The Trial of a Christians Sincere Love Unto Christ, Part 4

The Trial of a Christians Sincere Love Unto Christ · Part 4

LVKE 14. 26.

If any man come to me, & hate not his Father and Mother, Wife and Children, and Brethren, and Siſters; yea & his owne life alſo, he cannot hee my Diſciple.

I Proceed ſtill in my Tract or diſcourſe, cōcerning the ſincerity of our louelove vntounto our bleſſed Saviour. My method in it I hauehave acquainted you with heretofore, impoſing vponupon my ſelfe a copious and full handling of three moſt cōſiderable points, which both make it vp in itſelfe, and evidence it vntounto vsus.

p. 11. The true and proper ground or originall of it: the ſpeciall reaſons inducing vsus to louelove him.

2. The requiſite, degree & intention of it: how much we are to louelove him.

3. The eſpeciall effects and teſtimonies of it: what we are to doe becauſe we louelove him.

The firſt of theſe heads I hauehave diſpatched already; having heretofore in another audience diſcovered the falſe, & in this congregation, the true groūds of our louelove vntounto Chriſt Ieſus: I am now falne vponupon the ſecond point, and therein more punctually to enquire, how much we are to louelove him which querie our Saviour himſelfe clearely and throughly reſolues in my Text.The occaſion of the words. If any mā come vntounto me, &c.

Our Saviour was now in p. 2the 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 vponupon 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 vponupon, if they would followe him to any purpoſe, & ſolemnly to forewarne them, what they muſt truſt vntounto if they made account to get any good by running after him. If any man will come to mee (that is) p. 3hoping 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 vponupon 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 & p. 4children, wife and kindred, yea and his owne life.

I anſwer. 1. The law of God doth not only permit, but alſo command vsus to louelove 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 p. 5vntounto vsus, 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 vntounto 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 p. 6Text, but to ſuch favours and contentments as wee may receaue from them. The louelove of Chriſt will not ſuffer, much leſſe cauſe vsus, in any caſe to neglect the duties, or growe weary of the relations of nature: onelyonly thus much Chriſt expects from vsus 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 vntounto Chriſt, and be found p. 7in him enwrapped in his righteouſneſſe. To vnfold this yet more diſtinctly:We may part with what is deare vntounto vsus for the louelove of Chriſt in … reſpects. wee may part from that which is deare vntounto vsus for the louelove 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, p. 8when 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 vntounto 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 p. 9rarities which they may hinder vsus from. Laſtly in a placide, well tempered contentedneſſe, vponupon 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 hauehave his ſhare in thoſe vnvaluable purchaſes of his paſſion, muſt prize Chriſt Ieſus and his hopes by him farre beyond whatſoever, p. 10or whomſoever hee may, moſt lawfully & ought moſt dearely to louelove in this world, yea farre beyond life it ſelfe, and whatſoever cōtentments may endea…e it vntounto 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 hauehave any thing to doe with him. My labour, I ſuppoſe will be better ſpent in demonſtrating vntounto you the equity of that which may ſeeme rigour in this doctrine, in diſcovering p. 11vntounto you what good reaſons our Saviour had to exact ſo great a meaſure and high a pitch of louelove 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 vponupon 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 vponupon ſuch as never thinke of his louelove in dealing thus bountifully with them, but the reaſon of that is p. 12becauſe he can call them in againe, and blow vponupon 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 louelove 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 louelove Chriſt ſincerely.and thinkes hee hath a good bargaine too, God preſently ſeales vntounto him an everlaſting aſſurance of them by the ſpirit of promiſe, and giues poſſeſſion of them at the p. 13day 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 vponupon 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 p. 14ſuch 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 hauehave 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 louelove, 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 p. 15aſſured 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 giuegive him all the glory which hee intended for himſelfe in beſtowing them. The principall thing God intends in doing good vntounto any of his creatures is the glory of his goodneſſe, if therefore his p. 16creature 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 hauehave hee ſhould, hee reſtore vntounto 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 vponupon it, but the glory of his benefits.

Now to draw neerer vntounto the point: the greateſt matter containing in it infinite variety of wonders, which God from all eternity hath contrived by his wiſdome, compaſſed p. 17by his power, beſtowed by his goodneſſe vponupon 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 p. 18it were through a cloud, which the Angels themſelues deſire foreign ▪ 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 p. 19giues 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 vponupon it ſelfe; if his affections continue ſtill glued vntounto ſuch traſh and mucke as they were faſtened on before, in a word, if hee ſatisfy himſelfe with ſuch groſſe conceits as theſe, p. 20that ſure the things which are offered vsus in Chriſt are excellent things, but offered vponupon 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 vsus for the preſent, that thoſe are matters of another world and would bee good for vsus when we are dead, but in the meane time it's▪ beſt for vsus to make as much of our ſelues as wee can, and by Gods mercy wee may at length hauehave 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 vntounto the trampling of ſuch ſwine, then p. 21it would become the wiſdome of a man to giuegive 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 vponupon carrion. It's likewiſe impoſſible for his iuſtice to beſtow his chiefeſt, choiſeſt mercies vponupon ſuch brutes as will ſcarce take them for mercies, being not throughly perſwaded that they hauehave 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 p. 22can 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 louelove. thus as much as in vsus lies, to be foole his wiſdome and even ſcorne his louelove in that where hee thought to doe vsus 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 louelove in Chriſt very highly, albeit wee eſteeme ſome few things which our nature hath taken ſpeciall likeing vntounto 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 p. 23of 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 vsus by Gods louelove in Chriſt. O this louelove 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 foreign day by day he loadeth vsus Pſal. 68. v. 19. (take them altogether) are not worth the talking off in compariſon of this, nor as wee p. 24ſay to be named the ſame day with it; O this ſending of Chriſt to dye for vsus, when we were yet ſinners, was that ſpeciall, royal preſent wherewith the King of heaven would commend his louelove vntounto vsus, as the Apoſtle excellently expreſſeth it Rom▪ 5. 8. In this ſaith Saint Iohn 1. 4. 9. was manifeſted the louelove of God towards vsus that he ſent his onelyonly 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 louelove though moſt eminent too, doe's ſcarſe appeare in them, being eclipſed by that moſt orient p. 25and everlaſting blaze of his louelove 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 vntounto vsus, that our very eſteeme of them may be but a diſeſteeme and a hatred if compared to our eſteeme of his louelove in Chriſt.

Conſid. 2. If a man profeſſe never ſo much louelove vntounto Chriſt,The ſecō … Reaſon. if hee doe indeed preferre him before never ſo many conveniences of this life, yet if hee louelove but any one p. 26thing 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 vponupon, and in reference to God the father, I will now amplify with ſpeciall references vntounto 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 p. 27value him below that which is infinitely worſe then dung in compariſon of him. When a ſaleable commodity is offered vponupon 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 giuegive 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 louelove her husband better then a million of men, yet if ſhee louelove but any one man in the world better then her husband, hee will giuegive her but little thankes for louing him aboue ſo many others.

But to amplify this point p. 28more diſtinctly, let vsus briefly conſider that tranſcendent pitch of louelove we owe firſt vntounto the benefits of Chriſt; ſecondly vntounto 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 hauehave 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 vsus, though wee looked for nothing but ſuch a ranſome by our Saviour, though he had procured vsus only this that after this life wee ſhould ſpend eternity in a Limbus vnacquainted with any paine or pleaſure, yea though hee had procured vsus only the mortality p. 29of our ſoules, that they might periſh with our bodies; I ſay this alone had beene beyond all proportion, better for vsus then the whole world: ſeeing what would a thouſand worlds doe vsus 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 vsus, 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 p. 30bravery 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 vponupon 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 louelove vntounto the perſon of Chriſt, equity requires that we ſhould louelove him with a louelove yet more overtopping then either our ranſome or inheritance, and therefore it will be yet a more intollerable extremity of madneſſe, to imagine we louelove 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 p. 31compaſſe of a compariſon with him.Wee ſh… louelove Chr… perſon mor…e en… rely then… his benef… ▪ I ſay, reaſon requires that wee ſhould louelove 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 vsus into the louelove of him, that til we know him better wee ſhould louelove him onelyonly for our owne ſakes and his benefits, but after that he hath ſent his ſpirit to expound the myſtery of his louelove vntounto vsus more clearely, to make vsus lay to heart not onelyonly what he hath purchaſed for vsus, 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 p. 32as the Apoſtle paſſionately deliuers it, 2. Cor. 8. 9. how being every way equall with God, Phil. 2. 7. foreign, he was faine to emptie and ſtrip himſelfe as it were of all his royaltie that he might compaſſe theſe great matters for vsus, 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 louelove … louelove 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 louelove, 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 hauehave loued Chriſt only becauſe wee hope to get by him, yet now that we know p. 33what the kiſſes of his mouth meane, that which we principally louelove in him is his louelove, & hauing before loued the giuer for the gift, by a kinde of regreſſe in our affection, wee henceforth ſtriue to louelove gift for the giuer. But this point though many of Gods children knowe it to bee moſt reaſonable, and hauehave 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 louelove Ch… as we lo… him be… then any… thing elſe▪ So much onelyonly wee doe louelove Chriſt as wee louelove him more then any thing elſe beſides though never ſo louely: 1. Becauſe wee hauehave infinitely more reaſon to louelove him then it is poſſible p. 34wee ſhould hauehave to louelove any thing elſe: and therefore it is not to be accounted louelove vntounto him, if wee can afford as much and more to ſomething elſe: 2. Becauſe if we louelove but one thing better then we doe him, that one thing may force vsus 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 louelove vntounto him, muſt not doe it by feeling the pulſe as it were, or calculating the degrees of his affectiō vntounto him; but by comparing p. 35his affectiō vntounto Chriſt with his affections vntounto 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 louelove Chriſt. For it deſerues obſervation: that we cannot judge of an affection by its ſingle exerciſes what it does alone by it ſelfe, but onelyonly 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 p. 36may 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 louelove Chriſt Ieſus with as eminent degree of louelove as ever did the moſt reſolute Martyr, yet were it poſſible that I ſhould louelove any endearement of this life never ſo little beyond that pitch, my louelove would be as good as none at all; yea the ſame meaſure of louelove 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 louelove vntounto Chriſt was in it ſelfe p. 37weaker then the Martyrs: I ſuppoſed the contrary: but becauſe my affection vntounto ſomething elſe was ſtronger then any affection in the Martyr, & too ſtrong to be over-maſtred by my louelove vntounto Chriſt.

But here ſome may put in a fooliſh queſtion; though a Diſciple of Chriſt muſt not louelove any thing better then his Maſter, yet may he not louelove 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 vponupon 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 louelove beſides Chriſt vnleſſe it be in ſubordination vntounto him, p. 38either actually, when we particularly thinke of it & intend it, or habitually, in the generall conſtant purpuſe of our minds, wee louelove 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 louelove the other, Math. 6. 24. 2. Wee may note that louelove 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 p. 39ſhould louelove Chriſt and ſome worldy contentment which the very ſame degree of affection,If we lo… any contentment … equally with Chri… …ee louelove Chriſt indeed farre leſſe then that contentment. although theſe loues would bee equall conſidered naturally as qualities, yet conſidered morally, our louelove of Chriſt would be farre leſſe thē our louelove of the other contentment: ſeeing our louelove of that vponupon ſmall reaſons would bee as great as our louelove of Chriſt vponupon the greateſt reaſons that ever were, or ever can bee to obſerue and perſwade the greateſt louelove. Thus in two cō ſiderations hauehave 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 p. 40point 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 giuegive all hee hath for it: if none can hauehave his part in Chriſt but he that prizeth it aboue his life, and is ready to buy it with whatſoever is deare vntounto 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 p. 41invited 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 vsus freely, and yet muſt we buy him, and buy him with all that wee hauehave? 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 p. 42he 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 vsus whatſoever we hauehave, ſo that which we hauehave for him ſhall ſerue the turne though it bee never ſo little, though wee hauehave nothing but the ſhirt on our backes; but our naked, deſeaſed carkaſſes, yet if we are willing to giuegive them for Chriſt, they ſhall bee ſufficient pay. God turnes away no chapman becauſe hee cannot giuegive enough, but only becauſe hee will not giuegive what he can. For if there p. 43be 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 hauehave, 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 vntounto God for him, who hath giuen him for vsus all and offered him to every one of vsus moſt freely, only we ridde our ſelues of ſuch things as may hinder vsus 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 p. 44the 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 vntounto vsus.

… 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, vponupon the point, none can bee ſaued but Martyrs. I anſwer, wee may ſafely affirme p. 45that none are ſaued but Martyrs; Martyrs either actually or habitually▪ Whether any can be ſaued but Martyrs▪hauing faith enough to encourage and louelove 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 vntounto 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 vsus that theſe ſpeeches of our Saviour are not precepts of neceſſity vntounto all that ſhall be p. 46ſaued 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 vponupon. 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 vntounto 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, p. 47what 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 louelove, as you hauehave 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 hauehave 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 p. 48enioyes 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 hauehave depriued Kings of their liues when they could not of their kingdomes. It is certaine that whoſoever p. 49cares 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 vponupon 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 louelove him more then his owne life, then it ſeemes that the weakeſt Chriſtian, if indeed a Chriſtian muſt louelove him as much as the moſt renowned Apoſtles, ſeeing p. 50the beſt of them all could louelove him no more then ſo, for greater louelove 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 hauehave 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 louelove 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 p. 51obſervable, 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 vntounto all Scripture revelations, eſpecially vntounto 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 vntounto vsus. 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 p. 52louelove, yet according as thoſe taſts and reliſhes of heaven imprinted in their ſoule by the ſpirit, vponupon which the aſſent of faith, and fervency of louelove are grounded are more or leſſe liuely and pleaſant, the faith and louelove of Chriſtians admit ſundry degrees and meaſures: but not properly in regard of their eſteeme of the object, (for all, as I hauehave 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 p. 53for the profeſſion of Chriſt is the greateſt poſſible expreſſion of louelove vntounto him, for the matter of it there may bee great diverſity▪ and accordingly by ſeverall degrees of faith, and louelove may bee expreſſed by it. Amongſt ſo many thouſands as hauehave beene crowned with martyrdome in Primitiue and latter times, no doubt but there was infinite variety of degrees of faith and louelove, 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, p. 54and 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 louelove him better then life, and be able to dye for him, then ſure al my louelove vntounto him is nothing worth▪ … When I am in my beſt moodes his louing kindneſſe is dearer vntounto mee then thouſands of gold and ſilver, p. 55and 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 vntounto ſuch a ſoule I commend theſe conſiderations. 1. This feare of flinching is a good ſigne, that thou wouldeſt not flinch for feare: you know what Peters loud proteſtation (though all men forſake thee yet will not I) came to not long after, you know the ſtory of D^r Pendleton, or you may reade it in M^r Fox, vnleſſe thy life were exceeding deare vntounto thee, it would be no ſuch great teſtimony of thy louelove vntounto him, to part with it for his ſake; vnleſſe death were very terrible, Martyrdome would p. 56not bee either ſuch an acceptable ſacrifice vntounto God, or glorious wonder amongſt men. To feare martyrdome, yea and to pray againſt it with ſubmiſſion vntounto 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 vntounto 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 vntounto him, that was able to ſaue him from death, and was heard in that he feared. I ſtand not vponupon the words in that hee feared, for indeed the conſtruction of the words foreign, is very p. 57vncertaine, 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 vntounto thee. Remember withall, that God is never more for vsus, 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 vsus to be tempted aboue that we are able; but will with the temptation alſo make away to eſcape p. 58that 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 vntounto the trembling ſoule; Anxious diſtruſtfull care for the future in matters of the ſoule, is more diſhonourable and diſpleaſing vntounto 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 p. 59with 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… p. 60and commiſſions to looke vntounto, 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 vponupon pinnacles, thou muſt ever and anon chaine vp thy beloued affections ſhorter, and deale roughly with thoſe luſts, which perhaps are as deare vntounto 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 vponupon thy gard againſt thy ſinnes of daily incurſion, p. 61againſt ſuch temptations as are incident to thy preſent condition, in ſimplicity of heart reſigne thy ſelfe vp vntounto 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 hauehave ſhewed, is included in the moſt fundamentall principle of Chriſtianity, louelove of Chriſt better p. 62then 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 hauehave had miſchiefe vponupon miſchiefe, and rumor vponupon rumor, and if miſchiefe and rumors continue and multiply vponupon vsus as faſt as they hauehave done of late, the daies may bee ſooner vponupon vsus 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 vsus, above all that wee are able to aske or thinke, contrary to the cry of our ſinnes, contrary to probabilities, that the event may p. 63proue ſuch diſcourſes vnſeaſonable. Here now ſhould follow a large application of the maine doctrine branched into divers vſes, but that if God giuegive leaue ſhall ere long be the exerciſe of another houre.

FINIS.

End of the text · William Pinke, The Trial of a Christians Sincere Love Unto Christ (1636)