SERMON XLIV.
And I have declared unto them thy name, and mil
declare it; that the love wherewith thou hast loved me may be in them, and I in
them.—john XVII. 26.
this
is the second
reason, taken from the benefits Christ had bestowed upon them. Here is his gift
and his aim. In the first, what he had done, what he will do. Where—(1.) Quid, the manifestation
of his Father's name; (2.) Quibus, to whom, principally to the apostles, and from them to
believers; (3.) Quomodo, 'I
have.' that is, by his ministry upon earth; and 'I will,' in the pouring out
the Spirit, and his discourses with them after the resurrection. All that needeth explication is, What is
meant by God's name? Ans. The use of names from
the beginning was a distinction to separate creature from creature by their
appellations. At first Adam gave names to the beasts, that their species and
kinds might be distinguished, for beasts are distinguished only by their herds
and kinds. But the names which men bear are individual and particular; man
being an excellent creature, made for rule and commerce, and therefore is to be
known not by his kind, but name. But now, what is God's name? Where there are
many, there is need of names; but where there is but one, the singularity is
distinction enough. But yet God hath his name, by way of distinction from
creatures; so we have a negative name, removing the imperfections of the
creature, and to distinguish him from those \~legomenoi\~ \~yeoi\~, gods that
are so called. And his name is a jealous God: Exod.
xxxiv. 14, 'For thou shalt worship
no other God; for the Lord, whose name is Jealous, is a jealous God.'
And by way of notification, that we may conceive of him aright, as names are
not only distinctive, but \~dhlwtika\~ \~twn\~ \~ptongmatwn\~, as Damascena So all that by which he is known or
distinguished, that is his name; and so God hath many names, because one cannot
enough express him. His works are a part of his name, but chiefly his word, the
doctrine concerning his essence and will: Ps. cxxxviii.
2, 'Thou hast magnified thy word above all thy name;'
there he hath made himself most known. In creation and providence we may read
much of God, but in the bible more; and chiefly his word of promise and
covenant, which is that theatre upon which his mercy and truth is discovered,
which is the representation wherein God delighteth.
And again, the covenant, as it is revealed in the gospel, is a chief part of
his name, for his name was secret before the New Testament dispensation was set
afoot: Judges xiii. 18, 'Why askest
thou thus after my name, seeing it is secret?' There was little known of the
Trinity, of the Son of God, the incarnation of the Son of God, &c.
First point, That one great privilege of
the gospel is to know God by his right name.
1. I shall show you how God's name and title hath been often
changed and altered, because he would acquaint his people with his full name by
degrees: Exod. vi. 3, 'I
appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty,
but by my name jehovah was I not known
to them.' First to Ahrabam, to distinguish him from
idols and false gods, El Shaddai; then 'Jehovah,' as giving being to his
people, making good his promises; after, 'God of Abraham, God of Isaac, and God
of Jacob,' as relating more to the covenant; then,' God that brought them out
of the land of Egypt,' Exod. xx. 2;
then, 'God that brought them out of the land of the north;' then,' the God and
Father of our Lord Jesus Christ;' before that, 'the Lord our righteousness,' Jer. xxiii. 6. The Jewish church knew little of the
doctrine of the Trinity, distinction of the persons, quality
of the mediator. God proclaimed his name: Exod.
xxxiv. 6, 7, 'The Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy for
thousands, forgiving iniquity, and transgression and sin. But the way of
pardon was not then so fully discovered. Some names God hath from everlasting,
as Eternal, Infinite; some relate to the present state, as Creator, Lord, God
in covenant, the God of Abraham, Isaac, and Jacob.
2. What the gospel especially doth discover more of God.
[1.] The distinction of the persons in the Godhead. At the baptism
of Christ the whole Trinity was sensibly present; the Son in the body, the
Father in the voice, and the Holy Ghost in the form of a dove. This was the
mystery brought upon the stage.
[2.] The incarnation of Christ: 1 Tim. iii. 16, 'God manifest in
the flesh.' The world was acquainted with this great help to piety. The Jews
had a temple; here is a temple wherein the Godhead dwelleth
bodily: Col. ii. 9, 'For in him dwelleth
all the fulness of the Godhead bodily.'
[3.] The attributes of God
are more amply declared. Every excellency
of God hath its proper theatre where it is seen. In the gospel all are discovered,
but chiefly mercy, justice, and truth. His power and his wisdom are seen in the
world, but more in the gospel; the heavens do not declare half so much of the
glory of God as the word and doctrine which Christ brought out of the Father's
bosom: 1 Cor. i. 24,
'Christ the wisdom of God, and the power of God.' There is truth: 2 Cor. i. 20, 'For all the promises
of God in him are Yea, and in him Amen.' The greatest assurance of his
faithfulness was his sending Christ; that which we expect is nothing so
difficult to believe as the incarnation of the Son of God; his second coming is
not so unlikely as his first; if he came to suffer, and to purchase, he will
come to reign. His wisdom in joining God and man together in the person of
Christ, justice and mercy together, comfort and duty together in the covenant
of grace; two natures, two attributes. God loseth no honour,
[Pg. 133] man wanteth no encouragement God showeth his justice: Rom. iii. 26, 'To
declare, I say, at this time his righteousness, that he might be just, and the
justifier of him which believeth in Jesus.' While the sacrifices continued, God
only showed patience and forbearance; his holiness and hatred of sin, by laying
it on Christ, punishing it in Christ; his wrath, the most dreadful sight of
God's wrath is upon
Use, Let us admire and study more the name of God in the gospel. The
first letter of Christ's name is Wonderful. He is a mystery that is worthy our
contemplation. The angels have known more of God since Christ was revealed:
Eph. iii. 10, 'To the intent that now unto the principalities
and powers in heavenly places might be known by the church the manifold wisdom
of God.' Let it take up your thoughts, set your minds awork: Heb. iii. 1, 'Wherefore, holy
brethren, partakers of the heavenly calling, consider the apostle and high
priest of our profession, Jesus Christ.' There cannot be a more
affective, humbling and heart-changing consideration.
Second point, That none can discover this
name of God but Christ, none authoritatively, none perfectly.
1. None authoritatively can fix his name by which he shall be
known among the creatures. The imposition of names implieth
superiority; the less is named of the greater. Adam had this favour to name the beasts, as having authority over them:
Gen. ii. 19,20, 'And out of the ground the Lord formed
every beast of the field, and every fowl of the air, and brought them to Adam
to see what he would call them, and whatsoever Adam called every living
creature, that was the name thereof. And Adam gave names to all cattle, and to
the fowl of the air, and to every beast of the field.' Now God is over all,
there is no higher to name him, therefore he nameth
himself. Jesus Christ, who is the very image of God, he cometh and declareth his name: 'My name is in him,' Exod. xxiii. 21. He is God, and therefore authoritatively fixeth the name of God, establisheth
the gospel as the rule and direction of the church.
2. None can so perfectly discover him. Our hearts are too narrow
to conceive of God, and our tongues too weak to express him: Prov. xxx. 4, 'What is his name? and
what is his Son's name? if thou canst tell.' Who knoweth his pedigree exactly? Who knoweth
his being? Who hath been in his bosom to discover him, so as Christ hath done?
We must have a borrowed light to see him.
Use 1. Sit down with this
revelation which Christ hath left in the church; there is enough to instruct
faith, though not to satisfy curiosity. In things not revealed, a simple
nescience is better than a bold inquiry; there is enough for service and
adoration. Let not reason prescribe to faith. He were
not God if he were not incomprehensible. [Pg. 134] Should worms
make their own apprehension the measure of divine truth? It is not so, because
I cannot understand it; by a candle in the night, I cannot see it, therefore it
is not. Some things are to be received from divine testimony, though we cannot
fully conceive of them. Let us bless God for the word, and take heed unto it as
to a light shining in a dark place. It is God's mercy that Christ came from
heaven with a commission to discover so much to us. It is a ray of the face of
God in Christ Here, is God's heart discovered to us, and our hearts to
ourselves.
Use 2. When you consult with the
gospel, make use of Christ. He is to discover his Father's name; he taught the
gospel, not only on earth, but in heaven: 'I have declared thy name, and will
declare it.' Non loquendum de Deo sine lumine. There
is no saving knowledge of God from ourselves. Christ
is called \~Logov\~, the interpreter of his
Father's mind. It is dangerous to set upon the knowledge of the mystery of the
gospel in the strength of our own gifts and parts, to rest merely on the study
of books and human helps. The gospel is God's riddle, which none but himself can expound. Beg the Spirit of revelation; you
cannot have a knowledge of it without a revelation from Christ We do not
improve Christ's prophetical office so much as we should: we think he must
pacify our consciences, subdue our affections; but we do not look after
knowledge, but think to get it by our own industry.
Third point, Christ doth not convey all knowledge,
or the full notice of God's name at once. The knowledge that is originally in
Christ is not communicated to us but by degrees, that it may increase more,
like the good householder, that brought out the best at last: John i. 50, 'Because I said unto thee, I saw thee under the
fig-tree, believest thou? thou
shalt see greater things than these.' Partly to keep up our dependence and respect, lest a satiety grow
upon us. When there is no more use of a thing, then we contemn it Man is
a creature that is led by hope rather than by memory. Still God keepeth the best till last; there is a perpetual use of
Christ's prophetical office, that he may declare more. Partly to conform us to himself and to the church: 'Christ increased
in wisdom and stature.' &c., Luke ii. 40, 52. His human capacity was enlarged by degrees. The
church grew by degrees. There was a nonage; then it was 'the seed of the
woman;' afterwards, 'in thy seed,' &c.; to 'Abraham, Isaac, and Jacob.'
Then it was told what tribe, 'The sceptre shall not
depart from
Use 1. Comfort against present
defects. Though you are ignorant of some mysteries of religion, do not despond;
Christ doth not give you all at once. There is a double comfort; God will
accept our weakness, and we have a head in whom is all
fulness. As our life is [Pg. 135] hidden in Christ, so is our
wisdom hidden. In the text you see Christ hath undertaken for our
growth; we have a teacher that will carry us on from one degree of knowledge to
another. Therefore let us not be discouraged, though we know little, and our
parts be weak and insufficient
Use 2. It presseth
us to grow in knowledge: 2 Peter in. 18, 'But grow in grace,
and in the knowledge of our Lord and Saviour Jesus
Christ' There is more to be learned. Do not say, I
know as much as they can tell me; we never know so much but we may know more;
there is no stint to knowledge. If there be a measure of grace beyond which we
cannot pass, the apostle would not say,' Grow in grace
and knowledge.' Therefore be conscionable and careful in the use of means. We
must not rest in our low and imperfect measures, nor always keep to our A, B, C. We must grow till we come to heaven, and then there will
be no more growing. A formal man is where he was (as a picture), doth not
increase in stature. The way to keep what we have is to increase our store.
Gifts that lie idle and inactive suffer loss and decay; an active nature, such
as man's, must either grow worse or better. It is an
ill sign when we are contented with a little. Light groweth
to the perfection of glory; our reward is increased in the other world: Col. iii. 16, 'Let the word of God dwell
in yon richly in all wisdom.' It is the worst of poverty to have a poor
understanding. Grace is multiplied through knowledge: 2 Peter i. 2, 'Grace and peace be multiplied unto you through the
knowledge of God, and of Jesus our Lord.'
Fourth point, Christ maketh one mercy to
be the pledge of another. I have declared, and I will declare. He
is never weary of well-doing; his love is infinite, and cannot be wearied, and
his grace is infinite, and cannot be spent Men waste by giving, their drop is
soon spent; but the oftener we come to God, the more welcome we are. Our faith
is sooner tired than God's bounty, for he doth not waste by giving. I AM, is
God's name; he is where he was at first, he is never at a loss; what he hath
done, he can do, and will do: God's providence is new and fresh every morning:
'God is one,' Gal. iii. 21; he is always like himself. The creatures soon spend
their allowance, but he is where he was at first. But it chiefly holdeth good in spiritual mercies; the least drop of saving
grace is an immortal seed; it will grow, it will increase; it is a spark that
cannot be quenched, it is the pledge of more grace. Therefore where Christ hath
begun to work for thee in some sparks of saving grace and knowledge, he will go
on in his work; where he is the Alpha, he will be the Omega; where he is an
author, he will be a finisher: Heb. xii. 2, 'Looking unto Jesus, who is the author and finisher of our
faith.' The apostle would have us confident of this: Phil. i. 6, 'Being confident of this
very thing, that he that hath begun a good work in you will perform it until
the day of Christ.' God's first work is an earnest, and God will not lose his
earnest; it is the very fiist-fruits of the Spirit,
and he gives it as a pledge of more grace to follow.
' That the love wherewith thou hast
loved me may be in them, and I in them.' In the whole verse Christ showeth what he had done, what he would do, and with what
aim. His end was twofold—to [Pg. 136]
make way for application of God's love and his own presence as a
vital principle in their hearts; God's love and union with himself. I snail
speak now of the first. Whence
Observe, that one great end why God's
name is manifested in the gospel is that his love may be in us.
First, I shall inquire what it is to have his love in us. I shall give you several observations upon
the phrase.
1. Observe, 'That the love,' &c. He
doth not say, that they may have pardon, sanctification, or grace, or comfort
in them, but love in them. Obs. God's
love in Christ is the ground of all other favours and
graces whatsoever. The spring of all is love, and the conveyance is by union,
which containeth two truths:
[1.] That all the goodness that is in us cometh from the love of
God m Christ. We are loved into holiness, loved into pardon, loved into grace:
Isa. xxxviii. 17, 'Thou hast in love to my soul delivered it from the pit of
corruption.' or thou hast loved me from the pit He loved his church, and
sanctified it: Eph. v. 25, 26, 'Christ loved the church, and gave himself for
it, that he might sanctify and cleanse it it with the
washing of water by the word; Rev. i. 5, 'To him that
loved us, and washed us from our sins in his own blood.' Our holiness is not
the cause of love, but the fruit and effect of it. There can be no other reason
for anything we receive. So 2 Thee. ii. 16, 'Now our
Lord Jesus Christ himself, and God, even our Father, who hath loved us, and
hath given us everlasting consolation, and good hope through grace,' Ac. There
was no other cause, there could be no other cause; not
necessity of nature, moral rule, or any former merit and kindness. Not
necessity of nature; God hath always the same love; not bound by any external
law and rule; who can prescribe to him? Not by any merit or debt, because of
the eternity of his love, antecedent to all acts of the creature. There should
be no other reason for the honour and majesty of God
and our comfort
[2.] That we have not only the blessings and benefits, but the
love itself: 1 John iii. 1, 'Behold what manner of love is this that the Father
hath bestowed upon us, that we should be called the sons of God! Not showed us, but bestowed
upon us. We have blessings from his heart, as well as his hand; by his
blessings in us, his love is in us; we may gather thence that we are beloved of
God, and no benefit is to be valued unless God's love be in it What good will
the possession of all things do us if we have not God himself? The love is more
to be valued than the gift, whatever it be. God giveth
this love to none but special friends; he giveth his
outward love to enemies. He accepteth not our duties
unless our hearts be in them, and our love be in them;
so we should not be satisfied till we can see love in the blessings that we
receive from God, that they come from his heart as well as his hand. There are
chastisements in love, and blessings given in anger, salted with a curse.
2. Observe, 'That the love
wherewith thou hast loved me may be in them.' He had before said, 'Thou hast
loved them as thou hast loved me;' now, 'Let this love be in them.' The love of
God is sometimes said to be in Christ, sometimes in us. Sometimes in Christ:
Rom. viii. 39, 'Nor height, nor depth, nor any other
creature shall be [Pg. 137] able to separate us from the love of God which is in Christ
Jesus our Lord.' Sometimes in us: 1 John iv. 9, 'In
this was manifested the love of Christ towards us,' \~h\~ \~agaph\~
\~tou\~ \~Cristou\~ \~en\~
\~hmin\~, 'because that God sent his only-begotten
Son into the world, that we might live through him.' We are the objects, and Christ
is the ground. To make it sure, it is in Christ; and to make it sweet and
comfortable, it is in us. God doth not love us in ourselves out of Christ;
there would be no ground and reason for his love, but in Christ; and there is
no eternal cause and reason why he should love us.
3. Observe, there is a love of God towards us, and a love of God
in us. So Zanchy citing this text His love erga nos, towards
us, is from all eternity; his love in nobis, in
us, is in time. These differ; there was a love of God towards us, so he loved
us in Christ before the foundation of the world, though we knew it not, felt it
not. But now this love beginneth to be in us, when we
receive the effects of it, and God breaketh open
the sealed fountain: 1 John iv. 16, 'And we have known and
believed the love that God hath to us.' And therefore it must be
distinguished. God's love from everlasting was in purpose and decree, not
actual: Rom. ix. 11, 'That the purpose of God according to
election might stand.' So Eph. i.
11, 'Being predestinated according to the purpose of him that worketh all things after the counsel of his will.'
We are loved from eternity, but not justified from eternity. Certainly the
elect are in a different condition before and after calling: 1 Cor. vi. 11, 'Such were some of
you, but ye are washed, but ye are sanctified, but ye are justified in the name
of the Lord Jesus, and by the Spirit of our God.' Secret things belong to God,
but revealed things to us. Whatever thoughts God hath towards us, yet we know
it not till his love be in us. We are to judge of our
estates according to the law. It is true God is resolved not to prosecute his
right against a sinner that is elect, but he is not actually acquitted from the
sentence of the law till he actually believeth. We are not qualified to receive
a legal discharge from the condemnation of the law till we be
actually in Christ: Rom. viii. 1, 'There is no condemnation to them that are in
Christ Jesus.' And whatever God's purposes may be towards us, we cannot but
look upon ourselves as under a sentence of condemnation, and 'children of
wrath,' Eph. ii. 3; that is the misery of our present estate.
Before we know God as a Father in Christ, the love of God is towards us,
but not in us.
4. Observe again, God's love
is in us two ways—in the effects, and in the sense and feeling. These must be
also distinguished; for God's love may be in us in regard of the effects, when
it is not in us in regard of sense and feeling. It is in us in the effects of
it at conversion, as soon as we begin to live in Christ Where Christ liveth and dwelleth in us by
faith, the love of Christ is there too. His love may be in us in the sense and
feeling when we have the assurance of it:
Secondly, How this ariseth
from the manifestation of God's name in the gospel
1. The knowledge of God is a means to kindle our respects to God.
2. To convey the influence of his grace to us.
1. It is a means to kindle our respects to God; as trust: Ps. ix.
10, 'They that know thy name will put their trust in thee.' Men are ignorant of
God's goodness, mercy, and truth, and therefore they make so little use of him.
Usually fears are in the night; doubts come from ignorance of the tenor of the
gospel. If we did believe those things to be true which are revealed concerning
his mercy and love to sinners, we should trust in him. Fire once kindled would
burst out of itself into a flame; so did we once savingly
know God's name, there would be more trust and confidence in God: lea. 1.10,
'Who is among you that feareth the Lord, that obeyeth the voice of his servant, that
walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his
God.' We are overwhelmed with difficulties and straits, for want of studying
God's name. So also for love: Cant i
3, 'Thy name is as ointment poured forth, therefore do the virgins love thee.' Ignoti
nuUa cupido. Love
springeth from knowledge. In the beams of the sun
there is a mixture of warmth and light. We know not the gift of God, and
therefore our bowels are not troubled. Did we but see him as he is, it would set us all on fire.
2. It is the means to convey
all the influences of grace to us: 2 Peter i. 2,
'Grace and peace be multiplied unto you, through the knowledge of God, and of
Jesus our Lord.' God worketh upon us as rational
creatures, agreeably to an intelligent nature, and so nothing can be wrought
unless knowledge go before. A house, the more the
windows stand open the more it is filled with light; so the more knowledge, the
more is the capacity of the soul enlarged to receive comfort and grace. Guilty
nature is full of fears, more presagious of evil than
of good, and therefore it must have clear grounds of comfort and hope. But you
will say, How comes it to pass that persons of great knowledge want comfort,
and have no sense of God's love? I answer—It is not
the light of parts, but of the Spirit: 'I have declared.' &c.
It is God's prerogative to settle the conscience: 'I create the fruit of [Pg.
139] the lips; peace, peace,' &c., Isa. lvii.
19. The gospel is a sovereign plaster, but God maketh
it work. Our own thoughts do nothing, unless God put in with them.
Use 1. It informeth
us of a double duty.
1. To study God's name. It would settle the conscience to meditate
upon those declarations which Christ hath made of his will. Deep thoughts
fasten things upon the Spirit, and musing maketh the
fire to burn. How hath God declared himself? We may trust him upon his word:
Ps. civ. 34, 'My meditation of him shall be sweet; I
will be glad in the Lord.' We should oftener find sweetness if we did oftener
meditate of God. It is sweet thus to enlarge our thoughts upon the promises and
comforts of the gospel.
2. To apply it. When God's name is proclaimed and made known to
thee, urge thy own soul with it: Rom. viii. 31,.' What
shall we say to these things?' Job v. 27, 'Lo this, we have searched it,
so it is, hear it, and Know thon it for thy good.' This is Christ's aim, that
knowledge should beget love in them. Knowledge without application doth no
good; we must take out our share. The riches of God's goodness are laid open to
us for this end and purpose, that we may feel what is expressed: 'We have known
and believed the love that God hath to us,' 1 John iv.
16. It is no presumption; it is the great end why the gospel was written.
Wicked men are too forward and presumptuous of God's love; they continue their
ungodly courses, do those things which offend him, and yet are persuaded that
God loveth them. God's children pray against their
sins, and fight against their sins, and yet after all cannot be persuaded of
it. There is a fear of presumption, and a fear of security. (1.) A fear of
presumption; as some say, I am not worthy; it is as if you should say, I am too
poor to ask or receive an alms, too filthy to be washed: say not so, for this
is the way to make you worthy. (2.) Of security; this is to say, If I take the physic, I shall be sick; whereas it is not by
applying Christ that we are endangered, but by an insensibleness of our misery.
If thou feelest thy misery, there is no danger of
security; it is not everything will satisfy a sensible sinner, not every slight
comfort.
Use 2. Examination,
whether you have gotten benefit by the gospel. Is God's love in you?
Have you any fruits or feeling of his love? Can you say God loveth
you? All God's children cannot feel his love; but have you the fruits of his
love? The feeling of his love is to be improved immediately to thankfulness,
and the fruits of his love are to be improved by spiritual discourse to
confidence. The present argument will afford us ground of search and inquiry.
1. Things without us are excluded, they can be no evidence or argument of God's love.
It is love in them. It is the common error of the world to be led with false
evidences. Many think God loveth them, because he spareth them, and followeth them with
long-suffering and patience, and maketh them thrive
in the world, and blesseth them with the increase and
fatness of an outward portion. Ay! but love and hatred
cannot be known by the things that are without us; it must be something within
us must discover it, Eccles. ix. 2. All things come alike to all. Some are
fatted to destruction, and condemned to worldly felicity,
God will give them enough, Jer. xvii 13. [Pg. 140] 'All that
forsake thee, shall be ashamed; and they that depart
from me shall be written in the earth, because they have forsaken the Lord, the
fountain of living waters.' Worldly happiness may be God's curse; they shall be
written in the earth, they shall have happiness here, that have
none hereafter. On the other hand, there are some whose names are written in
heaven; and though they have little of outward comforts, yet that is matter of
joy: Luke ix. 20, 'Bather rejoice, because your names
are written in heaven.' We must have a better evidence
than things without us before we can see our names in those eternal records,
and be assured that God loves us. When God only gives things without yon, it is
a sign yon are only hired servants. You have your reward, and are satisfied;
and when yon die, your best days are at an end; there is no inheritance kept
for yon; as Abraham gave Ishmael and the rest of the sons of the concubines gifts and portions, but he reserved the
inheritance for Isaac. This is so far from an evidence of love, that it is
rather a sign of hatred, if your hearts are herewith satisfied. Nay, as it
excludes and cuts off all outward things, so it cute off all outward
profession, as baptism and hearing of the word; for where the heart is not
washed, baptism is but the monument of your unfaithfulness and breach of vows.
And so for hearing of the word, it is but like Uriah's
letters; he thought they contained matter of preferment, but when opened, they
contained matter of danger, for he was to be set in the fore-front of the
battle to be destroyed. So when you think to come to God with these pleasing
excuses, it is matter of condemnation, because yon have heard so much, and
profited nothing. Here is no evidence without yon of the love of God.
2. Things within are excluded. There are some moral inclinations,
mere instincts of nature, which God hath left in men out of his common bounty
and pity to human society: Rom. ii. 14, 15, 'For when the Gentiles, which have
not the law, do by nature the things contained in the law, these, having not
the law, are a law unto themselves, which show the work of the law written in
their hearts.' These moral inclinations, by which we avoid gross sins, are not
an evidence of God's love Again, there are gifts for
the use of the body. Hypocrites may have a great share in them. Achitophel and Saul had excellent gifts; but this is not an
evidence of God's love. How did God love Christ? Herein was a great evidence of
God's love to Christ; he loved him, and 'gave the Spirit to him without
measure,' John iii. 33, 34. So we know his love by his
Spirit, that he hath given to us to witness our justification, and to work our
sanctification. The gift of the Spirit we may know by his witness, and by his
work.
1. His witness. Hast thou a
full testimony of thy adoption? Rom. viii. 16, 'The
Spirit itself beareth witness with our spirits that
we are the children of God.' It is such a certainty as ariseth
from gospel grounds, working joy and peace, stirring up to thankfulness and
love to God, which yon have in God's way, by praying, reading, hearing,
meditating. I confess there is something lower, that may be called the witness
of the Spirit There are expressions and impressions.
Have you not some secret impressions of confidence and liberty in prayer, and
resolutions to wait upon God? Doth he not stir you up to cry, [Pg. 141] Abba Father, put you upon often calling upon God, and
waiting upon God? There is something in your heart that carries you to God.
These impressions are a kind of witness and testimony of the Spirit, though you
have not those actual testimonies of God's favour.
2. His work. Have you the work of the Spirit? What is that? The
work of the Spirit is to sanctify and cleanse: Eph. v. 25, 26, 'Christ loved
the church, and gave himself for it, that he might sanctify and cleanse it' It
is the greatest sign of God's anger and wrath that can be to live and die under
the power of sin, not to be sanctified, not to be cleansed, not to be washed
from sin. And therefore are you sanctified, cleansed, and washed? Rev. i. 5, 'To him that loved us. and washed us from our sins in his blood.' Is there any care
of obedience stirred up in your hearts? The Spirit will cause us to grow in
obedience: John xiv. 23, 'If a man love me, he will
keep my words, and my Father will love him, and we will come unto him, and make
our abode with him.'
3. There is one thing more in the expression, 'that the love wherewith
thou hast loved me may be in them,' and that is, If
God love thee, thou canst not but love him again: 1 John iv. 16,
'For we have known, and believed the love that God hath to us. God is
love, and he that dwelleth in love dwelleth in God, and God in him.'
If thou lovest God, his people, his
ordinances, and delightest in communion with him, his
love is in thee. These are the fruits and effects of it
Use 3. To press
us to labour after the sense of his love. We
should go to heaven as comfortably and as richly as we can; not only creep
thither, but labour after 'an abundant entrance,' 2
Peter i. 12. Though it is not always our sin to want
it, yet it is our duty to strive after this sense of God's love in us. The
sense of God's love, it is the flame of faith: Gal. ii. 20, 'I live, yet not I,
but Christ liveth in me; and the life which I live in
the flesh, I live by the faith of the Son of God, who loved me, and gave
himself for me.' It is the ground of our love to him again: 1 John iv. 19, 'We love him, because he first loved us.' The more
full and direct the beams are cast upon any solid body, the stronger the
reflection. It is the life of joy which enlargeth our
hearts in thankfulness. It is our stay in afflictions, and our strength in
duties, especially in prayer. How can we call God Father, unless in custom and
hypocrisy, except we have some sense of our adoption? Therefore labour after the sense of his love, that
it may be in you.