BEfore wee learne our Duty, it is good to ſet before our eyes the haynouſneſſe of our ſinne; and the beſt way for a man to come to the true ſenſe and know­ledge of the nature of ſinne, is firſt to conſider the glorious Nature of God a­gainſt whom we ſinne; his infinite eſ­ſence and power; his excellent wiſe­dome; his wonderfull goodneſſe; his free love; his exact Juſtice; his unſpeak­able Mercy, and his infallible Truth, with all the reſt of his Attri­butes: And in the ſecond place conſider what God hath done for us; he created us of the duſt of the earth, and that in his owne Image; Gen. 1.27. That is, in the likeneſſe and exquiſite reſemblance of divine Eſſence or Deity: Hence we may ſee the blaſphemie of Papiſts in making an Image of God, which can­not poſſibly have the leaſt reſemblance of Divine Nature: Alſo in the firſt and ſecond Chapter of Gen. wee may ſee at large what God did more for man, hee gave him all the creatures, not onely for neceſſary uſe, but alſo for delight; and when amongſt them all he found not a meet helpe for Adam, hee made him one, en­dued with reaſon like himſelfe, fit to converſe withall; and what more? Made him the great Monarch to rule the whole earth, Gen. 1.18. Pſal. 8.6. Hereby we may ſo farre take notice of that infinite love of the Creator to the creature, that wee may be able in ſome meaſure, to ſee the haynouſneſſe of the ſin of our firſt parents, and the puniſhment due for the ſame, unto which we are all lyable by nature. There be divers circumſtances that may exceedingly aggravate this ſin; as the time when: it is thought2 preſently after God had beſtowed theſe favours, whileſt they were freſh; The place where, even in the middeſt of them in the Garden; The little need they had, who wanted for nothing that their nature was capable of, as the woman confeſt, Gen. 3.2. They had the free uſe of all but that one tree, which alſo ſhewes the unreaſonableneſſe of the ſinne, that would not ſuffer God to reſerve one that had freely given them all: Alſo it was a ſtrange thing, that our firſt parents ſhould ſo readily hearken unto the Serpent, of whom they never received good, and ballance his ſuggeſtions, with the unfallible truth of their Creator, of whoſe goodneſſe they had as much experience as poſſibly they could imagine ſhould be manifeſted in ſo ſhort time; there are ma­ny other which wee may very eaſily find out; but there is one thing above all that ſhewes the deſperate nature of their ſin, that they would adventure upon the breach of that law of God, and make themſelves thereby the ſubjects of his heavie wrath, when neither they, nor any other creature in heaven or earth could know, or conceive any way of redemption; If any man can but meditate on this, it will wound the heardeſt heart; O what ſhall a poore ſoule thinke in ſuch a caſe? What have I done? What have I loſt? Is there no helpe? Shall I never ſee the face of my God againe? Yea, there is helpe, and by that which is the grea­teſt aggravation of our ſinne, which is, we have ſinned againſt that infinite Majeſty, and there is none but that Majeſty can help us, and that hath wrought our peace; Here wee may take no­tice of Gods wonderfull goodneſſe in redeeming our ſoules, and the glorious working of all thoſe attributes formerly mention­ed, in freeing us from that miſerable condition: As firſt, Gods excellents wiſedome in finding out the way, which was it that the Angells deſired to behold, 1 Pet. 1.12. His infinite power in effecting it; his wonderfull goodneſſe towards his creature; his free love in beſtowing it; his exact Juſtice in the ſufferings of Chriſt, more then can be expreſt; his unſpeakable mercy to us in the greateſt miſery that any creature could; his unfallible truth, in keeping promiſe to all ages, all this agreeing with the holineſſe of his nature, there is not any of theſe particulars, but may fill a heart with meditations, and afford matter enough for a bigger Volume then this, but I onely mention them for the farther ag­gravation3 of our actuall ſinne, and to ſhew thereby how juſtly God may require all love & obedience from us, that hath denied us nothing that is fit for us; Let us ſee then what it is that Chriſt requireth to be performed on our parts; That is, faith to be­lieve, lay hold on, and apply all the promiſes of God unto us and this is not a dead faith, but ſuch as worketh by love, as wee may ſee in the Scriptures, Gal. 5.6. For in Chriſt Ieſus, neither circumciſion availeth any thing, neither uncircumciſion, but faith which worketh by love, and in the 13. Ver, the Apoſtle ſaith, love is the fulfilling of the law; Saint James calls it the Royall law, Iames 2.8.

Love then, being the ſubſtance of all the duty that God re­quires, as we may ſee, Mat. 22.37.38, 39. I ſhall ſay no more, but goe on with what I intended, concerning this duty of love, and of the contrary evill, uncharitableneſſe, in 1 Iohn 3.10. wee have this laid downe, as a character of the child of the divell, in the later part of the Verſe, namely, He that loveth not his brother, ſuch a one is not of God: Now wee muſt underſtand, that in the Scripture, ſuch as love not, are ſaid to hate; hence wee may ſee what uncharitable perſons are, they belong to Satan, this wee may ſee plainly proved, 1 John 4.16. and 1 Iohn 29. and Gal. 5.2. It is reckoned up amongſt the works of the fleſh; and in Tit. 3.3. it is ſet downe as the note of a wicked man. Now we muſt not underſtand every unkindneſſe to be the hatred here meant, for amongſt good men many times this may fall out; as Acts 15.39. Paul and Barnabas parted company upon a private difference, but the uncharitableneſſe here ſpoken of, is a perverſe diſpoſition of the minde, whereby we are made unfit to performe any office of love as the Lord requires, but rather the contrary; nay fur­ther, uncharitable men are like the divell whole they are, and to whom they doe belong; for the divell may be ſaid to have knowledge, faith, feare, and ſuch like, Iames 2.19. but the divell hath no love, he loves none, but hates; and as God makes him­ſelfe knowne unto us by this, ſo hee makes it the true ſigne whereby we ſhall know thoſe that belong unto him. Iohn 13.35. By this ſhall all men know that ye are my Diſciples, if that yee have love one to another: by all this we may ſee what a hatefull ſinne, uncharitableneſſe is, and what cauſe it gives us to ſuſpect our4 ſincerity when wee feele in our ſelves the markes of this ſinne, which may be briefly theſe.

The firſt note of an uncharitable man, is ſuch as take things in the worſt part, or worſe then they are meant: As thoſe wic­ked Princes of the Children of Ammon perſwaded Hanun, 1 Chron 19.3. or as they dealt with our Saviour Chriſt, turning his words into other ſenſe then he meant; for he ſpake of his body, they would needs have it the Temple; Iohn 2.19. And to this purpoſe ſee how love is deſcribed, 1 Cor. 13.4. amongſt many other things, it's ſaid, love thinketh not evill; alſo uncha­ritable men will put a bad end upon all is ſaid or done, as if all were done in hypocriſie, and ſo put the worſt conſtruction that may be.

A ſecond note is, when men are ſo eaſily provoked, fly out upon every ſlight occaſion, or ſhew of offence, as if their uncha­ritable nature were as touch-powder, kindle with the leaſt ſpark, wee ſee in that, 1 Cor. 13. Love ſuffereth long, it's not of this touchie nature.

Thirdly, when a man ſeeketh his owne; For what is the ſay­ing of the world, juſt as Kain; am I my brothers keeper? ſee to this purpoſe that forenamed, 1 Cor. 13. Love ſeeketh not her owne; but we know the divelliſh proverbe, Every man for him­ſelfe, and God for us all, wee may well ſay, and the Divell for us all.

Fourthly, when one is hardly drawne to communicate any thing for the good of his brother, we know, 1 Cor. 13.4. Love is bountifull; and Pſal. 112. A good man is mercifull, which is alſo a fruit of love, and Eſai. 32.8. A liberall man deviſeth libe­rall things, &c.

Fifthly, when we blaſe abroad other mens faults, caſting them many times in the teeth with them, when they have repented, or at leaſt might have done, if wee had carefully put in practice our Saviours rule, Math. 18. ſee a ſweet Scripture, Prov. 10.12. Love covereth all treſpaſſes, but there is commonly in good people, a ſtrong diſpoſition to this evil, they are very apt to offend in this, to whiſper ſecretly, other mens faults, as if they ſhould thereby render themſelves to their hearers, to be religiouſly wiſe, when indeed they doe the contrary; for we are directed, Gal. 6.2. to5 beare one anothers burthen, and are ſaid therein to fulfill the law of Chriſt; Now there is no ſorer burthen then ſinne againſt God, it's able to breake of the ſtrongeſt Chriſtian, without Gods help, what an uncharitable thing then is this, to lay upon ſuch a poore ſoule, all our hard and uncharitable ſpeeches, this is ſo farre from eaſing ſuch as are overladen, or helping to breake their burthen, that wee hereby help to breake their backe, as it commeth to paſſe.

Sixtly, when men are inwardly vext at the good of others, thus was Saul againſt David 1 Sam. 18.9. Thus many times men doe upon the ſame ground of Sauls hatred, that is, they thinke other mens goodneſſe darkens and eclipſes their glory, and this I have knowne amongſt men about matters of Religion, when one is in a more forward way of reformation or differing ſomething in judgement, how doe they labour to finde ſome Spot or Ble­miſh in that perſon, or perſons, which thus ſtands in their way? I can ſpeake this by experience, there are many aggravations of this ſinne of uncharitableneſſe.

As firſt, when its done to them that love us, as wee may ſee the Prophet David complaine, Pſal. 109.5. And they rewarded me evill for good, and hatred for my friendſhip; alſo when men hate ſuch to whom they are bound in any ſpeciall bond, Husband, wife, Parents, Children, &c.

Secondly, When they hate others for performing the chiefe Office of love; thus we may ſee Amos 5.10. or when they hate others for godlineſſe ſake, becauſe they follow the thing that is good, Pſal. 38, 20.

Thirdly, when they carry a ſhew of love, and hate them in­wardly, this was the practiſe of Ioab 2. Sam. 20.9. Thus alſo dealt Iudas with his Maſter, and the Devill with Evah, ſee then the evills of this ſinne of uncharitableneſſe, ſpoyles, and ſowers all we doe, and makes that God will not accept it, it's like that leaven of maliciouſneſſe, 1 Cor. 5.8. ſee what wee are comman­ded, 1 Tim. 2.8 I will therefore that men pray every where, lifting up pure hands without wrath, ſee alſo what is ſaid, 1 Iohn 3.15. and Math. 6.15. It's ſaid, if we forgive not, God wil not forgive us: How ſhould we then ſtrive for a loving diſpoſition in reſpect of God, our ſelves, and our brethren? In reſpect of6 God; conſider firſt, it's his command; 1 Iohn 4.21. So Ioh. 13.34. A new Commandement give I unto you, that you love one another, &c. It is good for us to conſider upon what occaſion, and at what time this was ſpoken by our bleſſed Saviour, he was then to have them, and it was juſt before his paſſion; we alwayes take notice of the words of our dying friends; and account that the ſtrongeſt obligation: marke alſo, Chriſt calls it a new Comman­dement (Why new?) not in regard of the matter of it; But firſt in regard Chriſt renewes the practice of it; Againe, it was pro­poſed by a new example, the like was never heard of (ſuch love wherewith Chriſt loved his children) neither indeed hath any man ſuch love, for our Saviour ſaith, Ioh. 15.13. Greater love then this hath no man, then to beſtow his life for his friends; ſee the height of mans love, and this is very rare too, as we may ſee, Rom. 5.7. Doubtleſſe one will ſcarce dye for a righteous man; but yet for a good man it may be one dare die, but ſee what Chriſt did, as is ſet forth in the 8. verſe, whileſt we were ſinners, Chriſt died for us, when we were at greateſt enmity againſt God; We ſee now that if this duty be neglected, we ſinne not only againſt our bre­thren, but againſt God himſelfe; as indeed there is no ſinne what­ſoever, but it is againſt God, this appeareth by Ioſephs anſwer to his Maſters wife, Gen. 39.9. There is ſome reſemblance of this in the lawes of our land; for if a man ſteale from his neighbour, the indictment runs thus: againſt the King, his Crowne and Dignity, becauſe he breaks the Kings lawes; juſt ſo is the caſe betwixt God and us, all our ſinne whatſoever is againſt the great Law-giver; let us conſider, this was the counſell of a dying friend, that ſweet Saviour of our ſoules, how ſhould this pierce the hearts of Gods children, when they thinke of the wonder­full neglect of this duty? If a dead father ſhould know his laſt words ſleighted, would he like it; much more then the Lord Chriſt; for what ever he requires muſt be done; if Abraham be commanded, to ſacrifice his ſonne; Let us learne then of the ſervants of Naman, who ſaid to their Maſter, if the Prophet had required ſome great matter, wouldſt thou not have don it? how much more when he ſaith, Waſh and be cleane? ſo we: love is all God requires, and why deſires he this? he gaines nothing by it, we have the benefit our ſelves. Saint Iohn in 1 Joh. 3.16. ſets7 before us Chriſts owne practice to move us to the performance of this duty: ſee alſo farther, 1 Iohn 4.9.10, 11. Herein was the love of God made manifeſt, &c. Shall he that is every way infinite doe this, and we neglect it that are ſo many thouſand degrees below; There are divers motives to this duty: alſo in reſpect of our ſelves, as firſt, hee that loveth not his brother is a mur­therer, 1 Ioh. 3.15. If God ſhould not puniſh ſuch, how ſhould he be juſt; we know what we ſay, or at leaſt thinke, many times of a Judge or Jury, when a murtherer is ſuffered to eſcape: ſee alſo what is ſaid, 1 Iohn 2.9. The ſecond motive; he that hath this vertue of love, may be able to reſolve that great queſtion of being in the ſtate of Grace, 1 Iohn 4.7. Iohn 13.35. There is alſo ſomething to this purpoſe, 2 Pet. 1.7.8, 9, 10. and we know that love hath this promiſe, never to faile; The next motive in re­ſpect of our ſelves, is. This inableth us to performe what ever God requires to be done to our brethren, it is ſaid, 1 Cor. 12.7. The manifeſtation of the Spirit is given to every man to profit withall, and to that purpoſe in the laſt verſe of this Chap•er, the Apoſtle adviſeth us to deſire the beſt gifts, having formerly mentioned divers, but concludes in that verſe, that hee will ſhew them a more excellent way which he ſhewes in the next Chapter to be love, and makes it plaine, that without that, all the other were, or would prove unto them unprofitable; it is moſt ſingularly ſet forth unto us in that 1 Cor. 13.1, 2, 3, 4, 5, 6, 7. and in concluſion, he crowneth love with this above all the reſt, that it ſhall never fall away, verſe the 8. Love doth never fall away, &c. and there­fore the Apoſtle adviſeth us, Col. 3.14. And above all things put on love which is the bond of perfectneſſe; this indeed ties all together, and when this bond is broken, we cannot performe our duty as we ought; we ſee Nabal, he could not helpe David, he had no love; The fourth motive, is, every man lookes that others ſhould love him, and ſupply his wants, is it not moſt equall we ſhould do the like to them? See what Chriſt ſpeaketh to this purpoſe, Mat. 7.12. Therefore whatſoever yee would that men ſhould doe unto you, the ſame doe yee unto them, &c. want of love then is a moſt unreaſonable ſinne.

There are divers motives alſo to this duty in reſpect of our brethren; firſt, in regard of the neere relation we have to them,8 they are of our own fleſh, Eſa. 58.7. we would not hurt our owne fleſh; but we know there ſhould be a neerer relation of the ſame ſpirit: Secondly, there is not the worſt, but hath ſome thing in him to be beloved, or whereby we may exerciſe our love, that is, delight or pity: Thirdly, the pooreſt and meaneſt may help the richeſt, as we ſee David uſed the help of the poore Egypti­an, 1 Sam. 30.11. Alſo the pooreſt are, or may be beloved of God. Now, to ſhew what this love is; It is a fruit of the grace of Gods ſpirit, no fruit of the fleſh; Gal. 5.22. and hence it is ſaid, 1 Iohn 4.7. love commeth of God, and the Apoſtle Saint Paul ſaith that hee need not write unto them of this duty; for this was taught them by God himſelfe, 1 Theſ. 4.9. But as touching brotherly love, yee need not that I write unto you, for yee are taught of God to love one another: Thus we ſee then we have not love by nature.

Now there are divers concluſions may be drawne from this. Firſt, that muſt needs be an error in ſuch as maintaine that the firſt act of love is in man by nature, wee may ſee this cleared, by that the Apoſtle ſpeakes, Col. 3.14. And above all things put on love; ſhewing, that by nature men are without it: ſo likewiſe ſee to that purpoſe, Tit. 3.3.

The ſecond concluſion; What may be in man by nature, is not love, as we ſee, Iohn 3.6.

The third concluſion; That love which friend beares to friend, parents to children, &c. is not this love, 1 King. 3.26. ſo the very Heathen may doe, Mat. 5.46.

The fourth concluſion; if love be a fruit of Gods Spirit, then wicked men can never love one another, as we ſee betwixt the men of Shechem and Abimelech; ſuch friendſhip we ſhall finde in the Alehouſe, amongſt drunkards, the greateſt ſhew of love, when perhaps that was the firſt of their acquaintance, and be­fore they part one ſtab another; it's little better with all carnall men, they cannot love, never therefore keepe company with ſuch, neither truſt a wicked man, for at beſt he will be ſure to leave thee in time of greateſt need; thus we ſee Ahab left Ieho­ſaphat, 1 King. 22.30. and of this the Prophet David complains, Pſal. 41.9. Yea my familiar friend whom I truſted, which did eate of my bread, &c. See alſo an example in Judas, Chriſt made him9 not onely an Apoſtle, but alſo an eſpeciall officer amongſt the Apoſtles, yet hee could not love him; ſuch mens friendſhip is like that of Iupiters Prieſts, and the reſt of the people, mentioned, Acts 14.13. that would have ſacrificed to the Apoſtles, and in the 19. verſe, were ready to ſtone them.

The fifth concluſion then may be this; Labour all wee can to intruſt our ſelves in the affections of Gods children; for if there be any love, it is amongſt them; this did the Prophet David, Pſal. 16.3. To the Saints that are on earth, and to the exellent, all my delight is in them: Let us now ſee the generall nature of love, it is ready to doe good, &c. therefore the Lord is ſaid to wait Eſa. 30.18. Thus it is alſo in men, or at leaſt ſhould be: See what the Apoſtle ſpeakes, Act. 21.13. What doe yee weeping and breaking my heart; for I am ready not to be bound onely, but alſo to die at Ie­ruſalem for the name of the Lord Ieſus; thus alſo to the brethren, Rom. 1.15. Therefore as much as in mee is, I am ready, &c. So 2 Cor 12.14. See likewiſe what is ſaid in commendation of the people, 2 Cor. 9.12. For I know your readineſſe of minde, &c. this alſo is commanded 1 Tim. 6.18. Now the readineſſe is ſeene in theſe two things: Firſt, when we doe good without intreatie, as we ſee the Diſciples did, Act. 11.28, 29, 30. Whenſoever they heard of the wants of the Saints, ſent them ſuccour: Se­condly, when we doe good at the firſt motion, as Hyram, 1 King. 5.7. he rejoyced at the motion, thus it's ſaid of that wiſedome which is from above, Iames 3.17. Eaſie to be intreated, &c. Some will performe an act of love, with much intreatie, as the unjuſt Judge, Luke 18.36. this was not love, for love will conſtraine us; as we ſee Acts 16.15. of Lydia. But when men are troubled, and thinke much that any man ſhould move them to this duty; it's an ill ſigne; we ought to lay downe our lives, as Saint Iohn ſpeakes, Iohn 10.11. and to doe good, as the Prophet David ſpeakes, Pſal. 122.9. and ſo Heb. 13.16. To doe good, and to di­ſtribute, forget not, &c. Love is like the good woman ſpoken of, Prov. 31.12. She will doe him good and not evill, all the dayes of her life; Hence ariſeth three concluſions:

Firſt, love conſiſteth not in words and complements; as Iames 2.16. This is no more love, then the ſonnes was obedience, who ſaid, that hee would doe it, but did it not; ſee what Saint8〈1 page duplicate〉9〈1 page duplicate〉10Iohn adviſeth, 1 Iohn 3.18. My little children, let us not love in word, neither in tongue onely, but in deed and in truth; The ſecond concluſion is this; If a man doe that which pleaſeth a friend, and is not good, this is not love, as wee ſee by the counſell given to Amnon, 2 Sam. 13.4, 5. And hence it is ſaid, Prov. 13.24. hee that ſpares the rod, hates the childe, becauſe hee doth him no good: The third concluſion; ſuch as ſay they hurt no body, and yet doe no good, have not love; the poore fig-tree was curſt becauſe it was ba ren: ſo likewiſe Chriſt arraignes men at the laſt day becauſe they have not done good, Matth. 25. Now, this good muſt be done to body, ſoule, eſtate, and that freely, not having reſpect to our ſelves, as in the 1 Cor. 13. Many will doe good, becauſe they looke for the like againe, this is not love, Math. 5.46. For if yee love them that love you, what reward ſhall you have, doe not the Publicans the ſame? Thus then we may ſee what men are that have not love, like Iſhmael, Gen. 16.12. Wild men, their hand againſt every man, and every mans hand againſt them; or like that Judge ſpoken of Luke 18.2. Hee feared not God nor reverenced man, ſuch mens love (if wee may ſo call it) never over-looks their owne doores; juſt like Nabal, 1 Sam. 25.11. Shall I then take my bread and my water, and my fleſh that I have killed for my ſhearers, and give it to them whom I know not whence they be? It's worth your paines to read the former part of the Chapter, whereby you ſhall ſee a perfect character of ſuch a per­ſon, eſpecially in the 10. verſe, our love ſhould extend farther, as wee ſee, Hebr. 13.2, 3. Be not forgetfull to entertaine ſtran­gers, &c. we know not what our own condition may be; we may ſee what hath beene the condition of Gods Saints, Hebr. 11.37. They were ſtoned, they were hewen aſunder, they were tempted, they were ſlaine with the ſword, they wandered up and downe in ſheeps skins and Goates skins, being deſtitute, afflicted and tormented. Sure the Nabals of the world will have no acquaintance with theſe poore ſoules; but ſuppoſe we acknowledge all this, as indeed who can deny it, yet there is more to be done, we muſt love our enemies, and doe them good, as wee are commanded, Exod. 23.4. But who is this? Whom may wee take for an enemy? not every one that doth us a diſcourteſie, as David to Mephiboſheth, he did him an ill turne, but could not be accounted his enemy; for he11 loved him; but hee is an enemy that of ſet purpoſe doth a man wrong cauſeleſly, and continues therein; Saul hated David that gave him no cauſe, 1 Sam. 28.2. ſuch an enemy ought to be beloved of us, it is Gods commandement, Mat 5.44. But I ſay unto you, love your enemies, &c. Prov. 25.21. If hee that hateth thee be hungry, give him bread to eate; and if he be thirſty give him water to drinke, a man that loves not his enemy, doth more hurt to himſelfe then his enemy can doe to him, for hee hurts his owne ſoule, as wee may ſee, Matth. 6.15. But if yee forgive not men their treſpaſſes, no more will your Father forgive your treſpaſſes; alſo Col. 3.13. we have many encouragements to this dutie; God himſelfe glories in this, as a moſt excellent thing, Mic. 7.18. Who is a God like unto thee, that taketh away iniquitie, and paſſeth by the tranſgreſſion, &c. Prov. 16.32. Another motive (is) we cannot ſerve God, or performe our dutie without it, as Math. 5.24. We muſt leave our offering, &c. So in prayer, wee mocke God if wee pray not without wrath, wee deſire him to plague us, neither can we come to the Lords Table, 1 Cor. 5.8. So likewiſe for receiving the Word, James 1.21. Beſides, if we doe not forgive, our ſinnes lye upon our owne ſcore, Math. 6.15. and 18.27. So likewiſe, there ſhall be no mercy to him that ſheweth no mercy, Iames 2.13. Beſides, this is the moſt equall thing in the world, for the vileſt perſon would have God forgive him, as in Deut. 29.19. This reaſon cuts off many objections that men uſually make againſt this truth: As ſhall I ſtoope to him; if I ſhould doe ſo, I ſhould encourage him: 3. It's not the the firſt time: 4. Lowe him no love: 5. I have often told him his fault: 6. I have deſerved better at his hands: 7. I ſhould be accounted a coward, &c. 8. He will not ſue or ſpeake to me: 9. This is a ſingular thing, and divers like this; true, Gods chil­dren muſt doe ſingular things, Math. 5.47. Wee know what example Chriſt gave at his death, hee forgave them, ſo did Stephen, Acts 7. Now, there are foure excellent properties in forgiving wrongs and injuries: as,

Firſt, It muſt be done ſpeedily, let not the San go down upon our wrath; for then twenty to one but it will riſe upon our wrath.

Secondly, it muſt be done conſtantly, that is, alwayes, every offence, Math. 18.22. Wee know we are bound to pray conti­nually12 and we muſt not lift up our hands in wrath; we muſt not be overcome of evill, but let patience have her perfect worke, Iames 1.4. And let Patience have her perfect worke, that ſhee may be entire, lacking nothing.

Thirdly, we ought to forgive truly; ſo we deſire at the hands of God, Mat. 35.18. 1 Iohn 3.18.

Fourthly, it muſt be done willingly, not by conſtraint; there is no duty accepted by God, but ſuch as is willingly performed; Gal. 4.15. But if I ſhould doe all this, my enemy will thinke I am guilty; at his perill, if hee will doe ſo, abuſe his neighbours pa­tience; if this be ſo, that we muſt love our enemies, there is no doubt but we muſt love our friends, and thoſe are of three ſorts; By nature, grace and choyce; That by nature the heathen will teach us; and wee may ſee how they are condemned, that are without naturall affection, Rom. 1.30. 1 Tim 3.3. Now, this duty is not performed onely in the things of this life, but alſo in that of the better life; wee ſee an example of this in Cornelius, Acts 10.24. He called together his kinſmen and ſpeciall friends; ſo Iohn 1.41, 42. One brother brought another to Chriſt. Next is the love of our friends by grace; hee that loves ſhall be ſure not to loſe his reward, Math. 10.41, 42. Hee that receiveth a Prophet in the name of a Prophet, &c. ſo 2 Iohn 1.2. we have the example of Chriſt for this, 1 Theſ. 4.9.10. So the Prophet David, Pſal. 16.3. Alſo God is well pleaſed with this, and takes it as done unto himſelfe, Matth. 25.45. Yee have done it to me. Next thing to draw our love, they are worthy of our love, and are ſaid to partake of the divine nature, 1 Pet. 1.4. Againe, they are beſt able to require our love, they can go to God for us, Job 42.8. My ſervant Job ſhall pray for you, &c. The next is our friends by choyce, as Ionathan loved David, 1 Sam. 18.1.2. So alſo Paul loved Philemon, The ground of this love ſhould be our love to God, and that Image of God in them. Now, there are divers things wherein this love is to be ſhewed; as firſt, in imparting to them what ever we know may be for their good, as our Savi­our Chriſt teacheth by his example, Iohn 15.15. Next, we muſt keepe our friends from hurt, all we can, as Ionathan did to David, 1 Sam. 19.2. It's a queſtion whether Ionathan were a better ſonne or friend in that he did; Next wee ſhould give our friends the13 beſt counſell we can, Luke 12.4. And I ſay unto you my friends; be not afraid of them that kill the body &c. The next duty wee ſhould beare a part with them in any affliction, Pſal. 35.14. I be­haved my ſelfe as to my friend, or as to my brother, I humbled my ſelfe, mourning as one that bewaileth his mother. Change of eſtate ſhould not change friendſhip, Prov. 17.17. A friend loveth at all times, and a brother is borne for adverſity: So alſo in the firſt of Ruth. 16.17. And Ruth anſwered, intreat mee not to leave thee nor to depart from thee, &c. There are divers things wherein this love is abu­ſed: as when the ground of it is our owne advantage, and wee look upon them whileſt the ſunne of proſperity ſhines: Next, when our agreement in evill is the cauſe of our friendſhip: alſo when we honour our friends in ſtead of giving them good coun­ſell, as Ionadab to his brother, to abuſe his ſiſter, 2 Sam. 13.5. and thus one drunkard gives counſell to another; we ſhall ſee a no­table example of ſuch counſell in Zereſh, Hamans wife, and his friends, Heſt. 5.14. where they gave advice, that a gallowes of fifty cubits high ſhould be ſet up to hang Mordecai; it was no­table counſell, and ſo it proved at laſt. Such alſo offend againſt this law, that leave their friends in the time of their greateſt ne­ceſſity; thus wee may ſee how Iobs friends left him, Iob. 6.20. Yea, many times they betray their friends, as Iudas did his Maſter; of this we have plenty of examples. Let us then conſi­ſider how this duty of love is neglected, yea, almoſt out of uſe amongſt us now; in 2 Sam. 15.31. it was told David for ſtrange tidings, that Achitophel was one of the conſpirators. I thinke we cannot now account it ſtrange, to ſee one that hath beene a fami­liar friend (as this Counſeller was to David) found amongſt the conſpirators; but it were more to be admired, to finde him any where but there, eſpecially when the ſunne of our proſperity is ſetting, as Davids was then thought to be, we ſhall be ſure to finde greene leaves after the ſtrongeſt Winter froſt and ſtormes, as to finde a friend ſtand faſt in the time of adverſity; but they will doe as Davids friends mentioned, Pſal 38.11. My lovers and my friends ſtand aſide from my plague, and my kinſmen ſtand afarre off. This is not onely found amongſt thoſe fained friends, as the world is full of, but even amongſt ſuch, from whom wee ſhould expect better, as we ſee in Iobs friends, they were ſuch as would14 be thought good men, as may appeare by all their diſcourſe; and yet ſee how cruelly they deale with their poore friend in his affliction, farre worſe then Davids friends ſpoken of formerly, they were ſtrange, and ſtood a farre off, but theſe came neere to helpe to grieve and vexe Iob in his greateſt extremity, as if that were all they had now to doe for their poore friend, to ſtrive who ſhould grieve him moſt; It is a ſad thing to finde this love wanting in our friends from whence we expect better; and this made the Prophet David to utter that bitter complaint againſt his hollow hearted Counſeller, It was my familiar friend, &c. Pſal. 41.9. But what may the Lord ſay, Looke backe David; how was Vriah that poore friend of thine dealt with; his life taken from him in the highſt proofe of his friendſhip: Thus wee complaine of the want of love in others, but doe not thinke of our want of love to them, but are of the ſame minde with Simon the Phariſie, whoſe formality made him believe his condition to be better then it was, as Chriſt ſhewes him, and all us, by ſetting before our eyes that penitentiall patterne, Luke 7.44. Then he turned to the woman, and ſaid unto Simon, ſeeſt thou this woman? I entered into thy houſe, and thou gaveſt me no water to my feet, but ſhee hath waſhed my feet with teares, and wiped them with the hayre of her head; thou gaveſt me no kiſſe, but ſhee ſince the time I came in hath not ceaſed to kiſſe my feet, &c. and then con­cludes, Verſ 47. That where little is forgiven, they will love little: who can reade this Scripture with dry eyes, to ſee how ſhort we come of this woman which the Phariſee thought ſo vile, that it made him to call in queſtion, whether Chriſt were a Prophet be­cauſe he admitted her to come ſo neere him; ſhee came behind, not preſuming to behold that holy Saviour, and at his feet, ac­counting it happineſſe enough to enjoy the meaneſt place about Chriſt, and then ſee how ſhe expreſt her love, ſhe waſht his feet with teares, wiping them with the hayres of her head, kiſſing and anoynting them; her love forc'd all this from her, but the ſenſe of her ſinne ſtopt her mouth, we heare no word ſhe ſpake; our practice is contrary, we ſpeake much, and with boldneſſe, but we have no other expreſſions but our words: where is our love to the Saints, where is our waſhing, weeping and anoynting? ſure the want of theſe ſhew that wee are ignorant of that great love15 of our ſweet Saviour to us, and by the little love we have, witne•to God and the world that we thinke little is forgiven us, and as little do we conſider what is given us; How hath God bleſt this Kingdome of England, made it fruitfull, ſuffered none to prevaile againſt us, but delivered us in a moſt unheard-of way, and left us to praiſe his name, and made other nations examples for us of his diſpleaſure, when hee might in Juſtice have made us ex­amples for them; but this is nothing to what he hath done, hee hath given us his glorious Goſpell; our Saviour teſtifieth of John, that there was not a greater borne of woman, Math. 11.11. and yet he that is leaſt in the Kingdome of Heaven is greater then he, this is our condition in this Kingdome of grace; Moſes de­ſired to ſee God and could not, God hath manifeſted himſelfe un­to us in his Sonne Chriſt, who is the image of the inviſible God, Col 1.15. ſo Heb. 1.3. What more can be ſaid? in him he hath given us all things; How ſhould theſe meditations raiſe our thoughts from the things here below, and ſettle all our love upon Chriſt, and all his Saints; for hee takes that as done to himſelfe; take h ed how wee deny him any thing, that hath given us all things that are fit for us; hee hath redeemed our ſoules from hell; ſet him have ſoule, body, wife, children, ſtrength, credit, riches, honour, and all; for Chriſt tells us, hee that will not part with all for him, is not worthy of him; reade that heart-melting fifth of Cantic. it's a moſt ſweet place of Scripture, wherein is moſt lively ſet forth the moſt glorious & perfect beauty of Chriſt how worthy hee is of our love above all things; the Church complaining, that whileſt ſhee ſlept, that is, followed the things of this world, ſhe had loſt her beloved Chriſt; ſee what a charge ſhe laies upon the daughters of Ieruſalem in the 8. verſe: I charge you. O daughters of Ieruſalem, that if yee find my welbeloved that yee tell him that I am ſicke of love. Thoſe that had not taſted the ſweet of Chriſts love, admired this ſtrange manner of enquirie, and demand in the 9. verſe, What is thy beloved more then others, that thou doſt ſo charge us: Why? ſhee tels them in the following verſes, and ſets forth by all poſſible wayes of expreſ­ſion, the beauty of our ſweet Saviour, in ſo much, that the faithfull hearing of the excellency of Chriſt, deſire to know, how to finde him alſo, as is ſweetly ſet forth in the laſt verſe, O thou faireſt6 among women, whither is thy welbeloved gone, whither is thy welbe­loved turned aſide, that we may ſeek him with thee? O let this be the deſire of all the Saints, Give mee Chriſt, and take all the world beſides; Let us then conſider where this comfortable enjoyment of Chriſt is to be had, it's in that Garden, the Church, which is ſpoken of, Cant 5.1. There are all thoſe ſweet fruits of Chriſts gracious preſence; O then let us ſtrive to ſet up Chriſts Ordi­nances, and order according to his owne inſtitution, and amongſt all the other bleſſings that God hath beſtowed upon us, praiſe his holy name for thoſe great hopes of reformation, wherewith hee hath at this time filled our hearts, nothing doubting, but hee that hath begun will perfect it amongſt his ſervants; God hath left us a ſufficient rule for the matters of his worſhip and ſervice in his holy Word, if wee would but lay aſide all carnall policy, and ap­ply our ſelves to that, the buſineſſe were ended; but we having a long time accuſtomed our ſelves to be guided by the Ordinances of man in the ſervice of God, can hardly find a way out of it, but rather fit our ſelves with ſome bad arguments to maintaine our old practice, not much unlike the Papiſts, that becauſe their fa­thers did ſo, they will believe it to be right, though it may be it's more then their fathers did to believe it, though their pra­ctice were ſo, but we ſee by experience, the conceit of a former received opinion, is a great barre to keepe men from embracing the truth; it behooves us therefore as in all things, ſo eſpecially in that which more immediatly belongs to the ſervice of God, to looke unto the rule; Thus it was ſtil urged upon the Iſraelites: ſo in the Goſpel, Chriſt alwayes directs us to the rule, and in­deed, when we forſake that, wee are apt to fall upon any thing, though never ſo diſhonourable to God, as we ſee, Exod. 32.1. the people would have Aaron make them Gods, ſo many amongſt us would have ſome one or other make us ſuch gods, we know what they were, to make us a Religion, or a way of worſhip, which worke belongeth to God onely. Let us take heed of this, and let our love to Chriſt carry us through all difficulties that we meet with; for if wee conſult with fleſh and blood in Gods ſer­vice, wee are not worthy to be his, neither can wee have any aſ­ſurance that wee love him as we ought; but we ſhall ſtill finde our ſelves apt to leave the wayes of God as hard and trouble­ſome,17 and ſo take our leave of Religion (as Orpha did of her mother in law) and die in Moab; let not therefore an old re­ceived opinion, honour, credit, riches, friends or any thing ſe­parate our affections from the love of Chriſt; but take up that reſolution to follow him in all his O•dinances; as Ruth did to follow Naomi, Ruth 1.17. Where thou dieſt will I die, and there will I be buried: the Lord doe ſo to me, and more alſo, if ought but death do part thee and me. See what this good woman did for the love of one which ſhee confeſſeth death might deprive her of, how ſhould this very conſideration knit and unite our love to our deare Saviour; death cannot ſeparate us, neither ſhall our love (if it be true) ever have end; All then that hath beene former­ly ſaid, being conſidered, one would thinke it ſtrange that all ſhould not love Chriſt; but indeed it's as ſtrange that any ſhould love him, if wee conſider our naturall inclination to ſinne, and to follow our ſenſuality; Oh how faine would a man have Heaven and earth, Chriſt and the world; part with nothing but would faine goe to heaven at other mens coſt; but our Saviour teacheth us another leſſon, Matth. 18.45.46. The Kingdome of Heaven is like to a Merchant man that ſeeketh good pearles, who having found a pearle of great price, went and ſold that he had, and bought it; certainly wee muſt part with all for Chriſt, and this I am perſwaded is many times the deſire and reſolution of Gods children, but the fleſh ſo prevailes by the helpe of our common adverſary, that wee are ſtrangely carried away, as I am able to witneſſe from mine owne ſad experience; for upon ſuch medi­tations as theſe formerly mentioned, I have reſolved, ſure I will follow Chriſt, nothing ſhall draw my heart from my Saviour, but ſuch hath beene the frailty of nature, that I have ſuffered ſuch thoughts ſpeedily, to cold and die as if they had never been; ſometimes the Divell takes advantage of neceſſity, when he ſees us in ſome ſtraights, as 1 Sam. 21.2. and thereby weakens our faith and dependance in the all-ſufficiency of our good God, and ſo yeeld to that which is unlawfull and unwarrantable; as if when in all ordinary wayes we ſee no ſupply, preſently conclude there is none; it was that the Divell tempted Chriſt withall: But how ſhould our Saviours anſwer be a ſtrength to our weake faith in ſuch caſes, Matth. 4.4. Man ſhall not live by bread onely,18 but by every word that proceeds out of the mouth of God: God can make any thing beſides bread, ſerve for his purpoſe, he can ſup­ply our wa ts any way, and deliver us out of all ſtraights, and will ſurely doe it in ſuch a meaſure as is fit for us, if we can for­beare our owne unwarrantable wayes; againe, I found the ex­ample of other men a ſtrong temptation to draw away from the love of God; I have thereupon thought it a faire ſmooth way to walke as others doe, to ſtand right in their opinion how­ever the caſe ſtands betwixt God and my ſoule; againe, another thing hath beene, the deſire I have had to pleaſe and ingratiate my ſelfe with great perſons, yea, and many times have thought this a very good way to helpe and further the way of Gods pro­vidence, and ſo have made ſhipwracke of a good conſcience to keepe their friendſhip; againe, our company is a great meanes to draw us either way; for the Divell who wants no malice, nor diligence to effect our ruine, watcheth ſuch opportunity, when wee are in company with wicked perſons, and thereby alienates our affections by little and little, from duty, till at length we fall into liking of their evill wayes; it is (we know) a dangerous thing for a man that is apt to take infection, to keepe company with an infected perſon; againe, the credit and eſtima­tion of the world is a ſtrong allurement to draw us from the love of Chriſt, and from the ſincerity of Religion, how ſtrangely doth our nature deſire this, and labour to fit all our performances, that they may credit us before men, yea, even in the worſhip and ſervice of God; as in the duty of prayer, we deſire to get an ha­bit of words and expreſſions, ſuch as may pleaſe our ſelves and others, and ſo neglect the powring out of our ſoules be­fore God, that which is indeed prayer; Thus we ſee the things of this world, and the glory of them, are a ſtrange bait, and lookes like that fruit in the midſt of Paradiſe which beguiled our parents, a faire outſide promiſes much, but performes nothing; The Divell told Eve it would mak•her like God, but ſhe was deceived in her expectation; ſo will the things of this world de­ceive us; wee are apt to make them our confidence, and thinke if we have honour, credit, riches, friends, ſtrength, and ſuch like, we ſhall be able to doe well with little or no Religion; It is true, commonly that at firſt looking upon the wayes of God, and19 our enterance into fellowſhip with Chriſts children, wee ſeeme to neglect theſe outward things a little, and being ſurpriſed with our new acquaintance, wee are very free for a time, and all for good duties, and love to the Saints, and what not? I remember, when at firſt I was entred into this way, the love of Gods people was precious, and I rejoyced in their love, and ſo ready and wil­ling to any good, there was no ſonne of conſolation ſhould doe that thing but I would carefully follow; but afterwards, finding many profeſſors (that had been longer in the way, and better ac­quainted) cold in their practice; And in places eminent for Re­ligion, they would doe no more then would pleaſe the Prelates; I grew by little and little into a luke-warme temper, and could be content, in all things to learne diſcretion. Take heed of this: It is a fearefull thing to fall into the hands of the living God, Hebr. 10.31. This many of God Saints are able to witneſſe from their owne experience, how dreadfull the apprehenſion of Gods wrath hath beene, when their ſinnes have been made to appeare, when their owne conſcience ſhall ſtand up and ſay this haſt thou done, thou haſt beene afraid to confeſſe me before the world: O what anſwer ſhall a poore ſoule make, how ſhall he be able to behold the angry countenance of his God, whom hee hath ſo grievouſly offended, how hardly ſhall wee be able to apply the ſweet promiſe to our ſelves, when we heare God ſpeaking in the holy Scriptures; Whoſeover ſhall deny me before men, him will I de­ny alſo before my Father which is in Heaven, Matth. 10.33. but we will be ready to anſwer with thoſe wicked perſons, Mat. 25.44. When did we doe this? Chriſt will tell us when, and how, that wee ſhall not be able to reply, as wee may ſee. Tit. 1.16. They profeſſe they know God but by workes they deny him, and are abominable, &c. Here we ſee plainly, that to walke in wicked wayes, is to deny God; nevertheleſſe, in the time of proſperity, this is not thought on, untill God in tender love and compaſſion ſtrip us of theſe out­ward things which wee truſt in, and makes us ſee there is no­thing can helpe in the day of wrath, but onely the Lord, it is good that theſe outward thing faile us here, that wee may ſee there is no truſt to be put in them; I have many times had great confidence in friends (as I have thought upon good grounds) but when I have had moſt need, they have beene taken away,20 or have left mee, and proved unconſtant, juſt as it was with the Apoſtle Paul, 2 Tim 4.16. At my firſt anſwering no man aſſiſted me, but all forſooke me, &c. O then truſt in God, and he will never leave nor forſake you, and take heed of ſetting your affection up­on any thing but God alone, it is a very hard matter to enjoy theſe outward things, but they will ſteale away our hearts from the love of God; I never yet found but that the plentifull en­joyment of them did more hurt then the want of them, yet all experience can hardly reſtraine our deſires from theſe things, the reaſon is our diffidence in Gods all-ſufficiency and feare of falling into poverty, which through error of judgement, wee account a very great evill (though ſent by God for our good) and many times fall to murmuring, and ſo loſe the benefit that we might reape thereby, and provoke God againſt us: I remember a good ſpeech of a wiſe man to this purpoſe. In a feaſt (ſaith hee) Wee content ourſelves with that is ſet before us, thinking it an impudent and vile part to a ke any other thing of him that entertaineth us; And how can we be ſo impudent and ſhameleſſe in this world as to aske thoſe things of God which he will not give us? It is the laſt remedy that God uſeth to reclaime us from our evill wayes, to take f om us thoſe things wherein we truſted, that we might caſt our ſelves wholly upon him, which is his honour and our ſafety, without which we are in a miſerable condition; O let every one make haſte to fly unto God, now is the time, this is the day of expe­ctance when he knocketh at the doore of our hearts by affliction, if therefore God gives us any tenderneſſe of heart, lay faſt hold of it, and keepe a tender conſcience, as we keepe our lives; take heed of deading our hearts with giving the leaſt allowance to ſin, or omitting any duty; It is a hard matter when wee have neg­lected the conſtant uſe of performing duties, to bring our hearts to that pitch againe from which wee have ſlipt, as in hearing, praying, conference, meditation, and ſuch like; let us then hold faſt, and keepe cloſe our acquaintance with God; if any thing be omitted at one time, double it the next, eſpecially prayer, that is it whereby we have familiar acceſſe to his glorious Majeſty, and the ground of our faith: In the next place, wee muſt be carefull in reading and hearing the Word, and however it be of meane eſteeme in the world, wee muſt know it's Gods Ordinance, that21 which leads men into error, and makes them ignorant of their duty, is want of knowledge in the Scriptures, and miſ-interpre­ting of them, not making one place to cleare another; I know we muſt not now looke for divine revelation from heaven, but God hath left us his holy Word, by which wee may be taught all things neceſſary to our ſalvation, and howſoever it is true, that many are, and more ſhall be in heaven, that never ſaw that glorious light which we ſee; yet that is no ground for us to ſhut our eyes in the time of this light, nay, it's our ſhame, and ex­ceeding aggravation of our ſinne ſo to doe; as we may ſee, Acts 17.30. Beſides, I am perſwaded all things are not yet revealed that ſhall be in due time, there is a propheſie to be fulfilled, Eſa. 30.26. The light of the Moone ſhall be as the light of the Sunne, &c. the doctrine of grace under the Goſpell, is a foun­taine unmeaſurable, Ezec. 47.5. It behooves us then to walke as children of the light, ſearching the Scriptures like thoſe men of Berea, Acts 17.11. This is a truth undeniable, commanded by God, and very profitable, and in this as in all things elſe, the bet­ter the more oppoſed by the Divell, as we finde in all times, not onely amongſt Papiſts, but alſo amongſt thoſe that will con­demne it as an evill in them; I have often heard ſome preſſe this duty of ſearching the Scriptures, and blame the Papiſts for hi­ding the light; yet I have heard thoſe men bitterly ſpeak againſt ſuch as have been forward in the practice thereof; The Bereans were commended for ſearching the Scriptures, whether thoſe things Paul taught were true, although hee was an Apoſtle, and the Penman of the Scriptures, but if you make the leaſt enquirie or doubt of what is received and profeſſed by theſe men, you ſhall finde the change of their countenance towards you, and ſcarce ever have their good report after; or of any other, if they can help it; and why doe they this? Sure upon the ſame ground with the Papiſts, they know if men looke into the truth, they muſt then ſee their error: Alſo other mens knowledge bewrayes their ignorance, of which they are or have cauſe to be aſhamed, and ſometimes ſhewes their wickedneſſe, that know many things to be evill, and yet will for by-reſpects practiſe them; take heed of ſuch, you ſhall know them by their favourits; they will hold ſuch in great eſteeme, that deſire to know no more22 in Religion then may ſerve to advance their credit, and can ſay of all they heare, it is excellent doctrine, though they know no reaſon for it, but becauſe ſuch men ſpake it; let not ſuch, nor any other draw us from this duty, neither keepe us in ignorance in theſe times of great light; we ſhould therefore ſtrive to make good uſe of our time, whileſt God holdeth forth this light unto us, whileſt it's called to day: improve to our beſt advantage all the helpes God hath afforded for increaſe of knowledge, amongſt which the followſhip of the Saints is not the leaſt; it is a ſad thing, to ſee how cold and fruitleſſe the company of Gods people is, the Divell knowes well that Chriſtian ſociety is a great helpe to godlineſſe; and therefore doth labour by all wayes to hinder it, and hath ſo prevailed, that for Gods Saints to meet in that Church way as they ſhould, is almoſt out of uſe amongſt many, and we are aſhamed to uſe our Chriſtian fellowſhip, but ſuit our ſelves with the times, and grow ſtrange to each other, in ſo much, that if a familiar friend paſſe by us without due obſerva­tion (as wee thinke) our want of charity is ſuch, that wee pre­ſently conclude, it was purpoſely done, and ſo in the pride of our hearts withdraw our ſelves from his not onely familiarity, but almoſt acquaintance; wee know what is formerly ſaid, Love thinketh not evil; let us then ſhew our love in this, to have good thoughts towards our brethren, and doe as wee would be done unto; would wee have Gods children upon every ſurmiſe with­draw themſelves from us; let us then be more mindfull of this dutie, and labour to ſtirre up one another to the performance of it, and to win their affections by our humility and loving carriage towards them: we know not how long God will continue theſe opportunities, we ſee how hee hath dealt with others, they are deprived of thoſe things which we enjoy in abundance, if God ſhould deale ſo with us, as we know how juſtly hee may; Oh how grievous will be the remembrance of our negligence! wee may wiſh and deſire againe to ſee thoſe times, but to no purpoſe: Let us then call to mind what wee have received, and how wee have requited the Lord for all his benefits; how little our love hath beene to our good God, whoſe love to us is infinite.