Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	love_v	neighbour_n	self_n	2,652	5	9.4322	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41355	The marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the Old Testament, and in the time of the New : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of Antinomist : with the middle path between them both, which by Iesus Christ leadeth to eternall life : in a dialogue, betwixt Evangelista, a minister of the Gospel, Nomista, a legalist, Antinomista, an Antinomian, and Neophytus, a young Christian / by the author, E.F. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of London ; whereunto is also added, the substance of a	Fisher, Edward, fl. 1627-1655.; Hamilton, Patrick, 1504?-1528. Patricks places.	1646 (1646)	Wing F997; ESTC R1839	130,516	286

though I have out-stript him in knowledge and it may be also in strict walking yet doe I now see that my actions were neither from a right principle nor to a right end and therefore have I been in no better a condition then he and truly Sir I must needs confesse I never heard so much of Christ and the Covenant of grace as I have done this day the Lord make it profitable to me and I beseech you Sir pray for me Ant. And truly Sir I am now fully convinced that I have gone out of the right way in that I have not had regard to the Law and the works thereof as I should But God willing I shall hereafter if the Lord prolong my dayes be more carefull how I lead my life seeing the ten Commandements are the law of Christ. And I beseech you Sir remember me in your prayers and so with many thanks to you for your pains I take my leave of you beseeching the grace of our Lord Jesus Christ to bee with your spirit Amen Evan. Now the very God of peace that brought again from the dead our Lord Jesus that great sheepherd of the sheep through the bloud of the everlasting Covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen John 8.36 If the Sonne make you free you shall be free indeed Gal. 5.1 Stand fast therefore in the liberty wherewith Christ hath made us free Ver. 13. Onely use not your liberty for an occasion of the flesh but by love serve one another Chap. 6. ver 16. And as many as walke according to this rule peace bee upon them and mercie and upon the Israel of God Mat. 11.25 I thanke thee ô Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes 1 Cor. 15.10 I laboured more abundantly then they all yet not I but the grace of God that was with mee Psal. 36.11 Let not the foot of pride come against me LOving Reader the Printer drawing towards a conclusion and wanting matter to compleat so many sheets as was desired I have thought good by reason of the sutablenesse of this with the former to adde these Propositions following which are proved by Scripture and gathered long since by Patrick Hambleton Scottishman and martyred who was burned in Scotland the first day of March Anno 1527. The first Proposition He that loveth God loveth his neighbour This Proposition is proved 1 John 4.20 If a man say I love God and yet hateth his brother he is a lyer for how can hee that loveth not his brother whom he hath seene love God whom he hath not seen The second Proposition Hee that loveth his neighbour as himselfe keepeth all the Commandements of God This Proposition is proved Matth. 7.12 Whatsoever he would that men should do unto you even so do ye unto them for this is the Law and the Prophets and in Rom. 13.8 9. Hee that loveth his neighbour fulfilleth the Law For this thou shalt not commit adultery thou shalt not kill thou shalt not steale thou shalt not bear false witnesse thou shalt not covet and if there be any other Commandement it is briefly comprehended in this saying Thou shalt love thy neighbour as thy selfe and in Gal. 5.14 All the law is fulfilled in this one word Thou shalt love thy neighbour as thy self The third Proposition He that hath faith loveth God My Father loveth you because ye love me and believe that I came out from God John 16.27 Argument He that keepeth the Commandements of God hath the love of God He that hath faith keepeth the Commandements of God Ergo He that hath faith loveth God The fourth Proposition Hee that keepeth one Commandement of God keepeth them all This Proposition is confirmed Heb. 11.6 It is impossible for a man without faith to please God that is to keep any one of Gods Commandements as he should do then whosoever keepeth any one Commandement hath faith Argument Hee that hath faith keepeth all the Commandements of God He that keepeth any one Commandement of God hath faith Ergo He that keepeth any one Commandement keepeth them all The fifth Proposition Hee that keepeth not all the Commandements keepeth none of them Argument He that keepeth one Commandement of God keepeth all Ergo he that keeps not all the Commanments of God keepeth not one of them The sixth Proposition Faith is the gift of God Argument Every good thing is the gift of God Faith is a good thing Ergo Faith is the gift of God The seventh Proposition Faith is not in our power Argument The gift of God is not in our power Faith is the gift of God Ergo Faith is not in our power The eighth Proposition He that hath faith is just and good Argument He that is a good tree bringeth forth good fruit and is just and good Hee that hath faith is a good tree and bringeth forth good fruit Ergo he that hath faith is just and good The ninth Proposition Hee that believeth the Gospel believeth God Argument Hee that believeth Gods Word believeth God The Gospel is the Word of God Ergo Hee that believeth the Gospel believeth God To believe the Gospel is this that Christ is the Saviour of the world that Christ is our Saviour Christ bought us with his bloud Christ washed us with his bloud Christ offered himselfe a sacrifice for us Christ bare our sins upon his own back The tenth Proposition He that believeth the Gospel shall be safe Go yee unto all the World and preach the Gospel unto every creature hee that believeth and is baptised shall be saved Mark 16.16 A comparison between Faith and Incredulity Faith is the root of all good Incredulity is the root of all evill Faith maketh God and man good friends Incredulity maketh them foes Faith bringeth God and man together Incredulity separateth them All that Faith doth pleaseth God all that Incredulity doth displeaseth him Faith maketh a man good and righteous Incredulity maketh him evill Faith maketh a member of Christ Incredulity a member of the Devill Faith bringeth a man to Heaven Infidelity bringeth him to Hell A dispute between the Law and the Gospell The Law said pay the debt the Gospel said Christ hath payd it The Law said thou art a sinner the Gospel said thy sins are forgiven thee The Law said the Father of Heaven is angry the Gospel said Christ hath pacified it The Law said where is thy righteousnesse the Gospel said Christ is a believers righteousnesse The Law said thou art bound over to me the Devill and Hell The Gospel said Christ hath delivered a believer from you all No manner of works make us righteous We believe that a man is justified

justified by faith it is a very needless thing for him to endevour to keep the law and to do good works Evan. I remember Luther sayth that in his time there were some that did reason after the like manner if faith say they do accomplish all things and if faith be onely and alone sufficient unto righteousnesse to what end then are wee commanded to doe good deeds we may go play us then and work no working at all to whom hee makes an answer saying not so ye ungodly not so And there were others that said If the law do not justifie then is it in vaine and of none effect yet is it not therefore true saith he for like as this consequence is nothing worth money doth not justifie or make a man righteous therefore it is unprofitable the eyes doe not justifie therefore they must be plucked out the hands make not a man righteous therefore they must be cut off so is this nought also the law doth not justifie therefore it is unprofitable we do not therefore destroy and condemne the law because wee say it doth not justifie but we say with Paul the law is good if a man do rightly use it and that this is a faithfull saying That they which have believed in God might be carefull to mayntaine good works these things are good and profitable unto men Neo. Truly Sir for mine own part I do much marvell that this my friend Antinomista should be so confident of his faith in Christ and yet so little regard holinesse of life and keeping of Christs commandements as it seemes hee doth for I give the Lord thanks I doe now in some small measure believe that I am by Christ freely and fully justified and acquitted from all my sins and therefore have no need eyther to eschew evill or do good for feare of punishment or hope of reward and yet me thinks I finde my heart more willing and desirous to doe what the Lord commands and to avoid what hee forbids then ever it was before I did thus believe surely Sir I doe perceive that faith in Christ is no hinderance to holinesse of life as I once thought it was Evan. Neighbour Neophytus if our friend Antinomista do content himself with a meere Gospell knowledge in a notionary way and have run out to fetch in notions from Christ and yet is not fetcht in by the power of Christ let us pitty him pray for him and in the mean time I pray you know that true faith in Christ is so far from being a hinderance from holinesse of life and good works that it is the onely furtherance for onely by faith in Christ a man is enabled to exercise all Christian graces a-right and to performe all Christian duties a-right which before he could not As for example before a man believe Gods love to him in Christ though he may have a kind of love to God as he is his creatour and preserver and gives him many good things for this present life yet if God do but open his eyes to see what condition his soul is in that is if he do but let him see that relation that is betwixt God and him according to the tenour of the conant of works then he conceives of him as an angry Judge armed with justice against him and must be pacified by the works of the law whereunto he finds his nature opposite and contrary and therefore hee hates both God and his law and doth secretly wish and desire there were neyther God nor law and though God should now give unto him never so many temporall blessings yet could hee not love him for what malefactour could love that Judge or his law from whom he expects the sentence of condemnation though he should feast him at his table with never so many dainties But after that the kindnesse and love of God his Saviour hath appeared not by works of righteousnesse that he hath done but according to his mercy hee saved him that is when as by the eye of faith he sees himselfe to stand in relation to God according to the tenour of the covenant of grace then he conceives of God as a most mercifull and loving Father to him in Christ that hath freely pardoned ●nd forgiven him all his sins and quite released him from the covenant of works and by this means the love of God is shed abroad in his hart through the Holy Ghost which is given to him and then he loves God because he first loved him for as a man seeth and feeleth by faith the love and favour of God towards him in Christ his Son so doth he love again both God and his law and indeed it is impossible for any man to love God till by faith hee know himself loved of God Secondly though a man before he believe Gods love to him in Christ may have a great measure of legall humiliation compunction sorrow and griefe and be brought down as it were to the very gate of hell and feele the very flashings of hell fire in his conscience for his sins yet is it not because hee hath thereby offended God but rather because he hath thereby offended himself that is because hee hath thereby brought himselfe into the danger of eternal death and condemnation but when once he believes the love of God to him in Christ in pardoning his iniquity and passing by his transgression then he sorrows grieves for the offence of God by the sin reasoning thus with himselfe and is it so indeed hath the Lord given his own Sonne to death for me who hath been such a vile sinfull wretch and hath Christ borne all my sins and was hee wounded for my transgressions ô then the working of his bowels the stirring of his affections the melting and relenting of his repenting heart then he remembers his own evill ways and his doings that were not good and loaths himselfe in his own eyes for all his abominations and looking upon Christ whom he hath pierced he mournes bitterly for him as one mourneth for his onely sonne thus when faith hath bathed a mans heart in the bloud of Christ it is so mollified that it quickly dissolues into the teares of godly sorrow so that if Christ doe but turn and look upon him ô then with Peter hee goes out and weeps bitterly and this is true gospel mourning and this is right evangelicall repenting Thirdly Though before a man doe truly believe in Christ he may so reforme his life and amend his ways that as touching the righteousnesse which is of the Law he may be with the Apostle blamelesse yet being under the covenant of works all the obedience that he yields to the Law all his leaving of sin and performance of duties all his avoyding of what the law forbids and all his doing of what the law commands is begotten by the law of works of Hagar the bond-woman by the force of self-love

and so indeed they are the fruit and works of a bond-servant that is moved and constrained to doe all that he● doth for fear of punishment and hope of reward For saith Luther The Law given on mount Sinai which the Arabians call Agar begeteth none but servants and so indeed all that such a man doth is but hypocrisie for he pretends the serving of God whereas indeed hee intends the serving of himselfe and how can hee doe otherwise for whilst he wants faith he wants all things He is an empty vine and therefore must needs bring forth fruit unto himselfe till a man bee served himselfe he will not serve the Lord Christ nay whilst he wants faith he wants the love of Christ and therefore he lives not to Christ but to himselfe because he loved himselfe And hence surely we may conceive it is that Doctor Preston saith all that a man doth and not out of love is out of hypocrisie wheresoever love is not there is nothing but hypocrisie in such a mans heart But when a man through the hearing of faith receives the Spirit of Christ that spirit according to the measure of faith writes the lively law of love in his heart as Tindall sweetly sayth whereby hee is inabled to work freely and of his own accord without the coaction or compulsion of the Law for that love wherewith Christ or God in Christ hath loved him and which by faith is apprehended of him will constrain him to doe so according to that of the Apostle the love of Christ constraineth us that is it will make him to doe so whether he will or no hee cannot choose but doe it I tell you truly answerably as the love of Christ is shed abroad in the heart of any man it is such a strong impulsion that it carries him on to serve and please the Lord in all things according to the saying of an evangelicall man The will and affection of a believer according to the measure of faith and the spirit received sweetly quickens and bends to choose affect and delight in what ever was good and acceptable to God or man the Spirit freely and cheerfully moving and inclining him to keepe the law without feare of hell or hope of heaven for a christian man saith sweet Tindall worketh onely because it is the will of his Father for after that he is overcome with love and kindnesse he seeks to doe the will of God which indeed is a christian mans nature and what he doth hee doth it freely after the example of Christ as a naturall sonne aske him why he doth such a thing why sayth he It is the will of my Father and I doe it that I may please him for indeed love desireth no wages it is wages enough to it selfe it hath sweetnesse enough in it selfe it desires no addition it pays his own vvages and therefore it is the true childe like obedience being begoten by faith of Saraah the free-woman by the force of Gods love and so it is indeed the onely true and syncere obedience for sayth Doctor Preston to doe a thing in love is to doe it in syncerity and indeed there is no other def●inition of syncerity that is the best way to know it by Evan. But stay Sir I pray you would you not have believers to eschew evill and doe good for feare of hell or hope of heaven Evan. No indeed I would not have any believer to doe either the one or the other for so far forth as they doe so their obedience is but slavish and therefore though when they were first awaked convinced of their misery and set foot forward to goe on in the way of life they with the prodigall would be hired servants yet when by the eye of faith they see the mercie and indulgence of their heavenly Father in Christ running to meete them and embrace them I would have them with him to talke no more of being hired servants I would have them so to wrastle against doubting and so to exercise their faith as to believe that they are by Christ delivered from the hands of all their ●nemies both the Law sin wrath death ●he devill and hell that they may serve the Lord without feare in holinesse and righte●usnesse all the dayes of their lives I would ●ave them so to believe Gods love to them ● Christ as that thereby they may be con●trained to obedience Nom. But Sir you know that our Sa●iour sayth Feare him that is able to destroy ●oth soule and body in hell And the Apostle ●yth We shall receive of the Lord the reward 〈◊〉 the inheritance is it not sayd that Moses ●ad respect unto the recompence of reward Evan. Surely the intent of our blessed ●aviour in that first Scripture is to teach all ●elievers that when God commands one 〈◊〉 and man another they should obey ●od and not man rather then to exhort ●●em to eschew evill for feare of Hell And as for those other Scriptures by you al●●aged if you mean reward and the means 〈◊〉 obtayn that reward in the Scripture sense 〈◊〉 it is another matter but I had thought 〈◊〉 had meant in our common sense and not 〈◊〉 the Scripture sense Nom. Why Sir I pray you what diffe●●nce is there betwixt reward and the means to obteyn the reward in our common sense and in the Scripture sence Evan. Why reward in our common sence is that which is conceived to come from God or to be given by God which is a fancying of Heaven under carnall notions beholding it as a place where there is freedome from all misery and fulnesse of all pleasures and happinesse and to be obteyned by our own works and doings But reward in the Scripture sence is not so much that which comes from God or is given by God as that which lyes in God even the full fruition of God himselfe in Christ. I am sayth God to Abraham thy shield and thy exceeding great reward And whom have I in heaven but thee sayth David And there is none upon earth that I desire besides thee and I shall be satisfied when I awake with thy likenesse And the means to obteyne this reward is not by doing but by believing even by drawing neere with a true heart in the full assurance of faith and so indeed it is given freely And therefore you are not to conceive of that reward which the Scripture speaks of as if it were the wages of a servant but as it is the inheritance of sons and when the Scripture seemeth to induce believers to obedience by promising this reward you are to conceive that the Lord speaketh to believers as a father doth to his young son doe this or that and then I will love thee whereas we know that the father loveth the sonne first and so doth God and therefore this is the voice of believers Wee love him because

comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned for indeed Christ paid God till hee sayd hee had enough hee was fully satisfied fully contented and therefore in Jer. 50.20 it is sayd that in those dayes and at that time the iniquity of Israel shall be sought for and there shall be none and the sinnes of Judah and they shall not be found for by Christs death Satan sinne and Death were conquered and taken captive and whatsoever might bee brought against us was taken away as the least bill or scroule and yet it is sayd concerning the seed and children of Jesus Christ Psal. 89.30 If they forsake my Law and walke not in my judgements then will I visit your transgressions with the rod and their iniquities with stripes and in like manner 1 Cor. 11.30 it is sayd concerning believers For this cause many are weak and sickly amongst you and many sleepe Now though all these Scriptures speake contrary one to another yet they all speake truth for they bee all of them the words of truth and that it may appeare to you that they doe so I pray you take notice that where believers are sayd not to bee under the Law and freed from the Law it is to be understood of the Law as it is the covenant of works and where it is sayd that believers are under the Law and that faith establisheth the Law it is to bee understood of the Law as it is the law of Christ now if believers be not under but are freed from the law of works or covenant of works then though they doe transgresse the law yet they doe not transgresse the Covenant of works and if they transgresse not the covenant of works then cannot God see any transgression of theirs as a transgression against that Covenant And if he see it not then can ye neither be angry with them nor yet chastise them for it But if believers be under the Law and faith doe establish the Law as it is the Law of Christ then if they transgresse any of the ten Commandements they transgresse the Law of Christ and if they transgresse the Law of Christ then doth Christ see it and if Christ see it he will be both angry with them and chastise them for it Now then neighbour Neophytus to apply these things to you and so to give you a particular answer to your question you are to know that you are not now under the Law but are by Christ freed from it as it is the Law of works and therefore whensoever you shall hereafter through frailty transgresse any of the ten Commandements you are not to thinke you have thereby transgressed the Covenant of works neither are you to conceive that God either sees your transgressions or is angry with you or doth chastise you for them as they are any way a transgression of that Covenant for you being freed from that Covenant and so consequently from sinning against it must needs likewise be freed from all wrath anger miseries calamities and afflictions as fruits and effects of any transgression against that Covenant But yet whilst you live you are to conceive that you are under the Law of Christ and therefore whensoever you doe swerve or goe away from the rule of any of the ten Commandements you must perswade your selfe that you have thereby transgressed the Law of Christ and that hee sees it and is displeased with you for it and if you be not grieved for it and doe not reforme it Christ will chastise you for it either by hiding his face and withdrawing the light of his countenance from you and so by depriving you of peace and comfort in him for a time or else by some outward losse or crosse in this World for that is the penalty of the Law of Christ so that if you or any believer else doe transgresse the Law of Christ if need be you shall bee as sure of temporall corrections as an unbeliever that transgresseth the covenant of works shall be of eternall damnation in hell wherefore I beseech you according to my exhortation and your resolution first be carefull to exercise your faith and use all meanes to increase it that so it may become effectuall working by love for according to the measure of your faith will be your true love to Christ and to his will and commandements and according to the measure of your love to them will be your delight in them and your aptnesse and readinesse to doe them and hence it is that Christ sayth If ye love me keep my commandements and hence it is that the believing soule according to the measure of its faith sayth with the Psalmist I delight to doe thy will ô my God yea thy law is within my heart for this is the love of God sayth that loving Disciple that we keep his commandements and his commandements are not grievous nay the very truth is nothing will be more grievous to your soule then that you cannot keep them as you would ô this love of God being truly rooted in your heart will make you say with godly Joseph in case you be tempted as he was How can I doe this great wickednesse and so sinne against God how can I doe that which I know will displease so gracious a Father and so mercifull a Saviour no I will not doe it no I cannot doe it Secondly If in case you be at any time by reason of the weaknesse of your faith strength of your tentation drawn aside and prevailed with to transgresse any of Christs Comandements then beware that you do not thereupon take occasion to call Christs love to you into question but believe as firmly that he loves you as dearly as he did before you thus transgressed for this is a certain truth as no good in you or done by you did move or can move Christ to love you the more so no evill in you or done by you can move him to love you the lesse no assure your selfe that as he first loved you freely so will he hereafter heal your backsliding and still love you freely Hosea 14.4 yee hee will love you unto the end John 13.1 And therefore as you must be nothing in your selfe in case of your most exact obedience so must you be all in Christ in case of your most imperfect and defective obedience the which if you be why then the love of Christ will constrain you to mourn with an evangelicall or Gospell mourning reasoning with your self after this manner and is it so indeed though I have thus sinned yet will the Lord love me never the lesse for all that and am I as much in his favour now and as sure of erernall happinesse with Christ as I was before I thus sinned ô what a loving Father is this ô what a gracious Saviour is this ô what a wretched man am I to sin against such

content with what is most repugnant to its desire as with hunger cold nakednesse yea and with death it self such is the wonderfull working of the hearts quiet and rest in God So that although such a mans senses be still exer●ised in and upon their proper objects yet is not his life sensuall for his heart taketh no contentment from any such exercise but is still for the most part exercised in a more transcendent communion even with God in Christ so that he useth the world and the things of the world as though hee used them not and receiveth no cordiall contentment from any sensuall exercise whatsoever and that because his heart is withdrawne from them which withdrawing of the heart is not unaptly pointed at in the speech of the Spouse Cant. 5.2 I sleep sayth she but my heart waketh so that it may be sayd that such a man he is sleeping looking hearing tasting eating drinking feasting c. but his heart is withdrawne and is rejoycing in God his Saviour and his soul is magnifying the Lord so that in the midst of all sensuall delights his heart and secretly sayth I but my happinesse is not here Nom. But Sir I pray you why do you call rationall and religious exercises a wildernesse Evan. For two reasons first because that as the children of Israel when they were got out of Egypt did yet wander many yeers in the wildernesse before they came into the land of Canaan even so doe many men wander long in rationall and religious exercises after they have left a sensuall life before they come to rest in God whereof the land of Canaan was a type Secondly because as in a wildernesse men often lose themselves and can finde no way out but supposing after long travell that they are neere the place whither they would goe are in truth further off even so fareth it with many yea with all such as walk in the way of reason they lose themselves in the woods and bushes of their works and doings so that the longer they travell the further they are from God and true rest in him Nom. But Sir you know that the Lord hath endued us with reasonable souls would you not then have us to make use of our reason Evan. I pray you doe not mistake mee I do not contemn nor despise the use of reason onely I would not have you to establish it to the chief good but I would have you to keep it under so that if with Hagar it attempt to beare rule and Lord it over your faith then would I have you in the wisdome of God like Sarah to cast it out from having dominion in few words I would have you more strong in desire than curious in speculation and to long more to feele communion with God then to be able to dispute of the genus or species of any question eyther humane or divine And presse hard to know God by powerfull experience and though your knowledge be great and your obedience surpassing many yet would I have you to be truly nullified anihilated and made nothing and become fools in all fleshly wisdome and glory in nothing but only in the Lord and I would have you with the eye of faith sweetly to behold all things extracted out of one thing in one to see al in a word I would have in you a most profound silence contemning all curious questions and discourses and to ponder much in your heart but prate little with your tongue Be swift to heare but slow to speake and slow to wrath as the Apostle James adviseth you and by this meanes will your reason be subdued and become one with your faith for then is reason one with faith when it is subjugated unto faith and then will reason keepe its true lists and limits and you will become ten times more reasonable then you were before so that I hope you now see that the hearts farewell from the sensuall and rationall life is not to be considered absolutely but respectively it doth not consist in a going out of either but in a right use of both And now for a conclusion let mee tell you when any of your souls shall thus forget her own people and her fathers house Christ her King shall so desire her beauty and be so much in love with her that like a Load-stone this love of his shall draw the soule in pure desire to him again and then as the Hart panteth after the rivers of water so will your souls pant after God yea then will your souls be so ravished with desire and so sick of love that it will bee manifest by your seeking him whom your soul loveth and so shall your soule come to have a reall rest in God and according to the measure of your faith be filled with joy unspeakable and glorious and how can it bee otherwise when your soule shall really communicate with God and by faith have a true taste and by the Spirit have a sure earnest of all heavenly preferments having as it were one foot in heaven whilst you live upon earth ô then what an Eucharisticall love will arise from your thankfull heart extending it selfe first towards God and then towards man for Gods sake because his everlasting love in his Christ is made known to your soule so that then according to the measure of your faith you shall not need to frame and force your selfe to love and doe good duties but being so assured of Gods love to you in his CHRIST your soule will stand bound ever more to love God and according to the measure thereof you will stand bound to the keeping of all his Commandements and this love of God in the heart will cut down selfe love so that now you will be for God and it will be your meat and drinke to doe his will whilst you live on earth and much more when you come to heaven the place of perfect and everlasting rest whither our Lord JESUS CHRIST bring us all in his due time Amen And now Brethren I commend you to GOD and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Neo. Well Sir at this time I will say no more but that it was a happie houre wherein I came to you and a happie conference that wee have had together surely Sir I never knew Christ before this day ô what cause have I to thanke the Lord for my comming hither and my two friends as a means of it and Sir for the payns that you have taken with me I pray the Lord to requite you and so beseeching you to pray the Lord to increase my faith and to helpe mine unbeliefe I humbly take my leave of you praying the God of love and peace to be with you Nom. And truly Sir I doe believe that I have cause to speake as much in that case as you have for