One-Hundred Forty-Five Sermons Upon John 17, Sermon 145
SERMON CXLV. Directions how to obtain, and alwayes to preſerve the Knowledge and Aſsurance of Gods Love in our Hearts.
JOHN 17.26.
That the Love wherewith thou lovest me may be in them.
THe ſenſe of Gods love in our hearts, is of ſuch conſequence, that our Saviour doth conclude his prayer with it; and as you have heard, glorious and bleſſed are the effects of it. I ſhall therefore in this laſt Sermon, give ſome Directive Helps, How to obtain and alwayes to preſerve this Aſſurance and Knowledge of Gods Love to us; but before we declare them, it's good to take notice of ſome particulars, that may rightly inform our underſtanding in this point. And
Propoſitions to inform in this point.Firſt, You are to know, That it's the devils great work to keep the children of God in darkneſſe, and in continual doubtings. He is the tempter not only in reſpect of luſts,I. but alſo unbelieving and diſtruſtfull thoughts of Gods grace and mercy. That as the work of Gods Spirit, is to comfort, called therefore a Comforter, as alſo to aſſure and witneſs unto us, That we are the children of God, yea to enable us to cry, Abba, Father: So on the contrary, Satan that unclean ſpirit, his whole buſineſs is, if he cannot tempt to ſin, yet to walk in a diſcouraged, tormenting and afflicted way, repreſenting God as ſome terrible Judge, catching at all the advantages to deſtroy us: Now the way that the devil takes thus to deject and ſadden the hearts of the godly is two-fold, for either he doth thus by ſuggeſtions immediately to the ſoul, taking the occaſion, when our ſpirits are darkned and clouded, or when God for holy ends hath withdrawn his light of favour from us; Or by his inſtruments, which he raiſeth up, he cauſeth ſuch tares of Doctrine to be ſown amongſt the good ſeed, that the childe of God ſhall not only walk without the perſwaſion of Gods favour, but think it is his duty, and that he is obliged to reject all ſuch comfortable thoughts; for certainly this is one Doctrine of the devils, amongſt others in Popery, that they forbid the penitent ſoul any aſſurance or certainty of Gods favour, encouraging doubts as the mother of humility, keeping the humbled ſinner, as the devils did the demoniack perſon among the tombs, in ſad and dolefull objects, not diſcovering to him the glorious and comfortable light of the Goſpel: So that in Popery it's one high point of Religion with them, that no man without an extraordinary revelation can attain to a certainty of Gods love to him; he may (they will grant) have ſome moral conjectures, but a certain perſwaſion cannot be ordinarily attained. But the Orthodox do abundantly confirm this truth againſt them: Therefore I only inſtance in their opinion, as an engine of Satan, whereby he would by this temptation take off the underſtanding, as by the former way he would unſettle the heart and affections. But let our wiſdom be, to take the greater diligence to keep that pearl, which we ſee Satan would ſo conſtantly rob us of.
Secondly, Obſerve this,II. Its poſſible for the ſenſe of Gods favour to conſiſt with ſome doubtings. That it's poſſible for the ſenſe of Gods favour and love to conſiſt with ſome doubtings, and ſad ſhakings of heart about it at ſome times: Even as the light of the Sunne may make the day, yet at the ſame time, there be ſome dark and gloomy clouds, which though not able wholly to remove the Suns light, yet do in a great meaſure obſcure it; We ſee it in Davids Pſalms, ſome whereof you would think were not made by the ſame man at the ſame time, for happily in the beginning he had ſad dejecting and expoſtulating thoughts with God, and with his ſoul alſo, and yet ere the Pſalm be ended, he is able to break out in comfortable perſwaſions and aſſurances of Gods love: Inſomuch that as Paul findes Rom. 7. in reſpect of grace, a daily combate, ſo alſo in reſpect of certainty about Gods love; we believe, and yet crave help for our unbelief, and the word uſed by the Apoſtle, 1 John 3.19 We aſſure our hearts, is foreign, we perſwade our hearts, implying that our hearts have many objections and cavils; ſo that this aſſurance comes by perſwaſion, even as the Greek word to comfort foreign is uſed alſo to exhort, becauſe this conſolation is hardly received into the ſoul, there muſt be argument upon argument, exhortation upon exhortation, ere it will be ſatisfied. Do not therefore expect that, (which yet ſome vainly boaſt of) thou ſhouldſt alwayes walk in ſuch predominant aſſurance of Gods love, that there ſhould not any time ariſe the leaſt cloud or fear in thy ſoul; no, ſuch a bleſſed eſtate will only be in heaven.
Thirdly,III. The ſenſe of Gods love may conſiſt with a feeling of a ſpiritual combate within us Conſider that the ſenſe of Gods love may conſiſt with a feeling of a ſpiritual combate within us between the fleſh and the ſpirit. For this aſſurance of Gods favour doth not ariſe from a total abſence of all ſinne, that there is now no corruption in us at all, but from Gods gracious favour in Chriſt, pardoning thoſe reliques of corruption within us. It's not therefore the perfection of grace within us, that our ſenſe of Gods love is built upon, but the promiſe and truth of God in his Word; the not attending to this, hath made Gods children labour under heavy and ſad burdens of minde; Oh they feel much corruption in themſelves, they daily finde ſtirrings of ſinne within them, by which means they are tempted to many doubts about Gods love towards them! But this is their infirmity? for did not Paul in a very grievous manner complain of the body of ſinne within him, that he found evil preſent with him, when he would do good, that he was a captive, even ſold under ſinne, and yet for all this he ſaith, I thank God through Jeſus Chriſt, and concludeth, That there is no condemnation to him, yea for all this apprehenſion of ſinne in himſelf in the next Chapter, what a glorious Chariot of confidence is Pauls ſoul lifted up to heaven in? Doth he not challenge any adverſary in the world to ſeparate him from this love of God? Do not therefore make the ſenſe of ſinne, and the ſenſe of Gods favour immediately oppoſite. Theſe Cautions being laid down,Helps to get and keep this favour of God let us take notice of the Helps and means, to get and keep this favour of God in the ſenſe of it upon our ſouls. And
1. Be much in cheriſhing and nouriſhing the holy Spirit of God, which uſeth to breathe and work in thy ſoul. For ſeeing it's plain, that by Gods Spirit we are comforted, and that it only doth ſeal and witneſs unto us Gods love, that it's Gods Spirit which raiſeth up the ſoul to call God, Father: That man can never have aſſurance that grieveth this Spirit, that by any ſinne chaſeth it away. As Spira rebelling againſt the light of Gods Spirit (of whom yet judicious Divines give a charitable cenſure) uſed this expreſſion, If I could but feel one drop of divine clemency, and could but in the leaſt manner perceive God to be propitious to me (for even the very leaſt would be enough) I would not refuſe to endure a thouſand years or more in hell torments. Oh therefore fix that Exhortation upon thy heart, Eph. 4.30. Grieve not the holy Spirit of God, whereby ye are ſealed, &c. So that the moſt compendious way to walk in this light of Gods favour, is to be much in prayer for the Spirit of God, for as that only can ſubdue corruptions which are too ſtrong for us. Thoſe primitive Chriſtians, which did rejoyce in tribulations, and were endowed with joy unſpeakable and full of glory, it was, becauſe they were alſo at the ſame time full of the holy Ghoſt: If thou be lead by the Spirit, and walk in the Spirit, thou ſhalt have the comforts of the Spirit. Hence thoſe great learned men, who oppoſe this aſſurance, they go no higher then Ariſtotles ſchool, and ſeem to know no further then the efficacy of moral vertues: Thus they make not the Sun, but the Moon to rule the day.
2. Wouldſt thou enjoy this ſenſe of Gods favour? Then take heed of all ſinne, eſpecially ſuch as waſte the conſcience, and make a great gulf between thee and Gods favour. It's the conſtant Doctrine of the Scripture, that Gods anger is becauſe of ſin, that ſin only withholds all good from us: So that it's impoſſible to keep the ſenſe of Gods love, and wallow in ſin at the ſame time, Mat. 5. Bleſſed are the pure in heart for they ſhall ſee God. The eye diſeaſed with corrupt humours cannot behold any comfortable object; ſo neither is a man polluted with ſin in a fit capacity for Gods love, for thoſe who thus taſte of Gods goodneſs, they are his favourites, they are admitted into his ſecret preſence: Now as a great Monarch would not endure, that a man in noiſome and loathſom apparel, and with the plague-ſores upon him, ſhould be admitted into near familiarity with him; ſo neither will God bid a prophane perſon draw nigh unto him, Gods favour, and a preſumption in ſinne cannot conſiſt together; When David had plunged himſelf into thoſe foul ſins, you ſee what darkneſs did cover him, immediately he complaineth for want of joy, that God had hid his face, that his bones were broken; and what was it but ſin, that did throw his ſoul into this hot fiery furnace.
3. Meditate much on Evangelical Truths, and the Goſpel-Doctrine that is delivered in Scripture. For as it is the Law of God, as revealed in the Scripture, that makes a mans ſin to appear out of meaſure ſinful, by that pure glaſs he ſeeth himſelf more monſtrous and deformed a thouſand times, then ever he apprehended himſelf: ſo by diligent inſpection into, and conſideration of the glorious things of the Goſpel, we ſee a more eaſie and more probable way for aſſurance of Gods love, then otherwiſe we would: It's not therefore the duty of Gods people to be only poring upon their ſins to be alwayes applying the Law to themſelves, but they are alſo to behold the glorious riches of Gods grace in the Goſpel. Though Paul was often caſt down with the ſenſe of his ſin, judging himſelf the chiefeſt of all ſinners, and leſs then the leaſt of all Saints, yet this doth not drive him from Chriſt, but rather the more to him: hence none ſpeaks ſo vigorouſly and cordially about Chriſt, as Paul doth. According to thoſe objects we often meditate upon, we are apt to be affected and even transformed into them: If therefore we deſire to know nothing, but Jeſus Chriſt crucified; if we daily poſſeſſe our ſelves with the unſpeakable love of Chriſt in dying for us; if we often are caught up into this Paradiſe, as it were, this love like fire will cauſe ſweet meltings and liquefactions of the ſoul; and if the cold, hard iron can by the fire be even aſſimulated unto it, ſo that its natural coldneſs and untractableneſs is removed, it doth not ſo much appear iron as fire; no wonder if the gracious love of God plentifully poured out upon the ſoul, doth make the ſoul full of unſpeakable joy and conſolations in the ſenſe of it. As therefore Abraham would not conſider the dead womb of Sarah, but the power and promiſe of God; ſo neither do thou only conſider the guilt, and evil of thy ſoul, but alſo the glorious promiſes, and unſearchable riches of grace manifeſted in the Goſpel. The Apoſtle ſpeaketh notably to this, 2 Cor. 3.17, 18. We all beholding as in a glaſſe, the glory of the Lord (viz. revealed in Chriſt by the Goſpel) are changed from glory to glory (from grace to grace) by the Spirit of God; that as in heaven, the beatifical viſion of God, doth fill the ſoul with all purity and joy: Thus the beholding of him by faith, as manifeſted in the Goſpel, doth produce lively and cordial refreſhments of ſoul by the ſenſe of his love.
4. Conſider that the apprehenſion and diſcovery of Gods love to thee, is far more noble and comfortable then the diſcovery of thy love to God. Thou mayeſt take far more joy in the ſenſe of Gods love to thee, then of thy love to God; for Gods love to thee is the fountain and womb of all the mercies thou enjoyeſt; were it not for Gods love to thee, thy love to him would not advantage thee at all. Again, when thou diſcovereſt thy love to God, thou findeſt it clogged with many imperfections, it may ſad and grieve thee, becauſe of the defects adhering thereunto, as well as encourage and comfort thee: But the love of God apprehended is infinite and perfect, there are no imperfections at all; Gods love cannot be bettered and made a more noble and full love to thee. Again, thou needeſt Gods love, but he doth not need thine; he commands thee to love him, not that he wants thy love, or becauſe that can adde any thing to his happineſs, but becauſe thereby thou art made capable of his love, and ſo he can communicate of his goodneſs to thee, do not then take comfort ſo much from thy graces, as the evidence of Gods love to thee thereby.
5. Take notice that it's moſt acceptable and well-pleaſing unto God, that thou ſhouldſt walk in ſuch ſenſe and feeling of his goodneſs to thee. For why are all thoſe commands to rejoyce in him, and to bleſs his name continually? Why doth he invite thee to call him, Father? And why are there ſuch thunderbolts in the Scripture againſt unbelief and diſtruſt? Why is it the main ſcope of the Scripture to repreſent God under all love and loving conſiderations, but that all our thoughts of him ſhould be hopefull and comfortable? Do not therefore think thou goeſt beyond thy bounds, or it's preſumption in thee to draw nigh to God upon ſuch aſſured apprehenſions of his grace: No, the Scripture expreſly commands the contrary, Heb. 4.16. Let us come boldly unto the throne of grace; and Eph. 3.12. In whom we have boldneſs and acceſs with confidence by the faith of him. Hearken not then to all thoſe doubting temptations within, nor all thoſe deceitfull arguments of humane reaſon without, but conſider what the Scripture ſaith, and certainly it's prepoſterous humility, as in Peter, refuſing to let Chriſt waſh his feet, to keep off from the Throne of grace, when we are commanded to come to it. Beſides, without this ſenſe of love, how can our hearts be raiſed up to bleſs and glorifie God? It was Davids apprehenſion of Gods goodneſs to him, that made him call upon his ſoul, and all within him to bleſs Gods holy Name.
6. Conſider that this ſenſe of Gods love is the proper and genuine effect of faith in Chriſt, as a Mediator. Thus our Saviour doth here make it the conſequent of it, They have known me whom thou haſt ſent, that the love whereby thou loveſt me, may be in them. It's not enough to believe in the general, That Chriſt is a Mediator to ſuch as believe in him, but with Paul, Gal. 2.20. we are to appropriate him, who loved me, and gave himſelf for me; with this Evangeliſt John, we are to lean our heads, as it were in Chriſts boſom; with Thomas we are to ſay, My God, and my Lord. Now the genuine, but not the neceſſary and inſeparable effect of ſuch an appropriating faith, is the ſenſe and aſſurance of Gods love to me in particular, which love of God is ſo attentive to one believer, as if there were no more in the world: As they ſay of the ſoul, it's tota in toto, and tota in qualibet parte, ſo is the love of God totus in univerſis fidelibus, and totus in ſingulis, God loveth a particular believer, as much as if there were no more believers in the world: Though the objects of his love may be diverſified, yet his love is not divided, or by diviſion diminiſhed.
Laſtly, Fix this alwayes upon thy heart, that Chriſt hath prayed for this ſenſe of the Fathers love upon thy ſoul: You ſee in this prayer, where he mentioneth all the great and conſequential things unto believers, this is brought in at the laſt, as the adorning and ſweetning of all the reſt, for if ſanctified, if hereafter to be glorified, if Chriſt be in us, and we in Chriſt, yet if the experimental knowledge and aſſurance of this be abſent, we are as the Diſciples under ſtorms and tempeſts, crying out, We periſh, we periſh.
Let the ſummary Uſe of the whole be by way of Exhortation to all believers to hunger and thirſt, yea to have their ſouls break in longing after the enjoyment of this love of God in us: Oh bid all things ſtand aloof off, till thou art made partaker of it! Say, How long Lord, how long is it, that thou abſenteſt thy ſelf? When ſhall I have the imbracements of thy love? When will the glorious Sunne break out and diſpell all the dark clouds that are upon my ſoul? Give not over importuning for it: Becauſe of this very prayer of Chriſt, know to thy encouragement, that this prayer abideth for ever; Though it was once uttered by him upon the earth, and he ceaſed to pray any further, yet it ſtill liveth in the efficacy and power of it, yea that continual interceſſion of his in heaven, what is it but the reviving of this prayer? So that by the vertue of this prayer through his blood we are ſanctified, we are juſtified, and ſhall hereafter be for ever glorified.
FINIS.