02. Chapter 2.
Chapter 2.
Section 1. The Doctrine and Method. From this text, thus explained, this doctrine clearly results: "That whatever man has not sincere love to the Lord Jesus Christ, is in a deplorable condition, and shall be accursed when the Lord comes. For . . .
his sin is great,
his mind is blind,
his will is perverse,
his heart is hard and carnal,
his affections are corrupt and base, and
his soul and body shall then be doomed down to blackness of darkness, to extremity and eternity of misery, to pains and punishment, that no tongue can express, no heart conceive, no pen can write, how great, how terrible, how intolerable it will be found to be! The method in treating on this subject is cast into these five general heads:
1. What is the nature of this love to Christ; what kind or manner of love it is; without which if a man is found — he is Anathema, and shall be plagued with this heavy curse at the coming of the Lord?
2. That whoever is without this love to Christ, is in such a miserable condition, and, dying without it, shall be damned when Christ shall come — is to be demonstrated.
3. What are the properties of this curse, that will make it so exceedingly grievous and intolerable.
4. Why so great a stress is put upon such love; why the Lord insists so much upon the love of man unto his Son, that whoever lacks it, shall be thus accursed.
5. The improving of this doctrine by practical application.
What is the nature of this love to Christ — what kind or manner of love it is; without which if a man is found — he is Anathema, and shall be plagued with this heavy curse at the coming of the Lord? My thoughts concerning it, I shall give in these twelve following particulars, which, being taken up, and laid together, will contain a description of this love.
1. This love to Christ supposes the goodness and excellence of the object — the Lord Jesus Christ.
2. This love to Christ includes or implies the illumination of the understanding to see and discern this incomparable goodness in Christ.
3. This love to Christ includes a discovery of the suitableness of Christ unto the soul in all respects.
4. This love to Christ supposes a sight of the obtainability of that good which is discerned to be so suitable.
5. This love to Christ supposes highest valuation of Christ, greatest estimation of him, which is called appreciating love.
6. This love to Christ contains the permanent volition of the will, and the settled inclination of the heart towards the Lord Jesus Christ.
7. This love to Christ includes the prevailing and predominant degrees of our love to be to Christ, more than to anything else whatever.
8. In this love, is the choice of the will, choosing Christ for himself, and for the excellency of his own person — though not with the exclusion of our own advantage by him.
9. Christ, as Lord, as well as Savior, is the object of this love; Christ in all his offices, as Teacher, Ruler, as well as Benefactor, is beloved. In this respect, the love of all hypocrites and carnal professors falls and comes short.
10. This love to Christ is wrought by the powerful special operation of the Spirit of God upon the heart.
11. Whence follows a voluntary resignation of a man’s self to Christ, without reservation.
12. When all this is done, the soul . . .
delights in Christ, if present;
or desires after him, if absent;
or mourns for him, if it cannot find him. For one of these three ways love will be working, and by these workings discover itself.
Section 2. The nature, requisites, and the description of this Love to Christ. This love to Christ supposes the goodness of the object, as all love does; for nothing can be loved, but what is really good, or at least appears so unto the lover. This holy love therefore being the choicest, chief love — supposes Christ to be the choicest, and the chief good. That he is a good Savior, a good Redeemer, a good Lord and Master; a good excelling, transcending all inferior, sublunary good; good! not only good, but best — best in himself, and best for us! And because he must be loved with such a love, as that we are willing at his call to part with all other good for his sake — therefore he is looked upon, and loved as a universal good. Whereas riches, honors, friends, and all things of this world are but particular good — no one thing is good for all things. Food and drink are good to satisfy your hunger and thirst — but not to clothe you. Clothes are good to cover you, but not to feed you, etc. But the soul whose love is fixed upon Christ, sees and says:
In poverty, Christ will be my riches,
in disgrace, Christ will be my honor,
in bonds and imprisonment, Christ will be my liberty,
in pain, Christ will be my comfort,
in death, Christ will be my life,
in the loss of all things, Christ will be better to me than the enjoyment of all these things!
He who does not love Christ as an incomparable object — does not love him as he ought. "Whom have I in Heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever!"
What is he? In a large description of his excellencies she answers to this question: "My beloved is radiant and ruddy, outstanding among ten thousand!"
What then? Does the transcendent goodness of Christ, thus displayed, draw the heart, allure the affections? Yes, truly, for it immediately follows, "Where has your beloved gone, most beautiful of women? Which way did your beloved turn, that we may look for him with you?"
1. Christ as GOD is incomparably good — for so he is . . .
originally good;
infinitely good;
eternally good;
immutably good;
incomprehensibly good.
2. Christ as MAN, is the most excellent of all men"
Adam in innocence,
the prophets and apostles in all their greatest dignity,
and the saints in Heaven in perfect glory —
are not comparable to the man Christ Jesus!
3. Christ, as GOD-MAN and Mediator, surpasses in goodness all the holy ones on earth, and all the angels in Heaven: "And seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come!"
Section 3. The Second Requisite of this Love. This love to Christ includes and implies the illumination of the understanding, to see and discern this matchless goodness in Christ. Though knowledge is not love — yet it is necessarily prerequisite to it, for this love is not blind. What we do not know — we cannot love, nor desire: "If you knew the gift of God, and who it is that says unto you, give me to drink; you would have asked of him, and he would have given you living water!"
You might love an unseen Christ, but you cannot love an unknown Christ: "Whom having not seen, you love; in whom, though now you see him not — yet believing," (and faith includes knowledge,) "you rejoice with joy unspeakable, and full of glory!"
What! No loveliness in Him who is "the brightness of the Father’s glory, and the express image of His person!" Yes! there was, there is — but they had no eyes to see it! It is as if a blind man should say the sun is dark, because he has no eyes to behold it’s light. It was, because in seeing — they did not see. How could they look upon Him with an eye of love — when they did not discern Him with an eye of faith? But a holy soul, whose eyes are opened, sees that superlative goodness, beauty, and excellency in Christ — that all other things, which are good with an inferior goodness — seem to him as dross and dung! "But whatever was to my profit, I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish," things cast to dogs, or dog’s-food, "that I may gain Christ!"
an emptiness and vanity, in all the creature’s fullness;
beggary, in all the world’s nobility;
shame, in all the world’s glory;
poverty, in all the world’s riches;
the world’s greatest resplendent luster, to be darkness;
the world’s wisdom, to be folly;
the world’s beauty, appeared to me no better than deformity!
Section 4. The Third Requisite.
Love to Christ includes a discovery of Christ unto the soul, as the most suitable good. A thing is desirable, because it is suitable. Our desires do not make the goodness of the object — but the suitableness of the object allures our desires and love.
Suitableness is the ground of love. A thing might be good in itself, yet, if we apprehend no suitableness in it to us — then the love of our hearts is not upon it. Therefore, in pain, and sickness, a man judges ease and health to be better for him than gold and silver — because they are more suitable. A man in hunger and thirst, esteems bread and water to be better than honors and pleasures — because they are more suitable.
Love to Christ is grounded on the soul discerning the suitableness of Christ unto him. He says,
"Food is not more suitable to a hungry man,
nor medicine to a sick man,
nor clothing to a naked man —
than Christ is to me, a poor, sinful, and lost man — an undone, perishing, and damned man! For . . .
I am naked — and He will give clothe me with His perfect righteousness,
I am blind — and He will restore my sight,
I am enslaved to sin and Satan — and He will give me liberty,
I am lost — and He will save me,
I am guilty — and He will pardon me,
I am polluted — and He will cleanse me,
I am an enemy to God — and He will reconcile me,
I am ignorant — and He will teach me,
I am indebted — and He will be my Surety,
I am poor — and He will make me wealthy to all eternity,
I am a stranger to God — and He bring me into acquaintance with Him,
I am unfit for Heaven — and He will make me fit to be partaker of the inheritance of the saints in light.
What shall I say?
Though I have riches — then I might be damned. But if I have Christ — then I shall be saved!
Though men admire me — yet God might loathe me. But if I have Christ — then the Lord will love me!
Though I prosper in the world, in all my pomp — I might be walking in the way to everlasting misery! But if I have Christ — He will lead me in the paths unto eternal glory!
Look, O my soul, look round about you, and you shall find none so suitable to you, as the lovely Savior. Then He alone shall have my best love. Is there none for me like Him? Then I will fix my love on Him!
Section 5. The Fourth Requisite of this Love.
Love includes a sight of the obtainability of that good that is discerned to be so suitable to the person who would love it. Possibility of obtainability is necessary to the begetting or raising of the affections; for while we see a good, though in every way suitable — yet if it is impossible to be obtained — then we can have no hope of it, but sink under despondency and despair. And though love respects its object simply as good, without reference to it as hard or easy to be obtained; yet that which is good in itself, but impossible to us — is not a good to us, because it is a good not to be possessed by us. Such a good cannot be loved with such a love as we ought to have to Christ, who is to be loved by us as good, and our good, or as obtainable by us. For good as unobtainable to us, so considered, may beget vexation, anguish, and horror — but not that delight, which makes love. This might be one reason why there is no love in devils to Christ, nor can there ever be. Why? Are not devils under inexpressible horror — and would not deliverance be esteemed by them as a good suitable to them? They know that there is no Savior but Christ — why then do they hate him? Why? The benefits of Christ are not obtainable to them! The sufferings of Christ, though sufficient to have redeemed all the devils in Hell — yet were not ordained by God nor endured by Christ for any such end, or with any such intention. Christ did not die to make salvation and eternal happiness possible for devils, or finally-unbelieving impenitent sinners. Therefore, though they know Christ to be good, and freedom from misery would be suitable to them — yet this good being unobtainable to them, they neither have, nor can have, sincere love unto Jesus. Hence it is they hate Christ with an implacable hatred, and oppose his kingdom and interest with the strongest opposition: "And behold the unclean spirits cried out, saying, What have we to do with you, Jesus, Son of God? Have you come to torment us before the time?"
Let me note, that you should with fear and trembling diligently labor, fervently pray, speedily repent and turn from sin, and sincerely believe, that you might not at death be doomed down to Hell, because by damned souls Christ cannot be loved! But the case is otherwise with men on earth — with the worst of you in this congregation this day. The swearer might yet have benefit and pardon by Christ. The vilest, the greatest sinner on earth this day — may yet be saved, if he will hearken to the voice of mercy, to the commands and invitations of the only Savior, to the calls of grace, and answer to those calls. Salvation yet is possible to you, and God reconcilable to you, and Christ and his benefits — upon the conditions of the gospel preached to you. For who dare say there is no difference between the state of the damned in Hell — and the worst of men upon earth? Or that there is no more hope or possibility of salvation by Christ for the greatest sinners upon earth — than of the devils themselves. Or that God is no more reconcilable, and the benefits of Christ no more obtainable, to them — than to the damned demons? To sinners on earth, commands are given to repent, and believe, and turn to God in hopes of mercy; and conditional promises of life, and a conditional grant of pardon is given to them — which is not the case of devils or damned souls. Therefore we study in hope, and pray in hope, and preach in hope of your conversion and salvation — even when there is no hope of those who are gone down to eternal death, and utter and eternal darkness.
Methinks, this considered, should win your love to Christ, and cause you to break forth into such language as this, and say,
"O my soul, as yet, through the mercy and patience of God to you — there is a wide difference between your state, and the state of damned souls. For though you hitherto have not loved Christ, which is your heinous sin — yet you may, which is God’s great mercy to you. For though now you are without Christ, which is your misery — yet you might have Christ, which will be your remedy! When the damned do not love Christ, nor can love him, for they have not Christ, nor can have him. You are yet in the land of hope, and under the means of hope, and your remedy is at hand — if, by your willful refusals of saving grace, you do not dash away this hope — when those poor, wretched souls, who have passed . . .
out of time — into eternity,
from earth — to Hell,
from hearing in this world — to howling in the next — are eternally Christless; and because eternally Christless — they are therefore there, now and forever, hopeless and remediless!
"O then, my soul, look towards this Christ that you may obtain him! Behold this Christ and all his benefits, upon gospel-conditions, are yet obtainable unto you for your everlasting good. Do you not hear the offers of pardon, peace, and glory — made to you in his name? Do you not perceive him yet standing at your door, and knocking, crying, calling, there, "Open to me, and I will save you!" Do you not see that mercy has not yet delivered you into the hands of justice, and to God’s fiery indignation? Here you are on earth — -while others are lying and rolling in the lake of burning brimstone! Does not his grace still woo you for your love? Does not his goodness still entreat you, and his patience still wait upon you? If you will be holy — yet you may. If you will have mercy — then mercy you may have. If you will have the fruit and benefits of Christ’s death — as yet it is not too late. Is not this enough . . .
to melt a heart of stone?
to break a heart as hard as adamant?
to dissolve you into tears?
to kindle and inflame your love?
and with admiration cause you to cry out, and say, Is this your mercy, Lord, to me! — to me! — to me who has so long . . .
abused your grace,
despised your mercy,
and slighted your love! To me, who has lived so long, and never loved you! — to me, who might have been damned before this day, and so have been shut up under an impossibility of salvation by your blood and bloody sufferings! Yes, I have had the hatred of my heart fixed upon you, and my love never bent towards you! But forasmuch as you are pleased to this day to follow me with your calls of mercy, with the entreaties of your grace; and still the voice of love is sounding in my ears, and you say to me, "If you will love me — then I will pardon you. If you at last will give me your heart — then I will be your Savior. I have waited so long, but if now you will hearken and consent — then all shall be your own! My righteousness shall be yours,
my merits shall be yours,
my Spirit shall be yours, and
my Heaven shall be yours!"
"O blessed Lord! I cannot withstand your pleading love. I can no longer dispute your astonishing grace. I have — but now I cannot; I have — but now I will not. You promise that you will yet be mine, and the blessings of the covenant may yet be mine, and Heaven itself may yet be mine. Dearest Lord! you have won my heart, you have gained my love — and, lo, I give it all to you, I place it all upon you!"
Section 6. The Fifth Requisite of Love to Christ. This love to Christ includes highest valuation of him, greatest estimation, which is appreciating love. We can only love him — when we prize him. We can only love him most — when we prize him most. We cannot despise a thing or person — and yet love him. We cannot have base, low, and undervaluing thoughts of one — and yet love him more than another whom we more highly esteem and value. Does not the worldling, who loves his money more than other things — value it above other things? Does not the ambitious person, who loves his honor and his credit more than other things — esteem it more than other things? And will it not be so with him who loves Christ? He is a cursed man who values anything above Christ, and esteems it more than Christ As Christ is precious to him who believes,
Pearls are valued but as pebbles,
and diamonds are valued as dirt,
and diadems are valued as dung,
by a man who loves Christ — when they stand in competition with our love to Christ. In the practical judgment of a sincere lover of Christ, Christ cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire; the gold and the crystal cannot equal him, and he would not exchange him for jewels of fine gold. With him no mention shall be made of diamond, or of pearl — for the worth of Christ is above rubies. The topaz of Ethiopia does not equal him, neither shall the purest gold, or the most refined silver, be weighed, in the balance of his judgment — to be preferred before Christ. For to him Jesus is more precious than rubies; and all the things the heart of man can desire besides him, are not to be compared with him!
Christ is that treasure hidden in a field, which when this lover has found, for joy thereof, he goes and sells all that he has, and buys that field. He is that goodly pearl of great price, which when found, all shall be left, or lost, and parted with — that this might be obtained,
Section 7. The Sixth Requisite of Love to Christ. This love to Christ takes in the permanent volition of the will, the settled inclination of the heart, towards the Lord Jesus Christ. For what else is love, but the volition of the rational appetite? Or the will’s volition of good, apprehended by the understanding? Or the will’s choosing him, and adhering to him? Disobeying of the will from Christ, is no better than hating him! Can a man love Christ — and yet not will to obey him? Can he love him, and yet not choose him? Can he love him, and the will refuse him? Was disobedience — ever accounted as loving? or turning away of the heart from an object — ever taken for the loving of it? or is it not a contradiction? Will not — and love not — is all one. "You will not come to me! I know you, that you have not the love of God in you!"
If you choose the world before Christ — I dare boldly to call you a worldly man!
If you choose pleasures before Christ — I dare confidently to declare you a voluptuous man! But if Christ is chosen before all other things — I may term you to be a truly holy man.
Suppose then the world, and the riches thereof, the honors and the pleasures of it, were set on the one hand — and Christ on the other hand. Which would you really choose?
It is an easy thing to say that you would choose Christ, and not the world. But my question is, which you would really choose? Can you say, and appeal to God who knows your heart: "Lord, you who know all things — you know that I choose Christ before riches, Christ before pleasures, liberty, life, or anything that is dear unto me in this world. You know that I would rather have Christ without the world — than the world without Christ. You know that I would rather have the Lord Jesus with disgrace, with poverty, and with the cross — than all the treasures of the world!" This must be a man’s will, and this must be a man’s choice — or he cannot be said to have sincere love to Jesus Christ.
Section 8. The Seventh Requisite of Love to Christ — the SINCERITY of it. This love consists in the prevailing and predominant degrees of affection unto Christ. If Jesus is not loved above all — He is not sincerely loved at all. There might be love of other things subordinate to the love of Christ, but not equal with it, much less superior to it. You might love your friends, and love your enjoyments, and love the comforts of your life — but you must love Christ above all. The love of these must be swallowed up in the love of Christ, and be subordinate unto it.
"Simon, son of Jonah--do you love me more than these?"
I judge it is of great concernment, and necessary for every man who has a soul that must be damned or saved, to know and understand this. For I do not fear to say, that where a man’s love is less to Christ than to the world, and sin, and carnal self — God will surely damn him. Does this grate upon any ears — that a man who does not love Christ more than sin, and more than pleasures and profits — has no sincere love to Christ, nor shall be saved by him? Surely such a man would judge in another case, if he had a wife that loves him — yet loves another man more than himself, she had not sincere marital love to him. The plainest, fullest, and, I hope, no offensive answer, shall be the words of Christ himself, showing wherein sincerity of love to him consists. "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it!"
All the love to all inferior things, in comparison of the degrees of love we should have to Christ, more than unto these, is rather hatred than love: "If any man comes to me, and hates not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also — he cannot be my disciple,"
What interpretation can these words bear? That no real disciple of Christ may or ought to have true love to father or mother, brother or sister, wife and children, or to his own life? This is an absurd and irreligious sense — being contrary to the law of nature, and Christ’s constant doctrine in his word. What then? This — that a true disciple of Christ must and ought to love these things less than Christ — and Christ with prevailing degrees of love. True love in the heart to Christ makes it incline more to Christ, than to all other things!
Section 9. The Eighth Requisite in Love to Christ. This love chooses Christ for himself, and for the excellency of his own person; though not with the exclusion of our own benefit and salvation by him. Our own benefits by Christ might be looked at by the returning soul at first: the soul might first be allured and drawn to look after Christ, and to love him, by the consideration of the matchless good and benefits it might have by him, which the convinced sinner sees he can find in no other. But in process of time, and in his progress in the way to Heaven — he learns and sees that excellency and beauty in Christ, that he is in himself more amiable than all the objects of his former love. To ask therefore, whether we are to love Christ for himself — or for the benefits we have by him — is to propound a question which yet I have not observed in the scripture, nor disjunctively answered therein; for one is subordinate to the other, but not opposed.
I am to love Christ for himself, and for the goodness, excellency, and amiableness of his own person; and I am to love Christ for the good I have received by him, and for the benefits I hope further for his sake to he made partaker of. The one is a help unto the other. Though I am to love Christ more for himself, than for my advantage by him — yet in loving him, I am not to cast away the consideration of the benefits by him. As we should not put the seeking of God’s glory, and our own salvation, in opposition, but in subordination — though God’s glory and the pleasing of his will is the ultimate end, and our salvation to be sought by us in order thereunto. Wherefore, in seeking after an evidence of grace, and title to Heaven — I think it is a needless and unwarrantable puzzling of ourselves, and that which has sorely afflicted some gracious people, and filled them with unnecessary doubts, and fears, and torments of mind, to demand of ourselves — whether we could be content to be damned, to go to Hell, to suffer everlasting torments, and the burning, fiery, flaming wrath of God poured out upon the damned, so that God may be thereby glorified.
I shall forbear to judge the state of my soul by this as a character of grace, and preaching it unto others, until some shall show me this is propounded in the gospel as a condition of the pardon of my sin, and the salvation of my soul, which hitherto I have not observed. For how can I earnestly desire to be saved, and yet be willing and content to be damned? How can I long to be with him, and yet be content to be forever separated from him? I find that God threatens men with Hell, to awaken them to look after Heaven, and deliverance from Hell — but I do not find God propounding as a condition of salvation, to be content to go to Hell, that we might be received up to Heaven. That I leave and loathe my sin, repent and turn to God, believe and love him above all, and thankfully receive him for my Lord and Savior — is plainly required from me. And upon the sincere performance of these conditions, and persevering therein unto the end of my life, for Christ’s sake, beloved and believed on — I may comfortably and well-groundedly hope, wait for, and expect, through the riches and freeness of his grace, everlasting happiness! In like manner, I judge it a perplexing question — whether we should love Christ for himself, or for the benefits received by him. Lord, help me to love Christ for himself — and for all the good I have and hope for by him; but the one subordinately, the other ultimately. Such love I read there was in David: "I love the Lord, because he has heard my voice and my supplications."
Section 10. The Ninth Requisite in Love to Christ.
Sincere love to Jesus Christ respects him, and is placed upon him — as he is Prophet, Priest, and King. In which respect, the love of hypocrites and carnal professors fails and comes short.
Most will profess love to Christ, as he is Jesus — a Savior, to deliver them from the guilt of sin, and punishment of Hell, and the wrath that is to come. Yet they will not love him, nor have him, as a Teacher and a Ruler. As if a woman should love her husband, as he makes provision for her, and protects her from wrongs and injuries. But as he is her head, to guide, to rule and govern her — she cannot thus endure him. Would you not in such a case cry out against such love, and say, this is but partial and pretended love? And do not you see that you deal as deceitfully and hypocritically with Christ, when in one respect you say you like and love him — but indeed in other respects, you dislike and hate him? Do you think that Christ will save you from Hell — if he does not save you from your sins? Do you think that he will make you eternally happy — if you are never holy? Or do you hope that he will bring you to Heaven, without your being made fit for Heaven? Does not your own reason and conscience, if you consult them, condemn such hopes of happiness, that are built upon such partial love?
Must sin be loved as a lord — and Christ loved as a Savior? Do you think that if sin is your lord — Christ will be your Savior? What is the meaning then, that the object of such love which you must have, if you would not be anathema, in the text is set down as the Lord Jesus Christ? The anathema at the last day applies to those who never would submit to Christ as Lord and Ruler — nor love him in that relation. Christ looks upon them — not as lovers of him, but as enemies to him; and will deal with them, not as lovers, but as enemies! "But those enemies of mine, who do not want me to reign over them — bring them here, and slay them before me!"
What is the meaning then, that Lord and Savior, so often in scripture are put together — if, as the objects of your love they are to be parted asunder? In many texts, Lord and Savior, Lord and Jesus, Lord Jesus Christ — are set together. And in all these respects propounded to us, Jesus is to be loved and received by us — if we would have grace, mercy, and peace from God, and salvation by him. And as he is offered in Scripture — so he must be loved and accepted — or you must go without him and his benefits forever.
11. The Tenth Requisite to Love to Christ — or the Worker of it. This love to Christ is wrought by the powerful operation of the Spirit of God upon the heart. For though there is affection of love naturally in all men — yet there is not the grace of love naturally in any man. There is love to sin, and to the world, and there might be love of man to man and some common love in man to God, by some common workings of the Spirit. But there can be no special saving love to Jesus Christ — but by the special operations of the Holy Spirit. Saving love to Jesus is a flower that does not grow in nature’s garden — but is planted by the Spirit of God. Therefore spiritual holy love is said to be a fruit of the Spirit,
Section 12. The Eleventh Thing required in it. This love includes a resignation of a man’s self to Christ, without reservation of anything he is, or has. A lover of Christ is not reluctant so devote, dedicate, and give up himself sincerely to Christ, as to his rightful owner, and bountiful benefactor. He looks upon himself to be Christ’s, more than his own; to live to Christ, and not to himself, and to seek Christ in all, and not himself. In marital love, there is a mutual giving each to other.
Just so in this holy spiritual love between Christ and the soul — Christ gives Himself unto the soul, and says, "I am yours, My righteousness is yours, My merits are yours, and all My benefits shall be yours!" So the soul in love with Christ, says, "Lord, I give myself to You! My understanding shall be Yours, my will, my heart, my estate, my all shall be Yours — at Your command, at Your disposal." In marital love, there is a mutual giving each to other.
Just so in this holy spiritual love between Christ and the soul — Christ gives Himself unto the soul, and says, "I am yours, My righteousness is yours, My merits are yours, and all My benefits shall be yours!" So the soul in love with Christ, says, "Lord, I give myself to You! My understanding shall be Yours, my will, my heart, my estate, my all shall be Yours — at Your command, at Your disposal." "My Beloved is mine — and I am His!"
1. DELIGHTING love. If a man finds Christ’s gracious quickening presence in his soul, discovering and manifesting himself and his love unto him — he rejoices in it more than in all riches, and says, "My life is a pleasure, my heart is filled with comfort, my soul with heavenly delights."
"Many are asking, ’Who can show us any good?’ Let the light of your face shine upon us, O LORD. You have filled my heart with greater joy than when their grain and new wine abound!"
"Like an apple tree among the trees of the forest — is my lover among the young men. I delight to sit in his shade, and his fruit is sweet to my taste. He has taken me to the banquet hall, and his banner over me is love!"
2. DESIRING love. If Christ is withdrawn, the soul longs, pants, and thirsts after him — and cannot rest until Christ returns: O where is my beloved gone? Where shall I seek him? When shall I find him? How long! How long will it be! O "stay me with flagons, comfort me with apples, for I am love-sick!"
"As the deer pants for the water brooks — so pants my soul for You, O God. My soul thirsts for God, for the living God. When shall I come and appear before God?"
"My soul longs, yes, even faints for the courts of the Lord — my heart and my flesh cry out for the living God!"
3. MOURNING love. The soul grieves, and is filled with sorrow — when it has not the thing that it desires. Alas, that I should go from duty to duty, to look for Christ, and cannot find him. Alas, that I should seek him, but cannot see him! Alas, the soul grieves, it groans and weeps, for the absence of its beloved Lord. In company — you might see his tears. In secret, were you near him — you might hear his groans, and bitter sorrowful complaints: "My Lord is gone; my Love, the dearly beloved of my soul, behaves himself like a stranger to me!"
"They said unto Mary, Woman, why do you weep?" "Because they have taken away my Lord, and I do not know where they have put him!"
Section 14. The Description of Love to Christ.
Love to Christ is a special grace wrought in the heart by the Spirit of God, enlightening the mind — whereby the soul, discerning the incomparable goodness, suitableness, and obtainability of Christ unto him, and in his judgment having a superlative valuation of him, the will chooses him before all; primarily for himself, and secondarily for his benefits. And giving to Christ the supreme degrees of his affections, the soul resigns himself to Christ in all his offices. Delighting in him — if present; desiring after him — if absent; or mourning for him — if he cannot find him. This is the love you must have to Christ, if you would not be Anathema — accursed when the Lord shall come!