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
after this manner it had beene a thousand times better for him that Christ had neuer been borne into the world or at least that himselfe had beene borne in such an obscure corner of it that hee had neuer heard of him For his outward profession of and with all the prerogatiue of it with which hee contented himselfe without any hearty loue vnto him the faire offers of saluation which hee had and made nothing of shall presse him more heauily at the day of Iudgement then all his sins against the law though they were murders and adulteryes when for these very reasons it shall bee easier for Turkes Americans and Virginians then for him If you demand the reason of all this mischiefe it is because the not laying to heart of what Christ hath done for vs and the not-receiuing him being offered vs with the thankefull affections of loue and reuerence vnmixed delight and compleat content in him is the highest dishonour and basest indignity except wilfull Apostacy or malious blasphemy which can bee offered by a sinfull man to the most blessed and glorious Trinity Should I stand â—o recount and amplify euery circumstance of it I thinke I should both weary and amaze you Suffice it therefore onely briefly to consider how contempt offered to Christ and his Gospell reflects vpon all the Persons of the Blessed Trinity For the Father whosoeuer sets light by his Sonne doth most grosly vnderualue both his wisdome and his goodnesse For his wisdome The contriuing of mans redemption by the death of his Sonne in the fulnesse of time is so farre as is reuealed to vs the master-piece chiefe plot with reuerence bee it spoken which hath been from all eternity thought on by that infinite boundlesse wisdome of God blessed for euer whereby hee purposed to get himselfe farre more glory then hee did by the creation of the world when by a deliuerance so superlatiuely admirable hee should both saue mankind and astonish it This is that for which the Gospell is so often called the wisdome of God vnto saluation This is that mistery of Godlynesse which is great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the confession of all without controuersy 1 Tim. 3. 16. This is that illustrious mystery of saluation which the Prophets enquired after and searched diligently with the Angels to looke into 1. Pet. 1. 10. 12. Lastly this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wisdome of God which hath such curious variety in it Ephes 4. 10. Well then to come to the point when the time is come as it is come to vs who liue in this blessed noone-tide of the Gospell that God reueales to any man this astonishing mystery of his infinite wisdome when hee pleaseth to shew any man how admirably hee hath contriued his saluation for him by sending his own sonne to satisfy his iustice and therefore expects abundance of glory by it if that man now abase varlet created by God that hee might applaud his lesser works of creation shall behaue himsele so stupidly that hee forsooth can scarse haue patience to take a full view of his Sonne if hee can espie no such arte in the contriuance as may rauish him no such wonders as may withdraw his minde from those bawbles about which it was before busied O beloued this is an indignity to the glorious wisdome of God the Father beyond all expression of mortall eloquence 2. For his goodnesse and mercy God the Father from euerlasting beholding mankind in the vgly masse of corruption through their owne wilfull rebellion knew he must bee iust and yet desired to bee mercifull And when nothing might make these two stand together but satisfaction from one as infinite as himselfe that he might commend his loue to vs as the Apostle speakes Rom. 3. 8. hee resolued not to spare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonne of his Loue as hee is called by a significant Hebraisme Col 1. v. 13. but to send him in similitude of sinnefull flesh to vndergoe that heauy businesse for vs presuming as it is in the parable that howsoeuer his other messengers had fared but ill in the world yet his Sonne the heire should bee entertained with reuerence O then can wee imagine with what hellish contempt they euen defye the loue of God towards them who look strangely vpon his Sonne who behaue themselues towards him as if his Father had sent him in a needles err and into the world or as if there needed not to haue beene all this care taken for them 2. In the next place it would bee an endlesse businesse to rehearse the indignities which are offered to the second person in Trinity Christ himself by such as call him Lord Lord but yet deale not honestly with him in their hearts Greater loue then this hath no man then that hee lay downe his life for his friend saith our Sauiour Ioh. 15. 13. True Lord it 's the greatest loue that one friend can shew another but yet thy loue was greater uÌ„to vs in that thou laydest down thy life for thy enemies yea in that thou vouchsafedst for our sakes to take such a life which thou mightst lay down Consider in briefe I beseech you how the Sonne of God out of meere obedience vnto his Father and compassion vnto vs rebellious wormes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empâ—tied himselfe of the lustre of his Deity and in the forme of a seruant humbled himselfe to the death â—uen the most painefull and shamefull death of the Crosse Phil. 2. 8. Peruse the history of his passion yea of his whole life which was litle better then a passion obserue how throughly the sad predictions of a despised life and ignominious death Isa 53. were fulfilled in him how in euery point hee was made isch enaccâ—both a man of sorrowes draw into a Catalogue the rude discourtesies churlish affronts the â—euilings buâ—â—etings spittings torments agonies and the contradictions of sinners all along that is of sinnefull caytifes which hee indured with patience Lastly remember that all this befell him onely because the Lord laid vpon him the iniquity of vs all Isa 53. 6. where the Hebrew phrase is elegantly significant hiphgiah he hath made the iniquity of vs all to meet on him as our translators haue rightly expressed it in the margent Remember still I say that all this was but what wee had deserued and therefore we may well suppose him with pitifull moanes crying out vnto vs vpon the Crosse in the mouing language of Ierusalem Lam 1. 12. Is it nothing to all you that passe by behold and see if there bee any sorrow like vnto my sorrow Now beloued whosoeuer hee bee that hath read or heard all these things so punctually set downe in the Gospell that hee hath had his sauiour euen crucified before his eyes whosoeuer is conceited and he beleeues this history and yet cannot bleed within or weepe without for his sinnes which were the cause of it but can
heauen in fiery Chariots had beene nursed and brought vp amōgst the Saracens vnlesse God had vouchsafed them a miracle for their conversion we cannot imagine but they would haue beene Saracens Suppose the deuoutest Saint of God at this day breathing had beene trained vp at the feet of some Iewish Rabbin if we looke no higher then ordinary meanes we must needs conceaue that with the hellish mallice of a Iew he would haue defied that blessed Sauiour of his whom now he worships day night I mentioned not that therefore to shew the weakenesse of the person but of such reasons of his Christianity as changing only the scene of his nativity and education might haue made him hotter against it thē now he is for it So that the only fundamentall reason why such a Christian is rather a Christian then a Iew Turk or Idolater is because Christianity bespoke him as soone as hee came into the world and permitted not those madde superstitions either to speake with him at all or not till it selfe had prevented them and gotten possessiō For we may obserue that albeit generally in the world errour keepes truth out of the soules of men by anticipation damming vp all the passages by which shee should enter with base preconceipts and odious prejudices yet in some corners where divine providence hath been pleased to allow truth an authorised setled residency it gets the start of errour and prevailes as much by prepossession here as errour doth in other places beating that away with the same clamours and out-cries by which it selfe is elsewhere baffled But this to speake more punctually is not a fight betweene truth and errour though by the vndiscerning vulgar it be mistaken for it but a kinde of blindfold combate betweene prejudice and prejudice or of custome against custome For in these cases though truth blocke vp errors way and so keepe that from stealing into the soule yet doth not she presently enter in her selfe but stands as it were before the dore displaying her resplendent rarities and admirable perfections and if for their sakes alone shee bee not earnestly invited to come in and importun'd to take vp her lodging there she vouchsafeth not to enter but at last flings away in disdain Men may imagine shee is gone in because they cannot heare or see heresie or superstition stirring with in but for certaine sauing truth never presseth into any soule vpon the bare advātage of being the first commer but for her owne singular worth shee lookes to be wooed importuned and with some violence haled in as the blessedst guest that could possibly haue come first or last But here may some demand if the summe of all this that hath beene spoken bee true to wit That our loue vnto Christ and his Gospell be not gotten by our birth and education amongst Christians what benefit is it to bee borne within the visible Church What prerogatiue to bee bred in the light of the Gospell I answere that it 's an advantage of inestimable value for which we all owe more thanks and praises vnto the Lord then our shallow braines and narrow hearts can possibly conceaue But we must wisely consider the proper end and vse for which it hath pleased the Father of lights to afford vs this blessed priviledge which is not that it should bee a cause but a meanes not a ground but an occasion of our loue vnto his beloued Sonne In our commō friendship we can easily distinguish betweene the contingent occasions of our acquaintance with a man and the immediate reasons of our affectionate loue vnto him those are accidentally offered frō without these are some speciall excellencies apprehended by vs to bee inherent in the person we affect those are but meanes to bring vs to the knowledge of these Even so in our spirituall loue vnto Christ Iesus blessed for ever the Lord hath gratiously planted vs within the sound of the Gospell given vs education in Christian rites and fashions and provided vs the testimony of the Church to tell vs that there is such a Saviour come into the world and to bring vs joyfull newes what vnvaluable treasures of mercy and glory hee hath brought with him to enrich all such as shall come vnto him pinched with the sense of their spirituall poverty Those are the meanes appointed to giue vs notice of these but these onely must bee the grounds of our affection vnto him To conclude this discourse albeit our loue vnto Christ be gotten by our naturall birth education be nothing worth in it selfe yet is it the ordinary rode which leades vs to the sight and sense of those transcendent perfections in him which will ravish vs with a more transcēdent loue of him Happy are we if that base vulgar loue be in time swallowed vp in a loue more celestiall and divine if that which can doe our soules no good while we rest vpon it become a manuduction vnto that which will certainely make vs blessed Had not the Samaritans beleeued at first vpon an insufficient ground the alarum of the woman they had not come to beleeue vpō the true their owne knowledge experience Had not the faithful soule which is now most sicke of a spirituall loue vnto her Saviour first loued him vpon heare-say and custome she had never felt in all probability those heavenly trances and vnvtterable ravishments with which now she is transported All that loue which wee professe vnto Christ betweene our first birth and the first pangs of the second is a loue arising only from nature and custome is tolerable in vs while wee are children being not so properly an errour as an introduction vnto truth I say it 's a hopefull preparation in children which are not yet come to that ripenesse of their naturall faculties that the ordinary means of grace the preaching of the Gospell may worke vpon on them But after they haue attained to maturity of reason and should beginne to haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speakes their senses exercised to discerne betweene good and evill if they proceed still in such childish conceits of Christ Iesus drowsie affections vnto him as they sucked from their nurses breasts their loue beginnes now to be grossely sinfull and whensoever it shall please the Lord to thunder them out of that sleep of death wherein now they enjoy some cōtenting dreames they must penitently bewaile it amongst the other sinnes of their vnregeneracy I haue done with my discovery of the false ground of loue vnto Christ by naturall instincts of religion restrained to Christianity by birth and education Before I proceed to an application of this discourse I will insist vpon some opposite places of holy Scripture which will adde both light strength vnto the precedent discourse and I hope prepare your hearts to the ensuing application And first wee haue an excellent place Cant. 5. v. 9 where the Spouse that is the faithfull soule hath this interrogatory
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
FINIS THE TRIALL OF our sincere loue to Christ EPHES. 6. V. 24. Grace be with al them that loue our Lord Iesus Christ in sincerity I WIL not discourage your attentiō with a tedious repotition of what I haue heretofore in another audience deliuered vpon this Scripture something must needs be recalled to guid your attention into the ensuing discourse to knit that vnto a former but I wil not trouble you with a word more then the necessity of methode shall enforce me vnto To winde vp then as much as is necessary in a breife introduction We liue in an age of a Presumption as peremptory as vniversall they are rare men that make any question of their salvation and which is most to be pitied they are for the most part such as haue least reason I am perswaded there was never yet any time when men were generally more confident in their hope of heaven or lesse able to giue a wise reason for it insomuch that it may be but too probably conjectured that to one that perishes through dispaire there miscarry hundreds through presumption This generall presumption stands vpon these two general suppositions 1. That Grace that is all the gracious precious promises of God concerning a better life doe infallibly appertaine to all such as loue Christ Iesus in sincerity that is to all such as are true serious resolute Christians 2. That wee our selues are all such men that we are all Christians good enough to serue the turne though wee are not so forward and exemplary though we keepe not such stir with our profession as some others doe The first suppositiō is out of all question and can never bee brought into disputation by those which submit to the Scriptures it being the scope not only of my Text but also of the whole Gospell ye a of the Law and the Prophets So that with reverence bee it spoken it shall bee as possible for God that is the eternall truth it selfe to lye as for that supposition to fayle any man who observing the conditions of it casts himselfe vpon it so that in strict propriety of speech it is not of it selfe any prop of presumption but only by accident as it's subject to mis-application by vs. Well then presumption stands more directly and leanes more heavily vpon the second supposition and therefore all our care must bee every man for himselfe to see that wee are not mistaken in our account at home to bee sure wee are all such men as wee deeme our selues to be that is such Christians as may vpon good sufficient grounds lay clayme vnto and plead interest in all the glorious promises in Christ Iesus Vpon this I observed all the conditions required on our part and by consequent the whole tryall of our assurance to be comprised in this sincerity of our loue towards him and farther for the exact triall and through examination of this I imposed vpon my selfe the handling of three most cōsiderable points which make vp it selfe and evidence vnto vs the sincerity of our loue vnto Christ 1. The true immediate ground or originall of it 2. The requisite degree or intension of it 3. The especiall fruits and effects of it Concerning the originall of our loue vnto Christ amōgst many insufficient deceauable grounds of it I vndertooke the discovery of one which I foūd to be most dangerous and vniversall to wit natural instincts of religion in generall restrained to Christianity by birth education This discovery I haue already elsewhere at large as God enabled me performed In the second place I promised a declaratiō of the true proper and sure ground of sincere loue vnto Christ this by the assistance of the blessed spirit you shall haue paid at this time Well then what is the most immediate and proper ground of the sincere loue of a poore sinner vnto his Saviour Iesus Christ I answere out of the question when in earnest hee finds himselfe to bee a miserable sinner and apprehends Christ Iesus to be his gracious Saviour and one of whom hee stands in infinite need Or to to deliuer it more fully it is a cleare distinct particular tender apprehension of his owne infinite wants and miseries by reason of sinne of those miracles of loue mercy which Christ hath performed to cure these and supply those that as freely purposely for him as for any man elfe To cleare and confirme this excellent point I will as God hath directed my meditations 1 First proue it to be so 2 And then demonstrate why it is so That it is so appeares by sundry places of holy Scripture out of which I will cull some few which seeme to me most pregnant and pertinent First I loue the Lord saith holy David Psalm 116. 1. marke his reason because hee hath heard my voice and my supplications But what kinde of supplications were these vpon what occasion were they made you may see both v. 3 4. The sorrowes of death compassed me about and the paines of hell gate hold vpon me then called I vpon the name of the Lord O Lord I beseech thee deliver my soule These were my supplications which the Lord hath heard and therefore I loue him yea because he hath inclined his care vnto me in these my spirituall agonies I will call vpon him as long as I liue 2. we haue an eminent place 1. Ioh. ◠19. We loue him marke his reason because he first loued vs. True some may say God hath loaded vs with innumerable expressions of his loue in our creation and preservation and we doe reciprocally loue him for them but what 's this to the loue of Christ To omit as impertinent to this place that in some sort we owe both our creation temporall preservatiō vnto Gods loue in Christ seeing it is not probable but the whole frame of nature should haue beene dissolued presently vpon the fal had not God of his mercy intended a Redeemer for mankinde to be revealed in the fulnesse of time but to let this passe S. Iohn in these words because he first loued vs vnderstands that loue of loues that boundlesse incomprehensible loue of God wherewith hee hath loued vs in Christ as it plainly appeares by comparing 9. 10. veries In this that is in this infinitely more then in any mercy of creation or preservation was manifested the loue of God towards vs because that God sent his onely begotten sonne into the world that we might liue through him Herein is loue that is herein infinitly more then in any thing else not that we loued God but that he loued vs and sent his sonne to bee the propitiation for our sinnes To recollect and to bring it home to the point in hand when as the fame S. Iohn speakes v. 16. Wee haue knowne and beleeued the loue that God hath to vs when we find our selues to have been eeven dead men and that God sent his Son that we might live
through him when wee perceaue our selues overloden with sinnes and that Christ was sent purposely to be a propitiation for them O here is the true originall of our loue vnto him now wee loue him because hee first loued vs. A third place I 'le trouble you with no more is Luc. 7. 37. where we haue a whole parable to this purpose deliuered by our Saviour himselfe to make the Pharisees vnderstand what that poore womaÌ„ meant by those strange distracted seemingly madde expressions of her loue vnto him in washing his feet with teares and wiping them with her haire c. The parable is of a Creditor his two debtors I need not repeat it most of you knowe it already others may pervse it if they please The application of it is that then sinners doe indeed fall in loue with their Saviour when they perceaue themselues to bee over head and eares as wee say in debt vnto God and themselues most vnable to discharge one farthing wheÌ„ they feele that God begins to put his bond in suite which they had forfeited long before they were borne when he sends an arrest for them by the terrours of his Law their owne consciences the spirit of bondage Lastly when they feele themselues even haled towards that prison from which never any man came out which was once in and then most opportunely comes in Christ Iesus with his merits satisfies his father to the full rescues them out of the sergeants hands that they being deliuered out of the hands of their enimies may serue him without feare in holinesse and righteousnesse before him all the daies of their life Indeed the conclusion of the application vers 4 7. seemes to thwart and vnsay all that which I haue said Her sinnes which are many are forgiuen her because shee loued much I deny not but the words as they are admit a pious sense neither am I ignorant with how little adoe they may be reconciled which haue beene hitherto spoken But if I might bee worthy to deliuer mine own opinion with due respect vnto the translaters I would alter one word in the translation which I suspect should runne thus Her sinnes which are many are forgiuen therfore shee hath loved much The sense requires this construction 1. Because the whole scope of the parable is to shew that hee loues most to whom most is forgiueÌ„ and not contrarily that most is forgiuen to him that loues moâ—t 2. The antithesis in the same verse requires it the words but to whom little is forgiuen he loueth little supposeth this thesis because many sinnes are forgiuen her shee soueth much Now as the sense requires this inter pretation so the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits it for albeit not in the pure Greek idiom yet in the Helenisticke vse of it answers to all the acceptions of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath sometimes the signification of ideo quapropter c. Neither may it prejudice this interpretation that our Saviour after all those expressions of loue from the penitent woman and his apologie for himselfe and her to the Pharisee tells her that her sinnes are forgiuen her this was but that sentence of absolution for her greater coÌ„fort and assurance outwardly pronouÌ„ced of which no doubt but she had before some gratious inklings within and the vertue of which she had already tasted though not in that comfortable measure or distinct manner as she desired But now I would not willingly be mistaken in the point as if my opinion were or I intended to proue out of the afore-cited places that there is no true loue vnto Christ but what is grounded vpon an actual perswasion of the remission of our sinnes by him Alas how many poore soules euen languish with a spirituall thirst after him how many bleeding hearts both feele and expresse most vehement pangs of importunate loue towards him how many broken spirits euen spend and exhale themselues in continuall sallyes as it were and egressions of affection vnto him who haue indeed heard but not as yet tasted how gratious he is who haue not as yet perceaued in themselues those inward whisperings of comfort Feare not I am thy salvation bee of good cheere thy sinnes bee forgiuen thee in a word who haue not as yet felt themselues sealed to the day of redemption by that holy spirit of promise To rescue the truth out of these clouds and to present it in her brightnesse vnto you we must first obserue that every degree of true spirituall loue vnto Christ proceeds froÌ„ a proportionable act of sauing faith Secondly that there is a twofold loue 1. One of desire which is an earnest longing after that which wee beleeue would doe vs much good if wee could attaine vnto it 2. Another of complacencie when hauing attained that we desire we hugge and embrace it and solace our selues in the fruition of it Now as ordinarily in the loue of any other object so likewise if wee respect Christ Iesus the first of these loues is the introduction to the second and both of theÌ„ issue from a proportionable act of faith precedent That affectionate longing and thirstie loue wherewith we pant and gaspe after Christ having never yet been refreshed with any comfortable testimony of the spirit since the beginning of our humiliation proceeds from that former act of faith whereby we assent vnto al the Gospell promises as most true and good in themselues and infinitely better vnto vs then any thing in the world could we bee once assured that they belong vnto vs as well as to other men That other loue of complaconcie when with the Psal we returne vnto our rest because the Lord hath dealt bountifully with vs sweetly repose our selues in the lap of our Saviour with content vnspeakable and full of glory proceeds from that last act of faith whereby we are actually perswaded by those welcome whispers of the spirit of adoption that Christ is as certainly our Saviour as any mans else and that our debts as infinite as they were are cancelled to a fâ—rthing as well as the smaller summes of others Lastly it will not be amisse to obserue two things of this loue of complacency arising from a perswasion of Christs loue vnto vs in particular 1. It 's subject to all variations or changes ebbings and flowings of that perswasion For as often as in any violent temptation or sensible disertion our perswasion seemes to be confuted this loue of complacencie is either for a time quite stupified or else it falls back as it were into that thirsty auxious loue of desire 2. This loue of complacencie admits degrees proportionably to the degrees of that perswasion If that be cleare and strong this loue is more cheerefull pleasant if that be weake and obscure this loue is not so spright full but somewhat lumpish being cold with many feares and jealousies Whence this loue of complacency may not vnfitly be
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
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
comes to scanning you shall finde there was no such matter for indeed they were so false hearted to Moses that at the last day hee shall bee their chiefe accuser witnesse our Saviour verse 45. There is one that accuseth you in whom yee trust that is on whom yee presume for had you belieued Moses c. Lastly to rouze vs out of the slumber of our presumption let vs take notice of one example more taken out of Mat. 7. 22. Luc. 13. 26. where we reade that many shall come at the last day vnto Christ presuming vpon their familiarity with him some telling him they had eaten and dranke in his presence some expostulating with him Lord haue wee not prophesied in thy name cast out divells and done many wonderfull workes Would you imagine all this could bee without great loue vnto Christ O how confident should we be if we had such evidence of our vnion with him How safe should we thinke our selues could we challenge acquaintance with him vpon the same te armes when he shall come in his glory to judgement But yet you see all this might doe vs no good seeing our Saviour will send many such packing with an angry protestation that hee knowes them not and if he will not know them you may bee sure they were such as had not for all these florishes dealt kindly and louingly with him Wherefore beloued you see how much it concernes vs to pause a while on this matter We all thinke we loue Christ Iesus it were well if thinking would serue the turne but wee see that many who thought as confidently as wee and perhaps vpon better grounds shall then perceaue themselues mistaken when it shall be too late to remedy it O then let vs not venture our selues vpon such groundlesse surmises but while wee haue time to make all sure Let vs make it a businesse to settle the estate of our soules which hang vpon such nice points let not our shallow presumptious conceipts of our loue to Christ let not the lazinesse and vntowardnesse of our flesh hinder vs from a speedy impartiall industrious examination of our hearts whether they haue indeed the loue of Christ in them or no. If vpon due enquiry wee finde in our selues the true ground of loue vnto our Saviour to wit a tender affectionate apprehension of our infinite deserued miseries and his infinite vndeserued mercies if wee feele the fruits of it a constant even vniversall resolution to please him in all things at all times in all companies a disesteeme of whatsoever is honourable or pleasant in the world in comparison of his favour a continuall hunger and thirst after a neerer and more sensible communion with him I say if vpon exact triall thou finde in thy selfe these infallible notes of reall loue vnto thy Saviour then I hope it will not repent thee of thy labour For now thou knowest vpon what ground thou standest now thy ioy may bee full assuring thy selfe that thou shalt haue a confidence which shall not deceiue thee before thy Sauiour at his appearing Contrariwise if when thou entrest into thy heart thou findest no sacred fire vpon the hearth but all cold and vncomfortable if thou hast not yet beene acquainted with those prickings of heart and affrightments of conscience for thy sinnes which vsually put poore humbled soules into those vehement fits of loue vnto our Sauiour If thou canst giue no reason of thy supposed loue vnto Christ from any thing that thou hast felt in thy selfe but onely froÌ„ what other men say froÌ„ the Lawes customes of the place where thou art a subiect then thou findest thy selfe but in an vnhappy case yet thou art happy in this that thou knowest the worst of thy selfe and maist seeke out betimes for an effectuall remedy If this bee thy case consider seriously that thou art yet vnder the heauy curse in my Text and therefore impatient of this accursed estate recollect thy selfe and call a speedy assembly of thy best wits and then bethinke thy selfe that Christianity is no luâ—dicrous or iesting matter that the professioÌ„ of Christ the most serious businesse in the world that therfore questionlesse there is a great deale more in it then the formalities of comming to Church carrying a bible hearing a sermon that without doubt Christ requires a reall inward disposition of the soule which should season all these complements and make them acceptable 3. Consider in the next place the summe and scope of Christianity which is onely to shew how miserable thou art by sin and how happy thou mayst bee in Christ When thou art come thus farre set the looking-glasse of the Law before thee and terrify thy selfe with the vgly deformities and loathsome staines of thy soule through the guilt of sinne then turne vnto the Gospell and consider how Christ Iesus out of the abundance of his loue with which hee loued thee being his enemy shed his deerest blood to wash away these staines from thy soule as very a wretch as thou art as well as any mans else 4. Lastly hauing thy soule attentiuely fixed vpon this betake thy selfe to earnest prayer with strong cries groanes improtune the spirit of grace to enlighten the eyes of thy vnderstanding that thou maist bee able to comprehend with all Saints what is the breadth length and height and depth and to know the loue of Christ which passeth knowledge Eph. 3. 19. Doe this from thy heart and continue in it a while with an eager patience and then I dare bee bold to say that thou shalt feele a strange alteration in thy selfe then shalt thou feele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one simple commotion in thy soule but an assembly and throng of passions then shalt thou bee acquainted with those scalding affections to Christ Iesus which holy men haue felt in all ages and striued to expresse in their soliloquies but could not yea the greater sinner thou hast beene the more wilt thou with MARIE Luc. 7. lay about thee with teares of sorrow and teares of ioy and in a holy kinde of distraction striue to loue much because much is forgiuen thee Lastly thou wilt plainely see how villanously hitherto thou hast dissembled with thy Sauiour and what a deale of Angelicall coÌ„fort thou hast lost by being a stranger vnto him and hauing once after some cloudy scuds of penitent sadnes recouered the light thou wilt reioyce as the wise men when they recouered light of the starre with exceegreat ioy and follow it through thicke and thinne through all difficulties and oppositions whatsoeuer til thou shalt come to see him as he is in incomprehensible splendor amongst infinite millioÌ„s of glorified Saints and Angels To whom with the Father and blessed Spirit the three glorious persons and one most infinite Deity bee ascribed all honour power might maiestie and dominion now and for euer Amen FINIS EPHES. 6. V. 24. Grace bee with all them that loue our Lord Iesus
Christ in sincerity NOr to mispend any good time in a needlesse preface my text is part of the farewell close of an heauenly Epistle wherein the composer of it in the solemne forme of a benediction wisheth Grace that is all those precious mercies and glorious benefits which flow from the grace and fauour of God vnto all such as loue Christ Iesus in sincerity The originall hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in incorruption as our translatours haue expressed it in the margent the sense is all one for to loue Christ in sincerity is to embrace him intirely without any rottenesse of heart without any vnsoundnesse of affections without any mixture of hypocrisie The Greeke Scholiast conceiued the Apostle by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue required not so much the sincerity as perpetuity of loue vnto Christ in those whom he blesses and therefore hee expoundeth it by the aduerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—derstanding it not so much of a pure vncorrupt as of a constant incorruptible loue which yet alwayes presupposeth the other I confesse the word may very well sit vnder this interpretation but yet I preferre the former before it and both a great deale before Beza's with due reuerence vnto so incomparable a man who hath turned all quite another way referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to loue but to grace and taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad immortalitatem as if the sense were to be Grace bee with all them which loue Christ Iesus vntill they come or to bring them vnto immortality The construction of the word which our translatours haue made choyce of hee reiects because hee could not remember that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had any where that signification I confesse it 's a very rare one and for that reason I haue insisted vpon it being perhaps not to bee found in the new Testament but if any man please to looke in the 2. to Tit. v. 7. hee shall there find the word and hardly capable of any other coÌ„struction Beza indeed suspecting that it crept out of the margent into the text hath there left it quite out which I wonder at seeing himselfe confesses that hee found it in the ancient Greeke Copies wherefore I suppose without any preiudice to the discourse which I shall build vpon this scripture I may proceed confidently according to our owne translation especially seeing I know some six more of good note which all read either in or with sincerity In briefe then the meaning of my text is this Let the fauour of God al those blessings which issue from it rest vpon those who doe not by groundlesse presumptioÌ„s flatter themselues or counterfeit appearance perswade others that they loue Christ Iesus but doe in very deed good earnest loue him with all their hearts and with all their soules Or thus Let the gracious promises of God in Christ be fulfilled vpon them and them onely who embrace and obey his Gospell with sound and honest hearts who are true Christians in whom is no guile For wee must note that as the whole Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speakes is summarily comprised in the word Loue Loue to our neighbour including all the the dutyes of the second table and loue to God the duties of both though more immediatly those of the first euen so our loue vnto Christ compriseth all the duties all the respect and homage which wee owe vnto him and his Gospell It is not my purpose to dismember my text by the vntoward curiosity of a diuision I haue not as yet learned that piece of methode The reasons inducing mee to the choyce of this Scripture arose from a serious consideration of the spirituall estate of these times Wee liue in an age of most peremptory presumption and we may obserue that our presumption of the end is vpheld by our presumption of the meanes No man but thinkes hee shall bee saued and why because euery man thinkes himselfe to bee a Christian to bee one that loues Christ which to speake more rationally is but our presumption for it is no presumption for a man to belieue that hee shall bee saued vnlesse hee bee vnassured of this supposition that hee is a Christian In a word whereas there is a twofold grace of God his promising and rewarding grace and then his qualifying or sanctifying grace we presume vpon that because wee presume vpon this wee make full account of his mercies and promises because wee make no question of those holy qualifications in our selues which dispose vs to belieue in him and to loue him Now then seeing wee all suppose that the euerlasting fauours of God doe most vnfallibly appertaine vnto all and none but such as loue Christ Iesus 2. that our selues are all such the first supposall beeing cleere out of my text all our care must bee for the second to see that we are not mistaken in our account of our selues The triall of all lies in this sincerity whether we are indeed those men in respect of Christ which wee verily thinke our selues to bee That therefore I may acquaint you both with the necessity and methode of this triall that I might shew you both what need wee haue to examine the sincerity of our loue vnto Christ and Christianity and after what manner we ought to goe about that if it may please the opener and turner of hearts to effect any thing by so contemptible an instrument I may awake some one out of that pleasant but deadly slumber which possesseth thousands in this land and cause him to looke better to his standing I haue resolued by the assistance of the spirit at seuerall opportunities to discourse vnto you of three generall heads or most considerable points in our loue vnto Christ 1. the ground or foundation of our loue vnto Christ the reasons wherefore wee are Christians 2. the degree or intention of our loue vnto Christ how much wee ought to loue him or in what pitch of resolution to resigne our selues vnto him 3. the effects and operations of our loue vnto him or the speciall fruites of our sincerity In my discourse of the ground of our loue vnto Christ I haue proposed vnto my selfe this methode 1. I will discouer two deceiuable insufficieÌ„t grounds which at this day betray thousands vnto perdition causing them to fall short of those glorious hopes which were built vpon them 2. I will lay open the true ground proper originall from whence all sincere affection vnto Christ ariseth The first of those deceiuable grouÌ„ds is custome the discouering of which will take vp as much time as your patience will bee willing to allow me at once The fall of man hath not so farre worne out of his heart the impressions of a Deity and the engrafted notions of religion but that we all bring into the world with vs those restlesse instincts and importunate impulsions which will not suffer vs to bee
at quiet vntill we are initiated into some Religion or other The Ancient Epicures though it were the scope of their damned profession to bee altogether irreligious and the most contenting perfectiō they could proiect vnto themselues yet as wee may perceiue by such writings as they haue left vs they could neuer fully attaine vnto it but in spight of their affected Atheisme they were forced to betray many shrewd grudgings and terrible gripes of naturall conscience And though in the deniall of diuine prouidence vpon the supposall of which depends all religion they put a good face vpon it and seeme to laugh at the matter yet wee may perceiue they were still gawled with that formido oppositi and by those engraued principles were euer and anon stung to reall feare of that truth which they would faine haue mocked out of the world either as an ancient inuention of policy to keepe men in awe or as an inueterate slauery of vulgar ignorance The same inbred seedes of religion by which it pleaseth God to force a manifestation of himselfe euen vpon those who would faine haue no notice of him and in the most reprobate mindes to make Atheisme rather a wish then an opinion after so many successions of ages are no whit decayed but continue still as stirring and actiue in the hearts of men as euer they were since they receiued that vnhappy crush by the first transgression For the Creator of all things as the Psalmist tells vs Psal 33. 15. fashioneth the hearts of all men alike the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyes together at once intimating that the hearts of all men though separated from one another by neuer so vast a gulfe of time or place are as exactly alike in respect of their originall inclinations as if they had beene all moulded at the same time The worship of a God then some kinde of religion is necessary vnto vs wee cannot shift it of but now the propensions of nature being blind and confused and there being a various multiplicity of religions in the world here ordinarily step in the lawes and customes of the countrey into which the wombe of nature first empties vs which shape our generall inclinations either to worship the true God or this or that Idoll and the true God after this or that manner Looke abroad into the world and obserue the swarmes of diuers contrary religions which either fill places apart by themselues or are promiseuously exercised amongst one another you shall perceiue them to bee nothing but the naturall instincts of religion in generall specificated into diuerse formes and fashions by birth and education For albeit there may bee many occasions of and difficulties in the first bringing in of a religion into a countrey yet after it hath once by countenance from supreme authoritie and other plausibilities insinuated it selfe into the acceptance and approbation of the multitude it thenceforth becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vse S t Peters word and with an easie descent runnes downe the streame of succession being deliuered from Father to Son as naturally as the proper language manner of diet fashion of apparell or any other customes of the countrey Now amongst so many religions as in severall parts of the world are by custome conveyed and passed from one to another wee suppose there is but one which wee may dare to trust for our happinesse but one that can certainely doe our soules that good which most of them would seem to promise Neither will wee seeme to doubt but that this one sauing religion is that which consists in the knowledge of the only true God and whom hee hath sent Iesus Christ and therefore we will all seeme to bee much in loue with this heavēly profession before any other whatsoeuer If then wee will be sure not to cosen our selues in these perswasions not to over-reckon our selues in our loue vnto Christ and his Gospell here is a maine businesse for vs punctually to enquire how we came by this loue and liking vnto Christ vpon what motiue wee haue preferred this profession of Christ before such a multitude of Religions in the world You know that no art or invention can force waters to mount aboue their spring head in like manner it 's impossible that our affections vnto Christ should be more elevated more heauenly and spirituall then the originall from whence they streame If then being put to it by our selues or others we can think of no better reasons for our choice of Christianity then such as these because we had the fortune to be born in a place where Christ onely was talked of because we haue heard Turkes Iewes and Papists much spoken against and were ever told that this is the best religion because the King and Lawes haue banished all other Sects and haue established this profession of Christ which we haue alwaies beene brought vp in and could never see any harme in it if such sottish senslesse stuffe bee the best defence wee can make for our selues it appeares too plainely that our religiō is nothing but those common reliques of naturall instincts which I spoke of before christned as it were by humane lawes customes and that we are Christians upon no waightier inducements then wee might haue beene Pagans or Idolaters I tremble to speak it if an Indian should bee demanded why hee worshipped the Divell changing only the circumstances hee might giue as sufficient reasons as these for his most fearefull and horrible Idolatry But this example though it might square but too well to my purpose is too odious to be insisted vpon Aske a common Iew why he blaspheames our blessed Saviour why hee expects another Messias a Turke why he is circumcised why he is so devoted to Mahomet they wil both in effect giue the very same reasons of their blaspheamies and superstitions which a common ignorant Christian will giue why hee is rather a Christian then a Iew or a Turke justifie their damned hatred and detestation of Christ by the same arguments which cause him to professe speciall loue and service vnto him Nay you will say there is no Christian so barbarously ignorant but he may say more for himselfe then any of those vnbeleeuing misereants can he hath heard the holy Scriptures read beene made partakers of the blessed Sacraments he hopes to haue his sinnes forgiuen him by Christ though hee bee not able to proue it by formall argumentation hee knowes well enough that Turkes and all such as speake against Christ are accursed infidells I thinke indeed there are not many Christians but may say so much and perhaps more by wrote and taking it vp vpon trust but this is quite besides the purpose For I doe not now question the Christian in the duties or opinions of his religion but I cal vpon him for his speciall reasons which cause him to performe those duties or embrace those opinions He hath beene
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
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
with their owne experience and obserue whether they are not moued to as sensible passions by the reading of any other story though prophane if it be any way proportionable vnto the Evangelicall story for occurrences twenty to one but they will finde it so There is not any good story either sacred or prophane but for the most part it drawes the mind of the reader for the time at least in to some factio Wherein it 's evident that such stirrings of the affections may proceed from a bare historicall faith joyned with that commoÌ„ ingenuity of nature which teaches vs to adore the heroicall vertues of Worthies long since deceased and to commiserate their vndeserved disasters Yea which is worth observation they may proceed from this common ingenuity by the meere working of the fancie without any historicall beleefe at all Wee finde it by experieÌ„ce in reading amorous stories or histories of strange adventures which though we knowe and beleeue to be fayned yet oft times it handsomly contriued they raise more serious tumults of passions in our mindes then the most reall stories wee can meet with Now the reason of it if my owne fancy fayle me not is because the imaginatioÌ„ which hath the same command over the passions which the Poets haue giuen Aeolus ouer the windes is it selfe stirr'd vp to sympathize with all such representations as are exquisitely shaped limb'd according to it 's owne Ideas inward contrivances and in this case the imagination poring vpon the representation it selfe so that suite well with it 's owne images within it regards not not much whether it be of an acted truth or of a possibility forgetting as it were for the present to distinguish what might haue beene from what hath beene This observation directs me to a third Instance with which I will conclude some perhaps may weepe devoutly at a Passion-Sermon presently imagine their teares to be distillations of tender affections vnto Christ They may be so but they may very easily not be so Who knowes not that the charmes of eloquence about any sad argumeÌ„t may easily steale good store of teares froÌ„ an auditory of women or of soft natur'd men Solemne Musicke a good Pavin wil doe as much any liuely representation of a Tragical accident whether reall or imaginary will doe as much amongst those that can bee so il busied as to sit three or foure houres at a Tragedy some can be so wisely good natur'd too as to weepe heartely at it You see into what variety of mistakes offices of loue vnto Christ may put vs while wee consider them loose by themselues and examine them not by that which ought to be the fundamentall inducement vnto them in our hearts you see how expedient it is to judge of these complementall expressioÌ„s of loue vnto our blessed Saviour by our hearts and not of our hearts by them and by coÌ„sequent you see of what excellent vse this doctrine of the ground or originall of our loue vnto Christ is To God the Father c. FINIS LVKE 14. 26. If any man come to me hate not his Father and Mother Wife and Children and Brethren and Sisters yea his owne life also he cannot hee my Disciple I Proceed still in my Tract or discourse coÌ„cerning the sincerity of our loue vnto our blessed Saviour My method in it I haue acquainted you with heretofore imposing vpon my selfe a copious and full handling of three most coÌ„siderable points which both make it vp in itselfe and evidence it vnto vs. 1. The true and proper ground or originall of it the speciall reasons inducing vs to loue him 2. The requisite degree intention of it how much we are to loue him 3. The especiall effects and testimonies of it what we are to doe because we loue him The first of these heads I haue dispatched already having heretofore in another audience discovered the false in this congregation the true grouÌ„ds of our loue vnto Christ Iesus I am now falne vpon the second point and therein more punctually to enquire how much we are to loue him which querie our Saviour himselfe clearely and throughly resolues in my Text. If any maÌ„ come vnto me c. Our Saviour was now in the progresse of his humiliation going about doing good Being on his way he obserues great multitudes thronging flocking after him no doubt for various ends and vpon various motiues This hee well knewe and therevpon that they might not dishonour him and deceaue themselues by grosse absurd conceipts of a common easinesse for any man to get whatsoever good was to bee gotten from him by a little trotting after him hee thought it expedient to let theÌ„ all knowe before hand what they must of necessitie resolue vpon if they would followe him to any purpose solemnly to forewarne them what they must trust vnto if they made account to get any good by running after him If any man will come to mee that is hoping or desiring to bee better for mee in regard of a better life and hate not his Father and Mother c. that is if he set not so high a price vpon his hopes by me that he bring this resolution with him to part with any thing which may hinder him from doing mee constant vniversall service yea though it bee that which otherwise he may most lawfully and ought most dearly to affect hee cannot bee my Disciple he is not qualified either to doe mee that honour which I shall expect from him or to receaue those favours which hee will expect from me If any man desirous of a more satisfying expectation of this Scripture shall enquire yet more particularly in what sense the Disciple of Christ must hate his parents children wife and kindred yea and his owne life I answer 1. The law of God doth not only permit but also command vs to loue all these and to embrace them with the sweetest cleerest affections that nature can possibly stirre vp in our breasts bowels Farre be it from our Saviour to contradict this law by requiring that his Disciples at their very first entrance into the schoole should turne barbarous and strip themselues of those sacred decent affections of nature and humanity that which he requires is this that seeing even during the true Church there will daily happen many caâ—es wherein wee must needs either deale vnkindly or dishonourably with him or breake squares with such as are neere deere vnto vs and in time of persecution we may be so put to it that we must either bee ashamed of him before men and in the extremity of basenesse abjure him or else part with our temporall life and all contentments I say hee requires that his Disciples should come with mindes so possessed with an extraordinary overreaching esteeme of him beyond any thing else that they might bee prepared afore hand for such exigents and resolue to runne the most desperate hazard