Saint Pauls Triumph, Collection · Sermon 2
THE SECOND SERMON,
VponUpon ROMANS 8. two laſt Verſes.
For I am perſwaded, (or I am ſure,) that neither Death nor life, &c.
I HaueHave ſhewed the Dependance and Connexion of thoſe words with the former, from the 35. Verſe. Alſo I hauehave ſhewed you that they containe two parts; Firſt, the Apoſtles Reſolution, neither Death, nor life, nor Angels, &c. ſhould ſeparate him, &c. Secondly, his Proteſtation, I am perſwaded, or I am ſure of it. I alſo opened the meaning of the words, as you may remember, which I will not now ſtand to repeate; onelyonly remember that I caſt this Scripture into this mould, and ſhewed you that it ſpent it ſelfe into theſe particulars; Firſt, that which the Apoſtle implyes, namely, that there is a Coniunction betwixt God and true Beleeuers, implyed in the word ſeparate. Secondly, the Bond of this Communion, and that is the louelove of God. Thirdly, the Apoſtle ſhewes the ground, both of this Bond, and of this Communion, and that is, Ieſus Chriſt. Fourthly, hee declares that there is a neere Intereſt betwixt Chriſt and the Faithfull, our Lord. Fiftly, he auoucheth the ſafety of Gods children in the middeſt of all dangers; nothing ſhall ſeparate them, &c. and inlargeth it in many particulars, neither death nor life. Sixtly, hee proteſts the confidence he hath concerning this his ſafety, I am perſwaded, or I am ſure. Laſtly, he beares himſelf boldly vponupon this aſſurance, that neither any thing that hath, or ſhall befall him, ſhall ſeperate him from the louelove of God. We hauehave begun with the firſt particular, the matter of Implication, and the point was this, namely; That all true Beleeuers are ioyned to God in Chriſt, and hauehave a holy and ſpirituall and gracious communion and fellowſhip with him; of this wee ſpake the laſt time, as time did permit.
Now we are to come to the ſecond point,2 Doct. the Bond of this holy Communion betwixt God and vsus, and that is, the louelove of God. The Doctrine is this, that the Bond of that holy Communion which is betwixt God and true Beleeuers, is Gods louelove to them. The Bond of that holy Communion which true Beleeuers hauehave with God in Chriſt, is the louelove of God. The Doctrine ariſeth thus, the Apoſtle ſpeaking of the Impoſſibilitie of ſeperating vsus from God, or from our Communion with God, expreſſeth it thus; nothing can ſeperate vsus from the louelove of God, thereby giuing vsus plainely to vnderſtand, that the Bond whereby we are ſo faſt ioyned to God in Chriſt ſo as nothing can ſeperate vsus, is this, the louelove of God towards vsus.Explication, conſiſting in three queſtions and anſweres. I will ſpeake ſomewhat by way of Explication; and certaine queſtions there are to be propounded and anſwered therein. The firſt queſtion is, whether this louelove of God here ſpoken or, may not be meant of our louelove to God, as well as of his louelove to vsus, for ſo ſome expound it? and it agrees well with the phraſe, for ſo ſometimes in Scripture, the louelove of God is taken for Gods louelove to vsus, and ſometime for our louelove to God: And alſo it agrees well with the drift of this place, which is to ſhew the certainty of the faithfull in the ſtate of grace, not onelyonly that nothing can remoue God from vsus, that he ſhould ceaſe to louelove vsus; but alſo that nothing ſhall remoue vsus from God, that wee ſhould ceaſe to louelove him. And it agrees well with the Nature of our Communion with God; for this being a mutuall Communion, as well on our part with God, as on his part with vsus (for, as he ſaith to vsus, thou art my People, ſo, we ſay to him, thou art my God, Hoſea 2.23.) therefore there is neceſſary vſe as well of our louelove to him, as of his to vsus, for the vpholding of this Communion. I anſwere, the louelove of God here ſpoken of is meant directly & properly of Gods louelove to vsus, & not of our louelove to God; for it muſt be vnderſtood of ſuch a louelove that neuer failes; but alas our louelove to God doth faile many times, but Gods louelove to vsus neuer failes: therefore it muſt be meant of Gods louelove to vsus, & not of our louelove to God: there is indeed a great vſe, & an abſolute neceſſity of our louelove to God, & ſo it is true that God will neuer ſuffer our louelove to fall vtterly from him, and ſo conſequently it is true that nothing ſhall vtterly ſeperate vsus from our louelove to him: Yea, but that is not the drift of the place, for the force and power of our vnſeperable Coniunction with God, doth not ſtand vponupon the weake hold of our louelove to God, but vponupon the ſtrong & vnmoueable hold of Gods louelove to vsus.
The ſecond Queſtion is, that ſeeing it is meant of Gods louelove to vsus, then what kinde of Gods louelove to the faithfull is here ſpoken of? I anſwere, there is a threefold louelove which God beares to all true Beleeuers: Firſt, God loues his children with a generall louelove, as they are his Creatures, the worke of his owne hands, and ſo he hates nothing that hee hath made; and this is a prouiding louelove for their maintenance and preſeruation, and this hee ſhewes in our daily Foode and Rayment, and neceſſaries for this life. Secondly, he loues them with a ſpeciall louelove, as men, or as they are of the Nature of mankinde, for the Nature of man is a louely thing in the eyes of God; and this is a countenancing louelove, for the aduancement and honour of mankinde; and this louelove God ſhewed ſpecially in the Incarnation of Chriſt, when the nature of man was aſſumed into the perſon of the Sonne of God. The third is a particular louelove which he beares to them as they are his Children and true Beleeuers, for a true beleeuing Saul is a moſt pretious Iewell before the Lord; and this is a ſauing louelove, for their grace and glory: and this hee ſhewes in making vsus one with himſelfe inſeperably, and for euer; and this louelove it is, that is here ſpoken of, Nothing ſhall ſeperate vsus from the ſauing louelove of God for grace and glory.
The third Queſtion is, why it is called a Bond: The anſwere is, becauſe it performes ſuch Offices in this caſe, as a Bond doth; for firſt, a Bond ſerues to ioyne and tye things together into one Bundle; and ſecondly, being ſo tyed, it keepes them faſt together, ſo that till the Bond be broken, or taken off (as wee ſee in a faggot or a ſheafe) they are neuer ſundred; ſo is Gods louelove in this bleſſed vnion, it ioynes together, and till it ſelfe faile, (which can neuer be) it holds vsus faſt to God for euer. Theſe things rightly vnderſtood, and well digeſted, the Doctrine ſtands cleare in eueryevery mans vnderſtanding and iudgement againſt all difficultie and exception; namely, that the Bond of that holy Communion which is betwixt God and true Beleeuers, is Gods louelove to them in Chriſt. The proofes of the Doctrine are theſe,Proofes, or confirmation, 1. by Scripture Ier. 31.3. the end of the Verſe. I hauehave loued thee with an euerlaſting louelove, therefore with mercy hauehave I drawne thee: It is Gods owne ſpeech to his owne people, wherein firſt he profeſſeth his louelove; I hauehave loued thee, &c. And then he ſhewes the fruits of his louelove, therefore with mercy hauehave I drawne thee, &c. The Lord ſhewes mercy vntounto vsus, and in mercy drawes vsus vntounto himſelfe, into a bleſſed Communion with his owne Maieſty; but what is the Bond whereby he drawes vsus? It is his louelove to vsus, I hauehave loued thee, therefore, &c. Hoſea 11.1.4. When Iſrael was a Childe, then I loued him, and called my Sonne out of Egypt; God cals vsus out of the Egyptian darkeneſſe of Sinne and Death, and Hell, and takes vsus to be his owne Children, his Sonnes and Daughters; but whence comes it that he enters into this league with vsus? It is from his louelove, I hauehave loued him, &c. then in the fourth Verſe, I leade them with Cords of man, euen with Bonds of LoueLove, where the Holy Ghoſt ſpeakes expreſly to the point in hand, that the Bonds whereby God leades along in the wayes of ſaluation, are the Bonds of LoueLove, Cant. 2 4. He brought mee into the Wine-Cellar, and LoueLove was his Banner ouer me; He brought me into his Wine-Cellar, there the Spouſe (eueryevery true beleeuing Soule) ſpeakes of the ſweet intercourſe betwixt Chriſt and her; brought me into his Wine-Cellar, that is, made me partaker, of his ſpirituall, ſweet, and heauenly comforts, for that is meant by wine; and louelove was his Banner, what is the vſe of a Banner? It is to gather together the Souldiers to the Company and Captaine to whom they doe belong: Gods Banner ouer his people, is his lone, It is the louelove of God to his, that gathers all true beleeuers together vntounto Ieſus Chriſt, he being their Captaine, and they his Souldiers to ſerue vnderunder his Colours; Oh this is a ſweet ſeruice, to ſerue and to fight vnderunder the Colours and Banner of the louelove of God in Ieſus Chriſt! Iohn 3.16. God ſo loued the world, that he gaue his onelyonly begotten Sonne, that whoſoeuer beleeueth in him ſhould not periſh, but hauehave eternall life: God hath giuen vsus his Sonne Ieſus Chriſt, that by faith wee might beleeue in him, and hauehave Communion with him, and hee that doth beleeue in him ſhall neuer periſh, but hauehave eternall life: And whence is all this? from his louelove, there is no bond to tye God to doe this for vsus, but onelyonly his louelove to vsus, God ſo loued the world, &c. Iohn 17.23. I in them and thou in me, that they may be made perfect in one, and that the world may know that thou haſt ſent me, and haſt loued them as thou haſt loued mee: That Chriſt is in vsus, and God in Chriſt, and that all the faithfull hauehave a perfect Communion with God in Chriſt. Theſe are plaine Euidences to the eye of the world; that God hath ſent his Sonne to vsus, and that he hath loued vsus (in ſome meaſure) as he loues Chriſt himſelfe, and that this louelove was the cauſe, why he did all this for vsus: So much for proofes of Scripture to confirme this point.
Secondly, by Reaſons.The Reaſons of the Doctrine are theſe: Firſt, all Reaſon 1 the good that euer God doth to all or any of his creatures, it is meerely of his owne louelove, and good will towards them; therefore this Communion which God affords the faithfull to hauehave with him, is much more from his louelove: That all the good that euer God doth to any of his creatures comes from his louelove, we may ſee, Pſal. 145.16. Thou openeſt thy hand and filleſt all things liuing of thy good pleaſure; then much more this Communion; I ſay much more, for the Reaſon ariſeth vponupon many aduantages: Firſt, if all the good he doth to the other creatures comes from his louelove, much more the good hee doth to man muſt come from his louelove, Man being the choiſe and prime of the creatures: Secondly, if to men in generall, of louelove, then much more to true beleeuers, being the prime and choiſe of men in Gods eſtimation: Thirdly, if all the good God doth to true beleeuers comes from his louelove, then much more this bleſſed Communion, which is the Prime and Choiſe, and indeed the very Summe of all the good wee receiue from God; ſo that the reaſon ſtands very ſtrong.
Reaſon 2 The ſecond Reaſon is drawne from the nature or kinde of this Communion; What is that? It is ſuch a Communion as is betwixt the Father and the Child, 2 Cor. 6.18. I will be your Father, and you ſhall be my Sonnes and Daughters, ſaith the Lord Almighty: Now betwixt the Father and the Childe, the caſe ſtands thus; ſo long as the Father loues his Child, ſo long he doth well by him, and delights to do him good; when his louelove failes, then the good he doth him failes too; that which binds the Father to doe his Childe good, is his louelove towards him: Now,Iſay 49.15. can a Mother forget her childe, and not hauehave compaſsion on the Sonne of her wombe? though ſhee ſhould, yet will not the Lord forget his Children: The louelove of a father to his child is changeable, but Gods louelove to his children is vnchangeable; that bond may be broken and ſo all flies in ſunder; but this cannot be broken, and therefore we cannot be ſundred from God. Againe, it is ſuch a Communion as is betwixt the head and the members, Ephe. 4.15.16. and wee know that it is from a louing reſpect that the head carries to the members of the Body, whereby the members receiue life, and ſenſe, and motion from the head; they are knit together in louelove, as in the 16. verſe, as that being the knitter of the members amongſt themſelues, and to their head; and therefore conſequently of the head to the members, as the Apoſtle makes the matter very cleare in that place. Againe, it is ſuch a Communion, as is betwixt the husband and the wife, Hoſea 2.19. and louelove is all in all in that Communion; Firſt, it brings them together, then it knits them together, and it holds them faſt together to the death; ſo it is betwixt God and vsus, looke into the booke of Canticles with a ſpirituall eye, and there we ſhall ſee this Communion of the beleeuing ſoule with Chriſt, compared to the Communion that is betwixt man and wife, and we ſhall finde that there is neuer a ſtitch nor paſſage in it, but is from louelove, Epheſians, chap. 5. verſe 25. Husbands louelove your wiues, as Chriſt loued his Church: All that euer is done betwixt man and wife, muſt be in louelove; and ſo it is betwixt CHRIST and his Church.
Reaſon 3 The third Reaſon, there is no moouing cauſe in vsus, why the Lord ſhould thus ioyne vsus, and tye vsus vntounto himſelfe, therefore it is of his meere louelove, there is no moouing cauſe on our part, for what did, or could the Lord ſee in vsus, whereby he might be induced to doe this for vsus? Is it our multitude that ſhould moue God? Oh no, ſaith Moſes, Deut. 7.7.8. The Lord did not ſet his louelove vponupon you, or chuſe you becauſe you were more in number then any people, for you were the feweſt of all people, but becauſe the Lord loued you, &c. What is it then our Beauty that ſhould moue God to draw vsus and bind vsus in Communion with himſelfe? No, we were in our blood, when God ſet his louelove vponupon vsus, and entred into Couenant with vsus, Ezek. 16.7.8. What then, was it our Righteouſneſſe? No, neither, Titus 3.5. Not by the workes of Righteouſneſſe which we had done, but according to his mercy, he hath ſaued vsus; What, was it becauſe we loued him firſt? No, ſaith the Apoſtle, 1 Iohn 4.10. Heerein is louelove, not that we loued him, but that he loued vsus, and ſent his Sonne, &c. No, I will adde this further, for the ſtrengthening of this Reaſon, that we are ſo farre from hauing any thing in vsus of our ſelues, to induce God to this, to make vsus one with his bleſſed Maieſty; as that all that is in vsus, of our ſelues, is vtterly againſt this Communion, all of vsus are ſinners, ſo farre are we off from hauing Righteouſnes: we were ſometimes enemies to God, ſo far are we from louing God: we hauehave deſerued to be ioyned in Communion with the Diuels in hell; ſo farre off are we in our ſelues from deſeruing to be ioyned with God: Wee are vgly and deformed in our ſelues, by our wickedneſſe, ſo farre off are we from hauing any beauty, whereby God ſhould ſet his louelove vponupon vsus: We are running away from God (as the loſt child) ſo farre off are we from drawing neere vntounto God. All theſe are ſeperaters from God, and no ioyners to God, therefore it muſt needs be louelove, and nothing but louelove, yea, the infinite louelove of God to vsus in Chriſt Ieſus, that gathers vsus, and bindes vsus vp within this Communion: It is his louelove to couer ſuch a multitude of ſinnes; his louelove to care for vsus, when wee were careleſſe of our ſelues▪ his louelove to affect vsus that hated him; his louelove to ouercome our monſtrous euilneſſe, with his mercifull goodneſſe; his louelove to reſcue vsus, & raiſe vsus vp from the gates of Hell, and to ſet vsus in heauenly places; his louelove to aſſume vsus that were caſt-awayes in our ſelues, to be aſſociated with his bleſſed Maieſtie; this is ſuch a louelove indeed as is admirable, infinite, worthy of God, who if he were not louelove it ſelfe, hee could not, nor would not, hauehave ſhewed forth ſuch fauour vntounto vsus.
The firſt Vſe of this Doctrine, is matter of Confutation Vſe 1 againſt the Doctrine of Mans merits. If louelove be the bond of our Communion of God in Chriſt, then there is no merit of Saints nor of Angels, that could euer bee the cauſe of it; no worke before or after Iuſtification doth merit this: before Iuſtification, God ſets his louelove vponupon vsus freely, that is agreed vponupon on both ſides, but after Iuſtification, ſay the Papiſts, we may deſerue heauen: No, ſay we, the louelove of God is the bond of our Communion with God, which as it brings vsus to God, ſo it tyes vsus faſt to him, ſanctifies vsus, and glorifies vsus.
Vſe 2 The ſecond Vſe is for Inſtruction, teaching vsus, that ſeeing all true beleeuers hauehave a true Intereſt in the louelove of God, they are all ioyned to God, and the bond that tyes them to him, is his LoueLove: therefore all true beleeuers are ſeiſed and poſſeſt of the louelove of God. A matter worthy to be well conſidered of vsus, as that that will call vponupon vsus and prouoke vsus to many holy Duties.Fiue Duties to be learned from the louelove of God to vsus Firſt, therefore we muſt know and beleeue this, that God loues vsus, 1 Iohn 4.16. We hauehave known Dutie. 1 and beleeued (ſaith the Apoſtle) the louelove that God hath in vsus: Let vsus labour therefore to get ſome comfortable knowledge and perſwaſion in our hearts, that God loues vsus. Wicked men are vſually too forward and too preſumptuous in this caſe; they runne on in ſinne, and in their owne vilde courſes, not regarding Gods louelove, and yet they preſume and and perſwade themſelues that God loues them; and if any tell them the contrary, they defie him: On the other ſide, Gods children they are too backeward; They repent, and pray againſt their ſinnes, and fight againſt them, and ſtriue after grace, and yet they are hardly perſwaded of Gods louelove to them: Therefore how ſhall wee know certainely that God loues vsus?Certaine ſignes & marks that God loueth vsus. I anſwere, we may know it; Firſt, in generall, by this very point in hand; if wee hauehave this Communion with God; if wee be ingrafted into Chriſt▪ if we be obedient to the Spirit; if we be conſtant and conſcionable in the vſe of the Word, Sacraments, and prayer, then certainely God loues vsus, and wee are within the compaſſe of this Bond. Secondly, thou maiſt know it in particular by this; Art thou pluckt out of thy ſinnes? haſt thou parted with them for conſcience ſake? hath thy maſter-ſin receiued his deaths-wound within thee? Is thy heart clenſed in ſome true meaſure from thy wickedneſſe? Oh, then certainely God loues thee, Pſal. 73.1. Surely God is good to ſuch as are of a pure heart. As it is the greateſt ſigne that euer can be of Gods wrath vponupon vsus, when he ſuffers vsus to liue and to dye in our ſinnes; ſo there is no greater ſigne of his louelove, then this, that our ſinnes are caſt out of vsus, and wee not ſuffered to liue in them. Thirdly, thou maiſt know it by thy louelove to GOD, if thou louelove GOD, it is moſt certaine that he loues thee, and if God loues thee, thou canſt not but louelove God: But how may I know certainely that I louelove God indeed, for I may be deceiued in this, as well as in the other? I anſwere, looke into thy Obedience; if thou haſt an obedient heart to God, then thou loueſt God, Iohn 14.21. where Chriſt expreſſeth, both how we may know, we louelove God; ſecondly, how wee may know that hee loues vsus: If wee would know whether wee louelove God, looke into our obedience, He that hath my Commandements and keepeth them, is he that loueth mee: And if we would know whether God loues vsus, let vsus looke into our louelove to him, And he that loueth me ſhall be loued of my Father, and I will louelove him, ſaith our Sauiour. Fourthly, wee may know Gods louelove to vsus by our chaſtiſements, Hebr. 12.6. Whom the Lord loueth, he chaſteneth; but afflictions and chaſtiſements are common to all good and bad, to the wicked as well as to the godly. I anſwere, Afflictions are ſo indeed, but chaſtiſements are peculiar to Gods people onelyonly: But how ſhall I know whether mine be chaſtiſements? I anſwere, out of the 10. verſe. When God chaſtiſeth vsus, it is for our profit. And what profit? that wee might be partakers of his holineſſe; therefore if wee would know it to be a chaſtiſement, looke whether we profit by it to holineſſe; If wee grow in grace, it is a certaine and moſt ſenſible, yea, and infallible ſigne of Gods louelove; I ſay both theſe together, chaſtiſements and profit by them, is an infallible ſigne of Gods louelove to thee; If Gods hand be vponupon thee in minde, or body, or goods, any way, or eueryevery way, if thou doeſt profit by it to holineſſe, and get grace thereby into thy heart, then certainely God loues thee. This is a ſenſible Argument and an infallible ſigne of it, it muſt needs be much louelove that turnes ſower into ſweet, the ſowerneſſe of thy chaſtiſements, into the ſweetneſſe of his grace.
Dutie. 2 Another Dutie that we may learne hence, is to bee thankefull to God for this his great louelove: Oh, that we could in any meaſure worthily praiſe the Lord for this his great louelove to vsus! It is worthy of more thankes then wee are able to giuegive, wee ſhould ſtudy therefore how to praiſe God for it, ſtirre vp all the powers of thy Soule to this duty; ſay with Dauid, Pſal. 103.1. Oh my Soule praiſe thou the Lord, and all that is within me praiſe his holy Name: And that which Dauid would hauehave all Nations to doe, that we muſt doe, Pſal. 117.1. Praiſe the Lord: Thy ſoule fares the better for this louelove, and all that is within thee, fares the better for it, and therefore ſtirre vp thy ſelfe, and ſay, Praiſe the Lord Oh my Soule! for his louelove towards thee, and let all that is within me praiſe him for his louelove; ſay it with thy mouth, and doe it with thy heart, and let thy life ſay Amen to it; and then this louelove of God is well beſtowed vponupon thee; Gods louelove is liuely and quicke to vsus; and therefore let our thankefulneſſe be ſo to him.
Thirdly, hence we learne this Dutie, to take comfort Dutie. 3 in this louelove of God: It may comfort thee in afflictions, in ſickneſſe, in pouerty, at the houre of death; Many times God brings vsus to the gates of death, yet let vsus know that God loues vsus, and then our ſtate is happy, we ſhall hauehave a ſweet and comfortable paſſage through death to life: So it may comfort vsus againſt all the diſgraces and ſcornes of the world: the world accounts vsus as of-ſcourings, yet here is our comfort, that howſoeuer the world accounts of vsus, yet God loues vsus, and then it is no matter though the whole world hate vsus. Againe, this may comfort vsus in our prayers which we make to God; If wee can come to God and pray, Lord remember mee in thy louelove, can the Lord chooſe but heare vsus? If we can come to God with a ſound perſwaſion in our hearts that God loues vsus, then our prayers ſhall aſcend as a ſweet perfume to God, and God will ſurely heare them, and that quickly.
The fourth Dutie we learne hence, is to keepe our Dutie. 4 ſelues in this louelove of God, Iude 21. It is the richeſt Iewell that euer we can hauehave, and hee that changeth this ſtate of Gods louelove, for any other, hee changeth heauen for hell: Therefore doe not prouoke God to breake off his louelove from thee, diſpleaſe him not, breake not his Lawes, reſiſt not his Spirit of grace, grieue not his Children, neglect not Prayer, the Word, nor the Sacraments, nor other meanes of grace, but obſerue him duely, and be ruled by him, and ſo thou ſhalt keepe in his louelove, aboue all things, turne not backe to thy olde Sinnes; and if thou doſt ſinne, (as who doth not?) preſently humble thy ſelfe, make thy peace with him by vnfained Repentance, and prayer, and faith in the Mediator Ieſus Chriſt, renew thy Couenant in him; and thus doing, thou ſhalt be ſure to keepe in his louelove; for this is the mercy and goodneſſe of God to vsus, he remembers whereof wee be made, and that we cannot but fall, yet ſuch is his mercy, that if we returne vntounto him, hee will louelove vsus ſtill.
Dutie. 5 Fiftly, here wee muſt learne this Duty, to recompence our God with louelove againe; If a man of any faſhion louelove vsus, we were very hard-hearted, if we would not louelove him againe; If God louelove vsus therefore, wee muſt much more louelove him againe. In many things we cannot recompence God againe, God is mercifull to vsus, we cannot be mercifull to him againe, and ſo in other things: But God is louing to vsus, and wee may recompence him, and louelove him againe for his louelove to vsus: Our louelove to him indeed, comes farre ſhort of his louelove to vsus, yet it is that which God requires, and which hee will accept, and that louelove which wee cannot ſhew to God, let vsus peece it vp with our louelove to his Children, and to his Goſpell, and to his Miniſters, and thus we may in ſome ſort recompence Gods louelove which he ſhewes to vsus.
Vſe 3 The third Vſe: It teacheth vsus how to eſteeme of this great louelove of God, Epheſ. 2.4. which paſſeth knowledge, Epheſ. 3.19. How? Why thus; As the originall and procuring Cauſe of all the good that euer we receiue at the hands of God, 1 Ioh. 3.1. Wee are the Sonnes of God, (ſaith the Apoſtle;) What doth he reſt there? No, Behold, (ſaith he) What louelove the Father hath giuen to vsus, that wee ſhould be called the Sonnes of God? Gods louelove is the cauſe of our adoption. If you aske why God chooſeth vsus, iuſtifies vsus, ſanctifies and glorifies vsus? the anſwere is, becauſe he loues vsus: But if you aske why hee loues vsus? There can be no reaſon giuen of it, but becauſe he loues vsus. This is the Bond of all, it comprehends all the reſt of the good that God doth for vsus, but is not comprehended of any of them: This LoueLove is God, and God is LoueLove.
Laſtly, this ſhewes vntounto vsus the Excellency of that Vſe 4 Communion which true Beleeuers hauehave with God,The excellency of a true Beleeuers communion with God, manifeſted in foure things. 1 Neereneſſe.becauſe it is bound vp and tyed faſt within the vnbounded limits of Gods louelove, Pſal. 144.15. Bleſſed are the people that be ſo, yea, bleſſed be the people whoſe God is the Lord: Conſider the Excellency of it in theſe particulars: Firſt, the neereneſſe of this Communion, it is of louelove, and therefore it is moſt neere. LoueLove doth tranſanimate vsus as it were, and makes of two, one; as it is betwixt man and wife; or as the Heathen man ſaid of two friends, that they had one ſoule, and two bodies: and ſo Gods louelove makes vsus one with God; not as if God hereby were become man, or man God, in proper and preciſe tearmes, but as in a Communion betwixt a man and his wife, they are not one man, or one wife, but one fleſh: ſo the louelove of God to vsus, in this Communion makes vsus not one God, or one man, but one Spirit, 1 Cor. 6.17.
2. Freeneſſe.Secondly, conſider the Freeneſſe of this Communion, Hoſea 14.5. I will louelove them freely (ſaith God;) Luke 1.28. freely beloued: God loues vsus freely; as when a father adopts a Childe, for his owne; freely; As if one of you ſhould ſee a Childe goe vp and downe the ſtreetes, and you ſhould take him into your Houſe, and freely adopt him, and make him your Childe: ſo doth God, he loues vsus freely, and out of his free louelove, takes vsus into his Houſe, and adopts vsus to be his Children.
3. Sureneſſe.Thirdly, conſider the Sureneſſe of this Communion, the Bond of it is Gods louelove, and his louelove is euerlaſting, Ier. 31.3. no time can weare it out, and Can. 8.6.7. LoueLove is ſtrong as Death, much water cannot quench LoueLove: It is ſo betwixt man and woman, much more betwixt God and vsus: It is not our ſinnes can quench his louelove, no, louelove couers a multitude of ſinnes.
4. Sweetneſſe.Laſtly, conſider the Sweetneſſe of this Communion betwixt God and vsus, if it be from the louelove of God, then it is moſt ſweet, Cant. 1.1. Thy louelove is better then Wine: If a man hauehave but a ſparkle of this louelove in him, it cannot but quicken him, yea, it will rauiſh him, Pſal. 63.3. thy louelove is better then life. All the bleſſings that we inioy, whether they be ſpirituall or temporall, are no bleſſings to vsus, except they be ſweetened with this louelove of God; our meate, our drinke, our life, yea, Heauen it ſelfe is no bleſſing, vnleſſe it be ſweetned to vsus by this LoueLove of God: what good did heauen to the Angels that fell, wanting this louelove of God? Oh, the louelove of God to a Sinner! What is it? It is the heart of our hearts, the life of our liues, and happineſſe of our Soules: Worldly men, let them hauehave what the world can affoord them, wealth and honours, and the like, they can be content without the louelove of God: but this is but as grauell in their mouthes wanting the other; they ſtand in ſlippery places, and ſuddenly they goe downe to Hell. Therefore let vsus reliſh all things wee inioy, as being ſweetned with this louelove of God; our Wiues, Children, Friends, Goods, yea, our owne liues; and then when theſe are gone, yet the louelove of God, whereby they were made ſweet vntounto vsus, will ſtill remaine: Let vsus labour therefore for ſome reliſh of Gods louelove in Ieſus Chriſt; it is hard to get it, Faith onelyonly workes it.
FINIS.