The Trial of a Christians Sincere Love Unto Christ, Part 3

The Trial of a Christians Sincere Love Unto Christ · Part 3

THE TRIALL OF our ſincere louelove to Chriſt.

EPHES. 6. V. 24.

Grace be with al them that louelove our Lord Ieſus Chriſt in ſincerity.

I WIL not diſcourage your attentiō with a tedious repotition of what I hauehave heretofore in another audience deliuered vponupon this Scripture, p. 68ſomething muſt needs be recalled to guid your attention into the enſuing diſcourſe & to knit that vntounto a former: but I wil not trouble you with a word more, then the neceſſity of methode ſhall enforce me vntounto. 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 hauehave 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 giuegive a wiſe reaſon for it; inſomuch, that it may be but too probably conjectured, that to one that periſhes p. 69through diſpaire, there miſcarry hundreds through preſumption.

This generall preſumption ſtands vponupon 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 louelove 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 p. 70ſcope, 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 vponupon 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 vsus. Well then, preſumption ſtands more directly, and leanes more heavily vponupon 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, p. 71as may vponupon good ſufficient grounds, lay clayme vntounto, and plead intereſt in all the glorious promiſes in Chriſt Ieſus.

VponUpon 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 louelove towards him; and farther, for the exact triall, and through examination of this, I impoſed vponupon my ſelfe the handling of three moſt cō ſiderable points which make vp it ſelfe, and evidence vntounto vsus the ſincerity of our louelove vntounto 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 louelove vntounto Chriſt, amōgſt p. 72many 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 hauehave 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 louelove vntounto Chriſt: & this by the aſſiſtance of the bleſſed ſpirit, you ſhall hauehave paid at this time.

Well then, what is the moſt immediate and proper ground of the ſincere louelove of a poore ſinner vntounto his Saviour Ieſus Chriſt? I anſwere out of the queſtion, when in earneſt hee finds himſelfe to bee a miſerable ſinner, and apprehends p. 73Chriſt 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 louelove to Chriſt. diſtinct, particular, tender apprehenſion of his owne infinite wants and miſeries by reaſon of ſinne, & of thoſe miracles of louelove & 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 louelove the Lord, ſaith holy David, p. 74Pſalm. 116. 1. marke his reaſon; becauſe hee hath heard my voice and my ſupplications. But what kinde of ſupplications were theſe? vponupon 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 vponupon me: then called I vponupon 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 louelove him, yea, becauſe he hath inclined his care vntounto me in theſe my ſpirituall agonies, I will call vponupon him as long as I liue. 2. we hauehave an eminent place, 1. Ioh. …. 19. We louelove him, marke his reaſon, becauſe he firſt loued vsus. True, ſome may ſay, God hath loaded vsus with innumerable expreſſions of his louelove in our p. 75creation and preſervation, and we doe reciprocally louelove him for them: but what's this to the louelove of Chriſt? To omit as impertinent to this place, that in ſome ſort we owe both our creation & temporall preſervatiō vntounto Gods louelove in Chriſt; ſeeing it is not probable, but the whole frame of nature ſhould hauehave beene diſſolued preſently vponupon 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 vsus, vnderſtands that louelove of loues, that boundleſſe, incomprehenſible louelove of God wherewith hee hath loued vsus in Chriſt: as it plainly appeares by comparing 9. & 10. veries. In this (that is) in this infinitely more, then in any mercy of p. 76creation or preſervation, was manifeſted the louelove of God towards vsus, becauſe that God ſent his onelyonly begotten ſonne into the world, that we might liue through him. Herein is louelove (that is) herein infinitly more then in any thing elſe, not that we loued God, but that he loued vsus, 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 hauehave knowne and beleeued the louelove that God hath to vsus, 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 louelove p. 77vntounto him, now wee louelove him, becauſe hee firſt loued vsus. A third place, & I'le trouble you with no more, is Luc. 7. 37. where we hauehave 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 louelove vntounto 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 louelove with their Saviour when they perceaue themſelues to bee over head and eares, as wee ſay in debt vntounto God, and themſelues p. 78moſt 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. p. 794▪7. ſeemes to thwart and vnſay all that which I hauehave 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 hauehave beene hitherto ſpoken.

But if I might bee worthy to deliuer mine own opinion, with due reſpect vntounto 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 p. 80mo…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 foreign 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 foreign which hath ſometimes the ſignification of ideo, quapropter, &c. Neither may it prejudice this interpretation, that our Saviour after all thoſe expreſſions of louelove 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, p. 81and 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 louelove vntounto Chriſt, but what is grounded vponupon 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 louelove towards him: how many broken ſpirits euen ſpend and exhale themſelues p. 82in continuall ſallyes as it were, and egreſſions of affection vntounto him, who hauehave indeed heard, but not as yet taſted how gratious he is, who hauehave 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 hauehave 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 vntounto you, we muſt firſt obſerue that every degree of true ſpirituall louelove vntounto Chriſt, proceeds frō a proportionable act of ſauing faith: Secondly, that there is a twofold louelove, 1. One of deſire, which is an earneſt longing after that, which wee beleeue p. 83would doe vsus much good if wee could attaine vntounto 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 louelove 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 louelove 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 vntounto al the Goſpell promiſes as moſt true and good in themſelues, and p. 84infinitely better vntounto vsus then any thing in the world could we bee once aſſured that they belong vntounto vsus as well as to other men. That other louelove of complaconcie, when with the Pſal: we returne vntounto our reſt, becauſe the Lord hath dealt bountifully with vsus, & 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 louelove of complacency ariſing p. 85from a perſwaſion of Chriſts louelove vntounto vsus 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 louelove of complacencie is either for a time quite ſtupified, or elſe it falls back as it were into that thirſty auxious louelove of deſire. 2. This louelove of complacencie admits degrees proportionably to the degrees of that perſwaſion. If that be cleare and ſtrong, this louelove is more cheerefull & pleaſant: if that be weake and obſcure, this louelove 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 louelove of complacency may not vnfitly be ſubdivided. 1. Into p. 86Ordinary louelove 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 louelove which ſpringeth from a more eminent and tranſcendent pitch of perſwaſion concerning our owne reconciliation in particular: this is that perfect louelove, which S. Iohn ſaies, caſteth out all feare (to wit) of diſtruſte, bringing vsus 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 louelove in themſelues. The ſecond which I call Heroicall in that ſenſe in which eminent vertues hauehave their Epithite, is conſtantly only p. 87in ſuch as either beſide the evidence of the word and ſpirit, hauehave 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 louelove, and the Teſtimony of the ſpirit aſſure vsus of our Salvation. hauehave beene long exerciſed in a Chriſtian courſe, hauehave 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 hauehave I according to the skill that is giuen mee, proued the originall of the ſyncere louelove of a ſinner vntounto Chriſt Ieſus bleſſed for ever, to be a ſerious tender apprehenſion of his own extreame p. 88need of Chriſt, and of Chriſts ſuperabundant louelove vntounto him: I hauehave 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 hauehave ſhewed that it is ſo, to ſhew you now why it muſt be ſo.

Wee are all borne into the world foreign,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 vntounto 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 hauehave of one. In a word albeit wee p. 89are borne and bred within the ſhrilleſt ſound of the Goſpell, yet as long as we continue foreign meere animall, naturall men, it will not ſinke into our heads, that we are in ſuch miſerable caſe as Preachers would make vsus beleeue wee are, how ill its like to goe with vsus vnleſſe we laboriouſly enquire after Chriſt, and get to be reconciled vntounto God by him. Now what more effectuall method can we imagine to beate vsus 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 louelove of the eternall Father and his only Sonne, to pull downe their proud ſtomackes, to p. 90make them crouch and craule vntounto 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 vntounto 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 vponupon them,The curſes of the law driue vsus 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 vntounto him, and truſt their ſelues with him, if they will but lay to heart, and learne to eſteeme & admire thoſe wonders p. 91of 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 vponupon 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 hauehave got his belly full of huskes, he would hardly hauehave 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 vntounto him, p. 92though 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 hauehave 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 louelove. O what a ſwelling, a thronging, a wraſtling p. 93did 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 hauehave inſiſted the longer vponupon the prodigals caſe, becauſe indeed it is our owne. For ordinarily; our heavenly father vſeth the ſame method to fetch vsus his prodigall children home vntounto him, and to bring vsus in louelove 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 p. 93all thoſe faculties and endowments, with which our Creator hath furniſhed vsus, in the revels of ſinne and vanity, walking on merrily and confidently foreign as the Apoſtle ſpeakes Epheſ. 2. 2. according to the courſe of this world: profeſſing indeed (for faſhion ſake) louelove both vntounto 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 louelove wherewith hee hath loued vsus. Epheſ. 2. 4. when hee hath let vsus 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 vsus vnderſtand our ſelues, that we may the better eſteeme of p. 94him and whom hee hath ſent Ieſus Chriſt. Firſt then hee inſpires vsus with ſo much ſpirituall life, as may make vsus feele our ſpirituall burden, conſiſting of our ſinnes, and his curſes due vntounto them; hee raiſes vp many affrightments, and grim apparitions in our conſciences, he giues Satan leaue to inſult over vsus, whatſoever outward contentment we faſten on, to put vsus out of theſe dumpes, he beates vsus off from it, he leaues vsus not huskes to feed on, he driues vsus 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 vsus, even to periſh everlaſtingly, vnleſſe we can get to bee reconciled vntounto him. Now wee begin to come to our ſelues, and perceiuing our onelyonly p. 95courſe which we hauehave left,Gods juſtice muſt be ſatisfied ere we can obtaine his mercy. to bee, to caſt our ſelues vponupon Gods mercy, but no getting neare vntounto that, vnleſſe his juſtice be firſt ſatisfied, no poſſibility of that on our parts, vnleſſe we can get the ſatisfaction of Chriſt imputed vntounto vsus, 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 hauehave 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 p. 96ſlightly of him heretofore, now thoſe holy fits of louelove grow vponupon vsus apace, and vponupon a ſuddaine, with the Spouſe in the Canticles, wee are ſicke of louelove. Now are wee entred into the louelove 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 vntounto him, that hee may giuegive them reſt: vponupon this wee addreſſe our ſelues towards him, with our burden vponupon our ſhoulder, and when wee are got within kenne of him, hee ſeemes ſometimes to goe backward from vsus, to make vsus more eager after him, and thus oft-times he lets vsus ſtand trembling and ſhaking, weeping and groaning vnderunder our p. 98burdens, till wee are even ſinking and ſwovvning vnderunder them, and then hee conveyes them away, cleares vp the heavens over vsus, ſpeakes like a husband vntounto our ſoules by his Spirit, he preſents vsus vntounto his Father, who now ſmiles vponupon vsus with a reconciled countenance, and then vntounto his Angels who amongſt all their Halleluiahs, receiue ſome addition vntounto their triumphant mirth by our converſion. Now no man need tell vsus what Chriſt hath done for vsus, 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 hauehave ſeene, and felt, and taſted how infinitely he hath loued vsus, 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 vntounto them what p. 99hee hath done for our ſoules. Now we are in that louelove of complacency, now wee cling vntounto him, and would faine come out of our ſelues, to creepe vntounto him, affecting not only a vnion, but vnity with him, now wee beſtirre our ſelues in all the holy complements of heavenly louelove, never thinking wee hauehave 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 vntounto the ſincere louelove of Ieſus Chriſt: I ſuppoſe it now expedient to cleare p. 100this diſcourſe of the originall of vnfained louelove, from ſome doubts and ſcruples which may ariſe from it.

1 Whether none can louelove Chriſt in ſincerity, but thoſe that are brought vntounto 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 vsus in louelove with Chriſt as a Saviour. The reaſon is plaine out of what hath bin deliuered. Wee are to louelove Chriſt as a Saviour: how can we be brought to thoſe, vntill we feele our ſelues loſt, and vnderſtād what need we hauehave of a Saviour? Wee are to louelove him as a Mediatour: what reaſon is there for this, vnleſſe we firſt plainely perceiue God to be our enimy? Laſtly, wee are to louelove him as our Phyſitian: what ſenſe is there for that if wee feele not our ſelues in p. 101ſome dangers, if wee feele no aches or gripings, no ſmart about our ſoules, if we finde no good that Chriſt hath done vsus, or can doe vsus? Himſelfe tells vsus, the whole hauehave no need of the Phyſitian; onelyonly 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 hauehave had a more reſtraining education then others and beene trained vp in a more innocent civility, vntill p. 102the 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 vntounto 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 hauehave taken their full ſwinge in the wildeſt exorbitancies, ſuch as hauehave 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 p. 103in their noſtrils, to turne them round, and make them looke towards heauen, are brought to the louelove of Chriſt, even ſteppe by ſteppe in that method which I hauehave formerly deſcribed. The other are brought vntounto the louelove of Chriſt, but theſe being once brought vntounto it, louelove him more vehemently, for it's certaine he loues moſt to whom moſt is forgiuen.

2 Doubt,Whether our louelove to Chriſt would not be more exact if we did conſider the brightneſſe of his glory. Whether our louelove vntounto Chriſt would not be more pure and acceptable vntounto 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 p. 104brightneſſe 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 vsus to louelove him. 1. That is the trueſt louelove of Chriſt, which beats vsus out of our naturall enmity againſt him, and brings vsus home with longing affections vntounto him. Now it's moſt true, that the perſon of Chriſt, abſolutely conſidered without the relation of a Saviour vntounto vsus, 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 p. 105out 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 vntounto the louelove of Chriſt, by the moſt accurate Metaphyſicall diſcourſes of thoſe infinitely ſuperlatiue beauties in the Deity abſolutely conſidered, either they would bee phantaſticke riddles vntounto him, or at leaſtwiſe prevaile no more with him to that purpoſe, then it would perſwade him to louelove 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 p. 106vndiſpoſed to ſet himſelfe about them. An acute, but vnſanctified ſchoole man may overſtraine his vnderſtanding with a weariſome gaze vponupon thoſe inviſible beauties,Subtlety without the grace of converſion will not kindle the louelove of Chriſt in our hearts. and dazle it into a more diſtempered ignorance, but not in to ſuch a raviſhment of louelove, 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 p. 107hand of God. So that ſuch contemplations, though they cannot ordinarily begin ſincere louelove vntounto 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 louelove of Chriſt is moſt ſincere and acceptable vntounto him, which giues him moſt glory of that which he deſires moſt to be glorified in: that is, of his goodneſſe,Our louelove to Chriſt muſt bee practicall. his attributes, and workes of mercy in our Salvation. Hee requires not an ayrie, but a fierie louelove. He reſpects not ſo much that ſpeculatiue louelove, which conſiſts in a ſimple amaze of the vnderſtanding, or bare admiration of thoſe vndiſcovered perfections of his nature, which hauehave not as yet done vsus any good, though one day the ſight p. 108of them ſhall be a part of our bleſſedneſſe. Chriſt requires that louelove of vsus, whereby wee confeſſe our ſelues beholding vntounto him, that louelove which laies vsus flat before him, and whereby we acknowledge we owe our ſelues vntounto him. I may much admire and applaud a man of excellent parts, for his rare endowments, and yet thinke my ſelfe no more beholding vntounto him, then hee is to me, yea I may beare grudges againſt him in my mind, and be farre from any affectionate louelove towards him: Even ſo with ſome Schoolemen, and writers of myſticall theologie I may buſy my braine, and ſet my minde a ſtaring vponupon that abſolute Ideaa of vndefiled beauty in the Deity, and yet as long as I continue vnſenſible of what Chriſt hath p. 109done for my redemption, retaine a frozen and a flinty heart.

If we louelove Chriſt only becauſe hee hath loued vsus, it ſeemes that in our louelove vntounto him, we hauehave a chiefe eye vntounto our ſelues, and that we louelove our ſelues more then him, which ordinarily cannot bee pleaſing vntounto him, or any way ſtand with ſincerity.The occaſion of our louelove to Ch. is our own ſalvation, the end his glory. For anſwere, wee muſt diſtinguiſh betweene the impulſiue and the finall cauſe of our louelove vntounto 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 hauehave found him, and finde withall, that he hath bought me out of my ſelfe, that I am not my owne, p. 110as it is, 1. Cor. 6. 19. hence forth the maine ſcope & principall aime of my louelove vntounto him is to doe that for which chiefely I was created and redeemed, to let goe all intereſt the louelove of Chriſt conſtraineth vsus, ſaith S^t Paul: why ſo? Becauſe wee thus iudge, that if one died for all, then were all dead: here is that originall of p. 111our louelove implied which I hauehave ſo largely inſiſted vponupon, it followeth, and he died for all, that they which henceforth liue, ſhould not liue vntounto themſelues, but vntounto him that died for them, and roſe againe. This is the end of Chriſts louelove vntounto vsus, and muſt bee the buſineſſe and maine driſt of our louelove vntounto him. So that our louelove vntounto Chriſt, ariſing from a tender apprehenſion of his louelove vntounto vsus, is not mercenary, but makes moſt for his honour, ſeeing that if he had not prevented vsus, we ſhould in ſome ſort hauehave ſtood vponupon equall tearmes with him. Laſtly, it is his good pleaſure, that wee ſhould louelove that moſt which is beſt for vsus, that in which moſt conſiſts our perfection, if therefore wee louelove him as our perfection, conceauing our p. 112ſelues 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 louelove our ſelues, yet wee need not doubt of our ſincerity, this is the very louelove which hee requires. S^t Paules louelove vntounto 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 p. 113eſtate, ſpeedily, and impartially to examine the louelove hee ſuppoſes hee beares to Chriſt Ieſus by what we hauehave amply diſcourſed concerning the true and proper Originall of it. Thou pretendſt moſt entyre louelove vntounto 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, vponupon this ſuppoſall giuegive mee leaue to ſound thy ſincerity with theſe interrogatories. Doſt thou remember a time when thou hadſt not that louelove in thy breaſt which now thou reckoneſt vponupon for ſound and currant, though thou canſt not preciſely tell when thou got'ſt it? Canſt thou tell vponupon what occaſions, or geſſe at the manner p. 114how thou at aſhedſt it? Wert thou brought vntounto it by that methode which I hauehave 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 vntounto thee that thou loueſt Chriſt vponupon a true ground, and that therefore, that grace and favour of God with all the bleſſings iſſuing from it, appertaines vntounto thee, which the Apoſtle wiſhes to all thoſe which louelove 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 p. 115no ſuch matter by thy ſelfe; why then my diſcourſe will conclude thy pretended louelove vntounto 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 hauehave the terrors of God ſtared thy guilty conſcience in the face, & affrighted p. 116it 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 vntounto 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 p. 117louelove, a louelove 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: OnelyOnly thus much Ile ſay, if all of them ſound as riddles and vncouth myſteries vntounto thee, if thou never kneweſt any thing like to what was propoſed by thy ſelfe, as I feare many hauehave not. If thou knoweſt not what it meanes to come heavy laden, poore in spirit, hungry and thirſty vntounto Chriſt: why then I wonder thou ſhouldſt bee ſo ſottiſh as to conceaue, or impudent as p. 118to affirme, that thou loueſt Chriſt, if thou wouldſt hauehave vsus vnderſtand thee, that thou loueſt him in ſincerity. I doe ſuppoſe that thou loueſt him vponupon 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, vponupon as good a ground as that ſo does a Turke louelove Mahomet, one of the bafeſt miſereants that ever was, vponupon as ſubſtantiall a ground as that. But we ſpeake of that tranſcendent louelove of him, which cannot poſſibly be due vntounto any one elſe, and which would be moſt due vntounto him, though all the lawes & cuſtomes in the world ſhould vniverſally conſpire to crye it downe, doſt thou profeſſe ſuch a louelove vntounto him, and knoweſt not wherefore? nor vpō what p. 119occaſion thou wert moued vntounto it? It would vexe a man to the ſoule, who knowes indeed what it is to louelove Chriſt, and how himſelfe was brought vn to it, to conſider the confident ſtupidity of multitudes in eueryevery 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 louelove him, or what reaſon he hath to expect any louelove from them. I knowe they will ſay, they louelove 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 p. 120it is not the ſaying of this, or beleeuing it confuſedly like ſome old ſtory or tradition wil melt our congealed hearts into the louelove of Chriſt:That faith muſt be experimentall which is the original of ſincere louelove. No, it muſt be through diſtinct feeling of it in our owne ſoules, it muſt bee the experience of this, which makes vsus enamoured on him and ſets our hearts a mounting towards him in thoſe ſeraphicall flames of ſanctified affection.

2 The Originall of ſincere louelove vntounto Chriſt, being diſcovered, and directions giuen for ſelfe examination concerning it,Cautions againſt Cozening ſemblance of LoueLove. a ſecond vſe ſhall bee for caution againſt many cozening ſemblances of louelove vntounto Chriſt, which may make vsus thinke a great deale better of our ſelues then wee hauehave reaſon, which may eaſily bee diſcouered by trying them by p. 121this 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 vntounto 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 hauehave fallen as foule vponupon the Iew, if hee had taken him vilifying p. 122his 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 vsus, to hauehave an eye to the true originall of all duties of louelove, to conſider, not ſo much what wee doe, as p. 123what makes vsus 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 louelove 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 p. 124by the reading of any other ſtory, though prophane, if it be any way proportionable vntounto 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 louelove to Chriſt may bee the fruits of a bare Hiſtoricall faith ioined with common ingenuity. which teaches vsus 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 p. 125beleefe 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 hauehave 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 vponupon the repreſentation it ſelfe, ſo that ſuite well with it's owne p. 126images 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 hauehave 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 vntounto 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, p. 127will 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 louelove vntounto Chriſt may put vsus, while wee conſider them looſe by themſelues, and examine them not by that which ought to be the fundamentall inducement vntounto them in our hearts, you ſee how expedient it is to judge of theſe complementall expreſſiōs of louelove vntounto 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 louelove vntounto Chriſt is, To God the Father, &c.

FINIS.