VeR. 23.] SERMONS UPON JOHN XVII. 77
merit ; not only as it is the more for the freedom of grace that the reasons why man should be loved should be without himself, and so the obligation is increased ; and not merely neither for the greater ful- ness of our comfort ; for if God should love us in ourselves, it would be a very imperfect love, our graces being so weak, and our services so Ktained. But whence should we have this grace at first, which is the object of his love ? He could never find in us any cause why he should love us. God could not love us with honour to himself, if his wisdom had not found out tbis way of loving us in Christ. There was a double prejudice against us — our nature was loathed by God's holiness, and then God's justice had a quarrel against us.
1. For God's holiness. What communion could there be between light and darkness ? God is holy by nature, and we are sinners by nature. Nature being corrupted, God cannot love it, unless he see it in such a person as Christ is : Ps. v. 4, 5, ' For thou art not a God that hast pleasure in wickedness, neither shall evil dwell with thee. The foolisli shall not stand in thy sight, thou hatest all workers of iniquity ; ' not only the work, but the person. Therefore we are hidden in him, found in him ; as when a man loathes a pill, we lap it up in some- thing which he affects. God abhorred the sight of man till found in Christ.
2. God's justice had a quarrel against us. God dealt with man by way of covenant, and so hated man not only out of the purity of his nature, but out of justice; his righteous anger was kindled because of the breach of the covenant. When subjects are fallen into displeasure with their prince, such an one as the king loveth must mediate for them. So ' God was in Christ, reconciling the world unto himself,' 2 Cor. v. 19. How Cometh God, who seemed to be bound in point of honour to avenge himself on sinners, to be reconciled ? In Christ he received satisfaction. God was resolved to manifest an infinite love to man, but he would still manifest an infinite hatred against sin ; which could not be more fully manifested than by making Christ the ground of our reconciliation. Thus the wisdom of God hath taken up the difference between us and his holiness, and between us and his justice, that so divine love may be like itself, not blind, but rational. This was the great prejudice — how could the holy God, the just God, who is not overcome with any passion, love such vile and unworthy creatures as we are ? The question is answered — he loveth us in Christ, and for Christ's sake.
Secondly, Take the particle /ca^o)?, as, in the ordinary acceptation. So it signifieth smilitude and likeness ; but then it signifieth not an exact equality, but some kind of resemblance : ' Be ye perfect, as your heavenly Father is perfect,' Mat. v. 48 ; ' One as we are one.' So here — (1.) There is a disparity ; (2.) A likeness.
1. A disparity ; for in all things Christ hath the pre-eminence, both as God and as mediator.
[1.] As God ; he is most perfect, in whom God hath found all com- placency and delight : Prov. viii. 30, ' Then I was by him, as one brought up with him ; and I was daily his delight, rejoicing always befoie him.' He was God, we are creatures ; he the natural Son : Ps. ii. 7, ' Thou art my Son ; this day have I begotten thee.' We the
78 SERMONS UPON JOHN XVII. [SeR. XL.
adopted children : John i. 12, ' To as many as received him, to them gave he power to become the sons of God.' God's love to Christ was necessary, ours is a free dispensation : John iii. 16, ' God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.'
[2.] As mediator ; so he is the first beloved. God loves Christ as the first object of his love ; after Christ, he loveth those that are Christ's. The relation begins with him : John xx. 17, ' Go to my brethren, and say unto them, I ascend unto my Father and youi Father, unto my God and your God.' He is loved as the head of the mystical body, we as members ; the head first, then the members. He is loved for his own sake, we for his.
2. Yet there is a likeness. God loveth us with a like love.
[1.] Upon the same grounds — nearness and likeness.
(1.) Nearness. He loveth Christ as his Son, so he loveth us as his children : 1 John iii. 1, ' Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God.' There is a threefold ecce in scripture. (1.) Ecce demonstrantis, as pointing with the finger : John i. 29, ' The next day John seeth Jesus coming unto him, and saith. Behold the Lamb of God, that taketh away the sin of the world.' It referreth to a thing or person present, and it noteth the certainty of sense, as there he pointed at him as present ; or to a doctrine, and then it noteth the certainty of faith : Job v. 27, ' Lo this, we have searched, so it is ; hear it, and know thou it for thy good ; ' believe it as a certain truth. (2.) There is ecce admirantis, as awakening our drowsy minds more attentively to consider of the matter ; as Lam. i. 12, * Behold, and see if there be any sorrow like unto my sorrow.' So here, entertain it with wonder and reverence as an important truth. (3.) Ecce exidtantis, vel graiulantis, as rejoicing and blessing ourselves in the privilege : Ps. cxxi. 4, ' Behold, he that keepeth Israel, he neither slumbers nor sleeps.' Now all these take place here. Behold it with faith and confidence, as a certain truth ; behold it with reverence and wonder, as a high dignity ; behold it with joy and delight, as a blessed privilege : as it is a certain truth, we should believe it more firmly ; as it is an important truth, we should consider it more seriously ; as it is a comfortable truth, we should im- prove it more effectually, to our great joy and satisfaction in all condi- tions. The wisdom of God findeth out relations between God and us, to establish a mutual love between us. He would be known, not only as our creator, but our father ; and indeed none is so much a father as God is. Earthly parents have b,ut a drop of fatherly compassion suitable to their finite scantling ; never had any such bowels and affec- tions as our Father which is in heaven. If we look to his fatherly bowels, none deserveth the title but he : Isa. xlix. 1.5, ' Can a mother forget her sucking child, that she should not have compassion on the fruit of her womb ? yea, they may forget, yet will not I forget thee ; ' Mat. vii. 11, ' If ye then, being evil, know how to give good gifts unto your children, how much more will your Father which is in heaven give good things to them that ask him ? ' Ps. xxvii. 10, ' When my father and mother forsake me, then the Lord will take me up.' Certainly God excelleth all temporal relations ; never father had such bowels