is when we love him but here nothing such if we consider whom he loved under a threfold notion 1. as base and ignoble 2dly as loathsome and filthy 3ly as not only in a State of enemity but fraughted with actual enemity against the person loving 1st as base and ignoble we have indeed some instances in history of love descending from noble to ignoble But to descend so low as to love that that is farther below him then the basest worme can be below us there being an infinite disparity which cannot be between meere creatures what histories can paralel this Beside baseness there is filthiness and loathsomness which being added to the former makes it admirable Ezek. 16. when thou was lying in thy blood that became a time of love We were as the word is Psal 14. altogether become filthy there was none that did good no not one and yet to love us But the 3d added that we were fraughted with enemity against him who loved us Augustus Cesar because he could not marry a mean woman who loved him commanded yet a vast soume to be given here to testify his respect to her love But Rom. 5. God commended his love to us that when we were yet enemies Christ dyed for us Thirdly take a view of the properties of this love and it will appear more matchless amongst many properties of it I only mention at present these four 1. it was altogether free there was no necessity of nature for he is admitted by a Covenant Isa 42. yea we find him offering himself to the work of redemption when mans case is seen to be desperat Psal 40. Sacrifices and offerings thou didst not desire and what could man do for reconciliation beyond sacrifices and offerings and when it is thus then said I behold I come 2dly It was also stronge and vehement it was indeed a love many watters could not quench God so loved the world that he gave his Sonne so loved there is a great emphasis in that so Amongst other things it imports the transcendent fervency of that love manifested in the worke of redemption 3dly It is a discriminating love to men and not to Angels The Prophet Malachie commends the love of Jacob from this that he hated Esaw though Esaw was Jacobs brother there was nothing in us to cast the ballance Angels were more excellent natures it is true some in the schools say 1. the sin of the divel was greater then mans because their natures were more perfect and they sinned without a tempter Yet even this they cannot deny but the price payed for lost man had been sufficient for their restauration had it been intended for them Beside even those say mans sinnes had several aggravations theirs wanted so that there was nothing antecedent in the objects to excite this love to the one and not to the other and O how great a difference makes it Lastly it is an everlasting love that his delight was with the sons of men Pro. 8. before the mountains were brought forth so it is to everlasting He cannot be budded to alter or change this love Balaam attempted it with one and twenty sacrifices to turn him from loving Israel and to curse them but it would not Esay 54.7 With an everlasting kindness will I have mercy on the sayes the Lord-thy Redeemer Fourthly If we considder this love in the fruits and effects of it and we shall like wayes herein find it matchless The Apostle to the Thessalonians speaks of a labor of love if ever there was love that might be called a labor of love it is here Amongst many things to manifest this consider only to what a low eb he was brought in giveing himself for his Church which is the Testimony of love the Apostle pitches on here and there be only two things to pitch upon to evidence this 1. The names that are given him 2. The sufferings that he did undergoe in testifying his love to his Church 1. The names that are given him he is called ane Angel which was far below him ane Apostle which was yet lower a man and the sone of man a Babe a messenger aservant a shepherd a worme and not a man a curse and if there can be any thing yet lower he became fin for us that we might become the righteousness of God in him what a wonderful testimony of love is here He that thought it no robbery to be equal with God and was his fellow to become a curse and sin for us the Apost 1 Timothy 3. v. last counts it a wonderful Mystery that he was at all manifested in the Flesh But to be so manifested how wonderful is it But in the 2d place if we should take a view of his sufferings that he did undergoe in his humane nature in testifieing this love when he gave himself for his Church what reproach what torment what A gony in his Spirit it was strang to hear that come from Him my soul is heavy and what shall I say He was bruised or as the word imports in the first Language Baken for our infirmities Nether can Bellarmin nor any other Jesuit prove that he merited any thing to himself by his suffering but it was wholly intended for us This testimony of his love is that which we are come togither the day to commemorat and which is represented in the breaking of the bread and pouring out of the wyn Now let us lay all these togither and see if the poynt be not proven that his love is matchless and may be a copie for the most special and intimat love required in the nearest relations Application There is only one use of exhortation which I shall follow from this poynt thus opened and we shall divide it in two brances 1. It serves to exhort to admire and praise his love 2. To render love to him for love 1. First It serves to exhort to admire and praise his love Let men disput as they will whither Christ as Mediator be the object of divine worship we may saffly determine that his love manifested in the redemption of lost man is a fitt object of admiration praise Saul much admired it and commended it in David when he found him in the cave and did not kill him will a man find his Enemie said Saul and will he not kill him But how would Saul have spoken of this for a man to find his enemy willingly be killed for him May we not all sit downe at this table crying with David when he heard of the death of Jonathan O Jonathan Jonathan how wonderful was thy love to me It was beyond the love of women And that we may make the better progress in this work of admireing and praising his love I shall offer you some helps to it There are some confiderations and some practises whereby we may be furthered in it First Consider admiring and praising his love is the constant worke of these who are in glory John
Believers Priviledges and Duties And the exercise of Communicants Holden forth in severall SERMONS Preached on diverse Texts and at severall occasions By the Learned Pious and laborious Servant of JESUS CHRIST Mr ALEXANDER WEDDERBURNE First Minister of the Gospell at Forgan in Fife and thereafter at Kilmarnock in the West Part first 1 Tim. 4.7 Exercise thy selfe unto Godliness Heb. 11.4 He being dead yet speaketh Printed in the Year 1682. TO THE READER Christian Reader THis ensuing peice containeth some Sermons preached upon diverse special occasions by the Laborious and worthie Servant of Christ Mr. Wedderburne The good providence which offereth them to the Christian perusal is much to be adored putting so sweet and usefull a peice into thy hand in a time of so much distraction and distemper wherin others in stead of bread give the children-stones and by perplexing debates and thornie contentions does rather Avocat and Divert the Christian from â—â—an further him in his soul's edification The Reverend Author albeit Eminently indued with a singular Facultie for discussing contraversies wherewith his time abounded yet much more Delighted in practical case-divinity as the Sweeter nobler Exercise of a Man of God and more sutable to the sweetness of hsi Spirit and more profitable to the Church and people of the Lord. And in this he did excell having the tongue of the learned to speak a word in season both to the weary and secure His lips did feed many and his Doctrine drop like the Dew to water the withered revive and refresh the heavy and languishing soul and make the Wilderness blossome Ane litle ensample wherof these few Sermons gives you He needs no Elogies especially from so mean a hand as mine His praise is in the Churches and his memorie blissed His Name fragrant and the Fruits of his labours witnessing for him among the People over whom the Lord did set him His Epistle Commendatorie is largely written in the Hearts of many in Forgan and the parts adjacent where he first served in the Gospell and had a most succesful Ministry both for Conversion and Edification Many a blessed Communion and Excellent dayes of the Son of Man did God Honour him with there and scarce have I seen a sweeter face of a Congregation then that in Forgan used to be His Auditorie was usuallie dismissed with another stamp then they came such a power and blissing did ordinarly attend his preaching Nor was he at Kilmarnock without a remarkable Seal of his Ministrie though in a time of General Desertedness and upsitting among People so rich a blissing did follow and accompany wherever the Master did send him and this even to the Conviction of many who were carryed away with the Contradiction of these reeling times But having served his Generation by the will of God with whom he walked and keep'd intercourse in his Life and wrestled and prevailed like a Prince as one of the Seed of Jacob a considerable time before his Death he there fell asleep and now Rests from his Labours and this peice of his works follow him Being Dead he yet speaketh thereby and it is hoped serious and sober people will not want an Eare to Heare Doubtless these Sermons will be verie acceptable to many in Fyffe who were wont to think it edifying to have the least of privat converse with such a spiritual and savorie Servant of Jesus and to be refreshed even to see his face in a pulpit Had he lived to have polished them for the press they might have comed forth to publick more accurat and in a finer dress yet as they are you will find them pretious material and of singular use for promoting the power of piety And though a Posthumous work published by his hopeful Son who not willing to detain such a Talent hid by him letteth thee now have it for publick use no more needs be said to Recommend it to thy serious perusal but to tell thee they are Sermons of Learned and Holy Mr. Wedderburne Which if they get a favorable intertainment and be well improven to thy edification moe may follow notwithstanding the Discouragements of this iron-age It remains then that you read and ponder them and by Meditation and Prayer work them upon thy Heart There can be no better Fence against Popery and other Evils of the Time than to become serious Christians and Grow in Grace and Communion with blessed Jesus 2 Pet. 3 17 18. Is it not Formality in Religion living strangers to the Power and Exercise of Godliness that provoks the Lord to let loose Delusions on many 2 Thes 2 10 11. Want of Real Christianity under a Protestant Profession Paves the way for Antichrists re-entry Rev. 13 3 8. Matth. 12 43 44 45. Those who are only of the outer-court are a ready prey to the Romish bewitcheries easily captivat and brought into bondage when the wind blowes from that airth Rev. 11 2. Let Religion therefor in the power of it go to thy Heart and Grace will stablish you in the Truth when Notional light will not hold out against batteries but be easily overborne by Tentation and Carnal Interest when the houre and power of Darkness comes Now to help you in this is the purpose of these Sermons The same Spirit and blissing which wont to be with the preaching be with your Reading thereof and make it prosperous for this blessed end This is the cordial with of Thine in the Lord Jesus J. B. SERMON On Rom. 2.22 Thou that sayess thou shalt noÌ„t commit adultry does thou commit adultry thou that abhorrest Idolls does thou commit Sacriledge FRom the 17 Verse of this Chap the Apostle is confuteing a receaved opinion amongst the Jews of his time that they should be justifyed by the knowledge of the law and their being able to instruct others out of it The Apostle supposes all alonge their light to be so great as to approve the things that are most excellent yea and that they are able to teach others But since they practised not answerable to their knowledge the Apostle finds in their condition rather matter for accusation then justification thou that teaches another teachest thou not thy self In the preceeding verse which is amplified in this verse thou that sayest thou shalt not commit adultry The Apostl's scop then in the words is to shew them that their knowledge and profession would profit them little so long as their conversation and way was so unsutable to it and in the Apostl's argument to evince this we have a concession and a correction the concession the Apostle supposes them to have in reference to adultry and idolatrie not only ane outward profession of aversness from them but an inward antipathie against them they not only said a man should not commit adultrie but inwardly they abhorred Idols the word in the Grek language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies properly to hate a thing for the filthy smell
they are gone No certainly but that thou may reason for thy comfort if such a Cedar was blowen over by the wind though I be so I need not despair Thirdly Afflictions are cailed tentations because there is no affliction but it also hath a tentation accompanying it And the Lord does not so try by the affliction it selfe as by the tentation that accompanyes it See Psal 31 22. and the 2d of Jonah throughout And here also I would have thir things considered 1. That in every affliction a beleever hath a double advantadge by looking on his affliction as accompanied with a tentation 1st Hereby he guards against the strongest adversaty he hath in his tryal Some get the victory over the affliction that yet are taken captive by the tentation that accompanied the affliction as all that turne aside to sinful courses to cshew the crosse are Yea 2dly We by this guard against the greatest hazard from affliction The least sin is worse then the greatest crosse And if we guard against the tentation of the affliction we are keeped from the sin that Sathan by the affliction dryves at as in Jobs case he did at that that he should curse God and die 2dly Whatever be the designe of Instruments and secondary causes in our affliction yet it is certain Sathan who uses to take the advantage of our affliction in misrepresenting God to us designs principally that we should be overcome by the tentation of the affliction And a beleever comes bravely through his tryal when he can say as David Ps 18. which Psalme was penned when the Lord delivered him from the hand of all his Enemies and from Saul as the title of iâ— bears I was also upright before him and I keeped me from my iniquity The scope and use of this point is to press the people of God to look aright on their afflictions as having tentations accompanying them Ye are all fearing a cloud gathering and are ready to be perplexed with the difficulty ye forecast But be exhorted to look most to the tentations this warning Christ gave his Disciples when he was about to suffer watch and pray that ye enter not into tentation he sayes not into affliction but into tentatione And they are guarding best against the crosse they fear that are most in prayer Lead us not into tentation but deliver us from all evil Observat IV. That a beleever must not only expect tentations from Sarhan but from God God tempted Abraham after these things so Deut 13 3. I marke this point because some if they take up a tryal under the notion of a tentation they think it their duty presently to lay it aside It is true if it lead to sin it is wisdom to do so but if it tend to discovery of sin or grace that is not thy duty I shall not insist on this point only offer three characters how ye may discern betwixt tentations from God and from Sathan First Usually God in his tentation assaults most the outward man some duty that is heavy to the Flesh as to Job David and others whom he tempted and here to Abraham It is true Sathan sometimes assaults the body but then as some archers he seems to look one way and shoots another his attempt is against the Spirit principally curse God and die he barks only at the outward man but his byt is deeper as in Peter he winnowed him that he might deny his master Secondly They may be distinguished by the manner of their procedour usually when God tempts it is to somewhat that nature loaths as here to Abraham to offer his Son his only Son Sathans practick divyns say observes what way the tree bends and shaks it that way suiting his tentations to our inclination Thirdly God alwayes attains his end that he tempts for if discovery of grace or of weakness or corruption or what else Sathan may winnow as he did Peter and yet his faith not fail But that I may come to the last Observation I purpose a litle more largerly to insist upon it is one which I find both Popish and Protestant Interpreters on the place take notice of partly out of Scripture and partly out of some Jewish Doctors Abraham had ten tryals before as To forsake his Country To flee again and again to Aegrpt and Abimelech where his life was in hazard He had controversies with his Friends as with Lot for wells division in his Family Sarah and Hagar and their Children wrangling He was put to wrestle with four Kings for Lot and many such Yet none of these goes under the name of tentation till it come to this the offering up of Isaack then God tempted Abraham not before notwithstanding of all these tryals and so this affoords us a new foundation for that Observation I will insist a litle upon Observat V. That though the Lord often exercise his people with lesser tryals yet be usually reserves some great one for them that may be fully called a tentation or a least after many tryals one may be reserved for us of such a nature It is often Gods way by lesser tryals to firt us for greater I deny not but sometymes he will measure out to some of his people their difficulty by small 's tender plants a flood togither would drown them which being distilled by drops makes them grow and prosper But often with others this is his way by lesser tryals to prepare them for greater Revel 3 10. I will keep thee in the hour of tentation that seems to relat to some signal tryal which by a special designation may goe under the name of a tentation I will not goe to search after reasons of this how it may make for his honour and how his peoples case may sometimes require it should be so Only I shall enquire what should be the ingredients of which a tryal is composed when it may fittly be denominat a tentation and in searching this I shall confine my self to this tryal of Abrahams in which as learned interpreters observe there was a threefold assault on Abraham all at once 1. On his faith 2dly On his obedience 3dly On his love to his nearest relations First In this tentation Abrahams faith was assaulted Abraham had received two promises in reference to Isaack In Isaack shall thy seed be called and in thy seed shall all the Nations of the world be blessed And yet now at one stroak both those promises seems to be plucked up by the root might not Abraham have said what Asaph sayes in Psalm 77. What is become of the promise Abrahams faith hes nothing to leane to but the power of God He knew God was able c. Hebr. 11. vers 19. Secondly His obedience is no less tryed then his faith For 1. He is put upon a thing that was contrary to a part of the law of nature Thou shalt not kill Blood hath a cry especially the nearer the relation be that sheds it as Abels had when