But I shall have said enough I hope, in accomplishing the first object I proposed from this subject, in the illustration of the doctrine. I proceed therefore now to the second point intended to describe, the blessed effects arising out of such a cause, in that hope which maketh not ashamed. Were I to enumerate by a particular detail, the whole of those eventual happy consequences, which arise out of this love of God, in the heart, a volume would not be competent to the subject. But I am limited by the text, to one only, and that indeed is so comprehensive, that it folds within it, a multitude of others; Hope maketh not ashamed. That is, the confidence the believer finds, in the love of God, when grace is in exercise, through the justifying righteousness, of the Lord Jesus Christ, and the Spirit's seal, to this truth in the heart, cannot deceive, or make ashamed, to induce fear, for it is liable to no disappointment. And this perfect conviction, of God's unalterable covenant-love to the soul, draws out the soul, in love to God, and carries the believer, through every situation, and state, with which the mind can be exercised, in passing through the present life. Pause my Brother, over this one view, of the sweet effects, of the love of God shed abroad X abroad in the heart, and contemplate the vast and extensive privileges belonging to it. To have access to a gracious God, at all times, and upon all occasions, as one in a justified state, before him, through the blood, and righteousness of Jesus: to live upon the fulness, and all-sufficiency of the Redeemer to feel the Spirit's influence in the heart, under all his quickening, and refreshing consolations; what term will you give this, better than what the Apostle hath given, a hope that maketh not ashamed? Oh! that I could enter, into the very heart of a true believer, and by unfolding to your view, the various workings of divine grace, where this principle of the love of God is shed abroad, point out those sweet exercises, which arise out of this soul-enriching communion. The real believer, from the personal relation, in which he considers himself, as standing to. God, looks up to him as to a Father, and beholds every act, and every manifestation, of God towards him, as coming to him in a fatherly dispensation. And hence, all those reciprocal communications, from God, to the soul, and the soul, to God, carry with them, evidences of this sweet, and endearing tye of affinity. And And in what a very high degree of tenderness, God intended this affectionate appellation, of Father to be used, in reference to himself, is beautifully set forth, in a passage of the prophecy of Jeremiah. Israel had revolted from the Lord, and was gone away backward.. And God, with his usual grace, and mercy, is represented, as inviting Israel to return. But when a difficulty, seemed to have arisen in the divine mind, (speaking after the manner of men) how God, should take again into his bosom, such rebellious creatures; How shall I put thee (saith God) among the Children? The Lord himself suggests this, as the only method. Thou shalt call me (saith God) my Father! As if, in the very name of Father, in a Covenant way, through Christ every thing of tenderness was included. And let the heart of any Father say, what kind of tenderness that is? Is there a single request, which can possibly be denied, where there is ability to answer it, when the application is made, in those endearing terms, "behold I come to thee as to my Father; thou "wilt not surely cast off thy Child?" Let it be remembered also, in this representation, that all the heighthenings of affection, in X 2 an an earthly Parent, must fall infinitely short, of what are the bowels of love, in our Almighty Parent. In this perfection, as indeed in every other, it may be said, as the heavens are higher than the earth so are God's ways higher than our ways and his thoughts than our thoughts. And why is it then, that the souls of justified believers, feel no more of those sweet endearments, towards God? The reason is obvious. There is a deficiency in the principle itself. We regard God, more as our Judge, than we do as our Father. We entertain hard thoughts of him, from the misinterpretation of his providences, and the like. And hence, our confidence, and dependance upon him, is lessened. Thou thinkest (saith God) that I was altogether such an one as thyself. And might I venture to send some of you home, to your experiences, I would not scruple to aver; that this will be found among the causes, why many, and otherwise gracious souls too, go so lean from day to day. You mingle up duties, and ordinances, with the love of God, as a partly recommending motive, to obtain his kindness. You estimate the degree of favor you stand in, with God, by this standard. And hence, in proportion, as those duties are obser ved, ved, or those ordinances followed; such will be the frame of your mind. Sometimes darkness, at others light, and thus perpetually changing like the moon. And I fear, if the truth were known, that this is for the greater part, the experience of most believers. But only suppose now, that God the Holy Ghost, were to shed abroad this love of God, in' the heart, with a fulness, and sovereignty, so as to fill every corner of it; in this case, the whole soul being occupied with divine love, affords no room, either for carnal fears, or carnal confidences, to creep in. Every other consideration is absorbed in this one. He, whom my soul loveth, the believer will say, is my Father, my Redeemer, my Sanctifier. And do I not remember, that precious word of his, Ask me of things to come, concerning my Sons, and concerning the work of my hands, command ye me. * And shall I not be confident in my approaches towards him, and perfectly convinced, that all I require, will be granted, when coming in such a relation, and encouraged by such a promise? My Brother! if God the Holy Ghost hath happily shed abroad this love in your heart, you need no comment from me to say, to what extent it may be carried. Depend upon it, there *Isaiah 45. 11. are |