engraved portrait of Timothy Manlove TIMOTHEUS MANLOVE Med: licentiatus Divini animi nuncius, et interpres non ineligans Imortalitatis animae non ita pridem vindex jam conscius August 3: Anno Dom: 1699. Aetat vero: 37 Proematuro fato cessit THE COMFORTS OF Divine Love. Preached upon the Occasion of the much Lamented DEATH Of the Reverend Mr. Timothy Manlove. With His Character, Done by another Hand. LONDON: Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chapel. And Sarah Button Bookseller at Newcastle upon Tyne, 1700. A Short Character of Mr. Timothy Manlove. HE was a Man of a fine Complexion, and comely Aspect: Of pregnant Parts, and a ready Wit, which made his Conversation very pleasant, and engaging. He had a clear Head, and an admirable Capacity, and Skill to digest things in their proper, exactest Order. His Judgement was correct, and solid; his Memory strong, and tenacious; his Invention so fruitful and ready, as always to furnish him with a copiousness of Words to express himself by; and his Expressions were full and well Chosen. He was considerable in his Learning, which he was improving in daily. Being designed for a Physician before he studied Divinity, he had attained to a great Skill in the Niceties of that Art, and practised it with Ease, as well as Success. He was every way qualified as a Divine. He had all the Accomplishments of a Preacher, and the Graces of Pulpit-Oratory: An excellent Mien, a free Elocution, an unaffected Gravity, and a becoming Seriousness; all which set off what he delivered with very great Ornament. His Voice was clear, and regular; strong and lively, and exactly modelled into a sweet harmonious Pronunciation: And as he had the Voice of a Divine Charmer, so he charmed wisely. He did not amuse his Hearers with a Train of Pompous Words, but edified them with plain, practical Discourses, most suitable to the Noble Simplicity of the Gospel. He had a great Sense of Religion upon his Mind, and especially a composed, reverend, and heavenly Deportment in Prayer; in which his very Look, as well as Expressions, did excite to the most serious Devotion. There never seemed to be a cloud, either upon his Thoughts, or Affections, in his Public Exercises; He had flame and vigour to bear him out to the Last, and he rather chose to leave off with Affection, than to proceed with Flatness. The Last Day he appeared in Public, he was observed in Prayer to have the most profound Thoughts, and exalted Expressions of the Divine Attributes; and in his Last Sermon, with the most affectionate sacred Eloquence, he displayed the Happiness of Heaven. Preaching (from Heb. 2.3.) upon the Doctrine of the Great Salvation that Christ came to declare to the World, which within a few Days after, he left his mournful Hearers to apply. TO THE READER. THE following Discourse was Preached without the least Thought of offering it to Public View: And yet I was persuaded to yield to the Publication of it, to prevent the Printing of more imperfect Notes. The Excellency of the Subject sets it above all the supposed Ornaments of the Finery of Words or Rhetoric: The great thing that I minded in the Preaching it, was only to Represent it in plain Intelligible Words. To have attempted any thing more, would have been a wrong to the Matter, which hath so great a Lustre in itself, that it needs to borrow nothing from Art. And if any thing of that had been offered, it would have had no better Success, than the laying the Dawbery of Paint upon a Resplendent Diamond, which would cloud and darken its Refulgent Brightness. Now Reader, since thou hast it in thy Hand, do not seek for that which was never intended Thee, but consider seriously the Matter, and work it upon thy Heart, till thou be rooted and grounded in a deep Sense of God's Love, that so thou ma●st be filled with Love to Him. This is a Subject worthy of thy Study, and hath in it such admirable Variety, as will make it always Pleasant without Weariness, and will also furnish. Thee with a Cordial in thy deepest Spiritual Distresses. That this little Discourse may be thus useful to Thee, is the Earnest Prayer of The unfeigned Desirer of thy Spiritual Happiness, R. Gilpin. SERMON I. ROM. VIII. 35, 36, 37, 38, 39 Who shall separate us from the Love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For thy sake we are killed all the Day long; we are accounted as Sheep for the slaughter.) Nay in all things we are more than Conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. MY last Discourses to you, were an Explication of that great Command and Counsel of our Blessed Lord Jesus; Of striving to enter in at the straight Gate. In my Directions to you for your regular pursuit of this important Charge, among other things I recommended to you the Apostle Paul's Prescription, Gal. 5.16. Walk in the Spirit, and ye shall not fulfil the Lust of the Flesh. It was my Purpose at this Time to have made a further Progress in that Matter, but having received an Intimation, that my dear Brother and Fellow. Labourer now Deceased; had found such Comfort in his Meditations on this Scripture in his Prospect of Death, that he expressed his Desires, that his Funeral Sermon might be upon this Text: His pious Desire (that others might ●e comforted with the Comfort where with he was comforted of God) prevailed with me (though upon a short Warning) to turn my Thoughts to this Scripture, and the rather, because (your Hearts being softened by this mournful Providence) the Truth contained i● this Text might possibly make the dee●er Impression upon you. I cannot let you into the full Understanding of the Apostles Triumphant Conclusion, except I lead you to the first Rise and Head of it. In ver. 1. He give us the Consequence of his former Doctrine, he had largely asserted and proved in the foregoing Chapters, That we are justified by Grace, and freed from the Law. From these Truths he lays down this comfortable Conclusion as most evident and certain. There is therefore now no Condemnation to them which are in Christ Jesus. This Conclusion is full: No Condemnation, neither by God, nor Law, nor Conscience; and it is universally true to all that are in Christ. But because this Conclusion is the Cornerstone, and must sustain the weight of all the superstructure, he first limits it to those that are in Christ, and explains what he means by giving them their true Character. They walk not after the Flesh, but after the Spirit. Next he proves his Assertion, by its Parts. 1. That there is no Condemnation to such. This he argues in the Four following Verses. His Argument is this, the condemning Law is superseded, he grants there was a Covenant of Works, which being broken, was to us a Law of Sin and Death. It charged us with Sin, and that dueness of the Curse. But then he shows there is another Law (which he calls a Law of the Spirit of Life) that is a Covenant of Grace, promising Life, as also the Assistance of the Spirit: And this Law being a remedying Law sets us free from the former. 2. The Limitation and Character of the Persons to whom this Freedom is limited, he proves and explains in the following Verses, showing that it must be the natural Genius and Temper of those that are in Christ, to mind the things of the Spirit; as those that are after the Flesh will naturally mind the things of the Flesh, ver. 5. From the great Love of God, and the sure Foundation of it, he proceeds to make some Inferences, as 1. That then we are Debtors to God in point of Holiness, ver. 12. and in ver. 31. He heaps up many Inferences of Consolation. 1. That if God be thus engaged to be for us as our Father and Protector, none can be against us to our hurt. 2. He infers, that seeing God hath given us Christ, we may expect what ever shall be necessary for the Compleatment of our Happiness. 3. He infers, that the malicious or erroneous Accusations of Men, are of no Consideration, ver. 33. Who shall lay any thing to the Charge of God's Elect? Because, 1. There is no Tribunal but Gods, and if he acquit us, 'tis no matter who Condemns us. 2. Christ did all his Work of Redemption completely, ver. 34. Not only Dying, but Rising again to make Intercession for us. 4. Hence he infers in a Triumphant Assurance, the impossibility of our Separation from the Love of God, ver. 35. Who shall separate us from the Love of God? etc. That the Strength of this Inference may more fully appear, I shall distinctly Note these Particulars. 1. The Subject spoken of, The Love of God. Whether it be God's Love to us, or our Love to God is questioned; some think both are intended, and that it is impossible that it should fail on either Part. But surely God's Love to us is chief intended: For on our part in itself it's too possible, that under such Temptations our Love and Faith might fail. But the impossibility ariseth from God's Will: He will not suffer our Love to fail. So that ultimately the not failing of our Love, is resolved into God's unchangeable Love. And beside the Expressions of the last Verse of this Chapter. The Love of God which is in Christ Jesus our Lord, doth clearly Point at God's Love to us. 2. The next thing asserted is our Non-Separation from this Love. The Word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same Word that is used, Mat. 19.6. with respect to the Jewish Divorces. So that the meaning is, Though God's Love may sometime be hidden, yet there will never be a Divorce or Eternal Separation. 3. The Impossibility of this Separation appears in this Discourse two Ways. 1. By an Enumeration of those things that might seem possible to effect a Separation, but cannot; these the Apostle ranges into Two Classes. 1. No kind or degrees of Sufferings. Here he reckons up several hard things. Shall tribulation, distress, & c? 2. No outward Powers. Neither fear of Death, nor hope of Life, nor Devils, nor persecuting Rulers, nor height of Advancement, nor depth of Ignominy and Reproaches; and lest any thing else should be pretended, he adds, nor any other Creature, as an, etc. including all. 2. The Impossibility of this Separation is employed in his manner of speaking by continued Interrogation, Who shall separate? As also by his Assurance, I am persuaded; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it sometime signify no more than a Moral Persuasion, yet here it signifies undoubted Assurance, like the Phrase in Rom. 14.14. and 2 Tim. 2.12. I know and am persuaded. The Doctrine I shall now draw out of these Words, is this; The Consideration of the Infiniteness and unchangeableness of God's Love, is sufficient to guard our Hearts from all Affrightments, that may arise from all that may befall us in this World. To make way for the Application of this Truth, I shall explain and prove these Three Things. I. That God's Love to Elect Believers is Infinite. II. That this Love of God is Unchangeable. III. That the Consideration of God's Infinite and Unchangeable Love, is a sweet Cordial in all Distresses, and a Guard against all Affrightments of Fear, to all that are in Christ. I. That God's Love to Elect Believers is Infinite, admirably Great. All Gods Attributes, even those that are called Communicable (such as his Power, Wisdom, Justice, Love, etc.) are in God infinitely, eternally, and unchangeably. His Love therefore in Scripture is crowned with the Epithet [Great] His great Love wherewith he loved us, Eph. 2.4. His Love, his Power, his Understanding are commensurate with his Infinite Greatness. Thus David argues, Psalm 147.5. Great is our Lord, and of great Power: his Understanding is Infinite. But that we might have a more easy Satisfaction and Apprehension of the Love of God, the Scripture commends the greatness of God's Love to us, under Three Considerations. The First is by comparing the wonderful Greatness of God, with the Object of his Love. This Consideration Holy David insists on, Psalm 113.4, 5. The Lord is high above all Nations, and his Glory above the Heavens: Who is like unto the Lord our God, who dwelleth on High? That is, He is so great, that his merciful regard of the highest created Being's, Things in Heaven, much more of the lower World, Things on Earth, is so far below his glorious Greatness, that it is a kind of abasement to him to behold them, ver. 6. He humbleth himself, to behold the Things that are in Heaven, and in the Earth. He humbleth himself to behold these things that are so far below him. That would be a strange unaccountable Love, that should make a great Prince set his Heart upon a Worm or Fly, to regard, feed and watch over it; and we are as mean if compared to an Infinite God. The Nations are as the drop of a Bucket, or the small Dust of the Balance: They are counted to him as nothing, and if any thing can be lower, less than nothing, Isa. 40.15, 17. The Inhabitants of the Earth, are but as Grasshoppers, ver. 22. This Consideration was David's Meditation in Psalm 8. when his Thoughts were upon the Wing, mounting upward toward the excellent Glory of the Divine Majesty, he almost looseth the sight of Man. What is Man? v. 4. At last his Contemplation carries him to an Admiration of God's Love and Care over so low a Creature. What is Man? But oh how great is God's Love in being mindful of him, so as to visit him! Which is further explained by Job 7.17. What is Man that thou shouldest magnify him! That thou shouldest set thy Heart upon him! That thou shouldest visit him every Morning! But if we should place Man in an higher Degree, and consider him as a Servant, yet still God's Love looseth not its Lustre, because at best we are but unprofitable Servants, Luke 17.10. If we should do all that we are commanded, we do but that which was our Duty to do, and which we own to God upon the Right of Creation; yet we merit nothing. God hath no Advantage or Profit by our Service, Job 22.2, 3. Can a Man be profitable unto God? What gain is it to him that thou makest thy ways perfect. If Man at best be so far below the Desert of God's Love, How great will this Love appear, if we consider Man as sinful! Thus we are become Enemies, not only breakers of his Law, but opposite thereto, and withal were helpless, and could do nothing for ourselves. Both these the Apostle takes Notice of, Rom. 5.6. as a transcendent Manifestation of God's Love; and ver. 8. God commendeth his Love to us. 2. The Scriptures set forth the greatness of God's Love, by the great and wonderful Benefits bestowed on us. We usually measure Love by the Fruits of it. The Fruits of God's Love cannot be numbered; particularly the Promises are so loaden with them, that they are justly called exceeding Great and Precious Promises. In the gross, They are things that pertain unto Life and Godliness, 2 Pet. 1.3. All spiritual Blessings in heavenly Places, Eph. 1.3. The Blessings of this Life and that which is to come, 1 Tim. 4.8. All that is within the Circumference of Grace and Glory, Psalm 84.11. 3. But above all God's Love is magnified by the Method, which his Infinite Wisdom pitched upon for the bringing about his Purpose of Love; this was the sending Christ to Die for Sinners. This was such an adorable Mystery of Wisdom and Love, that the Angels desire to look into it. Christ himself speaks of it as transcendent beyond Comparison. God so loved the World, that he sent his only begotten Son, etc. John 3.16. and in 1 John 4.9, 10. The Apostle represents it as the most glorious Public Manifestation of Love. In this was manifested the Love of God towards us, because that God sent his only Son into the World. Herein is Love, etc. II. The second thing that I am to explain and prove, is, That this Love of God is Unchangeable. It is frequently called an Everlasting Love, Jer. 31.3. I have loved thee with an Everlasting Love. His Mercy endureth for ever. Having loved his own, he loved them unto the end, John 13.1. And it must needs be so, if it be considered. 1. That God's Nature is Unchangeable. God asserts it, Mal. 3.6. I am the Lord, I change not. Psalm 102.25, 26. The Heavens and the Earth shall perish, but thou shalt endure. Thou art the same, and thy Years shall have no end. James 1.17. With God is no variableness, neither shadow of Turning. The Unchangeableness of God's Nature is evident by the very Light of Reason. All that believe the Existence of God, will yield, that Deus est ens necessarium & Independens. God is a necessary and Independent Being. That God is Self-existent is an Original and Fundamental Idea, which we are to have of God. This Monsieur Abbadie proves in his Vindication of the Christian Religion, Sect. 2. Cap. 2. And from this necessity of his Being, he deduceth his Immutability. For if God depend not upon any other Being, nor receive any thing from any other Being, his Essence cannot then be varied. And if his Nature is Unchangeable, his Will is also Unchangeable. It is true, God doth sometime change his Promises and Threaten, but his Purposes he changeth not. Mutat Sententiam sed non Decretum. Men usually change their declared Purposes, because all Men are Liars, and so break their Promises; or they Promise without due Consideration, and when any thing happens which they foresaw not, they repent. But it cannot be thus with God. My Counsel shall stand, I have purposed it, I will also do it, Isa. 49.10, 11. The Reason of this we have in Numb. 23.19. God is not a Man that he should lie, neither the Son of Man, that he should repent. 2. That God's Love is Unchangeable will further appear, if we consider that his Love is bottomed upon a certain Foundation, His own free Purpose, and Christ's Purchase. This Reason the Apostle doth not obscurely suggest in the Text, None can separate us from God's Love, because it is a Love to us in Christ Jesus our Lord. Had it been built upon the sandy Foundation of our Merit, we might have feared the failure of it upon every miscarriage or failure of Duty. III. The Third Thing to be explained is, That the Consideration of God's Infinite and Unchangeable Love is a sweet Cordial in all Distresses, and a Guard against all Affrightments of Fear to all those that are in Christ. For, 1. Those that are in Christ being reconciled and pardoned, may be assured, that however God may change his Countenance toward them, yet he will not change his Heart. He may be angry, but Anger and Love are consistent. All Men may be convinced of this. Parents may be angry with their Children, and yet love them. It is true, that Parental Corrections will be grievous to ingenuous Children, they will mourn under them; and thus God's Anger will be an heavy Burden to his Children, as their Complaints and Sorrows do abundantly Witness. Yet God would have us to consider his Love in his Rod, Heb. 12.6. Whom the Lord loveth he chasteneth. To be without Chastisement is an Evidence, that we are Bastards, and not Sons. God may be angry but he never changeth his Love into hatred. 2. The greatest outward Afflictions are so managed by God, that if we could duly observe his deal with us, we might perceive his Love intermixed with the Lashes of his Rod. All the while he manifests a fatherly Pity and Compassion. Fury is not in him. He hath a gentle Hand to the weak: He remembers their Mould and Fashion. They have also secret Supports and seasonable Deliverances. 3. All these Distresses are so far from separating his Children from his Love that as he order them, they Work together for their good. Their Graces are hereby exercised, increased, and made bright, as your Vessels are by scouring. So that their Distresses yield the peaceable Fruits of Righteousness to those that are exercised thereby, Heb. 12.11. They are hereby brought into nearer Communion with God; and at last, he lifts up the Light of his Countenance upon them, like clear shining after Rain. 4. It is further evident, that all outward Troubles cannot separate them from the Love of God, because he doth evidently strengthen their Hearts under them, so that they prevail not to draw them off from God. This Argument the Apostle fixeth on a Demonstration of what he had asserted, In all these things we are more than Conquerors. It's a glorious Victory to stand in an Evil Day, when Satan hath drawn up all his Forces against us: 'Tis a glorious Victory not only to escape without Loss, but to gain by his Opposition; thus we out-shoot him in his own Bow. And all this, sine Labour & Sudore, easily through Divine Assistance. 5. All these Troubles do not so much as render us less Lovely in God's Eyes. God is not as Man; Men judge often by outward Appearance, God's Children are often blackened with false Accusations and Reproaches; but God will not judge them according to Men's Misrepresentations. You have a clear instance of it in that Scripture which hath been so much abused. He hath not beheld Iniquity in Jacob, neither hath be seen perverseness in Israel. The meaning is not, that the Omniscient God doth not see, or that an Holy God cannot be angry at the Transgressions of his People. But thus we are to understand it. Balaam was upon a Design of cursing Israel, Balak would have represented them as a Company of Robbers, that came to destroy and invade a Country that was not their own, but being not able to prevail, he gives this for a Reason, That God would not judge of them as they had represented them, nor deal with them according to their Desires and Condemnation. 6. The Consideration of God's Love, hath a Power in it to sweeten our greatest Afflictions, and to take out the sting and venom out of the worst of out Troubles. If we have God's Love, we have more than all the World can give us, it will counterbalance all Troubles, and make up all Losses of outward Comforts. Having explained these three Thing, I shall conclude with some Applicatory Inferences suitable to the present mournful Occasion. As, 1. If the Love of God be such a Cordial and Guard, let it be our great endeavour to get an Interest in this Love. This is the one thing necessary. If any ask, How must this be done? I shall only tell them, they must seek to be in Christ. The first Application of this Love is made in Conversion, though God's Purpose of loving was before. Yet we were Children of Wrath, till God by Conversion, and the new Birth translate us from the Power of Darkness to the Kingdom of his Dear Son, then and not till then is God's gracious Purpose brought into Act. 2. Let us adore, admire and meditate upon God's Infinite Unchangeable Love. And this not only in General, but in a Particular Application of it to ourselves, as the Apostle, Gal. 2.20. Who loved me, and gave himself for me. 3. 'Tis most natural to infer from God's great Love to us, That it is our Duty, and should be our Care, To walk worthy of the Lord unto all pleasing, Col. 1.10. 4. If the Love of God be so great a Cordial and Guard against our Fears, we should make use of it as such, and oppose our Fears by the Consideration of it. This was David's Shield and Buckler on all such Occasions, Psalms 23.4. He resolves against his greatest Fears in a confident Reliance on God's Love and Presence. Though I walk through the Valley of the shadow of Death, I will fear no Evil, for thou art with me. Yea in Troubles that carry the appearance of God's Chastisements, he is relieved by the Apprehension of God's Love, Psalm 49.5, 15. Wherefore should I fear in the Days of Evil, when the Iniquity of my heels shall compass me about. For God will redeem my Soul from the Power of the Grave. 5. Let us not mourn as those that have no Hope, for the Death of Godly Persons. They Die in God's Love and Death is so far from separating them from the Love of God; that it 〈◊〉 God's Porter to open the Door of Eternity to them, and so to give them a● immediate entrance into the full Enjoyment of his Love. When Death hath done its worst, they that enter into Rest go off with Triumph. O Death where is thy Sting? O Grave where is thy Victory? 6. This may be a Caution against the usual Presumptions of Men, who are apt to be too bold in interpreting Gods Providences in the Death of his Servants. They are too saucy and bold with God, when they take upon them to assign a Reason, why God takes any of his Servants out of the World, and so determine what Gods Design is in so doing. It hath pleased God Almighty, and the Alwise Disposer of all things to make another Breach upon us. 'Tis not long since he took Mr. Pell from us, and now he hath called home Mr. Manlove, both of them excellent Men, worthy Ministers of the Gospel, singularly (both of them) fitted with Abilities for their Work. They were successively my Dear Brethren, and Fellow-Labourers in this Part of God's Vineyard. It must be acknowledged, that it is a stroke to be lamented; and if we look upon the present Providence, we may have some Cause to fear, that when God is discharging his Servants from his Work, and paying them their Wages, That he may shortly break up his House with us. Let none rejoice at it, nor say, Aha so would we have it. Neither should others Despond: Who knows the end of the Lord? 'Tis easy for him to make up our loss, if we submissively wait for him. If his Love be unchangeable to single Persons, we may conclude it will be so to faithful Churches. There are I hope many of you that hear me, that can stand forth and Witness, that you have seen his Power and Glory in his Sanctuary: You have felt and tasted the Power and Goodness of God in your Conversion, quickening and Comforting in his Ordinances in this Place: And I hope, that Christ who delights to walk among his Golden Candlesticks, will not now separate us from his Love, nor remove the Candlestick out of its Place. SERMON II. ROM. VIII. 35, 36, 37, 38, 39 Who shall separate us from the Love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For thy sake we are killed all the Day long; we are accounted as Sheep for the slaughter.) Nay in all things we are more than Conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. THIS Scripture I opened to you the Last Day upon a special Occasion, which I then acquainted you withal. That Discourse had the better Part of that Entertainment which the Apostle Paul's had at Athens, Acts 17.32. I have not heard nor believe that any here had such slight Thoughts of God's Love to Man, as to mock at the Discourse; yet I have met with some that desire to hear again of that Matter. I need not repeat what hath been spoken. But because the Love of God is a noble Subject, and so vasily large, that our Thoughts cannot reach it to any suitable Comprehension, nor can our Tongues express the Breadth, Length, Depth and Height of it, Eph. 3.17. So that when we have said all we can, there is still Matter for more: I shall now add something to what was spoken, which was the less because I was forced to be short, to give Room for the Funeral which waited our Attendance upon it. All that I shall now add shall be I. To speak something in General of the Love of God. II. To set before you the wonderful Privileges and Advantages, that flow in upon us from the Fountain of Divine Love. And then, III. To recommend the Contemplation of God's Love to you, that your Thoughts may be taken up with the Wonders of it. I. In General, the Love of God is not a mere Quality in God, but his very Essence. God is Love, 1 John 4.8. This Love in God is a necessary result of his Goodness, which is his very Nature. There is none Essentially, Absolutely, and Perfectly Good but God, Mat. 19.17. This Goodness God lets forth to all Creatures, yet not with an Equality; but so as might best show forth his Sovereignty in doing with his own as he pleased: And his Wisdom in adorning the World with a beautiful variety of Creatures, of differing Perfections according to their different Kind's and Uses. Hence it is usual to distinguish the Goodness of God into First, A General Goodness to all Creatures. All that he Created he saw was very Good. And ever since he is good to all, and his Mercy is over all his Works. His Mercy is in the Heavens. Angel's share in it, Psalm 36.5. And extends over all the Earth, He preserveth Man and Beast, ver. 6. Secondly, A Special Goodness to Man. Though he be little, if compared with the Infinite Perfections of the glorious God, that it is a Wonder that God should be mindful of him, Psalm 8.4. Much more that he should magnify him, Job 7.17. Yet is he so exalted above all his Fellow-Creatures of the Inferior World, that he is made but a little lower than the Angels, and Lord of the Works of his Hands, ver. 5, 6. of Psalm 8. Nor hath God left himself without a Witness of his singular Care and Providence over him, in that he doth good, and gives us Rain and fruitful Seasons, filling our Hearts with Food and Gladness. Thirdly, There is a most special Goodness to his chosen Servants, which David in Contradistinction to the two former calls Loving Kindness; How excellent is thy Loving Kindness, Psal. 36.7. This most special Goodness is called Love, which being understood in a most special Sense, differs from that common Goodness which God imparts to his Creatures, in that it signifies Gods special Delight and readiness to communicate and unite himself to the Object Loved. Though this Love hath not properly different Degrees in God, for none of his glorious Attributes admit of a more or less, yet the Scriptures give us leave to make a Distinction in Compliance to the weakness of our Understandings. So that usually the Love of God is said to be Threefold. 1. A Love of Benevolence, God's Eternal Good Will; this Christ speaks of John 3.16. God so loved the World, etc. And this is there spoken of, as Antecedent to his giving Christ, and as a Cause of it. This Text is perplexed with Controversy, because of the general Word [the World] which some labour to stretch so as to comprehend every Man. But avoiding the Controversy, we may understand the Text thus, God so pitied lost Mankind, Gentiles as well as Jews, that he would not that all should perish, but that a Community, a World of Elect ones should through Faith in Christ obtain Everlasting Life. 2. A Love of Beneficence, which signifies the Acts of Love brought forth in Time, after we had a Being, in pursuance of his Eternal Purpose and Good Will. Thus Christ's Death, our Justification and Sanctification are the Manifestation and Application of his Love, and called so, Eph. 5.25. Rev. 1.5. 3. A Love of Complacency, by which God rejoiceth over those that are in his Way and Method brought home to Christ. This is fully expressed in John 14.21, 23. Besides the Love of Benevolence, My Father, and I will manifest a more intimate Love and kind Familiarity. Though I purposely avoided the abstruse and difficult Questions about God's Love, yet these Distinctions are necessary for the answering some Objections which might arise in your Hearts about the Unchangeableness of Gods Love. The Love of Complacency and Beneficence admits of Variations, of less or more; being but Manifestations and Emanations of Divine Love upon us, when yet his Love of Benevolence is the same. II. The next thing I promised, was a further account of the Privileges and Advantages which accrue to us by the Love of God, which are so great and numerous, that I cannot reckon them up in order to you. I must take up with that of David, Psalm 40.5, 6. Thy Thoughts to us-ward, cannot be reckoned up in order unto thee: If I would declare and speak of them, they are more than can be numbered. I will therefore in this Matter closely follow the Footsteps of those two great Apostles, the great Admirers and Preachers of Gods Love. The Apostle John in 1 John 3.1. reduces all the Privileges of Love to this one, That we should be called, that is, have Power and Right to be, the Sons of God, as John 1.12. This if rightly studied, will appear to be so great a Love as cannot be fully expressed, but to be left to Admiration; Behold what manner of Love the Father hath bestowed upon us! The Apostle Paul in this Eighth Chapter of the Romans, doth as it were Comment upon, and explain that of, 1 John 3. in pursuit of that grand Conclusion, Rom. 8.1. There is therefore now no Condemnation to them which are in Christ Jesus. That the Odours of this precious Ointment might be further diffused for the Refreshment of all that are in Christ (which he describes by the Power and Influence of the Holy Spirit over them) he sets himself to declare the Privileges of such, and fixeth first upon our Sonship; ver. 12. As the Apostle John did, but he endeavours a more particular Enumeration of our Privileges, yet so that he reduceth them all to this of our being the Children of God. The Advantages which he insists upon, arising from this grand Privilege, are Three. First, If we are Sons, we partake of the Spirit of our Father, and this we do several Ways; 1. We are Led by the Spirit, ver. 14. Whether we read the Verse backward or forward it holds true, As many as are led by the Spirit, are the Sons of God. And as many as are the Sons of God have been, and shall still be led by the Spirit. Let us take in this Consideration together with that of Sonship; and then say, Oh! What manner of Love is this, that we who were afar off, both in respect of sinful Indisposition and Enmity, should be made so near, as to become Children! That we should be changed in the Spirit of our Mind! That we should by the Spirits leading, Teaching and Influence, be made conformable to the Image of Christ, and so be made Partakers of a Divine Nature, and should have the Spirit (by whom we were wrought up to this very thing) to be our constant Tutor and Guide! 2. By the Spirit another Advantage is given, ver. 15. The Spirit is to us a Spirit of Adoption, that is, a childlike Disposition, to Love God, to depend upon him with a childlike Trust and confidence's, and in an humble boldness ●nd freedom, being made Children; God would not have us to Act under a ●●avish Principle of Fear, which is a Spirit of Bondage, but by a free and ingenuous Love. 3. The Spirit is also a Spirit of Witness and Assurance, ver. 16. The Spirit 〈◊〉 self beareth Witness with our Spirit, ●●t we are the Children of God. It is necessary that Children should know their Father, it conduceth much to their Comfort and Government. This the Apostle urgeth upon the youngest Christians, as their Privilege and Advantage, 1 John 2.13. I writ unto yo● little Children, because ye have known th● Father. The Spirit assists the Witness of our Conscience, clears our Doub●● and gives comfortable Satisfaction These Advantages we have by the Spirit, and all these are necessarily contained in the Privilege of Sonship. Secondly, Another Advantage by th● Privilege of Sonship is noted, ver. 1●. If Children, than Heirs. The same Lo● that makes us Children, provides an 〈◊〉 heritance for us: This Inheritance 〈◊〉 Apostle magnifies, 1. As Glorious at● Great; so Glorious, that though 〈◊〉 must suffer as Christ did, before 〈◊〉 come to the full Possession, yet the Gl●ry of that Inheritance is so great, th● our Sufferings are never to be mentioned, nor compared to the Glory that is 〈◊〉 be revealed, ver. 18.2. Because th● Certainty of that Inheritance, adds 〈◊〉 small Lustre to the Glory of it. Th● Apostle shows us, that the Children 〈◊〉 〈◊〉 have a full Certainty of it, and 〈◊〉 live and rejoice in the Constant 〈◊〉 Comfortable Expectation of it. 1. Not only by an Argumentation ●awn from our present Pressures and ●lictions, for so the whole Creation ●aneth and expecteth a Freedom, ver. 〈◊〉 22. But, 2. We have the Pledge, and Earnest, 〈◊〉 First-Fruits of it already, ver. 23. 〈◊〉, 3. The Spirit helps forward and ●●●vens our Hopes, We groan within ourselves; and to help us further, our ●●●pes are stronger by the Spirits Assi●●e in our Prayers. 〈◊〉 By directing us to the Matter fit 〈◊〉 prayed for. We know not what we 〈◊〉 pray for as we ought, we are not ●●●petent Judges of what is fit for us. By exciting our Desires to an eariness, even groan that cannot be 〈◊〉, which is the Spirits Intercessions us, ver. 26. So that by our Pray●●● our Hopes are confirmed; our De●●● come from himself, he knows and 〈◊〉 them, and returneth the Answer 〈◊〉 Prayers in inward Strength and Consolation, ver. 27. He that searcheth the Heart, knoweth what is the Mind of the Spirit, because he maketh Intercession for the Saints, according to the Will of God. Thirdly, Another Advantage of Sonship is also mentioned, ver. 28. All things shall Work together for Good. Children expect Good, and not Hu● from Parents: So our Sonship assur●● us, that whatever Troubles or Distresses we may meet with, they shall at la●● by God's overruling Disposal, Wo●● out our Advantage. Oh what mann●● of Love is this, that we should be ma●● the Children of God We have the●● by the Gift of the Spirit, to lead an● teach us, until Christ be form in 〈◊〉 and as a constant Guide of our Way And hereby also we have free aceess 〈◊〉 God, and Dependence on him: 〈◊〉 have also the comfortable Witness 〈◊〉 our Interest in Divine Love, and F●ture Happiness in the Enjoyment 〈◊〉 God: And by the same Spirit we hav● our Taste of Heaven on Earth, rejoicing in the Hope of the Glory of God● and in the mean time our Troubles be come our spiritual Advantage. I now take hold on the Opportunity, which these Considerations offer me to urge you to a serious Contemplation of God's Love to us. Let your Thoughts be taken up with the Wonders of Divine Love. 1. You will find that all the Saints that have exercised their Thoughts up●● this Subject, have run themselves in●● Wonder; and when they have ●ought and spoken all they could, 〈◊〉 have left the Rest to silent Admission. This you may observe in our ●essed Apostle in ver. 31. of this ●ghth Chapter. What shall we then ●●to these Things? It is not only an ●ontroulable Certainty that he means, ●o can contradict or say aught against ●se things? But an Expression of the accountable vastness of the Matter, ●●ch exceeded his Thoughts and Ut●ance. What Tongue, what Words 〈◊〉 fully declare his Love? The Apostle John expresseth a tran●●rt of Admiration in these Words, 〈◊〉 ●ohn 3.1. Behold what manner of Love 〈◊〉 Father hath bestowed upon us! There ●othing among Men that can be likened unto it; if that Privilege and the Persons upon whom it is bestowed be considered. For Us, who were Rebels and Enemies in our Minds by wicked Works, to be made Sons! Is this the manner of Men? Saul was convinced of David's great Love to him by this Consideration, 1 Sam. 24.19. If a Man find his Enemy, will he let him go well away? It is not usual for Men so to do; but much less usual is it for Men to heap kindnesses upon Enemies. God's Love to us, far exceeds all that can be found among Men. David in Psalm 36. find some dark Resemblances whereby to erpress the extent of God's Mercy an● Faithfulness. They are as high a● Heaven, ver. 5. Thy Mercy is in th● Heavens; and thy Faithfulness reaches unto the Clouds. ver. 6. Thy Righteousness is like the great Mountains; 〈◊〉 Judgements are a great Deep. But whe● he comes to speak of Love, he finds 〈◊〉 above Comparison, and speaks of it a● an unexpressible Excellency, ver. 7. How excellent is thy Loving Kindness. O God 2. Lest some should imagine that such Expressions of Admiration, are only the high flights of some peculiar Favourites, and that Christians of the common Rank are not much concerned herein, because it may seem to be above their reach; I shall in a few plain Interrogations suggest to you some Things in God's Love, which will appear to be wonderful to all. First, Who can tell the First spring of Love in God? What Extrinsical Motive could possibly have a bending influence upon the Divine Will? Who ●uth been his Counsellor? Or who could oblige him by any Gift? Rom. 11.34. Secondly, Who can give an Account of Discriminating Love? Why was Jacob loved, and not Esau? The Apostle resolves it, Rom. 11.33. O the depth of the Riches, both of the Wisdom and Knowledge of God Is it not a wonder that God should provide a Saviour for fallen Man, and none for fallen Angels, and yet they were more noble Creatures. Thirdly, Who can bond the Extent of Divine Love? None but he that hath set bounds to the Ocean, which it shall not pass. Who knows the Extent of it, 1. As to Persons, that shall be saved by it? How great will be the General Assembly and Church of the Firstborn? The Rays of the Sun are not scattered by visiting a multitude of Objects, no more is God's Love lessened by having Mercy upon many. 2. Who can bond the Love of God, as to the Conditions of those that shall be saved. God doth not fix his choice to the Wise, Great or Noble Persons, 1 Cor. 1.26. Not many Wise Men after the Flesh, not many Mighty, not many Noble are called. But being no Respecter of Persons, he gives his Love to the most unlikely, and contrarily qualified, sometimes to the greatest of Sinners, to Persecuters: Thus Paul reckons himself a Pattern to them which should afterward believe, 1 Tim. 1.16. Fourthly, Who can reckon up all the several Benefits of Love? Adoption, Justification, Sanctification, and Eternal Life, are frequently mentioned: But who can number his other Thoughts of Love to us-ward? Psalm 139.17. How Great is the Sum of them! If I should count them, they are more in number than the Sand. Who can give an account of his Gracious Visits, his Tokens of Love, his particular answers of Prayers, his secret strengthenings and Reviving? They that have endeavoured to compass and describe the whole Globe of Divine Love, must leave vast spaces upon which they must write, Terra Incognita. Fifthly, Who can give a true Estimate of God's Love? It far surpasseth all outward Comforts. Life, and the Contentments of it, is the chief of outward Comforts. But Gods Loving Kindness is better than Life, Psalm 63.3. It is above what our Senses can inform us of, 1 Cor. 2.9. Eye hath not seen, Ear hath not heard, neither hath entered into the Heart of Man, the things that God hath prepared for them that Love him. What we have received already of the first Fruits of this Love, will show that what is to come is a great Felicity. But we cannot from all that know fully what those Pleasures are that are at God's right Hand for evermore, 1 John 3.2. It doth not yet appear what we shall be. 3. I shall add, That though we cannot fully comprehend what is the Breadth, and Length, and Depth, and Height of his Love which passeth Knowledge, Eph. 3.18. Yet it is the Duty, and will be still the Advantage of all Saints to endeavour to possess their. Hearts deeply with a rooted and grounded Sense of God's Love: This is the Apostle's Prayer for the Ephesians, and the Duty of all, That they may be able to comprehend with all Saints, ver. 18. That it is our Duty will appear by the Advantages, which will follow upon our endeavour: Some of the chief I shall enumerate. As, First, The Sense of God's Love will make us Thankful. Thankfulness is a natural return to great and undeserved Favours: The Heart being filled with this fullness of God's Love, will find itself straitened till it give itself ease by venting itself in Praise, Psalm 116.12. What shall I render unto the Lord for all his Benefit, towards me? Secondly, It will make us Humble. The Glory of Divine Love will beget Self-Reflections upon our Unworthiness: So it did with David, when God had promised him many Blessings by Nathan. See how he lessens himself, 2. Sam. 7.18. Who am I, O Lord God? ●●d what is my House, that thou hast ●ought me hitherto? Undeserved Love ●akes an Ingenuous Spirit to take shame 〈◊〉 itself for former misbehaviour. When Gods Love to Ephraim had turned him to Repentance, and so to Peace, he saw his former Miscarriages were 〈◊〉 present Reproach; this ashamed and unfounded him, Jer. 31.19. Ezek. 16.63. Thirdly, A Sense of God's Love hath a special engaging and exciting Force ●pon us to Obedience. It doth not only oblige us, and make us Debtors, as ●om. 8.12. But by a powerful Inclination, it doth most strongly move and incline. Fear of Wrath is a strong Compulsive, and we need it; but Love draws more effectually, because it begets a delight to do the Will of God; and because Cords of Love are the Bands of a Man, Hos. 11.4. Such obliging kindness as best suits a Man of Reason and Ingenuity. Fourthly, Sense of Love will mightily strength and encourage us against all Sufferings. Love makes every thing easy. This was the Strength and Conrage of all the Worthies mentioned a Heb. 11. This bore out all the Marty● in all Persecutions. Fifthly, Sense of Love is that which gives sweetness to all Temporal Blessings. Riches, Honour, Peace, if they be no● given in Love, may be our great●. Plagues, and will afford no Satisfaction. Divine Love expressed in the●● like the Philosopher's Stone, change their Nature, and turns our rejoicing in them to a rejoicing in God. Sixthly, Sense of God's Love lead us to a Delighting in God. This 〈◊〉 one of the great Duties recommended t● us, Psalm 37.4. The Particulars of the Advice given there, are all founded upon the different Deal of God with the Godly and Wicked, the Sum whereof is this: That God hath a peculiar loving Regard to Godly Men, as to vindicate them, ver. 6. To bless their enjoyments, ver. 16. To shelter them against Calamities, ver. 19 To direct their steps, ver. 23. If God delighteth in his Love to us, we should delight ourselves in Love to Him. The Contemplation of God's Love ●ill afford us sweet Thoughts. Love in is own Nature is a sweet Subject of Meditation, affording Desire, Delight and by; and like a Plentiful Spring of Living Waters which can never be exhau●ed, it will furnish us with such varie●● of Matter, that we shall have no oc●●sion to be weary of the Pursuit. God's thought of Love will still be Precious, salm 139.17. Men can delight themselves in Works of curious Art and Contrivance, in Works of Nature much more: With what delightful Diligence have some ●●en studied the wonderful Contrivance of the Humane Body, yea even of Worms and Flies? Others fill themselves with Admiration in studying the great Globe of Heaven and Earth, and with Pleasure observe the Perfection of creature's, as fitted for their Ends and Uses, and the subserviency of them for the Beauty and Establishment of the Universe, according to the Appointment of the Glorious and Wise Creator: And why then should not Christians make 〈◊〉 their Pleasure to study the Infinite Lov● of God? This is more especially o● Concern, and will be the Delight Work and Joy of Heaven to Eternity. Seventhly, Sense of God's Love as 〈◊〉 is the greatest Cordial in all Distresse● so it is the greatest Guard against a● Affrightments of Fear. The Children of God are exercised with Fears frequently, but there are two special Affrightments against which the Apost● advanceth the Triumphant Assurance of the Text. 1. The First great Affrightment that afflicted Christians are distressed with is, That their Tribulations and Distresses are Argument of Wrath. Thus they are ready to conclude, If God had loved us, would he have done thus unto us? This is too frequent: Trouble brings Sin to Remembrance; and a trembling Heart fears the worst: Thus Holy David discovered his Fear, Psal● 6.1. O Lord rebuke me not in thine Anger, neither chasten me in thy hot displeasure. But a due Consideration of God's Love will remove this Affrightment, in that none of these things are undoubted Characteristical Marks of God's Hatred; they are no part of the damning Curse, but an humbling mark set upon us for our Trial and Exercise, after all the damning Part was removed. Hence the Apostle, 1 Tim. 2.15. speaking of the Woman who had a particular mark of Displeasure set upon her, tells us, She may be saved— notwithstanding her sorrowful Childbearing. And in this place, the Apostle takes away this fear, by telling us, In all such things we are more than Conquerors. 2. The Second Affrightment is, That these Distresses might tempt us to turn off from God and Holiness; and this might separate us from the Love of God. This Affrightment is removed, by the Consideration that our standing is bottomed upon God's Unchangeable Love. It is possible enough for us and our Graces to fail, if we had not a greater Strength than our own to bear 〈◊〉 So sure is God's Foundation, 〈◊〉 will take care for Perseverance. 〈◊〉 great Affrightment, which is too ●●nary with the Timorous, Ah I 〈◊〉 shall fall and miscarry at last, is, 〈◊〉 sweetly answered, If it was God's 〈◊〉 that wrought up your Heart to 〈◊〉 him, it will keep you, that you 〈◊〉 not departed from him. Eighthly, Sense of God's Love to 〈◊〉 will be a means to kindle and stir 〈◊〉 our Love to God. We Love him, 〈◊〉 cause he loved us. Love begets Lo● If God hath so loved us? Let us 〈◊〉 deavour to Love Him. FINIS.