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 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 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 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 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 it s 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 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 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 Chapâ—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 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 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 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 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 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 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 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 of our sweet Saviour to us and by the little love we have witneâ— 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
CERTAINE OBSERVATIONS Concerning the Duty OF LOVE AND OF THE CONTRARY EVILL Vncharitablenesse VVritten by Thomas Devenish 1 Cor. 13.1 Though I speake with the tongue of men and Angels and have not Charity I am become as a sounding Brasse or as a tinckling Cymball LONDON Printed by R. Oulton and G. Dexter for William Larnar 1641. TO THE HONOURABLE Denzil Hollis Esquire Brother to the Right Honourable the Earle 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 yeers sithence for mine owne private use but now have made it for the use of my friends also And howsoever for want of such a dresse as Learning might have set it forth in it hath lost that grace which otherwayes it might have had yet by reason of the matter I assure my selfe it will be of some account with so many as preferre substance before shadowes which hath made me adventure the publishing of it though no better furnished then you see and the sure knowledge of your noble disposition and former experience of your favour hath imboldened me to present this little Booke unto your Honour being well assured that by your Patronage it will finde 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 mee wilfully repell all reasons that might disswade me Accept therefore I beseech your Honour this small gift as King Artaxerxes did the water which a poore man brought in his hands and gave him who received it with a smiling and cheerefull countenance measuring the gift not according to the value but according to his good will that gave it and thought it no lesse an act of Kingly greatnesse to take small presents in good part then to give greater neither is any eminence disgraced by so doing I think it needlesse to trouble your Honour with many words of entreaty and therefore conclude wishing your Honour all happinesse here and hereafter Your Honours to be commanded THO. DEVENISH To the READER FRiendly Reader I know that great wisdome is requisit 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 chiefly to be observed by Schollers 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 my selfe may take more libertie not wronging so much our reputation so we speake the truth which hath imboldened me to publish this Booke for as it is lawfull and fit to aske such things as wee stand in need of so also to profit others what wee can by speaking or writing though wee want that sweete 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 grosse folly I am sure men will not do so in the things of this life for I have often knowne wise men of this world and learned discourse long with a poore Countrey-man and have beene very readie to hearken to his advice when it may be profitable and you shall hardly finde any so madde as to refuse directions from the meanest Shepheard or Begger he meets withall in a way he knowes not But you will say it 's a shame for any man to be so ignorant as not to know the way to his owne home and that in the cleare light at noone day but such is the wilfull ignorance of the most that they know not or if they know they forget and walke not in this heavenly path of Charitie yea men of high esteeme for their great wisedome are not ashamed to declare their ignorance of this Royall Law of Love which ought to be the rule of all mens actions Witnesse that great man who at his triall made this excuse That he fell upon those evills with which hee was charged for want of Buoy to guide him if he had but looked on the law of Nature hee 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 wayes and he could not misse directions there almost in every leafe which implyes not onely the necessitie and excellencie of this dutie but also our want of it and the great need we have still to be put in minde and this is also manifested by our Saviours speech to Simon Peter Ioh. 21.15 For as if this could never be sure enough rooted in the heart he asketh him three times together whether hee loved him sure Christ did not aske so often to informe himselfe of Peters love but to teach him and us all the necessitie of this dutie which is the summe of all for without it we can doe nothing well and with it and a right judgement we can doe nothing ill The best affected looke more to the truth then to the person or manner of delivery which leaves mee not altogether hopelesse but that this may doe some good and so I commit it to the charitable acceptance of all that reade it desiring to gaine so much intrust hereby in the affection of Gods 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 Commandement I give you that yee love one another as I have loved you c. GAL. 6. VERS 2. Beare yee one anothers burthens c. 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
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 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 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 Oâ—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 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 t s 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