John Collinges (1623–1690) on God's Love and Hate in Different Respects

1. As love stands opposed to hatred, and wrath, and Enmity. Considering man as Gods creature, he was not hated of God, God hateth not the work of his own hand; but considering him as a lapsed creature as degenerated into the Plant of a strange Vine, after that God had created him a generous, noble plant, so he because the object of God's wrath, hatred, and Enmity. We were Children of wrath by nature saith the Apostle, Eph. 2.3. God is angry with the wicked every day. How Suitable, to us now is it, to have a Saviour? That is Love, and who hath Loves, considering the aversion in the holy Divine Being, from Mankind as rebellious Seed, a Seed of Evil-doers? Who could have suited us to have become a Saviour unto us, but one who had a kind propension, and inclination to us, inclining him to the great work of mans Redemption, and Reconciliation to God, especially also considering that there could be no remission of sins without blood, no reconciliation without the reconcilers Death, he had need have loves that should die for his Friend, and he much more who should die for Enemies that were by his death to be made friends.

John Collinges, The Intercourses of Divine Love Betwixt Christ and his Church (London: Printed by T. Snowden, for Edward Giles Bookseller in Norwich, near the Market-place, 1683), 156. [some spelling updated]

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John Collinges (1623–1690) on the Loves of God

First, Love in the strict, and proper Notion of it, signifieth the Persons or the Creatures Propension and Inclination to some Object, and its Complacency in it. And in this Abstract, and purer Notion of it, it agreeth to the Divine Being, and Christ is the Subject of Love. There is in the eternal Son of god, strong Propensions and Inclinations to do good to the Sons of men. To love, the Philosopher saith, is Velle bonum; to will good to another: There is in Christ a Propension, a strong Inclination to will good to the Sons of Men; He hath a Complacency in some of the Sons of Men. Love is a Term that signifies Affections, and all our Affections are but the motions of our Wills towards their Objects. We say, there are no Affections in God: That is true; But there is something in the Divine Being, which is proportionable to what in us we call Affections. In us Affections are extravagant Motions, mutable Passions; there are no such things in God: In us something out of our selves draws out our Love. There is no such Passions and Affections in God: But if we consider Love in its pure Nature, as it is the kind motion of the Will to an Object, so Christ is Love, and he hath Loves; that is, there is in him, pure and admirable Propensions and Inclinations of his Will to do good to the Children of Men, especially to some particular Souls amongst the Sons of Men. These indeed are not kindled in the Divine Being, from any thing in us, or out of itself, as Flames of Love in the Creature usually are: Yet even in Creatures Love oftentimes is an inaccountable thing, but in God it is always so; he sheweth Mercy because he will shew Mercy, and loveth freely. That's the first thing.

But Secondly, The word [in Cant. 1:2] is plural, not Love but Loves. God is one, and his Love is one, Christs Love is one in himself, but as the River, that went out of Eden to water the Garden of Paradise Gen. 2.10. was one in its Original, and Source, but from thence it was parted, and became into four Heads. So that Oneness of the Divine Propension and Inclination to do good to poor Creatures, being out of the Divine Being, it divides itself into many Heads, and as the Sea which is one in itself, yet as it passeth by several Lands and washeth upon various Shoars receives several Names, and so admits of a plural number; so the Love of Christ, which in him is but one Good-will to poor Creatures; yet as it sheweth itself, in Serving the necessities of various Souls, or the various necessities of the same Soul, so it becomes Loves, and admits of plurality, there is in Christ pardoning Love, and a healing Love, a strenthening Love, and a comforting Love; therefore the Spouse saith Thy Loves. There is but One Love in Christ, but it becomes many when it washeth upon various shores, and touches our diverse wants.

Thirdly, The plural Number speaketh the Dimensions of that Love which is in Christ, or rather the want of Dimensions in it. The plural number hath no bounds, the singular is bounded by Unity, Millions of Millions, 'tis all still but the plural number. Loves teacheth infiniteness. When the Spouse saith, They Loves, it is as much as thine infinite, unmeasurable Love, Christ hath not only a good Will, a kind-inclination, an Propension to the Sons of Men, but an infinite, unmeasurable, unfathomable Propensions and Inclination o do good to the Souls of his Saints. The Apostle prayeth for the Ephesians. Eph. 3. 17, 18. That Christ might dwell in their Hearts by Faith; that they being rooted and grounded in Love, might be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth, and to know the Love of Christ which passeth knowledge, heighth, and depth, and length, and breadth, are the boundaries of our knowledge but the Love of Christ passeth knowledge.

Fourthly, Love signifies some Specialties of Affection. A good man hath Love for many Women, but Love's only for the Wife of his Bosom. Love signifie both a common, and a singular and special Love. Christ hath a Philanthropy, or common Love for all the Sons of Men; but he hath a [unclear Greek word omitted], a special Love and Kindness for some. Joseph caused all his Brethren, to have a Mess set for them, but for Benjamin, a double Mess. God gave Esau the Mountains of Edom. There was Love, but Jacob had the Blessing, Esau had his Love, Jacob had his Loves. That the Gospel is preached to every Creature, is from Christ's Love, but that any by the Gospel are made New creatures this is from his Loves. It is kindness to them that they have the Gospel, but a far greater kindness, a kindness of another nature to the Soul that it is inabled to receive the Gospel, and is turned into the likeness of it.

5. Loves may signify the Effects, and inclinations of Love, and indeed Terms of Affection applyed unto God, do very ordinarily in Scripture signify this, Et affectum, & effectum; Both the Motion of the Divine Will within itself and the effect of it, upon the Creature. So it is true, that Christ hath Loves, his Good-Will to poor Creatures doth not exhaust itself in one or another Emanation, in one or another Stream, but in various Emanations, in a multitude of Streams, and thus you see there are two things in the Proposition asserted.

1st. That in the Lord Jesus Christ, there is an infinite, unmeasurable Good-Will to the Children of Men, especially to such of them as are by Faith united to him.

2dly. That this Good-will of Christ toward them, declareth itself in a great variety of Indications and Effects, Suited to their various necessities; It is not a Love that evaporates in Air, as the Love of some impotent persons, whose Love towards us terminates within their own Souls.

These are the two Points I have to prove, and they are of exceeding easy demonstration, to those who believe the History of the Gospel, or the Matter, and Propositions of the whole Word of God.

Solomon tells us of Christ under the notion of Wisdom (the Apostle calls Christ The Wisdom of God, 1. Cor. 1.24.) that before ever the Earth was, when there were no Depths nor Fountains abounding with Water, when God prepared the Heavens, and set a compass upon the face of the Deep, when he established the Clouds, Prov. 8. 24, 25, 31. He was Rejoycing in the habitable part of his Earth, and his Delights were with the Sons of Men. The Apostle tells those of the Ephesians who were Saints and faithful, That they were chosen in Christ before the Foundation of the World, that they should be holy, and without blame before him, in Love, predestined unto the Adoption of Children, by Jesus Christ to himself, according to the good pleasure of his Will, To the Praise of the Glory of his Grace, wherein hath made us accepted through the Beloved, in whom we have, Redemption through his Blood, the forgiveness of sins, according to the Riches of his Grace, &c. There is no portion of the Word of God, that part of it especially which we call the Gospel, but affordeth us an abundant proof of this; What meant his being made Surety of a better Covenant for us (as the Apostle to the Hebrews tells us?) His being given for a Covenant for the people, Isa. 42. 6. a Light to the Gentiles, to open the Eyes of the blind to bring out the Prisoners from the Prison, and them that sit in Darkness out of the Prison-house? His being the Lamb slain from the beginning of the World, Rev. 13.8. His Speaking by the Mouths of the Prophets (as the Apostle tells us), His growing up as a tender Plant, and as a Root out of a dry ground, having no form, nor comliness, nor beauty to be desired, his being despised, & rejected of men, as man of sorrows and acquainted with griefs, his bearing our griefs, and carrying our Sorrows, being Smitten of God, and afflicted, his being wounded for our Transgressions and bruised for our iniquities, when the chastisement of our peace lay upon him? His suffering stripes that we might be healed, &c. What signified his incarnation, his death and p [blot in text here], his resurrection, and ascension, his taking care for his Gospel to be preach'd to every creature, &c. his being grieved for the hardness of peoples hearts, and troubled for their unbelief, his frequent preaching while he was upon the Earth, his weeping over Jerusalem, his invitations of people to come unto him that they might have life, his complaints that they would not come unto him, &c. I say what do all these things signify from him who needeth not his creature, being over all God blessed forever, but that he hath loves, an infinite good will to the Children of men? No man is at cost, taketh pains in any business, suffereth hard things to go through it, but either out of kindness to himself or to another. Our Lord did not do, and suffer these things for himself, he had no need of them, if it were for us it speaks his loves.

2. But this is no more than what every one who owneth Christ, and the Gospel will easily grant, That Christ is Love and hath a Love for the Sons of men, yea and that there is an infiniteness, and unmeasurableness in the Love of Christ. But that he hath Loves in the Other sense: Some Specialties of Love, some particular propensions to some Souls more than others; this is what the proud world cannot so easily digest. Yet is this as plain in the Revelation of holy Writ as the other. It speaks of an Election or choice of some to Holiness and Happiness before the foundation of the world; the choice of Some must suppose the passing by or not electing others, experience shows us that not only the good things of common providence, but even the external means of Grace are granted to some not to others.

3. Neither doth this grate so much. The most perverse opiners in this point must grant the publication of the Gospel, an effect of the Love of Christ, and that there is a very inequal distribution of it by the wise Providence of God, but as to them to whom the Gospel is alike preached, they know not how to allow Loves in Christ; have they then forgot what the Apostle saith, Rom. 9.6. For they are not all Israel which are of Israel; Neither because they are the seed of Abraham are they all Children: But in Isaac shall thy seed be called, that is, They who are the Children of the flesh these are not the Children of God, but the Children of the Promise counted for the seed. And again. Rom. 2.28, 29. He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh: But he is a Jew which is one inwardly, and circumcision is that in the heart, in the Spirit, and not in the Letter, whose praise is not of men but of God. Doth not experience teach us that even where the Gospel is preached some repent of their sins, some are hardened, some believe, others are locked up in unbelief, some are holy and blameless, others are loud and profane. But they will say. This is not from any Loves in Christ, he is alike to all, but from the differing motions and inclinations of the will of man. I yet ask, Whence is it? Seeing human Souls are Equal and have the same powers, and faculties, how comes it that one man loveth God, and the ways of God, another hates and abhoreth every thing almost that hath the image and Superscription of God upon it? Is a man a God to himself and the first cause of any motions that are truly and spiritually good? Is it not God that giveth to will, and to do, of his own good pleasure? Hath a man any thing which is good which he hath not received? If one hath received such a power, such an inclination, such a disposition from God, there is Special Love; then Christ hath Loves besides a common Philanthropy, a good will to the generality of mankind, shewed in other things which will not bring Souls to Eternal Salvation, he hath a special Love and kindness to some Souls, which he manifesteth in such dispensations to it, as shall certainly bring the Soul to Eternal Life and Salvation; and these are those of which the text Speaks.

John Collinges, The Intercourses of Divine Love Betwixt Christ and his Church (London: Printed by T. Snowden, for Edward Giles Bookseller in Norwich, near the Market-place, 1683), 149–153. [some spelling changes; much italics left out due to length]

Mark saith, that Jesus beholding him, loved him [the rich young ruler]; not with a special saving love, (for he sent him away sad; upon his going he tells his disciples, that it was a very hard thing for a rich man to come to heaven; he tells him one thing was wanting to him) but he loved him with such a common love as he loveth all his creatures with, and more especially such as are better than others. All that can be concluded from hence is, that acts of moral righteousness are pleasing to God. He saith to him, If thou wilt be perfect, that is, in keeping the commandments of God.

John Collinges, "Annotations on the Gospel According to St. Matthew," in Matthew Poole, Annotations Upon the Holy Bible, 2 vols., ed. S. Clark and E. Veale, 4th ed. (London: Printed for Thomas Parkhurst, Jonathan Robinson, Brabazon Aylmer, John Lawrence, John Taylor, and Thomas Cockerill in the Poultrey, 1700), 2:Fff7v. Also in John Collinges, "Annotations on the Gospel According to St. Matthew," in Matthew Poole, Annotations Upon the Holy Bible, 3 vols. (New York: Robert Carter and Brothers, 1852), 3:90. Collinges, among other Puritans (John Jackson, Henry Hurst, William Cooper, Peter Vinke, Richard Mayo, Edward Veale, Matthew Barker, Richard Adams, Obadiah Hughes, and John Howe), contributed to Poole's commentary. See here.

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John Collinges (1623–1690) on God's Willingness to Save Sinners

Secondly, Nay, consider, his will is not only full enough of power, but there is an earnestness of desire in his will to save the greatest sinners, that leaving their sins, will turn to him; this will be easily enough evinced from his expressions and actions, tending to that end; He speaks, he swears, he pleads, he expostulates, he weeps, he invites, he comes, he dies.

1. He speaks, that you have heard, he saith, I will save scarlet, crimson, sinners; I will say to them that are in their blood, live, I will pour out water upon the unclean.

2. He swears, and hath bid us to tell you his oath Ezek. 33.61. say unto them, As I live (saith the Lord) I desire not the death of a sinner, but had rather that he should turn from his wickedness and live. Lo, he could swear by no greater, he swears by himself. O happy creatures (saith Turtullian) for whom God is pleased to put himself to his oath! O unbelieving wretches, if we will not trust our God swearing! Yes further,

3. He pleads, Turn yee, turn ye from your evil ways, why will ye die O ye house of Israel? Micah 6.3. O my people! what have I done to thee? and wherein have I wearied thee? testify against me. He expostulates, Isai. 5.4. What could I have done more, for my vineyard then I have done? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes?

4. He appeals to the mountains and foundations of the earth, Mic. 6. 1, 2, 3. to the sinners themselves, Isa. 5. 3, 4. Judge now O yee inhabitants of Judah and Jerusalem.

5. He wishes groaning, Deu. 5. 29. O that there were such an heart in them that they would fear me, and keep all my commandments always, that it might be well with them, and their children for ever. And again, Deut. 32.29 O that they were wise, that they understood this, and would consider their latter-end.

6. He professeth he knoweth not how to destroy them, Hosea 11. 8. How shall I give thee up Ephraim? How shall I deliver thee O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim, my heart is turned within me, my repentings are kindled together.

7. He weeps when he comes nigh Jerusalem, he wept over it, and said, O Jerusalem, Jerusalem --- how oft would I have gathered thee, as an hen gathereth her chickens under her wings, but thou wouldst not? Mat. 23. 37, 38. Christ would, but the sinner would not.

8. He invites, Isa. 55. 1, 2, 3. Ho, every one that thirsteth come ye to the waters, & he that hath no money come, yea buy and eat without money, and without price; and again, ver. 3. Incline your ear and come unto me, and your soul shall live; Hark how he calls, Mat. 11.29. Come unto me all ye that are weary, and heavy laden, and I will ease you. The Father saith come, the Son saith come, the Spirit saith come, you that are in the hedges come, he sends out his servants to highway-people, Mat. 22.9. To as many as are found there; why stay you disputing his will, when he so often saith come, come? Rev. 22. 17. The Spirit and the Bride say come, and let him that heareth say come, and let him that is athirst come, and whosoever will let him drink of the water of life freely. Is not all this enough to let thee know God is willing, and Christ is willing to receive thee? Lo, Christ will come to thee.

9. See that essence of glory, bowing the Heavens and coming down, laying aside his robes of Majesty, & putting on thy filthy garments, see him tiring himself in going about from place to place, upon no other errand than this, to cry at the markets, Oh, if any sinners love life, happiness, if any will go to heaven, let them come to me, I will show them the way to my fathers bosom, and endear them to my fathers heart. Read his Sermons, observe his pains, thou wilt find a willing Saviour, not excepting publicans, and harlots from the kingdom of God.

10. Wouldst thou have more tokens of his will yet? See him dying, hanging upon the cross, dropping out his last blood, breathing out his last breath, stretching out his dying arms to encircle sinners should run in to him, breathing out the breath of free grace in his very last act upon a thief that had not an hour to live; Who shall despair? who shall say Christ is not willing to save him, and not blaspheme eternal love? speak truth! corrupt heart say thou art not willing to be saved.

11. Is not this yet enough? Observe him setting Ministers in his Church, lest thou shouldst not read, and none should tell thee the truth of his eternal love, to speak out his good will in thine ears: All our errand is nothing but this, sinners Christ is willing to save you, And as Embassadours for Christ as though God did beseech you by us, we pray you in Christ, stead to be yee reconciled to God 2 Cor. 5,20. Why canst thou not believe his will? Consider in thy Saviours will, there is not only a latitude for, but an eagernesse of thy eternall salvation: Why therefore doest thou say, my sins are so great that God will not pardon me? Believe, O blaspheme not the God of infinite good-will.

John Collinges, "A Cordial for a Fainting Soul," in The Works of John Collings, Vol. 1 (London, Printed for Richard Tomlins at the Sun and Bible in Pye-corner, 1655), 56–58.

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It sounds like Collinges was familiar with Isaac Ambrose's (1604–1664) words here (or vice versa):

Who shall say, Christ is not willing to save him, and not blaspheme eternal Love? Speak Truth: Corrupt Hearts speak Truth; say not Christ is unwilling, but you are unwilling; I would, but ye would not.

Isaac Ambrose, Looking Unto Jesus: A View of the Everlasting Gospel; Or, the Soul’s Eyeing of Jesus as Carrying on the Great Work of Man’s Salvation, from First to Last (Edinburgh: Printed for James Ormiston, 1723), 246–247.

John Collinges (1623–1690) on Heaven Begging

And from hence let us be instructed, upon what sad terms every child of the devil is damned, and such especially as live in places where the Lord Jesus Christ is preached; they will be damned for not receiving Christ, for not opening the door of their hearts, and stretching out their hearts in the desires and pantings after Christ, for not closing with an offered Christ and promise; your damnation will not be (Sirs) for not meriting Christ; No, God never required that at your hands. God never required you should earn him, he requires nothing but that you should receive him, that you should be willing, and your hearts should be open to let in the Lord Jesus Christ, and that you should hunger and thirst after him, and close with him, not pay a penny, only take, and that freely. Ah Lord! upon what ill terms will the men of this generation go down to hell? Men think to lay their damnation another day at God's door; and to say, Lord, we could not believe, thou never elected us, nor gave us faith, and Christ, &c. But friend, God will let thee know that thy damnation is of thyself. Mr. Fenner has noted that in that chapter of Ezekiel, 18. cap. God hath freed his three wills from the damnation of any. 1. His secret will; I have no pleasure (saith he) in the death of him that dieth. 2. His revealed will; God says, Repent and turn, so shall not iniquity be your ruin. 3. His permissive will; Make you (saith God) a new heart and a new spirit. And finally, he casts all the fault of their damnation upon their own rebellious wills; Why (saith he) will you die O ye house of Israel. Friends! Is there any of you before me this day that have no part nor portion in the Lord Jesus Christ? For the Lord's sake let what you have heard sink upon your thoughts. Perditio [spelling is unclear] tua ex te, O Israel. Sinners, your damnation is of yourselves: if you will be saved you may. Heaven goes a begging this day, whosoever will let him drink of the water of life freely; it may be some of you have been great sinners, some of you old corrupted sinners: yet if you will, I say, if you will, you may be the Sons of God, heirs, joint heirs with the Lord Jesus Christ. You that are children of wrath, if you will, you may be heirs of grace. Behold Christ stands at the door and knocks: this day he knocks once more; he cries, whosoever will. Whosoever hath ears to hear, let him hear, if you will not hear, it is not because Christ wants a heart, but because you want ears: Christ calls, Ho every one that thirsts, come ye to the waters, and he that hath no money, come ye, buy and eat: yea, come buy wine and milk without money, and without price; hearken diligently unto me, and eat that which is good, and let your soul delight itself in fatness. Incline your ear and come unto me, hear and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David, Isa. 55. 1, 2, 3. Remember (Sirs) Jerusalem might have been gathered, even as a hen gathereth her chickens under her wings, but she would not; if you will not, Christ hath washed his hands of your blood: your damnation is of yourselves. And ah! think, (poor creatures) think what bad terms these are to be damned upon: what a gnawing upon your conscience in hell another day will it be to think, If I would I might have been saved; Heaven and glory might have been mine if I would, but now I am tormented, and shall be so for ever, because I would not have the Lord Jesus Christ; this makes damnation the heavier, to think, there is no more required but only to open the door to receive the Lord Jesus Christ. I say it makes it the heavier as well as the juster.

John Collinges, "A Cordial for a Fainting Soul: Serm. IX," in The Works of John Collings, Vol. 1 (London, Printed for Richard Tomlins at the Sun and Bible in Pye-corner, 1655) 151–153. [some spelling modernized]

Behold! he stands at the door and knocks: he is willing, he is willing, he stands at the door: thy opening is after his knocking; he knocks this day, he calls to thee, (Ah Lord! Break open the door that will not open!) thou are prevented with love, he stands at the door, and knocks before thou canst have the least thought of opening; Hark (sinner!) hear him knocking; Turn, turn, why will ye die O house of Israel? hear him calling, Drunkard, Vain person, Swearer, Sabbath breaker, turn, open the doors of your hearts.

Ibid., 154.

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Collinges is one among many sovereign grace advocates that I have documented who have used this begging metaphor. The other names include Augustine, Hugh Latimer, Samuel Rutherford [Westminster divine], Thomas Manton, Jeremiah Burroughs [Westminster divine] John Trapp, Sydrach Simpson [Westminster divine], Robert Harris [Westminster divine], Theophilus Gale, Isaac Ambrose, Stephen Charnock, John Flavel, Richard Sibbes, John Shower, William Gurnall, George Swinnock, Ralph Venning, Daniel Burgess, Samuel Willard, George Whitefield, Jonathan Edwards, Solomon Stoddard, Samuel Davies, Andrew Gray, Ralph Erskine, Charles Spurgeon, Thomas Chalmers, Walter Chantry, Erroll Hulse and John MacArthur.