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 thought [Page 2]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 ag­gravation [Page 3]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 our [Page 4]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. to [Page 5] 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 of [Page 6]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. sets [Page 7]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, [Page 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 him [Page 9]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 Saint [Page 8] [...] [Page 9] [...] [Page 10] Iohn 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 he [Page 11]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 conti­nually [Page 12]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 the [Page 13]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 would [Page 14]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 love [Page 15]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 fairest [Page 6]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, [Page 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, [Page 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, and [Page 19]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, [Page 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, that [Page 21]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 more [Page 22]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.