can by way of prevention of what ever may be to their prejudice or the dishonour of Religion or the wounding of their profession all the former instances of the near relation that Christian stand in one to another implies a strong obligation upon all Christians to this duty Indeed God gives a special charge to them that have the oversight of the flock that they especially watch over them Heb. 13.17 Submit your selves to them that have the rule over you for they watch for your Souls Submit to them be counselled be guided by them in what they desire according to the Rule of Gods word Act 20.28 St. Paul gives it in charge to the Elders at Miletum That they take heed unto themselves and to all the flock over which the Holy Ghost hath made them Ovorseers this duty proportionably is enjoyned upon every Christian in his place It was a prophane speech of Cain concerning Abel Am I â—â—y Brothers keeper we should hinder the failings and grieve for the offences of any that profess the same Religion Thou shalt not hate by Brother in suffering sin to lie upon him but thou shalt in any wise reprove him So as to the defiling of his Soul so as to keep him from those punishments his sins deserve The great concernedness of Christians now should be about the Souls of one another this indeed is the truest love the highest love and comes nearest to the love of God and Christ 2. In brotherly forbearance the best Saints we can converse with here upon the earth are but men men cloathed with the same infirmities with our selves Elias was a man that mightily prevailed with God by prayer James 5. and yet it is said of him he was a man of like passions Paul and Barnab as those eminent Apostles whom the Heathen seeing to do such strange things would have worshipped and adored say of themselves We are men of like passions with your selves the best of men have something in them to witness they are but men and as we stand in need of forbearance from others our selves so we are obliged on the highest account to bear with others Eph. 4.2 With all lowliness and meekness and long suffering forbearing one another in love and so forgiving one another 3 In restoring our weak Brother with a Spirit of meekness Gal. 6.1 Brethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set in joynt again as a member that is unset we must do what we can to set it again in its right place that it may be useful and active so must we do as to our fellow members in Christ 4 By a tender sympathy with them in their miseries and in bearing their burdens accounting their afflictions our own and this you have expresly commanded Gal. 6.2 Bear one anothers burdens in love It was the sin of Ephraim that he forgot the Afflictions of Joseph But it is the great design of this Doctrine to perswade all Christians to a publick spiritedness natural men may be pleasant and think that it is all well with them because their own concerns are safe but how was Eli concerned in the cause of God and David in the concerns of Jerusalem If I forget thee O Jerusalem let my right hand forget her cunning This sympathy must be an active sympathy administring to all the necessities of the Saints in all kinds according to those talents God hath given to us to administer to the outward wants of others if God hath given us of the good things of this world 1 John 3.17 Who so hath this worlds goods and seeth his brother in need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 5. In provoking one another to love and good works Heb. 10.24 Consider one another to provoke unto love and good works the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally taken in a bad senst but here in a good to wit to excite to stir up others to love and good works and in our places to blow up those sparks of Graces that are in their Souls what we can into a flame consider one another use all the wayes you can to put an edge upon others Affections to the things of God Do what you can by your counsels and examples to provoke one another other to love and good works this is the only provocation that should be found amongst Christians to labour by an holy emulation to excel in edification In one word we are commanded in our carriage towards towards our Brethren to put on like bowels of compassion towards them that Christ hath to us Col. 3.12 Put you on therefore Beloved as to the elect of God holy and beloved bowels of mercies c. And thus I have briefly gone over and shewed you how Christians should shew their thankfulness for the Gospel by labouring thus to adorn it in their carriage towards their Brethren to carry it with so much love especially with love to their Souls Now in the last place to shew you how we should adorn the Gospel in our exact conformity to those Rules that respect our carriage towards our selves for though there is no express Command in all the Scripture that we should love our selves yet there is no Command but implies it For all the Commands of of the Second Table are built upon this a love to our selves Thou shalt love thy neighbour as thy self All the Commandments of the Second Table are built upon this foundation this is to be the measure of our love to others Matth. 22.17 It is a principle that is rooted in the nature of all Creatures self-preservation to be tender of any thing that is hurtful or prejudicial to that This is above all Commands the ground upon which all others are built Therefore how should we express our love to our selves I shall shew that in these 5 or 6 particulars 1. In denying our selves Matth. 16.24 He that will be my Disciple let him deny himself he must have so much love to God as to hate whatsoever is contrary to God Deny himself How His sinful self that is his lusts and his vile affections by mortification Mortifie therefore your members which are upon the earth Col. 3.5 his sinful self he must deny absolutely and universally and everlastingly in point of endeavour Put ye off the old man which is corrupt with his deeds Crucifie the flesh with the affections and lusts thereof to shew mercy to these sinful affections is to be cruel to our own Souls Again our natural selves that is our Creature-comforts and enjoyments we must deny our selves in these by a holy moderation at all times and in having our affections loose to them to take heed so to love as not to over-love Creature enjoyments and relations and so to seek these things as not to over-seek
14.22 4. A Reverent esteem of the wisdom goodness and faithfulness of God in all his dispensations that all his works are in weight and measure and that he who hath the disposal of all things does dispose of all things to the best though we cannot many times see these truths because the ways of God are so great a deep Yet to believe it is necessary to our waiting upon God to entertain good thoughts of him what ever thoughts he seems to entertain concerning us 5. A resignation of our selves into the hands of God a submitting our wills unto his a laying our selves down at his feet that if God see it best both in reference to his glory and our own good that we should rather honour him in away of suffering than doing to pray with our Saviour If it be possible let this Cup pass from me nevertheless not my will but thine be done Mat. 26.39 Vse What height of folly then is it when God seems to cast off all regard of us for us to cast off all regard of him as do all impatient and froward persons who upon every withdrawing of God are so bold as to call the glorious Majesty of Heaven before their petty Tribunal and charge him either with rigorousness or unfaithfulness as 2 Kings 6.33 And oh how apt are all men so far to forget their subjection and dependence upon God as when he breaks in upon them by his judgments they break out against him in their complaints and murmurings Others there are who in their distresses betake themselves to indiredct and sinful means of safety as the Jews here to their confederacies with the bordering Heathens How many are there who think no course bad by which they may shift off dangers and shelter themslves from an approaching Storm But this is not to wait upon the Lord but a course quite contrary to what is commended here Now in these perilous times lest we should make use of deceitful refuges consider these few Arguments 1. The absolute impossibility of ever finding benefit by any way of Sin Sin is a depargting from God and in departing from him we forsake our strength and refuge Can we ever be safe while we are from under Gods Protection Sin is a putting our selves out of Gods Protection The lord is with you while you are with him but if you forsake him he will forsake you 2 Chron. 15.2 Can any kind of means do us good without Gods concurrence whatever there is of virtue in them it is derived from him does Food nourish 't is God that makes it nourishing Mat. 4.4 Does Physick cure 't is God that makes it effectual Do Creature helps Friends c. stand us in stead 't is God that gives them both hearts and power To use indirect means is to blast means and render them ineffectual It 's true that God sometimes permits many to flourish not only in their sinful courses but by their sinful courses This was Asaphs temptation Psal 73. But alas much better would it have been for such rather to have been without their comforts than to have purchased them thus 2. This kind of carriage in stead of relieving us in our distresses does but increase them Those towards whom God hath any purpose of mercy if gentler means prevail not God like a careful Physitian applys sharper if milder corrections do not humble them like a tender Parent he is more severe if cords of love will not draw them he uses the bonds of affliction but if mercies move not and afflictions prevail not God takes another course with them and never leaves till he brings them upon their knees In natural causes resistance does but increase the vigour and operation of contraries When fire and water meet in strong opposition how does the stronger rage till it hath got the victory God tryed many ways with Ephraim but his heart yielded not God sometimes over till he hath humbled him Isa 57.16 17. with Jer. 31. 19. As for others God sometimes deals with them as he did with Pharaoh who by his stubbornness encreased his Plagues or else as he dealt at last with Ephraim Hos 4.17 He gave him up to his incorrigibleness either they hasten their ruine in this world by their perverseness or else they ripen themselves for judgment in another world 3. In stead of removeing or shortning our tryals this carriage does prolong and continue tthem The Chyrurgeon continues his Plaisters while the Sore is unhealed the Child does but prolong his Fathers displeasure by his obstinacy A Prince that hath once begun to reduce rebellious Subjects leaves not off till he hath subdued them there 's no standing it out against God no other way to prevail with him but by repentance and submission Vse Exhort To follow the Prophets Example here in taking the same course in this day of Jacobs trouble as he did in that God had hid his face from Jacob then he hath hid his face from Jacob now let us be persuaded to wait upon the Lord to look for him 1. The recovery of those pledges of Gods love whereof we are at present deprived is a mercyworthy th waiting for Hath God hid his face from this Nation in general by depriving us in a great measure of the means of Communion with himself remember how supporting how refreshing how improving and strengthning you have found those Ordinances of which you are at present in a great measure scanted and yu cannot but be sensible that there are Priviledges worthy the waiting for God hath exercised us in this Nation with many years of affliction but what affliction ever like to this hath God hid his face from any soul in particular be persuaded to wait 't is a mercy worthy the waiting for to regain his favour 1. There are no comforts in all the world like the comforts of Gods presence he that hath once tasted the sweetness of these conforts can not but comparatively despise all other as in the primitive Christians they despised estates liberties Friends yea and life it self rather than submit ot any thing that might endanger Gods withdrawing from them 2. 'T is not the baâ—e presence and favour of God but the evidence and sence thereof that renders our condition comfortable In the favour of God is life his loving kindness is better than life but while the soul hath its evidences blotted its hopes darkned the higer it prises the favour of God the more afflicting is the inevidence thereof Is God the fountain of all good and is this God mine enemy are all my fresh springs in him and are all these stop'd and shut up against me Is he the supreme disposer of all things and am I under his displeasure that soul that considers what God is in himself what he is to others of his servants and what he hath been to it self in times past cannot but be sensible how grievous a thing it is to lose such a Friend such a Father c.
27.4 That my Soul may bless thee before I die Gen. 46.15 These be the Sons of Leah all the Souls of his Sons and Daughters that is all the persons and in ver 18. These are the Sons of Zilpah even sixteen Souls that is fixteen persons This is one great Truth and this one priciple which if it were firmly believed and faithfully improved would carry us very far in adorning the Doctrine of God our Saviour Did men believe that their Souls are indeed themselves then there would not be so much aado about the body in pampering it this body is but the beast in man as a French Writer speaks it is poor flesh that must ere long be Worms meat therefore what account can be given of that nicenss and delicateness of them whom all the art in the world cannot long prop up but it will be meat for Worms Again why are we so much taken with sensual pleasures these are the pleasures of them that are not themselves as it is said of the Prodigal Son Luke 15.17 when he came to himself he was not himself when he was taken with husks and swines-meat when those things were pleasing to him But certainly if our Souls be our selves then most men are not themselves that take care about their bodies and minde those things that are sutable to that part of themselves Again why have men so many distracting cares for the getting and preserving and fears of losing those things that concern this outward man it is because this truth is not firmly believed Oh! what a preventer would this be of all those sorrows for outward afflictions and disappointments in Creature comforts and those losses that we meet with in worldly enjoymeats Was this Principle firmly believed that our Souls are indeed our selves there would not be such an indifferencie in us about our Souls Consider these two things how great a difference the belief of this Doctrine of God would make as to the things of our Souls then we should give all diligence it would command our highet utmost diligence about them this I might shew from many Scriptures Give all diligence to waâ—â— your calling and election sure Work our your 〈◊〉 Salvation with sear and trembling Phil. 2.12 Keep thy heart with all diligence 1. Cor. 7.29.30 This I say Brethren the time is short it remain maineth that they have wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not it commands moderation in our use of these outward comforts and only earnestness in these Soul concerns God makes a very great difference in these things in his Commands but what a small difference do all men make in their practices how much more intent and serious are men in the things that concern their meaner part than in those things that concern their Souls which is themselves Did men but take that 100 part of the pains for their Souls that they do for their bodies it would be better with them than it is We are commanded first to seek the Kingdome of God and his righteousness to seek first Soul mercies I might mention many natural inserences that would flow from this one Principle which would carry us very far in the practice of holiness How sad a bargain do they make that do hazard their Souls for very trifles If a man should gain the whole World with the loss his Soul what a sad gain would that be nay it would be a loss to him and that to purpose But for how small a pittance of the World do men lose their Souls this shews that they do not Judge their Souls themselves However this justifies the Children of Wisdomn who can rather suffer than sin who can part with any thing but with God who can undergoe any kind of losses rather than the loss of spiritual blessings and forfeit them Oh! what admirable patience and courage hath appeared in the faithful Servants of God in all ages who have set their seal to this Truth with their lives and all that hath been dear to them Again it shews that men live in a contradiction to this Principle that if it go well with our Souls it cannot go amiss with us If our Souls have but the light of God's countenance lifted up upon them if they do but thrive in Grace and be filled with Grace what matter though our bodies be exercised with pains and aches and afflictions of all kind Again it is a safe Rule to judge of all things by according to the reference that they have to our Souls to account those things eminent and acceptable and profitable to us that tend to the good of our Souls As Ordinances and spiritual Opportunities and liberty of access to God in the duties of his worship and service these are to be esteemed choice mercies because these are the appointments of God for our Souls good and for outward afflictions when God by these does us good as to our Souls we have cause to rank them amongst our mercies and to bless God for them as David did who said It was good for me that I have been afflicted Ps 119.71 and in faithfulness hast thou afflicted me And blessed is the man whom correctest and teachest out of thy Law Further this one Principle that our Souls and our selves speaks the greatest cruelty in the world to be regardless of them you will pity distracted persous that cut and gash and wound their bodies because they know not what they do May you not pity obstinate sinners upon a higher account Those men that murder themselves and destroy themslves Our Law accounts them Monsters and it makes it appear that they are so by running a stake through their bodies when dead But all the cruely to the body is nothing to that of the Soul Remember therefore this one Principle that this Doctrine of God our Saviour would have us fix in our minds that our Souls are truly our selves 2. A second Principle that this Doctrine of God our Savior teacheth us is this That the happiness of the Soul cannot consist in any thing but in the enjoyment of God This is one of those Riddles that carnal men cannot understand therefore David saith Psal 49. They that trust in their wealth and boast themselves in the mulititude of their riches none of them can by any mean redeem his brother nor give to God a ransome for him They are but poor helps these things will stand us but in little stead It is natural for all men to desire happiness but because our knowledge is weak therefore those desires are confused and roving Psa 4.6 7. There be many that say who will shew us any good this is the Language of many men but because of the darkness of mans understanding therefore some think that good consists in this and some in that but David whose understanding was enlightned and sanctified quickly determines the point Lord lift
and it is God that keeps our breath in our nostrils we should otherwise every moment be breathing out our last have we received our beings from him and do we still live upon him then there is all the obligation upon us that can be that we should have reverend thoughts of God and not despise nor contemn him nor prefer other things above him Besides all our supplies are from God it is God that furnisheth us with all our comforts that we enjoy those refreshments that others want and with those mercies that others are denied all this is from the goodness of God and consider how it fares with others and how much better it is with you than it is with them that are your betters and certainly there is very great reason upon this account that we should not thus slight him but depart from every thing that is offensive to him Nay consider not only all our supplies for the present but all our hopes for the future are this God Hast thou any hopes of Heaven and happiness in another world hast thou any right to or any hopes of eternal blessedness all is built upon the goodness of God in and through Christ Nay all our hopes of spiritual mercies even in this world are in God Do you now complain of hardness of heart of Soul distempers it is only God that can be your Physitian Alas means are nothing and instruments are nothing unless God owns them 3. In respect of the welfare of our own Souls there is nothing but iniquity can make us hateful in the sight of God Our afflflictions and outward miseries cannot these may be many times the effects of Gods displeasure but never the cause of his displeasure there is nothing can render us hateful to God but only sin God is angry with nothing but sin now if we would escape the wrath of God we must keep our selves from all sin we must depart from iniquity Why will ye die O house of Israel Ezek. 18.27 30. if you will go on in sin if you will not depart from iniquity there is nothing to be expected but death hell and wrath You can never look that God should be a friend to you while you continue an enemy to him you can never expect that he should be reconciled to you on his part whilst you will not be reconciled to him on your part if sinners will have their will against God God will have his will upon them There is no other way to be free from this curse in all conditions but by departing from iniquity for we make every condition a curse when we mix iniquity with it our comforts then are stumbling-blocks our enjoyments then are snares and temptations whilst we have a sinful nature but they highly encrease our guilt when we abuse these by sin and unless we depart from iniquity all the mercies that we enjoy outward mercies and spirittual mercies are overspread with a curse 2. There are special engagements that lie upon them that name the Name of Christ to depart from iniquity 1. Those that name the name of Christ only in profession appearance must not take the name of Christ in vain God hath expresly said He will not hold them guiltless that take his Name in vain Now this is a taking the Name of God and Christ in vain in allowing our selves in any kind of iniquity this is clear from the Prayer of Agur Pro. 30.9 he prays there against extremity in both conditions he would neither have too much nor too little of this world he prays against fulness Lest I be full deny thee and say who is the Lord or lest I be poor and steal and take the Name of my God in vain that is lest I take any irregular courses for the supplies of my necessity lest I take they Name in vain While we allow our selves in any kind of sin we do but take the Name of God in vain notwithstanding all our profession but this is not all Rom. 2.24 you read of an highter expression than this For your sakes or by your means or reason of your practice the Name of God is blasphemed among the Gentiles through you for Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision Here the engagements laid upon them that profess Gods Name because he hath given them so much knowledge to understand the great Mysteries of Salvation and acquainted them with those Principles that are of absolute necessity to understand their own eterrnal good and for them to break those engagements is but to take Gods Name in vain nay it is to blaspheme his Name amongst them that are strangers to him But for them that name the Name of Christ in sincerity there are special obligations God hath laid upon them there are singular engagements from God upon them and obligations from them unto God that oblige them to depart from iniquity 1. There are singular engagements that God hath laid upon them to depart from iniquity as First not only vouchsafeing them the means of Grace but in Accompanying those means with the efficacious concurrence of his Spirit How many parts of the world live without any knowledge of the true God at all it is a mercy therefore to enjoy the means of knowledge yea it is a great mercy that the Psalmist highly values Thou hast not dealt so with every Natin as for his Judgments they have not known them Psal 147.20 and how many thousands are there that live under the Gospel to whom it is no more than a dead Letter they hear the noise or sound of the Gospel but it makes little impression upon their hearts Now on all those that do profess the Name of Christ there is a special obligation upon them because of the great things that God hath done for them Consider what Christ hath done for thee hath Christ broken off the yoke of Satan and wilt thou put it on again hath he taken off thy burdens and cured the Diseases and art thou fond of thy burdens and in love with thy Diseases hath he st thee at liberty hath his Spirit made thee free and such are free indeed and wilt thou again become entangled Again hath Christ washed away thy filth by his blood and wilt thou return again like the Sow that is washed to wallow in thy former mire hath he taken off the guilt of thy sin and wilt thon run upon a new score is this sutable to the engagements that lie upon thee Consider if thou art one that doth relie upon Christ there lies an high Obligation upon thee on that account hath he redeemed thy poor captive Soul out of the hands of that grand Usuper and Tyrant and wilt thou become like one of those servants that would have his ear bored and become a servant while he lived to his old Master this is to despise the kinduess of Christ is to undervalue
about him but all his ways are Righteousness and Judgement Psal 97.2 Manifest your love by a patient submission to all the dispensations of God and by a good construction of all his Providences 4. Manifest your love to God by a chearful undergoing all afflictions in the cause of God It is for your Lord for him that hath done and suffered ten thousand times more for you then possibly you can do for him Manifest your love by a cheerful submission when your Case is clear in doubtful things the Case will be otherwise The Apostles rejoyced that they suffered reproach and dishonour in the Cause of Christ Acts 5.41 5. Manifest your love to God in labouring to bring others to partake of the love of God You that see some ground in your selves to hope that you have an interest in the love of God be actively diligent to help others what you can to get an interest in this love for this is a high testimony of our love to God Peter lovest thou me Feed my Sheep Joh. 21.16 17. you know how our Saviour repeated it three times to shew that he would take this very well at his hands In the last place one word more to them who have good hopes that these great things do belong unto them Labour to keep up a fresh and lively sense of Gods love in your hearts Though the love of God be invariable thus far whom he loves he loves for ever yet the sense of this love is very mutable Be very careful therefore to keep your Evidences clear and unspotted do not blot them by sin David lost the sense of Gods love for a long time by those great lapses of his and though God had pardoned him and did yet love him yet it was a long time before he did recover the sense of it Be diligent in the use of those Ordinances by which the sense of Gods love is most cleared and kept fresh in your hearts Alas those that do the most partake of the love of God may have their ebbings and flowings as to the sense thereof in Joh. 14.21 He that hath my Commandments and keepeth them he it is that loveth me and be that loveth me shall be loved of my Father and I will love him and will manifest my self to him If we would have further manifestations of the love of God we must go on in ways of obedience to God Be therefore often Communing with your own hearts and looking into your own Souls and consider your ways c. how matters stand between God and you On the other hand I shall speak one word to them who upon examination find ground to fear that they are rather under Gods displeasure then intitled to his peculiar love that are rather the objects of his wrath then the subjects of his special love Oh think what a woful estate thou art in Oh think what comforts thou by thy negligence and disobedience hast deprived thy self of Think what dangers thou liest open to every moment there is nothing between thee and everlasting misery but a fraile life and the thread of this life how soon God may cut it asunder none knows Think what uncomfortable and an unsafe estate thou art in Do as David in another Case did He would not give sleep to his Eyes nor slumber to his Eye lids till he had provided a place for the Ark of God So do you give all diligence that you may attain reconciliation to God and an interest in this great priviledge that you have heard of this day of the love of God SERMON XII Rom. 8. ult Nor height nor depth c. I now proceed to a third Observation 3. Doct. There is this transendent excellency in the love of God which speaks it an inestimable support to his People in all their distresses that those who have once been made Partakers of this love can by nothing be deprived or dispossessed of it HEre is a large Enumeration of particulars death cannot do it though it can separate from all things here in this World life cannot do it the troubles of life nor the comforts of life I shall not insist on these things further There is this vanity in the best of all our Creature enjoyments that there will be nay there cannot but be a parting with them The rich man that now prides himself in the multitude of his riches in the greatness of his Treasures in the largness of his incomes cannot rationally but think if he does not he does but delude himself that he cannot carry his riches with him into the other World to bribe the Flames of Gods wrath to corrupt the Executioner of Gods Vengeance It was Jobs acknowledgement naked came I out of my mothers Womb and naked shall I return He came into the World without and he must leave all these things behind him when he goes out again Job 1.21 In the 12 of Luke you read of that Gospel Fool when he began to applaud himself in his condition saying Soul thou hast Goods laid up for many years take thine case eat drink and be merry Thou Fool says God to him this night shall thy Soul be required of thee then whose shall those things be that thou hast provided they are thine now but whose shall they be before to morrow there must be a separation from all these things The greatest of men that are that now over top all about them they must ere long be levelled and made equal to their Neighbours There is no difference between the dust of a Nobleman and the meanest person yea Crowns and Scepters which are such dazeling things in the Eyes of the world these ere long must be resigned into the hands of Successours there must be a separation from all these things Nay all these relations that have the greatest indearment in them that can be as the Relations of Husband and Wife and Parent and Child and Pastor and People and Friend and Friend there is a Friend that is nearer then a Brother saith Solomon there must be separation from these there must be there cannot but be so Your Fathers where are they the Prophets do they live for ever Zach. 1.5 observe this general Rule there is no Fixation no stability in any thing but in this only viz. the love of God For the clearing of this observation I shall speak to 2. things 1. Something by way of Explication 2. Something by way of Confirmation 1. By the way of Explication rightly to state the Case concerning the love of God and to set truth its due bounds This I shall do by propounding several distinctions 1. We must distinguish between the common love of God which manifests it self onely in common Mercies in preserving us and providing for us these outward things and the spocial love of God which consists in distinguishing discriminating Mercies Now it is plainly clear that the Apostle cannot speak here of the common love of God because this love may be
grace God undertakes for both Now the fulness and unchangableness of these decrees argue the love of God to be unchangeable As God hath intended some to glory as the end he intended by grace as the means to bring them to that end 2 Thes 2.13.14 But we are bound to give thanks always to God for you Brethren Beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit belief of the Truth whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ That is the glory purchased by our Lord Jesus Christ And if this love of God flows from his electing decree it must needs be everlasting because God cannot be frustrated in his decre 4. Arg. The fulness of that care that God takes of his People though they may be tempted and assaulted and meeâ— with sore buffettings yet he will not let them be tempted above what they are able 1 Cor. 1.13 and when they are the forest beset with difficulties and under the greatest fears and sad thoughts yet even then God hath the same care of them that he had of St. Paul 2 Cor. 12.9 my grace is sufficient for thee That one expression that we have 1 Pet. 1.5 is enongh to clear this truth Who are kept by the power of God through Faith unto Salvation you read in the verse before of Gods reserving of Heaven for them and in this verse of God's preserving of them for it Though they may meet with many Rubs and Interruptions in the way to Heaven yet they are kept by the power of God through Faith unto Salvation they shall not fall short of glory God doth still love them and they shall find the Fruit of this love to be everlasting happiness His grace is omnipotent grace and therefore it is that our Saviour comforts his Disciples with this consideration Joh. 10.29 My Father is greater then all and none can pluck you out of his hands Now if God takes such care of his People to preserve them then there is no fear of their falling short of his glory 5. Arg. Lastly The many assurances that God hath given his People of his everlasting love to them He hath given them his word he tells them whom he loves he loves to the end Joh. 13.1 he hath told them I well never leave you nor forsake you Heb. 13.5 Nay he hath given them not only his word but his promise which is more than a solemn word Jer 32.40 And I will make an everlasting Covenant with them that I will not turn away from then to do them good Nay he hath not only given them his promise but his promise confirmed with an Oath Heb. 6.17.18 Wherein God willing more abundantly to shew unto the Heirs of promise the immutability of his Counsel and confirmed it by an Oath That by two immutable things in which it was impossible for God to lie we might have a strong Consolation c. Nay he hath confirmed his Oath with a Seal he hath given us his hand and Seal and he hath given his People the first Fruits of the Spirit whereby they are Sealed up to the day of Redemption So that you see the love of God hath this transcendent excellency in it that it is everlasting There is nothing that enemies can do to put a period to it and there are all things in God that might give us an assurance of theeverlastingness thereof Vse Now to make some Application of this point in a few words First This may inform us of the folly of them who fix upon any thing on this side God There is no everlastingness no fixation no stability in any thing but in God only I have seen an end of all perfection but thy Commandments are exceeding broad Alas all other things are but as Clouds that are passing away they are not why should we set our hearts upon things that are not they are not because they continue not In fixing our hearts and hopes and in building our expectations on any thing befides God and placing our comforts on any thing besides the love of God as we highly dishonour God so we highly wrong our own Souls Hereby we highly dishonour God because we prefer the Cistern before the Fountain yea we rather chuse to build on the Sand then upon the Rock of Ages we think our selves better in the hands of Creatures then in the hands of the Almighty and infinitely gracious God And we wrong our selves because we bring our selves under an absolute necessity of being frustrated and disappointed though we may be as industrious as the laborious Bee to wander from this to the other part of the world to go to this and that Flower yet we are sure to meet with nothing but disappointment but God is a sure refuge his love is stable and secure to our Souls Nay we do whtat we can to put God far from us when we fly from him and make the world our comfort We bid as it were God to depart from us We tell him we can do well enough without him we can do well enough with other things besides him we say as they did depart from us for we desire not the knowledge of thy love Job 21.14 2. It may inform us how such Discourses as this is may cause our hearts to burn within us as it is said of his Disciples who were going to Emaus Christ appeared to them and they knew him not but afterwards when he had left them then they recollected their thoughts and said How did our hearts burn within us whilst he spake unto us that God should love such as we are and that with an everlasting love and so as that nothing should be able to take off his love from us not our sins not our provocations this is a wonder Though these may be as so many Clouds to darken his love yet this is a priviledge peculiar to all true and sincere Believers Now since God doth love us so wonderfully how should this cause our hearts to burn within us To burn with the Fire of Repentance to purge away the dross of our sins that ever we should be so foolish unwise and disingenious to requite so good a God who hath so loved us And with the Fire of love to love God and to do what we can in acknowledging such love in him to us And with the Fire of Zeal for him that hath shewed so much of kindness to and care of and over us 2. Vse The next use is by way of Exhortation and in that I shall speak to two sorts of persons First To them who find themselves as yet Strangers to this love of God Let me speak to them Oh do but think how sad a condition you are at present labour to affect throughly your hearts with the sadness of this condition though you may have never so much of other Mercies yet if you have not