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,The miſery of thoſe that profeſſe Chriſt for 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 interpretatiō of the words Anathema Maranatha. 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.The Iewiſh manner of excommunication is twofold. 1. The firſt kinde of it called Nidduî was onely a ſeparation for a time, commonly for thirty dayes from all cō 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 〈 in non-Latin alphabet 〉 , which word you haue in the Text.A twofold Anathema. 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 cō ming. This then being applied vnto my Text the ſenſe runnes thus:The meaning of the Text. 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 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 , 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,2 Generall conſiderations premiſed for the confirmation of the point. I will reduce vnto two gene • 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 All the curſes of the Law are due vnto him, that doth not really loue Chriſt Ieſus. 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 are written in the booke of the Law to doe them. O then how infinitely accurſed are all of vs naturally, who on the contrary, haue continued in the violation of all things which are written in it. I am perſwaded (howſoeuer ſome proud heretiques of theſe times haue prated) that there is no man ſo ſtupid, or ſenſeleſſe of the miſery of being tried by the Law with out any appeale vnto the Goſpell but in his ſerious moodes when God ſhall in ſome meaſure awak his cōſcience, he will confeſſe it had beene better for him neuer to haue been borne,The wofull eſtate of him to whom the Law ſhall be a Iudge. then that God without the mediation of his Sonne ſhould call him to a punctuall account for the moſt harmeleſſe and vnoffenſiue day of his whole life. Now what can a man haue to comfort and ſecure his ſoule in theſe ſad meditations but this, that God is ſuperabundantly mercifull, in ſo much that hee ſent his owne Sonne to redeeme vs from the curſe of the law, and to bee made a curſe for vs, Galat. 3. 13. Theſe indeed are heauenly conſolations and ſuch as neuer faile thoſe who are rightly qualified for them: But now they appertaine not to ſuch as loue not Chriſt Ieſus, to ſuch as know not how to value and worthily eſteeme the glorious purchaſes of his paſſion. It's true;Gods mercy excludes not his Iuſtice. God is mercifull infinitely aboue all finite conceit, but ſo is hee iuſt too: Magnifie his mercy as long as thou wilt, thou canſt neuer doe it enough, but when all is done thou maiſt ſay as much for his iuſtice as S. Paul, Rom. 11. 22. equally admires the goodneſſe and ſeuerity of God. Whoſoeuer he be then, who lookes for mercy from God without Chriſt, who only hath ſatisfied his iuſtice, dreames not ſo much to finde God mercifull as to finde him vniuſt. Now to come neerer to the point, can any man bee ſo ſottiſh or impudently preſumptuous as to hope to fare the better for Chriſt who ſees nothing deſirable in him? Who is ſo far from counting all things dung, that hee may winne him, as S. Paul did, Phil. 3. 8. that hee euen prefers dung the baſeſt traſh and vanities of the world before him?They can • aue no • enefit by Chriſt who prefer plea • ure or profit before him. Is it likely that hee ſhould haue any reliefe from the Goſpell, who is ſo farre from counting all things loſſe for the excellency of the knowledge contained in it, as Saint Paul did, that he can taſt no ſuch excellency in it, that he ſhould looſe one farthing, forbeare one pleaſure, forgoe one vanity for it. Our Sauiour himſelfe, Mat. 10. 37. expreſly tels vs, He that loueth Father or Mother more thē me is not worthy of mee, that is, whoſoeuer loues what he hath beſt reaſon to loue in this life more thē his Sauiour, is not worthy to haue any benefit by him, to haue any ſhare in his merits? What then thinke wee, can they expect from him, who are ſo coldly affected towards him, that they preferre euery trifle before him? All the promiſes of God (ſaith the Apoſtle) 2. Cor. 1. 20. in him (in Chriſt Ieſus) are yea, and in him Amen, that is, ſure and infallible. But ſtill in Chriſt Ieſus. And what's this to any man if hee himſelfe bee not in him? And how can hee bee in him but by louing him. The accurſed eſtate of the falſehearted Chriſtian who preſumes much vpon CHRIST, whom indeed he hath nothing to doe with, will more affright him if hee would but conſider it in other men. Who is there amongſt vs but will much pitty and bemoane the lamentable condition of the poore Indians,The lamē table condition of the ſauage Indian. and other Sauages of the vnchriſtian world, whoſe ſoules are ouer clouded with the blackeſt miſts of irreligion that the Prince of darkenes can poſſibly inwrap them, who come into the world knowing not wherefore, and goe out of it dreaming not whither, but liue here a while without God in the world, and then goe to the generation of their fathers, where they ſhall neuer ſee the light to vſe the words of the Pſalmiſt, Pſal. 49. 19. A heauy caſe indeed beyond all expreſſion of a Tragedy, A formall Chriſtian is in as bad a caſe in reſpect of the world to come as the Sillieſt Indian. and which cannot bee ſufficiently bewailed with an ocean of teares of blood. But now whoſoeuer hee bee within the Paradiſe of the Chriſtian Church who hath nothing to diſtinguiſh him from theſe miſcreants but his outward conformity to the lawes and cuſtomes of the place where hee liues, who hath nothing to proue himſelfe a Chriſtian but outward formalities, the charity of other men and his owne ſleight imaginations whoſoeuer hee bee that hath not as yet eſpied ſomething in Chriſt. Ieſus ſo amiable as that in earneſt it may challenge his whole heart before all the pompe and pleaſure in the world, I ſay that man whoſoeuer hee bee may keepe his moanes and teares for himſelfe: it's his owne caſe: for, for the preſent vntill the ſpirit of grace ſhall ſtartle him vnto more ſenſe of the mercies of Chriſt, hee is in as bad a caſe as the ſillieſt Indian. I meane in reſpect of the world to come, for for in this life the moſt diſſembling Chriſtian is partaker of many ſweer bleſſings which the Goſpell vſes to carry about with it frō countrey to countrey, by which it ciuillizeth and polliſheth the moſt rude and barbarous nations. But for the ioyes of eternity, what better clayme can hee lay vnto them then the wild American? Hee hath no more to doe with Chriſt then the other. Hee hath liued indeed where hee hath heard much talke of Chriſt, of redemption, and the glorious liberty of the Sonnes of God; but what's all this to him who could neuer relliſh any of theſe things, who neuer tooke them to heart,It is a pure ſincere loue of Chriſt that diſtinguiſheth vs from Infidels. neuer could find any ſweetneſſe in them but paſſed them ouer like ſome vncouth myſticall fables? Beloued we muſt not thinke that liuing, within the ayre of the Goſpell, amongſt Churches and Bibles, can diſtinguiſh vs from Infidels, exempt vs from the rigour of the law, and entitle vs to Chriſt? No ſuch matter. Chriſt came vnto his own but his owne receaued him not, ſaith S. Iohn • were his own then euer the better for him? Not a whit. Our Sauiour whilſt hee was talking with the Iewes, Ioh. 3. 40. tells them. Yee will not come vnto mee that yee might haue life: Hee was come vnto them, but they would not come vnto him. Albeit then Chriſt viſit vs neuer ſo frequently, if wee welcome him not with that ioy with which Zacheus once did, though hee paſſe neuer ſo often by our hearts, if wee inuite him not in, and get him to ſup and lodge with vs, wee muſt looke to get no more by him then thoſe vnhappy miſ • reants who neuer heard of his name. It's conſiderable to this purpoſe which S. Paul hath, Gal. 5. 6. In Chriſt Ieſus neither circumciſion nor vncircumciſion auaileth any thing, but faith which worketh by loue, that is, outward markes or priuiledges aduantage a man nothing in Chriſt Ieſus vnleſſe hee bee ſo ſenſibly perſwaded of thoſe miracles of compaſſion which Chriſt hath performed for his ſoule, that vpon this perſwaſion hee thinkes he can neuer loue him enough and therefore ſubmits his whole ſoule vnto him in a vniuerſall obedience vnto his will.

To draw towards a concluſion of this point,An explanation of Pſal. 2. Kiſſe the Sonne, &c. let vs ſcanne a little Pſal. 2. 12. Kiſſe the Sonne leaſt hee bee angry and yee periſh from the way • and this Pſalme containes a cleere prophecie of our Sauiour and ſuch great ones of the world as ſhould oppoſe themſelues againſt him, whom yet the Prophet vouchſafeth to direct, v. 10. For all this they might make their peace with God: the chiefe part of the direction is ſet downe in the words which you haue now heard; Kiſſe the Sonne, that is, reuerence, reſpect, embrace the Sonne of God. Why ſo? Leaſt by his anger yee periſh from the way: from what way? The Syriack interpreteter tells you m • vrkeh from his way. He himſelfe is the onely way vnto his Father, to whom no man commeth but by him, as himſelfe tells vs in the Goſpell. Whoſoeuer therefore ſtands off from Chriſt Ieſus, and ſtriues not to kiſſe, that is, to be vnited vnto him by the choiſeſt twinnes of deareſt affection muſt needes periſh out of the way to life, continue ſtill in his ſinnes expecting all the curſes of the Law to fal vpō him. The law was our Schoolemaſter to bring vs vnto Chriſt, ſaith the Apoſtle, Gal. 3. 24. What to bring vs within the ſound of his name? To bring vs to talke and diſcourſe of him? More then ſo, to amaze vs with the horrour of our ſins, and to make vs • eele what need wee haue of a Sauiour, and hauing one offered vs, to lay faſt hold on him whatſoeuer it coſt vs, and to prize him aboue all the Iewels in the world. But if the Law▪ cannot preuaile ſo much with vs as to make vs groane for a redeemer, to make vs come crouching vnder our burdens vnto Chriſt Ieſus, wee muſt continue ſtill vnder the laſh, It's true which the Apohath, v. ſeq. that after faith is come wee are no longer vnder a Schoolemaſter: But if this faith which is inſeparably ioyned with loue neuer come, we are ſure to ſmart vnder his heauy hand through all eternity.

You haue heard the firſt part of his burden who in the light of the Goſpell does not really loue Chriſt Ieſus to wit, that he has no part in Chriſt & therfore all the curſes of the law belong vnto him. One would thinke there needed no more to bee ſaid to proue him accurſed who loues not Chriſt Ieſus ſeeing this hauing no part in him includes more horrours and terrours then it's poſſible for the braine of man to ſhape the Ideates of. But I muſt tell you that as heauy a doome as this is, yet is it but light in compariſon of which I ſhall deſcribe vnto you in a ſecond conſideration,2 Conſideration. to wit,Great plagues remaine for thoſe that doe not ſincerely loue Chriſt but doe cō temne the Goſpell. whoſoeuer hee be that is Catechiſed and brought vp in the Chriſtian profeſſion and yet doth not heartily and ſincerely affect Chriſt Ieſus beſides all the curſes due vnto his ſinnes againſt the Law, he treaſures vp vnto himſelfe a farre more compleat vengeance for his diſeſteeme and contempt of the Goſpell. It were well, beloued, if when Chriſt Ieſus comes vnto a man and that man receaues him not, if hee left him in no worſe caſe then hee found him, though that were vnconceauably miſerable: But it's neuer ſo. For if hee entertaynes not Chriſt as a Sauiour, hee is ſure to haue him hence forth his accuſer, and if he will not admit him ad ſalutem, hee ſhall haue him whether hee will or no ad Teſtimonium. It's true which our Sauiour told Nicodemus Ioh. 3. 17. That God ſent not his Sonne into the World to condemne the world, but that the world through him be ſaued: Chriſt doth not knocke at any mans heart with that intent that he may haue the more aduantage againſt him if he let him not in, no hee comes with purpoſe and deſire to brind in ſaluation with him, but if hee and his ſaluation be ſo little regarded that we entertaine him onely with a few cold complements at doore, as I may ſay, and ſo diſmiſſe him. O then he goes away in a rage, complaines to his father that for ſuch vngratefull wretches hee ſhed his deareſt blood. And therefore though God ſent not his Sonne into the world to condemne it, yet it followes in the next verſe, Hee that belieueth not is condemned already, becauſe hee belieueth not in the name of the onely begotten Sonne of God. Condemned &c. hee beleeueth not. Why? the Law had ſufficiently cōdemned him before. True, but now God offers him a pardon by his Son to exempt him from cōdemnation, which ſeeing hee ſcornes, or cares not to accept, God will now not onely haue the other condemnation to continue it's force againſt him, but hee will load him with another more heauy, which ſhall neuer be reuerſed by any pardon. This is made more plaine by the verſe following, This is the condemnanation that light is come into the world and men loue darkneſſe rather then light, that is; For this is that great and finall condemnation, which can neuer bee remitted, as that of the Law may, that Chriſt is come into the world bringing redemption with him,The contempt of the Goſpell of Chriſt can neuer be remitted. and men are ſo little ſenſible of it, ſo dully affected with it, that they care not for making any vſe of him, but had rather continue Satan's priſoners ſtill, then come forth into his maruailous light. So that the neglect of Chriſt Ieſus and his Goſpell, is that which makes a man compleatly Anathema Maranatha, becauſe if we paſſe by him there remaines henceforth no more ſacrifice for ſinne but a fearefull expectations of Judgement: Hebr. 10. 26. Miſtake mee not beloued, when I ſay there remaines no more ſacrifice for ſinne to thoſe who haue paſſed by Chriſt Ieſus, I meane ſuch as haue paſſed him by for good and all, ſuch as are not entirely incorporated into him before they are ſnatched out of this life. For indeed wee haue a redeemer ſo ſenſible of our infirmities that when hee comes a wooing vnto our ſoules, hee will not bee driuen away at the firſt deniall. Alas, if he ſhould be ſo touchy, there would hardly euer any ſoule bee eſpouſed to him, ſeeing all of vs naturally hang backe, find excuſes, and make many pauſes▪ and demurres, before wee giue our conſent. But our Sauiour is ſo patient towards our follies, that for all his repulſe hee will vouchſafe to come againe and againe, waite our leaſure,The wofull eſtate of thoſe that deny the gratious proffers of Chriſt Ieſus. take all opportunity ſollicite the buſineſſe by his holy ſpirit. But here is no ground for preſumption. For whoſoeuer denies him ſo often, or ſo peremptorily, that he is forced as if it were to leaue of his ſute, during the life of the party, or whoſoeuer dallies ſo long with him, that hee is called out of this life (as who can promiſe himſelfe an houre) before the match bee made vp, I ſay whoſoeuer ſhall ſleight his Sauiour, or neglect him 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,The reaſon of all this miſchiefe that falls vpon the contemners of Chriſt • , is becauſe the contempt of the Goſpell is a ſinne againſt all Perſons in the Trinity. 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 • 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,1. Againſt the Wiſdome of 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;God intended to get him more glory by the redemption then the creation of mankind. 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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.2. Againſt the goodneſſe and mercy of the Father. 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 〈 in non-Latin alphabet 〉 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,2. Againſt the Sonne becauſe his death and paſſion is vilified and cōtemned. 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 ū 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 〈 in non-Latin alphabet 〉 emp • tied himſelfe of the luſtre of his Deity, and in the forme of a ſeruant humbled himſelfe to the death • 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,The bitterneſſe of Chriſts 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 enacc • both a man of ſorrowes, draw into a Catalogue the rude diſcourteſies, churliſh affronts, the • euilings, bu •• 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 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,Chriſt is more tormented by our ingratitude then hee was by his paſſion. 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 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , I vnderſtang 〈 in non-Latin alphabet 〉 and Engliſh it, who crucifie as much as in them lies the ſonne of God 〈 in non-Latin alphabet 〉 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,3. Againſt the holy Ghoſt becauſe his labour for loue to Chriſt is in vaine. 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 〈 in non-Latin alphabet 〉 (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.1 The benefit of embracing Chriſt and his Goſpel. 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,2. The dā ger of a meere outward profeſſion of Chriſts Goſpell. 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,It is dangerous to be confident in a cuſtomary 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,The infallible notes of reall loue vnto Chriſt. 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 frō what other men ſay, frō 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 lu • dicrous, or ieſting matter, that the profeſſiō 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▪ The ſumm and ſcope of Chriſtianity. and how happy thou mayſt bee in Chriſt. When thou art come thus farre, ſet the lookingglaſſe 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,Prayer the beſt armor of a Chriſtian. 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 〈 in non-Latin alphabet 〉 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 cō 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 milliōs 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.

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 non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , v • 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 〈 in non-Latin alphabet 〉 not to loue but to grace, and taking it for 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 cō 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 preſumptiōs 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 〈 in non-Latin alphabet 〉 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. • n this age • uery one • reſumes 〈◊〉 ſhall be •• ued onely • ecauſe he • hinkes himſelfe to • e a Chri • tian and • ne that • oues Chriſt. 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. The diuiſion is into three moſt conſiderable points of our loue vnto Chriſt. 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 inſufficiēt 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 groūds, 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,The very Epicures felt often the gripes of conſcience. 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 〈 in non-Latin alphabet 〉 , 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,The neceſſity of a Religion. are as exactly alike in reſpect of their originall inclinations, as if they had beene all moulded at the ſame time.According to the cuſtom of the country ſo is our worſhip. 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 〈 in non-Latin alphabet 〉 to vſe St 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,There is but one true religion by the which true happineſſe is attained. but one that can certainely doe our ſoules that good which moſt of them would ſeem to promiſe.What true Religion is. 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 heavē ly 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.The motiues or reaſons of our embracing of Chriſtianity before all other Religions. 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 partaker of the bleſſed Sacraments, but what better reaſon can hee giue why theſe Sacraments can doe his ſoule good: then a Turke may, why his circumciſion ſhould be beneficial vnto him; hee hath heard the Scriptures read and expounded, but what better reaſon can he giue, why he ſuppoſeth the Scriptures to be the word of God, then the Turke will, why he is ſo confident that the Alcoran came downe immediatly from heaven, in that laylatto-Hanz • li, 〈 in non-Latin alphabet 〉 as they call it, the night of demiſſion; Laſtly, he ſtifly conceits himſelfe to be one of the only true faith and all Turkes to be abhorred infidels, but what peculiar evidences hath hee that the Turkes are miſtaken and not himſelfe, ſeeing they are as cō fident on the other ſide that Chriſtians are Cafirouna, 〈 in non-Latin alphabet 〉 Infidels, as they tearme vs, & that themſelues are the onely Moſlimina or Muſulmans (that is) right beleeuers? 〈 in non-Latin alphabet 〉 If then the Chriſtians being preſſed with theſe demands can produce nothing from any ſupernaturall alteration which hee hath felt wrought in himſelfe, if he be not able from ſpirituall ſelfe experience of that cutting convincing power of the Scriptures, and of thoſe admirable vertues & comfortable influences of the Sacraments, if he be yet altogether vnacquainted with thoſe caeleſtiall flaſhes, irradiations and inward teſtimonies of the ſpirit, which vſe to put all theſe things out of queſtiō in ſoules truly Chriſtianiz'd. Laſtly', if for want of better Apologie he be forced to retire to thoſe poore, diſhonourable, impertinent, To plead cuſtome & law of the countrey is rather an excuſe then a reaſon of ones religion. rather excuſes then reaſons of his religion, taken form the lawes and cuſtomes of his countrey, it is too too manifeſt that hee adheres vnto Chriſt vpon no better motiue then others blaſpheame and perſecute him, and even ſpit at the motion of his name.

But here ſome may put in;Obiect: howſoever ſuch a Chriſtian may be out-braved, yet that which he ſaies and thinkes is true: he is in the right though he cannot demonſtrate like a Scholler how he came to it, & therefore hee is ſure howſoever men may prate, to ſpeed well enough.

No ſuch matter,Anſwere. it is a very diſputable caſe, whether ſuch a one as liues and dies a Chriſtian vpon cuſtome, or a Turke be in the groſſer error. This may ſeeme very harſh,Little difference betwixt a Chriſtian & a Turke, if the former be ſo only vpon cuſtome. but you may eaſily eſpie the truth of it if you pleaſe to remember, that both the aſſent of our vnderſtandings, and choice of our wills may bee miſguided into errour two waies: either by aſſenting vnto, and approving that as true and good which in it ſelfe is falſe and evill, or by aſſenting vnto, or appro • ing that which is both true and good in it ſelfe, vpon weake, incoherent, inſufficient inducementes, I cannot ſtand to comment vpon this diſtinction, and it is ſo triviall that I conceaue it need not much to bee exemplified. Applied vnto my purpoſe it cleerely ſhewes the ignorant Chriſtian not to bee a whit more in the right then the Turk▪ The obiect of his aſſent and loue is moſt right abſolutly in it ſelfe becauſe it is not an object vnto him for that truth and goodneſſe by which it's diſtinguiſhed from all other objects, but for thoſe cō mon corrupt grounds, which abſtractly conſidered, equally encline the ſoule to any object, as well to the groſſeſt errors as the pureſt truth, to the extreameſt evil, as to the chiefeſt good. So that this compariſon is like to light moſt heavily vpon the Chriſtian, ſeeing the goodneſſe of the object will not excuſe or juſtifie, but rather ſhame and condemne him, who profeſſing much loue vnto it, paſſeth by that which alone was louely in it. For the preſent indeed the Chriſtians caſe is infinitely the better,The Chriſtians caſe is the better, only by reaſon of the opportunities of correcting his errour. becauſe hee may with more eaſe correct his errour, and hath all requiſite opportunities to that purpoſe, but if he neglect to doe it hereafter, the Turke will get the better of him, whē at the day of judgement, he that hath died ſuch a Chriſtian, will bee glad to change places with him. In the meane time, there is not any difference in their errors diſcernable to reaſon, for this is certaine, that diverſity of objects cannot put any difference in the aſſents, where the grounds are exactly the ſame, yea if ſome of the acuteſt moderne diſputers haue rightly determined, that the aſſent vnto the premiſes, and the cō cluſion is but one and the ſame aſſent, being originally to thoſe, and terminatiuely to this, I can ſcarce allow the difference to be ſo great. For then it skills not how falſe or true the concluſiō be abſolutly in it ſelfe, but how ſtrongly or weakly it's inferred out of it's premiſes, and therefore though one conclude an infallible truth, and another a monſtrous falſhood out of the ſame faulty premiſes, the errour of both is the ſame, if they aſſent vnto their concluſions vpon no other medium then this inſufficiēt one,The ignorant Chriſtians aſſent vnto the Goſpell, & the Turkes to the Alcoran, proceed both vpon the ſame grounds. vpō which they both agree. For example, the principle vpon which the ignorant Chriſtians aſſent vnto the Goſpell ſtands, is this: That Religion which my Parents haue taught mee, my Soveraigne commanded me, and the common cry of my country approued is ſurely the beſt. The Turke changing only the appropriating circumſtances, ſuppoſeth likewiſe, that religion which his Sul • an, Parents and Countrey men haue commended vnto him to bee queſtionleſſe the beſt. Both then proceed vpon the ſame medium, and therefore though by the intervention of other caſualties, the Turke bee caſt vpon execrable blaſphemies & impieties, and the Chriſtian vpon heavenly and holy truths, their error is directly the ſame, though more fortunate in one then in the other. And howſoever ſuch a Chriſtiā hath his aſſent & imaginary loue by lot of his birth and education, actually fixed vpon ſauing truths yet vntil he bethinke himſelfe of more proper and ſolid reaſons for his choice, he retaines ſtill in his breaſt habitually and implicitly the ſeeds of all thoſe helliſh impoſtures, which by other men, in other places, haue beene entertained and ſwallowed vpon the ſame occaſions. Suppoſe a Chriſtian, who can make no better defence for his profeſſion then ſuch a one as I haue laboured to make him aſhamed of, immediatly after his birth in England had beene conveyed into Turkie, and there inſteed of Baptiſme circumciſed after the Turkiſh manner, and there ſo cunningly trained vp in the Turkiſh ſuperſtition, that hee had no occaſion giuen him to ſuſpect himſelfe not to haue beene borne a Turke: no queſtion but he would haue bene as zealous there for the raſcall Mahomet: as now being bred in England, he is for the bleſſed Lord of the world. And no marvel, for the very ſame occurrences which haue made him a chriſtiā here, muſt needs haue made him a Mahometan at Conſtantinople, ſeeing that whatſoeuer arguments drawn from lawes, cuſtomes, birth, educatiō, pleade here for Chriſt would there perſwade as effectually for Mahomet, Neither ſpeake I this as if this would argue any notorious imperfection in the man: for doubtles this would be any mans caſe: Suppoſe any of thoſe renowned Champions of Chriſt whō Queene Mary ſent to 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, A formall Chriſtian is a Chriſtian by educatiō only, & the cuſtome of his country 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,The benefit of our birth and education amongſt Chriſtians. 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 〈 in non-Latin alphabet 〉 , 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 doubled vnto her, what is thy beloued more then a beloued; 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 Dagull, properly ſignifies, v. 16. He is altogether louely; 〈 in non-Latin alphabet 〉 cullo machamaddim, he is all entire, he is all compoſed of loues, wherevpō ſhe cōcludes with a triūphant Epiphonema, This is my beloved, and this is my friend, ô yee daughters of Ieruſalem. Phil. 1. v. 9. 10. 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. 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.

Ʋſe. 1. Vſe 1. Is to examine your ſelues vvhether ye be come out of this cuſtomary loue vnto Chriſt, into a ſpirituall, or no. 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 ſ • 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 non-Latin alphabet 〉 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 non-Latin alphabet 〉 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 thē, if thou wouldſt not be miſtaken in thy ſelfe, if thou wouldſt be aſcertained whither or no 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, its 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, The backe ſliding of others cannot ſeduce the ſound Chriſtian. 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 〈 in non-Latin alphabet 〉 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, its 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,Vſe 2. th •• thoſe that are made partakers of the heavenly calling take two things to heart. 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,1. The infinite diſhonour that is done vnto Chriſt by the cuſtomary profeſſion of his glorious name and Goſpell. 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,2 To commiſerate the lamentable condition of their poore ignorant • ethren. O how few are there which loue him in ſyncerity! The ſecond thing which I would intreat of thoſe who vnderſtand what a wofull thing it is to bee a ſtranger vnto Chriſt, to be yet vnreconciled vnto God by him, is that they would with yerning bowels commiſerate the lamentable condition of their poore ignorant brethren which they ſhall meet with every where, eſpecially in moſt country Villages.

I haue obſerued vpon occaſions much table merriment which hath beene made by tales which paſſe about of ſuch abſurd, ſenſeleſſe anſwers as ſilly Chriſtians haue given, being demanded a reaſon of their faith, perhaps vpon their death-beds or at their comming to the Lords table. Let ſuch vnnaturall mirth be farre from thoſe who are to ſtriue to haue the ſame minde in them, which was in Chriſt Ieſus. You, who by the bleſſed change wrought in your ſoules, haue paſſed from death vnto life, conſider with a thankefull reflexion vpon the Father of lights, that had not he vouchſafed you a more ingenuous education, fairer opportunities to grow acquainted with the myſteries of grace, more diſtinct call of his fanctifying ſpirit, and more illuminated apprehenſions to diſcerne them, you might haue groped and ſtumbled in a thicker miſt of ſtupidity then now befooles your vnnurturd brethren, you might haue diſhonoured that bleſſed name by which you are called, by as wild miſco ••• its and horrid follies, as any come from them, and whatſoever is ridiculous in them might haue bin more prodigoius in you, you know what price to ſet vpon your owne ſoules. You know the ſoule of the meaneſt idiot is of equall value with yours, and that it coſt the redeemer of the World as many ſtripes and wounds as yours, O then pitty thy brethren ſo likely to periſh, for whom Chriſt died, yea the rather, becauſe they being ſtuffed with ſottiſh conceipts, will be ready to laugh at thoſe who ſhall pitty them: Take all opportunities to doe them ſome ſpirituall good as occaſion ſhall be offered, conferring with them and praying for them: and let Chriſtian ſympathies bee the leaſt you can afford them; you know what you meane, when you pray daily that Gods kingdome may come; remember, you pray not in earneſt, vnleſſe you doe your faithfull endenuour to helpe it forward, as in your owne hearts, ſo in the hearts of your brethren, with which at any time you converſe. Conſider I beſeech you, what, a diſmall fogge of Popery doth yet darken this Iland, Popery which few thinkes of, I meane that blind abſurd implicite faith of beleeuing, as the Church beleeues. For there is not a pin to chooſe betweene him that beleeues in groſſe, what the Church of England beleeues, and him that beleeues as that ſynagogue of Satan the Church of Rome beleeues, it neither knowes any thing explicitly, what either Church beleeues. Meditate on this, and what zeale, what conrage, what indignation you feele in your breaſts againſt the Antichriſtian impoſtures of Rome, let them fly I beſeech you vpon all occaſions, againſt this Proteſtant Popery. But I ſee no hope but that the Colliars faith will haue the greateſt number of profeſſors, whilſt accurate Catechizing of all ſorts of people, which did ſo much good in the primitiue Church, is in ours ſo generally neglected. But I conclude, beſpeaking you in the words of S. Iude, But yee beloued, building vp your ſelues on your moſt holy faith, praying in the holy Ghoſt. Keepe your ſelues in the loue of God, looking for the mercies of our Lord Ieſus Chriſt vnto eternall life. And of ſome haue compaſſion making a difference. And others ſaue with feare, pulling them out of the fire: hating even the garment ſpotted by the fleſh.

O thou father of mercies and God of all conſolations, looke downe from thy throne of eternity, and take notice of vs thy poore ſervants, who doe now deſire to muſter vp all the faculties which thou haſt given vs, and to employ thē in an acceptable thankeſgiuing vnto thee. O Lord wee deſire to ſpend our beſt ſpirits even to exhale our deareſt ſoules in thankefull ejaculations vnto thee, for that moſt incomprehenſibly admirable contrivance of our ſalvation, by the death of the ſonne of thy loue: O Lord we deſire to be tranſported with a holy amazement, as often as wee thinke of this myſtery of myſteries, and even to empty our hearts of their ſecrets in halleluiahs, and voices of exultation. Moſt holy Lord, wee praiſe thee, for the marvelous light of thy Goſpell, which hath acquainsed vs with thoſe wonders of mercy, which thy Chriſt hath performed for our ſoules, for thoſe comfortable evidences of our juſtification by him, with which our bruiſed conſciences haue beene moſt gratiouſly revived. Wee praiſe thee likewiſe for thoſe wounders of a new creation which thy bleſſed ſpirit hath begunne in our hearts, for that it hath begunne to weaken and waſt the body of ſinne, to crucify thoſe corruptiōs which heretofore hath beene moſt inſolent in vs, to weane vs frō thoſe vanities, which heretofore haue beene our chiefe comforts, and to make vs more willing to bee kept within a holy compaſſe. O Lord we deſire, wee deſire with moſt enlarged hearts, to bleſſe thy infinite goodneſſe, for all thoſe raviſhing irradiations and glorious Prefaces of our bleſſed immortality, by which thy cō forting ſpirit hath ſo often encouraged vs to patient continuance in well doing. Wee bleſſe thee for all the heavenly thoughts, affections, deſires, & reſolutions which thou haſt put into vs at any time, wee praiſe thee for that portiou of thy good word which thou haſt afforded vs at this time, O thou that delighteſt to pardon abundantly, pardon all the errours & imperfections which haue come either from me in delivering, or any of thy people in entertaining thy meſſage. Let it not bee a ſavour of death vnto death, vnto any mā who hath beene within the ſound of it, but let it ſome way or other bee beneficiall vnto him in reſpect of thy kingdome. And now oh thou that dwelleſt in vnapprochable ſplendor, quite out of the ken of mortality, ſeeing thou haſt ſuffered duſt and aſhes to approch ſo neere to thee in thy ordinances, diſmiſſe not any one of vs, wee beſeech thee, without a bleſſing, ſend not any one of vs without a comfortable beame of thy countenance ſhining into his heart; Thou art the fountaine of holineſſe, ſend vs not therefore out of thy preſence without ſome more cleereneſſe in our apprehenſions of thy ſaving myſteries, and heavenlineſſe in our affections vnto them. Send vs not from thy throne of grace but with a heavenly calme in our ſoules, or with ſuch tempeſts of repentance as may prepare vs for an everlaſting ſerenity, O Lord ſend vs not away but either with that joy which paſſeth all vnderſtanding, or that godly ſorrow which may prepare vs for it. To thee O Father with thy beloued Sonne and bleſſed Spirit, three moſt glorious Perſons, & one infinite Deity, be aſcribed all Honour, Power, Praiſe, Might, Majeſtie, and Dominion, by vs poore ſinners here militant on earth, and all the glorified companies triumphant in Heaven, from this time forth for evermore. Amen, Amen.

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 cō ſiderable 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,The groūd of a Chriſtians loue to Chriſt. 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 womā 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, whē 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:The ordinary tranſlation corrected. 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 forgiuē, and not contrarily, that moſt is forgiuen to him that loues mo • 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 cō fort, and aſſurance outwardly pronoūced, 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 frō 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 thē 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 f • 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,Faith may be ſincere though mixed with Anxiety. but ſomewhat lumpiſh being cold with many feares, and jealouſies. Whence this loue of complacency may not vnfitly be 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,Conſtancy in a Chriſtian courſe frequent taſts of Chriſts loue, and the Teſtimony of the ſpirit aſſure vs of our Salvation. 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 〈 in non-Latin alphabet 〉 ,The ſecond part of the text. 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, There is not imprinted in our nature ſo much as the obſcureſt intimation of a Saviour or the neceſſity of one. 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 〈 in non-Latin alphabet 〉 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,The curſes of the law driue vs to Chriſt. 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 fa •• 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 mu • 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 〈 in non-Latin alphabet 〉 as the Apoſtle ſpeakes Epheſ. 2. 2. according to the courſe of this world: profeſſing indeed (for faſhion ſake) loue both vnto God and Chriſt, but all the while denying and diſclaiming them both in our hearts and converſations. But God who is rich in mercy for his great loue wherewith hee hath loued vs. Epheſ. 2. 4. when hee hath let vs runne our ſelues even out of breath in theſe riotous courſes, and even tyred our ſelues in our journey to hell, thinkes it ſit to ſtop our progreſſe, and firſt to make vs vnderſtand our ſelues, that we may the better eſteeme of him and whom hee hath ſent Ieſus Chriſt. Firſt then hee inſpires vs with ſo much ſpirituall life, as may make vs feele our ſpirituall burden, conſiſting of our ſinnes, and his curſes due vnto them; hee raiſes vp many affrightments, and grim apparitions in our conſciences, he giues Satan leaue to inſult over vs, whatſoever outward contentment we faſten on, to put vs out of theſe dumpes, he beates vs off from it, he leaues vs not huskes to feed on, he driues vs out of one ſhift into another, til at laſt we are driven out of all, and ſo farre, that wee ſee plainely, there is but one way with vs, even to periſh everlaſtingly, vnleſſe we can get to bee reconciled vnto him. Now wee begin to come to our ſelues, and perceiuing our onely courſe which we haue left,Gods juſtice muſt be ſatisfied ere we can obtaine his mercy. 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,There are Reall taſts of the benefits procured by Chriſt in the hearts of true beleeuers. 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 ſenſe of our owne miſery makes vs in loue with Chriſt as a Saviour. 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 to Chriſt would not be more exact if we did conſider the brightneſſe of his glory. 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:Chriſt only conſidered as a Saviour moues vs to loue him. 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 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,Subtlety without the grace of converſion will not kindle the loue of Chriſt in our hearts. 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,Our loue to Chriſt muſt bee practicall. 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.The occaſion of our loue to Ch. is our own ſalvation, the end his glory. 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 St 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. St 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,Interrogatories to 〈◊〉 our ſincerity. 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 Ile 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:That faith muſt be experimentall which is the original of ſincere loue. 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,Cautions againſt Cozening ſemblance of Loue. 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,Wee muſt not ſomuch conſider the vehemency of our Affection as the cauſe of 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 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 commō ingenuity of nature,Many paſſionate poſitions of our loue to Chriſt may bee the fruits of a bare Hiſtoricall faith ioined with common ingenuity. 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 experiēce 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 imaginatiō, 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 argumēt, may eaſily ſteale good ſtore of teares frō 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 expreſſiōs of loue vnto our bleſſed Saviour by our hearts, and not of our hearts by them, and by cōſequent, you ſee of what excellent vſe this doctrine of the ground, or originall of our loue vnto Chriſt is, To God the Father, &c.

I Proceed ſtill in my Tract or diſcourſe, cōcerning 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 cōſiderable 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 groūds 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.The occaſion of the words. If any mā 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 thē 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,The expl •• cation of them. 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 ca • 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 of the loſſe of any mans favour, or their owne liues, that nothing may interrupt their obedience vnto him, or intercept the light of his countenance from them. 2. Wee are to note, that the hatred which is required, hath not reference to the perſons ſpecified in my Text, but to ſuch favours and contentments as wee may receaue from them. The loue of Chriſt will not ſuffer, much leſſe cauſe vs, in any caſe to neglect the duties, or growe weary of the relations of nature: onely thus much Chriſt expects from vs ſeeing wee may bee often driuen to that puſh that we muſt either looſe him, or the good looks of thoſe whom wee account▪ our beſt friends, that in compariſon of our hopes by the Goſpell, wee ſhould ſo hate, (that is) by a Hebraiſme, neglect or diſeſteeme whatſoeuer comforts or favours wee could expect from them, that without any long pauſe or deliberation, we may bee content to let them goe, and be glad we are • o rid of them, that wee may ſticke cloſe vnto Chriſt, and be found in him enwrapped in his righteouſneſſe. To vnfold this yet more diſtinctly:We may part with what is deare vnto vs for the loue of Chriſt in • reſpects. wee may part from that which is deare vnto vs for the loue of God or Chriſt in two reſpects. 1. As a ſacrifice, to wit, when God is glorified by that which wee part with: ſo Abraham was willing to part with Iſaacke, and in this reſpect might bee ſaid to hate him, though no doubt but his bowels yearned moſt vehemently, even when his hand was fetching the fatall blow; ſo that heroicall mother 2. Macc. 7. hated her ſeaven ſonnes whom indeed ſhe loued moſt tenderly, being content to ſee them all butchered before her eyes with horrible rarity of torments, that they may not diſobey the law, and God might be glorified. 2. As a temtation, when wee our ſelues being ſevered from it may glorify God more freely: Thus Moſes refuſed to be called the ſonne of Pharaohs daughter, hating the treaſures of Aegypt in compariſon of the reproach of Chriſt, Heb. 11. 26. Thus Ioſeph parted with his Miſtreſſe and all his hopes by his Maſter, becauſe he would not doe that great wickedneſſe and ſinne againſt God. The hatred required in Chriſts diſciples is paſſiue more then actiue. So that indeed the hatred in my Text is more paſſiue then actiue, conſiſting in an humble willingneſſe to forgoe any thing which may bee either an acceptable ſacrifice vnto Chriſt, or a dangerous temptation from him, in a well compoſed diſlike and diſeſteeme of thoſe things, which our nature counts her jewels, when compared to thoſe glorious inviſible rarities which they may hinder vs from. Laſtly in a placide, well tempered contentedneſſe, vpon a ſmall warning to part with them, either one after another, or all of them at a clap, ſo that wee may be ſure of the maine, ſo that by letting them goe, wee may take better hold of Chriſt Ieſus, in whom we are ſure to finde with an infinite overplus whatſoever wee looſe for his ſake.

My text being thus explained.The Doctrine of the Text. I will contract the pith both of it and it's explication into this doctrine. Whoſoever makes account to bee the better for his profeſſion of Chriſt, and to haue his ſhare in thoſe vnvaluable purchaſes of his paſſion, muſt prize Chriſt Ieſus and his hopes by him farre beyond whatſoever, or whomſoever hee may, moſt lawfully & ought moſt dearely to loue in this world, yea farre beyond life it ſelfe, and whatſoever cōtentments may endea • e it vnto him. To heape vp other teſtimonies or to goe any farther then my text for the proofe of this doctrine, were to prejudice both our Saviours authority, hee being ſo plaine and peremptory in the point, and your eſteeme of it, as if you were not by his bare word ſufficiently perſwaded and convinced of a truth, ſo much concerning himſelfe and you too, if you doe in earneſt deſire to haue any thing to doe with him. My labour, I ſuppoſe will be better ſpent in demonſtrating vnto you the equity of that which may ſeeme rigour in this doctrine, in diſcovering vnto you what good reaſons our Saviour had to exact ſo great a meaſure and high a pitch of loue from all thoſe who would be partakers of his redemption and ſharers of his merits:The equity of the Doctrine demonſtrate • by two reaſons. Some of thoſe reaſons I will ſpecify and amplify in two conſiderations.

1. It will not ſtand either with the juſtice, or wiſdome of God the Father, to looſe the glory of his everlaſting mercies in his ſonne, by conferring them vpon ſuch as doe not perceaue & acknowledge ſome out-ſtripping excellency in them beyond all his temporall bleſſings. Indeed it is vſuall with God in his generall providence to heape his temporall favours vpon ſuch as never thinke of his loue in dealing thus bountifully with them, but the reaſon of that is becauſe he can call them in againe, and blow vpon them at his pleaſure, and though hee get no glory for his mercy whileſt hee beſtowes them as bleſſings, • pirituall • leſſings • re not ſo • ommon • s tempo • all. yet he can be ſure to glorify his juſtice by turning them into curſes: But now for his everlaſting mercies, thoſe riches of his loue in Chriſt, he vſeth not to part with them ſo eaſily: hee lets not them goe out of his hands: by his Miniſters hee proclaimes and diſplaies the infinite worth and value of them: if any man bee ſo taken with the luſtre of them that for joy Mat. 13. 44. he goes and ſels all that he hath to buy them, God preſently giues an everlaſting aſſurance of ſalvation to all who loue Chriſt ſincerely. and thinkes hee hath a good bargaine too, God preſently ſeales vnto him an everlaſting aſſurance of them by the ſpirit of promiſe, and giues poſſeſſion of them at the day of his death, when all other poſſeſſions leaue him. But now if any man thinke ſo poorely of them, that either he will not vouchſafe to cheapen them, or if hee doe thinke them worth the buying, yet will not come off roūdly, and buy them outright with all that he hath. I ſay it will not ſtand either with the juſtice, or wiſdome of God the Father, to caſt them away vpon ſuch prodigious ſorts. The reaſon may be gathered out of our Saviours words, Mat. 10. 37. He that loueth Father or Mother more then mee is not worthy of me: Alas, you will ſay, no more is hee that loueth him infinitely better, then his Father and Mother: yes ſuch a one is worthy of him, not indeed with ſuch a worthineſſe as God may expect but with ſuch a worthineſſe as he in juſtice may accept: not with ſuch a worthineſſe by which he may deſerue Chriſt, • t is an poſſible to bee • uſtifyed without Chriſt as to performe • ny thing which may deſerue Chriſt. for then he would haue no need of him, ſeeing that worthineſſe might aſwell immediatly anſwere the juſtice of God without Chriſt, but with ſuch a worthineſſe as may fit him having need of Chriſt, and Chriſt being freely given him to receiue him. What kinde of worthineſſe is that? it is the worthineſſe of faith working by loue, conſiſting in a thorough ſenſe of the extreame miſery of our greateſt happineſſe without Chriſt, in a cleare perſwaſion of the incomparable worth of thoſe things which wee are promiſed in Chriſt, and in a well adviſed reſolution to doe or ſuffer any • thing that we may bee aſſured of our part in them.

But alas what worthineſſe is there in all this? ſeeing that whatſoever wee can poſſibly doe or ſuffer for Chriſt in this life, is not, worthy to be compared with the glory which ſhall be revealed Rom. 8. 18. I anſwere there can be indeed no meritorious worthineſſe in all this, but there is an acceptable worthineſſe: for by acceptance hee is worthy of whatſoever God does for him,There is a twofold worthines Acceptable and Meretorious. who in ſome good meaſure vnderſtands the worth of his benefits and takes them to heart, deſiring and endeavouring to giue him all the glory which hee intended for himſelfe in beſtowing them. The principall thing God intends in doing good vnto any of his creatures is the glory of his goodneſſe, if therefore his creature acknowledge his goodneſſe proportionably in his benefits▪ deſiring to value them all ſingle at that high price, and in compariſon one aboue another proportionably as the donor would haue hee ſhould, hee reſtore vnto God that which he aimed at in his benefits, and is worthy of them with that worthineſſe which a Creator may expect from a creature▪ It is not required by God that any creature ſhould deſerue his gifts. ſeeing an infinite Creator which had need of nothing, cannot expect any thing from a finite creature hauing nothing but what hee firſt beſtowed vpon it, but the glory of his benefits.

Now to draw neerer vnto the point: the greateſt matter containing in it infinite variety of wonders, which God from all eternity hath contrived by his wiſdome, compaſſed by his power, beſtowed by his goodneſſe vpon mankinde to get himſelfe as it were an infinite maſſe of glory which ſhould ſuffice him through all eternity, was the ſending of his owne ſonne in our nature, on our behalfe to ſatisfie his juſtice.The Redemption of man is the moſt admirable worke of God. This was that aſtoniſhing proiect, wherewith that inviſible Lord bleſſed for ever intended in the fulleſt, compleateſt meaſure to glorify all his attributes at once, and to make himſelfe farre more admirable then hee was in the creatiō & government of the world. This was that miſtery which was hidden from ages and generations, in which God would make knowne the riches of his glory: Col. 1. 26. which holy men for many ages together ſaluted a farre off, and reioyced to ſee, though it were through a cloud, which the Angels themſelues deſire 〈 in non-Latin alphabet 〉 ▪ moſt heedfully to prie into 1. Pet. 1. 10. out of their heavenly▪ places beholding in the Church the manifold wiſdome of God. Epheſ. 3. 10. This being ſo, whoſoever is admitted to ſee what i • the fellowſhip of the myſtery which from the beginning of the world hath beene hid in God, v. 9. If he be ſo caught vp with admiration of it, that he grow preſently into a loathing of all his other happineſſe in compariſon of this; if at the ſight of ſuch a concourſe of wonders, he be ſo raviſhed out of himſelfe, that hee care not what become of what he moſt doted on before, ſo that hee may get his part in that fellowſhip, I ſay, ſuch a one is worthy of Chriſt, becauſe hee giues God that glory which Chriſt meant to procure him, and therefore it will ſtand both with his wiſdome and juſtice, to allot ſuch a one his portion out of thoſe vnſearchable riches of Chriſt Ep. 3. 8. But on the contrary: whoſoever is admitted to the ſight of the fellowſhip of the ſame myſtery, if he can eſpy no ſuch extraordinary excellency in it but that hee may keepe himſelfe as hee is, and hold faſt what he hath, if he cā diſcerne no ſuch ſuperlatiue worth in it as may call in his thoughts from all other matters, and command their attendance vpon it ſelfe; if his affections continue ſtill glued vnto ſuch traſh and mucke as they were faſtened on before, in a word, if hee ſatisfy himſelfe with ſuch groſſe conceits as theſe, that ſure the things which are offered vs in Chriſt are excellent things, but offered vpon very hard tearmes,They who • ill not •• ke Chriſt • n thoſe • earmes he 〈◊〉 offered, • hall never enioy him. and therefore, perhaps other matters may be better for vs for the preſent, that thoſe are matters of another world and would bee good for vs when we are dead, but in the meane time it's▪ beſt for vs to make as much of our ſelues as wee can, and by Gods mercy wee may at length haue our part in thoſe matters as well as thoſe that keepe moſt ſtirre about them, (I ſay) ſuch ſtupid ſots are ſo ſtrangely vnworthy of Chriſt, that God cannot doe them any good: his wiſdome and his iuſtice will not ſuffer him: it would infinitely leſſe become his wiſdome to proſtitute ſuch treaſures vnto the trampling of ſuch ſwine, then it would become the wiſdome of a man to giue children Diamonds to play with, who will bee better pleaſed with cherryſtones, or to feed hounds with the moſt coſtly dainties, which had rather be doing vpon carrion. It's likewiſe impoſſible for his iuſtice to beſtow his chiefeſt, choiſeſt mercies vpon ſuch brutes as will ſcarce take them for mercies, being not throughly perſwaded that they haue any need of them; did I ſay it will not ſtand with the juſtice of God to beſtow his principall mercies where they are thus brutiſhly vndervalued: nay hee that thus vndervalues thē muſt not carry it away ſo: the juſtice of God will not ſuffer him to let that man paſſe, without the moſt heavy and fearefull plagues that his omnipotency can inflict, becauſe it is the greateſt affront and moſt intollerable deſpight, that ſuch wormes can offer his impaſſible maieſty,They offer • he greateſt affront to God, who ſcorne his loue. thus as much as in vs lies, to be foole his wiſdome and even ſcorne his loue in that where hee thought to doe vs moſt good and himſelfe moſt glory, wee forſooth can ſee no ſuch great need of that, or extraordinary reaſon for this.

Nay you will ſay, but wee may value Gods loue in Chriſt very highly, albeit wee eſteeme ſome few things which our nature hath taken ſpeciall likeing vnto before it? No ſuch matter: Hee that eſteemes the deareſt things he hath, ſuppoſe his owne life, but in the leaſt degree aboue it, vndervalues it as much in effect as he that makes no account of it at all: would any man ſay that hee eſteemed a pearle who ſhould preferre a barley-corne before it: yet there is ſome proportion betweene a barley-corne and a pearle, but none at all betweene our temporall life and that exceeding weight of glory, treaſured vp for vs by Gods loue in Chriſt. O this loue of God in ſparing his owne ſon for our redemption, is ſo full of bottomleſſe, fathomleſſe myſteries, it is in ſuch tranſcendent exceſſe infinite, that thoſe multitudes of his bleſſings in our creation and preſervation, ineſtimable too in themſelues where with 〈 in non-Latin alphabet 〉 day by day he loadeth vs Pſal. 68. v. 19. (take them altogether) are not worth the talking off in compariſon of this, nor as wee ſay to be named the ſame day with it; O this ſending of Chriſt to dye for vs, when we were yet ſinners, was that ſpeciall, royal preſent wherewith 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,The ſecō • Reaſon. 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,It is all one • ot to eſteeme Chriſt at al and to preferre one though but one contentment before him. 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,Had the bleſſings procured by Chriſt beene infinitely leſſe then they are, they had bin ineſtimable. 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 ſtorehouſe of nature within the compaſſe of a compariſon with him.Wee ſh •• loue Chr ••• perſon mor • e en •• rely then • his benef •• ▪ 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. 〈 in non-Latin alphabet 〉 , 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, 〈◊〉 is a mer •• nary loue 〈◊〉 loue Chriſt chie •• ly for our • wn ſalvation. 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 cō fortable, 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 muc •• only we loue Ch •••• as we lo •• him be ••• then any •• thing elſe▪ 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,If we lo •• any contentment 〈◊〉 equally with Chri ••• • ee loue Chriſt indeed farre leſſe then that contentment. 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 cō ſiderations 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.The point 〈◊〉 vindica • ed from • ome exce • tions.

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 the turne though it bee never ſo little, though wee haue nothing but the ſhirt on our backes; but our naked, deſeaſed carkaſſes, yet if we are willing to giue them for Chriſt, they ſhall bee ſufficient pay. God turnes away no chapman becauſe hee cannot giue enough, but only becauſe hee will not giue what he can. For if there be firſt a willing minde, God accepts according to that a mā hath and not according to that a man hath not, as it is ſpoken in another caſe. 2. Cor. 8. 12. 2. When wee are ſaid to buy the pearle, to buy Chriſt withall that wee haue, ſuch like ſpeeches are in no wiſe to bee vnderſtood properly but Parabolically; for in propriety of ſpeech, when wee forſake all to winne Chriſt, wee doe not lay down any price vnto God for him, who hath giuen him for vs all and offered him to every one of vs moſt freely, only we ridde our ſelues of ſuch things as may hinder vs from receauing him being freely given. If one ſhould offer mee handfulls of Gold▪ I for the preſent hauing my hands full of clay, I ſhould quickly be rid of the clay that I may finger the gold, yet I doe not pay him for his gold with my clay, but only prepare my ſelfe to receaue it. In like manner there being an infinitely greater diſproportion betweene Chriſt and the moſt pretious commodities that wee can forgoe for him; then there is between gold and clay when wee diſmember our ſelues of any thing that wee may make roome for Chriſt, wee doe not purchaſe him, but prepare to entertaine him comming of his owne accord vnto vs.

• But is it ſo in earneſt, will ſome ſay? muſt every mā that will bee the better for Chriſt, be willing to looſe his owne life for him? This is worſe then all the reſt, why then, vpon the point, none can bee ſaued but Martyrs. I anſwer, wee may ſafely affirme that none are ſaued but Martyrs; Martyrs either actually or habitually▪ Whether any can be ſaued but Martyrs▪ hauing faith enough to encourage and loue to conſtraine them to be Martyrs, if the honour of their profeſſion ſhould require it. If this aſſertion make any mans eares to tingle, I knowe not why the hearing of my Text ſhould not be as offenſiue vnto him, or the reading of divers other ſpeeches of our Sauiour, requiring a reſolued diſeſteeme and contempt of life in any man whoſoeuer hee be that dares to ſet his hand to his plough, or ſeriouſly ſet his face towards heauen.

There is a Popiſh ſcribler not worth the naming in a pulpit, who would perſwade vs that theſe ſpeeches of our Saviour are not precepts of neceſſity vnto all that ſhall be ſaued by him, but onley counſells of perfection to ſuch as will not bee contented to bee doore-keepers in heauen, but ayme at ſome higher place. For my part I cannot expreſſe how injurious I conceaue this gloſſe, as well to our Saviours perſon, as to his doctrine. But if any man preſent to ſet his owne heart at quiet, bee willing to bee of this fellowes mind, I leaue him three things to pauſe vpon. 1. Our Saviour did not ſpeake thus much only to ſome ſelect, forward men, only to his ſpeciall Diſciples, but as it is in the verſe precedent, there went great multitudes after him, and he turned and ſaid vnto them, If any man, &c. But perhaps though hee addreſſe his diſcourſe to them altogether, yet hee intended it not to each of them ſingle. No, what then meane the firſt words of my Text, If any man &c. what meanes the concluſion of his diſcourſe, verſe, 33. So likewiſe whoſoever he be of you that forſaketh not all that he hath he cannot be my Diſciple. 2. The conſiderations which ſhew the equity of thoſe conditions required by our Saviour, the reaſons inducing him to require ſo great a meaſure of loue, as you haue heard before, equally▪ concern every man, and therefore there is no reaſon why wee ſhould imagine that our Saviour propoſed theſe hard tearmes only to ſome few & not to all that would haue any intereſt in him. 3. Contempt of life in compariſon of a communion with Chriſt is moſt vniverſally requiſite in all ſorts of men. 1. Becauſe the Church never enioyes ſuch a calme, but a terrible ſtorme may vnexpectedly daſh it away, and therefore there is no man though borne in the moſt peaceable time of the Goſpell, but ere the glaſſe of his life bee runne out, hee may be over taken with a fiery triall. 2. Yea there is no profeſſour of the Goſpell, though hee liue and dye during the publike tranquillity of it, yet he may privately bee brought to that plunge, that he muſt either hazard his life, or elſe in ſome fearefull, horrible maner againſt his conſcience diſhonour Chriſt Ieſus. 3. Many may take away our liues which cannot take away our other contentments, as Popiſh Aſſaſcinats haue depriued Kings of their liues when they could not of their kingdomes. It is certaine that whoſoever cares not for his owne life is maſter of another mans, & by conſequent of any mans religion that loues his life better then hee doth it. How eaſie were it for a Ruffian that had no religion of his own▪ to pull ſuch a one into a corner and with a naked blade to make him forſweare his religion, as often as he pleaſed, yea if the tricke were in vſe, ſuch a one might be robbed of his religion vpon the high way ſeeing any man that were ſo diſpoſed with a Piſtol at his breſt might make him deliuer vp his faith with as much haſt as his purſe.

3▪ It may bee replied if every follower muſt loue him more then his owne life, then it ſeemes that the weakeſt Chriſtian, if indeed a Chriſtian muſt loue him as much as the moſt renowned Apoſtles, ſeeing the beſt of them all could loue him no more then ſo, for greater loue then this hath no man then that he lay downe his life for his friend, witneſſe Chriſt Ieſus himſelfe, Iohn. 15 13. It ſeemes likewiſe that all muſt haue an equall portion of faith; both which conſequencies palpably contradict both Scripture and experience. I anſwere firſt without queſtion all that ſhall be ſaued muſt bee ſaued by the ſame faith, viz: by faith of the ſame nature, though not in the ſame quantitie. Now that which breeds the miſtake in this objection, is a conceipt▪ that to loue Chriſt more then our liues proceeds not from the nature of ſaving faith ſimply conſidered, but from ſome eminent degree of it, which cō ceipts is erronious. For it is very obſervable, that the nature of faith, if true and ſaving, bee the degree of it never ſo ſmall neceſſarily includes thus much: it being an aſſent vnto all Scripture revelations, eſpecially vnto the Goſpell promiſes, as moſt true and good in themſelues, and farre better in the choice then any profits or pleaſures in the world, yea thē life or whatſoever may ſweeten it vnto vs. Whence an incomparable writer of our own who hath dived profoundly into the nature of juſtifying faith, hath weaued the words of David, Pſ. 63. Thy louing kindneſſe is better then life, into his compleat definition of that faith whereby the iuſt doe liue. 2. Though all the Diſciples of Chriſt muſt aſſent to ſo much be their faith, & expreſſe if need bee, ſo much by their loue, yet according as thoſe taſts and reliſhes of heaven imprinted in their ſoule by the ſpirit, vpon which the aſſent of faith, and fervency of loue are grounded are more or leſſe liuely and pleaſant, the faith and loue of Chriſtians admit ſundry degrees and meaſures: but not properly in regard of their eſteeme of the object, (for all, as I haue ſhewed, muſt eſteeme it better then life) but in reſpect of the radication and ſetling of this eſteeme in themſelues▪ ſo that howſoever all faithfull Chriſtians iudge and eſteeme their hopes by Chriſt to bee better then life, yet they may bee more or leſſe in their iudgement, and thoſe apprehenſions which cauſe this eſteeme may be more or leſſe cleere and diſtinct. 3. Tis true, that to dye for the profeſſion of Chriſt is the greateſt poſſible expreſſion of loue vnto him, for the matter of it there may bee great diverſity▪ and accordingly by ſeverall degrees of faith, and loue may bee expreſſed by it. Amongſt ſo many thouſands as haue beene crowned with martyrdome in Primitiue and latter times, no doubt but there was infinite variety of degrees of faith and loue, all which had but one common expreſſion for the matter; but for the maner of it, ſome laid down their liues more cheerefully and triumphantly reioycing that it was giuen to them, not only to beleeue, but alſo to ſuffer: others with more deliberation, ſtaggering, & reluctancy ſome with Peter denied Chriſt divers times before they would dye for him, recanted a • iured, and runne through a hundred of baſe ſights before they would come to the ſtake, others behaued themſelues more honourably & heroically, and being glad of ſuch ſpeedy conveyance to heaven died with a kinde of Angelicall Majeſtie.

To drawe towards a concluſion: if any honeſt tender heart, which vſes to tremble at the word, and to mourne for its own infirmities, be brought into dumps by this doctrine, cauſing it to thinke thus with it ſelfe; if every one that loues Chriſt to any purpoſe muſt loue him better then life, and be able to dye for him, then ſure al my loue vnto him is nothing worth▪ •• When I am in my beſt moodes his louing kindneſſe is dearer vnto mee then thouſands of gold and ſilver, and I am of Davids mind that it is better then life, but yet if my life were in queſtion for it, I know not what would become of me, ſure I ſhould never hold out but flinch moſt ſhamefully. For comfort and direction vnto ſuch a ſoule I commend theſe conſiderations. 1. This feare of flinching is a good ſigne, that thou wouldeſt not flinch for feare: you know what Peters loud proteſtation (though all men forſake thee yet will not I) came to not long after, you know the ſtory of Dr Pendleton, or you may reade it in Mr Fox, vnleſſe thy life were exceeding deare vnto thee, it would be no ſuch great teſtimony of thy loue vnto him, to part with it for his ſake; vnleſſe death were very terrible, Martyrdome would not bee either ſuch an acceptable ſacrifice vnto God, or glorious wonder amongſt men. To feare martyrdome, yea and to pray againſt it with ſubmiſſion vnto Gods will, is warranted by our Saviours owne example, when he prayed ſo earneſtly, that if it were poſſible the Cup might paſſe away from him, but ſtill with ſubmiſſion vnto his fathers pleaſure. That place concerning our Saviour, Heb. 5. 7. is very remarkable, who in the daies of his fleſh, when he had offered vp prayers and ſupplications, with ſtrong crying and teares vnto him, that was able to ſaue him from death, and was heard in that he feared. I ſtand not vpon the words in that hee feared, for indeed the conſtruction of the words 〈 in non-Latin alphabet 〉 , is very vncertaine, that which I eſpecially note, is, that it is ſaid here, our Saviouor was heard how was hee heard? Marke how, and thence will ſpring a ſecond branch of comfort. His Father heard him, not in remouing the Cup from him, but in ſtrengthning▪ him to drinke it with victory: ſo art thou ſure to be heard, if thou prayeſt as hee did: either the Cup ſhall bee removed from thee, or ſweetned vnto thee. Remember withall, that God is never more for vs, then when wee are moſt for him, that his glory lies at ſtake as well as thy life, and that hee is more curious of that, then thou canſt bee of this. God is faithfull who will no • ſuffer vs to be tempted aboue that we are able; but will with the temptation alſo make away to eſcape that we may be able to beare it. 1. Cor. 10. 13. Remember that thy Saviour hath had experience of all the amazemets and horrors of death when he ſuffered it for the • e, and therefore cannot forget, both to pitty and ſuccour thee when thou art to ſuffer it▪ for him: for in that he himſelfe hath ſuffered being tempted he is able to ſuccour them that are tempted, as the Apoſtle ſweetly infers, Heb. 2. 18.

Laſtly, let mee commend this caution vnto the trembling ſoule; Anxious diſtruſtfull care for the future in matters of the ſoule, is more diſhonourable and diſpleaſing vnto God, then in matters of the body. Remember therefore thy Saviours advice, care not for to morrow, let that care for it ſelfe. Afflict not thy ſelfe with ſuch ſad ſuppoſals, what if Queene Maries daies ſhould come againe; what if I ſhould bee brought before ſuch a fellow as Bonner, remember thy Saviours reaſon for his advice, ſufficient for the day is the evill thereof. Which as it is too true for matters of this life, ſo it's much more true in buſineſſe of our ſpirituall life. If thou art indeed entred into a covenant with God, if thou haſt ſeriouſly and adviſedly reſolued to liue the reſt of thy time in the fleſh by the faith of the ſonne of God who hath loued thee and giuen himſelfe for thee, if thou art indeed one who knowes what an infinite, endleſſe, vnwearied diligence is required to a conſtant, cloſe walking with God, why then thou haſt every day, every houre, omiſſion • and commiſſions to looke vnto, thou haſt continuall ſwarmes of thoughts, words, and actions moſt warily, and preciſely to watch over, thou muſt tread every ſtep as nicely and gingerly, as if thou wenteſt amongſt ſna • es, and walkedſt vpon pinnacles, thou muſt ever and anon chaine vp thy beloued affections ſhorter, and deale roughly with thoſe luſts, which perhaps are as deare vnto thee as thy life. What haſt thou thus▪ much buſineſſe every day; and haſt thou time to make ſuppoſitions for the future, and to torment thy ſelfe with preſages? Let to morrow care for it ſelfe: abſtaine from fleſhly luſts which fight againſt thy ſoule and moſt 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.