138 SERMONS UPON JOHN XVII. [SeR. XLIV.
shut up in a box, till it was poured out ; so God's love, while it is kept secret, it yieldeth no reviving fragrancy. These two differ, for many have the effects of God's love, but not the sense ; and the effects of love do always abide, for it is an immortal seed ; but the sense of love is flitting and changeable. Nothing can separate us from the love of God in Christ, yet the love of God in Christ is often beclouded, over- cast, and interrupted ; and some have more effects, though less sense ; the most shining years are not always the most fruitful ; a man may have greater increase of grace though less comfort. Observe, for your comfort, that Christ prayeth for both ; he hath prayed not only for grace, but for assurance, that we may feel ourselves beloved by the Father. The Lord delighteth not only to love us, but to assure us of his love. It is no comfort to a blind man to hear of a glorious sun or brave shows ; he cannot see them.. God would not leave us in the dark, but give us an experience of his love.
Secondly, How this ariseth from the manifestation of God's name in the gospel.
1. The knowledge of God is a means to kindle our respects to God.
2. To convey the influence of his grace to us.
1. It is a means to kindle our respects to God ; as trust : Ps. ix. 10, ' They that know thy name will put their trust in thee.' Men are ignorant of God's goodness, mercy, and truth, and therefore they make so little use of him. Usually fears are in the night ; doubts come from ignorance of the tenor of the gospel. If we did believe those things to be true which are revealed concerning his mercy and love to sinners, we should trust in him. Fire once kindled would burst out of itself into a flame ; so did we once savingly know God's name, there would be more trust and confidence in God : Isa. 1. 10, ' Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God.' We are overwhelmed with diffi- culties and straits, for want of studying God's name. So also for love : Cant. i. 3, ' Thy name is as ointment poured forth, therefore do the virgins love thee.' Ignoti nulla cupido. Love springeth from knowledge. In the beams of the sun there is a mixture of warmth and light. We know not the gift of God, and therefore our bowels are not troubled. Did we but see him as he is, it would set us all on fire.
2. It is the means to convey all the influences of grace to us : 2 Peter i. 2, ' Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord.' God worketh upon us as rational creatures, agreeably to an intelligent nature, and so nothing can be wrought unless knowledge go before. A house, the more the windows stand open the more it is filled with light ; so the more knowledge, the more is the capacity of the soul enlarged to receive comfort and grace. Guilty nature is full of fears, more presagious of evil than of good, and therefore it must have clear grounds of comfort and hope. But you will say, How comes it to pass that persons of great know- ledge want comfort, and have no sense of God's love ? I answer — It is not the light of parts, but of the Spirit : ' I have declared,' &c. It is God's prerogative to settle the conscience : ' I create the fruit of
VeR. 26.] SERMONS UPON JOHN XVII. 139
the lips; peace, peace,' &c., Isa. Ivii. 19. The gospel is a sovereiga plaster, but God maketh it work. Our own thoughts do nothing, unless God put in with them.
Use 1. It informeth us of a double duty.
1. To study God's name. It would settle the conscience to meditate upon those declarations which Christ hath made of his will. Deep thoughts fasten things upon the Spirit, and musing maketh the fire to burn. How hath God declared himself ? We may trust him upon his word : Ps. civ. 34, ' My meditation of him shall be sweet ; I will be glad in the Lord.' We should oftener find sweetness if we did oftener meditate of God. It is sweet thus to enlarge our thoughts upon the promises and comforts of the gospel.
2. To apply it. When God's name is proclaimed and made known to thee, urge thy own soul with it : Rom. viii. 31, ' What shall we say to these things ? ' Job v. 27, ' Lo this, we have searched it, so it is, hear it, and know thou it for thy good.' This is Christ's aim, that knowledge should beget love in them. Knowledge without application doth no good ; we must take out our share. The riches of God's goodness are laid open to us for this end and purpose, that we may feel what is expressed : ' We have known and believed the love that God hath to us,' 1 John iv. 16. It is no presumption ; it is the great end why the gospel was written. Wicked men are too forward and presumptuous of God's love ; they continue their ungodly courses, do those things which offend him, and yet are persuaded that God loveth them. God's children pray against their sins, and fight against their sins, and yet after all cannot be persuaded of it. There is a fear of presumption, and a fear of security. (1.) A fear of presumption ; as some say, I am not worthy ; it is as if you should say, I am too poor to ask or receive an alms, too filthy to be washed : say not so, for this is the way to make you worthy. (2.) Of security ; this is to say. If I take the physic, 1 shall be sick ; whereas it is not by applying Christ that we are endangered, but by an insensibleness of our misery. If thou feelest thy misery, there is no danger of security ; it is not every- thing will satisfy a sensible sinner, not every slight comfort.