The Trial of a Christians Sincere Love Unto Christ, Part 1

The Trial of a Christians Sincere Love Unto Christ · Part 1

1. COR. 16. V. 22.

If any man louelove not the Lord Ieſus Chriſt, let him bee Anathema Maranatha.

SAINT PAVL being now to cloſe vp his Epiſtle to the Corinthians, and hauing thus far vſed the helpe of a Scribe is willing to giuegive them the farewell ſalutation in his owne hand-writing: The ſalutation of mee Paul with my owne hand, in the verſe before my Text. His ſalutation in this as in all the reſt of his Epiſtles is a ſolemne Apoſtolicall benediction, p. 2wiſhing them the grace & fauour of God in Ieſus Chriſt in the verſe following my Text. But now knowing too well how many falſe brethren there were at Corinth, who were content indeed to profeſſe Chriſt for ſome outward carnall reſpects,The miſery of thoſe that profeſſe Chriſt for outward carnall reſpects. but did groſſely diſſemble with him in their hearts, leaſt ſuch ſhould miſapply this comfortable ſalutation vntounto themſelues, leaſt ſuch dogs ſhould imagine theſe holy things to be giuen them, hee ſalutes them after another manner, and preuents their preſumption by this terrible, thundring execration: If any man louelove not the Lord Ieſus Chriſt, let him bee Anathema Maranatha.

This Text is ſomewhat obſcure by reaſon of the ſtrange words which are in it which p. 3(ſetting aſide all curioſity) I will vnfold as nakedly as I can, that I may in few words lay open a plaine way to the ſenſe and inſtructiue matter of this Scripture.The interpretatiō of the words Anathema Maranatha. The word Anathema is a Greeke word: in Engliſh it ſignifies Accurſed: The words Maran-atha are Syriack, & ſignify in Engliſh, Our Lord commeth. That the full meaning of the holy Ghoſt in the vſe of theſe words may more cleerely bee conceaued by you; you are to bee aduertiſed that in this Text there is an alluſion vntounto the Iewiſh manner of Excommunication which was twofold.The Iewiſh manner of excommunication is twofold. 1. The firſt kinde of it called Nidduî was onelyonly a ſeparation for a time, commonly for thirty dayes from all cō merce or ſociety with any man within a certaine diſtance. This is thought to bee that which is p. 4called in the New Teſtament a a caſting out of the Synagogue. 2. The ſecond more ſeuere and terrible then the former was, when a ſcandalous offender with curſes out of the law of Moſes was in the publike audience of the whole Church, without any limitation of time excluded from the communion of it. This is thought to be that which is called in the new Teſtament a deliuering vp vntounto Sathan. This in Hebrew Cherem, in Greeke is called foreign, which word you hauehave in the Text.A twofold Anathema. This Anathema was twofold. 1. Simple when what I hauehave now mentioned was performed. 2. With an addition, Anathema Maran-atha, when beſides all other maledictions out of the law they added this clauſe, Our Lord commeth: By which forme the excommunicated p. 5perſon as deſperate & quite forlorne, without all hope of pardon or reſtitution, was left into the hands of the Lord to receaue from him an heauy doome at his cō ming. This then being applied vntounto my Text the ſenſe runnes thus:The meaning of the Text. If any man louelove not the Lord Ieſus Chriſt, let him bee accurſed and that in the moſt deſperate manner, expecting due vengeance from the Lord when hee commeth foreign, with his holy millions to execute iudgement vponupon all, and to conuince all that are vngodly, as it is in Enochs Propheſie recorded by S. Iude, to which this laſt degree of excommunication Maran-atha (or as the Syrians pronounce it) Moran-etho, our Lord commeth, may probably ſeeme to hauehave ſpeciall reference. If any man &c. By p. 6any man vnderſtand any man that liues in the light of the Goſpell, that profeſſes and thinkes himſelfe a Chriſtian; for to ſuch S. Paul directs his ſpeech; if any man thus qualified louelove not Chriſt Ieſus let him bee accurſed in the higheſt degree. It cannot be expected that ſuch as ſit in the darkneſſe of Gentiliſme ſhould louelove that Chriſt whom they hauehave not heard: and therfore albeit their caſe bee lamentable becauſe they heare of no Sauiour, yet ſure theirs is farre more fearefull who heare him daily preaching in their ſtreets, and take little notice of him, but neglect him and trample him vnderunder foot. If any man louelove not: ſome imagine an Hebraiſme to lye couched in theſe words, LoueLove not, ſuppoſing the ſenſe to bee, if any man hate; and indeed p. 7this is the ſenſe, but in my weake iudgement the conceit of an Hebraiſme is needleſſe, ſeeing that as our Sauiour tells vsus Luk. 11. 23. Hee that is not with him is againſt him, and queſtionleſſe, whoſoeuer profeſſes his name, and yet louelove him not, hee hates him at the very heart. But if my coniecture deceaue me not, my Text may receaue excellent light from Epheſ. 6. v. vlt. Grace be with all them that louelove our Lord Ieſus Chriſt foreign, in purity or ſincerity. I ſuppoſe thoſe whom Saint Paul curſes in my Text to be directly oppoſed to thoſe whom hee there bleſſes; and ſeeing to the Epheſians he bleſſes thoſe who loued Chriſt with an vncorrupt, vnmixed, vnfained louelove, it's likely that in my Text hee beſtowes his imprecations vponupon thoſe who▪ p. 8great ſhewes of louelove vntounto Chriſt with their mouthes, but vnderualue and deſpiſe him in their hearts.

The Text being thus explained (not to mangle it with an vnneceſſary diuiſion) affords this materiall doctrine. Whoſoeuer hee bee that profeſſes himſelfe a Chriſtian▪ and thinks himſelfe verily to bee ſo, and yet hath not the louelove of Chriſt Ieſus kindled and ſetled in his heart is in a moſt dangerous and curſed eſtate.

Great variety of reaſons and proofes might bee produced for the inlargement and confirmation of this point: thoſe which I intend to make vſe of,2 Generall conſiderations premiſed for the confirmation of the point. I will reduce vntounto two gene…all conſiderations which will ſufficiently manifeſt both how fearefully and how iuſtly hee ſtands accurſed, who profeſſing p. 9Chriſt Ieſus with his mouth entertaineth him not with his beſt affections in his heart.1 All the curſes of the Law are due vntounto him, that doth not really louelove Chriſt Ieſus. 1. My firſt conſideration is this, that whoſoeuer hath not imbraced Chriſt Ieſus with the ſweeteſt vnion of real louelove, hath no part in him, and therefore all the curſes of the Law ſtand in full force againſt him. I ſhall not need to inſiſt vponupon the aggrauation of the wofull condition of him who is yet in bondage to the law. Marke, I beſeech you, the exquiſite rigour of it compriſed in that one ſentence Deut. 27. 26. Gal. 3. 10. Curſed is eueryevery one who continueth not in all things which are written in the booke of the Law to doe them. O then how infinitely accurſed are all of vsus naturally, who on the contrary, hauehave continued in the violation of all things which are p. 10written in it. I am perſwaded (howſoeuer ſome proud heretiques of theſe times hauehave prated) that there is no man ſo ſtupid, or ſenſeleſſe of the miſery of being tried by the Law with out any appeale vntounto the Goſpell but in his ſerious moodes when God ſhall in ſome meaſure awak his cōſcience, he will confeſſe it had beene better for him neuer to hauehave been borne,The wofull eſtate of him to whom the Law ſhall be a Iudge. then that God without the mediation of his Sonne ſhould call him to a punctuall account for the moſt harmeleſſe and vnoffenſiue day of his whole life. Now what can a man hauehave to comfort and ſecure his ſoule in theſe ſad meditations but this, that God is ſuperabundantly mercifull, in ſo much that hee ſent his owne Sonne to redeeme vsus from the curſe of the law, and to bee made a curſe for vsus, Galat. p. 113. 13. Theſe indeed are heauenly conſolations and ſuch as neuer faile thoſe who are rightly qualified for them: But now they appertaine not to ſuch as louelove not Chriſt Ieſus, to ſuch as know not how to value and worthily eſteeme the glorious purchaſes of his paſſion. It's true;Gods mercy excludes not his Iuſtice. God is mercifull infinitely aboue all finite conceit, but ſo is hee iuſt too: Magnifie his mercy as long as thou wilt, thou canſt neuer doe it enough, but when all is done thou maiſt ſay as much for his iuſtice as S. Paul, Rom. 11. 22. equally admires the goodneſſe and ſeuerity of God. Whoſoeuer he be then, who lookes for mercy from God without Chriſt, who only hath ſatisfied his iuſtice, dreames not ſo much to finde God mercifull as to finde him vniuſt. Now to come neerer to the point, can any man p. 12bee ſo ſottiſh or impudently preſumptuous as to hope to fare the better for Chriſt who ſees nothing deſirable in him? Who is ſo far from counting all things dung, that hee may winne him, as S. Paul did, Phil. 3. 8. that hee euen prefers dung the baſeſt traſh and vanities of the world before him?They can …aue no …enefit by Chriſt who prefer plea…ure or profit before him. Is it likely that hee ſhould hauehave any reliefe from the Goſpell, who is ſo farre from counting all things loſſe for the excellency of the knowledge contained in it, as Saint Paul did, that he can taſt no ſuch excellency in it, that he ſhould looſe one farthing, forbeare one pleaſure, forgoe one vanity for it. Our Sauiour himſelfe, Mat. 10. 37. expreſly tels vsus, He that loueth Father or Mother more thē me is not worthy of mee, that is, whoſoeuer loues what he hath beſt reaſon p. 13to louelove in this life more thē his Sauiour, is not worthy to hauehave any benefit by him, to hauehave any ſhare in his merits? What then thinke wee, can they expect from him, who are ſo coldly affected towards him, that they preferre eueryevery trifle before him? All the promiſes of God (ſaith the Apoſtle) 2. Cor. 1. 20. in him (in Chriſt Ieſus) are yea, and in him Amen, that is, ſure and infallible. But ſtill in Chriſt Ieſus. And what's this to any man if hee himſelfe bee not in him? And how can hee bee in him but by louing him. The accurſed eſtate of the falſehearted Chriſtian who preſumes much vponupon CHRIST, whom indeed he hath nothing to doe with, will more affright him if hee would but conſider it in other men. Who is there amongſt vsus but will p. 14much pitty and bemoane the lamentable condition of the poore Indians,The lamē table condition of the ſauage Indian. and other Sauages of the vnchriſtian world, whoſe ſoules are ouer clouded with the blackeſt miſts of irreligion that the Prince of darkenes can poſſibly inwrap them, who come into the world knowing not wherefore, and goe out of it dreaming not whither, but liue here a while without God in the world, and then goe to the generation of their fathers, where they ſhall neuer ſee the light to vſe the words of the Pſalmiſt, Pſal. 49. 19. A heauy caſe indeed beyond all expreſſion of a Tragedy, A formall Chriſtian is in as bad a caſe in reſpect of the world to come as the Sillieſt Indian.and which cannot bee ſufficiently bewailed with an ocean of teares of blood. But now whoſoeuer hee bee within the Paradiſe of the Chriſtian Church who hath nothing to p. 15diſtinguiſh him from theſe miſcreants but his outward conformity to the lawes and cuſtomes of the place where hee liues, who hath nothing to proue himſelfe a Chriſtian but outward formalities, the charity of other men and his owne ſleight imaginations whoſoeuer hee bee that hath not as yet eſpied ſomething in Chriſt. Ieſus ſo amiable as that in earneſt it may challenge his whole heart before all the pompe and pleaſure in the world, I ſay that man whoſoeuer hee bee may keepe his moanes and teares for himſelfe: it's his owne caſe: for, for the preſent vntill the ſpirit of grace ſhall ſtartle him vntounto more ſenſe of the mercies of Chriſt, hee is in as bad a caſe as the ſillieſt Indian. I meane in reſpect of the world to come, for for in this p. 16life the moſt diſſembling Chriſtian is partaker of many ſweer bleſſings which the Goſpell vſes to carry about with it frō countrey to countrey, by which it ciuillizeth and polliſheth the moſt rude and barbarous nations. But for the ioyes of eternity, what better clayme can hee lay vntounto them then the wild American? Hee hath no more to doe with Chriſt then the other. Hee hath liued indeed where hee hath heard much talke of Chriſt, of redemption, and the glorious liberty of the Sonnes of God; but what's all this to him who could neuer relliſh any of theſe things, who neuer tooke them to heart,It is a pure ſincere louelove of Chriſt that diſtinguiſheth vsus from Infidels. neuer could find any ſweetneſſe in them but paſſed them ouer like ſome vncouth myſticall fables? Beloued we muſt not thinke that liuing, p. 17within the ayre of the Goſpell, amongſt Churches and Bibles, can diſtinguiſh vsus from Infidels, exempt vsus from the rigour of the law, and entitle vsus to Chriſt? No ſuch matter. Chriſt came vntounto his own but his owne receaued him not, ſaith S. Iohn… were his own then euer the better for him? Not a whit. Our Sauiour whilſt hee was talking with the Iewes, Ioh. 3. 40. tells them. Yee will not come vntounto mee that yee might hauehave life: Hee was come vntounto them, but they would not come vntounto him. Albeit then Chriſt viſit vsus neuer ſo frequently, if wee welcome him not with that ioy with which Zacheus once did, though hee paſſe neuer ſo often by our hearts, if wee inuite him not in, and get him to ſup and lodge with vsus, wee muſt looke to get p. 18no more by him then thoſe vnhappy miſ…reants who neuer heard of his name. It's conſiderable to this purpoſe which S. Paul hath, Gal. 5. 6. In Chriſt Ieſus neither circumciſion nor vncircumciſion auaileth any thing, but faith which worketh by louelove, that is, outward markes or priuiledges aduantage a man nothing in Chriſt Ieſus vnleſſe hee bee ſo ſenſibly perſwaded of thoſe miracles of compaſſion which Chriſt hath performed for his ſoule, that vponupon this perſwaſion hee thinkes he can neuer louelove him enough and therefore ſubmits his whole ſoule vntounto him in a vniuerſall obedience vntounto his will.

To draw towards a concluſion of this point,An explanation of Pſal. 2. Kiſſe the Sonne, &c.Ps 2 let vsus ſcanne a little Pſal. 2. 12. Kiſſe the Sonne leaſt hee bee angry and yee periſh from the way… and this p. 19Pſalme containes a cleere prophecie of our Sauiour and ſuch great ones of the world as ſhould oppoſe themſelues againſt him, whom yet the Prophet vouchſafeth to direct, v. 10. For all this they might make their peace with God: the chiefe part of the direction is ſet downe in the words which you hauehave now heard; Kiſſe the Sonne, that is, reuerence, reſpect, embrace the Sonne of God. Why ſo? Leaſt by his anger yee periſh from the way: from what way? The Syriack interpreteter tells you m… vrkeh from his way. He himſelfe is the onelyonly way vntounto his Father, to whom no man commeth but by him, as himſelfe tells vsus in the Goſpell. Whoſoeuer therefore ſtands off from Chriſt Ieſus, and ſtriues not to kiſſe, that is, to be vnited vntounto p. 20him by the choiſeſt twinnes of deareſt affection muſt needes periſh out of the way to life, continue ſtill in his ſinnes expecting all the curſes of the Law to fal vpō him. The law was our Schoolemaſter to bring vsus vntounto Chriſt, ſaith the Apoſtle, Gal. 3. 24. What to bring vsus within the ſound of his name? To bring vsus to talke and diſcourſe of him? More then ſo, to amaze vsus with the horrour of our ſins, and to make vsus …eele what need wee hauehave of a Sauiour, and hauing one offered vsus, to lay faſt hold on him whatſoeuer it coſt vsus, and to prize him aboue all the Iewels in the world. But if the Law▪ cannot preuaile ſo much with vsus as to make vsus groane for a redeemer, to make vsus come crouching vnderunder our burdens vntounto Chriſt Ieſus, wee muſt continue ſtill vnderunder the p. 21laſh, It's true which the Apohath, v. ſeq. that after faith is come wee are no longer vnderunder a Schoolemaſter: But if this faith which is inſeparably ioyned with louelove neuer come, we are ſure to ſmart vnderunder his heauy hand through all eternity.

You hauehave heard the firſt part of his burden who in the light of the Goſpell does not really louelove Chriſt Ieſus to wit, that he has no part in Chriſt & therfore all the curſes of the law belong vntounto him. One would thinke there needed no more to bee ſaid to proue him accurſed who loues not Chriſt Ieſus ſeeing this hauing no part in him includes more horrours and terrours then it's poſſible for the braine of man to ſhape the Ideates of. But I muſt tell you that as heauy a doome as this is, yet is it but light in compariſon of p. 22which I ſhall deſcribe vntounto you in a ſecond conſideration,2 Conſideration. to wit,Great plagues remaine for thoſe that doe not ſincerely louelove Chriſt but doe cō temne the Goſpell. whoſoeuer hee be that is Catechiſed and brought vp in the Chriſtian profeſſion and yet doth not heartily and ſincerely affect Chriſt Ieſus beſides all the curſes due vntounto his ſinnes againſt the Law, he treaſures vp vntounto himſelfe a farre more compleat vengeance for his diſeſteeme and contempt of the Goſpell. It were well, beloued, if when Chriſt Ieſus comes vntounto a man and that man receaues him not, if hee left him in no worſe caſe then hee found him, though that were vnconceauably miſerable: But it's neuer ſo. For if hee entertaynes not Chriſt as a Sauiour, hee is ſure to hauehave him hence forth his accuſer, and if he will not admit him ad ſalutem, hee ſhall hauehave him whether hee p. 23will or no ad Teſtimonium. It's true which our Sauiour told Nicodemus Ioh. 3. 17. That God ſent not his Sonne into the World to condemne the world, but that the world through him be ſaued: Chriſt doth not knocke at any mans heart with that intent that he may hauehave the more aduantage againſt him if he let him not in, no hee comes with purpoſe and deſire to brind in ſaluation with him, but if hee and his ſaluation be ſo little regarded that we entertaine him onelyonly with a few cold complements at doore, as I may ſay, and ſo diſmiſſe him. O then he goes away in a rage, complaines to his father that for ſuch vngratefull wretches hee ſhed his deareſt blood. And therefore though God ſent not his Sonne into the world to condemne it, yet it followes in the next p. 24verſe, Hee that belieueth not is condemned already, becauſe hee belieueth not in the name of the onelyonly begotten Sonne of God. Condemned &c. hee beleeueth not. Why? the Law had ſufficiently cōdemned him before. True, but now God offers him a pardon by his Son to exempt him from cōdemnation, which ſeeing hee ſcornes, or cares not to accept, God will now not onelyonly hauehave the other condemnation to continue it's force againſt him, but hee will load him with another more heauy, which ſhall neuer be reuerſed by any pardon. This is made more plaine by the verſe following, This is the condemnanation that light is come into the world and men louelove darkneſſe rather then light, that is; For this is that great and finall condemnation, which can neuer p. 25bee remitted, as that of the Law may, that Chriſt is come into the world bringing redemption with him,The contempt of the Goſpell of Chriſt can neuer be remitted. and men are ſo little ſenſible of it, ſo dully affected with it, that they care not for making any vſe of him, but had rather continue Satan's priſoners ſtill, then come forth into his maruailous light. So that the neglect of Chriſt Ieſus and his Goſpell, is that which makes a man compleatly Anathema Maranatha, becauſe if we paſſe by him there remaines henceforth no more ſacrifice for ſinne but a fearefull expectations of Judgement: Hebr. 10. 26. Miſtake mee not beloued, when I ſay there remaines no more ſacrifice for ſinne to thoſe who hauehave paſſed by Chriſt Ieſus, I meane ſuch as hauehave paſſed him by for good and all, ſuch as are not entirely incorporated p. 26into him before they are ſnatched out of this life. For indeed wee hauehave a redeemer ſo ſenſible of our infirmities that when hee comes a wooing vntounto our ſoules, hee will not bee driuen away at the firſt deniall. Alas, if he ſhould be ſo touchy, there would hardly euer any ſoule bee eſpouſed to him, ſeeing all of vsus naturally hang backe, find excuſes, and make many pauſes▪ and demurres, before wee giuegive our conſent. But our Sauiour is ſo patient towards our follies, that for all his repulſe hee will vouchſafe to come againe and againe, waite our leaſure,The wofull eſtate of thoſe that deny the gratious proffers of Chriſt Ieſus. take all opportunity ſollicite the buſineſſe by his holy ſpirit. But here is no ground for preſumption. For whoſoeuer denies him ſo often, or ſo peremptorily, that he is forced as if it were to leaue p. 27of his ſute, during the life of the party, or whoſoeuer dallies ſo long with him, that hee is called out of this life (as who can promiſe himſelfe an houre) before the match bee made vp, I ſay whoſoeuer ſhall ſleight his Sauiour, or neglect him after this manner, it had beene a thouſand times better for him, that Chriſt had neuer been borne into the world, or at leaſt that himſelfe had beene borne in ſuch an obſcure corner of it, that hee had neuer heard of him. For his outward profeſſion of and with all the prerogatiue, of it, with which hee contented himſelfe without any hearty louelove vntounto him, the faire offers of ſaluation which hee had, and made nothing of, ſhall preſſe him more heauily at the day of Iudgement, then all his ſins againſt the law, though p. 28they were murders, and adulteryes; when for theſe very reaſons it ſhall bee eaſier for Turkes, Americans, and Virginians then for him.

If you demand the reaſon of all this miſchiefe,The reaſon of all this miſchiefe that falls vponupon the contemners of Chriſt…, is becauſe the contempt of the Goſpell is a ſinne againſt all Perſons in the Trinity. it is becauſe the not laying to heart of what Chriſt hath done for vsus, and the not-receiuing him being offered vsus with the thankefull affections of louelove and reuerence, vnmixed delight, and compleat content in him is the higheſt diſhonour, and baſeſt indignity (except wilfull Apoſtacy, or malious blaſphemy) which can bee offered by a ſinfull man to the moſt bleſſed and glorious Trinity. Should I ſtand …o recount and amplify eueryevery circumſtance of it, I thinke I ſhould both weary and amaze you. Suffice it therefore onelyonly briefly to conſider how contempt p. 29offered to Chriſt and his Goſpell reflects vponupon all the Perſons of the Bleſſed Trinity.

For the Father,1. Againſt the Wiſdome of the Father. whoſoeuer ſets light by his Sonne doth moſt groſly vnderualue both his wiſdome and his goodneſſe.

For his wiſdome. The contriuing of mans redemption by the death of his Sonne in the fulneſſe of time is, ſo farre as is reuealed to vsus, the maſter-piece & chiefe plot (with reuerence bee it ſpoken) which hath been from all eternity thought on by that infinite boundleſſe wiſdome of God bleſſed for euer;God intended to get him more glory by the redemption then the creation of mankind. whereby hee purpoſed to get himſelfe farre more glory then hee did by the creation of the world, when by a deliuerance ſo ſuperlatiuely admirable hee ſhould both ſaue mankind, and p. 30aſtoniſh it. This is that for which the Goſpell is ſo often called the wiſdome of God vntounto ſaluation. This is that miſtery of Godlyneſſe which is great foreign by the confeſſion of all without controuerſy 1 Tim. 3. 16. This is that illuſtrious myſtery of ſaluation which the Prophets enquired after, and ſearched diligently with the Angels to looke into 1. Pet. 1. 10. 12. Laſtly this is that foreign that wiſdome of God which hath ſuch curious variety in it Epheſ. 4. 10. Well then to come to the point when the time is come (as it is come to vsus, who liue in this bleſſed noone-tide of the Goſpell) that God reueales to any man this aſtoniſhing myſtery of his infinite wiſdome, when hee pleaſeth to ſhew any man how admirably hee hath contriued his p. 31ſaluation for him, by ſending his own ſonne to ſatisfy his iuſtice, and therefore expects abundance of glory by it: if that man now abaſe varlet, created by God that hee might applaud his leſſer works of creation, ſhall behaue himſele ſo ſtupidly, that hee, forſooth, can ſcarſe hauehave patience to take a full view of his Sonne, if hee can eſpie no ſuch arte in the contriuance as may rauiſh him, no ſuch wonders as may withdraw his minde from thoſe bawbles, about which it was before buſied, O beloued, this is an indignity to the glorious wiſdome of God the Father, beyond all expreſſion of mortall eloquence.

2. For his goodneſſe and mercy.2. Againſt the goodneſſe and mercy of the Father. God the Father from euerlaſting beholding mankind in the vgly maſſe of corruption, p. 32through their owne wilfull rebellion knew he muſt bee iuſt, and yet deſired to bee mercifull. And when nothing might make theſe two ſtand together, but ſatisfaction from one as infinite as himſelfe, that he might commend his louelove to vsus, as the Apoſtle ſpeakes Rom. 3. 8. hee reſolued not to ſpare foreign the ſonne of his LoueLove as hee is called by a ſignificant Hebraiſme, Col: 1. v. 13. but to ſend him in ſimilitude of ſinnefull fleſh, to vndergoe that heauy buſineſſe for vsus, preſuming as it is in the parable that howſoeuer his other meſſengers had fared but ill in the world, yet his Sonne the heire ſhould bee entertained with reuerence. O then can wee imagine with what helliſh contempt they euen defye the louelove of God towards them, who look ſtrangely p. 33vponupon his Sonne, who behaue themſelues towards him, as if his Father had ſent him in a needles err and into the world, or as if there needed not to hauehave beene all this care taken for them.

2. In the next place it would bee an endleſſe buſineſſe to rehearſe the indignities which are offered to the ſecond perſon in Trinity Chriſt himſelf by ſuch as call him Lord,2. Againſt the Sonne becauſe his death and paſſion is vilified and cōtemned. Lord, but yet deale not honeſtly with him in their hearts. Greater louelove then this hath no man, then that hee lay downe his life for his friend ſaith our Sauiour Ioh. 15. 13. True Lord, it's the greateſt louelove that one friend can ſhew another, but yet thy louelove was greater ū to vsus in that thou laydeſt down thy life for thy enemies, yea in that thou vouchſafedſt for p. 34our ſakes to take ſuch a life which thou mightſt lay down. Conſider in briefe I beſeech you, how the Sonne of God out of meere obedience vntounto his Father and compaſſion vntounto vsus rebellious wormes foreign emp…tied himſelfe of the luſtre of his Deity, and in the forme of a ſeruant humbled himſelfe to the death …uen the moſt painefull, and ſhamefull death of the Croſſe Phil. 2. 8. Peruſe the hiſtory of his paſſion, yea of his whole life which was litle better then a paſſion,The bitterneſſe of Chriſts Paſſion. obſerue how throughly the ſad predictions of a deſpiſed life and ignominious death Iſa. 53. were fulfilled in him, how in eueryevery point hee was made iſch enacc…both a man of ſorrowes, draw into a Catalogue the rude diſcourteſies, churliſh affronts, the …euilings, bu…etings, ſpittings, p. 35torments, agonies and the contradictions of ſinners all along (that is) of ſinnefull caytifes which hee indured with patience. Laſtly remember that all this befell him onelyonly becauſe the Lord laid vponupon him the iniquity of vsus all Iſa. 53. 6. where the Hebrew phraſe is elegantly ſignificant, hiphgiah, he hath made the iniquity of vsus all to meet, on him, as our tranſlators hauehave rightly expreſſed it in the margent. Remember ſtill I ſay that all this was but what wee had deſerued and therefore we may well ſuppoſe him with pitifull moanes crying out vntounto vsus vponupon the Croſſe in the mouing language of Ieruſalem Lam: 1. 12. Is it nothing to all you that paſſe by; behold and ſee if there bee any ſorrow like vntounto my ſorrow. Now beloued whoſoeuer hee bee that hath read p. 36or heard all theſe things ſo punctually ſet downe in the Goſpell that hee hath had his ſauiour euen crucified before his eyes, whoſoeuer is conceited and he beleeues this hiſtory and yet cannot bleed within or weepe without for his ſinnes which were the cauſe of it, but can bee moued to more tender paſſions by a Tragicke fable created by the braine of a Poet cannot ſympathiſe with his Sauiour in that paſſiō which ſhould hauehave beene his,Chriſt is more tormented by our ingratitude then hee was by his paſſion. cannot by his ſerious cōpunction ſhare with him in thoſe agonies which ſhould hauehave been all his owne, cannot take theſe mercies ſo deepely to heart as with the earneſt pangs of yerning affections to deſire to bee crucified with Chriſt as S. Paul ſpeakes of himſelfe Gal. 2. 20. and to liue the reſt of his life in the fleſh p. 37by the faith of the Sonne of God; who loued him and gaue himſelfe for him, queſtionleſſe that man offers his Sauiour the moſt cutting iniury, and does him the moſt villanous ſpight that it's poſſible for a mortall wretch to offer vntounto the Lord of Glory. That mans ingratitude is more painefull vntounto Chriſt Ieſus then all the thornes were in his head, and wounds him more deepely then the nayles did his hands and feete; and therefore wee cannot imagine a lighter curſe then Anathema Maranatha to bee due vntounto him. For by his ſottiſh neglect of that death of which his ſins aſwel as any mans elſe were a cauſe, he becomes guilty of the murther of the Sonne of God, yea one of thoſe foreign, by foreign, I vnderſtang foreign and Engliſh it, who crucifie p. 38as much as in them lies the ſonne of God foreign and expoſe him like a… malefactour to publique ſhame. Heb. 6. 6.

3 Laſtly whoſoever inſtructed in the Goſpell doth not in earneſt louelove Chriſt Ieſus hee vexes & grieues the third perſon in Trinity the Holy ſpirit,3. Againſt the holy Ghoſt becauſe his labour for louelove to Chriſt is in vaine. whoſe chiefe buſineſſe here below is to worke our our hearts vntounto the louelove of Chriſt, and as I ſaid before to ſolicite the match betweene him and our ſoules. And this is one reaſon why our ſaviour being to leaue this world, ſpeakes ſo much in Saint Iohn of what the comforter ſhould doe for him after his departure. He ſhall teſtify of me Iohn 13. He ſhall glorify mee 16. 14. Whoſoeuer therefore makes the Holy ſpirit to labour in p. 39vaine not ſuffering his perſwaſions to make any impreſſions vponupon his heart, or to get thence any glory for him whoſe agent hee is but thinkes hee does Chriſt Ieſus kindneſſe enough in that he ſuffers himſelfe to be called a Chriſtian rather then a Iew or a Mahumetan, or Proteſtant rather then a Papiſt. In what a fit of diſcontent, in what a chafe (may we thinke) doth that man ſend or rather driue away the ſpirit of Grace. All that I hauehave ſaid in this ſecond conſideration is compriſed in that terrifying place Hebr. 10. 28. 29. which I know is there applyed vntounto Apoſtates, but wee muſt note that all hypocrites, are Apoſtates in Gods fight, and therefore what wee may apply vntounto an Apoſtate in particular, becauſe hee diſcouers the rottenneſſe▪ p. 40of his heart in the ſight of men, wee may apply vntounto hypocrites in generall becauſe there is in them the ſame evill heart of vnbeliefe though wee cannot ſo particularly ſmell them out: the words are. Hee that despiſed Moſes Law, died without mercy, vnderunder two or three witneſſes, of how much ſorer puniſhment ſuppoſe yee, ſhall hee be thought worthy, who hath troden vnderunder foote the ſonne of God, and hath counted the blood of the covenant wherewith he was ſanctified foreign (as the blood of a common man, or a malefactor not as the blood of a ſacrifice) and hath done deſpight vntounto the ſpirit of grace.

Applic. You ſee the fearefully accurſed eſtate of thoſe profeſſors of Chriſtianity who deale falſely with their Saviour, p. 41and louelove him not at the heart, you ſee vponupon what ſlippery tearmes wee ſtand betweene the greateſt curſes, and the greateſt bleſſings.1 The benefit of embracing Chriſt and his Goſpel. If wee hauehave indeed made Chriſt Ieſus our portion, if wee hauehave beene ſo feelingly affected with his favours towards vsus that now with the Spouſe in the Canticles wee are even ſicke with louelove of him. If as the Apoſtle prayes for the Epheſians, Wee are ſo rooted and grounded in louelove that we can bring good proofes, that with a conſtant reſolution we preferre the intellectuall pleaſures which iſſue from his reconciled countenance before whatſoeuer elſe is moſt pretious and deare vntounto vsus, O then we may hugge our ſelues as men over-joyed, for as ſure as God is God, all his rich promiſes in Chriſt Ieſus p. 42ſhall be yea and Amen vntounto vsus. But on the contrary if thoſe heauenly raptures and glorious trances of ſweeteſt entercourſe betweene Chriſt and our ſoules ſound as Phantaſtique dreames & harſh Paradoxes vntounto vsus,2. The dā ger of a meere outward profeſſion of Chriſts Goſpell. if wee ſtupidly content our ſelues with an empty profeſſion of his name and heartleſſe conformity vntounto the outward garb of the Goſpell, never ſtriuing either to expreſſe or to feele the inward power of it, if wee goe on in a heavy, ſluggiſh dull manner, never retiring vntounto our Saviour but in ſome melancholy moodes which wee are quickly weary of, blindly preſuming of much from him, and caring not how little hee hath from vsus: O then we moſt groſſely delude our ſelues: for the curſe of curſes Anathema p. 43Maran-atha doth moſt certainely belong vntounto vsus, I preſume almoſt there is not any man in this aſſembly but would thinke himſelfe much wronged if one ſhould ſeriouſly tell him hee did not louelove Chriſt Ieſus: Not louelove Chriſt? Why we imagine wee all doe it naturally, wee take it as the cuſtome of the country to ſay ſo, It is not my purpoſe to diſhearten any man, would to God that the leaſt ſparke of louelove vntounto Chriſt in any mans heart here were a glorious flame. But yet I would hauehave no man to deceiue himſelfe in this point then which nothing more eaſy, nothing more dangerous. God is not mocked, he requireth truth in the inward parts and the exacteſt kinde of louelove that can be imagined. Doe you thinke beloued but that p. 44the Iewes in our Saviours time were confidently perſwaded that they loued God: they perſecuted our Saviour indeed becauſe they could not apprehend him to be the ſonne of God, but for God himſelfe they made full account that they, and none but they loued him aright. Here was, I dare ſay, as ſtrong a perſwaſion of louelove to God,It is dangerous to be confident in a cuſtomary louelove to God. if confidence would beare out the matter as in the greater part of Chriſtians of their louelove vntounto Chriſt. But behold how miſerably they were deceaued Joh. 5. 42. our Saviour expreſſely tels them, But I know you that yee hauehave not the louelove of God in you. The like groſſe deceit of the Iewes may be obſerved in the ſame chapter about their louelove vntounto Moſes, why they were … and naile for Moſes. The p. 45Law and name of Moſes was the glory of their nation for which no doubt but many if they had beene put to it would reſolutely hauehave loſt their liues in our Saviours time as their anceſtors had done before or their poſterity ſince, ſo that one would hauehave thought hee might hauehave ſworne they loued Moſes, but yet when the matter comes to ſcanning you ſhall finde there was no ſuch matter, for indeed they were ſo falſe hearted to Moſes that at the laſt day hee ſhall bee their chiefe accuſer, witneſſe our Saviour verſe 45. There is one that accuſeth you in whom yee trust, that is, on whom yee preſume, for had you belieued Moſes &c. Laſtly, to rouze vsus out of the ſlumber of our preſumption, let vsus take notice of one example more taken out of p. 46Mat. 7. 22. Luc. 13. 26. where we reade, that many ſhall come at the laſt day vntounto Chriſt, preſuming vponupon their familiarity with him, ſome telling him they had eaten and dranke in his preſence, ſome expoſtulating with him, Lord hauehave wee not propheſied in thy name, caſt out divells, and done many wonderfull workes. Would you imagine all this could bee without great louelove vntounto Chriſt: O how confident ſhould we be if we had ſuch evidence of our vnion with him. How ſafe ſhould we thinke our ſelues, could we challenge acquaintance with him vponupon the ſame te armes when he ſhall come in his glory to judgement. But yet you ſee all this might doe vsus no good, ſeeing our Saviour will ſend many ſuch packing with an angry proteſtation that hee p. 47knowes them not, and if he will not know them, you may bee ſure they were ſuch as had not for all theſe floriſhes dealt kindly and louingly, with him. Wherefore beloued, you ſee how much it concernes vsus to pauſe a while on this matter▪ We all thinke we louelove Chriſt Ieſus: it were well if thinking would ſerue the turne, but wee ſee that many, who thought as confidently as wee, and perhaps vponupon better grounds, ſhall then perceaue themſelues miſtaken, when it ſhall be too late to remedy it. O then let vsus not venture our ſelues vponupon ſuch groundleſſe ſurmiſes, but while wee hauehave time to make all ſure. Let vsus make it a buſineſſe to ſettle the eſtate of our ſoules which hang vponupon ſuch nice points, let not our ſhallow preſumptious p. 48conceipts of our louelove to Chriſt, let not the lazineſſe and vntowardneſſe of our fleſh hinder vsus from a ſpeedy, impartiall, induſtrious examination of our hearts, whether they hauehave indeed the louelove of Chriſt in them or no.

If vponupon due enquiry wee finde in our ſelues the true ground of louelove vntounto our Saviour,The infallible notes of reall louelove vntounto Chriſt. to wit a tender affectionate apprehenſion of our infinite deſerued miſeries, and his infinite vndeſerued mercies, if wee feele the fruits of it a conſtant, even, vniverſall reſolution to pleaſe him in all things, at all times, in all companies, a diſeſteeme of whatſoever is honourable or pleaſant in the world in compariſon of his favour, a continuall hunger and thirſt after a neerer and more ſenſible communion p. 49with him, I ſay if vponupon exact triall thou finde in thy ſelfe theſe infallible notes of reall louelove vntounto thy Saviour, then I hope it will not repent thee of thy labour. For now thou knoweſt vponupon what ground thou ſtandeſt, now thy ioy may bee full, aſſuring thy ſelfe that thou ſhalt hauehave a confidence which ſhall not deceiue thee before thy Sauiour at his appearing. Contrariwiſe if when thou entreſt into thy heart, thou findeſt no ſacred fire vponupon the hearth but all cold and vncomfortable, if thou haſt not yet beene acquainted with thoſe prickings of heart and affrightments of conſcience for thy ſinnes, which vſually put poore humbled ſoules into thoſe vehement fits of louelove vntounto our Sauiour, p. 50If thou canſt giuegive no reaſon of thy ſuppoſed louelove vntounto, Chriſt from any thing that thou haſt felt in thy ſelfe but onelyonly frō what other men ſay, frō the Lawes & cuſtomes of the place where thou art a ſubiect, then thou findeſt thy ſelfe but in an vnhappy caſe; yet thou art happy in this that thou knoweſt the worſt of thy ſelfe, and maiſt ſeeke out betimes for an effectuall remedy. If this bee thy caſe conſider ſeriouſly that thou art yet vnderunder the heauy curſe in my Text, and therefore impatient of this accurſed eſtate, recollect thy ſelfe and call a ſpeedy aſſembly of thy beſt wits, and then bethinke thy ſelfe that Chriſtianity is no lu… dicrous, or ieſting matter, that the profeſſiō of Chriſt the moſt ſerious buſineſſe in the world, that therfore queſtionleſſe there p. 51is a great deale more in it, then the formalities of comming to Church, carrying a bible, hearing a ſermon, that without doubt Chriſt requires a reall inward diſpoſition of the ſoule which ſhould ſeaſon all theſe complements and make them acceptable.

3. Conſider in the next place the ſumme and ſcope of Chriſtianity which is onelyonly to ſhew how miſerable thou art by ſin▪ The ſumm and ſcope of Chriſtianity.and how happy thou mayſt bee in Chriſt. When thou art come thus farre, ſet the lookingglaſſe of the Law before thee and terrify thy ſelfe with the vgly deformities and loathſome ſtaines of thy ſoule through the guilt of ſinne, then turne vntounto the Goſpell and conſider how Chriſt Ieſus out of the abundance of his louelove with which hee loued thee being his enemy, p. 52ſhed his deereſt blood to waſh away theſe ſtaines from thy ſoule as very a wretch as thou art as well as any mans elſe.

4. Laſtly,Prayer the beſt armor of a Chriſtian. hauing thy ſoule attentiuely fixed vponupon this, betake thy ſelfe to earneſt prayer, & with ſtrong cries & groanes improtune the ſpirit of grace to enlighten the eyes of thy vnderſtanding, that thou maiſt bee able to comprehend with all Saints what is the breadth, length, and height, and depth, and to know the louelove of Chriſt, which paſſeth knowledge, Eph. 3. 19. Doe this from thy heart, and continue in it a while with an eager patience, and then I dare bee bold to ſay that thou ſhalt feele a ſtrange alteration in thy ſelfe, then ſhalt thou feele foreign not one ſimple commotion in p. 53thy ſoule but an aſſembly and throng of paſſions, then ſhalt thou bee acquainted with thoſe ſcalding affections to Chriſt Ieſus which holy men hauehave felt in all ages and ſtriued to expreſſe in their ſoliloquies but could not, yea the greater ſinner thou haſt beene the more wilt thou with MARIE Luc. 7. lay about thee with teares of ſorrow, and teares of ioy, and in a holy kinde of diſtraction ſtriue to louelove much becauſe much is forgiuen thee. Laſtly thou wilt plainely ſee how villanouſly hitherto thou haſt diſſembled with thy Sauiour, and what a deale of Angelicall cō fort thou haſt loſt by being a ſtranger vntounto him, and hauing once after ſome cloudy ſcuds of penitent ſadnes recouered the light, thou wilt reioyce as the wiſe men when they recouered p. 54light of the ſtarre with exceegreat ioy and follow it through thicke and thinne, through all difficulties and oppoſitions whatſoeuer til thou ſhalt come to ſee him as he is in incomprehenſible ſplendor amongſt infinite milliōs of glorified Saints and Angels; To whom with the Father and bleſſed Spirit the three glorious perſons and one moſt infinite Deity bee aſcribed all honour, power, might, maieſtie and dominion now and for euer, Amen.

FINIS.