The Trial of a Christians Sincere Love Unto Christ, Part 2

The Trial of a Christians Sincere Love Unto Christ · Part 2

EPHES. 6. V. 24.

Grace bee with all them that louelove our Lord Ieſus Chriſt in ſincerity.

NOr to miſpend any good time in a needleſſe preface, my text is part of the farewell cloſe of an heauenly Epiſtle, wherein the compoſer of it in the ſolemne forme of a benediction wiſheth Grace (that is) all thoſe precious mercies and glorious benefits which flow from the grace and fauour of God, p. 2vntounto all ſuch as louelove Chriſt Ieſus in ſincerity. The originall hath foreign in incorruption, as our tranſlatours hauehave expreſſed it in the margent, the ſenſe is all one, for to louelove Chriſt in ſincerity, is to embrace him intirely without any rotteneſſe of heart, without any vnſoundneſſe of affections, without any mixture of hypocriſie. The Greeke Scholiaſt conceiued the Apoſtle by the word foreign to hauehave required not ſo much the ſincerity, as perpetuity of louelove vntounto Chriſt in thoſe whom he bleſſes, and therefore hee expoundeth it by the aduerb foreign, v…derſtanding it not ſo much of a pure vncorrupt, as of a conſtant incorruptible louelove, which yet alwayes preſuppoſeth the other. I confeſſe the word may very well ſit vnderunder this interpretation, p. 3but yet I preferre the former before it, and both a great deale before Beza's (with due reuerence vntounto ſo incomparable a man) who hath turned all quite another way, referring foreign not to louelove but to grace, and taking it for foreign ad immortalitatem, as if the ſenſe were to be, Grace bee with all them which louelove Chriſt Ieſus, vntill they come or to bring them vntounto immortality. The conſtruction of the word which our tranſlatours hauehave made choyce of, hee reiects becauſe hee could not remember, that foreign had any where that ſignification, I confeſſe it's a very rare one, and for that reaſon I hauehave inſiſted vponupon it, being perhaps not to bee found in the new Teſtament, but if any man pleaſe to looke in the 2. to Tit. v. 7. hee p. 4ſhall there find the word, and hardly capable of any other cō ſtruction. Beza indeed ſuſpecting that it crept out of the margent into the text, hath there left it quite out, which I wonder at, ſeeing himſelfe confeſſes that hee found it in the ancient Greeke Copies, wherefore I ſuppoſe without any preiudice to the diſcourſe which I ſhall build vponupon this ſcripture I may proceed confidently according to our owne tranſlation eſpecially ſeeing I know ſome ſix more of good note which all read either in, or with ſincerity: In briefe then, the meaning of my text is this, Let the fauour of God & al thoſe bleſſings which iſſue from it, reſt vponupon thoſe who doe not by groundleſſe preſumptiōs flatter themſelues or counterfeit appearance perſwade p. 5others that they louelove Chriſt Ieſus, but doe in very deed & good earneſt louelove him with all their hearts, and with all their ſoules. Or thus, Let the gracious promiſes of God in Chriſt be fulfilled vponupon them and them onelyonly, who embrace and obey his Goſpell with ſound and honeſt hearts, who are true Chriſtians in whom is no guile. For wee muſt note that as the whole Law of God foreign as the Apoſtle ſpeakes, is ſummarily compriſed in the word LoueLove, LoueLove to our neighbour, including all the the dutyes of the ſecond table, and louelove to God the duties of both, though more immediatly thoſe of the firſt, euen ſo our louelove vntounto Chriſt compriſeth all the duties, all the reſpect and homage which wee owe vntounto him and his Goſpell.

p. 6It is not my purpoſe to diſmember my text by the vntoward curioſity of a diuiſion: I hauehave not as yet learned that piece of methode. The reaſons inducing mee to the choyce of this Scripture aroſe from a ſerious conſideration of the ſpirituall eſtate of theſe times. Wee liue in an age of moſt peremptory preſumption, and we may obſerue that our preſumption of the end is vpheld by our preſumption of the meanes.…n this age …uery one …reſumes … ſhall be …ued onelyonly …ecauſe he …hinkes himſelfe to …e a Chri…tian and …ne that …oues Chriſt. No man but thinkes hee ſhall bee ſaued, and why? becauſe eueryevery man thinkes himſelfe to bee a Chriſtian, to bee one that loues Chriſt, which to ſpeake more rationally is but our preſumption; for it is no preſumption for a man to belieue that hee ſhall bee ſaued vnleſſe hee bee vnaſſured of this ſuppoſition that hee is a Chriſtian. In a word, whereas there is a twofold p. 7grace of God: his promiſing and rewarding grace, and then his qualifying or ſanctifying grace, we preſume vponupon that becauſe wee preſume vponupon this, wee make full account of his mercies and promiſes, becauſe wee make no queſtion of thoſe holy qualifications in our ſelues which diſpoſe vsus to belieue in him and to louelove him. Now then ſeeing wee all ſuppoſe that the euerlaſting fauours of God doe moſt vnfallibly appertaine vntounto all and none but ſuch as louelove Chriſt Ieſus, 2. that our ſelues are all ſuch, the firſt ſuppoſall beeing cleere out of my text, all our care muſt bee for the ſecond, to ſee that we are not miſtaken in our account of our ſelues. The triall of all, lies in this ſincerity, whether we are indeed thoſe men in reſpect of Chriſt p. 8which wee verily thinke our ſelues to bee. That therefore I may acquaint you both with the neceſſity and methode of this triall, that I might ſhew you both what need wee hauehave to examine the ſincerity of our louelove vntounto Chriſt and Chriſtianity, and after what manner we ought to goe about, that if it may pleaſe the opener and turner of hearts to effect any thing by ſo contemptible an inſtrument, I may awake ſome one out of that pleaſant, but deadly ſlumber which poſſeſſeth thouſands in this land, and cauſe him to looke better to his ſtanding. The diuiſion is into three moſt conſiderable points of our louelove vntounto Chriſt.I hauehave reſolued by the aſſiſtance of the ſpirit at ſeuerall opportunities to diſcourſe vntounto you of three generall heads, or moſt conſiderable points in our louelove vntounto Chriſt; 1. the ground or foundation of our louelove vntounto p. 9Chriſt; the reaſons wherefore wee are Chriſtians. 2. the degree or intention of our louelove vntounto Chriſt; how much wee ought to louelove him, or in what pitch of reſolution to reſigne our ſelues vntounto him. 3. the effects and operations of our louelove vntounto him, or the ſpeciall fruites of our ſincerity. In my diſcourſe of the ground of our louelove vntounto Chriſt I hauehave propoſed vntounto my ſelfe this methode 1. I will diſcouer two deceiuable inſufficiēt grounds which at this day betray thouſands vntounto perdition, cauſing them to fall ſhort of thoſe glorious hopes which were built vponupon them. 2. I will lay open the true ground & proper originall from whence all ſincere affection vntounto Chriſt ariſeth. The firſt of thoſe deceiuable groūds, is cuſtome, the diſcouering of p. 10which will take vp as much time as your patience will bee willing to allow me at once.

The fall of man hath not ſo farre worne out of his heart the impreſſions of a Deity, and the engrafted notions of religion, but that we all bring into the world with vsus thoſe reſtleſſe inſtincts, and importunate impulſions which will not ſuffer vsus to bee at quiet vntill we are initiated into ſome Religion or other, The Ancient Epicures though it were the ſcope of their damned profeſſion to bee altogether irreligious, and the moſt contenting perfectiō they could proiect vntounto themſelues, yet as wee may perceiue by ſuch writings as they hauehave left vsus they could neuer fully attaine vntounto it,The very Epicures felt often the gripes of conſcience. but in ſpight of their affected Atheiſme they were forced to betray many p. 11ſhrewd grudgings and terrible gripes of naturall conſcience. And though in the deniall of diuine prouidence vponupon the ſuppoſall of which depends all religion, they put a good face vponupon it, and ſeeme to laugh at the matter, yet wee may perceiue they were ſtill gawled with that formido oppoſiti and by thoſe engraued principles were euer and anon ſtung to reall feare of that truth which they would faine hauehave mocked out of the world either as an ancient inuention of policy to keepe men in awe, or as an inueterate ſlauery of vulgar ignorance. The ſame inbred ſeedes of religion by which it pleaſeth God to force a manifeſtation of himſelfe euen vponupon thoſe who would faine hauehave no notice of him, and in the moſt reprobate mindes to make Atheiſme rather p. 12a wiſh then an opinion, after ſo many ſucceſſions of ages are no whit decayed, but continue ſtill as ſtirring and actiue in the hearts of men as euer they were ſince they receiued that vnhappy cruſh by the firſt tranſgreſſion. For the Creator of all things as the Pſalmiſt tells vsus Pſal. 33. 15. faſhioneth the hearts of all men alike, the word is foreign, which ſignifyes together at once, intimating that the hearts of all men though ſeparated from one another by neuer ſo vaſt a gulfe of time or place,The neceſſity of a Religion. are as exactly alike in reſpect of their originall inclinations, as if they had beene all moulded at the ſame time.According to the cuſtom of the country ſo is our worſhip. The worſhip of a God then, ſome kinde of religion is neceſſary vntounto vsus, wee cannot ſhift it of: but now the propenſions of nature being blind and p. 13confuſed, and there being a various multiplicity of religions in the world, here ordinarily ſtep in the lawes and cuſtomes of the countrey, into which the wombe of nature firſt empties vsus, which ſhape our generall inclinations either to worſhip the true God, or this or that Idoll, and the true God after this or that manner. Looke abroad into the world and obſerue the ſwarmes of diuers & contrary religions which either fill places apart by themſelues or are promiſeuouſly exerciſed amongſt one another, & you ſhall perceiue them to bee nothing but the naturall inſtincts of religion in generall, ſpecificated into diuerſe formes and faſhions by birth and education. For albeit there may bee many occaſions of, and difficulties in the firſt bringing in p. 14of a religion into a countrey, yet after it hath once by countenance from ſupreme authoritie and other plauſibilities inſinuated it ſelfe into the acceptance and approbation of the multitude, it thenceforth becomes foreign to vſe S^t Peters word, and with an eaſie deſcent runnes downe the ſtreame of ſucceſſion, being deliuered from Father to Son as naturally, as the proper language, manner of diet, faſhion of apparell, or any other cuſtomes of the countrey.

Now amongſt ſo many religions as in ſeverall parts of the world are by cuſtome conveyed and paſſed from one to another wee ſuppoſe there is but one which wee may dare to truſt for our happineſſe,There is but one true religion by the which true happineſſe is attained. but one that can certainely doe our ſoules that good which moſt of p. 15them would ſeem to promiſe.What true Religion is. Neither will wee ſeeme to doubt but that this one ſauing religion is that which conſiſts in the knowledge of the only true God, and whom hee hath ſent Ieſus Chriſt, and therefore we will all ſeeme to bee much in louelove with this heavē ly profeſſion before any other whatſoeuer. If then wee will be ſure not to coſen our ſelues in theſe perſwaſions, not to over-reckon our ſelues in our louelove vntounto Chriſt and his Goſpell, here is a maine buſineſſe for vsus, punctually to enquire how we came by this louelove and liking vntounto Chriſt, vponupon what motiue wee hauehave preferred this profeſſion of Chriſt before ſuch a multitude of Religions in the world.The motiues or reaſons of our embracing of Chriſtianity before all other Religions. You know that no art or invention can force waters to mount aboue p. 16their ſpring head: in like manner, it's impoſſible that our affections vntounto Chriſt ſhould be more elevated, more heauenly and ſpirituall then the originall from whence they ſtreame. If then being put to it by our ſelues or others we can think of no better reaſons for our choice of Chriſtianity then ſuch as theſe becauſe we had the fortune to be born in a place where Chriſt onelyonly was talked of, becauſe we hauehave heard Turkes, Iewes, and Papiſts much ſpoken againſt, and were ever told that this is the beſt religion, becauſe the King and Lawes hauehave baniſhed all other Sects, and hauehave eſtabliſhed this profeſſion of Chriſt which we hauehave alwaies beene brought vp in, and could never ſee any harme in it, if ſuch ſottiſh, ſenſleſſe ſtuffe bee the beſt p. 17defence wee can make for our ſelues, it appeares too plainely that our religiō is nothing but thoſe common reliques of naturall inſtincts which I ſpoke of before▪ chriſtned, as it were by humane lawes & cuſtomes, and that we are Chriſtians upon no waightier inducements, then wee might hauehave beene Pagans or Idolaters. I tremble to ſpeak it; if an Indian ſhould bee demanded why hee worſhipped the Divell, changing only the circumſtances hee might giuegive as ſufficient reaſons as theſe for his moſt fearefull and horrible Idolatry. But this example though it might ſquare but too well to my purpoſe is too odious to be inſiſted vponupon. Aske a common Iew why he blaſpheames our bleſſed Saviour, why hee expects another Meſſias, a Turke why p. 18he is circumciſed, why he is ſo devoted to Mahomet, they wil both in effect giuegive the very ſame reaſons of their blaſpheamies and ſuperſtitions, which a common ignorant Chriſtian will giuegive why hee is rather a Chriſtian then a Iew or a Turke, juſtifie their damned hatred and deteſtation of Chriſt, by the ſame arguments, which cauſe him to profeſſe ſpeciall louelove and ſervice vntounto him. Nay you will ſay there is no Chriſtian ſo barbarouſly ignorant but he may ſay more for himſelfe then any of thoſe vnbeleeuing miſereants can, he hath heard the holy Scriptures read, beene made partakers of the bleſſed Sacraments he hopes to hauehave his ſinnes forgiuen him by Chriſt, & though hee bee not able to proue it by formall argumentation, hee p. 19knowes well enough that Turkes and all ſuch as ſpeake againſt Chriſt are accurſed infidells. I thinke indeed there are not many Chriſtians but may ſay ſo much and perhaps more, by wrote, and taking it vp vponupon truſt, but this is quite beſides the purpoſe. For I doe not now queſtion the Chriſtian in the duties or opinions of his religion, but I cal vponupon him for his ſpeciall reaſons which cauſe him to performe thoſe duties, or embrace thoſe opinions. He hath beene partaker of the bleſſed Sacraments, but what better reaſon can hee giuegive why theſe Sacraments can doe his ſoule good: then a Turke may, why his circumciſion ſhould be beneficial vntounto him; hee hath heard the Scriptures read and expounded, but what better reaſon p. 20can he giuegive, why he ſuppoſeth the Scriptures to be the word of God, then the Turke will, why he is ſo confident that the Alcoran came downe immediatly from heaven, in that laylatto-Hanz…li, foreignas they call it, the night of demiſſion; Laſtly, he ſtifly conceits himſelfe to be one of the only true faith and all Turkes to be abhorred infidels, but what peculiar evidences hath hee that the Turkes are miſtaken and not himſelfe, ſeeing they are as cō fident on the other ſide that Chriſtians are Cafirouna, foreignInfidels, as they tearme vsus, & that themſelues are the onelyonly Moſlimina or Muſulmans (that is) right beleeuers?foreign If then the Chriſtians being preſſed with theſe demands can produce nothing from any ſupernaturall alteration which hee p. 21hath felt wrought in himſelfe, if he be not able from ſpirituall ſelfe experience of that cutting convincing power of the Scriptures, and of thoſe admirable vertues & comfortable influences of the Sacraments, if he be yet altogether vnacquainted with thoſe caeleſtiall flaſhes, irradiations and inward teſtimonies of the ſpirit, which vſe to put all theſe things out of queſtiō in ſoules truly Chriſtianiz'd. Laſtly', if for want of better Apologie he be forced to retire to thoſe poore, diſhonourable, impertinent, To plead cuſtome & law of the countrey is rather an excuſe then a reaſon of ones religion.rather excuſes then reaſons of his religion, taken form the lawes and cuſtomes of his countrey, it is too too manifeſt that hee adheres vntounto Chriſt vponupon no better motiue then others blaſpheame and perſecute him, and even ſpit at the motion of his name.

p. 22But here ſome may put in;Obiect: howſoever ſuch a Chriſtian may be out-braved, yet that which he ſaies and thinkes is true: he is in the right though he cannot demonſtrate like a Scholler how he came to it, & therefore hee is ſure howſoever men may prate, to ſpeed well enough.

No ſuch matter,Anſwere. it is a very diſputable caſe, whether ſuch a one as liues and dies a Chriſtian vponupon cuſtome, or a Turke be in the groſſer error. This may ſeeme very harſh,Little difference betwixt a Chriſtian & a Turke, if the former be ſo only vponupon cuſtome. but you may eaſily eſpie the truth of it if you pleaſe to remember, that both the aſſent of our vnderſtandings, and choice of our wills may bee miſguided into errour two waies: either by aſſenting vntounto, and approving that as true and good which in p. 23it ſelfe is falſe and evill, or by aſſenting vntounto, or appro…ing that which is both true and good in it ſelfe, vponupon weake, incoherent, inſufficient inducementes, I cannot ſtand to comment vponupon this diſtinction, and it is ſo triviall that I conceaue it need not much to bee exemplified. Applied vntounto my purpoſe it cleerely ſhewes the ignorant Chriſtian not to bee a whit more in the right then the Turk▪ The obiect of his aſſent and louelove is moſt right abſolutly in it ſelfe becauſe it is not an object vntounto him for that truth and goodneſſe by which it's diſtinguiſhed from all other objects, but for thoſe cō mon corrupt grounds, which abſtractly conſidered, equally encline the ſoule to any object, as well to the groſſeſt errors p. 24as the pureſt truth, to the extreameſt evil, as to the chiefeſt good. So that this compariſon is like to light moſt heavily vponupon the Chriſtian, ſeeing the goodneſſe of the object will not excuſe or juſtifie, but rather ſhame and condemne him, who profeſſing much louelove vntounto it, paſſeth by that which alone was louely in it. For the preſent indeed the Chriſtians caſe is infinitely the better,The Chriſtians caſe is the better, only by reaſon of the opportunities of correcting his errour. becauſe hee may with more eaſe correct his errour, and hath all requiſite opportunities to that purpoſe, but if he neglect to doe it hereafter, the Turke will get the better of him, whē at the day of judgement, he that hath died ſuch a Chriſtian, will bee glad to change places with him. In the meane time, there is not any difference in their errors p. 25diſcernable to reaſon, for this is certaine, that diverſity of objects cannot put any difference in the aſſents, where the grounds are exactly the ſame, yea if ſome of the acuteſt moderne diſputers hauehave rightly determined, that the aſſent vntounto the premiſes, and the cō cluſion is but one and the ſame aſſent, being originally to thoſe, and terminatiuely to this, I can ſcarce allow the difference to be ſo great. For then it skills not how falſe or true the concluſiō be abſolutly in it ſelfe, but how ſtrongly or weakly it's inferred out of it's premiſes, and therefore though one conclude an infallible truth, and another a monſtrous falſhood out of the ſame faulty premiſes, the errour of both is the ſame, if they aſſent vntounto their concluſions p. 26vponupon no other medium then this inſufficiēt one,The ignorant Chriſtians aſſent vntounto the Goſpell, & the Turkes to the Alcoran, proceed both vponupon the ſame grounds. vpō which they both agree. For example, the principle vponupon which the ignorant Chriſtians aſſent vntounto the Goſpell ſtands, is this: That Religion which my Parents hauehave taught mee, my Soveraigne commanded me, and the common cry of my country approued is ſurely the beſt. The Turke changing only the appropriating circumſtances, ſuppoſeth likewiſe, that religion which his Sul…an, Parents and Countrey men hauehave commended vntounto him to bee queſtionleſſe the beſt. Both then proceed vponupon the ſame medium, and therefore though by the intervention of other caſualties, the Turke bee caſt vponupon execrable blaſphemies & impieties, and the Chriſtian vponupon heavenly and holy truths, their p. 27error is directly the ſame, though more fortunate in one then in the other. And howſoever ſuch a Chriſtiā hath his aſſent & imaginary louelove by lot of his birth and education, actually fixed vponupon ſauing truths yet vntil he bethinke himſelfe of more proper and ſolid reaſons for his choice, he retaines ſtill in his breaſt habitually and implicitly the ſeeds of all thoſe helliſh impoſtures, which by other men, in other places, hauehave beene entertained and ſwallowed vponupon the ſame occaſions. Suppoſe a Chriſtian, who can make no better defence for his profeſſion then ſuch a one as I hauehave laboured to make him aſhamed of, immediatly after his birth in England had beene conveyed into Turkie, and there inſteed of Baptiſme circumciſed after p. 28the Turkiſh manner, and there ſo cunningly trained vp in the Turkiſh ſuperſtition, that hee had no occaſion giuen him to ſuſpect himſelfe not to hauehave beene borne a Turke: no queſtion but he would hauehave bene as zealous there for the raſcall Mahomet: as now being bred in England, he is for the bleſſed Lord of the world. And no marvel, for the very ſame occurrences which hauehave made him a chriſtiā here, muſt needs hauehave made him a Mahometan at Conſtantinople, ſeeing that whatſoeuer arguments drawn from lawes, cuſtomes, birth, educatiō, pleade here for Chriſt would there perſwade as effectually for Mahomet, Neither ſpeake I this as if this would argue any notorious imperfection in the man: for doubtles this would be any mans caſe: p. 29Suppoſe any of thoſe renowned Champions of Chriſt whō Queene Mary ſent to heauen in fiery Chariots, had beene nurſed and brought vp amōgſt the Saracens, vnleſſe God had vouchſafed them a miracle for their converſion, we cannot imagine but they would hauehave beene Saracens. Suppoſe the deuouteſt Saint of God at this day breathing had beene trained vp at the feet of ſome Iewiſh Rabbin if we looke no higher then ordinary meanes, we muſt needs conceaue that with the helliſh mallice of a Iew he would hauehave defied that bleſſed Sauiour of his, whom now he worſhips day & night. I mentioned not that therefore to ſhew the weakeneſſe of the perſon, but of ſuch reaſons of his Chriſtianity, as changing only the ſcene of his nativity p. 30and education, might hauehave made him hotter againſt it thē now he is for it. So that the only fundamentall reaſon why ſuch a Chriſtian is rather a Chriſtian then a Iew, Turk, or Idolater, is becauſe Chriſtianity beſpoke him as ſoone as hee came into the world, and permitted not thoſe madde ſuperſtitions either to ſpeake with him at all or not till it ſelfe had prevented them and gotten poſſeſſiō. For we may obſerue that albeit generally in the world errour keepes truth out of the ſoules of men by anticipation, A formall Chriſtian is a Chriſtian by educatiō only, & the cuſtome of his countrydamming vp all the paſſages by which ſhee ſhould enter with baſe preconceipts and odious prejudices, yet in ſome corners where divine providence hath been pleaſed to allow truth an authoriſed, ſetled reſidency, it gets the p. 31ſtart of errour, and prevailes as much by prepoſſeſſion here as errour doth in other places, beating that away with the ſame clamours and out-cries by which it ſelfe is elſewhere baffled. But this to ſpeake more punctually is not a fight betweene truth and errour though by the vndiſcerning vulgar it be miſtaken for it, but a kinde of blindfold combate betweene prejudice and prejudice, or of cuſtome againſt cuſtome. For in theſe caſes though truth blocke vp errors way, and ſo keepe that from ſtealing into the ſoule, yet doth not ſhe preſently enter in her ſelfe, but ſtands, as it were, before the dore diſplaying her reſplendent rarities and admirable perfections, and if for their ſakes alone ſhee bee not earneſtly invited to come in p. 32and importun'd to take vp her lodging there, ſhe vouchſafeth not to enter but at laſt flings away in diſdain. Men may imagine ſhee is gone in becauſe they cannot heare or ſee hereſie or ſuperſtition ſtirring with in, but for certaine ſauing truth never preſſeth into any ſoule vponupon the bare advātage of being the firſt commer, but for her owne ſingular worth ſhee lookes to be wooed, importuned, and with ſome violence haled in, as the bleſſedſt gueſt that could poſſibly hauehave come firſt or laſt.

But here may ſome demand, if the ſumme of all this that hath beene ſpoken bee true, to wit,The benefit of our birth and education amongſt Chriſtians. That our louelove vntounto Chriſt and his Goſpell be not gotten by our birth and education amongſt Chriſtians, what benefit is it to bee borne within the p. 33viſible Church? What prerogatiue to bee bred in the light of the Goſpell? I anſwere, that it's an advantage of ineſtimable value, for which we all owe more thanks and praiſes vntounto the Lord then our ſhallow braines and narrow hearts can poſſibly conceaue. But we muſt wiſely conſider the proper end and vſe for which it hath pleaſed the Father of lights to afford vsus this bleſſed priviledge, which is not that it ſhould bee a cauſe, but a meanes, not a ground but an occaſion of our louelove vntounto his beloued Sonne. In our commō friendſhip we can eaſily diſtinguiſh betweene the contingent occaſions of our acquaintance with a man, and the immediate reaſons of our affectionate louelove vntounto him: thoſe are accidentally offered frō without, p. 34theſe are ſome ſpeciall excellencies apprehended by vsus to bee inherent in the perſon we affect, thoſe are but meanes to bring vsus to the knowledge of theſe. Even ſo in our ſpirituall louelove vntounto Chriſt Ieſus bleſſed for ever, the Lord hath gratiouſly planted vsus within the ſound of the Goſpell, given vsus education in Chriſtian rites and faſhions, and provided vsus the teſtimony of the Church to tell vsus that there is ſuch a Saviour come into the world, and to bring vsus joyfull newes what vnvaluable treaſures of mercy and glory hee hath brought with him to enrich all ſuch as ſhall come vntounto him, pinched with the ſenſe of their ſpirituall poverty; Thoſe are the meanes appointed to giuegive vsus notice of theſe, but theſe onelyonly muſt bee the p. 35grounds of our affection vntounto him.

To conclude this diſcourſe, albeit our louelove vntounto Chriſt be gotten by our naturall birth & education, be nothing worth in it ſelfe, yet is it the ordinary rode which leades vsus to the ſight and ſenſe of thoſe tranſcendent perfections in him which will raviſh vsus with a more tranſcēdent louelove of him: Happy are we if that baſe vulgar louelove be in time ſwallowed vp in a louelove more celeſtiall and divine, if that which can doe our ſoules no good while we reſt vponupon it become a manuduction vntounto that which will certainely make vsus bleſſed. Had not the Samaritans beleeued at firſt vponupon an inſufficient ground, the alarum of the woman, they had not come to beleeue vpō the true, p. 36their owne knowledge & experience. Had not the faithful ſoule, which is now moſt ſicke of a ſpirituall louelove vntounto her Saviour, firſt loued him vponupon heare-ſay and cuſtome, ſhe had never felt, in all probability, thoſe heavenly trances and vnvtterable raviſhments with which now ſhe is tranſported. All that louelove which wee profeſſe vntounto Chriſt betweene our firſt birth, and the firſt pangs of the ſecond, is a louelove ariſing only from nature and cuſtome, & is tolerable in vsus while wee are children, being not ſo properly an errour as an introduction vntounto truth: I ſay it's a hopefull preparation in children which are not yet come to that ripeneſſe of their naturall faculties that the ordinary means of grace, the preaching of the Goſpell, may worke vponupon p. 37on them. But after they hauehave attained to maturity of reaſon and ſhould beginne to hauehave foreign, as the Apoſtle ſpeakes, their ſenſes exerciſed to diſcerne betweene good and evill, if they proceed ſtill in ſuch childiſh conceits of Chriſt Ieſus, & drowſie affections vntounto him, as they ſucked from their nurſes breaſts, their louelove beginnes now to be groſſely ſinfull, and whenſoever it ſhall pleaſe the Lord to thunder them out of that ſleep of death, wherein now they enjoy ſome cōtenting dreames they muſt penitently bewaile it amongſt the other ſinnes of their vnregeneracy.

I hauehave done with my diſcovery of the falſe ground of louelove vntounto Chriſt, by naturall inſtincts of religion, reſtrained to Chriſtianity by birth and education. p. 38Before I proceed to an application of this diſcourſe, I will inſiſt vponupon ſome oppoſite places of holy Scripture, which will adde both light & ſtrength vntounto the precedent diſcourſe, and I hope prepare your hearts to the enſuing application. And firſt wee hauehave an excellent place, Cant. 5. v. 9 where the Spouſe, that is the faithfull ſoule hath this interrogatory doubled vntounto her, what is thy beloued more then a beloued; foreign mahdodek middod, what is thy beloved more then a beloued, that is, what tranſcendencies, what ſingularities of alluring perfections, are ſo peculiarly remarkable in that Saviour of them, on whom thou art ſo ſtrangely enamoured, as if there were nothing louely beſides him? But what hath the ſoule nothing p. 39now to commend in her Saviour, but what might bee paraleld in ſome other? Yea, from that verſe to the end of the Chapter, ſhee runnes on in a deſcription of his rarities; a deſcription ſo ſtuffed with the choiceſt delicacies of expreſſion, that I am perſwaded it cannot be matched out of any of thoſe Poets which hauehave flowen higheſt in amorous inventions; I cannot ſtand to vnfold them vntounto you: that which makes moſt to my purpoſe in it, is the ſuperlatiue preeminence which ſhee giues him, v. 10. Hee is the chiefeſt, or as it is more elegantly in the originall, Hee is an enſigne bearer amongſt ten thouſand, for ſo the word foreign Dagull, properly ſignifies, v. 16. He is altogether louely; foreign cullo machamaddim, p. 40he is all entire, he is all compoſed of loues, wherevpō ſhe cōcludes with a triūphant Epiphonema, This is my beloved, and this is my friend, ô yee daughters of Ieruſalem. Phil. 1. v. 9. 10.Phil 1:9Phil 1:10A ſecond memorable place is Phil. 1. v. 9. 10. S. Paul ſpeakes thus, And this I pray that your louelove, (to wit, to Chriſt and his Goſpell) may abound yet more and more in knowledge, and in all iudgement, that you may approue things that are excellent. that yee may bee ſyncere and without offence, till the day of Chriſt. The Apoſtle praying for the confirmation of their louelove vntounto the Goſpell, and as an eſpeciall meanes of that he praies, they may abound in all judgement, by which they may bee able vponupon good grounds to approue the reall excellencies of truth before p. 41the plauſibilities of errour, that ſo they may be ſyncere in their louelove vntounto it, to which purpoſe alſo he praies for the Epheſians, that they may bee rooted and grounded in louelove, Epheſ. 3. 17. A third couſiderable place is,1. Cor. 12. 3.1 Cor 12:3 1. Cor. 12. 3. Wherefore I giuegive you to vnderſtand, that no man ſpeaking by the ſpirit of God calleth Jeſus accurſed: and that no man can ſay that Ieſus is the Lord but by the Holy Ghoſt, that is, no man can with the fiduciall aſſent of his heart, acknowledge Chriſt to bee the only Lord, which he is to worſhip by the ſame impulſions, by which another curſes and blaſpheames him, but by ſuch peculiar motiues as are ſuggeſted and revealed vntounto him by the Holy Ghoſt.

There is no man in this aſſembly p. 42but would thinke it very ſtrange, if one ſhould tell him ſeriouſly, he could not ſay, no not ſo much as thinke, that Ieſus is the Lord. But if hee thinke and ſay him to be Anathema, his ſaying will doe him no good, though he make it his only worke to reveale it as long as hee liues. The laſt place ſhall bee that eminent one in S. Peter, 1. 3. 15. But ſanctify the Lord in your hearts, and bee ready alwaies to giuegive an anſwere to every man that asketh you a reaſon of the hope that is in you, What reaſon? Such a one as may bee retorted by thoſe who queſtion vsus? Such a one as may perhaps make more againſt vsus then for vsus? Such a generall one as might bee giuen for any preſumption in the world? No▪ a reaſon from a cleere diſtinct p. 43knowledge of the peculiar grounds, and experimentall ſenſe of thoſe encouraging foretaſts of our incorruptible hopes by the Goſpell: which though it cannot convince ſuch Hereticks and Infidells as examine vsus, becauſe the God of this world hath cloſed their eyes, yet it may ſtrengthen vsus to poſſeſſe our ſoules in patience, and to hold faſt our confidence which hath ſuch great recompences of reward in ſpight of all the terrours of Men or Divels.

Ʋſe. 1. Vſe 1. Is to examine your ſelues vvhether ye be come out of this cuſtomary louelove vntounto Chriſt, into a ſpirituall, or no.To admoniſh every man here preſent with all ſpeed and diligence to commune with his owne heart, & to examine whether he bee as yet come out of his cuſtomary louelove vntounto Chriſt into a ſpirituall, or no. Beloued, we are all confident that we louelove Chriſt p. 44Ieſus, and if one ſhould in earneſt tell vsus wee did not louelove him, we ſhould take it as ill, and interpret it as if he told vsus wee were damned. Seeing then all our glorious hopes of a better life are built vponupon this ſuppoſition: that wee are the true diſciples of Chriſt, as wee would not be called to after-reckonings at that ſolemne day of accounts, or hauehave a flaw found in our evidence, which ſhould eternally daſh our expectation, even then when wee ſhould take poſſeſſion, as wee would not hauehave our hopes to vaniſh in amazement, and confuſion at that terrible day, when it ſhall bee too late to recall or rectify any thing which hath beene formerly amiſſe, as wee would not hauehave our confident conceipts of Chriſts louelove vntounto vsus, p. 45and ours vntounto him giuegive vsus the ſ…ippe at the houre of death, when wee ſhould hauehave moſt vſe of them, and leaue vsus to a fearefull expectation of judgement. Let vsus, I ſay, if wee hauehave any regard of ſenſe of theſe things deale ingenuouſly with our owne ſoules, and impartially examine what better ground wee hauehave for that ſuppoſition which vpholds all our well fare, then ſuch as I hauehave demonſtrated to bee miſerably inſufficient. Chriſtians we are all by education, by country & cuſtome, by conformity vntounto lawes and faſhions: but is this all? hauehave wee proceeded no farther? why this will advantage vsus no more for heauen then that wee are Engliſhmen. All this is but the outſide of Chriſtianity. Chriſtianity thruſt vponupon p. 46vsus by our naturall birth before wee were aware of it, and ſetled on faſter by cuſtome, and as it were rivited in while we perhaps never thought of it. What ſaith the Apoſtle 2. Romans, 28. Hee is not a Iew which is one foreign in that which appeares outwardly. What not he a Iew which is borne and bred a Iew? yea hee is a Iew in all outward viſible reſpects whatſoever. But all theſe will giuegive him no title to thoſe everlaſting promiſes which are made vntounto Abraham and his ſeed according to the faith. He is no Iew in reſpect of them. In like manner he is no Chriſtian, who is but outwardly one: who ſlides inſenſibly to himſelfe into the viſible garbe of Chriſtianity; by naturall generation. He only is a Iew, who is one foreign in the p. 47ſecrets of his heart, and he only is a Chriſtian, who hath bin made one by a ſecond birth of his ſoule, inviſible to others; but admirably ſenſible vntounto himſelfe, being borne not of bloud, nor of the will of the fleſh, nor of the will of man, but of God, as S. Iohn fully expreſſeth it, c. 1. v. 13 Well thē, if thou wouldſt not be miſtaken in thy ſelfe, if thou wouldſt be aſcertained whither or no thou lou'ſt Chriſtianity vponupon any other motiues then ſuch as nature and cuſtome may ſuggeſt. Firſt of all looke backe vponupon the eſtate of thy ſoule ever ſince thou haſt beene able to rememeber. Reflecting thus vponupon ſo much of thy life as is gone, canſt thou not remember a time wherein thy ſelfe being judge, thou didſt but diſſemble with thy p. 48Saviour, when thou thoughtſt of him but very ſeldome, and then but perfunctorily, without any heat of affections, when thou tookeſt not much to heart any thing hee hath done for thee, when thou tookeſt no conſcionable care to liue vntounto him, becauſe hee had died for thee. Reflecting thus vponupon thee time paſt, canſt thou not diſcerne but that thy louelove vntounto Chriſt hath beene ſpun out in an even thread even from the cradle vntill now, but that the pulſe of thy affections vntounto him hath alwaies beaten much after the ſame manner, without any notable variation. In a word can'ſt thou not remember but that thou haſt loued him alwaies as well, if not better, then thou haſt in the latter time of thy life paſt. I ſay if p. 49the caſe be thus with thee, its a thouſand to one but thou loueſt him only vponupon that deceivable ground which I hauehave laboured to diſcover.

To direct a little farther in this examination. Suppoſe the winde which now ſits in thy backe, and kindly blowes thee on towards Chriſt, ſhould turne vponupon a ſudden and furiouſly bluſter in thy face. Suppoſe thoſe lawes and cuſtomes which hitherto hauehave encouraged thee to proceed in Chriſtianity, The backe ſliding of others cannot ſeduce the ſound Chriſtian.ſhould command thee backe againe, and tell thee they were miſtaken: ſuppoſe all the men thou knoweſt or heareſt of, ſhould change the faſhion of their religion, and leaue thee as much alone, as Elias once thought himſelfe to hauehave beene: and holy Athanaſius was when hee held p. 50vp againſt a world of Arrians; I ſay if the foreign that ſpeciall excellency of the knowledge of Chriſt, which made S. Paul to count all things dung, that hee might winne Chriſt, hath not furniſhed thee with vnanſwerable reaſons, why theſe ſuppoſalls ſhould not pull thee backe, its a plaine caſe, that only the oppoſite encouragements ſet thee forward. To bee briefe, art thou not ſure that thou haſt ſuch ſpeciall peculiar reaſons for thy religion as could not hauehave ſuffered it, much leſſe hauehave cauſed thee vponupon any ſuppoſalls to hauehave beene of any other. Haſt thou not with an inlightned vnderſtanding eſpied in Chriſt Ieſus thoſe vn paralel'd tranſcendencies which put an inſinitely vaſt difference betweene him and p. 51thoſe many Antichriſts in the world. Laſtly, haſt thou not at ſome time or other, in ſome meaſure had thy conſcience convicted of ſinne, revived with ſuch gracious influences diſtilling from his louely coūtenance, and refreſhed with ſuch words of eternall life from him, as thou knoweſt (goe whether thou wilt) cannot be expected from any one elſe. If thy heart anſwere no to theſe interrogatories, aſſure thy ſelfe thou knoweſt not yet what this meanes to louelove Chriſt, I ſhould but flatter thee to tell thee thou art a Chriſtian, yea I ſhould in ſome ſort mocke thee, by giuing thee a glorious title, which if thou continue as thou art, will no way benefit thee, yea it will not only keepe thee out of heaven, but ſinke thee deeper p. 52into Hell. GiueGive glory vntounto God that thou liueſt in a time and place where thou haſt all encouragements, opportunities, invitations to bee more entirely acquainted with thy Saviour, and to grow as intimate with him, as any man elſe, but for the preſent be content to conſider that thy louelove of him hitherto hath bin built vponupon a rotten foundation; giuegive no reſt vntounto thy ſelfe, vntill thou haſt learned to louelove thy Saviour vponupon ſuch inducements as he would hauehave thee, even becauſe hee hath loued thee. GiueGive not over importuning the ſpirit of grace to direct thy heart into the louelove of God, and into the patient waiting for Chriſt, as the Apoſtle divinely prayes for the Theſſ. 2. Ep. 3. 5. GiueGive not over I ſay, vntill thou haſt attained vntounto p. 53all riches of the full aſſurance of vnderſtanding to the acknowledgement of the myſtery of God, and of the Father, and of Chriſt, as the ſame Apoſtle ſweetly prayes for the Coloſſians 2. 2.

Vſe 2. Let me beſpeake all ſuch,Vſe 2. th… thoſe that are made partakers of the heavenly calling take two things to heart. as by the tender mercies of God melting their hearts, hauehave beene made partakers of the heauenly calling, and begotten againe vntounto a liuely hope, let me I ſay, if there be, any conſolation in Chriſt,1. The infinite diſhonour that is done vntounto Chriſt by the cuſtomary profeſſion of his glorious name and Goſpell. if any fellowſhip of the Spirit, if any bowels and mercies, let me beſeech them to take two things deepely to heart. Firſt, the infinite diſhonour which is done vntounto Chriſt, the author and finiſher of our faith by the cuſtomary profeſſion of his glorious name and Goſpell in this kingdome. It's aboue p. 54three ſcore yeares ſince the Saviour of the world hath vouchſafed after a moſt eſpeciall manner to reſide amongſt vsus early and late, to call and cry vntounto vsus, to take notice what need we hauehave of him, to bethinke our ſelues of our infinite wants, which none but hee can ſuppl, counſelling vsus as he did the Church of Laodicea to buy of him gold tried in the fire that wee may bee rich, and white raiment that our nakedneſſe might not appeare an eye ſalue, that now in this our daies wee might ſee thoſe things which belong vntounto our peace, and all this without mony: now that after all this there ſhould be thouſands amongſt vsus, who being asked a reaſon of the hope that is in them, cannot ſpeake tolerable ſenſe why they are p. 55Chriſtians rather then profeſſed Infidels; that there ſhould be whole pariſhes which cannot afford one wiſe word toward the defence of our moſt holy profeſſion, that many who will take it very ill, if they are not accounted as good Chriſtians as the beſt, ſhould thinke no otherwiſe of Chriſt, then ſome doe of S. Patricke, and S. David, and other of the Saints of their country. Laſtly, that thoſe great and pretious promiſes which Chriſt hath purchaſed for vsus, with the vnvaluable price of his owne deareſt blood, by thoſe who one day thinke to hauehave their ſhare in them, that they ſet as ſlothfull, ignorant, heartles affections vponupon them, as profeſſed infidells doe vponupon thoſe poore imaginary, deluding hopes which Satan is permitted p. 56to abuſe them with, queſtionleſſe it becomes not any man, who hath reſolued the reſt of his time in the fleſh, to ſeeke the things of Chriſt Ieſus, and hath felt in his owne ſoule what good reaſon hee hath for it, I ſay it becomes not any ſuch to thinke of theſe things which grate ſo mercileſly vponupon his Saviours wounds, and even make them bleed a freſh, without ſighs and groanes, a bleeding heart, and a great deale of ſecret mourning. Betweene the millions of men who hate the redeemer of the world, and the multitude which louelove him they know not wherefore,2 To commiſerate the lamentable condition of their poore ignorant …ethren. O how few are there which louelove him in ſyncerity! The ſecond thing which I would intreat of thoſe who vnderſtand what a wofull thing it is to bee a p. 57ſtranger vntounto Chriſt, to be yet vnreconciled vntounto God by him, is that they would with yerning bowels commiſerate the lamentable condition of their poore ignorant brethren which they ſhall meet with every where, eſpecially in moſt country Villages.

I hauehave obſerued vponupon occaſions much table merriment which hath beene made by tales which paſſe about of ſuch abſurd, ſenſeleſſe anſwers as ſilly Chriſtians hauehave given, being demanded a reaſon of their faith, perhaps vponupon their death-beds or at their comming to the Lords table. Let ſuch vnnaturall mirth be farre from thoſe who are to ſtriue to hauehave the ſame minde in them, which was in Chriſt Ieſus. You, who by the bleſſed change wrought in your p. 58ſoules, hauehave paſſed from death vntounto life, conſider with a thankefull reflexion vponupon the Father of lights, that had not he vouchſafed you a more ingenuous education, fairer opportunities to grow acquainted with the myſteries of grace, more diſtinct call of his fanctifying ſpirit, and more illuminated apprehenſions to diſcerne them, you might hauehave groped and ſtumbled in a thicker miſt of ſtupidity then now befooles your vnnurturd brethren, you might hauehave diſhonoured that bleſſed name by which you are called, by as wild miſco…its and horrid follies, as any come from them, and whatſoever is ridiculous in them might hauehave bin more prodigoius in you, you know what price to ſet vponupon your owne ſoules. You know p. 59the ſoule of the meaneſt idiot is of equall value with yours, and that it coſt the redeemer of the World as many ſtripes and wounds as yours, O then pitty thy brethren ſo likely to periſh, for whom Chriſt died, yea the rather, becauſe they being ſtuffed with ſottiſh conceipts, will be ready to laugh at thoſe who ſhall pitty them: Take all opportunities to doe them ſome ſpirituall good as occaſion ſhall be offered, conferring with them and praying for them: and let Chriſtian ſympathies bee the leaſt you can afford them; you know what you meane, when you pray daily that Gods kingdome may come; remember, you pray not in earneſt, vnleſſe you doe your faithfull endenuour to helpe it forward, as in your owne hearts, ſo in the p. 60hearts of your brethren, with which at any time you converſe. Conſider I beſeech you, what, a diſmall fogge of Popery doth yet darken this Iland, Popery which few thinkes of, I meane that blind abſurd implicite faith of beleeuing, as the Church beleeues. For there is not a pin to chooſe betweene him that beleeues in groſſe, what the Church of England beleeues, and him that beleeues as that ſynagogue of Satan the Church of Rome beleeues, it neither knowes any thing explicitly, what either Church beleeues. Meditate on this, and what zeale, what conrage, what indignation you feele in your breaſts againſt the Antichriſtian impoſtures of Rome, let them fly I beſeech you vponupon all occaſions, againſt this p. 61Proteſtant Popery. But I ſee no hope but that the Colliars faith will hauehave the greateſt number of profeſſors, whilſt accurate Catechizing of all ſorts of people, which did ſo much good in the primitiue Church, is in ours ſo generally neglected. But I conclude, beſpeaking you in the words of S. Iude, But yee beloued, building vp your ſelues on your moſt holy faith, praying in the holy Ghoſt. Keepe your ſelues in the louelove of God, looking for the mercies of our Lord Ieſus Chriſt vntounto eternall life. And of ſome hauehave compaſſion making a difference. And others ſaue with feare, pulling them out of the fire: hating even the garment ſpotted by the fleſh.

O thou father of mercies and God of all conſolations, looke downe from thy throne p. 62of eternity, and take notice of vsus thy poore ſervants, who doe now deſire to muſter vp all the faculties which thou haſt given vsus, and to employ thē in an acceptable thankeſgiuing vntounto thee. O Lord wee deſire to ſpend our beſt ſpirits even to exhale our deareſt ſoules in thankefull ejaculations vntounto thee, for that moſt incomprehenſibly admirable contrivance of our ſalvation, by the death of the ſonne of thy louelove: O Lord we deſire to be tranſported with a holy amazement, as often as wee thinke of this myſtery of myſteries, and even to empty our hearts of their ſecrets in halleluiahs, and voices of exultation. Moſt holy Lord, wee praiſe thee, for the marvelous light of thy Goſpell, which hath acquainsed vsus with thoſe p. 63wonders of mercy, which thy Chriſt hath performed for our ſoules, for thoſe comfortable evidences of our juſtification by him, with which our bruiſed conſciences hauehave beene moſt gratiouſly revived. Wee praiſe thee likewiſe for thoſe wounders of a new creation which thy bleſſed ſpirit hath begunne in our hearts, for that it hath begunne to weaken and waſt the body of ſinne, to crucify thoſe corruptiōs which heretofore hath beene moſt inſolent in vsus, to weane vsus frō thoſe vanities, which heretofore hauehave beene our chiefe comforts, and to make vsus more willing to bee kept within a holy compaſſe. O Lord we deſire, wee deſire with moſt enlarged hearts, to bleſſe thy infinite goodneſſe, for all thoſe raviſhing irradiations and glorious p. 64Prefaces of our bleſſed immortality, by which thy cō forting ſpirit hath ſo often encouraged vsus to patient continuance in well doing. Wee bleſſe thee for all the heavenly thoughts, affections, deſires, & reſolutions which thou haſt put into vsus at any time, wee praiſe thee for that portiou of thy good word which thou haſt afforded vsus at this time, O thou that delighteſt to pardon abundantly, pardon all the errours & imperfections which hauehave come either from me in delivering, or any of thy people in entertaining thy meſſage. Let it not bee a ſavour of death vntounto death, vntounto any mā who hath beene within the ſound of it, but let it ſome way or other bee beneficiall vntounto him in reſpect of thy kingdome. And now oh thou that p. 65dwelleſt in vnapprochable ſplendor, quite out of the ken of mortality, ſeeing thou haſt ſuffered duſt and aſhes to approch ſo neere to thee in thy ordinances, diſmiſſe not any one of vsus, wee beſeech thee, without a bleſſing, ſend not any one of vsus without a comfortable beame of thy countenance ſhining into his heart; Thou art the fountaine of holineſſe, ſend vsus not therefore out of thy preſence without ſome more cleereneſſe in our apprehenſions of thy ſaving myſteries, and heavenlineſſe in our affections vntounto them. Send vsus not from thy throne of grace but with a heavenly calme in our ſoules, or with ſuch tempeſts of repentance as may prepare vsus for an everlaſting ſerenity, O Lord ſend vsus not away but either with that p. 66joy which paſſeth all vnderſtanding, or that godly ſorrow which may prepare vsus for it. To thee O Father with thy beloued Sonne and bleſſed Spirit, three moſt glorious Perſons, & one infinite Deity, be aſcribed all Honour, Power, Praiſe, Might, Majeſtie, and Dominion, by vsus poore ſinners here militant on earth, and all the glorified companies triumphant in Heaven, from this time forth for evermore. Amen, Amen.

FINIS.