Sermon 143 On the love of God

John 16:27 For the Father himself loveth you, because ye have loved me.

The persons addressed in my text were those who had followed Christ in all his tribulations, cleaved to him when others forsook him, and parted with all for his sake; and yet, how great was their blessedness! "The Father himself," says their blessed Master, “loveth you because ye have loved me." 1. An amiable character - lovers of Christ Divines have, in various ways, set forth and recommended this love, sometimes in reference to the essential character, as consisting in complacency and esteem, benevolence and desire, and delight: “Who rejoice in Christ Jesus," says the Apostle, “and have no confidence in the flesh." Sometimes they speak of its peculiar properties - sincere, spontaneous, supreme, active, constant, and persevering. I shall now take a different method, and hold it forth to you in the following points of view: These words present to us, 1st, an amiable character, and, 2d, a distinguished privilege. 1. It is the love of a debtor to his surety, or of a criminal to the person by whose means his pardon has been obtained. 2. It is like the love of one friend to another. The bonds of friendship are oftentimes closer and stronger than those of nature. " There is a friend," says Solomon, " that sticketh closer than a brother." 3. It is a brotherly love. 4. It is a conjugal love, the love of a wife to her husband. 5. It is the love of a scholar to his instructor; of a servant to his master; or of a loyal subject to his king. In all these relations Christ stands to his people, and among all the duties which they owe to him, the principal is love. 2. A distinguishing privilege The Father himself loveth you; he hateth the workers of iniquity, and is angry with the wicked every day. With the froward he shews himself froward; but he loves all them that are lovers of Christ. Nay, in another place it is said, he loves them with the same love with which he hath loved Christ. He loveth Christ as a son. "This is my beloved Son," says he; and so he loves them. He loved Christ in the midst of all his afflictions and tribulations; when he smote him, hid his face from him, and suffered earth and hell to unite their power against him. And thus he loves them. His love to Christ was practical, unchangeable, and everlasting; and so is his love to the saints. This was the great thing in which Christ gloried. "The Father loveth the Son, and sheweth him all things which himself doth." "Thou hast loved me before the foundation of the world." And this is the greatest thing in which the saints have to glory. "Let him that glorieth glory in this, that he knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, for in these things I delight." The greatest thing that a man can say is, that he loves God, and God loves him. Now, this love is either secret, which he hath to the elect in Christ before they are called by grace, (and is founded upon no merit in the object, being free, unmerited, unsought, and undesired,) or manifestative, which follows upon calling. The one divines call, though I think somewhat improperly, a love of benevolence, the other a love of complacency. The latter is intended in my text . God loveth them who love Christ; He finds that in them which is pleasing to him, and accordingly is pleased with it. They are favoured with his visits and smiles, his providences work for them, his ordinances refresh them, his secret is with them, and he shows them his covenant . In a word, all their mercies are sweetened, and all their afflictions softened, by special love. In this respect, God ever did, and ever will, make a distinction between the godly and ungodly; those that love Christ and those that love him not. Common blessings are afforded to all, but that eminent saint of old had something greater than these in view; crowns and kingdoms would not satisfy him; but he cries, "Remember me, O Lord, with the favour that thou bearest unto thy people. Let me see the good of thy chosen, and glory with thine inheritance." In concluding this part of the subject, I would remark, 1. God's love to us is prior to our love to Christ. 2. Our love to Christ, therefore, cannot be the cause of God's love to us, but is a stream flowing from it; his grace in regeneration produces it; his grace in sanctification preserves and increases it. 3. God's love to us is infinitely superior to our love to Christ. 4. Though God's love is the same to all the saints, yet the manifestations of it are not so. In conclusion I remark 1. The former part of my discourse calls for the most serious self-examination. Christ said to Peter, "Lovest thou me?" and I would say to every one of you, Lay thine hand upon thine heart, and tell me, Dost thou love Christ? No question can be of greater importance. If love be wanting, every other grace is wanting, and all your endeavours to perform any acceptable service to God will prove fruitless. If there be no love to Christ, there can be no solid comfort here, no happiness hereafter; no blessing, but a dreadful curse: an anathema maranatha both in this world and the next. Let the question then go round, and may the Spirit of God help us in the consideration of it! Do we love Christ? 2. The other part of the subject furnishes us with matter for wonder and astonishment, gratitude and praise. Surely we could not have believed that God could love such wretches as we are unless he himself had declared it. Well may we say with Judas, not Iscariot, " Lord, how is it that thou wilt manifest thyself unto us, and not unto the world ?" There are wonders in heaven and wonders upon earth, wonders in nature, providence, and grace; but nothing is more wonderful than God's love to such unlovely, provoking creatures as we are, who never sought it, so little deserve it, and so ill requite it.

Sermon c 142 The Manifestation of God

John 14:8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.

On the manifestation of God

From this request, it appears that the best of men in the present life see but in part, and know but in part; which arises both from the weakness of the understanding, and from the incomprehensible nature of the things to be known; so that what in some respects they are acquainted with, they are ignorant of in others. Hence, though Christ tells his disciples in the foregoing verse, that, from henceforth they know the Father, and had seen him, yet Philip immediately confesses his ignorance, and says, "Shew us the Father, and it sufficeth us."

The person who preferred this request was Philip, a Christian of Christ's making, a minister of his calling, an apostle of his sending; and he speaks in behalf of the rest. The knowledge and happiness which Christians desire, they would by no means monopolise, but seek it for others, though they cannot impart it themselves. The person to whom the request was made, is Christ, their Master and Saviour, to whom they had been accustomed to present their petitions, and who had been used to grant them. Philip here calls him Lord, which may be considered either as a divine title, or as expressive of that peculiar relation in which he stood to them, claiming their reverence and homage. Christ is, in an especial sense, the Lord of true believers; and the Apostle Paul tells us, that no man can call him so, that is, with appropriate dispositions, but by the Holy Ghost.

But we notice more particularly the request itself "Shew us the Father, and it sufficeth us."

If a corporeal sight of God was here intended, it was a weak request, and the object was impossible to be obtained; for God told Moses, that he could not see his face and live. If a spiritual sight, then, though a bold, yet it was an interesting and becoming request; a request that we should all make, and renew again and again, till it be granted. Considering this as the language of awakened souls, I would observe the three following things:

That there is something of God which all such seek to know; that it is the work of Christ thus to reveal him; and that such a revelation will be abundantly satisfactory.

1. There is something of God with which all awakened souls want to be acquainted.

1. As the only true God, in opposition to all false or imaginary divinities; that he really is, and is what he has revealed himself to be, possessed of all possible perfections, and the sole object of religious worship.

2. We should seek the knowledge of his peculiar excellence and glory. Thus Moses requested, " I beseech thee, show me thy glory."

3. God should be known by us as the supreme good and most desirable portion. Thus he was known to David: "Whom," says he, "have I in heaven but thee? and there is none upon earth I desire besides thee."

4. We should not be contented without an appropriating knowledge of God.

2. Thus to reveal the Father is the work of Christ; and this he did personally when upon earth, and now does in the use of means, and by the agency of his Spirit.

1. He did it personally when upon earth. In the person and ministry of Christ there was a glorious representation of all the attributes and excellences of Deity.

2. He does this now in the use of means, and by the instrumentality of his Spirit. Various are the means to be adopted for this purpose, such as prayer, reading, hearing, meditation, and Christian conversation. These are all rendered effectual by the Spirit ...

3. To shew that the knowledge of the Father which Christ communicated personally when he was upon earth, and now imparts by his Spirit, is of a very satisfactory nature.

To be the greatest favourite in the Persian court was not enough for Haman; nor a kingdom for Ahab, without Naboth's vineyard; nor a whole world for Alexander the Great. But the language of the gracious soul is, "Shew me the Father, and it sufficeth me ; I want no more, I desire no more." Here we may observe

1. The real comfort and satisfaction of the soul consists in seeing and enjoying God.

2. It is' only a sight of God, afforded by and in the Lord Jesus Christ, that is thus satisfying and contenting.

To know God out of Christ is to know him as an inexorable judge, an implacable enemy, or, as the Apostle expresses it, " a consuming fire." It is neither sanctifying nor saving knowledge; it drives from him instead of leading to him, and excites terror instead of producing comfort. ... O let us all then join in this request! Some want to see strange places, great curiosities, absent friends; St. Austin wished to see Christ in the flesh, Paul preaching, and Rome in its glory. Let us say with Philip, " Shew us the Father, and it sufficeth us;" and let us say it to Christ. It is he alone that can reveal Him, and to do this is a part of his prophetical office,—an office too little regarded;—and yet without it his other offices would be of no service to us. He is the Day- spring from on high that hath visited us, to give light to them that sit in darkness and in the shadow of death. Can you be contented, my brethren, without the grace and knowledge of God ? Is your language like that of the giddy multitude - "Who will shew us any good ?" If so, you are in a woeful state indeed; for as it is life eternal to know, so is it death eternal to be ignorant of, the only true God, and Jesus Christ whom he has sent; and him whom you will not know to your comfort here, you will know to your everlasting confusion hereafter. On the contrary, that acquaintance which is begun upon earth will be completed in heaven, which is therefore called the " beatific vision," because its happiness chiefly consists in the knowledge of God.

Sermon c 141 Importance of Scripture

Luke 1:4 That thou mightest know the certainty of those things wherein thou hast been instructed.

The Importance of Scripture

Three observations naturally arise from these words: that there are some things in which all real converts have been instructed; that the certain knowledge of these things may yet be wanting, and is to be obtained; and that this certainty of knowledge is very desirable.

1. Observe that there are some things in which all real converts are instructed by reading, meditation, the teachings of men, but especially by the Spirit of God; and they are such things as these:

1. The nature of God, and his infinite and adorable perfections; his excellent majesty, inflexible justice, unspotted purity, boundless mercy, inviolable faithfulness, and truth; what he is in himself, and what he is to his people.

2. The original corruption and depravity of mankind.

3. The vanity of all sublunary objects, and their utter insufficiency to satisfy the cravings of an immortal, or yield relief to a distressed, soul.

4. The extent and spirituality of the Divine law, and consequently the utter impossibility of obtaining salvation by the works of it.

5. That there is salvation in no other but the Lord Jesus Christ, and that it is to be obtained fully and freely through him ; that his blood has procured the remission of sin; that his grace frees from the power and pollution of it, and that his righteousness is the foundation of their acceptance with God. That by his obedience and sufferings justice is satisfied, the law fulfilled, the greatest honour accrues to God, and the greatest joy and happiness to man.

6. That faith is absolutely necessary to a comfortable sense of interest in Christ, and good works the genuine evidence of it.

2. Observe where persons have been instructed in the foregoing things, yet a certainty of knowledge with respect to them may be wanting, and is to be obtained; for the illustration of which we may observe

1. This is not a natural, but a divine, attainment; as knowledge itself, so a certainty of knowledge is from God.

2. This is not an instantaneous, but gradual work.

3. This certainty of knowledge will not be so perfect as to admit of no increase till the saints get

3. Observe this certainty of knowledge is very desirable, and that on the following accounts:

1. Hereby our minds will be freed from doubtfulness, distraction, and many perplexing inquiries ; we shall no longer be like children, carried about with every new notion, or, as the Apostle expresses it, " ever learning, and yet never coming to the knowledge of the truth." This will be an antidote against disquietude and uneasiness, and a great deal of unnecessary trouble will be hereby prevented.

2. This will prevent our being imposed upon by the arts and intrigues of crafty and designing men; we shall stand unmoved, like rocks in the midst of the foaming waves, resisting all their force and impetuosity ...

3. Certainty of knowledge tends to the improvement of our graces, the increase of our comfort, and our growing fruitfulness. The more knowledge the more holiness.

4. Lastly, hereby we shall be emboldened to plead, and, if called thereto, to suffer for the truth.

It was a noble saying of Dr. Taylor, when promised his life if he would renounce his wife: " That it is lawful for priests to marry," said he, " I know is not a fundamental truth: but because I know it is the truth of God, rather than part with any truth I will part with my life." Let all, then, be excited to seek after this certainty of knowledge; you see how desirable it is, let it be the object of your pursuit; pray for it; use the means to obtain it; and be not contented until you acquire it. ...

Sermon c 165 The Worship of the Magi

James Tissot, Public domain, via Wikimedia Commons

Matthew 2:11 And when they mere come into the house, they saw the young child and Mary his mother, and fell down, and worshipped him, and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh.

The Worship of the Magi

The foregoing history furnishes us with the following useful hints of instruction: 1. Extraordinary appearances in the natural world should put us upon inquiries after God. Thus the appearance of an uncommon star, which they had never taken notice of before, put the wise men upon seeking after Christ. 2. The zeal and devotion of good men often stir up the envy, malice, and fury of wicked men. Whilst the wise men were engaged in seeking Christ, Herod was forming schemes to destroy him. 3. The most pernicious designs have sometimes been carried on with hypocritical pretences of religion. "Bring me word," says Herod, " that I may come and worship him also." 4. Inquiries after Christ shall not be left destitute of those aids which are necessary to find him. The star which had disappeared returns again; and what that star was to these eastern sages, that the word of God is to the humble penitent - the doubtful but diligent inquirer after Christ.

1. The persons spoken of, concerning whom we may venture to say the following things

1. They were strangers and foreigners

2. They were Gentiles brought up in heathenish idolatry

3. They were persons of great wisdom and learning

I proceed to notice

2. The several acts ascribed to these persons

1. They came into the house and saw the young child and Mary his mother. Here you may observe

(1) They found him who they had earnestly and diligently sought after. The Lord Jesus Christ, like his Father, never says to the seed of Abraham "Seek me in vain."

(2) They found him where they did not expect to find him; they sought him under the character of the King of the Jews, and they found him,—not in Jerusalem, the metropolis of the country, but in Bethlehem Ephratah, which was little among the thousands of Judah,—not in a royal palace, but a common inn,—not surrounded by nobles, but it is probable, by the poorest of the people.

2. They fell down, and worshipped him. The external posture of their body was expressive of the internal frame of their mind. They not only paid him civil honour, but divine adoration. They not only reverenced him as a superior, but worshipped him as a god.

3. They opened their treasures, and presented unto him gifts; gold, frankincense and myrrh. He had given them riches, and they now gave them back to him again. Here we may observe

(1) These were commodities with which their country abounded - the produce of the land from which they came.

(2) These were valuable and useful commodities, even where they were most plentiful.

(3) These presents might be said to be royal ones.

(4) Though I cannot suppose that these presents had a figurative and symbolical meaning in them, yet they may lead us to think of such things as these, which, when properly presented, will always be acceptable to the Lord Jesus Christ.

The gold may point out to us a pure heart, refined from the dross of corruption, and possessed of a principle of divine grace.

The frankincense may put us in mind of holy and humble prayer, fervent and devout affections.

The myrrh may with propriety be accommodated to patient suffering; for though sweet to the smell, it is bitter to the taste.

I shall conclude with two observations.

1. As the wise men came into the house, and there saw Christ, so we should seek him in his word and ordinances. Many do not find Christ, because they seek him without doors and not in the house. They are not successful in their inquiries after him, because they do not seek him in an acceptable manner, and where he is to be found.

2. As the wise men brought presents to Christ, so should we: and what? Why, broken hearts, gracious affections, holy desires; or, if we have not these to bring, let us bring what we have - our griefs and sorrows, burdens and complaints, sins and corruptions, for remember no-one must appear before him empty. If we cannot bring what is pleasing that he may receive it, we should bring what is offensive, that he may take it away.