and their labour for that which satisfieth not Verily there is more solid satisfaction in the enjoyment of this Love than the quintescence of all earthly contentments if extracted are able to afford As to other things that of Solomon is true Eccles 1.8 The Eye is not satisfied with seeing nor the Ear with hearing nor yet the heart with enjoying but they who share in this Love of God may well sit down and rest themselves saying Psal 16.6 The lines are fallen to us in pleasant places yea we have a goodly heritage Eccl. 5.10 The Scripture assures us That he that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase But he that has a part and lot in this Love may say as the good old Patriarch did in another case It is enough Gen. 45 48. that my Son Joseph is yet alive so it is enough that I enjoy the Love 〈◊〉 God may a Christian say I rest wheâ—â— God resteth I am satisfied where he 〈◊〉 ultimately satisfied even in his own Lovâ— and I can desire no more I hunger aâ—â— thirst after no other thing Better is 〈◊〉 dinner of green herbs with God's Lovâ— than a stalled Ox Pro. 15.17 and his hatred therewitâ— 7. The Love of God to his own is aâ—â— everlasting love it is a love that reach 〈◊〉 from one eternity unto another Tâ—â— Psalmist says thus Psal 90.2 From everlasting 〈◊〉 everlasting thou art God Let me say Froâ— everlasting to everlasting God is Loveâ— and that not in his Nature and Essenâ—â— only but in his works and manifestation to all true Believers 1. It is from eveâ—lasting it is no novel thing of yesteâ—day but an ancient love as ancient as thâ— Ancient of days The Lord appeared to 〈◊〉 of old Jer. 31.1 says Jeremiah the Prophet sayinâ— I have loved thee with an everlasting loâ—â— And when Christ prayed that the Fathâ—â— would grant his requests about the unioâ—â— he desired between himself and Believerâ— and between Believers each with otheâ— his end was that the World might knoâ— that the Father had loved them Jo. 17. as 〈◊〉 loved him How was that even frâ—â— everlasting For says he thou lovedst me before the foundation of the world that is from everlasting The love of his Saints unto him is but of yesterday if their life and love had began together but many are long in the World before they have any affections towards him Every one give him not the kindness of youth but too many may with grief of heart lament as that excellent man Saint Austin is said to have done Nimis serò te amavi Domine Lord it was too late when I loved thee But his love to them was as early as eternity it self 2. It is also unto everlasting it is of the same nature with himself unchangable Joh. 13.1 Having loved his own which were in the World he loved them unto the end Psal 103.17 His mercy is from everlasting to everlasting upon them that fear him It must needs be so for it is supported by everlasting Pillars viz. the merit of Christ Dan. 9.24 in whom is everlasting Righteousness the New Covenant which is durable even an everlasting Covenant The Power of God Isa 55.3 Isa 26.4 Isa 9.6 in whom is everlasting strength The relation between God and them he is their everlasting Father The way in which all good men deâ—â—â—e to walk is of the same nature Lâ—â—â— me saith David Psal 139.24 in the way everlasting The love of creature quickly fades and fails at the furtheâ— their loves and their lives perish together it may be before death 2 Sam. 13.15 'T is said of Aâ—non that after he had defiled his Sister the hatred wherewith he hated her was morâ— than the love wherewith he loved her but 〈◊〉 death Rom. 8.35 39. Isa 54. their love dies with them bâ—â— death cannot separate from the Love oâ— God and Christ The Mountains shall 〈◊〉 part and the Hills be removed not onlâ— natural but even those metaphoricâ—â— Mountains of desertion temptation anâ— corruption shall be removed which may and often do take away the sensible manâ— festations of this Love from Believers but the Love abides for ever God's kindness shall never depart nor the Covenanâ— of his Peace be dissolved He may sharply rebuke and chasten them yet dearly and constantly love them Rev. 3.19 Whom the Loâ—â— loves he rebukes and chastens He has said He will visit their iniquity with a rod Psal 98.32 33. anâ— their transgression with stripes yet he addâ— my loving kindness will I not take from theâ— nor suffer my faithfulness to fail Amongâ—â— men it is true Pro. 13.24 He that spareth the Rod hâ—teth the Child but he that loveth him châ—steneth him betimes The Rod of afflictioâ— is the fruit of God's affection and thâ—â— affection will not suffer him to do any thing but what he knows is for their good It is good for me says David Psa 119. that I was afflicted So Israel went into captivity for their good You thought evil says Joseph Gen. 50.20 but God meant it unto good Even our Lord Jesus Christ who was the Son of his Father's love yet under the sense of his Fathers displeasure Much more may Believers expect this Joh. 11.3 He whom thou lovest is sick said they to Christ when Lazarus lay sick So when God suffered Enemies to carry Israel captive says the Prophet Thou hast given the dearly beloved of thy Soul into the hands of their Enemies Jer. 12.7 Great affections and great afflictions are not inconsistent Men may be under temporal dispensations of outward mercies yet be in their sins and so under the hatred of God Thus on the other hand men may lie under great and many troubles and yet be the objects of God's eternal Love as Job and many others have found by their experience Eccles 9.2 He will not have us know love or hatred by what is before us but rather by what is within us not by our outward condition but by our inward disposition by his holy operations in us and upon us If these be in us we are the objects of his Love and if once so it is ever so he does not love and thâ— afterwards hate but his Love is eveâ—lasting like himself yea it is himself fâ—â— God is love Now follows the practicâ— Application of this Truth Vse 1. If things be thus That God hâ—â— declared such Love to the Sons of Meâ—â— and to his own Then here we may talâ— up matter of Admiration Job 7.17 and say Loâ—â— What is man that thou shouldest magnâ—â— him and set thy heart upon him Taâ—â— Man in his Constitution and so he prâ—ceeds from nothing take him in compâ—tition with God Isa 40.15 and so he is less thâ—â— nothing and vanity take him in his degâ—neration and so he is worse
Isa 27.8 In measure he debateth and stays his rough wind in the day of the East-wind He will not contend for ever Isa 57.16 nor be always wroth lest the spirit fail before him and the soul that he hath made But his mercy is from everlasting to everlasting upon them that fear him Yea the end of God in afflicting is to manifest his Love He is angry that he may love angry a little that men repenting he may love them for ever What excellent declarations of God's Love are these to the degenerate Sons of Men yet as if all this were but a small matter there are yet greater operations of it Above all things the Incarnation of his Son Jesus Christ doth most eminently manifest the Love of God to the Sons of Men and demonstrates that he is Love it self 1 Joh. 4.9 10. Herein is love not that we loved God but that he loved us and sent his only begotten Son into the world to be a Propitiation for our sins that we might live through him I speak of the common interest of all men in it It was brought to pass by God for to make his love to men appear He so loved the world John 3.16 that he gave his only begotten Son c. And Christ came and died in our nature for the world of Mankind and not for the lapsed Angels Which of the Angels can say To us a Child is born to us a Son is given He took not on him the nature of Angels Heb. 2.16 but the seed of Abraham The good Angels need no pardon the bad Angels are excluded from it and Man only hath a Saviour provided for him and offered to him in the Gospel upon terms highly just equal and reasonable Look at the Angels in themselves and they are noble Gold and Silver are the Monarchs of the world as one stiles them Brass and Copper the Gentry but Lead and Iron are the Refuse of the world What hath Iron in it Of how mean a colour is it yet the Loadstone refuseth all other metals and attracts the Iron to its self Thus the Angels are excellent and glorious creatures Gold and Silver as it were in comparison of Man yet Christ took not the Angelical but the Humane Nature how full of Astonishment is this Anâ— all flowed from the Love of God to Man And what strange passages do concur iâ— the work of Man's Redemption All werâ— done by the death of the Lord of Life he was in poverty that men might bâ— made rich and died that they might livâ— who believe in him He was woundeâ— that they might be healed and bare thâ— curse that they might have the blessing and all this from the Fountain of Divinâ— Love 1 Joh 2.2 God so loved the world so admirally so unspeakably so inconceivably non but himself can tell how that he gave hâ—â— Son to be a Propitiation for the sins of thâ— whole world And Christ so loved Men that he gave himself to death for them and what had he more to give It is thâ— nature of Love so to do where Divinâ— Love is in any height or perfection thougâ— it be but in a creature it brings an extasie it makes that creature go out of iâ— self deny it self neglect its own profiâ— and pleasure and seek the Glory of God and to be taken up wholly in the Servicâ— of God This Love was perfect in Christ and this made him empty himself anâ— lay aside his Majesty and Glory for thâ— good of them he loved Here 's Divinâ— Love to the height and in its perfection and may bring to an extasie for the Love is such a Mine as is too deep and rich for any creature to fathom or count the value of it yet this the Love of God hath contrived and effected for Man And whereas some make an ill use of this Love to overthrow Christ's satisfaction If God say they so loved Man as to give his Son for him then he was not angry with him and if not angry then there was no need at all of a satisfaction to be made for him Though Love and Hatred that I may briefly answer it are inconsistencies yet Love and Anger may well stand together He gave his Son there was great love Isa 53. It pleased the Father to wound him and bruise him for our iniquities there was great wrath God's wrath was kindled against Job's Friends yet in love he directs them to atone him by a Sacrifice Job 42.7 8. God could not but be angry at the sin of the World and yet in love gave his Son to be a Propitiatory Sacrifice for sin Oh the vast immense Love of God to fallen Man in this particular Unto all this let me yet add one demonstration of God's Love to fallen Man which is manifest in giving his Word unto him both Law and Gospel which is made known at one time or other unto all Nation most hearty desires and entreaties to aâ—cept the same Ezek. 33.11 1 Tim. 2.4 He declares therein thâ—â— he takes no pleasure in the death of sâ—ners but would have all men to be save and to come to the knowledge of tâ—â— Truth He is troubled and grieved whâ—â— men slight and neglect the tenders 〈◊〉 Peace made to them Obj. Some will say Why doth God thâ—â— permit so many to perish even the most Mankind and to lie for ever under his wratâ—â— How can this stand with such Love as Gâ—â—â— declares to the Sons of Men Ans God's Love and Justice are nâ—â—â— inconsistent but can and do stand wâ—â—â— together His Justice takes place upâ—â— those who despise the riches of his Graâ—â— and Love He might have stood upâ—â— the first terms made with Adam Tâ—â— terms of that Old Covenant wee just aâ—â— righteous All his Posterity were coâ—cerned therein to stand or fall in hiâ—â— He sinned and so brought sin and deaâ—â— upon all the World of Mankind By oâ—â— man sin entred into the world Rom. 5.12 and death 〈◊〉 sin and so death passed upon all men for thâ— all have sinned Here God might have stood upon it and have held all men to the terms of the first Covenant which was death upon the first transgression and these terms he might have prosecuted to the utter destruction of all men He was not bound to make new ones yet this he hath graciously done and made a new Covenant his own Son a second Adam the Head and Mediator of this Covenant He is freely offered and tendred in the Gospel to the Sons of Men Jam. 3.16 That whosoever believeth in him should not perish but have eternal life If men refuse and reject the tenders of Salvation as the most do their destruction is of themselves and the Love of God appears more in saying the remnant that believe than any severity in destroying the rest especially considering he is not the cause of their sin but is grieved that they will not
accept Life upon Gospel-terms This is evident in his weeping over Jerusalem saying Luk. 19 42. If thou at least in this thy day hadst known the things that belong unto thy peace but now they are hid from thine Eyes So that every mans destruction is of himself Hos 13.9 Joh. 5.40 Heb. 2.3 because men will not come to Christ that they might have Life but refuse him that speaks from Heaven and neglect great Salvation This is written in legible Characters that he that runs may read the Love of God towards degenerate fallen Man That 's the second declaration of it 3. Let us look upon Man in his actual and effectual Recovery and Restitution and here we shall see yet further and more eminent manifestations of God's Love unto those that are his own in the World He hath declared greatly his Love to all Mankind yet much higher Love is in him to all true Christians 'T is said Christ looked upon the young man in the Gospel Matth. 19. and loved him We also find it recorded that he loved Martha and Mary Lazarus Of this last they went to Jesus and said Behold he whom thou lovest is sick and this was such John 11.3 5 36. as others observed it For Jesus weeping at his grave they said Behold how he loved him And I doubt not but it was a far higher and more endeared Love than what he had for the young man who it 's evident loved the World more than Christ and esteemed earthly Treasure above heavenly To make this Love of God more apparent let us consider the Properties thereof This Love is great comprehensive free distinguishing excellent satisfying and everlasting 1. It is a great and transcendent Love which God hath declared unto his People God who is rich in mercy Eph. 2.4 saith Saint Paul for the great love wherewith he loved us He is a great God and his Love is like himself a great Love 'T is great above humane expressions yet some can speak great words When St. Paul was in his Visions he was caught up into Heaven 2 Cor. 12. and heard things unutterable We read of joy unspeakable 1 Pet. 1.8 such is the Love of God to his Servants the best and greatest words are too weak to declare it yea it 's greater than the largest apprehensions of Men and Angels can reach This Love of God is like the Peace of God Phil. 4.7 which St. Paul saith passeth all understanding Hence we find that the four dimensions by which men take an estimate of corporeal greatness are given to this Love We read of the breadth and length Eph. 3.18 19. and height and depth of this Love the very same which are ascribed to God to declare the greatness of his perfection which is said to be as high as Heaven Job 11.7 8 9. deeper than Hell longer than the Earth and broader than the Sea But I would speak of it comparatively and so amplifie the greatness of this Love The Love of one creature to another is very great That between David and Jonathan was great 2 Sam. 1.26 and wonderful even passing the Love of Women either of one Woman to another or of an affectionate Mother to her only Son or of a loving Wife to her dearest Husband But what is David's Love or the Love of all creatures to God's Love The one is but finite the other infinite Compare it with the Love of good men unto God some have had great affections this way as David I love thee dearly Psal 18.1 says he O Lord my strength But here is a vast disproportion If all the Love that ever have been now is and ever shall be in all the Saints were in one mans heart it would be a great Love to God yet far short of that in God to them Let us compare it with the Love of God to other objects he loves all his creatures as such yet Man above all inferiour creatures The Angels by Creation had more Love than Man and he loves Christ yet more than all Now his Love to his People is greater than all these except the last and though Christ is the more adaequate object of God's Love and so hath higher measures of it than Believers are capable of yet he loves them with the same Love for quality and kind that he loves Christ with This we learn from Christ himself in his solemn Prayer That the Love wherewith his Father hath loved him may be in them And again Joh. 17.23 26. That the world may know that thou hast loved them as thou hast loved me Every Beam of Light is of the same kind with that in the Sun every drop of Water is the same for quality with that in the Ocean and so every drop of that Love which falls upon Believers is the same for kind and nature with what the Father bears to his Son Oh the transcendent greatness of his Love Who is not amazed at it 2. It is a comprehensive Love it includes all the kinds or acts of Love whatsoever The Sun is so glorious a Light because in the light thereof all other lights are contained in an eminent manner Thus it is in this Love of God to his People there are all acts of Love in it there is amor benevolentiae the Love of good will there is amor miserecordiae a Love of pity and compassion Isa 63.9 In his love and in his pity he redeemed them This Love inclines him to succour them in misery and to help them in trouble There is also amor amicitiae the Love of friendship which he manifesteth to them as they come to close with him in the Covenant I entred into Covenant with thee Ezek. 16.8 saith the Lord to Israel and thou becamest mine and this was the time of Love This is reconciling Love which is nothing but a redintegration or renewing of broken friendship between God and us Sin makes the breach and God's Love makes it up Hence comes Abraham a Heathen and an Enemy to be called the Friend of God James 2. Rom. 5.8 10. Herein has God commended his Love that his People when Enemies were reconciled by the death of his Son Into such friendship hath this Love brought them as the secrets of God are revealed to them Shall I hide from Abraham says God Gen. 17.17 the thing that I will do Thus Christ called his Disciples Friends For Joh. 15.15 says he Whatsoever I have heard of my Father I have made known unto you There is also amor beneficentiae the Love of Beneficience his heart opens his hand to do them good even beyond all the good of this World He loves them therefore he gives his Son for them 1 John 4.9 and to them and into them that he may live in them and they live through him It is this Love that gives them the remission of their sins He hath loved them
Rev. 1.6 and washed them from their sins in his own blood 'T is this Love that confers Adopting grace Behold what manner of love the Father hath bestowed 1 John 3.1 upon us that we should be called the Sons of God It is this Love that moves him to comfort them He hath loved us saies St. Paul and given us everlasting consolation 2 Thes 2.16 If not alwaies the sense of comfort yet firm and sure grounds of strong and durable consolation Once more There is also amor complacentiae a Love of complacency and delight God hath in his People which is the highest act or degree of Love All his delight is in his Saints Psal 16.3 that are in the earth His Truth his Worship and his People are all he hath any great delight in here in this World To a contrite Christian that trembles at his word Isa 66.2 he looks with an eye of greater complacency than to Heaven and Earth That 's the second property 3. It is free Love Absolutely perfectly free I will Love them freely Hos 14.4 saith God by the Prophet Hosea If he did not love freely he could not love at all such vile Creatures as we are There is no cause of his Love but his Love The Lord did not set his Love upon Israel because they were more in number than any other People Deut. 77.8 but because he loved them Free it is in every sense and respect There was no want of us or of our services For he is alsufficient and what want can be to him that is infinitâ— to whom there can be nothing added The Sea though a vast Ocean yet becauâ—â— finite is capable of addition and diâ—â—nution but what can be added to innity which comprehends all things wiâ—â— in it self Isa 40.15 17. Behold he taketh up the Isles as very little thing the Nations before him 〈◊〉 as a drop of a bucket as the small dust of 〈◊〉 ballance All Nations are counted to his as nothing less than nothing and vanitâ— His Love therefore is not a love of inâ—gence but of redundance flowing oâ— freely Also it was without purchase 〈◊〉 merit on his Peoples part and in thâ— sense free They have not enough to pâ—â—chase the least outward mercy much lâ—â—â— special Love it 's bestowed gratis wiâ—â—out money and without price Even thâ— merit and blood of Christ did not pâ—â—chase the Love of Benevolence but thâ— Love was the cause of Christ's comiâ—â— and of all he did and suffered Rom. 5.8 God coâ—mended his love to us because when we wâ—â—â— sinners Christ died for us saith St. Pâ—â—â— We have demerit enough to draw 〈◊〉 the wrath and hatred of God but nothing to be an attractive of his Love It is fâ—â—â— also because given without grudgiâ—â— God loves his people with all his heaâ—â— and with all his soul Jer. 31.41 and he upbraids not Free also it is because without constraint None could impose upon God in this matter he could have withheld it and denied it for ever and none could compel him to set his love upon them In a word It is free Love because it can receive no compensation from them who are the objects of it Can a man be profitable to the Almighty Job 22.3 as a man may be profitable unto himself This the Lord foresaw and yet loves them 4. It is a very peculiar distinguishing Love This is declared in those saving mercies he bestows upon them and denies to others though they to whom they are denied fall under the same external circumstances if not greater sometimes with those to whom they are given A full instance of this we have in Jacob and Esau Was not Esau Jacob's Brother Mal. 1.2 saith the Lord yet I have loved Jacob and I have hated Esau Not that God who is Love did or could hate the person of Esau abstractly considered he loves the person he made and hates the sin he never made He is said to hate the workers of iniquity but it is for their works sake But here in the Prophet it is to be taken for a less degree of love which is often called hated in the Scriptures Gen. 29.31 'T is said Jaâ—â— hated Leah it 's meant comparatively 〈◊〉 loved her with a less degree of love thâ— Rachel Luk. 14.26 So it is said He that hateth not Fâ—ther and Mother c. yea and his own liâ—â— also cannot be Christ's Disciple In othâ—â— Scriptures we are commanded to lovâ— these relations and to preserve our live and therefore 't is to be understood of lower degree of love In comparison 〈◊〉 our love to Christ our love to thing here below should be rather a kind 〈◊〉 hatred than love Thus God loved Jacâ—â— with such a transcendent peculiar dâ—â—â— stinguishing Love as in comparisoâ—â— he is said to hate Esau His Lovâ— to Jacob was manifested in bestowing peculiar favours upon him wheâ—â— Esau had only common mercies Hâ— could say I have enough but Jacob said I have all God passed a gracious decreâ—â— and purpose upon Jacob which he diâ— not upon Esau Rom. 9.11 12 13. as St. Paul testifies Thâ— Children not being yet born neither having done good or evil that the purpose of God according to Election might stand he said The elder shall serve the younger 〈◊〉 it is written Jacob have I loved but Esaâ—â— have I hated Gen. 28.22 13. God appeared to Jacob and established his Covenant with him this he did not to or with Esau Gen. 32.28 Hos 12.4 He made Jacob a Prince with himself and gave him by prayers tears to overcome him Of a wrestling Jacob he became a prevailing Israel this he gave not to Esau And though Esau had another name given him yet it was a worse Edom which signifies red because of his red hairy complexion as some think or because of the red Pottage he desired and for it sold his birth-right as others judge But this signifies not so well as Esau which imports protection But Jacob is yet much more excellent In a word Jacob had a very gracious and savoury spirit We read when his Brother asked him who his Children were he answered These are the Children whom the Lord hath graciously given thy Servant We find no such favoury expressions fall from Esau What distinguishing love is there in all these passages which will appear yet more fully if we consider that Esau was upon even ground with Jacob in outward priviledges and in some above him Rom. 9.10 They both descended from the same Parents both under the Seal of the Covenant Circumcision both had Education in the same Family and herein Esau excelled that he was the first-born Gen. 25. and the beloved Son of his good Father Isaâ— yet saith the Lord Jacob have I loved 〈◊〉 Esau have I hated O what wonderful â—â—â—culiar distinguishing love is here Tâ—â— is the Love of God to all his People two
that lie in the same womb brougâ— up in the same family the one taken 〈◊〉 other left the one beloved the othâ—â— not 5. It is an excellent and precious Loâ—â— even to admiration How excellent 〈◊〉 precious as it is in the Margin of yâ—â— Bibles is thy loving kindness Psal 36.7 O God! Sâ—â—â— the Psalmist Some think he speaks 〈◊〉 Gods general loving kindness and if 〈◊〉 then the argument is the stronger Hâ— much more excellent is his love to 〈◊〉 own people When a man does well 〈◊〉 commend him if he does eminently 〈◊〉 extol him but if his actions be supâ—â—â— eminent then we admire him Such the love of God not only good as Daâ— saith Thy loving kindness is good 〈◊〉 excellent yea even to wonderment Hâ— excellent is thy loving kindness O God! Coâ—pare it with other things that men esteâ—â— precious and we shall see this true Wâ—â—â— is one of the most excellent creatures God yet the experience the Spoâ—â— had of this love of God caused her to 〈◊〉 Thy love is better than Wine Cant. 1. The love of Christ manifested in his Ordinances is as a feast of fat things Isa 25.6 as Wine on the lees well refined Let but their Souls enjoy communion with him and they have a more abundant sweetness than in the choicest pleasures of this World Psal 104.15 Prov. 30.6 7. Wine makes glad the natural heart of man therefore it is said Give Wine to them that are of a heavy heart But the Love of God shed abroad into the heart makes glad even the very Soul of man Wine may â—â—â—vive and restore the natural Spirits but this love restoreth the Soul and makes believers forget terrors of conscience and â—gonies of Spirit remember their miseâ—â— no more What should I speak of Wine which is but one help to nature Life is â—â—e most excellent good in nature and â—â—e most desirable mercy When God â—â—lls Baruch that he will give him his life or a prey he implies Jer. 45. that it is the â—eatest outward good and therefore made the matter of a promise He knew the worth of it who said Job 2.4 Skin for Skin â—nd all a man hath will he give for his life â—et the Psalmist declares the loving kindâ—ess of God to be better than life Psal 63.3 These words are variously read Some thus Melior est quam virorum Thy loving kindness is better than the love of men Their favour many times is a snare and sometimes a mischief Gods Love is alwaies beneficial yea 't is beatifical Suâ—â— vitas say others who understand it 〈◊〉 the conditions of life men choose tâ—â— themselves As we commonly say sucâ— live a Husbandmans life a Scholars life or a Souldiers life Take which of theâ—â— lives you please or take them together and all of the like nature that you can adâ—â—â— to them and the love of God is betteâ— than all those lives with all their accommodations Take it as most usually it is for mans natural life which is the beâ—â—â— and most excellent natural good so wâ—â—â— read To him that is joyned to all thâ— living there is hope For a living Dog is beâ—ter than a dead Lion We read also thaâ— the Philosopher preferred the least Flâ—â— upon this account Eccles 9.4 that it hath life to thâ—â— Sun which though far more glorious yâ—â— it is inanimate and without life Bâ—â— notwithstanding all this the loving kindness of God is a more excellent gooâ— better than life it self for it brings neâ—rer to God In thy favour is life saiâ— David even eternal life It is this Loâ—â— that makes life desirable and pleasant Psal 30.5 〈◊〉 is not worth the while to live in tâ—â— World only to enjoy sensual pleasures and worldly profits which are but for a season and perish in the using Now Quod efficit tale magis est tale that which makes life delightful must needs be more pleasant it self This was it which made David the more thankful to God for restoring his health and sparing his life even because of the Love of God with which his life was crowned Psal 103.2 4. Bless the Lord O my Soul saith he and forget not all his benefits who redeemed my life from destruction and crowned me with loving kindness and tender mercies In a word natural life is not so far good but it may be apprehended sub ratione mali as an evil and this not only by Achitophel Judas and all such who destroy their own lives but even by very holy men as Elijah Job Jonah and others who have petitioned the Lord very earnestly either through slavish fear or pressing afflictions or sinful impatience that they might die that God would take away their lives and the like expressions I am weary of my life Gen. 27.46 says Rebeccah because of the Daughters of Heth. If Jacob take a Wife of them what good will my life do me But none ever was known to put up such prayers or make such complaints touching the Love of God None ever said thus or to thâ— effect Lord take away thy Love froâ— me or Lord I am weary of thy loviâ— kindness and if such and such crosses bâ—fal me what good shall thy Love do mâ— No no the Saints know that this is thâ— life of their lives the joy of their heart their greatest comfort at all times aâ—â— their only support in evil times Thaâ— the fifth 6. The Love of God is a satisfyâ—â— Love it is satisfying both to God aâ—â— good men To God who is said to râ—â— in his Love Zeph. 3.17 he stays himself upon 〈◊〉 Love being every way self-sufficient 〈◊〉 is said to be well pleased in his Son Mat. 3.17 〈◊〉 center acquiesce or rest in him God 〈◊〉 also said to rest in his Sabbaths and to reâ—â— in his Church and People Of Sion 〈◊〉 hath said Psal 132.13 14. This is my rest for ever yet â—â—timately he doth rest in his Love this 〈◊〉 fully satisfying to his heart There is nâ— thing external that he can rest in eithâ—â— he must rest in his Love or be left witâ—out any hope of rest which cannot poâ—â—sibly befall him It is also that whiâ—â— gives all good men full satisfaction at aâ—â— times and in all things though thâ— have all outward things they can desirâ—â— yet if he withdraws but the sense of 〈◊〉 Love they are troubled disquieted Cant. 3. Cant. 5. and cannot rest as you see in the Spouse But when they enjoy this they can say they have enough they are satisfied John 14.8 Shew us the Father said they and it sufficeth It supplies all wants it fills up all conditions Let them have the clear apprehensions and sensible fruitions of this Love and this will give them better content and satisfaction than all the World can do in the want thereof Isa 55.2 Here men are spending their money for what which is not bread
than nothinâ— consider him in his restoration and so 〈◊〉 amounts to nothing I am not behind 〈◊〉 chiefest Apostles says St. Paul though I 〈◊〉 nothing Now for God to publish hâ—â—â— Love at the rate he has done to such 〈◊〉 these may it not amaze and call out thâ— utmost wonderment both of Men anâ— Angels What may or can do it if nâ— this It was the expression of that hâ—â— man Job 7.17 18. Lord What is man that thou shouldeâ—â— visit him every morning and try him eveâ— moment He admired God should spenâ— a Rod upon Man in order to his gooâ—â— How much more then may this raise 〈◊〉 wonderment that he should set his love thus upon him May we not say Is this after the manner of men O Lord God As David in another case said Let our hearts be enlarged in a holy admiration of this Love of God and of this God who is love it self Vse 2. How much doth it concern us to see whether we have our part in the peculiar love of God all men share in his common goodness few have interest in his special and distinguishing love Now the stress of this discerning the love of God lies upon the Holy Ghost He only can give the full assurance and sense of this love to a particular Soul Hence we read of the Love of God shed abroad in the heart by the Holy Ghost Rom. 5.5 This holy Spirit is acquainted with the heart and mind of God and does infallibly know those upon whom his love is set and he only can display the banner of love so as to work up the heart of any to a secret perswasion of an interest in it Let us therefore above all things wait and pray for the witnessings of the Spirit Yet for our help in this matter let me say that this love is discernable sometimes especially when the Soul is free from Clouds of passion fears and darkness even by the effects of it upon the heart and life The least sincere love to him is an evidence he hath looked in upon our Souâ— and loved us 1 Joh. 4.19 We love him saith the Apostle because he loved us first Our love to him is a beam of his love to us reflected back upon himself Now our love 〈◊〉 discerned by our appretiations of God and by our affections to all that is relatâ— unto God by our love to his Son to hiâ— house to his commands to his Servants and unto all that bear his Image In a word if every dispensation of God drawâ— us more after God it is as comfortable â—symptom of Gods love to us as I can finâ— in all the Scripture Hos 11.4 I drew them saies the God of Israel with cords of love And again he saith Jer. 31.3 I have loved thee with aâ— everlasting love therefore with loving kindness have I drawn thee If God gives in of himself in any duty the Soul is thankful if he witholds and answers not the Souâ— is more humble before him and mournfuâ— after him 1 Sam. 28. Not as Saul who when God answered him not presently went away to the Witch of Endor 2 Kings 6.33 nor like him who said Why should I wait for the Lord any longer But as one resolved to lye at his foot hoping and quietly waiting for the Salvation of the Lord. If God gives outward comforts and the Soul is not proud under them but is more vile in its own eyes less than the least of all mercies and if he denies these things that the Fig-tree blossom not c. yet it can rejoyce in the Lord alone If he gives any sensible manifestation of himself the the Soul rejoyceth with trembling if he hides his face yet it follows him when it cannot see him it will serve him if it cannot enjoy him yet it will obey him Thus to be drawen nearer to God by every carriage of his to us as the Woman of Canaan was Matth. 15. is a good sign he has loved us with an everlasting love Vse 3. This Doctrine is a Spring of strong consolation especially to you who share in the peculiar love of God If he loves no matter who hates The Princes love will more than countervail the Courtiers envy 'T is said that when Josephs Brethren saw that Israel loved Joseph more than all his children they hated him Gen. 37.3 4 and could not speak peaceably to him Thus it is often with Gods Children The World will hate them even because God loves them Yea it may be for this they may lose the love of their natural Relations but set this fountain against the want of the streams and Gods love wilâ— do you more good than the hatred of men and Divels can do you hurt Further if God loves nothing can be wanting that is good for us for love is bountiful He loves his people from the Pit he loves grace into them and will love them into heaven at last If he loves he does all things in love every bitter pilâ— is rolled up in this Sugar if he loves he makes all things work for good Wheâ— Balaam attempted to curse Israel ' tiâ— said Deut. 23.4 5. The Lord thy God would not hearkeâ— to him but turned the curse into a Blessing because the Lord thy God loved thee out of the eater comes meat and out of the strong sweetness How comfortable is the condition of all those who are the objects of special divine love What hath been spoken about this love should allay all objections about it Say not I can see no reason why God should love me and so cannot be comforted For the reason of his love is in and from himself It is a piece of his Soveraignty to love freelâ— Say not I have walked unworthy of this love I have sinned against and after choice manifestations of this love For though this is ground of great humiliation yet not of discouragement unworthiness did not hinder him from placing his love upon you at first nor can it hinder the continuance of it now for he knew and foresaw what thou wouldest be and do Isa 18.8 I know that thou wouldest deal treacherously saies the Lord to Israel by Esay Yet he hath set his love upon thee and therefore though he may inflict fatherly chastisements upon thee yet he will not take away his fatherly affections from thee For his love is an everlasting love Neither let any say God hides his face from me how can I think he loves me For did he not desert Christ and yet loved him very dearly at that time David frowned upon Absalom and banished him from his presence a great while yet 't is said 2 Sam. 14.1 Joab perceived that the heart of David was towards Absolom God may alter the shew of his countenance but his heart is not changed his love is still towards thee Vse 4. Let it be of Exhortation in a few particulars 1. This calls upon
all to seek for a part and interest in the peculiar love of God His common love is not enough to make us happy He gives it that we might be tempted to look after his special love The time will come when there will be an end of all the common love of Goâ— thatâ—s no everlasting love it continâ—â— at longest but while life lasteth if â—miss of this peculiar love we have lâ—â—â— all the common love and for want 〈◊〉 Covenant-love must lye down under 〈◊〉 infinite hatred and displeasure of God 〈◊〉 and ever Oh tremble and bâ—fraid of neglecting to secure your partâ—â— the distinguishing love of God! Knoâ— that this love is not a sealed fountain bâ— is free to all that will believe in Christ 〈◊〉 obey the Gospel whatever their sins havâ— been Let none despair of having thâ— part herein This cuts off all endeavouâ— after it Let this text settle good thoughâ— of God in every ones heart He thâ— judged God a hard Master Matth. 25. hid his taleâ—â— I know no better antidote against despoâ—dency than this text Come in and acceâ—â— of this love in the way of the Gospel 〈◊〉 will pardon all thy sins it is given 〈◊〉 notwithstanding all the vileness of thâ— creature This Great and excellent loâ—â— may be had freely O beg cry mightiâ—â—â— give the Lord no rest till you have 〈◊〉 interest in it When one heard of the lovâ— that was between two very intimaâ—â— friends he cried out O utinam tertius essenâ—â— O that I were a third that I might shaâ—â— with them in their great love You have heard of the great love of God to believers Be in a flame and burn with desires to share in this love of God Every one is ambitious of the love of great ones Many seek the Rulers favour Proc. 29.26 though sometimes it proves a snare if not a mischief But behold here is a Ruler whose favour was never sought in vain if sought in time and which alwayes proves beneficial yea beatifical What will the love of Friends and Relations profit us what will the love of all the World advantage us without this excellent satisfying comprehensive and eternal love of God Luther is reported to say God should not put him off with these things And if all the honour the King put upon Haman could not content him without Mordecai's bow much less should expressions of common love from God satisfy our Souls but we should dayly put up Davids request Remember us O Lord with the favour thou bearest unto thy people Psal 100.4 That 's the first Exhortation 2. Let none abuse this text and truth unto presumption It is too common â—or men to go on in a state of sin and ways of wickedness and yet rest on this that God is love God is meâ—ciful Christ died for sinners and thâ— like But such as walk after the imaginâ—tions of their own hearts adding druâ—kenness to thirst and yet say they shaâ—â— have peace they doubt not but God lovâ— them as well as the best of them all thâ— is Spider-like to suck poison from tâ—â— sweetest Flower in the Garden of 〈◊〉 Scriptures and the wrath of God wâ—â—â— smoke against such Deut. 29.19 20 21. and the curses wâ—â—ten in the Book of God will come upâ—â— them he will blot out their names froâ— under heaven and will separate theâ—â— unto evil This is to abuse the love 〈◊〉 God and to provoke even the God 〈◊〉 love himself to anger and love abuseâ— turns to fury The sweetest Wine makeâ— the sharpest Vinegar and this sweet lovâ— of God wronged and affronted is thâ—â—sting of Hell the emphasis and accent 〈◊〉 the misery of such as live and dye unâ—â— the guilt thereof Rom. 6.1 2. Shall we sin saith 〈◊〉 Paul that grace may abound God forbâ—â— we cannot with abhorrency enough entertain such notions This is to have on eye evil because Gods is good to tuâ—â— the love of God into lasciviousness therâ—fore let us all beware thereof Let aâ—â— that share in this love make suitable improvement thereof This lies in imitation and in contemplation We should abour to be like God in this and imitate him though we cannot equalize him He is Love to us let us be love to him Oh love the Lord all ye his Saints Psal 31.19 All our services without this are worth noâ—hing Love is the fulfilling of the Law â—nd of the Gospel too without it our services are burdensom to our selves and unacceptable to God Love makes hard â—hings easy to us and small things grateâ—ul to him This makes what we do so â—leasing because it is so suitable God is 〈◊〉 Spirit therefore he is so well pleased with such as worship him in Spirit as being most agreeable to his nature The â—ike may be said here God is love and requires to be served in love for it is the perfection of all graces and duties He that dwelleth in love dwelleth in God and God in him Can we have a higher or more noble pattern than love it self What text in all the Bible can read us a more full lecture of love than this Let us study to write it out into our hearts and pray for the fulfilling of that promise Deut. 30.6 I will circumcise your heart to love the Lord your God with all your heart and with all your Soul c. Were it once engraven on our hearts it would be legible in our lives and walkings This Apostle John tell us that love is both the Old Commandment and the New urging love upon a new motive even the love of God and Christ to us Joh. 13.34 A New Commandment give I unto you that ye love one another as I have loved you that ye also love one another Oh that this example might prevail upon us not to live in the neglect of love to God or man but to abound therein as he hath given us precept and president for it Let the impression of Gods love be such upon our hearts as to revive the decayed love amongst his People that it may once again be said as anciently it was See how the Christians love one another 1. Let our love run out to all men for Gods love doth so Which had such an influence upon Mr. Fox that he never denied any one that begged of him for Gods sake And let us not forget to love our Enemies for this is to imitate God who commended his love to his people that when they were sinners enemies ungodly Christ died for them Be ye therefore followers of God as dear Children and walk in love as he hath loved you 2. We should contemplate this infinite love of God solace our selves in the Meditation of this love It is the sweetest of the Divine Attributes St. Paul saith Now abideth faith hope and charity but the greatest of these is charity Let me say There are many glorious attributes of God his Power Wisdom Justice and Love but
SERMONS On several SUBJECTS SHEWING Gods Love to Mankind Salvation is by Grace Wilderness-Provision God a Strong Hold in Trouble Light is to be improved By J. Lougher Minister of the Gospel LONDON Printed by T. S. for Edward Giles Bookseller in Norwich near the Market-place 1685. THE Epistle Dedicatory To my esteemed Christian Friends in and about Southrepps and Alby in Norfolk Dear Friends THe kind Acceptance my former weak endeavours found with you have induced me to this second attempt of the same nature I have contracted the Sum of several Sermons into a narrow compass They were once delivered to your Ears they are now in your Eye the Lord writ them in all your hearts I expect to be variously censured Some will reject them for their plainness as not being suited to the humour and style of this ingenious Age Others will dislike them as not agreeing in some things with their own sentiments My Apology is only this As I have agreat value for the persons and labours of every learned and good man though of a different perswasion from me in things eâ—trafundamental so I thank God for it 〈◊〉 man can have so mean an esteem of me 〈◊〉 my endeavours but I have lower thoughâ— both of my self and them For I do 〈◊〉 ought to know my self better than otherâ— do or can And by this I have learned iâ— some measure to esteem others better thaâ— my self Worthy Friends if God wiâ—â— please to make the following discourses by his Blessing instrumental to quikeâ— and excite any among you to make sure 〈◊〉 an interest in the special love of God 〈◊〉 seek Salvation by Grace to trust God fâ—â— provision in your wilderness condition 〈◊〉 make God your strong hold in a day 〈◊〉 trouble and to walk while you havâ— Gospel-light I have my chief end in thâ— publication I desire the continuance oâ— your Prayers to God for me and commend you all in the Perusal of these weaâ— meditations to the care and Blessed influences of Jesus Christ For whose sake I am Your Servant in the Gospel JOHN LOVGHER SERMON I. John 1.4.16 God is Love KNowledge is one great accomplishment of the rational creature Of all Knowledge there is none so accomplishing as that which is Divine and Spiritual Of all Divine Knowledge the Knowledge of God and his perfections is the most excellent Of all the perfections of God there is none so sweet and desirable to be known as this of his Love This was the Element in which this Apostle and beloved Disciple St. John lived and it made such impressions upon his heart that he breaths little but love throughout this Epistle and makes known something of what he had experience of in his own Soul and not only declares the love of God but asserts God himself to be love in the Text now before us Which words are a short description of God and a Proposition in themselves and so let us take them Doct. That God is Love 'T is more easie to declare what God is not than what he is hence some chuse to speak of him viâ remotionis they consider the imperfections which are in the creatures and remove them all from God as inconsistent with a Deity Thus they say he is impeccable impassible immortal and the like because to sin to suffer to die are imperfections in the creature This gives a negative discovery of him but falls far short of what he is The holy Scriptures give us the most positive account of him yet not according to his infinite perfections no words can do that but so as is most suitable to his nature and our apprehensions John 4.24 1 John 1.5 Thus we read that God is a Spirit God is Light and God is Love Thus he is twice stiled in this Chapter viz. in the 8th verse of it and in the Text. Quest 1. You will say In what respects may this be spoken of God Ans 1. He is Love essentially Hence he is not only said to be loving but Love in the abstract He is stiled by St. Paul the God of Love 2 Cor. 13.11 but the Text saith God is Love which shews it is essential to his Nature Creatures may be loving God only is Love In creatures it is but an accident or quality in God it is of a natural descent of his substance and being The Apostle saith God is Love Even as the Sun hath but one glorious brightness no colours yet makes all other colours visible So though many things may help our apprehensions of God we call him just when he punisheth true when he performs his promises merciful and loving when he shews pity to them in misery yet God is but one entire perfection Quicquid in Deo Deus est whatsoever is in God is God 2. He is Love causally He is the efficient cause of all that which deserves the name of Love in the World Jam. 1.17 Gal. 5.22 Rom. 1 30. Rom. 8.7 Every good and perfect gift cometh down from above from the Father of Lights If there be any love in our hearts to himself it is the fruit of his Spirit for naturally we are haters of God our carnal minds are enmity against God so St. Paul speaks Love to God is not a Flower that grows in Natures Garden but is a drop issuing from God the Fountain of Love 1 Joh. 4.19 We love him because he loved us first It is a beam darted from that Sun a reflexion of his Love to us The same may be said of true Love to Man naturally we are hateful and hating one another Titus 3.3 as St. Paul saith If there be a cordial affection though but natural it is from God much more true Spiritual Love 3. He is Love objectively He is or ought to be the chief object of our Love As David calls God his joy Psal 43.4 Psal 38. his exceeding joy that is the object of his joy and his hope that is the object of his hope so he is termed Love because he is and should be the chief object of the Christians Love Christ calls his Church his Love Cant. 5.2 in the Canticles because it is the object of his Love Thus God is deservedly the object of the Love of Men and Angels for he is altogether lovely Whatever outward good men set up as the object of their Love it is in God in a more high and transcendent way than can be in all creatures Is it riches they affect we read much of God's riches The Earth is full of thy riches Psa 104.24 Eph. 1.7 Rom. 2.5 Phil. 4.19 says the Psalmist We read in the Scriptures of the riches of his grace the riches of his goodness the riches of his glory the riches of his mercy and the like Is it beauty they are taken with God is more glorious than Angels they cover their faces when they behold his brightness Is it pleasure they set their love upon Psal
will name but one because that is hinted at here namely to exclude boasting that no flesh may glory in God's presence Not of works lest any man should boast saith the Apostle that all men may walk humbly with God and glory in him alone and hence he saith Rom. 3.27 Boasting is excluded By what Law by the Law of works Nay but by the Law of faith The Use follows Vse 1. Is Salvation of grace and only of grace Then here we see how eviâ— and dangerous it is to seek to be saved by or for our good works No man can be saved who neglects them yet no man is saved for them they are not the cause of salvation but grace alone The Moralist will plead he hath been no drunkard no unclean person no unjust dealer the Hypocrite will attempt every good work in shew and appearance at least and the profane person purposeth to be better and to do better thus meâ— think to be saved by their works Those also that are troubled they can do nâ— more good works and not troubled for want of the knowledge of the grace of God and for want of his Spirit assisting to every good work Are you not those that may say some of you that you have found sweetness from your good works and deeds when you have been inlarged in them rather than from the sense of the rich and free grace of God When you have done them well then you are comforted but if dead and distracted in them then discouraged and cast down what do these things shew but that we seek salvation by works Some cannot endure to hear of the sinfulness of their good works of the raggedness of their own best Righteousness Thus did the Pharisees they could not endure Christ should pull up the Bridge upon which they hoped to go to Heaven these think to be saved by their good works whereas we should say We serve God because his free and rich grace invites and though imperfections cleave to our works yet we expect not salvation by them but we appeal to the rich and free love and grace of God to save us To go about to claim salvation by works is to take away the heart and life of the Gospel A man may as soon think to get over a deep River upon the shadow of a Tree that grows by it as get to Heaven by his good works This very thought mars and poisons all if thou thinkest to be saved by them it is very doubtful whether thou dost not run the very hazard of thy salvation be thy doings never so good The Gospel is a Doctrine of the utmost self-denial it draws men to good works in respect of performance and then draws them off from good works in regard of dependance O thâ—â— we could learn this great Mystery Vse 2. Suffer the word of Exhortation in a few brief particulars 1. Leâ— us learn to study the rich and free gracâ— of God more and to grow in the knowledge of it for it is by grace we are saved The right knowledge of it strike down all presumption and engageth to duty and service Men dare not sin thaâ— grace may abound or turn this grace into wantonness but will abhor it it is the presumptuous man that abuseth and despiseth grace and makes use of it to neglect a holy life and walking in good works 2. Let all be encouraged to seek salvation by grace Thou mayeâ—â— not say or think thou canst not be saved because thy sins are many and great for we read of the manifold grace of God to take away thy manifold past and present sins 1 Pet. 4.10 And where sin abounded grace did much more abound Rom. 5.20 Look for salvation in this way and here is hope for thee It is a speech unbecoming any to say The God of grace never intended any thing of grace for me Seek it humbly as Beggars that cannot compel an Alms Seek it with hope waiting patiently on the Lord and by no means say and think there is no hope for thee Grace can save whom it will it justifies the ungodly not in but from their ungodliness and what ground hast thou to conclude against thy self For a Soul to say If I were so holy I could then cast my self upon grace it destroys the nature of grace Remember that sweet promise Job 22.29 He will save the humble person Put thy self into the arms of grace and thou wilt find the sweetness of it There is no Soul here this day but for ought I know may come to be saved by this grace if the fault be not his own thinking he may live in his sin and walk after his ungodly lusts and yet rest on grace to save him Shall we continue in sin that grace may abound God forbid Rom. 6.1 Better it were salvation had never been offered to us than that either we be found refusers or abusers of it and so meet with the sorest destruction 3. Let all God's People know and do their duty in answer to this grace Mourn for your sins against the Lord because grace shall reign notwithstanding all your sins as the Apostle shews Rom. 5. ult Strongly desire the perfection of salvation attribute all to grace as Paul did he pressed forward towards the mark Phil. 3.14 And though he laboured more than others yeâ— he saith it was not he but the grace oâ— God which was with him 1 Cor. 15.10 Set the Crown upon the head of grace aâ— they Zech. 4.7 cried Grace grace Reâ—â— upon grace for the consummating salvation and act in some resemblance to thiâ— way of God He saves you freely do you serve him freely and do you continue to own profess and believe in this grace persevering in all those things that accompany salvation till you be fully possessed of it Doct. 3. That the Faith through which we are saved is not of our selves but is thâ— gift of God Or thus The work of Faith to Salvation is not of humane operation but oâ— divine donation Here are three things to be cleared 1. That those that are saved by grace are yet saved through faith 2. That this work of faith to salvation is not of themselves 3. That it is thâ— gift of God Of these in order Branch 1. Those that are saved bâ— grace are yet saved through faith or iâ— the way of believing The Text is express for it So the Commission runs that Christ gave his Apostles Mar. 16.15 16 He saith to them Go ye into all the world preach the Gospel to every creature He that believeth shall be saved he that believeth not shall be damned As many as were ordained to eternal life believed Whom God hath appointed to salvation as the end he hath ordained to faith as the means We are of them that believe to the saving of the Soul saith the Apostle Heb. 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of faith The adversative conjunction shews that Apostacy and Faith cannot stand together
but who falls down before Gâ—â— and saith Lord it is for my pride 〈◊〉 worldliness my unprofitableness thâ—â— troubles come O pardon and heal 〈◊〉 for thy names sake O then let us be mâ—â—â— with God in Prayer in all our own aâ—â— the Churches troubles Only let theâ—â— be fervent prayers The effectual fervâ—â— prayer of a righteous man availeth much James 5.16 Much more the unanimâ—â—â— prayers of his Churches will prevaâ—â— especially if mixed with faith and 〈◊〉 joyn Reformation of heart and life to oâ— supplication If my people pray 〈◊〉 seek my face and turn from their evil wâ—â— then will I hear in heaven and forgive 〈◊〉 iniquity and heal the land 2 Chron. 7.14 But if I regard iniquity in my heart saies David the Lord will not hear my prayer How shall we think our requests can prevail when our practises contradict our prayers We pray against pride divisisions worldlyness unfruitfulness and yet continue in these sins We lament our neglect of duty in our families and closets our breach of Gods holy day our deadness and loss of our first love and â—ife and yet go on in these things our supplications without reformation are but a provocation as the howling of Dogs in Gods ears as he saith of Israel of Old They howled upon their Beds Hos 7.14 â—nd were no more regarded by God than 〈◊〉 Dog that howleth is by men Had there been reforming answerable to our praying we might have had the mercies prayed for before this Let us then pray and turn from our evil waies and God will turn his promises into performances and our prayers into praises our Hosanna's â—nto Hallelujahs And O that we could yet stir up our selves to take hold on God by faith and prayers Preces lacrymae Prayers and Tears are the Churches best weapons in a day of trouble The Spirit of â—rayer failes O that he who hath the residue of the Spirit would once again pâ—â—â— out the Spirit of grace supplication upâ—â— his people So in every day of Jacâ—â— trouble when he is brought low and 〈◊〉 say By whom shall Jacob arise We shâ—â—â— find such wrestling with God by praâ—â— will engage Jacobs God to command 〈◊〉 liverances for Jacob in due time And nothing that arises in our hearts to kâ—â—â—â— us from this duty or deaden us in it hâ—â—der us Let none say our troubles are extream that we are overwhelmed 〈◊〉 them So it was with the Psalm Psal 142.3 His Spirit was oâ—â—â— whelmed in him yet he prayed Thoâ—â—â— God lamed Jacob as if he had been Enemy yet he wept and made supplâ—â—â—tion Out of the Belly of Hell cryed I saâ—â—â— Jonah Let none say our sins are so grâ—â—â— and we upon that account so vile and worthy that we dare not pray for Gâ—â— heareth not sinners John 19.31 〈◊〉 let such consider David Psal 40.13 My sins are more than the hairs my head Yet he prays Be pleased O 〈◊〉 to deliver me O Lord make hast to help Let there be a real mourning for sin turning from sin and thy sins shall hinder thy prayers That unbelief wâ—â—â— hinders thee from praying is worseâ— all thy other sins as appears John 16. â—9 He shall reprove the World of sin because they believe not on me saies Christ Let none say I would but I am unable I want the Spirit of prayer but know there may be effectual and acceptable prayer when yet thou feelest nothing but a great indisposedness to prayer When the Psalmist complaines he was so troubled that he could not speak yet then he prayed Psal 77.1.3.4 verse I cried unto God with my voice and he gave ear to me When Hezekiah could but chatter like a Crane and mourn like a Dove as he complains Isa 38.14.5 Yet even then the Spirit of prayer wrought effectually in him as is clear by what God speaks I have heard thy prayer I have seen thy Tears Neither let any say it is to no purpose for them to pray for many do well enough that never pray But this is not true For all such have is but temporal good things and they cannot have them as blessings with the love and favour of God but in anger as a curse and to their hurt The prosperity of fools shall destroy them Prov. 1.32 But to them that pray be it much or little they have it is in love and sanctified by the word and prayer Let none say it is in vain for them to pray because God knows perfectly what our wants and troubles aâ— before we pray and hath determinâ—â— what to do for us and he is of one miâ—â— and who can turn him prayer it self caâ— not alter his purpose And he is of so gâ—â—cious a nature that he is ready to giveâ— what he sees good for us though we prâ—â— not for it Now though all this be truâ—â— yet to neglect prayer on these accounâ— is most weak and unsound For thouâ—â— God knows our wants yet he hath coâ—manded us in every thing by prayer aâ—â— supplication that we make known our â—â—quests to him Philip. 4.6 And whaâ— ever birth his decree and counsel Traveâ— with in a way of mercy to us he haâ— appointed prayer to be the midwife 〈◊〉 hand it to us Ezek. 36 37. Theâ—â— are many gracious promises of goâ—â— to Gods Church and people I will yet 〈◊〉 enquired of saith God by the house of Israâ—â— to do it for them Yea it is a manifest tokeâ— of his goodness that he will be sougâ—â— unto for the good he purposeth 〈◊〉 promiseth to bestow upon us For it 〈◊〉 because he loves to hear the work of 〈◊〉 own Spirit in us Let me here thy voice Cant. 2.14 For sweet is thy voice Thâ— praying voice even as you that are Paâ—ents love to here your little ones speak â—hough but lisping much more doth God â—o hear his Children And let none say â—ur prayers have been fruitless time after â—ime for it is no argument God neglects â—hem because they obtain not presently â—or what if he sees it is better for us to be without a mercy than to have it Is it â—ot our interest to subscribe to his wisâ—om and submit to his will therein What if it be not for his glory we have 〈◊〉 as yet cannot we wait his time Marâ—ha and Mary sent to Christ John 11. to â—ome quickly for Lazarus whom he loved was sick Yet Christ deferred coming till he â—ad been dead some daies no hope in an ordinary way for his living again till the Resurrection This was done that God night be glorified in his being raised to â—â—fe by a miracle And what if God will â—nswer our prayers in some better way â—han in giving us the thing prayed for â—ught we not to rest satisfied in his wise â—ispose for us Are we fitter to carve for â—ur selves than he is Surely it is best for us â—o acquiesce in his gracious choice of our â—nheritance for us Abraham prayed for â—hmaels
effects of this light which shined from heaven upon Saul set down in the 4th 5th and 6th verses of this 9th Chap. of the Acts which will be found upon others also in some measure upon whom Christ this true Light shines savingly 1. It is a humbling light This was the first effect it had upon Saul verse 4. He fell to the earth not only prostrate in his body but doubtless his heart was low laid in the dust even at the foot of Christ Hath the light we received had this blessed effect upon us to humble us for the pride of our heart Doth it puff us up and make us proud conceited of our selves despisers of others This light is the work of the Prince of darkness transforming himself into an Angel of light The light from heaven brought Saul into a posture of humility who before thought scorn to be controuled and will have the same effect upon our hearts 2. It made Saul inquisitive after Christ verse 5. He said Who art thou Lord By which question he acknowledgeth his own ignorance and mistake and begs information and instruction in the knowledge of Christ Such operation will the light that comes indeed from Heaven have upon us It will make us full of enquiries after Christ Such as these Who art thou Lord How shall I know thee Where shall I find thee How shall I come to be acquainted with thee O thou blessed Lord Jesus How may I get some experimental knowledge of thee in the vertues of thy death in the power of thy resurrection in the influences of thy grace and Spirit in the comforts of thy love and covenant 3. It caused Saul to submit himself to Christ his will to Christs commands verse 6. He said Lord what wilt thou have me to do As if he had said I have gone formerly to men to know what service they would command me but now I bow my self to thy most holy pleasure Lord What wilt thou have me to do Speak Lord and give me what commands thou pleasest and I am ready through thy grace to comply with them Make and propound thy own terms I will submit to them A man may have great natural light and acquired knowledge in Arts and Sciences in Tongues and Languages and these are so far from causing his heart to submit to Christs will that he will be ready to stand upon his own Terms But if it be from heaven it will cause a man to strike sail to Christ absolutely and presently as we see here in Saul Are we able to say Speak Lord for thy Servants hear Write thy own terms declare thy pleasure what thou wilt have us to do or suffer our wills and interests are swallowed up in thine We will no longer be our own to do the wills of the flesh and of the mind or to be captives to Satan at his will but we would be melted into thy holy will and improve our utmost strength and designs for thy service This is a light darted into thy Soul from heaven this is a sure evidence it is Christ that is thy saving light when it thus makes thee humble before him inquisitive after him and submitting thy self unto him 2. Christ the true saving light is warming and enlivening Such is the Sun to the earth It heats and quickens the creatures Such is the Lord Christ to the Church to the hearts of those that are his indeed The Lord God is a Sun Psal 84.11 which several expound of Christ It is he alone that heats our Chill Spirits He quickens those dead in trespasses and sins Eph. 2.1 But now because there are false heats some will yet enquire how we may know the heat and quickening we have to be from Christ For answer briefly 1. If it be a heat from the Lord it will warm us throughout inwardly as well as outwardly Artificial heat is only external but this heats within and without it warms every part as well as any one The fire within me burst out saith David Psal 39.3 It made Paul truly zealous for God It made the disciplies hearts to burn within them Luke 24.32 The Ark was pitched within and without This heat Christ gives will make us not only abstain from sin our of respect to men and our credit with them but to abhor and hate every false way out of a deep respect to God The Sun warms every part of the body God and Christ can pierce deeper than the Sun 2. This true light warms intensely as well as throughly I mean it heats more and more unto perfection It makes us fervent boiling hot in Spirit not like Jehu zealous only in pretence and growing colder as his own ends were attained but still pressing more and more after the mark still more of God more of Christ The heart was never so much for sin and self but now it is as intense upon God 3. If the light we have and the heat and quickening from it be from Christ then it is communicative The Sun communicates his light and heat his beams and lustre to others so it will be here A man will not be all for himself There is no Minister truly enlivened by the Lord but he will say O that all my people were savingly enlightned and quickned by Jesus Christ Come let us go up to the house of the Lord and let us walk in the light of the Lord. There is no Christian thus wrought upon but will be ready to say as the Woman of Samaria did John 4.29 Come see a man that told me all that ever I did Or as David Come and I will tell you what the Lord hath done for my Soul Thus as the Sun brings the creatures it produceth to their perfection so doth Christ much more finish his good work he hath begun to its perfect growth and maturity This is the light and heat of the Lord. 4. If it be attractive and drawing lifting up the affections and drawing away the corruptions of the heart it is from Christ The light and heat of the Sun doth attract and elevate the vapours and fogs from the earth So Christ the Sun of righteousness doth 1. Draw up the affections of Souls to himself When I am lifted up saith Christ I will draw all men unto me John 12.32 No man can come to me except the father draw him saies Christ John 6.44 Draw us saith the Spouse we will run after thee Cant. 1.4 He will draw up our love our joy and our desires unto him our sorrow our hatred and all our affections We shall love as he loves and grieve where he grieves and hate what he hates and joy in what he rejoiceth in He carries away our hearts from whatever was the unlawful object of our love and makes us willing in the day of his power Psal 110.3 2. He draws away our corruptions by the forcible heats of his holy Spirit There will soon be some showers of sorrow and grief that we should so
much and so long sin against the Lord so loving and so good a Father It will make our souls die to sin daily and to be careful and jealous lest any affection should prove inordinate and prejudicial to Christs honour and its own comfort By these things we may know whether Christ be indeed a saving light unto our Souls and so finding him to be may drink in all the comfort that flows from so sweet a truth as this is Object We fear may some say Christ is not such a light to us because we find our corruptions so strong in us and our affections so dead to Christ Ans There may be something of Christ as such a light in thee and yet this not clearly perceived nor felt by thee There may be notwithstanding thy complaints some dawning of the day some breakings forth of the morning light upon thy Soul For Christs goings forth in enlightning and quickning and comforting grace are prepared as the morning Hos 6.3 Now the morning goeth forth gradually small at the beginning but growing to perfection Do not despise the day of small things Though the morning be Cloudy and Rainy yet Christ â—uth prepared a wind to blow them â—ver He deals with Souls in this case as in the care of the blind man Mark 8. â—3 24. He caused him at first to see â—ut imperfectly he saw men walking â—s Trees afterwards clearly So he will â—eal with thee Though thou goest forth â—s the morning yet ere long thou wilt â—e fair as the Moon yea clear as the Sun Cant. 6.10 Vse 3. Suffer the word of Exhortation 1. Let all be perswaded to receive Christ this true light We see â—ur need of natural light and who reâ—ects it Who loves not the light more than darkness Who opens not their windows and doors to receive the light of the Sun How much more should we â—pen our eyes and hearts to entertain Christ the Spiritual and saving light O let us all pray with David Lord lift â—â—ou up the light of thy countenance upon us Psal 4.6 None but the blind do unâ—ervalue the benefit of light none but weak Eyes are offended at it none but â—culterers and thieves fly from it None but ignorant or wicked or hypocriteâ— undervalue Christ and when he is willing to be a light to them love darkness rather than light Owls and Bats love the night Darkness is a suitable element to a dark heart Melancholy Spirits love dark places So did he we read of Luke 8.27 But after Christ had commanded the evil Spirit out of him then he sate at Christs feet clothed and in his right mind O let us all go to Christ that he would be pleased who commanded the light at first to shine out of darkness to shine into all our hearts to give us the light of saving knowledge sound holiness and divine comforts that we may no more call light darkness and darkness light but in this our day see the things that belong unto our peace before they be hidden from our eyes 2. Let us receive every discovery of Christ as a beam of light and let us receive nothing as light but what comes from him And above all things let us walk while we have the light Which leads us to the second Doctrine Doct. 2. That it is the duty of all men to walk while they have the light Hence is that Exhortation of the Apostle Paul Rom. 13.12 13. The night is far spent the day is at hand let us therefore cast off the deeds of darkness and put on the Armour of light Let us walk honestly as in the day c. As if he had said The night of your unregeneracy is past and the day of grace has dawned upon your Souls Therefore as men when they see the glimmering of the day cast off their night-clothes so we seeing a glimmering of the Gospel ought to cast off the works of darkness as night-attire have no more to do with them sins are called works of darkness because many times they are done in the dark and because they proceed from darkness and if not cast off truly and timely tend to bring men to utter darkness And we should now put on the Armour of light as those that rise out of their sleep put on their working apparel that they may be fit for the business of the day So now seeing the night of ignorance is past adorn your selves with the works of light They that sleep sleep in the night and they that are drunk are drunk in the night But let them that are of the day put on the graces of the Spirit of Christ that bright and glistering armour wherewith their Souls shall not only be armed but adorned such as shines to the glory of God and becomes those that desire to walk honestly as in the day Christ himself did walk and work while he had his day John 9.4 I must work the works of God saith he while it is day Let us follow his steps herein Qu. 1. Ye will say How may men be said to have the light Ans By enjoying the Gospel of Christ For though his personal presence and ministry are withdrawn yet the light of the glorious Gospel of Jesus Christ shines amongst us And every word of Christ is light Isa 51.4 A Law shall proceed from me for a light of the people saith Christ His word is the rule and standard of light Isa 8.20 To the Law and to the Testimony if they speak not according to this word it is because there is no light or no morning in them This is that more sure word of prophecy which we shall do well we take heed unto as un to a light that shineth in a dark place 2 Pet. 1.19 Where the Apostle shews that a written Revelation from the Word is more sure than an immediate Revelation from heaven Here I might shew some of those Truths the Gospel gives a more full and clear discovery of than ever was before this glorious light came into the World As the great Doctrine of the Trinity the Incarnation of Christ the great and dangerous evil of unbelief that Christ came and put himself in the place of sinners and died an accursed death to save men from unbelief so that by his mediatory sacrifice there is a possibility for condemned unbelievers to be saved from that sentence that is gone out against them He ordered Repentance and Remission of sins to be preached in his name And that he that believeth in him shall be saved And he stayed not till men sent to him but he calls to them Ezek. c. 18. Why will ye dye O house of Israel Yea The Gospel holds forth life to the greatest sinners to the worst or men if thy will indeed believe and turn in to God by Christ God so loved the World that he gave his only begotton Son John 3.16 That whosoever believeth on him None excepted where Christ is offered but those