved.
The ſecond Branch is, Beware we, leſt by our looking at this very great inſtance of God the Fathers Love, our eyes and minds be taken off from other Evidences thereof. His Love is Written (and ſhould be read) in the Proviſion He makes for us, Pſal. 68.19.20.and the direction he gives to us daily. Though the Sun far outſhines the Stars, the Stars are Lights; and though God's ſending His Son, excell other expreſſions of His Grace, yet His Grace is ſhewed, and to be ſeen in the lower tokens of it. Pſal. 23.David ſaw Divine goodneſs ſpreading his Table, and filling his Cup.
The further Application of the Point, ſhall be reduced under Inferences of Truth, and Rules of Duly.
The Firſt inference is, The Love of God (particularly of God the Father) is of an elder Date, then the actual ſending of Jeſus Chriſt into the World; this doth flow from that, Gal. 4.4.this was in the fullneſs of time, that was from Eternity. Though ſome who place the very nature of Love in delight, are leſs willing to grant, that any are beloved till they are Converted; yet my Text joyns with ſundry others that countenance this diſtinction. See Doctor Roberts Believers Evidences. p. 6.There is a Love of benevolence which leads to that of complacence, of well-wiſhing that brings on that of good-liking; Love intended makes way for Love applyed.
I the rather inſiſt on this, becauſe,
1. This much tends to quicken Perſons to Duty, eſpecially the grand Duty, Love to God. Should not their Love to Him be without end, whoſe Love to them was before times beginning? Love is no little valued for its Antiquity, 1 Jo. 4.19.and no Love of Creatures is in that point to be compared with the Love of God.
2. This conduceth greatly to the Comfort of Perſons. The beſt on Earth are apteſt to complain of their unworthineſs, to have the Love of God continued to 'em: Now this is cheering to ſuch as are in their main deſire (and deſign) for the Lord. He that Love 'em when they could have no worthineſs, will not ceaſe to Love 'em, though now they have none. Weakneſſes in time ſhall not make void Love that was from Eternity.
The Second Inference is, The Doctrine of the Socinians is greatly to be diſliked (yea to be deteſted.) Is it not a body of Hereſie? A. Biſhop Uſher. Dr Arrowſmith, &c.Have not Divines of the firſt Rank, ranked it with Mahometaniſm? Here I will only point at its contrariety to the great point I am on.?
1. Do they not deny Chriſt's being ſent to be a Propitiation for Sin, when they affirm that He neither made Satisfaction to His Father by His Death, nor intended any ſuch thing?
Though the Scripture ſpeak of His Dying for us, that is, Noſtro loco.inſtead of us, and for Sin, when He had none of His own to dy for, yea for our ſins, that is, to expiate 'em, 1 Tim. 2.6.and take off the guilt of 'em, ſo that He is ſtiled a Ranſome, foreign Mr. Polhill.one that put His Soul into the ſtead of ours, yet they aſſign other ends of His Dying, and exclude that great end of His being a Propitiatory Sacrifice, at which my Text points.
2. And do they not make way, to their denying that Chriſt made ſatisfaction to infinite Juſtice, when they deny Him to be an infinite Perſon? They, what in 'em lies, degrade Him and deprive Him of the Honour of His Deity, Officio non Naturâ.when they ſay, He is only God by Office and not by Nature. Had He not been very God, could He have made payment for the debts owing to God? And whilſt they thus detract from the dignity (and death) of the Son, do they not draw a Cloud betwixt their Followers and the Love of the Father?
Had He not been His Fathers own proper Son, and ſo of one and the ſame Nature with Himſelf, Iſai. 53.10.or had not His Death been an Offering for ſin, His Father's Love had not broken out in ſuch great Luſtre.
But if you will believe 'em, one great Motive which moves 'em to deny the ſatisfaction made by Jeſus Chriſt, is, that the aſſerting of this doth directly thwart with the Grace of His Father: How (ſay they) can Redemption be of Free-grace, if it be through and for a full purchaſe?
But doth not this ſet one part of my Text againſt another? and repreſents that as inconſiſtent with the Fathers Love, that is rightly repreſented as the great proof thereof?
According to the ſentiments of our choiceſt Writers, I write what followeth.
1. It was wondrous Love in God the Father, that He would accept ſatisfaction at the hand of a Surety, when He might have exacted it at the hand of every ſinner. See Mr. Bunsby on the Mediator. Mr. Trueman.Though the payment made by Chriſt is valuable, yet it was Rich Grace that it was not refuſed.
2. It was wondrous Love in God the Father, that this Surety His bleſſed Son, was ſo far of His own providing, that He is ſaid to ſet Him forth, Rom. 3.25.to lay help on Him. The Scripture ſpeaks of Him as the firſt Motioner of this matter, Iſai 53.10.as having the firſt hand at (and in) the Covenant of Suretiſhip and Redemption.
3. The management of redeeming work by the hand of God the Son, had the heart of His Father going along with every paſſage of it. Its called the pleaſure of the Lord, His pleaſure in the Abſtract, that wherewith He is exceedingly pleaſed: He was pleaſed with putting His Son to pain, as it had a reference to the freeing of Sinners from it.
4. It is a wondrous Love in God the Father, that He that gave His Son to obtain Redemption for Sinners, ſends His Spirit to apply it to 'em. In a word, Salvation is not a whit leſs a Donative (or Gift) to us, becauſe it was a purchaſe to Chriſt.
The Third Inference is, It is no wonder that the Lord Jeſus Chriſt is ſo precious to (and prized) by true Believers, well may they count Him their Honour. Do not the beſt of 'em moſt mourn, 1 Pet. 2.7.that they do not Love and value Him more?foreign
His Grace is ſpoken of as tranſcendent, and it beſpeaks ſuch a character.
1. He came ſo, He came freely according as in the Volume (or head of the Book, Heb. 10.7, 8, 9.it is Written of Him. He was under no obligation to us, and His Father that ſent Him did nothing like forcing Him.
2. He knew well how coſtly the work of Redemption would be, and was foreſeen coming, Cant. 2.8.leaping on the Mountains of difficulty that were before Him.
3. He alſo underſtood, that not a few would make light of Him, and His Sons Sufferings; and the beſt would be far from walking up to, and worthy of His Love. And had not His Grace been ſo great to us, yet His own excellencies had called for the beſt of our affections.
But at preſent, we will preſent His amiableneſs in the Glaſs that is neareſt us. Jo. 4.10.This Doctrine teacheth us to ſet the higheſt eſteem on Him. See Mr. N. Heawood on this.Is He not the gift of God the Father? the chief comprehenſive and conveighing gift, the gift of His Heart as well as His hand? the Meſſiah, the ſent and Commiſſioned one, to make peace between Heaven and Earth, and that by His being made a Burnt. Offering and Sacrifice, on the behalf of Sinners. Should not the Son of God's Love be highly beloved?
The Fourth Inference is, Sin may well be called (what it is) the Evil. Rom. 7.Surely the Apoſtle hath not wrong'd it, in ſaying that it ſhews it ſelf exceeding ſinfull, and intimating that it cannot be called by a worſe Name than its own. The evil of ſin is ſeen in other Glaſſes, but in none more clearly than in that of the Goſpel.
That God the Father ſent, and ſet forth His Son to be a Propitiation for Sins, doth ſpeak and ſet forth the extream evil that is in Sin. The Drowning of the old World, See Doctor Arrowſmith.the Burning of Sodom are not ſuch full Proofs thereof, as Chriſts being made a Propitiatory Sacrifice, for the taking it away is. It was more that He who was the God of Nature ſhould ſuffer for it, than if the whole Courſe of Nature had ſuffered.
I look not on my ſelf as one competent for the determining of that great ſuit that hath depended among great Divines, whether it was abſolutely neceſſary, that Divine Juſtice ſhould receive Satisfaction, that ſo ſinfull Men might receive Pardon; or in other words, Whether Gods puniſhing ſinners, flow meerly from His Will, or from His Nature alſo? Vel uno verbo. See Nortons Orth. Evan. from Cal.Whether He might (as ſome have ſaid) have taken it away with a word, or that in order to the removal of it, blood (even the blood of one that as to His Perſon was infinite) was to go.
Theſe things (I with ſome confidence) Write.
1. The Holy Scriptures ſpeak expreſsly, Exod. 34.6.that God will by no means clear and acquit the Guilty; Heb. 9.22.that without ſhedding of Blood, there is no Remiſſion; and as Sin let in Death, there muſt be the Death of one able to make a Compenſation to God, in order to the taking away ſin; See Mr. Burgeſs on Juſtif. part 2.and ſome think it leſs meet to diſpute what God might have done, ſeeing He hath told us what He will do, and not do.
2. There are not a few Phraſes found in Scripture, Hebbak. 1.13.that aſcribe the puniſhment of ſin to His Nature, and not to His Will only, and all are agreed, that God is in His Nature an enemy to ſin; He is of purer eyes then to behold it, without bearing Witneſs againſt it, it ſhall not dwell with Him.Pſal. 5.
3. Ro. 1. laſt. Rarò antecedentem Sceleſtuns deſeruit poena.The very Heathens had apprehenſions, that ſin draws ſuffering after it as the Needle doth the Thread; they made account that Offenders were to ſmart.
4. If we conſider God as a Governour, and ſin as a Crime (and violation of His Righteous Law) it ſeems very agreeable to the ends of His Government, See the Ark of the Covenant. part 2. and Doct. Tuckney's determ.and conduceable to the Declaration of the Glory of ſeveral of His Attributes, that He ſhould look for ſatisfaction for the injuries and affronts offer'd to Him.
Yet I cannot gain-ſay thoſe who ſay, that Gods puniſhing ſin doth not ſo neceſſarily flow from His Nature, that there is not an order and interpoſition of His Will. He in the puniſhment doth not act as thoſe natural neceſſary Agents, the Sun in ſhining and the Fire in Burning; for then He ſhould puniſh every act (and degree) of ſin, at the firſt, and to the utmoſt, which we ſee He doth not; and His threatnings (at leaſt ſundry of 'em) ſhew, what might juſtly be inflicted for ſin, De jure.not what ſhall be afflicted for it.
1. That they who make light of ſin (which alafs! moſt do!) would open their eyes (O that God would open 'em) that they might ſee God's anger ſmoaking againſt it, as an evil and bitter thing; and that every Sinner muſt inevitably have dyed for ever, Jer. 2.19.if the Lord of Life had not in Mans nature dyed, (and ſuffer'd) beyond what can be thought) for it.
I the rather enlarge on this, becauſe none will be ſo wrapt and raviſhed with the Love of God the Father, See Doct. Goodwin of Hell, p. 248.as they who ſee that they deſerved the hotteſt of His Indignation, and muſt have endur'd it, had He not ſent His Son to be a Propitiation.
And now I come to the ſecond part of the Application, to wit, to Rules of Duty.
The firſt whereof will reſpect all in general, to whoſe ears (or eyes) this ſhall come.
There ſhould be a reſtleſſneſs in Perſons, till there be in 'em an acknowledging, admiring, and improving of the Love of God, particularly of God the Father, and that it was ſo with 'em.
1. The Love of God as breaking out in this great inſtance (and ſpeciall Pedge) thereof is to be acknowledged. Ingratum ſi dixcris, omnia dixeris.Ingenuous tempers incline Perſons to own ſmall kindneſſes ſhew'd by Men; ſurely then, they cannot think they are of a Gracious temper, who overlook this exceeding great kindneſs ſhew'd by God. If God had required great things of 'em, they would not have done 'em, who will not do this.
This acknowledgment ſhould be
Firſt (and moſt) inward. Chrſtus non patitur byperbolen.The Soul, and all its Powers ſhould be engaged in it.
1. Can. 1.4.The mind ſhould apprehend (and eſteem) it, as that that is undervalued, but cannot be overvalued.
2. The Memory ſhould retain lively and powerfull Notions of it, and ſuggeſt 'em to Perſons frequently.
3. The Will ſhould cloſe with and embrace it, in conſenting to Chriſt, and the Propoſals made through Him.
4. All the Affections ſhould appear vigorouſly in this ſervice.
So far as Chriſt is preſent, He ſhould be delighted in; ſo far as He is abſent, He ſhould be deſired. Love ſhould in both thoſe ways act towards Him; Hope ſhould expect great things through him; Fear and Hatred ſhould be up, and at work to prevent ſin, as diſpleaſing and diſhonourable to him, and to his Father that ſent him.
2. This inward acknowledgment of DIvine Love is to be Evidenced,
1. In and by the Lip; Outwardly.Grace poured into, ſhould be poured out of the lips of Chriſtians. The Spouſes lips are as a ſcarlet thread, ſmall and ruddy, Cant. 4.3, 11.when ſhe is uttering her Praiſes of the Son who ſhed his Blood, and to the Father that gave him.
2. Yea (and mainly) in and by their Life. Perſons walking ſhould witneſs that they have rightly learned Chriſt: Eph. 4.20, 21.He ſhould be exalted in their Houſes. The Fathers Love ſhould reſtrain 'em from ſin, and conſtrain 'em to a courſe of Holy Duties.
3. In a ſincere and hearty reſignation to him, and to his Father, through him. The whole Soul ſhould cloſe with, John 1.11, 12.and accept of a whole Saviour. Thoſe excellent ones, Mr. Blake, Covenant Sealed, &c.who think that Faith as Juſtifying looks moſt at Chriſt as a Prieſt, and Redeeming ſinners by his Blood, yet ſay, that the Faith which is Juſtifying hath reſpect alſo to his Prophetick and Prieſtly Office; and is for being taught and ruled by him. And this leads to the laſt Head, under this firſt Rule of Duty.
4. The improvement of God the Fathers Love ſhould be ſhewed in a cordial and conſtant Obedience to Chriſt. Of the Obedience of Faith we read, and without doubt the Faith will not carry to Heaven, James 2.that doth not carry to Obedience. They that honour the Son, John 5.23, 24.in complying with his Precepts, honour the Father that ſent him. To Rule as well as recover Sinners; to ſave them in the way of Sanctifying them.
The Second Rule of Duty, which doth alſo refer to all that ſhall be Readers (or Hearers) hereof, is,
Perſons ſhould put this upon a fair Iſſue and Tryal, whether or no they have yet anſwered the Love of God the Father, 2 Cor. 13.5.in laying hold of his Son, the great Propitiation.
1. That I and others, when on this point, may be very ſerious: Is there not a cauſe?
I ſhall before I lay down Marks (or Notes) of Tryal, preſent ſome Motives to our Trying our ſelves.
The firſt Motive is, The Caſe is of great importance; and great matters are not to be ſlightly paſſed over.
If we have not laid hold on Chriſt, 1 John 5.12.we are in as miſerable a condition as can eaſily be thought of. If we have done it, and have not the knowledge of it, we ſhall be in a want of Comfort.
2. The thing (if real) is knowable and diſcoverable. As there are Exhortations to Self-examination, 2 Cor. 13.5.as a Duty that lies within mens reach, ſo ſundry in the uſe of it have been brought to know their ſtate and frame.
3. Through neglect of Tryal, ſeveral (yea, moſt) Perſons are at a loſs, and know not their own ſelves.
1. Some of the Children of the Bride-Chamber are in Mourning, becauſe the Bridegroom is not with them; not ſo with them, as that they ſhould diſcern him.
But 2. far more err on the more dangerous hand; they preſume, and take that for believing, and lay a falſe claim to the Lord Jeſus, Rev. 3.17.and ſay, They are rich, when they are miſerably poor. Many have no more of Chriſt, ſave the Name of Chriſt; others have no more of him but the Notion of him; and a third ſort have no more of him but the Vizor or appearance of him.
4. Without diligence in this work of Tryal, there is little hope that there ſhould be a true deciſion and determination of the point.
Where that Faith is that doth apprehend Chriſt, it may be but as a grain of Muſtard-ſeed, very ſmall, and ſo lye leſs open to ſight.
2. There is a feigned and counterfeit Faith, that is ſo like the unfeigned and ſincere one, that it muſt be a work of time (and care) and there is need of help from above to diſtinguiſh them.
5. It is of great uſe (and advantage) to Perſons to know how things ſtand with them.
1. If they find they have not an Intereſt in this Propitiation, this may prove a good ſtep towards the attainment of it, by putting on a Mournful Prayerful ſeeking after it.
2. If they find that they are Perſons of ſo good an Intereſt, how may their Hearts leap for joy? 1 John 5.12.He that through his Son is rendred Propitious and Gracious to to them, will at laſt confer Glory and Bleſſedneſs on them.
The Marks or Signs which I ſhall lay down for Perſons to proceed by in their Trying, will be couched under the four following Queſtions, wherewith I will adventure to poſe every one that takes me for an Adviſer.
1. Haſt thou felt (as well as ſeen) the need thou ſtandeſt in of Chriſts being a Propitiation, and thereupon an Advocate for thee?
Haſt thou ſeen thy ſins as moats in the Sun abounding? Haſt thou felt them as an intolerable burthen on thee? Hath Divine wrath, as due for them, been frightful to thee? Doſt thou own thy beſt done Duties as inſufficient for the appeaſing of Wrath, and ſatisfying of Juſtice, how good ſoever they are in their own place? Art thou afraid of ſetting them in Chriſts place? Some things like theſe may be in Hypocrites; and thoſe things may not at ſome times be ſo evident to (and in) true Believers as they deſire: But where is there an Hypocrite that is poor in Spirit? Mat. 5.3.Or a true Believer that in his ordinary frame is not?
2. Doſt thou, when alone (and meditating on the Rich Grace of God in Chriſt Jeſus) cry out, O the depth! Are thoſe thoughts in thee, that on a Death-bed were uttered by one of the ableſt and choiceſt of young men, What me, Rom 7.24, 25.Lord! why me? Shall ſuch a one as I am have the benefit of this Propitiation? Would the Father give his Son, or will the Son give himſelf to me? Hypocrites are apt to admire themſelves, and not Free-Grace; or Free-Grace in order to ſelf-magnifying. Sincere Chriſtians, when they dare not ſay they have embraced Chriſt, are apt to wonder that he is offered them.
3. Hath thine Heart known what it is to be ſupported from the conſideration of the Love of God, and his exceeding Rich Grace in his Son, when it hath been near ſinking upon a ſight and ſenſe of the numerouſneſs and heinouſneſs of ſin, that hath beſet, yea, o'erturn'd thee? Canſt thou remember the word (ſpeaking of this Grace) upon which God hath cauſed thee to hope? Pſal. 119.49.When ſin reviv'd in Paul's ſenſe of it, it was the diſcovery of abundant Grace that upheld him. 1 Tim. 1.13, 14, 15.The unſound Profeſſor knows leſs of Heart-failures; and if he have apprehenſions of Rich Grace, he is for making it a Cloak for ſin: And the infirm Believer, that is leſs acquainted with Triumphs, is yet through the diſplays of Rich Grace, kept from being ſwallow'd up of Troubles.
4. Art thou deſirous to have thine Heart raiſed and enlarged in love to God? Doſt thou rejoyce ſo far as any have reached Glorying Love? Mr. Baxter.And when thou canſt feel little more than what one ſtyles Lamenting Love, are there ſome ſtirrings of deſiring Love in thee? Art thou ſtudious to pleaſe God? And beſt pleaſed with thine Heart when it is readieſt to run in the way of Obedience to him? If thou loveſt God, 1 John 4.19.it is from his loving thee firſt. If this Fruit grow in (and from) thee, thou art joyn'd to the Root of Jeſs.
When I have written all I can (yea, when able Writers have done ſo) many will truſt (as they ſpeak) and not try; they'l take it for granted, they have received Jeſus Chriſt the Lord, though they have nothing like a Proof of it.
Be it known, when men dare not bring their Gold to the Teſt, there is great cauſe to fear, it is not pure and right. John 3.20, 21.Truth in the inward parts doth affect, and not avoid the Light.
O that they who are willing to try, were Humble, did attend to the Rule of Tryal, the Word of God, and did wait for the Spirit's ſhines on them!
The Third Rule of Duty hath a particular reference to thoſe that upon Examination do (or may) find that as yet the Love of God the Father, and his beloved Son, as a Propitiation, have not been believingly embrac'd by them.
They ſhould attend to the Advices that are moſt proper for them; whereof,
The firſt is, Be they willing to entertain Convictions, that the Fathers Love, and the Sons Blood, have hitherto been ſlighted by them.
In order to their Conviction in general, I ſhall offer what follows.
1. What mean thoſe low thoughts they have of the everlaſting Goſpel, wherein Chriſt and his Fathers Grace are revealed? The Feet of them that bring glad tidings, Rom. 10.14, 15.ſhould be beautiful in their Eyes, but their Faces are not. Light from Heaven ſhould be welcomed on Earth; but (alas) it is not ſo.
2. How is it, that when the Goſpel finds ſome Entertainment in their Heads, it hath no better room and reception in their Hearts? Their Hearts do not burn within them, when the joyful ſound is in their Ears. 2 Theſ. 2.10.The love of that great Truth is not receiv'd together with it; nor indeed are ſuch with whom I am dealing deſirous it may be ſo.
3. Are not thoſe of them that have ſome Notions of the worth of Chriſt, far from a due and practical valuation of him?
1. Will they ſell all, that they may obtain the Pearl of great price? Is not there ſome ſin or other in the Heart, Mat. 13.45.to which it cleaveth faſt, with which it will not part for Chriſts ſake? Fleſhpleaſing, or Worldlineſs, or Pride bear ſway in them.
2. Are there not ſome pieces of Service which they will not touch with? eſpecially thoſe of a ſecret and inward Nature? Do they aright come to Chriſt, Mat. 11.28, 29.who reject his Yoke?
3. Do they when their Duties have been largeſt, and their gifts higheſt, keep up a ſharp Appetite to Chriſt and Free-Grace?
And now I will offer ſome paſſages for the Conviction both of the Profane, and of thoſe that are at beſt but Civilians, mere Moraliſts, or Formaliſts.
And as to the former ſort,
With what face (or colour) can they ſay they have received Jeſus into their Hearts, and have the Fathers Love ſhed abroad in them, who are overmuch wicked, Eccleſ. 7.17. I remember with what ſeriouſneſs a worthy Brother, Mr. H. Newcome Preached thereon.as the Preachers Phraſe is.
1. Wallow in the mire of Uncleanneſs, or run into exceſs in Drink, or over reach thoſe they Trade with, or inure their tongues to vain Swearing, Curſing, or Reviling.
2. Add one of thoſe Enormities to another, having on them ſundry black and broad ſpots at once.
And 3. Add Rebellion to ſin, hating to be Reformed; riſing up againſt the Reproofs under which they ſhould fall down. Is Chriſt an Head, Tit. 2.11, 12.to which ſuch Corrupt Members are joyned? Is ſuch ungodlineſs conſiſtent with Graces Teaching? And ſo I fall on poſing thoſe who go no further than the form of Godlineſs.
Who, 1. In abſtaining from Evil, are onelyonly ſollicitous about abſtaining from more open Evils. The filthineſs that is in the Spirit (to wit, Contrary to 2 Cor. 7.1.Pride, Malice, Luke-warmneſs, and Worldlineſs) they indulge.
2. Their abſtinence from evil is ſeparated from diligence in good; they think it enough not to bear bad Fruit, though they be Barren as to what is good; as if not flying out into Rebellion was enough to make a good Subject.Mat. 3.10.
3. In doing Duties, they are partial, picking and chooſing, and onelyonly taking the cheaper; ſerving the Lord with what coſts them leaſt; not communing with their own Hearts in ſelf-examination, not labouring to work truths upon (and into) their Hearts by Meditation; not keeping up a Watch and Guard over their Senſes and Souls.
4. They are not for exerciſing their Spirits in the exerciſes they are engag'd in; James 5.17.they are not for Praying earneſtly (or in Prayer) nor for Praiſing God with their whole Hearts, nor for hearing, Pſal. 9.1.that they may Live.
5. They when exerciſing ſome of the ſtrength of their Spirits, are not for exerciſing the Graces of Gods Spirit. They cannot call forth Faith, Love, and Zeal, who are void of them.
6. Phil. 3.3.They are not for exalting Chriſt above (and in the cloſe of) Duties, nor glorying in him as the Lord their Righteouſneſs, covering their ſins, and preſenting their Souls acceptable to God.
Let theſe know, that as yet the Free grace of God in Chriſt hath not a ſpecial influence on them, nor are they peculiarly intereſted therein.
The ſecond Advice is, Be they perſuaded to weigh well that their preſent ſtate is not a ſtate to be reſted in.
Be it known, that the ſlighting of Chriſt argues,
1. An Underſtanding dangerouſly dark, that hath not diſcover'd, 1. The indiſpenſible want of him; that he is more needed than daily Bread. John 4.10God can preſerve mens Bodies without that, but will not ſave their Souls without him. Nor yet, 2. The incomparable worth of him. Did Men kow the gift of God, and how this Sun out-ſhines all leſſer Stars, ſo that they diſappear at and on his appearance; they could not but fall in Love with him, and follow hard after him.
2. It is alſo an Argument of an Heart deſperately hard, hardened through divers Luſts; particularly through,
1. Pride. The Heart thinks too highly of it ſelf to go unto Chriſt, Rom. 10.3, 4. John 1.11to be its Righteouſneſs, and too meanly of his Service, to ſubmit to him as its Ruler.
2. Senſuality. It prefers filthy Puddles before the River of God; and had rather have its Reſidence in Styes, than in his pure preſence.
And it is a great Truth (but no great Wonder) that this ſin doth immediately ſhut Perſons out of Heaven, and under Wrath; what Remedy is there for thoſe with whom the great Goſpel-remedy is at an undervalue? Will not all the Curſes of the Law (and with them an Anathema, 1 Cor. 16.22.Maranatha) fall on ſuch as Love not the Lord Jeſus Chriſt, nor have recourſe to him, and to his Fathers Love, in him, that they may do ſo? Whither will they Appeal, that are caſt at the Mercy-ſeat?
I will next apply my ſelf to the notoriouſly Vicious; and oh that God would ſay to them, Micah 2.10.Get ye from theſe Tents; Haſte out of this Sodom.
Know they, their Crimes are exceedingly aggravated from the tenders of the great Propitiation out of the Fathers Rich Grace made to 'em.
1. Are they not againſt clear Light? In this Glaſs may be ſeen, 1. How deep the ſtain and pollution of ſin is, which onelyonly his Blood, who is God, can fetch out, ſo that it ſhall not be ſeen with an avenging Eye. 2. How greatly the Nature (as well as the Will) of God is againſt ſin; yea, how all his Attributes oppoſe ſin? Rom. 8.32.He ſpared not his own Son, but gave him up to a Curſed Death, when he undertook to anſwer for it. 3. How willing (as well as able) both the Father and the Son are to receive Penitents into favour. Doth not Chriſt's death ſet out this to the Life, and with their Love is that of the Spirit preſented in the Goſpel? witneſs the moving Lamentations over ſinners, Iſa. 55.1, 2, 3. John 5.40.the preſſing Exhortations on 'em, and winning Invitations to 'em: And ſo,
2. Are not their ill courſes againſt dear Love, yea, againſt expreſſions of the higheſt Love, as to the ſpring Evidences and Effects of it? Do they not ſtrike at the Heart of every Perſon in the Godhead?
And will not theſe blows redound and fall on their Heads that give 'em? Mat. 1.21.Will not this be the Condemnation of thouſands? they (with the reſiſtance of Light and Love) expected that God ſhould ſave 'em in their ſins, who would have have ſav'd 'em from 'em.
The Application is now to fall on thoſe that reſt on this ſide Chriſt the true Reſt, though in thoſe cleaner ways to Hell (as ſome ſpeak) Civility and Formality. This is not their Reſt, nor ſhould be made ſo one hour. Till ſuch Perſons have Union to and Communion with Jeſus Chriſt and his Father,
1. Eph. 2.12.They are in the World without God in the World: They have a better Air than Heathens, but have not better Hearts, at leaſt not a better inward ſtate than they. They have more Light, but not more Spiritual ſight: They have more Church-Priviledges, but no more ſaving Grace.
2. Their Services, how ſpecious ſoever and taking with Men, are unacceptable to God, if we ſpeak of full and abſolute (and not of comparative) acceptance; their Fruit is not to Perfection, 1 Pet. 2.5.and will not be to Salvation, not growing on or from the Tree of Life.
3. They have no Title to Heaven, John 3. laſt.but are Children and Heirs of Wrath. Their Righteouſneſs doth not exceed (probably it doth not equallize) the Righteouſneſs of the Scribes and Phariſees. 1 Theſ. 1. laſt.It is Chriſt alone that delivers from the Wrath to come, and he onelyonly delivers thoſe that are in him.
The laſt advice as to the unregenerate is, cry they, pray they, get they all their Friends to cry (and pray) for a change of their ſtate and frame, that they may on good grounds ſay, that Jeſus Chriſt is a Propitiation for their ſins, and that the Father that ſent him to be ſo, hath accepted him as ſuch. O that the Lord, who imploys one ſo weak as I am, would Honour me in making me an Inſtrument of their Converſion!
1. Study they (to good purpoſe) that they do as really need an Intereſt in this Bleſſed Propitiation, as any in the World can do.
1. Have they not many great ſins to be removed off from their Souls, and out of God's ſight? Did they not fall as far (and foully) as any in Adam? Did they not derive, as guilty Perſons, Rom. 5.12. & 7.24.ſo filthy Natures from him? Is there not in every one of 'em a Root of bitterneſs? Hath not this Root been fruitful in the unfruitful works of Darkneſs? If all their ſins (particularly thoſe of Omiſſion) were ſet in order before 'em: If onelyonly thoſe that have been more directly againſt the Love of the Father and the Grace of our Lord Jeſus Chriſt, were preſented to 'em, would they not be as a vaſt and terrible Army? And if the heightning Circumſtances of 'em were ſhewed together with 'em, would they not render 'em ſtill more frightful?
2. Be they fully perſuaded, that no Righteouſneſs which they can call their own, will avail or ſignifie any thing, as to the atoning of God, and rendring him Propitious and Gracious to 'em. The Bed is too ſhort, they cannot ſtretch themſelves thereon: The Covering is too narrow, they cannot wrap themſelves therein. The injur'd Juſtice of God being infinite, John 7.20.cannot be righted by any finite payments made to it: Thouſands of Rams, Micah 6.5, 6, 7.and ten thouſands of Rivers of Oyl, are inſignificant.
3. Make they a juſt Account, that to their Salvation a renewing of their Natures is needful: As they are indebted, ſo they are diſeaſed; as they need Pardons, ſo they need Cares; if God ſave 'em, he'l heal 'em.
4. Doubt they not of the All-ſufficiency of Chriſt's Propitiation, John 6.37 & 7.37.or of the freeneſs of his Father to make over to 'em the benefit thereof, upon their coming in, and yielding themſelves to him. Aſſuredly, if they can once get a ſight of the face of Jeſus Chriſt, 2 Cor. 4.6.they may with comfort behold the Glory of God in it. All the Divine Attributes will appear then amiable, all the ways of God will be rendred eaſie, and all the Providences of God will become profitable; even chaſtiſing ones or Rods will have Honey on the end of 'em, which they ſhall taſte.
5. That they may be brought nigh to the Father and the Son, and ſhare in their Loves, wait they in the uſe of a plain clear practical Miniſtry, that the Holy Spirit may deſcend on 'em, and they may experience the ſweetneſs and powerfulneſs of his drawings. God not ſeldom ſpeaks to mens Hearts by his Miniſters as his Mouth; and Oh that Perſons longed to find the Holy Spirit!
1. Eph. 1.17.A revealing Spirit, ſhewing 'em the King in his excellent enamouring Beauty.
2. An inclining Spirit, bowing their wills, Pſal. 110.3.and bringing 'em over to embrace him whom they apprehend.
3. An enabling Spirit, empowring 'em to come to him that is able to ſave 'em to the uttermoſt, from ſins reigning Power here, as well as from its ruining power hereafter. O for a Spirit of Faith! Is it not much more precious than Gold or Pearls? Though it do not at all make the Propitiation for our ſins, it makes it ours.
Leſt all I have ſaid be as if it was unſaid to thoſe who moſt need it,
I ſhall (before I come to direct my Speech to the Regenerate) ſet before the Unregenerate, and ſuch as continue to ſlight the Rich Grace of God in Chriſt, ſome moving Motives.
One is, Death is on its way towards 'em, and every ſtep they take they are a ſtep nearer to it: Their Glaſs is continually running, and how few Sands remain in it, it is not for them to know. What if it ſhould lay hold on them before they have laid hold on this Propitiation? Job 18.14Would it not be as it hath been accounted of terrible things the moſt terrible?
For, 2. if they come not to Chriſt, he will in Judgment come againſt them; and as he is the ſweeteſt Friend, ſo he is the ſoreſt Foe. Rev. 6. laſt.The wrath of the Lamb is to Grandees that are to fall under it full of Terror. They that will not have him as their Saviour, cannot flye from him as their Judge. And to their ſhame and ſorrow it will appear.
1. This Judge is All-knowing: No ſin hath been committed ſo ſecretly, as to ſcape his Cogniſance. He will bring to light the moſt hidden works of Darkneſs.
2. He is alſo moſt Juſt, and cannot be Bribed; nor will any make offers of that ſort to him.
3. He is Powerful, and they that fall into his Revenging hands can make no eſcape out of 'em: Iſaiah 33.13, 14.His diſpleaſure which cannot well be endured, cannot at all be avoided.
Thirdly, Will not the Torments which they ſhall be adjudged to have ſundry of the ſharpeſt ſtings in 'em?
1. Will they not have the ſpeculative knowledge of the great Love which God made offers of, that ſo their ſin may appear exceeding ſinful, John 3.19.and their Sufferings moſt righteous? Knowledge ſhall be increaſed, that Sorrow may be ſo: Even where there is utter darkneſs, there will be light that is terrifying. The thoughts of Mercy that were moſt ſweet in Life, will be more bitter than many Deaths, becauſe it was rejected.
2. Will they not have a ſin to anſwer (and ſuffer) for, which is not chargeable on Devils, who never had Chriſt (and Grace in him) held forth to 'em? Heb. 2.3.The Blood of Chriſt muſt needs lye heavy on thoſe on whom the guilt of it lyes, becauſe the Merit of it was made light of.
4. Yet the day of Grace laſteth, and the Door of Hope continues open. Iſa. 55.7.If the wicked forſake his way, and the unrighteous man his thoughts, and turn to the Lord, making the Son of God his Advocate, he ſhall in no wiſe be caſt out. There is in Chriſt vertue to take away ſins againſt Chriſt; and the Fathers Bowels will yearn over a Penitent that hath been a Prodigal. Luke 15.20.The Lord turn ſinners, that they may be turned!
The Fourth Rule of Duty hath a particular eye upon thoſe that are Intereſted in the Son of God as a Propitiation, and conſequently in the Love of his Father.
They ſhould be found attending to (and in) the Services that are proper to (and for) 'em.
The firſt Service is, Muſing on (and weighing) the exceeding great Love of God the Father, as manifeſted in Chriſt.
Beſides, what they have read under this weak hand concerning it, they are (here) to read thereof, as it is conſidered *This way the Text leads; ſo doth Rom. 5.7, 8.comparatively.
1. With the Love of Men to Men.
2. With the Love of Men to God.
3. With other expreſſions of the Love of God to Men.
Hereby it will be evident, that this Love is a Noneſuch.
1. What is the Love of Men to Men? Even of thoſe whoſe Love is ſtrongeſt, in compariſon of this Love?
Doth it not far ſurpaſs the love of the moſt loving Friends? Though Hiſtories relate wondrous things concerning ſome that ſtood in that relation; and the Scriptures ſpeak of *1 Sam. 18.1. 2 Sam. 1.26.the near bond (and tye) which Friendſhip knit between Jonathan and David.
For, 1. Though in Friendſhip there is an uniting of Hearts, yet the Love we are conſidering cauſed an Union of Natures, of an infinite and finite one, Gal. 4.4. 1 Tim. 3. laſt.of God and Man, in one Perſon.
2. Friends may, and many times do ſee an amiableneſs (and ſo ground for Love) in another; but God ſaw no ſuch thing in fallen Man: Ezek. 16. in initio.He ſaw what might cauſe loathing, but could not ſee any Lovelineſs in him.
2. Doth not this Love (far and far) paſs the Love of Parents? Though we uſually ſay, This Love deſcends, Amor deſcendit.and its motion being downwards, is ſwifter and ſtronger. 2 Sam 1.26.The Love of Women (of Mothers that are Nurſes) hath a peculiar accent on it.
But, 1. When Parents Love their Children, Suum cui que proprium. Coloſ. 1.21.they love their own, and ſuch in whom they ſee their Image; whereas God loved ſinners, when a lienated from him, and bearing a contrary Image to him.
2. Nature leads Parents to love their Children; but Gods Love to ſinners is of pure Grace.
3. The Love of Parents, even of Nurſing-Mothers, may decline; A Mother may forget a ſucking Child: Iſa. 49.14, 15.But the Love of God knows no ſuch declinings.
3. Doth not his Love exceedingly exceed the Love of Husbands? Gen. 2.24.who yet are nearer to their Wives than Parents are to their Children: Children are part of Parents; but a mans Wife is as himſelf.
Yea, 1. Whereas there is a ſpecial relation which is the Foundation of the Husbands Love to his Wife: God loved *Amor benevolentiae.ſinners, when they ſtood in no ſpecial Relation to him, but were his utter Enemies.
2. Many Wives are very lovely; but no ſinners (as ſuch) are ſo.
3. Eph. 5.25.Husbands are bound to Love their Wives; Gods Love of wellwiſhing to ſinners is a moſt free Act.
I may add, What is our Love to our ſelves unto the Love of God, the love of his good-will to ſinners?
Our Love is founded in Nature, and is withall ſubject to inordinacy: Gods Love is moſt Gracious, and beſt ordered in all things.
I now come to ask,
What is the love of Men (of the beſt Men) to God, comparatively to Gods Love to Men?
I the rather inſiſt on this, becauſe my Text doth ſo; which ſaith, Herein is love, not that we loved God, but that he loved us.
For, 1. God's Love to us is a leading Love: 1 John 4.19.At beſt, our Love to him is but an after-love. He drinks the firſt Draught, John 15.16.we do but pledge him; He beſtows Love, we do but *Amorem reſpondere. This way went Mr. S. E. at Mottram.repay it.
2. God's Love to us is a cauſing Love; ours is but a cauſed one. Ours is the Fruit, his is the Root. His more Glorious than the Sun, ours no more than a Ray. Col. 1.20, 21.Our firſt diſpoſition was not to love God, but to hate him.
3. Though the expreſſions of God's Love to us be of Grace, yet Love is his very Nature; it is Eſſential to him. He is Love, 1 John 4.8, 16. Eſſentialiter. Biſhop Davenant on Colof. p. 27.but in us love to him is but an accident and quality; we may have Love, but cannot ſay, we are Love.
4. He is altogether lovely: All Beauties and Excellencies which ſhould attract and draw out love, are found in him; He is worthy to be loved: He deſerves far better love than we have for him; but, in our ſelves conſidered, we are and have nothing that is Love-worthy.
5. His Love (as hath been over and over hinted) is wholly free. 2 Cor. 5.14.Our love is in a ſort (by and from the conſideration of his) conſtrained.
6. His Love is as a flame full of ſtrength; whereas our Love labours under meanneſs, frailneſs, and feebleneſs, & is a ſpark amidſt aſhes.
7. His Love was from Eternity, Jer. 31.3.ours is but a Birth of time.
8. Mal. 3.6.His Love is unchangable; ours is too ſubject to changes.
The laſt compariſon I would have my Readers to make, is between other manifeſtations of the love of God the Father, and this of his ſending his Son to be a Propitiation.
Gods goodneſs invited him to make Man, Pſal. 31.19.and is ſeen in the work of Providence, as well as that of Creation; and in many Providential Diſpenſations it is very conſpicuous and illuſtrious; but the brighteſt Beams break out in Redemption.
1. Other works were from the Word of God; Acts 20.28.this was through his Blood that is God.
2. In other works men were not *Haud aſſiſtentes.aſſiſting, but this found 'em *Reſiſtentes.reſiſting.
3. See at large Dr. Bates his Harmony.In other works there was a diſplay of ſome of Gods Attributes; in this they are all diſplay'd in their Glory. O that good mens thoughts ſtaid on this noble ſubject, till the fire kindled, and their Hearts burn'd within 'em with Love to the whole Trinity! and in particular, to the Father and the Son, who are in the Text (and Doctrine) more particularly treated of: And ſo I am led to touch on
The Second Service, which the Regenerate, who are Intereſted in the great Propitiation, and the love of God that ſet him (and it) forth, ſhould be diligent in.
Their love both to the Father and the Son ſhould be on the growing hand, and be in exerciſe.
Their love to the Father ſhould ſhew it ſelf in the next nam'd Inſtances.
1. In an humble and heartbreaking Confeſſion of their ſins againſt him. As a Flint may be broken on a ſoft Cuſhion, Luke 15.18, 19, 21.ſo may an hard Heart upon the conſideration of Divine Love, and that return of Love which it cauſeth. Tears are moſt of all Holy Water, when they flow from an Eye of Faith exerciſed on God the Fathers Mercy, Rom. 2.4.and the Sons Merit. God's goodneſs leads to Repentance thoſe that have too much abuſed it.
2. In a patient and hearty ſubmiſſion to the Sufferings (and Correction) which this beſt of Fathers inflicteth. His Rods (being in the hand of Love) are to be kiſſed; Lev. 26.41.and the Puniſhment of his Childrens Iniquity is to be accepted. They ſhould learn of their elder Brother, readily to drink of the Cup which he puts into their Hand, John 18.11.though it be a bitter one.
3. In a chearful active forwardneſs in doing the work which this Father cuts out for 'em, proving themſelves Obedient Children. 1 Pet. 1.13, 14. 2 Cor. 5.14, 15.This great Stream and Torrent of Love ſhould carry to an abounding in Obedience. What ſhould they think too dear for him, who thought not his Son too dear to give to 'em?
4. 1 Theſ. 1.4. Col. 1.13.In an ultimate reſolving of their Thankfulneſs to this Father, the Father of Mercies, from whom (if we regard the Order in the Trinity) they firſt ariſe; to whom (according to Scripture Order) thanks are firſt (and laſt) to be returned.
5. In a prizing other favours from this higheſt Father, according to (and on account of) this prime favour, the ſending and Sacrificing his Son. Rom. 8.32.Other things are choicer Gifts, becauſe related to (and given with) this Perſon. From this Sun other Stars derive their Light; Chriſt is the Figure before the numbers of other Gifts that puts the great value on 'em.
And ſo I come to ſhew,
That the Regenerate ſhould in an eminent manner ſhew their love to Jeſus Chriſt.
1. His Perſon ſhould be as the Object (ſo in a ſort the Center) of their Affections. Cant. 5.16He is altogether lovely; and to be loved accordingly.
1. They ſhould move towards him by degrees, Pſal. 101.2.ſo far as the enjoyment of him is yet wanted. The Husbands abſence goes to the good Wives heart. Cant. 2. laſt.The Spouſe deſires Chriſt would be as a Roe for his ſwiftneſs in coming to her. Have not ſome, becauſe they could not be ſo near as they deſired to Chriſt and live, been willing to dye, that they might be nearer him? Are not Duties (is not Heaven) moſt to be prized on account of *Phil. 1.23.enjoying Chriſt?
2. They ſhould reſt in him by delight, ſo far as he is pleaſed to communicate himſelf to 'em. The riſing of the Sun of Righteouſneſs on (and in) their Souls ſhould make a day there.
Doth not the Spouſe ſpeak in a triumphing way, when ſhe ſaith, I am my Beloved's, Cant. 1.16.2.4.and my Beloved is mine? Doth ſhe not ſit under his ſhadow with great Solace, and find his Fruit ſweet to her taſte? Is not his love to her better than Wine? And doth not his Sin-ſlaying and Soul-quickning Preſence tend to ſatisfie her Soul as with marrow and fatneſs?
Again, Chriſt's Practice ſhould be the Copy of their Converſations. 1 John 2.6.He that was a Propitiation for, is to be a Patern to 'em.
Particularly, 1. In his exerciſing Compaſſion to ſelf-oppoſing ſinners. His Eye affected his Heart, Mark 6.34.when he ſaw the multitude that wanted Spiritual Food, and Hearts to deſire it. His Heart ſet his Eye on weeping over Jeruſalem, Luke 19.41.when he ſaw what her ſinful Inhabitants would reduce her and themſelves to.
2. In his reſiſting the Tempter and his Temptations with the Sword of the Spirit, the Word of God: Mat. 4.When the Prince of this World came, he could not overcome, nor ſtand before theſe Weapons, which were not Carnal, but mighty through God.
3. In laying Zion's ſorrows near his Heart. Iſa. 63.8. Acts 9.4. & 10.38.In all his Churches Afflictions he was Afflicted; was not the Head moſt ſenſible of Wounds to him?
4. In conforming his will to that of his Father.
5. Phil. 2.5.In going about doing good. O that the ſame mind that was in his were in our hearts!
The laſt Rule of Duty is for thoſe that have the Grace to take and follow the good Advices that have been given.
They may take my Doctrine as a Cordial: May they may find its chearing Vertue!
1. Under all kinds of Diſcouragement and Diſtreſs. Whether, 1. They be from what they find without 'em. Do they meet with many, and thoſe heavy Croſſes? Yet the Curſe ſhall not come to 'em. Gal. 3.12, 13.He that was a Propitiation was alſo made a Curſe for 'em, that they might be freed from the Curſe due to 'em. The Love of God the Father ſhall not be leſſened (or leſs manifeſted) becauſe they are in Suffering: Parents Hearts uſe to be moſt open to their ſick Children.
Or, 2. If they have inward ſorrows, and be acquainted with thoſe troubles that follow the hiding of God's face, Pſal. 30 6, 7.they may write on it, They have not loſt their Fathers Affection, though they miſs ſome deſirable expreſſions of it. Shall not the Sun break through preſent Clouds? Will not the Son on account of his being a Propitiation, 1 John 2.1, 2.be an Advocate for 'em, that they may at laſt be comforted, and in the mean time ſupported?
Again, From this Doctrine an Uſe of Conſolation is rightly drawn as to thoſe I am treating with.
In all Duties, whether ordinary or extraordinary; whether Prayer, wherein they ſpeak to God; or Self-examination, wherein they ſpeak with themſelves; or Hearing, wherein God ſpeaks to them.
Though none of theſe Duties have Perfection, Col. 2.10.the Propitiation which God the Father hath received from the Son hath. So.
I will give a further touch on one Ordinance, wherein the comfort of this Doctrine (to prepared Receivers) uſeth to flow freely, and that is the Holy Supper of the Lord, which is not to be perverted (as by the Papiſts it is) into a Propitiatory Sacrifice; but it is a Commemoration, yea, and withall a Communication of ſuch a Sacrifice.
Yea, See Doctor Cudworthand is well called a Feaſt upon him that was Offered as a Propitiation; and ſo is to be Celebrated with joy and thankfulneſs, which the word Euchariſt (which hath long been one of its names) implyeth.
Both the Elements, and all the actions about 'em, tend to fill their Hearts with gladneſs who uſe that Communion.
1. Penitentially; Zech. 12.10.looking with pierced Souls on their pierced Saviour.
2. Applicatorily; putting the finger of Faith into his Wounds.
3. Charitably; pitying their Enemies, as he pityed them.
4. Longingly; Pſal. 81.10.that the Bleſſing of the Ordinance may accompany it. Is not Chriſt therein given to 'em, who was given for 'em? Doth not God the Father ſhew that he is ſatisfied? And ſhall not this ſatisfie and ſolace 'em? And as in the Conſecration they may ſee the Heart of God the Father, See Mr. Baxter in ſeveral pieces.and in the Commemoration the fulneſs of the Son: So in the Communication it is made out, that the Spirit the Comforter is free to come from both with Comfort to 'em.
O that mine own Heart had been more inflamed with God the Fathers Love, and my Faith more exerciſed on his Son as Sacrificed, when I was writing thereof! O that my Readers Hearts may feel that force in theſe things which mine hath not!
May the Lord, in whoſe hand all Hearts are, awaken thoſe that have ſlighted Rich Grace! May Honeſt Hearts find that Grace as ſufficient for, ſo effectual in 'em. Amen and Amen.