a glimpse of that orient lustre should flash in the face of an vnregenerate mā or impenitent sinner vnlesse the sanctifying spirit should at the same instant renew his heart it might driue him out of his wits but not out of his sinnes it might terrify him into a desperate transe but not advance him to a kindly extasie Likewise if one should goe about to winne an enimy of grace vnto the loue of Christ by the most accurate Metaphysicall discourses of those infinitely superlatiue beauties in the Deity absolutely considered either they would bee phantasticke riddles vnto him or at leastwise prevaile no more with him to that purpose then it would perswade him to loue one dearely whom he mortally hated to tell him that hee was a comely Gentleman 2. Suppose these mysticall contemplations were effectuall this way yet he that is yet vnacquainted with the power of converting grace is altogether vndisposed to set himselfe about them An acute but vnsanctified schoole man may overstraine his vnderstanding with a wearisome gaze vpon those invisible beauties and dazle it into a more distempered ignorance but not in to such a ravishment of loue as may warme and elevate his affections whereas the penitent soule which by the grace of conversion hath felt those sacred coniugall affections already kindled in it selfe may advantage her selfe excellently by such contemplations by her intellectuall all aspirings and affaires as it were to see him that is invisible and by refreshing her selfe with sweetest meditations of those inconceivable glories which are aboue where Christ sits at the right hand of God So that such contemplations though they cannot ordinarily begin sincere loue vnto Christ in our hearts yet they may keepe it vp blowe it into a purer flame and advance it to a degree of Angelicall sublimity 3. That loue of Christ is most sincere and acceptable vnto him which giues him most glory of that which he desires most to be glorified in that is of his goodnesse his attributes and workes of mercy in our Salvation Hee requires not an ayrie but a fierie loue He respects not so much that speculatiue loue which consists in a simple amaze of the vnderstanding or bare admiration of those vndiscovered perfections of his nature which haue not as yet done vs any good though one day the sight of them shall be a part of our blessednesse Christ requires that loue of vs whereby wee confesse our selues beholding vnto him that loue which laies vs flat before him and whereby we acknowledge we owe our selues vnto him I may much admire and applaud a man of excellent parts for his rare endowments and yet thinke my selfe no more beholding vnto him then hee is to me yea I may beare grudges against him in my mind and be farre from any affectionate loue towards him Even so with some Schoolemen and writers of mysticall theologie I may busy my braine and set my minde a staring vpon that absolute Ideaa of vndefiled beauty in the Deity and yet as long as I continue vnsensible of what Christ hath done for my redemption retaine a frozen and a flinty heart If we loue Christ only because hee hath loued vs it seemes that in our loue vnto him we haue a chiefe eye vnto our selues and that we loue our selues more then him which ordinarily cannot bee pleasing vnto him or any way stand with sincerity For answere wee must distinguish betweene the impulsiue and the finall cause of our loue vnto Christ or in termes somewhat plainer betweene the first inward occasion of it and the maine scope of it My care of my owne soule originally driues me to harken after a Saviour and when I haue found him and finde withall that he hath bought me out of my selfe that I am not my owne as it is 1. Cor. 6. 19. hence forth the maine scope principall aime of my loue vnto him is to doe that for which chiefely I was created and redeemed to let goe all interest the loue of Christ constraineth vs saith S t Paul why so Because wee thus iudge that if one died for all then were all dead here is that originall of our loue implied which I haue so largely insisted vpon it followeth and he died for all that they which henceforth liue should not liue vnto themselues but vnto him that died for them and rose againe This is the end of Christs loue vnto vs and must bee the businesse and maine drist of our loue vnto him So that our loue vnto Christ arising from a tender apprehension of his loue vnto vs is not mercenary but makes most for his honour seeing that if he had not prevented vs we should in some sort haue stood vpon equall tearmes with him Lastly it is his good pleasure that wee should loue that most which is best for vs that in which most consists our perfection if therefore wee loue him as our perfection conceauing our selues to bee worse then nothing without him if wee remoue our selues as it were into him according to that sweet phrase of the Apostle hide our liues with him in God Though all this while implicitly we loue our selues yet wee need not doubt of our sincerity this is the very loue which hee requires S t Paules loue vnto him was such as this Gal. 2. 20. I liue yet not I but Christ in me and the life which I now liue in the flesh I liue by the faith of the Sonne of God marke the reason first the inducement to all this who hath loued mee and giuen himselfe for mee It 's time by your patience to come to some application 1 For examination to perswade every man that would not cozen himselfe in his perswasions concerning his spirituall estate speedily and impartially to examine the loue hee supposes hee beares to Christ Iesus by what we haue amply discoursed concerning the true and proper Originall of it Thou pretendst most entyre loue vnto Christ Iesus whom thou callest thy Saviour thou wouldst spit in his face that should make any serious question of it thou art confident that thou dost not dissemble with him Well thē vpon this supposall giue mee leaue to sound thy sincerity with these interrogatories Dost thou remember a time when thou hadst not that loue in thy breast which now thou reckonest vpon for sound and currant though thou canst not precisely tell when thou got'st it Canst thou tell vpon what occasions or gesse at the manner how thou at ashedst it Wert thou brought vnto it by that methode which I haue discoured or at least by one somewhat like it If thy conscience can now answer these proposals affirmatiuely why then I hope thou maist picke a great deale of sound comfort out of the precedent discourse which will testifie vnto thee that thou louest Christ vpon a true ground and that therefore that grace and favour of God with all the blessings issuing from it appertaines vnto thee which the Apostle wishes
doubled vnto her what is thy beloued more then a beloued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mahdodek middod what is thy beloved more then a beloued that is what transcendencies what singularities of alluring perfections are so peculiarly remarkable in that Saviour of them on whom thou art so strangely enamoured as if there were nothing louely besides him But what hath the soule nothing now to commend in her Saviour but what might bee paraleld in some other Yea from that verse to the end of the Chapter shee runnes on in a description of his rarities a description so stuffed with the choicest delicacies of expression that I am perswaded it cannot be matched out of any of those Poets which haue flowen highest in amorous inventions I cannot stand to vnfold them vnto you that which makes most to my purpose in it is the superlatiue preeminence which shee giues him v. 10. Hee is the chiefest or as it is more elegantly in the originall Hee is an ensigne bearer amongst ten thousand for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagull properly signifies v. 16. He is altogether louely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cullo machamaddim he is all entire he is all composed of loues wherevpoÌ„ she coÌ„cludes with a triuÌ„phant Epiphonema This is my beloved and this is my friend ô yee daughters of Ierusalem A second memorable place is Phil. 1. v. 9. 10. S. Paul speakes thus And this I pray that your loue to wit to Christ and his Gospell may abound yet more and more in knowledge and in all iudgement that you may approue things that are excellent that yee may bee syncere and without offence till the day of Christ The Apostle praying for the confirmation of their loue vnto the Gospell and as an especiall meanes of that he praies they may abound in all judgement by which they may bee able vpon good grounds to approue the reall excellencies of truth before the plausibilities of errour that so they may be syncere in their loue vnto it to which purpose also he praies for the Ephesians that they may bee rooted and grounded in loue Ephes 3. 17. A third cousiderable place is 1. Cor. 12. 3. Wherefore I giue you to vnderstand that no man speaking by the spirit of God calleth Jesus accursed and that no man can say that Iesus is the Lord but by the Holy Ghost that is no man can with the fiduciall assent of his heart acknowledge Christ to bee the only Lord which he is to worship by the same impulsions by which another curses and blaspheames him but by such peculiar motiues as are suggested and revealed vnto him by the Holy Ghost There is no man in this assembly but would thinke it very strange if one should tell him seriously he could not say no not so much as thinke that Iesus is the Lord. But if hee thinke and say him to be Anathema his saying will doe him no good though he make it his only worke to reveale it as long as hee liues The last place shall bee that eminent one in S. Peter 1. 3. 15. But sanctify the Lord in your hearts and bee ready alwaies to giue an answere to every man that asketh you a reason of the hope that is in you What reason Such a one as may bee retorted by those who question vs Such a one as may perhaps make more against vs then for vs Such a generall one as might bee giuen for any presumption in the world No a reason from a cleere distinct knowledge of the peculiar grounds and experimentall sense of those encouraging foretasts of our incorruptible hopes by the Gospell which though it cannot convince such Hereticks and Infidells as examine vs because the God of this world hath closed their eyes yet it may strengthen vs to possesse our soules in patience and to hold fast our confidence which hath such great recompences of reward in spight of all the terrours of Men or Divels Vse 1. To admonish every man here present with all speed and diligence to commune with his owne heart to examine whether he bee as yet come out of his customary loue vnto Christ into a spirituall or no. Beloued we are all confident that we loue Christ Iesus and if one should in earnest tell vs wee did not loue him we should take it as ill and interpret it as if he told vs wee were damned Seeing then all our glorious hopes of a better life are built vpon this supposition that wee are the true disciples of Christ as wee would not be called to after-reckonings at that solemne day of accounts or haue a flaw found in our evidence which should eternally dash our expectation even then when wee should take possession as wee would not haue our hopes to vanish in amazement and confusion at that terrible day when it shall bee too late to recall or rectify any thing which hath beene formerly amisse as wee would not haue our confident conceipts of Christs loue vnto vs and ours vnto him giue vs the sâ—ippe at the houre of death when wee should haue most vse of them and leaue vs to a fearefull expectation of judgement Let vs I say if wee haue any regard of sense of these things deale ingenuously with our owne soules and impartially examine what better ground wee haue for that supposition which vpholds all our well fare then such as I haue demonstrated to bee miserably insufficient Christians we are all by education by country custome by conformity vnto lawes and fashions but is this all haue wee proceeded no farther why this will advantage vs no more for heauen then that wee are Englishmen All this is but the outside of Christianity Christianity thrust vpon vs by our naturall birth before wee were aware of it and setled on faster by custome and as it were rivited in while we perhaps never thought of it What saith the Apostle 2. Romans 28. Hee is not a Iew which is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that which appeares outwardly What not he a Iew which is borne and bred a Iew yea hee is a Iew in all outward visible respects whatsoever But all these will giue him no title to those everlasting promises which are made vnto Abraham and his seed according to the faith He is no Iew in respect of them In like manner he is no Christian who is but outwardly one who slides insensibly to himselfe into the visible garbe of Christianity by naturall generation He only is a Iew who is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the secrets of his heart and he only is a Christian who hath bin made one by a second birth of his soule invisible to others but admirably sensible vnto himselfe being borne not of bloud nor of the will of the flesh nor of the will of man but of God as S. Iohn fully expresseth it c. 1. v. 13 Well theÌ„ if thou wouldst not be mistaken in thy selfe if thou wouldst be ascertained whither or no
subdivided 1. Into Ordinary loue which proceeds from a weaker degree of that last act of faith and though sincere yet being imperfect is mixed with anxiety in the same proportion as that is with doubting And 2. into Heroicall loue which springeth from a more eminent and transcendent pitch of perswasion concerning our owne reconciliation in particular this is that perfect loue which S. Iohn saies casteth out all feare to wit of distruste bringing vs into a more intimate familiarity with God I call the first Ordinary because most Christians though effectually called doe ordinarily feele but such a timorous loue in themselues The second which I call Heroicall in that sense in which eminent vertues haue their Epithite is constantly only in such as either beside the evidence of the word and spirit haue had some speciall revelation to put them out of all doubt concerning their estate to Godward on such as by a constant close walking with God haue beene long exercised in a Christian course haue often entertained Christ Iesus at supper in their hearts and habituated themselues into a more familiar acquaintance with that holy spirit which brings all the good news from heauen to those diligent soules which carefully wait for it Thus haue I according to the skill that is giuen mee proued the originall of the syncere loue of a sinner vnto Christ Iesus blessed for ever to be a serious tender apprehension of his own extreame need of Christ and of Christs superabundant loue vnto him I haue likewise explained this truth and vindicated it from such exceptions as crossed my way I come now to discouer the demonstratiue reason of this truth and after I haue shewed that it is so to shew you now why it must be so Wee are all borne into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters of God and while wee continue in that naturall stupid condition wherein we were borne wee are all strangers both vnto God and Christ yea enemies in our mindes through wicked workes as the Apostle speakes Col. 1. 21. We retaine indeed some obscure cloudy notions of a God but not the darkest intimations of a Saviour or least suspition of any need we haue of one In a word albeit wee are borne and bred within the shrillest sound of the Gospell yet as long as we continue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere animall naturall men it will not sinke into our heads that we are in such miserable case as Preachers would make vs beleeue wee are how ill its like to goe with vs vnlesse we laboriously enquire after Christ and get to be reconciled vnto God by him Now what more effectuall method can we imagine to beate vs out of this naturall antipathy against our Creatour and Redeemer yea what other contrivance may there be to worke such peeuish wretches such froward rebels out of one extreame into another out of deadly hatred to sincere loue of the eternall Father and his only Sonne to pull downe their proud stomackes to make them crouch and craule vnto his throne of grace then to make them see in what a hell they are while they stand in this distance from him to awake their consciences against them and to make them a terrour vnto themselues to let the Law thunder and lighten into their soules vntill their wits and spirits beginne to faile them and then amidst all these amazing tempests to let the glorious Gospell of Christ shine vpon them to shew them Christ Iesus with his armes of mercy stretched out and vndertaking to free them out of all these confusions and to make their peace with his father if they will but come vnto him and trust their selues with him if they will but lay to heart and learne to esteeme admire those wonders of redemption which he hath compassed for them Had the prodigall sonnes stocke held out and hee lyen still afloate in the full-tide of his sinfull pleasures hee had set vp his staffe in that faâ—â—e country and quite forgot that hee ever had a father yea when the tide was gone and had left him vpon the sands when the revells were ended his bravery quite worne out into beggery and himselfe preferred to be an attendant of a company of hogs if he could but haue got his belly full of huskes he would hardly haue thought of returning home but when these were denyed him and hee could see nothing but death before him O now hee comes to himselfe and begins to thinke of a father hee had and resolues to goe vnto him though he might well suspect his entertainment Well whatsoever that may proue he is sure hee goes to a father and therefore on he goes and when hee was yet a farre off full of aboding feares and disconsolate muâ—ings behold his father about his necke before he was a ware of him acting an over-joyned man hee hangs about him and kisses him trims him vp with a robe and a ring conducts him home in a kinde of triumph and welcomes him with the solemnity of a feast and musicke Here was a change for the prodigall enough to haue turned his braines as we say but sure it could not but turne his heart Had that beene of marble or adamant this could not but melt it into loue O what a swelling a thronging a wrastling did hee now feele in his bowels of tendrest passions impatient for want of expression O how did he now lay about him with teares of sorrow and teares of joy being much pulled whether it would best become to prosecute his joy most or his sorrow in briefe how mad is hee with himselfe that hee had beene such a sonne to such a Father I haue insisted the longer vpon the prodigals case because indeed it is our owne For ordinarily our heavenly father vseth the same method to fetch vs his prodigall children home vnto him and to bring vs in loue with his beloued sonne Iesus Christ We are all as soone as we are born gotten into a farre country where we mispend and misemploy all those faculties and endowments with which our Creator hath furnished vs in the revels of sinne and vanity walking on merrily and confidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speakes Ephes 2. 2. according to the course of this world professing indeed for fashion sake loue both vnto God and Christ but all the while denying and disclaiming them both in our hearts and conversations But God who is rich in mercy for his great loue wherewith hee hath loued vs. Ephes 2. 4. when hee hath let vs runne our selues even out of breath in these riotous courses and even tyred our selues in our journey to hell thinkes it sit to stop our progresse and first to make vs vnderstand our selues that we may the better esteeme of him and whom hee hath sent Iesus Christ First then hee inspires vs with so much spirituall life as may make vs feele our spirituall burden consisting of our sinnes and his curses
due vnto them hee raises vp many affrightments and grim apparitions in our consciences he giues Satan leaue to insult over vs whatsoever outward contentment we fasten on to put vs out of these dumpes he beates vs off from it he leaues vs not huskes to feed on he driues vs out of one shift into another til at last we are driven out of all and so farre that wee see plainely there is but one way with vs even to perish everlastingly vnlesse we can get to bee reconciled vnto him Now wee begin to come to our selues and perceiuing our onely course which we haue left to bee to cast our selues vpon Gods mercy but no getting neare vnto that vnlesse his justice be first satisfied no possibility of that on our parts vnlesse we can get the satisfaction of Christ imputed vnto vs finding the Scriptures so peremptory that there is no comming to the Father but by the Sonne that hee that hath the Sonne hath life but he that hath not the Sonne hath not life but the wrath of God abideth on him Ioh. 3. 30. O now wee begin to see it was to some purpose that wee haue heard Preacher so talke so much of Christ now wee beginne to hearken better after him to value and admire him now wee wonder how wee could endure to bee without him so long that we could thinke so slightly of him heretofore now those holy fits of loue grow vpon vs apace and vpon a suddaine with the Spouse in the Canticles wee are sicke of loue Now are wee entred into the loue of desire and while our poore soules are sweating in these restlesse passions wee heare at length Christ Iesus in a milde still voice inviting all such as are weary heavy laden to come vnto him that hee may giue them rest vpon this wee addresse our selues towards him with our burden vpon our shoulder and when wee are got within kenne of him hee seemes sometimes to goe backward from vs to make vs more eager after him and thus oft-times he lets vs stand trembling and shaking weeping and groaning vnder our burdens till wee are even sinking and swovvning vnder them and then hee conveyes them away cleares vp the heavens over vs speakes like a husband vnto our soules by his Spirit he presents vs vnto his Father who now smiles vpon vs with a reconciled countenance and then vnto his Angels who amongst all their Halleluiahs receiue some addition vnto their triumphant mirth by our conversion Now no man need tell vs what Christ hath done for vs we feele reall experiments of all in our owne hearts now wee haue seene and felt and tasted how infinitely he hath loued vs we are ready to make our boast of it and with the Psalmist to invite all such as feare God purposely that wee may declare vnto them what hee hath done for our soules Now we are in that loue of complacency now wee cling vnto him and would faine come out of our selues to creepe vnto him affecting not only a vnion but vnity with him now wee bestirre our selues in all the holy complements of heavenly loue never thinking wee haue done enough frequently bathing our selues in those delicious intimacies of our spirituall marriage which how much they passe all vnderstanding I appeale to their experiences to whom these things are no Paradoxes You see the excellent contrivance by which our stubborne rebellious hearts are wrought over vnto the sincere loue of Iesus Christ I suppose it now expedient to cleare this discourse of the originall of vnfained loue from some doubts and scruples which may arise from it 1 Whether none can loue Christ in sincerity but those that are brought vnto it by this method I answere not one ordinarily if his conversion bee wrought by the Ministery of the Word The reason is plaine out of what hath bin deliuered Wee are to loue Christ as a Saviour how can we be brought to those vntill we feele our selues lost and vnderstād what need we haue of a Saviour Wee are to loue him as a Mediatour what reason is there for this vnlesse we first plainely perceiue God to be our enimy Lastly wee are to loue him as our Physitian what sense is there for that if wee feele not our selues in some dangers if wee feele no aches or gripings no smart about our soules if we finde no good that Christ hath done vs or can doe vs Himselfe tells vs the whole haue no need of the Physitian onely the sicke such as feele and acknowledge themselues to be sicke will make vse of him But here it 's requisite to obserue that the severall passages of this great alteration wrought in our affections are more or lesse sensible according to the severall conditions of the persons We are all prodigalls yet some more some lesse we are all gone into a farre countrey yet some roue a great deale farther then others For illustration some haue had a more restraining education then others and beene trained vp in a more innocent civility vntill the time of their visitation which oft-times overtakes them very early and takes them in before they are acquainted with the villaines of the world or vices of the times such though commonly they take weeping crosse in their way too as they come home vnto Christ yet they passe not through so many pikes so many panges and terrors but with lesse stirre diffficulty arriue safely at his bosome and get within his embraces On the other side some are starke prodigalls meere Publicans such as haue taken their full swinge in the wildest exorbitancies such as haue served an apprentiship perhaps two or three to the World the Flesh and the Divell such as these when it pleaseth God to put his hooke in their nostrils to turne them round and make them looke towards heauen are brought to the loue of Christ even steppe by steppe in that method which I haue formerly described The other are brought vnto the loue of Christ but these being once brought vnto it loue him more vehemently for it 's certaine he loues most to whom most is forgiuen 2 Doubt Whether our loue vnto Christ would not be more pure and acceptable vnto him if it arose from an exact steddy contemplation of those infinitely amiable excellencies and transcendent beauties which are resplendent in his person he being the brightnesse of glory and the expresse image of his Father Heb. 1. 3. or as it is ver 7. 26. The brightnesse of the everlasting light the vnspotted mirror of the power of God and the image of his goodnesse I answere by proposing three briefe considerations 1. That is the truest loue of Christ which beats vs out of our naturall enmity against him and brings vs home with longing affections vnto him Now it 's most true that the person of Christ absolutely considered without the relation of a Saviour vnto vs is invested with most attractiue excellencies and ravishing beauties but if
to all those which loue Christ Jesus in sincerity But on the contrary if thy conscience start at these demands beginne to fumble at them making as if it did not vnderstand them if they driue thee to confesse that thou knowest no such matter by thy selfe why then my discourse will conclude thy pretended loue vnto Christ to be but a meere fancie and thy selfe for the present to bee but an vnhappy man To goe yet more particularly to work in this examination according to the methode aboue proposed Hast thou beene experimentally convinced in thy owne soule in what desperate case thou art by nature Hast thou clearly perceaued to be true in thy selfe whatsoeuer the Scriptures tell thee of the monstrous pronenesse of mans heart to any evill◠and vntowardnesse to any good Hast thou beene made to possesse the sinnes of thy youth as holy Iob was and haue the terrors of God stared thy guilty conscience in the face affrighted it almost into a bloody sweat and then hath there appeared as it were an Angell comforting thee Hast thou felt thy selfe a condemned man and even going to execution and hath Christ Iesus in the nick stept in with thy pardon both purchased and sealed with his owne most pretious blood If thou hast felt either these passages or some which may serue proportionably insteed of them to bee the canse of that which thou professest vnto Christ I dare not questiō the synceritie of it least with those Ezech. 13. I wound that soule which should not dye and make the heart of him sad whō the Lord hath not made sad I should wrong thee exceedingly not to beleeue that Christ is him whom thy soule loueth that with S. Pauls constraining loue a loue as strong as death which many waters cānot quēch neither shall the stoods drowne it Cant. 8. 7. But now on the cōtrary to conclude negatiuely from the former interrogatories to inferre the want of sincerity in any man for his not feeling those passages as they are verbatim proposed would be too rigid perhaps raise a tumult in a well setled conscience Onely thus much I le say if all of them sound as riddles and vncouth mysteries vnto thee if thou never knewest any thing like to what was proposed by thy selfe as I feare many haue not If thou knowest not what it meanes to come heavy laden poore in spirit hungry and thirsty vnto Christ why then I wonder thou shouldst bee so sottish as to conceaue or impudent as to affirme that thou louest Christ if thou wouldst haue vs vnderstand thee that thou louest him in sincerity I doe suppose that thou louest him vpon custome as thou dost the fashiō of thy country in which thou hast beene borne bred but so does the gretest part of the world defie him vpon as good a ground as that so does a Turke loue Mahomet one of the bafest misereants that ever was vpon as substantiall a ground as that But we speake of that transcendent loue of him which cannot possibly be due vnto any one else and which would be most due vnto him though all the lawes customes in the world should vniversally conspire to crye it downe dost thou professe such a loue vnto him and knowest not wherefore nor vpō what occasion thou wert moued vnto it It would vexe a man to the soule who knowes indeed what it is to loue Christ and how himselfe was brought vn to it to consider the confident stupidity of multitudes in euery place who will not be put out of their dreame that they meane as louingly to Christ as any man when as indeed they are not as yet come so far as to perceaue any proper reason why they should loue him or what reason he hath to expect any loue from them I knowe they will say they loue him because he died for them and they hope to be saued by him Alas these are words of course and as soone spoken as any other they say this because they were ever taught to say so and never liued among any that said the contrary Beloued it is not the saying of this or beleeuing it confusedly like some old story or tradition wil melt our congealed hearts into the loue of Christ No it must be through distinct feeling of it in our owne soules it must bee the experience of this which makes vs enamoured on him and sets our hearts a mounting towards him in those seraphicall flames of sanctified affection 2 The Originall of sincere loue vnto Christ being discovered and directions giuen for selfe examination concerning it a second vse shall bee for caution against many cozening semblances of loue vnto Christ which may make vs thinke a great deale better of our selues then wee haue reason which may easily bee discouered by trying them by this originall To instance in some particulars There is many a Ruffian in this kingdome who if he should heare a Jew blaspheaming Christ his blood would quickly bee vp hee would long to bee doing with him and bee hardly kept from hacking him in peeces O what a friend vnto Christ will such a man suppose himselfe to be he will conceipt he hath behaued himselfe like a Templer done him knights service and a hundred to one but in this humour he will call his companions to come and see the zeale which he hath for Christ Jesus But if there were any such swaggering Zelot in this assembly I would aske him these questions Dost thou not think a hot spirited Turk would haue fallen as foule vpon the Iew if hee had taken him vilifying his Mahomet Wouldst thou not vndergoe as dangerous a quarrell to winne the fauour or please the humour of thy mistresse Would'st thou not thy selfe or at least dost thou not know some who will quarrell as sternely about a pipe of Tobacco or the pledging of a health Lastly hast thou not suffered thy companions to blaspheame Christ in their oathes perhaps a whole day together and thy zeale all the while hath beene very well contented with it You see by these questions from what variety of carnall vnsanctified motiues this seeming plausible zeale may arise and therefore in all such cases it much concernes vs to haue an eye to the true originall of all duties of loue to consider not so much what wee doe as what makes vs to doe it and in a word to judge of our affections not by the heat but by the fewell For a second instance Many in reading the history of our Saviours life and considering his sweet debonnaire and vnoffensiue carriage withall the contradictiō of sinners the insolencie of proud and churlish miscreants which he endured with an vnimitable patience will find their hearts euer and anon rising in indignation against the Scribes and Pharisees and euen tenderly sympathizing with our Saviour These men may presently imagine themselues to bee deepely in loue with Christ but they may bee miserably mistaken Let them consult
the King of heaven would commend his loue vnto vs as the Apostle excellently expresseth it Rom 5. 8. In this saith Saint Iohn 1. 4. 9. was manifested the loue of God towards vs that he sent his onely begotten some into the world that we might liue through him manifested in this Why in what not so it is in every bit of bread we eate in every sup of aire we take in O but the noblest blessings of this life are such poore curtesies in comparison of what we hope for by Christ that Gods loue though most eminent too doe's scarse appeare in them being eclipsed by that most orient and everlasting blaze of his loue in Christ Wherefore to conclude my first consideration it is no wonder if the justice of God which is to see that his Glory receiue no damage require that our esteeme of this his greatest mercy which himselfe values so farre aboue all his other mercies should so far exceed our esteeme of any other matters though otherwise most excellent in themselues and deare vnto vs that our very esteeme of them may be but a disesteeme and a hatred if compared to our esteeme of his loue in Christ Consid 2. If a man professe never so much loue vnto Christ if hee doe indeed preferre him before never so many conveniences of this life yet if hee loue but any one thing in the world never so little better then hee doth Christ he doth him in effect as much dishonour as he that never lookes after him at all Thus much I intimated before but what I did but touch vpon and in reference to God the father I will now amplify with speciall references vnto God the sonne It is all one as I said before not to esteeme a pearle at all and to esteeme it lesse worth then a barley-corne in like manner though wee preferre Christ before never so many profits and pleasures yet if there remaine behind one darling contentment which wee are resolued to keepe whatsoever may become of his glory or our interest in him wee doe in the issue esteeme him not at all because wee still wittingly value him below that which is infinitely worse then dung in comparison of him When a saleable commodity is offered vpon reasonable price we vse to say that if it be not worth that it 's worth iust nothing Now our part in Christ is so infinitely overworth any thing that wee can possibly giue for it that by farre better reason wee may say that he that thinkes it not cheape bought with all that he hath even to his last breath indeed thinkes it worth nothing at all Let a woman loue her husband better then a million of men yet if shee loue but any one man in the world better then her husband hee will giue her but little thankes for louing him aboue so many others But to amplify this point more distinctly let vs briefly consider that transcendent pitch of loue we owe first vnto the benefits of Christ secondly vnto his person All those inestimable benefits which wee make account of by Christ may bee reduced to 2. heads 1. a ransome 2. an inheritance The ransome is from horrours and those torments which are infinite for smart variety and duration which wee haue all deserved a thousand times over and therefore the case being thus with vs though wee looked for nothing but such a ransome by our Saviour though he had procured vs only this that after this life wee should spend eternity in a Limbus vnacquainted with any paine or pleasure yea though hee had procured vs only the mortality of our soules that they might perish with our bodies I say this alone had beene beyond all proportion better for vs then the whole world seeing what would a thousand worlds doe vs good if after a while wee must bee packed out of them all into that place where we shall everlastingly curse the day that ever wee were borne or made reasonable creatures But now that besides all this wee make first account for an inheritance by him an inheritance immortall vndefiled reserved in heaven for vs seeing wee expected to be made heires with Christ in that glory which hee had with his father before the beginning of the world of that glory the least sparke of which if visible to bodily eyes would shame all the beauty pompe and bravery of the world and whatsoever the Magnifico's of the earth are proud of it is a stupidity worse then any madnesse to conceiue we esteeme sufficiently of such glorious hopes if vpon deliberate choice we make much but of any one indearement of this life which may any way hinder our assurance of them 2. for our loue vnto the person of Christ equity requires that we should loue him with a loue yet more overtopping then either our ransome or inheritance and therefore it will be yet a more intollerable extremity of madnesse to imagine we loue him with an acceptable degree of affection as long as we dare to bring the most louely obiect that wee can picke out of the store-house of nature within the compasse of a comparison with him I say reason requires that wee should loue his person more entirely then his benefits that wee should preferre his glory before eternall life it selfe Our Saviour is contented that our feare of misery and desire of happines should first enter vs into the loue of him that til we know him better wee should loue him onely for our owne sakes and his benefits but after that he hath sent his spirit to expound the mystery of his loue vnto vs more clearely to make vs lay to heart not onely what he hath purchased for vs but also how deare the purchase cost him how though he was rich yet for our sakes hee became poore that wee through his poverty might be made rich as the Apostle passionately deliuers it 2. Cor. 8. 9. how being every way equall with God Phil. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was faine to emptie and strip himselfe as it were of all his royaltie that he might compasse these great matters for vs for whom hee had not the least reason to doe the least good when his spirit hath effectually melted our hearts with these considerations we shall perceaue our loving him chiefly for our owne salvation to be somewhat too grosse and mercenary loue being not much different from that of a woman who loues her joynture better then her husband or that of a sonne who loues his Father chiefly for his patrimony And though hitherto wee haue loued Christ only because wee hope to get by him yet now that we know what the kisses of his mouth meane that which we principally loue in him is his loue hauing before loued the giuer for the gift by a kinde of regresse in our affection wee henceforth striue to loue gift for the giuer But this point though many of Gods children knowe it to bee most
reasonable and haue found it most cōfortable yet I knowe it will seeme to many both too rigide and too curious and therefore I dismisse it All that hath beene deliuered in my second consideratiō may bee summed vp in this excellent conclusion So much onely wee doe loue Christ as wee loue him more then any thing else besides though never so louely 1. Because wee haue infinitely more reason to loue him then it is possible wee should haue to loue any thing else and therefore it is not to be accounted loue vnto him if wee can afford as much and more to something else 2. Because if we loue but one thing better then we doe him that one thing may force vs to despight forsake and betray him as accursedly as if we preferred a hundred things before him yea hee that resoluedly preferres but one thing before his communion with Christ will quickly be entreated by his owne heart to preferre more He therefore that would certainely knowe how much hee loues his blessed Saviour that would judge exactly of the measure of his loue vnto him must not doe it by feeling the pulse as it were or calculating the degrees of his affectiō vnto him but by comparing his affectiō vnto Christ with his affections vnto other matters and considering how farre that hath got the start of these and what overplus it hath beyond them all in the comparison for so much and no more doth hee indeed loue Christ For it deserues observation that we cannot judge of an affection by its single exercises what it does alone by it selfe but onely when it is brought within the lists when it 's put to wrestle for the mastery with other affections in the same heart Where it comes to passe that of two affections of the same kinde the weaker may proue the stronger if seated in a heart where as weake as it is it hath the soveraignty over all the other affections proportionally weaker then it selfe and the stronger may proue the weaker if it dwell in such a heart wherein it is overmatched with some one at least stronger then it selfe Did I loue Christ Iesus with as eminent degree of loue as ever did the most resolute Martyr yet were it possible that I should loue any endearement of this life never so little beyond that pitch my loue would be as good as none at all yea the same measure of loue which made him a glorious Martyr would not keepe me from being an accursed Apostate seeing that if I were put to it as he was that I must either renounce my Saviour or my other contentment this would hold me so fast that it would make mee most desperately let him goe and this would bee not because my loue vnto Christ was in it selfe weaker then the Martyrs I supposed the contrary but because my affection vnto something else was stronger then any affection in the Martyr too strong to be over-mastred by my loue vnto Christ But here some may put in a foolish question though a Disciple of Christ must not loue any thing better then his Master yet may he not loue some things as well I answere the conceipt is impossible First Because it is an impossibility that for any continuance our affections should bee setled in an equall size vpon two objects which commonly fall crosse one to the other may ever and anon bee brought in opposition one against the other Now whatsoever wee loue besides Christ vnlesse it be in subordination vnto him either actually when we particularly thinke of it intend it or habitually in the generall constant purpuse of our minds wee loue it in opposition to him either explicite direct or implicite and interpretatiue as the Schooles speake that is such neglect of him as he wil interpret opposition All this we learne from himselfe who hath pronounced it impossible that one mā should serue two masters and his reason is hee must needs hate the one and loue the other Math. 6. 24. 2. Wee may note that loue and the rest of the affections may bee considered two waies 1. Physically as they are qualities in the soule 2. Morally in respect of their motiues and other morallizing circumstances Now suppose it were possible that wee should loue Christ and some worldy contentment which the very same degree of affection although these loues would bee equall considered naturally as qualities yet considered morally our loue of Christ would be farre lesse thē our loue of the other contentment seeing our loue of that vpon small reasons would bee as great as our loue of Christ vpon the greatest reasons that ever were or ever can bee to obserue and perswade the greatest loue Thus in two cōsiderations haue you heard explained confirmed and amplified this maine doctrine whosoever hee bee that makes account to bee the better for his profession of Christ Before I descend to application I suppose it expedient to vindicate this fundamentall point from some exceptions which it may be charged with by such as doe not or will not vnderstand it In the first place it may be objected if none can get the rich pearle in the parable but he that will giue all hee hath for it if none can haue his part in Christ but he that prizeth it aboue his life and is ready to buy it with whatsoever is deare vnto him what meanes then that Evangelicall proclamation Esa 55. 1 Ho every one that thirsteth come yee to the waters and hee that hath no money come and buy milk without money and without price What meanes that nuptiall invitation Rev. 22. The spirit the bride say come and let him that heareth say come whosoever wil let him take of the water of life freely What are we invited and entreated to drink on free cost of the water of life and yet must we venture our liues for it and breake through a whole host of Philistines for it as the Worthies of David did for the waters of Bethel 2. Sam. 23. Are wee made beleeue that Christ is given vs freely and yet must we buy him and buy him with all that wee haue I answere 1. That proclamation in the Prophet and invitation in the Apocalyps are not to be so vnderstood as if God required nothing on their parts who shall partake of his promises in Christ but only to step forth and challenge them The sense and scope of those places is this whereas worldly commodities though never so vaine and transitory cannot be gotten without price so that he that is pennilesse must bee content to goe without them those heavenly and everlasting commodities are attaineable to all sorts of men as well to beggars as to Princes poverty can hinder no man from buying them hee that hath not a penny may come and drinke as freely of the waters of life as he that hath coffers full As God expects from vs whatsoever we haue so that which we haue for him shall serue
dangerously in times of peace stand vpon thy gard against thy sinnes of daily incursion against such temptations as are incident to thy present condition in simplicity of heart resigne thy selfe vp vnto him that hath loued thee and given himselfe for thee and thou be confident that neither life nor death neither things present nor things to come shall ever be able to separate thee from him this being most certaine that he that does indeed liue by faith hath that in him which if need should be will enable him to die in it for it But what reason had I then at this time to trouble mens heads with such a thorny discourse of Martyrdome I answere 1. The habite of Martyrdome as I haue shewed is included in the most fundamentall principle of Christianity loue of Christ better then our selues selfe resignation or deniall and therefore they deserue no answere but silence who shall thinke a discourse of it at any time to bee harsh and vnseasonable 2. As the Prophet Ezechiel forewarned the Iewes Wee haue had mischiefe vpon mischiefe and rumor vpon rumor and if mischiefe and rumors continue and multiply vpon vs as fast as they haue done of late the daies may bee sooner vpon vs then wee are aware when there may be too much occasion to practise this point and no time to preach it The Lord open our eyes and change our hearts the Lord of his mercy order matters for vs above all that wee are able to aske or thinke contrary to the cry of our sinnes contrary to probabilities that the event may proue such discourses vnseasonable Here now should follow a large application of the maine doctrine branched into divers vses but that if God giue leaue shall ere long be the exercise of another houre FINIS * 1 King 18. * 1 Sam. 2. 30. * Deut. 33. 13. 6. * Ruth 4. 11. Virg. Aen. 9 The misery of those that professe Christ for outward carnall respects The interpretatioÌ„ of the words Anathema Maranatha The Iewish manner of excommunication is twofold A twofold Anathema The meaning of the Text. 2 Generall considerations premised for the confirmation of the point 1 All the curses of the Law are due vnto him that doth not really loue Christ Iesus The wofull estate of him to whom the Law shall be a Iudge Gods mercy excludes not his Iustice They can â—aue no â—enefit by Christ who prefer pleaâ—ure or profit before him The lameÌ„table condition of the sauage Indian A formall Christian is in as bad a case in respect of the world to come as the Silliest Indian It is a pure sincere loue of Christ that distinguisheth vs from Infidels An explanation of Psal 2. Kisse the Sonne c. 2 Consideration Great plagues remaine for those that doe not sincerely loue Christ but doe coÌ„temne the Gospell The contempt of the Gospell of Christ can neuer be remitted The wofull estate of those that deny the gratious proffers of Christ Iesus The reason of all this mischiefe that falls vpon the contemners of Christâ— is because the contempt of the Gospell is a sinne against all Persons in the Trinity 1. Against the Wisdome of the Father God intended to get him more glory by the redemption then the creation of mankind 2. Against the goodnesse and mercy of the Father 2. Against the Sonne because his death and passion is vilified and coÌ„temned The bitternesse of Christs Passion Christ is more tormented by our ingratitude then hee was by his passion 3. Against the holy Ghost because his labour for loue to Christ is in vaine 1 The benefit of embracing Christ and his Gospel 2. The daÌ„ger of a meere outward profession of Christs Gospell It is dangerous to be confident in a customary loue to God The infallible notes of reall loue vnto Christ The summ and scope of Christianity Prayer the best armor of a Christian â—n this age â—uery one â—resumes 〈◊〉 shall be â—â—ued onely â—ecause he â—hinkes himselfe to â—e a Chriâ—tian and â—ne that â—oues Christ The diuision is into three most considerable points of our loue vnto Christ The very Epicures felt often the gripes of conscience The necessity of a Religion According to the custom of the country so is our worship There is but one true religion by the which true happinesse is attained What true Religion is The motiues or reasons of our embracing of Christianity before all other Religions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To plead custome law of the countrey is rather an excuse then a reason of ones religion Obiect Answere Little difference betwixt a Christian a Turke if the former be so only vpon custome The Christians case is the better only by reason of the opportunities of correcting his errour The ignorant Christians assent vnto the Gospell the Turkes to the Alcoran proceed both vpon the same grounds A formall Christian is a Christian by educatioÌ„ only the custome of his country The benefit of our birth and education amongst Christians Phil. 1. v. 9. 10. 1. Cor. 12. 3. Vse 1. Is to examine your selues vvhether ye be come out of this customary loue vnto Christ into a spirituall or no. The backe sliding of others cannot seduce the sound Christian Vse 2. thâ—â— those that are made partakers of the heavenly calling take two things to heart 1. The infinite dishonour that is done vnto Christ by the customary profession of his glorious name and Gospell 2 To commiserate the lamentable condition of their poore ignorant â—ethren The grouÌ„d of a Christians loue to Christ The ordinary translation corrected Faith may be sincere though mixed with Anxiety Constancy in a Christian course frequent tasts of Christs loue and the Testimony of the spirit assure vs of our Salvation The second part of the text There is not imprinted in our nature so much as the obscurest intimation of a Saviour or the necessity of one The curses of the law driue vs to Christ Gods justice must be satisfied ere we can obtaine his mercy There are Reall tasts of the benefits procured by Christ in the hearts of true beleeuers The sense of our owne misery makes vs in loue with Christ as a Saviour Whether our loue to Christ would not be more exact if we did consider the brightnesse of his glory Christ only considered as a Saviour moues vs to loue him Subtlety without the grace of conversion will not kindle the loue of Christ in our hearts Our loue to Christ must bee practicall The occasion of our loue to Ch. is our own salvation the end his glory Interrogatories to 〈◊〉 our sincerity That faith must be experimentall which is the original of sincere loue Cautions against Cozening semblance of Loue. Wee must not somuch consider the vehemency of our Affection as the cause of it Many passionate positions of our loue to Christ may bee the fruits of a bare Historicall faith ioined with common ingenuity The occasion of the words The explâ—â—cation of them We may part with what is deare vnto vs for the loue of Christ in â— respects The hatred required in Christs disciples is passiue more then actiue The Doctrine of the Text. The equity of the Doctrine demonstrateâ— by two reasons â—pirituall â—lessings â—re not so â—ommon â—s tempoâ—all God presently giues an everlasting assurance of salvation to all who loue Christ sincerely â—t is an possible to bee â—ustifyed without Christ as to performe â—ny thing which may deserue Christ There is a twofold worthines Acceptable and Meretorious It is not required by God that any creature should deserue his gifts The Redemption of man is the most admirable worke of God They who â—ill not â—â—ke Christ â—n those â—earmes he 〈◊〉 offered â—hall never enioy him They offer â—he greatest affront to God who scorne his loue The secoÌ„â— Reason It is all one â—ot to esteeme Christ at al and to preferre one though but one contentment before him Had the blessings procured by Christ beene infinitely lesse then they are they had bin inestimable Wee shâ—â— loue Chrâ—â—â— person morâ—e enâ—â—rely thenâ— his benefâ—◠〈◊〉 is a merâ—â—nary loue 〈◊〉 loue Christ chieâ—â—ly for our â—wn salvation So mucâ—â— only we loue Châ—â—â—â— as we loâ—â— him beâ—â—â— then anyâ—â— thing else If we loâ—â— any contentment 〈◊〉 equally with Chriâ—â—â—â—ee loue Christ indeed farre lesse then that contentment The point 〈◊〉 vindicaâ—ed from â—ome exceâ—tions Whether any can be saued but Martyrs
respests if they profit any into whose hands they come I shall lesse blame the importunity of some who for that cause earnestly desired them and the lesse regard the censure of others who may haply mislike the publishing of them As his conuersation was sweet so is his memory pretious to mee as to any other Neither can I thinke it any way stained by the seruice of loue wherein I chose rather to giue life to some things of His than that all should die with him All the good bee thine and all the Glory Gods Farewell Thine in the truest Bond. W. LYFORD 1. COR. 16. V. 22. If any man loue not the Lord Iesus Christ let him bee Anathema Maranatha SAINT PAVL being now to close vp his Epistle to the Corinthians and hauing thus far vsed the helpe of a Scribe is willing to giue them the farewell salutation in his owne hand-writing The salutation of mee Paul with my owne hand in the verse before my Text. His salutation in this as in all the rest of his Epistles is a solemne Apostolicall benediction wishing them the grace fauour of God in Iesus Christ in the verse following my Text. But now knowing too well how many false brethren there were at Corinth who were content indeed to professe Christ for some outward carnall respects but did grossely dissemble with him in their hearts least such should misapply this comfortable salutation vnto themselues least such dogs should imagine these holy things to be giuen them hee salutes them after another manner and preuents their presumption by this terrible thundring execration If any man loue not the Lord Iesus Christ let him bee Anathema Maranatha This Text is somewhat obscure by reason of the strange words which are in it which setting aside all curiosity I will vnfold as nakedly as I can that I may in few words lay open a plaine way to the sense and instructiue matter of this Scripture The word Anathema is a Greeke word in English it signifies Accursed The words Maran-atha are Syriack signify in English Our Lord commeth That the full meaning of the holy Ghost in the vse of these words may more cleerely bee conceaued by you you are to bee aduertised that in this Text there is an allusion vnto the Iewish manner of Excommunication which was twofold 1. The first kinde of it called Nidduî was onely a separation for a time commonly for thirty dayes from all coÌ„merce or society with any man within a certaine distance This is thought to bee that which is called in the New Testament a a casting out of the Synagogue 2. The second more seuere and terrible then the former was when a scandalous offender with curses out of the law of Moses was in the publike audience of the whole Church without any limitation of time excluded from the communion of it This is thought to be that which is called in the new Testament a deliuering vp vnto Sathan This in Hebrew Cherem in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word you haue in the Text. This Anathema was twofold 1. Simple when what I haue now mentioned was performed 2. With an addition Anathema Maran-atha when besides all other maledictions out of the law they added this clause Our Lord commeth By which forme the excommunicated person as desperate quite forlorne without all hope of pardon or restitution was left into the hands of the Lord to receaue from him an heauy doome at his coÌ„ming This then being applied vnto my Text the sense runnes thus If any man loue not the Lord Iesus Christ let him bee accursed and that in the most desperate manner expecting due vengeance from the Lord when hee commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his holy millions to execute iudgement vpon all and to conuince all that are vngodly as it is in Enochs Prophesie recorded by S. Iude to which this last degree of excommunication Maran-atha or as the Syrians pronounce it Moran-etho our Lord commeth may probably seeme to haue speciall reference If any man c. By any man vnderstand any man that liues in the light of the Gospell that professes and thinkes himselfe a Christian for to such S. Paul directs his speech if any man thus qualified loue not Christ Iesus let him bee accursed in the highest degree It cannot be expected that such as sit in the darknesse of Gentilisme should loue that Christ whom they haue not heard and therfore albeit their case bee lamentable because they heare of no Sauiour yet sure theirs is farre more fearefull who heare him daily preaching in their streets and take little notice of him but neglect him and trample him vnder foot If any man loue not some imagine an Hebraisme to lye couched in these words Loue not supposing the sense to bee if any man hate and indeed this is the sense but in my weake iudgement the conceit of an Hebraisme is needlesse seeing that as our Sauiour tells vs Luk. 11. 23. Hee that is not with him is against him and questionlesse whosoeuer professes his name and yet loue him not hee hates him at the very heart But if my coniecture deceaue me not my Text may receaue excellent light from Ephes 6. v. vlt. Grace be with all them that loue our Lord Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in purity or sincerity I suppose those whom Saint Paul curses in my Text to be directly opposed to those whom hee there blesses and seeing to the Ephesians he blesses those who loued Christ with an vncorrupt vnmixed vnfained loue it 's likely that in my Text hee bestowes his imprecations vpon those who great shewes of loue vnto Christ with their mouthes but vnderualue and despise him in their hearts The Text being thus explained not to mangle it with an vnnecessary diuision affords this materiall doctrine Whosoeuer hee bee that professes himselfe a Christian and thinks himselfe verily to bee so and yet hath not the loue of Christ Iesus kindled and setled in his heart is in a most dangerous and cursed estate Great variety of reasons and proofes might bee produced for the inlargement and confirmation of this point those which I intend to make vse of I will reduce vnto two geneâ—all considerations which will sufficiently manifest both how fearefully and how iustly hee stands accursed who professing Christ Iesus with his mouth entertaineth him not with his best affections in his heart 1. My first consideration is this that whosoeuer hath not imbraced Christ Iesus with the sweetest vnion of real loue hath no part in him and therefore all the curses of the Law stand in full force against him I shall not need to insist vpon the aggrauation of the wofull condition of him who is yet in bondage to the law Marke I beseech you the exquisite rigour of it comprised in that one sentence Deut. 27. 26. Gal. 3. 10. Cursed is euery one who continueth not in all things which
bee moued to more tender passions by a Tragicke fable created by the braine of a Poet cannot sympathise with his Sauiour in that passiō which should haue beene his cannot by his serious cōpunction share with him in those agonies which should haue been all his owne cannot take these mercies so deepely to heart as with the earnest pangs of yerning affections to desire to bee crucified with Christ as S. Paul speakes of himselfe Gal. 2. 20. and to liue the rest of his life in the flesh by the faith of the Sonne of God who loued him and gaue himselfe for him questionlesse that man offers his Sauiour the most cutting iniury and does him the most villanous spight that it 's possible for a mortall wretch to offer vnto the Lord of Glory That mans ingratitude is more painefull vnto Christ Iesus then all the thornes were in his head and wounds him more deepely then the nayles did his hands and feete and therefore wee cannot imagine a lighter curse then Anathema Maranatha to bee due vnto him For by his sottish neglect of that death of which his sins aswel as any mans else were a cause he becomes guilty of the murther of the Sonne of God yea one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I vnderstang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and English it who crucifie as much as in them lies the sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expose him like a◠malefactour to publique shame Heb. 6. 6. 3 Lastly whosoever instructed in the Gospell doth not in earnest loue Christ Iesus hee vexes grieues the third person in Trinity the Holy spirit whose chiefe businesse here below is to worke our our hearts vnto the loue of Christ and as I said before to solicite the match betweene him and our soules And this is one reason why our saviour being to leaue this world speakes so much in Saint Iohn of what the comforter should doe for him after his departure He shall testify of me Iohn 13. He shall glorify mee 16. 14. Whosoeuer therefore makes the Holy spirit to labour in vaine not suffering his perswasions to make any impressions vpon his heart or to get thence any glory for him whose agent hee is but thinkes hee does Christ Iesus kindnesse enough in that he suffers himselfe to be called a Christian rather then a Iew or a Mahumetan or Protestant rather then a Papist In what a fit of discontent in what a chafe may we thinke doth that man send or rather driue away the spirit of Grace All that I haue said in this second consideration is comprised in that terrifying place Hebr. 10. 28. 29. which I know is there applyed vnto Apostates but wee must note that all hypocrites are Apostates in Gods fight and therefore what wee may apply vnto an Apostate in particular because hee discouers the rottennesse of his heart in the sight of men wee may apply vnto hypocrites in generall because there is in them the same evill heart of vnbeliefe though wee cannot so particularly smell them out the words are Hee that despised Moses Law died without mercy vnder two or three witnesses of how much sorer punishment suppose yee shall hee be thought worthy who hath troden vnder foote the sonne of God and hath counted the blood of the covenant wherewith he was sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the blood of a common man or a malefactor not as the blood of a sacrifice and hath done despight vnto the spirit of grace Applic. You see the fearefully accursed estate of those professors of Christianity who deale falsely with their Saviour and loue him not at the heart you see vpon what slippery tearmes wee stand betweene the greatest curses and the greatest blessings If wee haue indeed made Christ Iesus our portion if wee haue beene so feelingly affected with his favours towards vs that now with the Spouse in the Canticles wee are even sicke with loue of him If as the Apostle prayes for the Ephesians Wee are so rooted and grounded in loue that we can bring good proofes that with a constant resolution we preferre the intellectuall pleasures which issue from his reconciled countenance before whatsoeuer else is most pretious and deare vnto vs O then we may hugge our selues as men over-joyed for as sure as God is God all his rich promises in Christ Iesus shall be yea and Amen vnto vs. But on the contrary if those heauenly raptures and glorious trances of sweetest entercourse betweene Christ and our soules sound as Phantastique dreames harsh Paradoxes vnto vs if wee stupidly content our selues with an empty profession of his name and heartlesse conformity vnto the outward garb of the Gospell never striuing either to expresse or to feele the inward power of it if wee goe on in a heavy sluggish dull manner never retiring vnto our Saviour but in some melancholy moodes which wee are quickly weary of blindly presuming of much from him and caring not how little hee hath from vs O then we most grossely delude our selues for the curse of curses Anathema Maran-atha doth most certainely belong vnto vs I presume almost there is not any man in this assembly but would thinke himselfe much wronged if one should seriously tell him hee did not loue Christ Iesus Not loue Christ Why we imagine wee all doe it naturally wee take it as the custome of the country to say so It is not my purpose to dishearten any man would to God that the least sparke of loue vnto Christ in any mans heart here were a glorious flame But yet I would haue no man to deceiue himselfe in this point then which nothing more easy nothing more dangerous God is not mocked he requireth truth in the inward parts and the exactest kinde of loue that can be imagined Doe you thinke beloued but that the Iewes in our Saviours time were confidently perswaded that they loued God they persecuted our Saviour indeed because they could not apprehend him to be the sonne of God but for God himselfe they made full account that they and none but they loued him aright Here was I dare say as strong a perswasion of loue to God if confidence would beare out the matter as in the greater part of Christians of their loue vnto Christ But behold how miserably they were deceaued Joh. 5. 42. our Saviour expressely tels them But I know you that yee haue not the loue of God in you The like grosse deceit of the Iewes may be observed in the same chapter about their loue vnto Moses why they were 〈◊〉 and naile for Moses The Law and name of Moses was the glory of their nation for which no doubt but many if they had beene put to it would resolutely haue lost their liues in our Saviours time as their ancestors had done before or their posterity since so that one would haue thought hee might haue sworne they loued Moses but yet when the matter
thou lou'st Christianity vpon any other motiues then such as nature and custome may suggest First of all looke backe vpon the estate of thy soule ever since thou hast beene able to rememeber Reflecting thus vpon so much of thy life as is gone canst thou not remember a time wherein thy selfe being judge thou didst but dissemble with thy Saviour when thou thoughtst of him but very seldome and then but perfunctorily without any heat of affections when thou tookest not much to heart any thing hee hath done for thee when thou tookest no conscionable care to liue vnto him because hee had died for thee Reflecting thus vpon thee time past canst thou not discerne but that thy loue vnto Christ hath beene spun out in an even thread even from the cradle vntill now but that the pulse of thy affections vnto him hath alwaies beaten much after the same manner without any notable variation In a word can'st thou not remember but that thou hast loued him alwaies as well if not better then thou hast in the latter time of thy life past I say if the case be thus with thee it s a thousand to one but thou louest him only vpon that deceivable ground which I haue laboured to discover To direct a little farther in this examination Suppose the winde which now sits in thy backe and kindly blowes thee on towards Christ should turne vpon a sudden and furiously bluster in thy face Suppose those lawes and customes which hitherto haue encouraged thee to proceed in Christianity should command thee backe againe and tell thee they were mistaken suppose all the men thou knowest or hearest of should change the fashion of their religion and leaue thee as much alone as Elias once thought himselfe to haue beene and holy Athanasius was when hee held vp against a world of Arrians I say if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that speciall excellency of the knowledge of Christ which made S. Paul to count all things dung that hee might winne Christ hath not furnished thee with vnanswerable reasons why these supposalls should not pull thee backe it s a plaine case that only the opposite encouragements set thee forward To bee briefe art thou not sure that thou hast such speciall peculiar reasons for thy religion as could not haue suffered it much lesse haue caused thee vpon any supposalls to haue beene of any other Hast thou not with an inlightned vnderstanding espied in Christ Iesus those vn paralel'd transcendencies which put an insinitely vast difference betweene him and those many Antichrists in the world Lastly hast thou not at some time or other in some measure had thy conscience convicted of sinne revived with such gracious influences distilling from his louely coūtenance and refreshed with such words of eternall life from him as thou knowest goe whether thou wilt cannot be expected from any one else If thy heart answere no to these interrogatories assure thy selfe thou knowest not yet what this meanes to loue Christ I should but flatter thee to tell thee thou art a Christian yea I should in some sort mocke thee by giuing thee a glorious title which if thou continue as thou art will no way benefit thee yea it will not only keepe thee out of heaven but sinke thee deeper into Hell Giue glory vnto God that thou liuest in a time and place where thou hast all encouragements opportunities invitations to bee more entirely acquainted with thy Saviour and to grow as intimate with him as any man else but for the present be content to consider that thy loue of him hitherto hath bin built vpon a rotten foundation giue no rest vnto thy selfe vntill thou hast learned to loue thy Saviour vpon such inducements as he would haue thee even because hee hath loued thee Giue not over importuning the spirit of grace to direct thy heart into the loue of God and into the patient waiting for Christ as the Apostle divinely prayes for the Thess 2. Ep. 3. 5. Giue not over I say vntill thou hast attained vnto all riches of the full assurance of vnderstanding to the acknowledgement of the mystery of God and of the Father and of Christ as the same Apostle sweetly prayes for the Colossians 2. 2. Vse 2. Let me bespeake all such as by the tender mercies of God melting their hearts haue beene made partakers of the heauenly calling and begotten againe vnto a liuely hope let me I say if there be any consolation in Christ if any fellowship of the Spirit if any bowels and mercies let me beseech them to take two things deepely to heart First the infinite dishonour which is done vnto Christ the author and finisher of our faith by the customary profession of his glorious name and Gospell in this kingdome It 's aboue three score yeares since the Saviour of the world hath vouchsafed after a most especiall manner to reside amongst vs early and late to call and cry vnto vs to take notice what need we haue of him to bethinke our selues of our infinite wants which none but hee can suppl counselling vs as he did the Church of Laodicea to buy of him gold tried in the fire that wee may bee rich and white raiment that our nakednesse might not appeare an eye salue that now in this our daies wee might see those things which belong vnto our peace and all this without mony now that after all this there should be thousands amongst vs who being asked a reason of the hope that is in them cannot speake tolerable sense why they are Christians rather then professed Infidels that there should be whole parishes which cannot afford one wise word toward the defence of our most holy profession that many who will take it very ill if they are not accounted as good Christians as the best should thinke no otherwise of Christ then some doe of S. Patricke and S. David and other of the Saints of their country Lastly that those great and pretious promises which Christ hath purchased for vs with the vnvaluable price of his owne dearest blood by those who one day thinke to haue their share in them that they set as slothfull ignorant heartles affections vpon them as professed infidells doe vpon those poore imaginary deluding hopes which Satan is permitted to abuse them with questionlesse it becomes not any man who hath resolued the rest of his time in the flesh to seeke the things of Christ Iesus and hath felt in his owne soule what good reason hee hath for it I say it becomes not any such to thinke of these things which grate so mercilesly vpon his Saviours wounds and even make them bleed a fresh without sighs and groanes a bleeding heart and a great deale of secret mourning Betweene the millions of men who hate the redeemer of the world and the multitude which loue him they know not wherefore O how few are there which loue him in syncerity The second thing which I would intreat
of those who vnderstand what a wofull thing it is to bee a stranger vnto Christ to be yet vnreconciled vnto God by him is that they would with yerning bowels commiserate the lamentable condition of their poore ignorant brethren which they shall meet with every where especially in most country Villages I haue obserued vpon occasions much table merriment which hath beene made by tales which passe about of such absurd senselesse answers as silly Christians haue given being demanded a reason of their faith perhaps vpon their death-beds or at their comming to the Lords table Let such vnnaturall mirth be farre from those who are to striue to haue the same minde in them which was in Christ Iesus You who by the blessed change wrought in your soules haue passed from death vnto life consider with a thankefull reflexion vpon the Father of lights that had not he vouchsafed you a more ingenuous education fairer opportunities to grow acquainted with the mysteries of grace more distinct call of his fanctifying spirit and more illuminated apprehensions to discerne them you might haue groped and stumbled in a thicker mist of stupidity then now befooles your vnnurturd brethren you might haue dishonoured that blessed name by which you are called by as wild miscoâ—â—â—its and horrid follies as any come from them and whatsoever is ridiculous in them might haue bin more prodigoius in you you know what price to set vpon your owne soules You know the soule of the meanest idiot is of equall value with yours and that it cost the redeemer of the World as many stripes and wounds as yours O then pitty thy brethren so likely to perish for whom Christ died yea the rather because they being stuffed with sottish conceipts will be ready to laugh at those who shall pitty them Take all opportunities to doe them some spirituall good as occasion shall be offered conferring with them and praying for them and let Christian sympathies bee the least you can afford them you know what you meane when you pray daily that Gods kingdome may come remember you pray not in earnest vnlesse you doe your faithfull endenuour to helpe it forward as in your owne hearts so in the hearts of your brethren with which at any time you converse Consider I beseech you what a dismall fogge of Popery doth yet darken this Iland Popery which few thinkes of I meane that blind absurd implicite faith of beleeuing as the Church beleeues For there is not a pin to choose betweene him that beleeues in grosse what the Church of England beleeues and him that beleeues as that synagogue of Satan the Church of Rome beleeues it neither knowes any thing explicitly what either Church beleeues Meditate on this and what zeale what conrage what indignation you feele in your breasts against the Antichristian impostures of Rome let them fly I beseech you vpon all occasions against this Protestant Popery But I see no hope but that the Colliars faith will haue the greatest number of professors whilst accurate Catechizing of all sorts of people which did so much good in the primitiue Church is in ours so generally neglected But I conclude bespeaking you in the words of S. Iude But yee beloued building vp your selues on your most holy faith praying in the holy Ghost Keepe your selues in the loue of God looking for the mercies of our Lord Iesus Christ vnto eternall life And of some haue compassion making a difference And others saue with feare pulling them out of the fire hating even the garment spotted by the flesh O thou father of mercies and God of all consolations looke downe from thy throne of eternity and take notice of vs thy poore servants who doe now desire to muster vp all the faculties which thou hast given vs and to employ theÌ„ in an acceptable thankesgiuing vnto thee O Lord wee desire to spend our best spirits even to exhale our dearest soules in thankefull ejaculations vnto thee for that most incomprehensibly admirable contrivance of our salvation by the death of the sonne of thy loue O Lord we desire to be transported with a holy amazement as often as wee thinke of this mystery of mysteries and even to empty our hearts of their secrets in halleluiahs and voices of exultation Most holy Lord wee praise thee for the marvelous light of thy Gospell which hath acquainsed vs with those wonders of mercy which thy Christ hath performed for our soules for those comfortable evidences of our justification by him with which our bruised consciences haue beene most gratiously revived Wee praise thee likewise for those wounders of a new creation which thy blessed spirit hath begunne in our hearts for that it hath begunne to weaken and wast the body of sinne to crucify those corruptioÌ„s which heretofore hath beene most insolent in vs to weane vs froÌ„ those vanities which heretofore haue beene our chiefe comforts and to make vs more willing to bee kept within a holy compasse O Lord we desire wee desire with most enlarged hearts to blesse thy infinite goodnesse for all those ravishing irradiations and glorious Prefaces of our blessed immortality by which thy coÌ„forting spirit hath so often encouraged vs to patient continuance in well doing Wee blesse thee for all the heavenly thoughts affections desires resolutions which thou hast put into vs at any time wee praise thee for that portiou of thy good word which thou hast afforded vs at this time O thou that delightest to pardon abundantly pardon all the errours imperfections which haue come either from me in delivering or any of thy people in entertaining thy message Let it not bee a savour of death vnto death vnto any maÌ„ who hath beene within the sound of it but let it some way or other bee beneficiall vnto him in respect of thy kingdome And now oh thou that dwellest in vnapprochable splendor quite out of the ken of mortality seeing thou hast suffered dust and ashes to approch so neere to thee in thy ordinances dismisse not any one of vs wee beseech thee without a blessing send not any one of vs without a comfortable beame of thy countenance shining into his heart Thou art the fountaine of holinesse send vs not therefore out of thy presence without some more cleerenesse in our apprehensions of thy saving mysteries and heavenlinesse in our affections vnto them Send vs not from thy throne of grace but with a heavenly calme in our soules or with such tempests of repentance as may prepare vs for an everlasting serenity O Lord send vs not away but either with that joy which passeth all vnderstanding or that godly sorrow which may prepare vs for it To thee O Father with thy beloued Sonne and blessed Spirit three most glorious Persons one infinite Deity be ascribed all Honour Power Praise Might Majestie and Dominion by vs poore sinners here militant on earth and all the glorified companies triumphant in Heaven from this time forth for evermore Amen Amen
the nature of justifying faith hath weaued the words of David Ps 63. Thy louing kindnesse is better then life into his compleat definition of that faith whereby the iust doe liue 2. Though all the Disciples of Christ must assent to so much be their faith expresse if need bee so much by their loue yet according as those tasts and relishes of heaven imprinted in their soule by the spirit vpon which the assent of faith and fervency of loue are grounded are more or lesse liuely and pleasant the faith and loue of Christians admit sundry degrees and measures but not properly in regard of their esteeme of the object for all as I haue shewed must esteeme it better then life but in respect of the radication and setling of this esteeme in themselues so that howsoever all faithfull Christians iudge and esteeme their hopes by Christ to bee better then life yet they may bee more or lesse in their iudgement and those apprehensions which cause this esteeme may be more or lesse cleere and distinct 3. T is true that to dye for the profession of Christ is the greatest possible expression of loue vnto him for the matter of it there may bee great diversity and accordingly by severall degrees of faith and loue may bee expressed by it Amongst so many thousands as haue beene crowned with martyrdome in Primitiue and latter times no doubt but there was infinite variety of degrees of faith and loue all which had but one common expression for the matter but for the maner of it some laid down their liues more cheerefully and triumphantly reioycing that it was giuen to them not only to beleeue but also to suffer others with more deliberation staggering reluctancy some with Peter denied Christ divers times before they would dye for him recanted aâ—iured and runne through a hundred of base sights before they would come to the stake others behaued themselues more honourably heroically and being glad of such speedy conveyance to heaven died with a kinde of Angelicall Majestie To drawe towards a conclusion if any honest tender heart which vses to tremble at the word and to mourne for its own infirmities be brought into dumps by this doctrine causing it to thinke thus with it selfe if every one that loues Christ to any purpose must loue him better then life and be able to dye for him then sure al my loue vnto him is nothing worth â—â— When I am in my best moodes his louing kindnesse is dearer vnto mee then thousands of gold and silver and I am of Davids mind that it is better then life but yet if my life were in question for it I know not what would become of me sure I should never hold out but flinch most shamefully For comfort and direction vnto such a soule I commend these considerations 1. This feare of flinching is a good signe that thou wouldest not flinch for feare you know what Peters loud protestation though all men forsake thee yet will not I came to not long after you know the story of D r Pendleton or you may reade it in M r Fox vnlesse thy life were exceeding deare vnto thee it would be no such great testimony of thy loue vnto him to part with it for his sake vnlesse death were very terrible Martyrdome would not bee either such an acceptable sacrifice vnto God or glorious wonder amongst men To feare martyrdome yea and to pray against it with submission vnto Gods will is warranted by our Saviours owne example when he prayed so earnestly that if it were possible the Cup might passe away from him but still with submission vnto his fathers pleasure That place concerning our Saviour Heb. 5. 7. is very remarkable who in the daies of his flesh when he had offered vp prayers and supplications with strong crying and teares vnto him that was able to saue him from death and was heard in that he feared I stand not vpon the words in that hee feared for indeed the construction of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very vncertaine that which I especially note is that it is said here our Saviouor was heard how was hee heard Marke how and thence will spring a second branch of comfort His Father heard him not in remouing the Cup from him but in strengthning him to drinke it with victory so art thou sure to be heard if thou prayest as hee did either the Cup shall bee removed from thee or sweetned vnto thee Remember withall that God is never more for vs then when wee are most for him that his glory lies at stake as well as thy life and that hee is more curious of that then thou canst bee of this God is faithfull who will noâ— suffer vs to be tempted aboue that we are able but will with the temptation also make away to escape that we may be able to beare it 1. Cor. 10. 13. Remember that thy Saviour hath had experience of all the amazemets and horrors of death when he suffered it for theâ—e and therefore cannot forget both to pitty and succour thee when thou art to suffer it for him for in that he himselfe hath suffered being tempted he is able to succour them that are tempted as the Apostle sweetly infers Heb. 2. 18. Lastly let mee commend this caution vnto the trembling soule Anxious distrustfull care for the future in matters of the soule is more dishonourable and displeasing vnto God then in matters of the body Remember therefore thy Saviours advice care not for to morrow let that care for it selfe Afflict not thy selfe with such sad supposals what if Queene Maries daies should come againe what if I should bee brought before such a fellow as Bonner remember thy Saviours reason for his advice sufficient for the day is the evill thereof Which as it is too true for matters of this life so it 's much more true in businesse of our spirituall life If thou art indeed entred into a covenant with God if thou hast seriously and advisedly resolued to liue the rest of thy time in the flesh by the faith of the sonne of God who hath loued thee and giuen himselfe for thee if thou art indeed one who knowes what an infinite endlesse vnwearied diligence is required to a constant close walking with God why then thou hast every day every houre omissionâ— and commissions to looke vnto thou hast continuall swarmes of thoughts words and actions most warily and precisely to watch over thou must tread every step as nicely and gingerly as if thou wentest amongst snaâ—es and walkedst vpon pinnacles thou must ever and anon chaine vp thy beloued affections shorter and deale roughly with those lusts which perhaps are as deare vnto thee as thy life What hast thou thus much businesse every day and hast thou time to make suppositions for the future and to torment thy selfe with presages Let to morrow care for it selfe abstaine from fleshly lusts which fight against thy soule and most