CERTAIN OBSERVATIONS Concerning the Duty OF LOVE, AND OF THE CONTRARY EVIL, Uncharitableness. Written by Thomas Devenish.  1 Cor. 13.1. 
Though I speak with the tongue of men and Angels, and have not Charity, I am become as a sounding Brass, or as a tinkling Cymbal.  
LONDON, Printed by R. Oulton and G. Dexter, for William Larnar, 1641.   

TO THE HONOURABLE Denzil Hollis Esquire, Brother to the Right Honourable the Earl of CLARE, all Grace here, and Glory hereafter.  
RIght Noble Sir, this Pamphlet is for the most part such notes as I had taken some five or six years since for mine own private use, but now have made it for the use of my friends also; And howsoever (for want of such a dress as Learning might have set it forth in) it hath lost that grace which otherways it might have had; yet by reason of the matter, I assure myself it will be of some account with so many as prefer substance before shadows; which hath made me adventure the publishing of it, though no better furnished than you see; and the sure knowledge of your noble disposition and former experience of your favour, hath emboldened me to present this little Book unto your Honour, being well assured, that by your Patronage, it will find the more favourable entertainment, especially amongst some, which otherwise, perhaps, would have scornfully rejected it, and it may be, will tax me of, resumption, that for the credit of a trifle, shall crave the assistance of so eminent a person, but my duty and true affection to your Honour, and hope of your pardon, hath made me wilfully repel all reasons that might dissuade me. Accept therefore, I beseech your Honour, this small gift, as King Artaxerxes did the water which a poor man brought in his hands and gave him, who received it with a smiling and cheerful countenance, measuring the gift, not according to the value, but according to his good will that gave it; and thought it no less an act of Kingly greatness, to take small presents in good part, then to give greater: neither is any eminence disgraced by so doing. I think it needless to trouble your Honour with many words of entreaty, and therefore conclude, wishing your Honour all happiness here and hereafter,  
Your Honours to be commanded, THO. DEVENISH.   

To the READER.  
FRiendly Reader, I know that great wisdom is requisite to write well, and there is need of greater deliberation then in speaking, because a rash word may be presently corrected, but that which is set down in writing cannot be so easily amended; yet this is chief to be observed by Scholars and great men, who ought to consider well what they utter, and to use words of another phrase than that of the vulgar sort; but for such as myself, may take more liberty, not wronging so much our reputation; so we speak the truth, which hath emboldened me to publish this Book; for as it is lawful and fit to ask such things as we stand in need of, so also to profit others what we can by speaking or writing, though we want that sweet grave and eloquent speech, which is not to be neglected by such as have it; and for any to refuse a truth when it may be profitable, because it comes in homely words, were gross folly, I am sure men will not do so in the things of this life; for I have often known wise men of this world, and learned, discourse long with a poor Countryman, and have been very ready to hearken to his advice, when it may be profitable; and you shall hardly find any so mad, as to refuse directions (from the meanest Shepherd or Beggar he meets withal) in a way he knows not. But you will say, it's a shame for any man to be so ignorant, as not to know the way to his own home, and that in the clear light, at noon day, but such is the wilful ignorance of the most, that they know not, or if they know, they forget, and walk not in this heavenly path of Charity, yea, men of high esteem for their great wisdom, are not ashamed to declare their ignorance of this Royal Law of Love (which ought to be the rule of all men's actions) Witness that great man, who at his trial made this excuse; That he fell upon those evils with which he was charged, for want of Buoy to guide him; if he had but looked on the law of Nature, he might have found Buoy enough; for a Heathen could have told him by the light of that Law, that it is injustice to take that which belongs to another man from him by force, much more would the Law of God have been a perfect rule to have kept him from those uncharitable ways, and he could not miss directions there almost in every leaf, which implies not only the necessity and excellency of this duty, but also our want of it, and the great need we have still to be put in mind; and this is also manifested by our Saviour's speech to Simon Peter, joh. 21.15. For as if this could never be sure enough rooted in the heart, he asketh him three times together whether he loved him? sure Christ did not ask so often to inform himself of Peter's love, but to teach him and us all the necessity of this duty, which is the sum of all; for without it we can do nothing well, and with it and a right judgement we can do nothing ill. The best affected look more to the truth then to the person or manner of delivery, which leaves me not altogether hopeless, but that this may do some good; and so I commit it to the charitable acceptance of all that read it, desiring to gain so much intrust hereby in the affection of God's children, that I may have a part in their prayers, which I hope they will not deny me and in that hope I rest,  
Yours in the Lord, THO. DEVENISH.   
JOHN 13. VERS. 34. 
A new Commandment I give you, that ye love one another, as I have loved you, etc.  GAL. 6. VERS. 2. 
Bear ye one another's burdens etc.  
BEfore we learn our Duty, it is good to set before our eyes the heinousness of our sin; and the best way for a man to come to the true sense and knowledge of the nature of sin, is first to consider the glorious Nature of God against whom we sin; his infinite essence and power; his excellent wisdom; his wonderful goodness; 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 own Image; Gen. 1.27. That is, in the likeness and exquisite resemblance of divine Essence or Deity: Hence we may see the blasphemy 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. we may see at large what God did more for man, he gave him all the creatures, not only for necessary use, but also for delight; and when amongst them all he found not a meet help for Adam, he made him one, endued with reason like himself, fit to converse withal; and what more? Made him the great Monarch to rule the whole earth, Gen. 1.18. Psal. 8.6. Hereby we may so fare take notice of that infinite love of the Creator to the creature, that we may be able in some measure, to see the heinousness of the sin of our first parents, and the punishment due for the same, unto which we are all liable by nature. There be divers circumstances that may exceedingly aggravate this sin; as the time when: it is thought presently after God had bestowed these favours, whilst they were fresh; The place where, even in the midst of them in the Garden; The little need they had, who wanted for nothing that their nature was capable of, as the woman confessed, Gen. 3.2. They had the free use of all but that one tree, which also shows the unreasonableness of the sin, 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 balance his suggestions, with the unfallible truth of their Creator, of whose goodness they had as much experience as possibly they could imagine should be manifested in so short time; there are many other which we may very easily find out; but there is one thing above all that shows 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 heavy 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 poor soul think in such a case? What have I done? What have I lost? Is there no help? Shall I never see the face of my God again? Yea, there is help, and by that which is the greatest aggravation of our sin, 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 we may take notice of God's wonderful goodness in redeeming our souls, and the glorious working of all those attributes formerly mentioned, in freeing us from that miserable condition: As first, God's excellents wisdom in finding out the way, which was it that the Angels desired to behold, 1 Pet. 1.12. His infinite power in effecting it; his wonderful goodness towards his creature; his free love in bestowing it; his exact Justice in the sufferings of Christ, more than can be expressed; 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 holiness 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 than this, but I only mention them for the farther aggravation of our actual sin, and to show 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 we may see in the Scriptures, Gal. 5.6. For in Christ jesus, 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 Royal law, james 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 go on with what I intended, concerning this duty of love, and of the contrary evil, uncharitableness, in 1 john 3.10. we have this laid down, as a character of the child of the devil, in the later part of the Verse, namely, He that loveth not his brother, such a one is not of God: Now we must understand, that in the Scripture, such as love not, are said to hate; hence we may see what uncharitable persons are, they belong to Satan, this we may see plainly proved, 1 John 4.16. and 1 john 29. and Gal. 5.2. It is reckoned up amongst the works of the flesh; and in Tit. 3.3. it is set down as the note of a wicked man. Now we must not understand every unkindness 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 uncharitableness here spoken of, is a perverse disposition of the mind, whereby we are made unfit to perform any office of love as the Lord requires, but rather the contrary; nay further, uncharitable men are like the devil whole they are, and to whom they do belong; for the devil may be said to have knowledge, faith, fear, and such like, james 2.19. but the devil hath no love, he loves none, but hates; and as God makes himself known unto us by this, so he makes it the true sign whereby we shall know those that belong unto him. john 13.35. By this shall all men know that ye are my Disciples, if that ye have love one to another: by all this we may see what a hateful sin, uncharitableness is, and what cause it gives us to suspect our sincerity when we feel in ourselves the marks of this sin, which may be briefly these.  
The first note of an uncharitable man, is such as take things in the worst part, or worse than they are meant: As those wicked Princes of the Children of Ammon persuaded Hanun, 1 Chron 19.3. or as they dealt with our Saviour Christ, turning his words into other sense than he meant; for he spoke of his body, they would needs have it the Temple; john 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 evil; also uncharitable men will put a bad end upon all is said or done, as if all were done in hypocrisy, 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 show of offence, as if their uncharitable nature were as touch-powder, kindle with the least spark, we see in that, 1 Cor. 13. Love suffereth long, it's not of this touchy nature.  
Thirdly, when a man seeketh his own; For what is the saying of the world, just as Kain; am I my brother's keeper? see to this purpose that forenamed, 1 Cor. 13. Love seeketh not her own; but we know the devilish proverb, Every man for himself, and God for us all, we may well say, and the Devil for us all.  
Fourthly, when one is hardly drawn to communicate any thing for the good of his brother, we know, 1 Cor. 13.4. Love is bountiful; and Psal. 112. A good man is merciful, which is also a fruit of love, and Esai. 32.8. A liberal man deviseth liberal things, etc.  
Fifthly, when we blaze abroad other men's faults, casting them many times in the teeth with them, when they have repent, or at least might have done, if we had carefully put in practice our Saviour's 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 men's faults, as if they should thereby render themselves to their hearers, to be religiously wise, when indeed they do the contrary; for we are directed, Gal. 6.2. to bear one another's burden, and are said therein to fulfil the law of Christ; Now there is no sorer burden than sin against God, it's able to break of the strongest Christian, without God's help, what an uncharitable thing than is this, to lay upon such a poor soul, all our hard and uncharitable speeches, this is so fare from easing such as are overladen, or helping to break their burden, that we hereby help to break their back, as it cometh to pass.  
Sixtly, when men are inwardly vexed at the good of others, thus was Saul against David 1 Sam. 18.9. Thus many times men do upon the same ground of saul's hatred, that is, they think other men's goodness darkens and eclipses their glory, and this I have known amongst men about matters of Religion, when one is in a more forward way of reformation or differing something in judgement, how do they labour to find some Spot or Blemish in that person, or persons, which thus stands in their way? I can speak this by experience, there are many aggravations of this sin of uncharitableness.  
As first, when it's done to them that love us, as we may see the Prophet David complain, Psal. 109.5. And they rewarded me evil for good, and hatred for my friendship; also when men hate such to whom they are bound in any special bond, Husband, wife, Parents, Children, etc.  
Secondly, When they hate others for performing the chief Office of love; thus we may see Amos 5.10. or when they hate others for godliness sake, because they follow the thing that is good, Psal. 38, 20.  
Thirdly, when they carry a show of love, and hate them inwardly, this was the practice of joab 2. Sam. 20.9. Thus also dealt judas with his Master, and the Devil with Evah, see then the evils of this sin of uncharitableness, spoils, and sowers all we do, and makes that God will not accept it, it's like that leaven of maliciousness, 1 Cor. 5.8. see what we 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 john 3.15. and Math. 6.15. It's said, if we forgive not, God will not forgive us: How should we then strive for a loving disposition in respect of God, ourselves, and our brethren? In respect of God; consider first, it's his command; 1 john 4.21. So joh. 13.34. A new Commandment give I unto you, that you love one another, etc. 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 always take notice of the words of our dying friends; and account that the strongest obligation: mark also, Christ calls it a new Commandment (Why new?) not in regard of the matter of it; But first in regard Christ renews the practice of it; Again, 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, joh. 15.13. Greater love than this hath no man, then to bestow his life for his friends; see the height of man's love, and this is very rare too, as we may see, Rom. 5.7. Doubtless one will scarce die 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, whilst 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 himself; as indeed there is no sin whatsoever, but it is against God, this appeareth by josephs' answer to his Master's wife, Gen. 39.9. There is some resemblance of this in the laws of our land; for if a man steal from his neighbour, the indictment runs thus: against the King, his Crown and Dignity, because he breaks the King's laws; just so is the case betwixt God and us, all our sin whatsoever is against the great Lawgiver; let us consider, this was the counsel of a dying friend, that sweet Saviour of our souls, how should this pierce the hearts of God's children, when they think of the wonderful neglect of this duty? If a dead father should know his last words slighted, would he like it; much more than the Lord Christ; for what ever he requires must be done; if Abraham be commanded, to sacrifice his son; Let us learn then of the servants of Naman, who said to their Master, if the Prophet had required some great matter, wouldst thou not have done it? how much more when he saith, Wash and be clean? so we: love is all God requires, and why desires he this? he gains nothing by it, we have the benefit ourselves. Saint john in 1 Joh. 3.16. sets before us Christ's own practice to move us to the performance of this duty: see also farther, 1 john 4.9.10, 11. Herein was the love of God made manifest, etc. Shall he that is every way infinite do this, and we neglect it that are so many thousand degrees below; There are divers motives to this duty: also in respect of ourselves, as first, he that loveth not his brother is a murderer, 1 joh. 3.15. If God should not punish such, how should he be just; we know what we say, or at least think, many times of a Judge or Jury, when a murderer is suffered to escape: see also what is said, 1 john 2.9. The second motive; he that hath this virtue of love, may be able to resolve that great question of being in the state of Grace, 1 john 4.7. john 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 fail; The next motive in respect of ourselves, is. This enableth us to perform 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 withal, and to that purpose in the last verse of this Chapter, the Apostle adviseth us to desire the best gifts, having formerly mentioned divers, but concludes in that verse, that he will show them a more excellent way which he shows in the next Chapter to be love, and makes it plain, 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, etc. and therefore the Apostle adviseth us, Col. 3.14. And above all things put on love which is the bond of perfectness; this indeed ties all together, and when this bond is broken, we cannot perform our duty as we ought; we see Nabal, he could not help David, he had no love; The fourth motive, is, every man looks that others should love him, and supply his wants, is it not most equal we should do the like to them? See what Christ speaketh to this purpose, Mat. 7.12. Therefore whatsoever ye would that men should do unto you, the same do ye unto them, etc. want of love than is a most unreasonable sin.  
There are divers motives also to this duty in respect of our brethren; first, in regard of the near relation we have to them, they are of our own flesh, Esa. 58.7. we would not hurt our own flesh; but we know there should be a nearer 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 poor Egyptian, 1 Sam. 30.11. Also the poorest are, or may be beloved of God. Now, to show what this love is; It is a fruit of the grace of God's spirit, no fruit of the flesh; Gal. 5.22. and hence it is said, 1 john 4.7. love cometh of God, and the Apostle Saint Paul saith that he need not write unto them of this duty; for this was taught them by God himself, 1 Thes. 4.9. But as touching brotherly love, ye need not that I writ unto you, for ye are taught of God to love one another: Thus we see than we have not love by nature.  
Now there are divers conclusions may be drawn from this. First, that must needs be an error in such as maintain that the first act of love is in man by nature, we may see this cleared, by that the Apostle speaks, Col. 3.14. And above all things put on love; showing, 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, john 3.6.  
The third conclusion; That love which friend bears to friend, parents to children, etc. is not this love, 1 King. 3.26. so the very Heathen may do, Mat. 5.46.  
The fourth conclusion; if love be a fruit of God's Spirit, then wicked men can never love one another, as we see betwixt the men of Shechem and Abimelech; such friendship we shall find in the Alehouse, amongst drunkards, the greatest show of love, when perhaps that was the first of their acquaintance, and before they part one stab another; it's little better with all carnal men, they cannot love, never therefore keep 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 jehosaphat, 1 King. 22.30. and of this the Prophet David complains, Psal. 41.9. Yea my familiar friend whom I trusted, which did eat of my bread, etc. See also an example in Judas, Christ made him not only an Apostle, but also an especial officer amongst the Apostles, yet he could not love him; such men's friendship is like that of jupiters' 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 than may be this; Labour all we can to intrust ourselves in the affections of God's 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 excellent, all my delight is in them: Let us now see the general nature of love, it is ready to do good, etc. 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 speaks, Act. 21.13. What do ye weeping and breaking my heart; for I am ready not to be bound only, but also to die at jerusalem for the name of the Lord jesus; thus also to the brethren, Rom. 1.15. Therefore as much as in me is, I am ready, etc. So 2 Cor 12.14. See likewise what is said in commendation of the people, 2 Cor. 9.12. For I know your readiness of mind, etc. this also is commanded 1 Tim. 6.18. Now the readiness is seen in these two things: First, when we do good without entreaty, as we see the Disciples did, Act. 11.28, 29, 30. Whensoever they heard of the wants of the Saints, sent them secure: Secondly, when we do good at the first motion, as Hyram, 1 King. 5.7. he rejoiced at the motion, thus it's said of that wisdom which is from above, james 3.17. Easy to be entreated, etc. Some will perform an act of love, with much entreaty, as the unjust Judge, Luke 18.36. this was not love, for love will constrain us; as we see Acts 16.15. of Lydia. But when men are troubled, and think much that any man should move them to this duty; it's an ill sign; we ought to lay down our lives, as Saint john speaks, john 10.11. and to do good, as the Prophet David speaks, Psal. 122.9. and so Heb. 13.16. To do good, and to distribute, forget not, etc. Love is like the good woman spoken of, Prov. 31.12. She will do him good and not evil, all the days of her life; Hence ariseth three conclusions:  
First, love consisteth not in words and compliments; as james 2.16. This is no more love, than the sons was obedience, who said, that he would do it, but did it not; see what Saint john adviseth, 1 john 3.18. My little children, let us not love in word, neither in tongue only, but in deed and in truth; The second conclusion is this; If a man do that which pleaseth a friend, and is not good, this is not love, as we see by the counsel given to Amnon, 2 Sam. 13.4, 5. And hence it is said, Prov. 13.24. he that spares the rod, hates the child, because he doth him no good: The third conclusion; such as say they hurt no body, and yet do no good, have not love; the poor figtree was cursed because it was ba ren: so likewise Christ arraigns' men at the last day because they have not done good, Matth. 25. Now, this good must be done to body, soul, estate, and that freely, not having respect to ourselves, as in the 1 Cor. 13. Many will do good, because they look for the like again, this is not love, Math. 5.46. For if ye love them that love you, what reward shall you have, do not the Publicans the same? Thus than we may see what men are that have not love, like Ishmael, Gen. 16.12. Wild men, their hand against every man, and every man's hand against them; or like that Judge spoken of Luke 18.2. He feared not God nor reverenced man, such men's love (if we may so call it) never overlooks their own doors; 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 pains 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 we see, Hebr. 13.2, 3. Be not forgetful to entertain strangers, etc. we know not what our own condition may be; we may see what hath been the condition of God's Saints, Hebr. 11.37. They were stoned, they were hewn asunder, they were tempted, they were slain with the sword, they wandered up and down in sheep's skins and Goats skins, being destitute, afflicted and tormented. Sure the Nabals of the world will have no acquaintance with these poor souls; 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 do them good, as we are commanded, Exod. 23.4. But who is this? Whom may we take for an enemy? not every one that doth us a discourtesy, as David to Mephibosheth, he did him an ill turn, but could not be accounted his enemy; for he loved him; but he is an enemy that of set purpose doth a man wrong causelessly, 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 God's commandment, Mat 5.44. But I say unto you, love your enemies, etc. Prov. 25.21. If he that hateth thee be hungry, give him bread to eat; and if he be thirsty give him water to drink, a man that loves not his enemy, doth more hurt to himself then his enemy can do to him, for he hurts his own soul, as we may see, Matth. 6.15. But if ye forgive not men their trespasses, no more will your Father forgive your trespasses; also Col. 3.13. we have many encouragements to this duty; God himself glories in this, as a most excellent thing, Mic. 7.18. Who is a God like unto thee, that taketh away iniquity, and passeth by the transgression, etc. Prov. 16.32. Another motive (is) we cannot serve God, or perform our duty without it, as Math. 5.24. We must leave our offering, etc. So in prayer, we mock God if we pray not without wrath, we 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 do not forgive, our sins lie upon our own score, Math. 6.15. and 18.27. So likewise, there shall be no mercy to him that showeth no mercy, james 2.13. Besides, this is the most equal 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 stoop to him; if I should do so, I should encourage him: 3. It's not the the first time: 4. Low 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, etc. 8. He will not sue or speak to me: 9 This is a singular thing, and divers like this; true, Gods children must do singular things, Math. 5.47. We know what example Christ gave at his death, he forgave them, so did Stephen, Acts 7. Now, there are four excellent properties in forgiving wrongs and injuries: as,  
First, It must be done speedily, let not the San go down upon our wrath; for than twenty to one but it will rise upon our wrath.  
Secondly, it must be done constantly, that is, always, every offence, Math. 18.22. We know we are bound to pray continually and we must not lift up our hands in wrath; we must not be overcome of evil, but let patience have her perfect work, james 1.4. And let Patience have her perfect work, that she may be entire, lacking nothing.  
Thirdly, we ought to forgive truly; so we desire at the hands of God, Mat. 35.18. 1 john 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 do all this, my enemy will think I am guilty; at his peril, if he will do so, abuse his neighbour's 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 choice; That by nature the heathen will teach us; and we may see how they are condemned, that are without natural affection, Rom. 1.30. 1 Tim 3.3. Now, this duty is not performed only in the things of this life, but also in that of the better life; we see an example of this in Cornelius, Acts 10.24. He called together his kinsmen and special friends; so john 1.41, 42. One brother brought another to Christ. Next is the love of our friends by grace; he that loves shall be sure not to lose his reward, Math. 10.41, 42. He that receiveth a Prophet in the name of a Prophet, etc. so 2 john 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 himself, Matth. 25.45. Ye 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. Again, 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, etc. The next is our friends by choice, as jonathan 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 showed; as first, in imparting to them what ever we know may be for their good, as our Saviour Christ teacheth by his example, john 15.15. Next, we must keep our friends from hurt, all we can, as jonathan did to David, 1 Sam. 19.2. It's a question whether jonathan were a better son or friend in that he did; Next we should give our friends the best counsel we can, Luke 12.4. And I say unto you my friends; be not afraid of them that kill the body etc. The next duty we should bear a part with them in any affliction, Psal. 35.14. I behaved myself as to my friend, or as to my brother, I humbled myself, 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, entreat me not to leave thee nor to departed from thee, etc. There are divers things wherein this love is abused: as when the ground of it is our own advantage, and we look upon them whilst the sun of prosperity shines: Next, when our agreement in evil is the cause of our friendship: also when we honour our friends in stead of giving them good counsel, as jonadab to his brother, to abuse his sister, 2 Sam. 13.5. and thus one drunkard gives counsel to another; we shall see a notable example of such counsel in Zeresh, haman's wife, and his friends, Hest. 5.14. where they gave advice, that a gallows of fifty cubits high should be set up to hang Mordecai; it was notable counsel, and so it proved at last. Such also offend against this law, that leave their friends in the time of their greatest necessity; thus we may see how jobs friends left him, job. 6.20. Yea, many times they betray their friends, as judas 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 think we cannot now account it strange, to see one that hath been a familiar friend (as this Counsellor was to David) found amongst the conspirators; but it were more to be admired, to find him any where but there, especially when the sun of our prosperity is setting, as david's was then thought to be, we shall be sure to find green leaves after the strongest Winter frost and storms, as to find a friend stand fast in the time of adversity; but they will do as David's friends mentioned, Psal 38.11. My lovers and my friends stand aside from my plague, and my kinsmen stand afar off. This is not only found amongst those feigned friends, as the world is full of, but even amongst such, from whom we should expect better, as we see in jobs friends, they were such as would be thought good men, as may appear by all their discourse; and yet see how cruelly they deal with their poor friend in his affliction, fare worse than David's friends spoken of formerly, they were strange, and stood a fare off, but these came near to help to grieve and vex job in his greatest extremity, as if that were all they had now to do for their poor friend, to strive who should grieve him most; It is a sad thing to find 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 Counsellor, It was my familiar friend, etc. Psal. 41.9. But what may the Lord say, Look bacl David; how was Vriah that poor friend of thine dealt with; his life taken from him in the highst proof of his friendship: Thus we complain of the want of love in others, but do not think of our want of love to them, but are of the same mind with Simon the Pharisee, whose formality made him believe his condition to be better than it was, as Christ shows him, and all us, by setting before our eyes that penitential pattern, 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 not water to my feet, but she hath washed my feet with tears, and wiped them with the hair of her head; thou gavest me not kiss, but she since the time I came in hath not ceased to kiss my feet, etc. and then concludes, Verse 47. That where little is forgiven, they will love little: who can read 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 near him; she came behind, not presuming to behold that holy Saviour, and at his feet, accounting it happiness enough to enjoy the meanest place about Christ, and then see how she expressed her love, she washed his feet with tears, wiping them with the hairs of her head, kissing and anointing them; her love forced all this from her, but the sense of her sin stopped her mouth, we hear no word she spoke; our practice is contrary, we speak much, and with boldness, but we have no other expressions but our words: where is our love to the Saints, where is our washing, weeping and anointing? sure the want of these show that we are ignorant of that great love of our sweet Saviour to us, and by the little love we have, witney to God and the world that we think little is forgiven us, and as little do we consider what is given us; How hath God blest this Kingdom of England, made it fruitful, suffered none to prevail against us, but delivered us in a most unheardof way, and left us to praise his name, and made other nations examples for us of his displeasure, when he might in Justice have made us examples for them; but this is nothing to what he hath done, he hath given us his glorious Gospel; 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 Kingdom of Heaven is greater than he, this is our condition in this Kingdom of grace; Moses desired to see God and could not, God hath manifested himself unto us in his Son 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 he takes that as done to himself; taketh ed how we deny him any thing, that hath given us all things that are fit for us; he hath redeemed our souls from hell; set him have soul, body, wife, children, strength, credit, riches, honour, and all; for Christ tells us, he that will not part with all for him, is not worthy of him; read 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 he is of our love above all things; the Church complaining, that whilst she slept, that is, followed the things of this world, she had lost her beloved Christ; see what a charge she lays upon the daughters of jerusalem in the 8. verse: I charge you. O daughters of jerusalem, that if ye find my well-beloved that ye tell him that I am sick of love. Those that had not tasted the sweet of Christ's love, admired this strange manner of enquiry, and demand in the 9 verse, What is thy beloved more than others, that thou dost so charge us: Why? she tells them in the following verses, and sets forth by all possible ways of expression, the beauty of our sweet Saviour, in so much, that the faithful hearing of the excellency of Christ, desire to know, how to find him also, as is sweetly set forth in the last verse, O thou fairest among women, whither is thy well-beloved gone, whither is thy well-beloved turned aside, that we may seek him with thee? O let this be the desire of all the Saints, Give me 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 Christ's gracious presence; O then let us strive to set up Christ's Ordinances, and order according to his own institution, and amongst all the other blessings that God hath bestowed upon us, praise his holy name for those great hopes of reformation, wherewith he hath at this time filled our hearts, nothing doubting, but he 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 we would but lay aside all carnal policy, and apply ourselves to that, the business were ended; but we having a long time accustomed ourselves to be guided by the Ordinances of man in the service of God, can hardly find a way out of it, but rather fit ourselves with some bad arguments to maintain 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 than 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 bar to keep men from embracing the truth; it behoves us therefore as in all things, so especially in that which more immediately belongs to the service of God, to look unto the rule; Thus it was still urged upon the Israelites: so in the Gospel, Christ always directs us to the rule, and indeed, when we forsake that, we 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 work belongeth to God only. Let us take heed of this, and let our love to Christ carry us through all difficulties that we meet with; for if we consult with flesh and blood in God's service, we are not worthy to be his, neither can we have any assurance that we love him as we ought; but we shall still find ourselves apt to leave the ways of God as hard and troublesome, 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 Ordinances; as Ruth did to follow Naomi, Ruth 1.17. Where thou diest will I die, and there will I be buried: the Lord do 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 she confesseth death might deprive her of, how should this very consideration knit and unite our love to our dear Saviour; death cannot separate us, neither shall our love (if it be true) ever have end; All than that hath been formerly said, being considered, one would think it strange that all should not love Christ; but indeed it's as strange that any should love him, if we consider our natural inclination to sin, and to follow our sensuality; Oh how feign would a man have Heaven and earth, Christ and the world; part with nothing but would feign go to heaven at other men's cost; but our Saviour teacheth us another lesson, Matth. 18.45.46. The Kingdom of Heaven is like to a Merchant man that seeketh good pearls, who having found a pearl of great price, went and sold that he had, and bought it; certainly we must part with all for Christ, and this I am persuaded is many times the desire and resolution of God's children, but the flesh so prevails by the help of our common adversary, that we are strangely carried away, as I am able to witness from mine own 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 been the frailty of nature, that I have suffered such thoughts speedily, to cold and die as if they had never been; sometimes the Devil takes advantage of necessity, when he sees us in some straits, as 1 Sam. 21.2. and thereby weakens our faith and dependence in the all-sufficiency of our good God, and so yield to that which is unlawful and unwarrantable; as if when in all ordinary ways we see no supply, presently conclude there is none; it was that the Devil tempted Christ withal: But how should our Saviour's answer be a strength to our weak faith in such cases, Matth. 4.4. Man shall not live by bread only, 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 wants any way, and deliver us out of all straits, and will surely do it in such a measure as is fit for us, if we can forbear our own unwarrantable ways; again, I found the example of other men a strong temptation to draw away from the love of God; I have thereupon thought it a fair smooth way to walk as others do, to stand right in their opinion however the case stands betwixt God and my soul; again, another thing hath been, the desire I have had to please and ingratiate myself with great persons, yea, and many times have thought this a very good way to help and further the way of God's providence, and so have made shipwreck of a good conscience to keep their friendship; again, our company is a great means to draw us either way; for the Devil who wants no malice, nor diligence to effect our ruin, watcheth such opportunity, when we 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 evil ways; it is (we know) a dangerous thing for a man that is apt to take infection, to keep company with an infected person; again, 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 ourselves and others, and so neglect the pouring out of our souls 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 looks like that fruit in the midst of Paradise which beguiled our parents, a fair outside promises much, but performs nothing; The Devil told Eve it would mak● her like God, but she was deceived in her expectation; so will the things of this world deceive us; we are apt to make them our confidence, and think if we have honour, credit, riches, friends, strength, and such like, we shall be able to do well with little or no Religion; It is true, commonly that at first looking upon the ways of God, and our entrance into fellowship with Christ's children, we seem to neglect these outward things a little, and being surprised with our new acquaintance, we 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 entered into this way, the love of God's people was precious, and I rejoiced in their love, and so ready and willing to any good, there was no son of consolation should do 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 do no more than would please the Prelates; I grew by little and little into a lukewarm temper, and could be content, in all things to learn discretion. Take heed of this: It is a fearful thing to fall into the hands of the living God, Hebr. 10.31. This many of God Saints are able to witness from their own experience, how dreadful the apprehension of God's wrath hath been, when their sins have been made to appear, when their own conscience shall stand up and say this hast thou done, thou hast been afraid to confess me before the world: O what answer shall a poor soul make, how shall he be able to behold the angry countenance of his God, whom he hath so grievously offended, how hardly shall we be able to apply the sweet promise to ourselves, when we hear 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 do this? Christ will tell us when, and how, that we shall not be able to reply, as we may see. Tit. 1.16. They profess they know God but by works they deny him, and are abominable, etc. Here we see plainly, that to walk in wicked ways, is to deny God; nevertheless, in the time of prosperity, this is not thought on, until God in tender love and compassion strip us of these outward things which we trust in, and makes us see there is nothing can help in the day of wrath, but only the Lord, it is good that these outward thing fail us here, that we 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 been taken away, or have left me, 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 forsook me, etc. 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 steal away our hearts from the love of God; I never yet found but that the plentiful enjoyment of them did more hurt then the want of them, yet all experience can hardly restrain our desires from these things, the reason is our diffidence in God's all-sufficiency and fear of falling into poverty, which through error of judgement, we account a very great evil (though sent by God for our good) and many times fall to murmuring, and so lose the benefit that we might reap thereby, and provoke God against us: I remember a good speech of a wise man to this purpose. In a feast (saith he) We 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 shameless in this world as to ask those things of God which he will not give us? It is the last remedy that God useth to reclaim us from our evil ways, to take f am us those things wherein we trusted, that we might cast ourselves 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 door of our hearts by affliction, if therefore God gives us any tenderness of heart, lay fast hold of it, and keep a tender conscience, as we keep 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 we have neglected the constant use of performing duties, to bring our hearts to that pitch again from which we have slipped, as in hearing, praying, conference, meditation, and such like; let us then hold fast, and keep 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 access to his glorious Majesty, and the ground of our faith: In the next place, we must be careful in reading and hearing the Word, and however it be of mean esteem in the world, we must know its God's Ordinance, that which leads men into error, and makes them ignorant of their duty, is want of knowledge in the Scriptures, and misinterpreting of them, not making one place to clear another; I know we must not now look for divine revelation from heaven, but God hath left us his holy Word, by which we 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 sin so to do; as we may see, Acts 17.30. Besides, I am persuaded all things are not yet revealed that shall be in due time, there is a prophecy to be fulfilled, Esa. 30.26. The light of the Moon shall be as the light of the Sun, etc. the doctrine of grace under the Gospel, is a fountain unmeasurable, Ezec. 47.5. It behoves us then to walk 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 Devil, as we find in all times, not only amongst Papists, but also amongst those that will condemn it as an evil in them; I have often heard some press 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 he was an Apostle, and the Penman of the Scriptures, but if you make the least enquiry or doubt of what is received and professed by these men, you shall find 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 do they this? Sure upon the same ground with the Papists, they know if men look into the truth, they must then see their error: Also other men's knowledge betrays their ignorance, of which they are or have cause to be ashamed, and sometimes shows their wickedness, that know many things to be evil, 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 esteem, that desire to know no more in Religion then may serve to advance their credit, and can say of all they hear, it is excellent doctrine, though they know no reason for it, but because such men spoke it; let not such, nor any other draw us from this duty, neither keep us in ignorance in these times of great light; we should therefore strive to make good use of our time, whilst God holdeth forth this light unto us, whilst it's called to day: improve to our best advantage all the helps 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 fruitless the company of God's people is, the Devil knows well that Christian society is a great help to godliness; and therefore doth labour by all ways to hinder it, and hath so prevailed, that for God's 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 ourselves with the times, and grow strange to each other, in so much, that if a familiar friend pass by us without due observation (as we think) our want of charity is such, that we presently conclude, it was purposely done, and so in the pride of our hearts withdraw ourselves from his not only familiarity, but almost acquaintance; we know what is formerly said, Love thinketh not evil; let us then show our love in this, to have good thoughts towards our brethren, and do as we would be done unto; would we have God's children upon every surmise withdraw themselves from us; let us then be more mindful of this duty, and labour to stir 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 he hath dealt with others, they are deprived of those things which we enjoy in abundance, if God should deal so with us, as we know how justly he may; Oh how grievous will be the remembrance of our negligence! we may wish and desire again to see those times, but to no purpose: Let us then call to mind what we have received, and how we have requited the Lord for all his benefits; how little our love hath been to our good God, whose love to us is infinite.  
FINIS.