The Freeness of the Grace and Love of God, Sermon 5
SERMON. V.
PSAL. 133.1.
Behold how good and how pleaſant it is, for brethren to dwell together in Ʋnity.
IN this ſhort Pſalm, we may ſee the excellency of the Saints Communion, fellowſhip, and Brotherly Agreement.
It is Deſcribed and Commended.
Firſt, Deſcribed from the fountain of it, from God as a Father, and therefore he ſayes, How good and how pleaſant it is for Brethren.
Secondly, Deſcribed alſo from the Act and Exerciſe thereof, which is to dwell together in Ʋnity.
Secondly, It is commended, from the goodneſs, and profitableneſs, and pleaſantneſs of it, It is a good thing, a profitable thing for brethren to dwell together in Unity, behold how good it is in the eyes of men, behold how pleaſant it is beyond expreſſion, for brethren to dwell together in Ʋnity.
And the goodneſs and pleaſantneſs of it is expreſt by two ſimilitudes: It is compared to the precious Oyntment upon the head of Aaron, verſe 2. It is like the precious Oyntment upon the head, that run down upon the beard; even Aarons heard, that went down to the skirts of his garment.
It is compared alſo to the dew that fell upon Hermon, and the hills of Zion, verſe 3. As the dew of Hermon, and as the dew that deſcended upon the mountains of Zion, &c. Thus you ſee the deſign of this Pſalm, is to declare the goodneſs, and profitableneſs of Unity between brethren, from whence then I take up this Obſervation;
That a loving agreement between the Saints, among themſelves is exceeding pleaſant, and very profitable.
Some things are pleaſant, but not profitable, and ſome things are profitable and not Pleaſant, as Phyſick, &c. but communion and fellowſhip and a loving agreement among the Saints is both pleaſant and profitable.
Firſt, It is a pleaſant thing for the Saints, and people of God to agree together; for the ſame word which is uſed here for pleaſant, is uſed alſo in the Hebrew for a Harmony of Muſick, ſuch as when they riſe to the higheſt ſtrains of the Violl, when the ſtrings are all put in order, to make up a Harmony, ſo pleaſant is it, ſuch pleaſantneſs is there in the Saints Agreement.
The ſame word is uſed alſo in the Hebrew for the pleaſantneſs of a corn-field, when a field is clothed with corn, though it be cut down, yet it is very pleaſant, O how pleaſant is it, and ſuch is the Saints agreement.
The ſame word in the Pſalmiſt is uſed alſo for the ſweetneſs of honey, and of ſweet things, in oppoſition to bitter things; And thus you ſee the pleaſantneſs of it, by its being compared to the Harmony of Muſick, to the corn-field, to the ſweetneſs of honey, to the precious Oyntment that ran down Aarons beard, and to the dew that fell upon Hermon and the Hills of Zion: and all this is to diſcover the pleaſantneſs, profitableneſs, and ſweetneſs of the Saints Agreement. Behold how good and how pleaſant it is, &c. It is a pleaſant thing to behold the Sun, but it is much more pleaſant to behold the Saints Agreement, and Unity among themſelves.
There are many times breakings and loſings in the love of the Saints, and therefore when they come to an agreement and union among themſelves again, it muſt needs be very pleaſant and profitable, and ſweet, for things once loſt and found again are very ſweet; And upon this Account it is, that the Commandment of love is called a new Commandment, becauſe it is broken ſo often, and ſo often renewed again: And the Pſalmiſt ſpeaks here of the ſweetneſs and pleaſantneſs of Unity, becauſe there is no ſweetneſs in diviſion, but Unity is a good way and means to keep out trouble, and evil diviſion from among a people. And
Further, the more difficulty any mercy is obtained with, the ſweeter it is when obtained; there are many things which are hard to come by, but when they are obtained they are ſweet, and ſo there are many difficulties in the way of love and ſweet agreement, and the people of God are incumbred with many difficulties, they have many things to put them out of the way of love, and of ſweet agreement among themſelves; and therefore ſaith the Apoſtle Phil. 1.27. Only let your Converſation be as becometh the Goſpel of Chriſt, that whether I come and ſee you, or elſe be abſent, I may hear of your affairs, that you ſtand faſt in one Spirit, with one mind ſtriving together for the faith of the Goſpel.
Again, The more ſuitable any thing is to our condition, the more pleaſant and ſweet it is: Now this brotherly love and union, is a conjunction of ſuitable things, and is ſuitable to our condition, and ſuitable things are delightful unto men, and the more ſuitable any thing is, the more we delight in it: And this agreement, this union, is every way ſuitable to our own condition as we are men, and is alſo ſuitable to all the creatures, for they run together, and agree together; And it is ſuitable to us alſo as we are Chriſtians, it is ſuitable to Chriſts command; A new command ſaith he. I give unto you, that you love one another. It is ſuitable to Chriſts own example, who hath loved us; and ſuitable alſo to the Goſpel, which is a Goſpel of peace: Let your converſation be as becometh the Goſpel, that you be of one ſpirit, and of one mind: So I ſay, this holy agreement is every way ſuitable, and therefore the more pleaſant and delightful, and ſo it ought to be unto us.
Secondly, As it is pleaſant and delightful, ſo it is a profitable good: Behold how good a thing it is, it is very profitable. For is it not profitable for the dew to fall upon Hermon, and upon the hills of Zion, to make them fruitfull? Why, ſuch is the dew of holy agreement, when it falls upon the hearts of men: And this doth make men increaſe, and multiply in the Church, and to be fruitful in good works; the Pſalmiſt ſaith, God commandeth his bleſſing; and when God bleſſeth, we ſhall certainly increaſe and multiply; and this I ſay did increaſe the Church, and hereby are the Saints both increaſed and delighted by the bleſſing of God on them, they do increaſe in things that are good, and profitable; and this was the thing which Chriſt prayed for, yea prayed for again and again; yea as I ſaid it is the great thing which Chriſt hath commanded: A new command, &c. Is it not therefore good and profitable to love one another?
Again, This is the mercy and the grace that is promiſed, ſpecially in the latter times glorious things are ſpoken of, and promiſed to the laſt daies; and this is one of thoſe things which are promiſed, and if ſo, it is then certainly good, and profitable.
Again, This is the Legacy which Chriſt left with his diſciples and people; ſaith he, Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you, John 14.27. and therefore ſurely this agreement among brethren is very good and profitable.
Again, Certainly it is good, and profitable to walk worthy of the high calling, to which Chriſt hath called us, as the Apoſtle ſpeaks, Eph. 4.1, 2, 3. I beſeech you to walk worthy of the vocation, wherewith ye are called, with all lowlineſs and meekneſs, with long ſuffering, forbearing one another in love, endeavouring to keep the unity of the ſpirit in the bond of peace, &c.
Again, Is it not good and profitable that our prayers ſhould be heard, that God ſhould hear and grant our requeſts and prayers? Why, look into the Scriptures, and you will find that our love is a help to our prayers; it is a help unto us, whereby to have our prayers heard and anſwered.
Again, Is it not good and profitable for a man to know that he is a child of God, and that he hath an intereſt in Chriſt? Why, look into 1 John 3.14. We know that we have paſſed from death unto life, becauſe we love the brethren: There is a day of death, of natural death, whereby man ſhall paſs from life to death; and there is likewiſe a time of ſpiritual life; when a man paſſeth from death to life. Now how ſhall I know whether I am paſſed from death to life? Why, if I love the brethren. Yea ſaith Chriſt, Hereby ſhall all know that you are my diſciples, if you love one another; not only your ſelves ſhall know it, but others ſhall know it alſo; and is it not then very good, and profitable? For hereby you ſhall know that your prayers are heard; and by this alſo you ſhall know that you are paſſed from death to life; and hereby you ſhall not only know your ſelves to be Chriſts diſciples, but others ſhall know it alſo: and if it be ſo, then certainly it muſt be good and profitable.
Again, This will give a reliſh and a ſavour to all your injoyments; it is the ſalt of all your comforts: Have ſalt in your ſelves, and have peace one with another.
Although our condition be never ſo proſperous, yet if we cannot agree among our ſelves, if love and peace be wanting, that ſowrs all the reſt; and though the ordinances be never ſo ſweet, and our priviledges never ſo many, yet if we be not united together in love, all is made ſowre; this is that which ſowrs all our enjoyments, the want of love, and agreement, for that gives a reliſh to all our enjoyments when we have it.
Again, This is that which will make all things eaſie unto you, though they be never ſo hard in themſelves; whereas the contrary will make all things hard though never ſo eaſie: If I am to do a work or a ſervice for one: why, though the work be never ſo hard of it ſelf, yet love will make it eaſie; many complain and ſay they cannot profit by the Ordinances: why, what is the reaſon? It is for want of love to them; there are jarrs and contentions between friend and friend, between this man and the other man; why, it is for want of love: Love would make all things eaſie for you, though never ſo hard. Now put all theſe things together, and then you may ſee, what a pleaſant and profitable thing it is, for brethren to dwell together in unity, to love, to unite, to live in unity one with another.
Well then if this be ſo, why ſhould we not all abound in it? why do not we love and agree one with another, if it be ſo good and profitable as we have heard, then let us all agree together.
But it may be ſome will ſay, we do live together in love and unity, and we are united one to another, But
Firſt, Yet give me leave to mind you of what the Apoſtle ſaith, 1 Theſſ. 4.9. But as touching brotherly love, you need not that I write unto you; for you your ſelves are taught of God to love one another, and indeed ye do it towards all the brethren which are in all Macedonia; but we beſeech you brethren that you increaſe more and more. Though you do it, yet we beſeech you to increaſe it more and more, and ſo I ſay to you: yea and Chriſt hath commanded it alſo, and you muſt do it in obedience to his command.
Secondly, If our love be right as it ſhould be, then we ſhall love others alſo, even our neighbours and friends and brethren; we ſhall love them as our ſelves. The ſecond Commandment ſaith our Saviour, is like unto it, that you love your neighbour as your ſelf. Pray for your ſelves, do all the good you can for your ſelves, avoid all iniquity that may come upon your ſelves, and to prove your love to be right, do all this for your neighbours alſo, and love them as your ſelves.
Thirdly, If our love be as it ſhould be, we ſhall then love others, becauſe they are godly, let them be of this opinion, or of the other opinion, yet that matters not; though they be not of my opinion, yet if my love be right, I love them becauſe they are godly, and I love him moſt that is moſt godly; and as his increaſeth godlineſs, ſo muſt my love increaſe toward him.
Fourthly, If your love be true, and ſuch as it ought to be, then you will love one another, and love your brother; as Chriſt loved you, even ſo ought you to love one another; how was that? why, Chriſt loved you freely, in oppoſition to all the injuries you had done unto him: It is ſaid, 1 Joh. 1.6, 7. If we ſay we have fellowſhip with him, and walk in darkneſs, we lie and do not the truth; but if we walk in the light as he is in the light, we have fellowſhip one with another: and in John 3.16. For God ſo loved the world, that he gave his only begotten ſon. Yea Chriſt hath ſo loved us, that he hath laid down his life for us; and we are to love as Chriſt loved, even to the laying down of our lives for our brethren.
Fifthly, If your love be true, it ought to be without reſtriction, yea and without all diſſimulation: I ſay you are to love without any reſtriction, the only meaſure of love is to know no meaſure; and you are to love without any diſſimulation, yea and your love ought to be alſo without degeneration; many do begin to love ſpiritually, but end carnally; but true love is without reſtriction, diſſimulation, or degeneration.
Sixthly, If your love be true, and ſuch as it ought to be, then it will never be bought, neither can it be ſold; Love cannot be bought, and if it be true love, it will never be ſold, neither directly nor indirectly.
Seventhly, If your love be as it ought to be, it will be ſingular, it will make you ſingular in your love: Love your enemies ſaith Chriſt; It hath been ſaid you ſhall hate your enemies, and love your neighbours, but I ſay unto you love them both, love your enemies, do good to them that hate you, and deſpightfully uſe you; for if you love them that love you what reward have you, do not even the Publicans ſo, Mat. 5.43, 44, 45. Love them that hate you, this is ſingular love; and love where it is true, will make a man thus ſingular in his ways and carriage.
Eighthly, True love is a praying love. Saies one, I never loved any man, till I had prayed for him in particular: true love I ſay is a praying love.
And true love is a love at all times, at one time as well as another.
And a man that loves truly, declares that he is looſned from the world, and that he is one that is wrought upon by the Holy Ghoſt: In the Primitive times, it was ſaid that they were all of one heart, and all things were common among them; and when we are thus of one heart and of one mind; it doth declare that we have been wrought upon by the Holy Ghoſt; and therefore certainly, there is a great miſtake in mens love, all men ſay they love the ſaints; they love them in words, though I am afraid many love them but little in their hearts.
But you will ſay, how far is our love to be exerciſed, upon whom, and how farr? I ſay no more but this, ſo far as the word Brethren doth extend, ſo far this union and love ought to go, Behold how good and how pleaſant it is for Brethren to dwell together in unity. So far I ſay, as this word brethren extends; and that is ſo far, as God is their Father, it matters not for opinion, or what judgement they are of; if God be their Father, they are your brethren, and are to be beloved by you, and ſo far is your love to reach and extend.
But you will ſay wherein doth this love conſiſt?
Why, in theſe three things.
In the matter of our judgements.
In the matter of our Affections.
In the matter of our Practice.
Firſt, In the matter of our Judgements. Rom. 12.16. Be of the ſame mind one towards another, mind not high things, but condiſcend to men of low eſtate; Be not wiſe in your own conceit, recompence no man evil for evil; if it be poſſible as much as in you lieth, live peaceably with all men.
Secondly, In the matter of our Affections, in the 10. verſe of this Chapter. Be kindly affectioned one towards another with brotherly love, in honour preferring one another.
Thirdly, In the matter of our Practice, read the 3. verſe of this Chapter, For I ſay through the grace given unto me, to every man that is among you, not to think of himſelf more highly than he ought to think; but to think ſoberly, according as God hath dealt to every man the meaſure of faith. Thus you ſee how we ſhould act, as to our Judgements, Affections, and Practices, one toward another.
But you will ſay if this be ſo, then how much is our love wanting one toward another, but what ſhall we do, that our love to one another may be more knit together; what ſhall we do that we may advance, and riſe to this holy agreement, both in our own hearts and others?
For anſwer hereunto, take theſe directions.
Firſt, Be ſerious in this work, and lay aſide the former hinderances of your love, and your former diviſions; and let not any of you ſay, this is the fault, and that is the fault, and ſuch a one is the cauſe of it, and ſuch a one is the occaſion of it: No, but lay the ſault on your ſelves, lay it upon your ſelves, and not upon others, and ſay, It is I, the Lord knows it is I; it is I that have raiſed this ſtorm; and ſay as David, I have ſinned, I have ſinned. Let not your former diviſions be forgotten, but take warning by them; lay not the fault I ſay upon others, but upon your ſelves, and acknowledge it and ſay; It is I, I Lord that have ſinned. And,
Secondly, If you do deſire to be ſerious in this work, then do you deſire Peace; and if it be poſſible live at peace with all men: the ſame word that is uſed in the original for Perſecutors, is alſo uſed for peace, to ſhew that we ſhould follow after it with might and main, as Perſecutors follow thoſe they perſecute; and that if poſſible we ſhould live at peace with all.
Thirdly, Be ſure you ſtrengthen your love; Love muſt be ſtrengthned, elſe this union cannot continue; it is the property of love to interpret love in the beſt ſence, to interpret things well.
Fourthly, It is the property of love to ſpeak highly of the perſon, or thing beloved; where there is an uniting, and a ſweet agreement, there love will ſpeak high things of each other.
Fifthly, The property of love is to cover the infirmities of thoſe they love; and indeed how can there be any agreement, if infirmities be not covered: It is the property of love to give no offence, nor to take any; and it is a great ſign that there is no agreement, nor no love, when people are ſo apt to give offence, and to take offence; for true love is apt to do neither, but to take all in good part.
Sixthly, True love knows how to give and how to take admonitions: And thus you have heard what love will do; therefore I beſeech you to ſtrengthen your love to one another; yea I beſeech you in the Lord to increaſe it more and more, one toward another.
But you may ſay further, ſuppoſe there be a difference in the matter of our Judgements or opinions: what ſhall we do to remove it? Why,
Firſt, Be ſure of this, that you do not miſtake the meaning of that Scripture, which your judgement is founded upon. It is ſaid There was a diviſion among the people becauſe of Chriſt; why for what was it, what was the reaſon of it? It was becauſe of miſunderſtanding, and for want of a right underſtanding of Chriſt: So I ſay, this diviſion may come for want of a right underſtanding of the Scriptures, upon which our judgement is grounded and founded. But
Secondly, Conſider O man whether you do not ſettle your judgement upon the judgement, or opinion of any, or upon the knowledge of another: Haſt thou faith ſaith the Apoſtle, have it to thy ſelf before God; Rom. 14.22. But is not a man then to confeſs his faith before others, when he is called to it? Yes, But the Apoſtle ſpeaks here of leſſer things; if thou haſt faith have it to thy ſelf in little diſputable things; and do not rely upon others, but look to thy ſelf, and give things a time; in due time God will reveal, ſaith the Apoſtle.
Thirdly, if you deſire this holy agreement, then do what you can to keep union in the Miniſtry, and between the Miniſtry. It was not for nothing that our Saviour prayed, John 17.11, 21. Holy Father keep through thine own name, thoſe whom thou haſt given me, that they may be one as we are; That they all may be one, as thou Father art in me, and I in thee, that they alſo may be one in us. It is not good for people to cry, I am for Paul, and I am for Apollo, and I am for Cephas, and the like, this is the way to make diviſion; therefore do all you can to live in love and unity; for love is of God, and the contrary is of the Devil.
Fourthly, Take heed of diſputation, what have we got this many years by diſputation? thoſe that are weak, are ſooner brought in by humiliation, than by Diſputation.
Fifthly, If after all this there do remain diviſion among you, by reaſon of your judgements, or opinions; then remember the Apoſtles rule, and be ſure to walk by it: for ſaith he (as we inſtanced before) Let no man think more highly of himſelf than he ought to think, but to think ſoberly; as God hath dealt to every man the meaſure of faith. The Apoſtle directs us, to live humbly, and walk meekly one toward another; and not to be raſh, or to think highly of our ſelves. But further;
Sixthly, If we would live in love and unity, then let us look upon other mens infirmities in conjunction with their excellencies, and their excellencies in conjunction with their infirmities; and thereby the one will take away or hide the other: Let us not pore only upon a mans infirmities, upon his Euts as I may ſay; he is a godly man but —: therefore if you would agree, joyn his infirmities and his excellencies together, and then look upon him.
Seventhly, If you ſhould meet with any provocation, that may weaken your love one toward another, then be ſure to take that as an opportunity to exerciſe your patience, and your love; when you meet a beggar in the ſtreets full of ſores, then you think you have an opportunity to exerciſe your charity, to give ſomething. And ſo you ſhould ſay, when you are provoked by another to debilitate your love and affection, you may ſay, why now have I an opportunity to exerciſe my patience. Again
Eighthly, If you will live in love and unity, then you muſt reſolve, with the grace of God, to love, where you are not beloved; let love riſe above all difficulties; labour for a Goſpel ſpirit, to love though you are not loved: A Legal ſpirit is a fretful ſpirit, ſaith Chriſt, you know not of what ſpirit you are of; labour I ſay after a Goſpel ſpirit, yea the ſpirit of Chriſt who was as a Lamb, he opened not his mouth: if you would live in love and unity, then take heed of a Legal ſpirit, and labour after this Goſpel ſpirit. Again
Ninthly, If you would agree together, and live in love and unity; then be humbled for the want of love to one another, and take heed for the future of thoſe things that hinder your love one toward another, there are four or five of them, obſerve them and take heed of them.
Firſt, Pride, A proud man is much given to contention.
Secondly, Paſſion, For though a man diſlikes, and is ſorry for what he hath done in his paſſion, when it is over, and though what he doth in his paſſion be one thing, and what he doth in his ſerious conſideration is another thing; yet we are to take great heed of paſſion.
Thirdly, Another enemy to love is ſtrangeneſs, ſtrangeneſs ends in enmity; when brethren and friends grow ſtrangers one to another, then they ſurmiſe things one of another; and that deſtroys love and unity.
Fourthly, Another is deſigning one againſt another; true love knows no deſigns upon others; no man can endure to have deſigns laid againſt him; deſigning cauſeth anger, enmity and hatred, and hinders true love one toward another.
Fifthly, Another is whiſpering, a whiſperer ſeparateth true friends, Pro. 16.28. But now if any one ſhould come to me, and tell me any thing againſt a brother, I would not believe the whiſperer, till I had ſpoken with the other; for a cauſe can never be truly known, nor judged of, till both parties have been heard ſpeak: Thus you may ſee the five things that hinder love, that is Pride, Paſſion, Strangeneſs, deſigning one upon another, and hearkning unto whiſperers. Now as you deſire to live in love and unity, obſerve theſe things, and take heed of them.
Tenthly, Let me ſay to you (holy and beloved brethren) if you would love one another, then forgive one another, and live more unto God who loveth you, live more to God, leſt he ſhould turn his love to hatred and wrath againſt you.
11. Strengthen your love to God himſelf, the more love you have to God, the more will you love others.
12. If you would live in love and Unity, then you muſt willingly take wrong, and give up your right for peace ſake, and for agreement: ſaith Abraham to Lot, Let there be no difference between my heardmen and thy heardmen, for we are brethren; Now Abraham was the elder, and therefore it was his right to have the choice, but yet for peace ſake he gives up his right, and ſayes to Lot, Take what you will, the right hand or the left: there was a diviſion between them, and the Cananites were in the land, and therefore it was no good time for them to be at difference one with another: when the Cananites were in the land, it was no good time then for good men to ſtrive, and therefore Abraham for peace ſake gives up his right: ſo I ſay for peace ſake and for a holy agreement, you ſhould willingly give up your right, and render up your own right to preſerve peace and Unity one with another; O friends, love one another that you may declare your ſelves to be heavenly children, to be children of your heavenly Father, conſider, Phil. 1.27. Only let your Converſation be as becometh the Goſpel of Chriſt; that whether I come or be abſent, I may hear of your affairs, that you ſtand faſt in one Spirit, with one mind ſtriving together for the faith of the Goſpel.
O friends, let me beſeech you to love one another, and to take all advantages that may increaſe your love, how can you ſhew your face, before the free love and grace of God, if you do not love one another; with what face can you go to God for free grace and love, when you your ſelves have no love for your brethren.
If a poor man ſhould do a rich man a great deal of prejudice, and if this rich man ſhould nevertheleſs invite this poor man to a feaſt, and welcome him, and do him abundance of good, would you not ſay that this is wonderful love and kindneſs, becauſe the poor man is no way able to gratify him, or to make any requital for what he receives, but only by thankfulneſs; it may be he may be thankful to him: why thus it is with us now, this is our own caſe, for we have done great injury to God, and yet God hath loved us, and hath given us bleſſings and riches, and what doth he expect for it all, ſurely no reward from us, for he knows we are poor and not able to gratify him, no he expects nothing, but only that we ſhould love one another; ſaies God, you can do nothing for me, all that I deſire is, that you would love one another in Truth; How then, I ſay, will you be able to ſhew your faces before the God of heaven, if you love not one Another.
O look after this love, which is ſo much commended in this little Pſalm, O how ſweet, and perfuming it is, it is as ſweet as honey, is is like unto the Oyl that ran down Aarons beard, like the dew upon Hermon, and as the dew that fell down upon the mountains of Zion; yea this is that which is ſweet and profitable, that which will perfume you; now if you do deſire that Gods perfumes may come upon you, and that the dew of Gods bleſſings may fall upon you, labour more and more to love one another, and let not love be wanting; I cannot tell how it may be with you, yet let me deſire you, as you would honour your ſelves now, and as you deſire happineſs in this life, and alſo to be bleſſed hereafter to all Eternity, obſerve this new Commandment to love one another; and as you do deſire to declare that you have received free grace, and that you have that ſeal, with which God ſeals the ſoul for his own, to live with him for ever, be exhorted to be of one mind, and love one another, Rejoyce in the Lord, and be of one mind; be united one to another, and let your hearts abound in love more and more one toward another.