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pared before the face of all people, to be a Light to lighten the Gentiles, and to be the Glory of thy People Israel. Luke 2.

St. John tells us, that he and many others were bless'd with that happy Sight, John 1. 14. The Word was made Fles, and we'beheld bis Glory, as the Glory of the only-begotten Son of God, full of Grace and Truth. And elsewhere, That which we have seen with our Eyes, which we have looked on, and our Hands have handled of the Word of Life, that declare we unto you; for the Life was manifested, and me have seen it, and bear witness, and pew unta you that eternal Life that was with the Father, and was manifested unto us. 1 John 1. 1, 2.

Now here the Eyes are pronounc'd blessed, that thus faw him in the Flesh; and that because many Prophets and Kings have desir’d to see those things which ye sée, and have not seen them, and to hear those things which you hear, and have not heard them. The Prophets and Kings here mention'd, were Abraham, Moses, with other fucceeding Prophets and Princes, who in all the Messages they deliver'd concerning the Meffias had longing Desires to see him, and likewise to hear the Doctrine to be reveal'd by him. And yet none of them ever had the happiness of either; for tho God difcover'd himself to some of them, and employ'd them in revealing his Will to others, yet the Revelations now niade to you, are infinitely beyond any that were afforded to Men before. Abraham indeed is said to fee Christ's Day, but that was through a Glass darkly; he saw him afar off in the Promise and the Prophecy, but ye saw him face to face. And thence he proceeds to bless the Eyes that saw his Person, and the Ears that heard his Doctrine; both which were Favours and Privileges never vouchsafed to any Kings or Prophets before.

Upon Christ's speaking these things to his Disciples, Behold, a certain Lawyer stood up and tempted him, saying, Mafter, what shall I do to inherit eternal Life? Wnich Question proceeded not from any fincere Desire of knowing or doing his Duty, but from an insidious Design of intrapping or intangling of him: to defeat which, our Saviour fo orders the matter, as to make him answer his own Question ; for referring him to the Law, he asks what is written there and how readest thou? He answer. ing, said, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Strength, and with all

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thy Mind, and thy Neighbour as thy self. Whereupon Christ told him, that he had answer'd right ; this do, and thou salt live. Where our Saviour coniprizes the whole Law in two words, Thou Si:alt love the Lord thy God, &c. and thy Neighbour as thy self; and promises eternal Life upon the doing of them.” In treating of which, 'twill be requisite to shew,

First, The Nature and Properties of Love. Secondly, The double Object of it, viz. God and our Neigbbour.

Thirdly, The Manner and Measure of both : the one is to be lov'd with all the Heart, &c. the other is to be lov'd as our selves. And,

Lastly, The Reward of so doing, which is eternal Life ; This do, and thou Malt live,

First, For the Nature of Love, it may be thus describ'd; Tis a Paffion of the Soul that inclines it to unite to the thing beloved. I stile it a Passion of the Soul, to shew, that 'tis feated within, not in the Lip or the Tongue, but in the Heart; and thence shews it felf in Deed and in Truth. And 'tis a Passion that inclines to unite it self to something that is pleasing to it; for all true Love, you know, covets the nearest and closest Union with what it is fet upon. The Properties of it are chiefly these two ; & Desire to please, and a Desire to enjoy.

He that truly loveš any Person, will endeavour to apa prove himself to him, to do all things that may be grateful and well-pleasing to him, and likewise to avoid all that may any ways offend or displease him. The most difficult Service will be easy to a true Lover, and the most grateful things will be forborn, when they may proye offensive,

Again, True Love desires to enjoy it delights in the Presence, and grows impatient of the Åbsence of what 'tis fix'd upon. The Love of a Friend will niake us desire his Conversation, to wish for his Comipany, and to be pleas'd with the enjoying it. This is briefly the Nature, and these are the Properties of Love, and by these Fruits you may know the Truth and Reality of it; which you may therefore try by this Touchstone.

Seondly, As for the Object of Love, 'tis double; viz. God, and our Neighbour.

The

The first and great Object of our Love is God; Thou falt love the Lord thy God. He is the Lord, and so his Power and Sovereignty may command our Affections. He

is our God, in Covenant and Relation to us; and so his Kindness and Nearnefs to us may engage us to love him. The two strongest Motives of Love, are infinite Greatness and infinite Goodness, both which center in God, and in none beside him.

As for the infinite Greatness and Excellency of his Per. fon, that is far above all that we can express or conceive, for he is the Sum and Source of all Perfections : all imaa ginable Excellencies are originally in him; and whatever is excellent in any of his Creatures, is intirely deriv'd from him. And what nobler Object can we have for our Loye, than He who is the Author and Fountain of all Perfections ?

But beside the transcendent Greatness of his Person, the infinite Goodness and Bounty of his Nature may justly command our Affection : He is, good (faith the Plalmist) and doth good. He is, infinitely good in himself, and he is unspeakably so to all his Creatures; for he daily watches over us for good, and is still protecting us from all evil; he provides for our Bodies, and preserves our Souls: in a word, he freely gives us all things that are necessary both for Life and Godliness. And what great reason have we to love so amiable an Object, and to give our selves to Him, who fo freely gives us all things ? But our Saviour mene tions here,

2dly, Another Object of our Love; and that is, our Neighbour : for ’tis said not only, that thou shalt love the Lord thy God, but likewise that thou shalt love thy Neighbour. And this we are conimanded to do,

(1.) And chiefly for God's fake, whose Creature, Child, and Servant he is. Thy Neighbour hath the Image of God stamp'd upon him ; his Body is wonderfully made and franied by him in all its parts, his Soul is immortal like himself; he is ally'd to the Father of Spirits, and akin to the holy Angels : which made St. John lay, He that loveth God, niuft and will love his Brother also ; 1 John 4. 20, 21. Again,

(2.) Thy Neighbour is to be lov’d for his own fake, be. çause he hath the same Nature with thy self; hiş Body is made of the fame Mould, his Soul came out of the fame Hands, and is endow'd with the fame noble and excellent

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Faculties: In this (faith Solomon) the Poor and the Rich meet together, that God is the Maker of them all. Prov. 22. 2.

Lastly, Our Neighbour is to be lov'd for our own fake, because he is Bone of our Bone, and Flesh of our Flesh; being the fame Substance multiply'd and enlarg'd into more Persons: fo that to be cruel tb him, is in effect to, be cruel to our felves; and to be kind to him, is indeed to che rish our own Flesh. In a word, if Likeness be any Cause or Motive of Love, we are to love our Neighbour for God's, for his, and for our own fake; he being in Likeness of Nature ally'd and related to them all. And this Love is to be express’d, partly by avoiding all things that are any way hurtful or displeasing to him, in Body, Goods, or Name, and partly by doing all good Offices, that may be helpful or beneficial to him in all or either of them. This is, in short, the double Object of our Love.

But, Thirdly, how or in what measure are these two to be lov'd by us? Why, that our Saviour here tells us ; Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Strength, and with all thy Mind: that is, with the highest and most fuperlative Affection, And likewise, Thou Malt love thy Neighbour as thy self; that is, with the like Affection that thou bearest to thy self.

For the ift, The loving of God with all the Heart and all the Soul, óc. denotes both the Sincerity and Integrity of our Love to him.

The Sincerity is fignify'd by its being from the Heart, not from the Teeth or the Tongue outward, but from the Heart, Soul, and Spirit; and what springs from thence is commonly found and fincere. And therefore we find God calling for it, My Son, give me thine Heart. 'Tis not for the Ear only to listen to him, nor for the Tongue to talk of him, but for the Heart to receive and embrace him. All true Love of God is rooted there, and all the Acts of it must proceed from thence : it must be with the Heart, Soul, and Mind, that is, with the Understanding, Will, and Affections, which are all to be devoted to him, and inwardly touch'd and inflamed with the Love of him.

And as the Heart, Soul, and Mind denote the Sincerity; so with all the Heart, and with all the Soul, and with all the Mind, denotes the Integrity of our Love to him : that is, he must have all, and will admit of no Rival with him in our Affections; for though he loves a broken, yet he

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Sunday after Trinity. 315 hates a divided Heart : he will have all or none, and therefore calls for the whole Bent of our Will, the whole Stress of our Soul, the whole Sway of our Understanding, together with all the Might of our bodily Powers, to be engag'd and employ'd in his Service. In a word, our Love to God must be ardent and intense to the highest degree; it must be whole and entire, as much as poslible, and above all things élfe, which is to love with all the Heart, and all the Soul, and all the Strength.

But if God must have all, how then can our Neighbour have any share, whom we are here likewise requir'd to love? Very well, for these are consistent one with the other : the Love of God doth not exclude the Love of our Neighbour, but comprize and include it under it; for we love God in loving our Neighbour, which is done by his permission and command. Indeed to love any thing in comparison or competition with him, and much more in opposition or contradi&tion to him, is a high Breach of Order and Obedience to him: In this senle we are bid to hate Father and Mother, and all that is dear to us, when they would draw us from him ; and if any thus love the World, or any thing in it, the Love of the Father is not in him. But to love our Neighbour in fubmission and fubordination to our Maker, is suitable to his Will, and a Duty laid upon us by his Command, And this will lead me,

zdly, To the Manner and Measure of loving our Neighbour, which is, as our felves: that is, with a like, though not always with an equal Affection ; for every one being neareft to himself, may be allow'd, first, to consult his own Welfare, Charity we fay begins at home, tho it must not end there, but must extend to all that are round about us, making our own Desires the Measure and Standard of our dealing with others; doing all that Good to others, which we would have done to us, and avoiding all that Evil to any, which our felves would be unwilling to bear. Which is, in short, to love our Neighbour as our selves.

Thus we see the Nature of Love, the double Object of it, God and our Neighbour, together with the Manner and Measure of loving both, The performing of these, is by our Saviour here made the Condition of eternal Life; saying to the Lawyer, This do, and thou Malt live : meaning, that the doing hereof would certainly bring him to Life and Salvation, but the neglect of theni would

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