A cluster of Canaans grapes.: Being severall experimented truths received through private communion with God by his Spirit, grounded on Scripture, and presented to open view for publique edification. / By Col. Robert Tichbourn. Decemb. 25. 1648. Imprimatur Joseph Caryll.

CHAP. I. Love to all Saints shews union with Christ.

JOHN 13.35.

By this shall all men know that yee are my Disciples, if yee love one another.

THE fore-going verse holds out a Com∣mand from Christ, that all his Disciples, those which love and follow him, should love oee another: And to this command our Saviour holds forth his love as a pattern and incitation to us to love one another, That you love one another, saith Christ, * 1.1 as I have loved you. Our Saviour spake these words a little before bis death, that they might be of the more force, and make the more impression upon the soules of his Disciples, as if he should say, remember my dying love, and let it live in your bosomes, as a precept and example for you to love one another. In this 35. verse our Saviour advances love, holy, spirituall love, and makes it a Beacon of discovery. This love, it is the love of Christ within us, for without him we can doe nothing. Now Christ makes a double discovery by this love: The first is, he discovers God his Father and our Father, and himselfe to us: Secondly, by

this love he makes a discovery of Saintt to the world, as they are in union and communion with him; the latter of these is that which is held forth in this verse, namely, A Saint manifesting to the world his union with Christ, by his love to every fellow-mem∣ber, as bearing Christs image.

The point that naturally flowes from these words, is this:

That love to all Saints is a plain manifestation of our union and communion with Christ.

When I say all Saints, I admit of no distinction but only Saint∣ship, living in the Spirit up to their interest as Disciples and fol∣lowers of Christ: Not Saints of such or such a judgement in point of worship, nor Saints of a higher or lower growth, nor Saints distin∣guished by their various formes of discipsine, but as branches of the true Vine, which in their union with Christ bring forth the fruits of the beauty of holinesse, and the power of godlinesse, Christ gives this as a generall command to all his Disciples, to love one another, * 1.2 our Saviour tells us this, As I am in the Father, so are you in me, and this is a good foundation of love, therefore love one another as I have loved you. * 1.3 And in 1 John 4.21. And this Com∣mandment have we from him, that he who loves God loves his brother al∣so; as if the holy Ghost had said, Those that truly love God, will love his image where-ever they find it. Our Saviour in John 17.20, 21. prayes upon this principle, he prayes for all that shall be∣leeve in him, his love is not stinted onely unto Apostles or Disci∣ples, persons of greatest gifts and graces, but it runnes as strongly to the weakest beleever. So in the 10. verse of that 17. of John, All mine are thine, and thine are mine, and I am glorified in them. Christ by an eye of love beholds that union which the weakest beleever hath with him, and beholds his glory in that union. Here wee have Christ the purest founntain of love for our pattern, his love runnes to all in union with him, so should our distinguishing love extend to all that hold the head Christ Jesus, and walk in the light and life of the Spirit This truth is so cleare from the first Text, that it needs not any more to prove it, though the Scripture be a∣bundant in it, * 1.4 as that 1 John 4.19, 20, 21. and John 15.12. So take in 1 Thess. 4.9. the Apostle makes it as it were a needlesse thing, to write to them their duty in this, to love their brethren in Christ. For (sayes he) you your selves are taught of God to love one 〈◊〉〈◊〉 nother, as if he had said, you know nothing of God if you know

not this duty; if you know your union with Christ, you will know that that love which made you one with him, hath made you so with every of his members. So in that 1 John 2.10, 11. * 1.5 the holy Ghost there speakes the same thing with the first Text, and makes love to the brethren to be a discovering Beame of Christ the Lord of Light and Glory in us, The Text is plain, Hee that loves not his brother, abides not in the light, but is in darknesse, and walkes in darknesse, not knowing whither be goes, because he is with∣out Christ the light of life, who is the light of that soule hee lives in; which soule loves Christ, and all that is like him. In all these Scriptures you may observe how the heart of Christ, and all those that wrot from the Dictates of the holy Ghost, is upon this very thing. God calls himself the God of Love, & fils his children with his Di∣vine nature by his Spirit, and would have them beare his Name too, that the world may know, that the Father of Love hath be∣gotten Children of Love in his own likenesse.

I am afraid we all live much below this eminent discovery of our interest in Christ, by our love to all Saints, in that latitude which Christ intends it; therefore to stirre up and engage our hearts more in this glorious and heavenly duty and priviledge, let us in the Spirit of Christ seriously weigh these Reasons and Con∣siderations following.

First, [Reason, or Consi∣deration. 1] the Onenesse of all Elect beleevers in the originall love of God, consider if we all have not one Fountaine of life, and were not all in the first Adam involved into one death of transgression? Was there any fallen soule lesse guilty in the fall of the first Adam, then another? Or was there any that God saw more worthinesse in, then in another, to move him to chuse such a soule? Surely no: For then that Word of eternall Truth could not stand in Ephes. 2.8. For by grace are we saved, not of our selves, 'tis the gift of God. * 1.6 Every saved soule is a child of free grace, and its salvation the gift of God: in the fifth verse of that Chapter, * 1.7 Even we who were dead in sins, hath he quickned us together with Christ: there is all in one state of death, and all in one state of life; and the originall of this life he brings in a parenthesis (by grace ye are saved) love is in God the originall of it, to all alike, and it never degenerates from this first principle, till it comes through the muddy hearts of fallen crea∣tures; and we so much degenerate from God, and from love, * 1.8 as we live below this love in the Originall, John 17.23. latter part,

our Saviour there prayes that the world may know, that God loves Saints as he loves him: And hast loved them (sayes Christ) as thou hast loved me; thus is Christ and Saints in one originall love. And if head and Member, then surely Member and Mem∣ber. All true Saints lye in this one womb, the originall love of God: * 1.9 And thus all Saints are of one Body, one Calling, have one Lord, one God and Father of all; the originall love of God makes this Onenesse in all the Saints, and speakes very strongly this thing, That there should be a uniting of affections amongst all Saints upon the interest of Saints.

Secondly, [Reason, or Consi∣deration. 2] consider as Saints, our onenesse in union with Christ, the rock from whence we are all hewen, whom God hath chosen to manifest to us his eternall love, and to make us capable of en∣joying the fulnesse of that love: this union our Saviour speakes to in John 17.23. I in them and they in me, that they might be made per∣fect in one, Consider Saints perfection lies in this union, surely their affections should flow from this union. A Saints compleat∣nesse is in Christ, Coloss. 2.10. Ʋnion with Christ hath all the Argu∣ments of love in it: For there is the beauty, the fulnesse, and the compleatnesse of Christ upon such a soule. The excellency of Christ seemes to have but little beauty in such an eye or heart, as cannot love upon the naked interest of a Saint. * 1.10 If Christ bee e∣nough to gain thy love, whole Christ is the interest of every Saint, e∣very beleever is quickned together with Christ, who in all is for eternall interest alike to all that the Father hath given him. His blood equall redemption, and satisfaction, his righteousnesse is as compleat a robe to all his members, as to any, where Christ is the Head every Member is compleat in him: Christ is Head to the whole elect beleeving Body, the Foot hath as good an interest as the Hand, or Eye. God is no respecter of persons, he chuses meerly of his own grace, and that grace fils every soule with the fulnesse of him that is the fulnesse of the Godhead bodily. So that through that free, full grace, every soule is compleat in him; if this union in∣gage not love, it can be no spirituall object which will doe it: for the fulnesse of the Godhead bodily is in Christ, and Saints are one with Christ; every beame of the love and glory of God, shines through Christ. Whence is it then, that union with Christ takes not all the affections? Surely Christ bath but little love from such a soule, that findes not this Argument enough to perswade him to love his

brother, that is one with him in Christ, and lives up to his union with Christ, bearing his Image. Faith workes not lower effects then flesh and blood doth; refined affections make stronger and purer motions then the highest piece of simple Nature can doe: Now flesh and blood will act thus high, I must love, he is my bro∣ther, we had one womb to be conceived in; I must love, hee is my child, he beares my Image; surely faith workes higher then this, spirituall affections make stronger and purer motions upon union and relations, then carnall can doe; motion from affection made in the soule by a light of this interest, He is my brother, one womb of love conceived us both, we are both builded upon one Rock of Ages; this love out-beats the pulse of carnall affections, though it beats very strong; love to God and Christ, is in the bottome of this motion, and carries it strongly on, 1 John 4.20. If a man say, I love God, and hateth his brother, he is a lyar: if there bee love to God and Christ, there will be love to every soul that is in communion with Christ.

Thirdly, [Reason, or Consi∣deration, 3] consider the onenesse of Saints in the ingagement of God to all; namely, his covenant of free grace, in which all his people have equall interest: it is free from God, and so equally full to all, God freely ingages to be our God, and that we shall be his people, and that he will freely forgive our iniquity, and remember our sins no more; God makes this new covenant to all the new creation, to the whole body of his elect in Christ, which as the holy Ghost tels us in Ephes. 2.10. That we are his workmanship ereated in Christ Jesus unto good workes. There is not any soule hath any thing to plead for his eternall life, but meere grace: and this is the free in∣gagement of God to every soule that he hath given to Christ, this is the sure mercies of David; this that better Covenant, 'tis made in God, and cannot be broken. And in all this glorious interest all the Saints are one; there is not a beame of this glory from God that takes in one Saint and shuts out another: The weakest beleeving soule may as truly say, God is my God in his covenant of free grace, as the strongest beleever.

Fourthly consider, [Reason, or Consi∣deration. 4] the onenesse of that way which God and Christ hath chosen to manifest their love and their will to all Saints, namely, the holy Spirt, John 14.17.26. Hete is a generall promise to all Saints, that they shall be taught all things, and this shall be by the holy Ghost, the Spirit of Truth, whom the Father will send in

Christs Name, and he shall dwell with them, and shall be in them. What ever truth of God any Saint hath learned, in truth, he hath received it from this Spirit of truth; Though God as a free agent gives to his children as it pleaseth him; to one more light, to ano∣ther lesse, but all receive of this one Spirit; and this I take to be that one Baptisme spoken of in the 4. * 1.11 Ephefians 5. Jesus Christ admini∣string himselfe, by this one Spirit, to all his Children, by which they come baptized into Christ: into his death, and have put on Christ, * 1.12 Rom. 6.3, 4. And are led by the Spirit, Rom. 8.14. For as many as are led by the Spirit of God, they are the sous of God. To be led by the Spirit is the interest and prerogative of every childe of God.

This union runs through all the heires of heaven, * 1.13 Gal. 5.22.25. Love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, all and every of these in any, and in all the Saints is the fruits of this Spirit, in which every childe of God as a childe of God walkes; all these and every branch of holinesse is wrought by one and the same Spirit in every Saint; So all gifts and all degrees of gifts flow from one and the same Spirit, * 1.14 1 Cor. 12.4. Now there are diversi∣ties of gifts, but the same Spirit, so Eph. 5.9. For the fruits of the Spirit are in all goodnesse, and righteousnesse, and truth; what ever of these is in any Saint, and in all the Saints of God, it is the fruits of this holy Spirit; this is that life and bloud which runt in the veines of all the Saints of God, from which all motion and acts of life flowes: Through Christ that strengthens me, saies Paul, I can doe all things; so must every Saint say, it is Christ in the Spirit that makes all holy motion in the soule. This union of the Spi∣rit in Saints in an eternall union, though here some have a grea∣ter degree of it then others; yet in heaven every Saint shall be fil∣led with the fullnesse of it; this Spirit is that Spirit which raised Christ from the dead, that dwells in all the Saints, and shall quic∣ken our mortall bodies, as members of Christ our head, at that great day when he shall come to judge the world; this makes a very close relation in all Saints one to another, and speakes very lowd for strong affections.

A fift Consideration may be this; [Reason or Consi∣deration. 5] * 1.15 That Saints when they joy and glory properly as Saints, then they have all one joy and glory in this life, namely, the Lord our righteousnesse; Let him that glorieth glory in the Lord, Phil. 4.4. And he that rejoyces in the Lord, and makes

him his joy, may rejoyce alwayes. This was Pauls spirit, he would glory in nothing but in Christ, and him crucified. A Saint will ac∣knowledge all his springs to be in God, so that he hath no spring of joy on glory but what flowes from God, which is the fountaine of all, the beauty his eyes see: of all the sweet his soule tasts, and of all the glory his soule makes after, or makes mention of, God is all in all, and to all his people. Whom have I in Heaven? but thee, sayes the Prophet, or whom on Earth, in comparison of thee? Proper joy and glory in all the Saints hath but one proper fountaine and object, and that is God himselfe: as all the joy and glory of Saints centre in God, so should all their love, and this will soone teach us to love one another.

Lastly, Consider, [Reason. 6 and last] That Saints shall have all one glorious being to eternitie, John 17.24. Christ will manifest his love to all eterni∣tie to his people, he will have them all as happy as himselfe. Then shall wee know indeed the life of our union with Christ, and with one another. Mothinkes the discovery of that love which hath made this union, should beget love in all those that are thus united in the eternall love and glory of God, Colos. 3.4. Christ is the life and the glory of all his people, and at his appearance they all oppeare in glory, 1 Thes. 4.16, 17. This glorious being of the Saints, shall be to a beleever with the Lord; Oh how should this draw forth our love one to another, that we shall ever be with the Lord of love! if Saints be one in all these, & that these comprehend the whole of a Saint, then why should we not be one in affection?

Possibly some may say, wee are not all of one judgement, [Object.] and therefore cannot be one in affection?

That (I am verily assured is our own not Gods) is of the flesh, [Answ.] and not of the Spirit; Through Christ, says Paul, I can due all things; if wee looke upon one another in Christ, then wee shall finde wee can love because in Christ. I would aske this question, Whether is the greatest argument of love; being children ••f one Father, or being children of equall growth or stature? For I am perswaded this will comprehend all the differences among the Saints, namely, our state and our growth as child ren in our Fathers house; the branches in Christ live and grow because in him: shall wee be angry if God who is a free agent gives out more or lesse of himselfe to one bre∣thren then to our selves? Growth is as God disponses of himselfe to us; What have you that you have not received, sayes the Text? It

was the fleshly argument of Josephs brethren, not to love him be∣cause they thought him dearer to their Father then themselves, and because God would use and honour him above them. It is the sinne and shame of Saints to make this the rule of love to their bre∣thren, that they are of one judgement, at one pitch of light in the discoveries of God, and not because he is a brother, and beares our Fathers image. If God intended to dispence alike to all his Children, why then hath he provided milke for babes, and stronger meate for stronger Saints? And what is the meaning of God when he equires the strong to bear with the weak, and to receive them, but not to doubtfull disputations? If a Saint makes onenesse of judgement to be the rule of his love to his brother, he must then make the cause of his dislike to proceede from God, because he that is free in giving hath not given equall light to all. Let us take heed in this our quarrell wee be not found figbters against God. He that makes his judgement to be the foundation of his love to his bre∣thren, I doubt he lays a greater weight upon it then the foundati∣on will beare. Saints knowledge in this life admits of a mixture, wee know but in part, and wee see but in part, thou seest some∣thing of God that another sees not, and another sees something of God which thou at present seest not; and God beholds much of flesh and darknesse in all Saints. Now consider if this glimmering light, this knowing in part, and this mixture of flesh and spirit, be foundation strong enough to lay the weight of our love to Saints upon. Spirituall love is of the greatest weight that can be, this love is God, for God is love, so that no foundation is strong enough to beare the weight of this love but God himselfe, * 1.16 2 Cor. 5.16. In the foregoing verse, Paul lookes upon himselfe and all Saints as dead and alive with Christ, and therefore he resolves in this 16. verse to know all Saints as they are in Christ, to know no man after the flesh, no not Christ himselfe; he makes God alone the object and the foundation of his love. And if Saints now did re∣solve with Paul to know neither Christ nor Saints after the flesh, I beleeve our formes and our apprehensions of the wayes of God, which have in the best of them so much mixture of fleshly dark∣nesse, would not be made the foundation and the bounds of our love one to another. I know in Scripture-language but of two seeds in the world, The seed of the Woman, and the seed of the Serpent; Saints are all of one seed, though they may differ in light; some

more in the Spirit, and others more in the flesh, yet all have the seed of eternall life in them, 1 Cor. 1.11, 12, 13. When the Apostle heard of the contentions that were in the house of Cloé, saying, that some were of Paul, some of Apollo, and some of Cephas, and some of Christ; his answer is this, Is Christ divided? As if he had said, it is your fleshly apprehension that divides you to Paul, Apol∣lo, and Cephas: Did you judge in the Spirit, you would see your selves to be one in Christ, for Christ is not divided; Christ and his people are one; as Christ is one with God, so are his people one with him, Joh. 17.10.21.23. All mine are thine, says Christ to his Father and our Father; and therefore prayes for a Spiritof union to fall upon all Saints, as Saints. All that are thine and mine; Christs bowells earnes to all his members as members one with himselfe and his Father; his heart is not satisfied till they be all with him in glory: 24 verse, he doth not say, Father I will that those which thou hast given me, that have the highest light be with me where I am to behold my glory, and those of lower light to be kept under the beggerly rudiments of the World; but his armes of love doe incompasse all; that they all may be one, and those which thou hast given me, says Christ: As if Christ bad said, thou art free in thy selfe and mightest choose whom thou pleasest, but those which thou hast chosen, my heart is fired on them all, so that Imust have them all with me in glory. Thou wert free in choo∣sing of them, and art still a free agent, so that thou maist give them light as it pleaseth thee, but they have my heart; as they are thy gift, thou hast given them me, and I have given my selfe for them, and to this end I dyed for them, and live in them, that they all might be one in me as I am one in thee. Christs love flowes from union in himselfe, and not from those apprehensions in Saints, which are mixtures of flesh and Spirit, he is like his Father, he will not quench smoaking flax, or break the bruised reed, he loves the least of his Fathers image where ever he sees it. Christs heart is in the midst of his body, he tenders a foote or a hand as well as an eye, because it is a member of his body, 1 Cor. 12.13, 14, 15, 26, 27. And gives it us in charge, that as his body we should suffer and re∣joyce with every member, which must relate to Saints in generall, for sayes the 27 verse, you are the body of Chrivt, and members in particular: Every particular Saint is a member of Christ, & all Saints the body of Christ: to be a member of the body, a Saint, this draws

forth Christs love: and by this will it appeare that we are Disci∣ples, followers of Christ, if upon interest in Christ wee love one ano∣ther. By this will all men know that you are my Disciples, if you love Saints, because of my image, and not because of your owne.

Again, consider this; if that worldlings finding us contending with, and hardly using of our brethren, fellow Saints that are be∣low or above our light, shall cruelly entreat us; will they not have a faire plea to God at the last and great day, when God shall lay it to their charge, that they have persecuted his Disciples; may they not answer, Lord we did not know them to be thy Disciples; for thou hast told us wee shall know thine by loving one another: but we found these contending among themselves: their unkinde∣nesse to one another did demonstrate them to be the children of the World, not heirs of thy Kingdome, and walking like children of the flesh, and this world; we judged that we might safely lay our iron rods upon them. If they should answer thus, sure I am, this would be as good a reason for the worlds cruelty to us, as our differing apprehensions of the mind of God, will be for our not loving one another. Wee have two examples in the Olde Testa∣ment why love and brethren should goe together. First, Abraham and Lot, let not us fall out, for we are brethren.

Secondly, Joseph to his brethren in their journey; Fall not out by the way, for you are brethren. To be children of one Fa∣ther is an argument of love; Saints are all in their way to Hea∣ven, and Christ is their way, the way and the end are both argu∣ments of love. The whole current of the Gospel runs this way, that which invloves all in one is Christs command, Love one ano∣ther as I have loved you. Christ loved us to give us light and life: so that light could not be the cause of his love, no more should it be the cause of our love; for we should love as Christ doth, from union with God; Thine they were, and thou gavest them mee, that is e∣nough to Christ, if an interest in God, he loves them. God cals himselfe the God of love, and Christ is the manifest testimonie of Gods love; now the great testimonie that Saints give to the world of their being in God and Christ, is the life of love to God, and all that beare his Image, even the meanest of his Disciples. None can love spiritually and truly, but those that live spiritually and tru∣ly in God; for God is love in the fountaine, & what ever is love in the streames, it is the flowings forth of God into such a soule. And the true reason of our little love to Saints, as Saints, is this,

our living so much in the flesh, and so little in the Spirit: so much in a forme of godlinesse, and so little in the power of godlinesse, laying so much weight upon things that perish, and so little upon the rocke of ages: and surely when God by the fire of his Spirit shall burn up & consume our fleshly principles, then will the pan∣tings of our soules be pure, like the Spouse in the Canticles. Tell me (saith shee) where is hee whom my soule loveth: and this hee was Christ. So will our soules say, when they seeke an object for their loves, tell me where Christ is: And if we find Christ in such a soule that is not at our pitch of light, and in matter of forme beares not our image; yet I have found Christ here, and it is hee whom my soule loves: so that now my love must runne forth to Christ; In this soule is an object so drawing, that all fetters are shaken off, and all bolts loosed, so that the soule of this Saint runs forth to Christ, and every soule in whom Christ lives; as it is said in another case, the love of Christ constrains; This soule can imprison his love no longer, the glorious image of Christ hath so overcome it, that it can now no longer argue upon forms, but give it selfe up to the power of God that now lives in it by the Spirit. Let this shame us who professe our selves Saints, in all our frowardnesse one to another; wee can see a moate in the worlds eye, and not a beam in our own. If the world like it selfe be froward to us, we can be soone sensible, and complaine of it, when at the same time, wee altogether unlike Saints, are froward, and become thornes in the sides of our brethren, and can sooner say 'tis impossible to be otherwise, then complaine of our base hearts. And I may justly feare, that many a soule, * 1.17 which but few yeares since would creepe into corners with other Saints, to complaine to God of the injustice & unkindnesse of the world to them; yet now their feete have beene out of the stockes, are become the first that lift up their bande against their brethren. I know no cause of it but this, in affli∣ctions they looked for God in one another, and then love lived in them: but in prosperity men looke for selfe, and forme, and that not being found, love growes cold. I shall not much question that object to be a stranger to God, which makes my soule a stranger to love. And truly this very thing hath put a vaile upon the glory of all the formes that I have seene uner the Sunne; persecution is such a forreigner to heaven, that I may safely say, what ever brings it into a person, or a Nation, never came from God: and

it will beget a pale countenance at the day of death, when consci∣ence shall witnesse that Saints have done that to Saints, which they judged unjust from the world to them. If God by his Spi∣rie set this home upon our hearts, it will make us willing to take shame to our selves, and to give glory to God, and stand admiring that God should not suffer the world to devour us, when we have been so ready, and so thirsty to devoure one another. Truly I am affraid that there is a discontented spirit in some, that God hath not suffered us to devour one another. It is a very bad spirit that can be angry at the kindnesse of God: It is well for us that Gods ways are not like ours, nor his thoughts like ours: that his wayes should be wayes of love to us, when our wayes are not love to him nor his: and that he should have thoughts of kindnesse towards us, when we have hard thoughts of his kindnesss, and are ready to call our deliverances our troubles. It is no kindnesse but the kinde∣nesse of God that can save a people against their will: but this hath beene Gods way to us, oh that it might kindely melt our hearts, and forme us into his owne image, to be love as God is love, to love God, and all that beare his image, that his kindenesse might eate up all our frowardnesse, and his sweet overcome all our bitter, then shall wee appeare his Disciples by our love to one a∣nother.

Secondly, [unspec 2] Let this teach us as Saints, to eye all those things wherein wee are one, and see if they doe not justly chalenge love from us, we are all begotten of one love, all hewed from one rock, the rocke of Ages, all under one Covenant of free-grace, all bap∣tized with one and the same Spirit, and have all one joy and glo∣ry in this life, and to eternity. Now what but flesh and darknesse can make such rending, and willing to rend and devour one ano∣ther; we see not our proper interest to be our Fathers love, and darknesse in this makes us to fall out by the way home. The more light we have in God, the more love it begets to God and our brethren. In the froward fits of our flesh wee complaine of new lights, as if that were the cause, when the true cause is our olde darknesse. That which is borne of the flesh is flesh, but darkenesse cannot discerne what is borne of the Spirit; it is only the things of God, or more properly, God in every thing, which can engage the soule to love. Now the naturall man (saith the Text) he dis∣cerns not the things of God, and gives the reason of it, because they

are spiritually discerned. God is never seene but in his owne light, and when we have spirituall eyes to discern him, wee shall see our interest in him, and love one another better.

Thirdly, [unspec 3] Let our petitions at the throne of grace be for more sensible enjoyment of our Fathers presence; though our God be alwayes pre∣sent, and knoweth the secrets of our hearts; yet many times we have not eyes to see him; for surely were we sensible of our Fa∣thers presence, we durst not fall out with our brethren as we do, whence is it that Saints miscall one another, and then throw dirt in the faces one of another, and at last scratch till the blood comes? Is it not from hence, that we discern not the presence of God our Father. Were wee more sensible of the presence of God, wee should as Saints see so much of our relation in God, that our af∣fections would be swallowed up in God, and in one another; surely if God be lovely to us, his Image will be so too: and when we see him, and one another in him, then will our affe∣ctions goe kindly out in the Spirit of God one to another. If we cannot love when we see the least of Gods image in a Saint, it is much to be doubted we love our owne image better then Gods, 1 John 5.1. And every one that loveth him that begot, * 1.18 loveth him al∣so that is begotten of him. God and Christ is the true object of a Saints love; 'tis a cold and frozen love that doth not melt and yeeld, when God and Christ appears.

Fourthly, Let us study God and the power of godlinesse more. [unspec 4] To study Selfe and Formes, will make us carnall and froward; but to study God, and the power of Godlinesse, will in the Spirit make us holy and humble. The experience of this present age is a sad but true witnesse of the former of these; How full hath Presse and Pulpit, and all conference been in contending about Formes, and in them (I very much doubt) Selfe-interest hath been contended for. Now look back and read the fruits of these labours, hath it not been the cooling of spirituall love, the quanching of those flames among Saints, and the blowing up of those flames of zeale without knowledge, which hath almost consumed the moisture and vigor both of Christianity and Humanity. If mens apprehensions differ in a Form, though there be much of God in the man, that is not discerned, or not esteemed; nay very naturall relations upon this account come to be forgotten. O the hideous effects of these fleshly wayes! which destroyes all that is good of outward and inward man.

O that the streames of our contentions might be turned, and our strivings to exceed, may bee built upon a better foundation, then a bare form of godlinesse, even upon the power of godlinesse, let us strive to exceed in holinesse and humility, who shall be most like to our head, and be made most conformable to the death of Christ. A fine piece of Nature may talke up much of Christ, and contend much for Gospel-formes, but it is onely the workings of the Spirit, by which a soul doth live up much of Christ. Circumci∣sion or uncircumcision it avails nothing, but the new creature, and it is spirituall worship that God requires, * 1.19 John 4.24. God is a Spi∣rit, and they that worship him must worship him in spirit and truth. And in Rom. * 1.20 8.14. For as many as are led by the Spirit of God, they are the Sonnes of God. This Spirit discovers the mind of God to his people in every form, he would have them to receive, but it also carries the soule through and above every forme, to live upon God himselfe, * 1.21 and in the power of godlinesse, Gal. 5.22.23. But the fruit of the Spirit is love, joy, peace, long-suffering, gentlenesse good∣nes, faith, meeknes, temperance, and so forth. And in the 25 verse, If you live in the Spirit, also walk in the Spirit. It is not a bare talking either of Form or Spirit, but a living up to God in the Spirit, the fruits of which is love, and so forth; ambition to exceed in these fruits of the Spirit, is that which God will own and crown; it is safe and sweete diving into these deepes, these be heights, and breadths, and depths, and lengths indeed, but God is to be found in them all, so that there is no feare of miscarying: but empty formes without God become our ruine. I may truly say with the Prophet, that we give our money for that which is not bread, when we spend the zeale of our spirits in contending for formes of godlinesse. I shall ever account best of that which leaves most of God, and least of selfe behinde it. And truly my experience tels me, that when my thoughts and affections have travelled most through this pleasant path of God in the Spirit, and the power of godli∣nesse; this hath been the effect of it, God hath in a good measure dispossessed the old man in me, and giuen possession to the new man the Lord Jesus. Now this experience begets this advice, that our hearts and affections should be more pitched upon the power of godlinesse, and doubtlesse wee shall finde that power in it, as to engage our affections one to another, by which the world will know us to be Christs Disciples.

And lastly, this may comfort us when we consider those that hate us purely for godlinesse-sake; looke upon them under this consideration, they are not Christs Disciples, nor can they in such a worke be owned or helped by him. They may boast of their horse-men and Chariots, but all their strength is weakenesse, for they engage without God; nay they engage against God, and that makes them lighter then vanity: and Saints in their sufferings are followers of Christ, and contend in his might. God is his peoples strength, and their portion for ever; Let us love our bre∣thren then, and not feare our enemies. Love to God and Saints, and suffering for the spirituality and the power of godlinesse, are two undeniable witnesses that we are Disciples and followers of Christ.

Notes

• * 1.1

  Verse 34,
• * 1.2

  Joh. 15.17.
• * 1.3

  Joh. 15.12.
• * 1.4

  2 Thess. 4.9.
• * 1.5

  1 Joh. 2.10, 11.
• * 1.6

  Ephes. 2.8.
• * 1.7

  Verre 5.
• * 1.8

  Joh. 17.23•• latter part.
• * 1.9

  Ephes 4.4, 5, 6.
• * 1.10

  Ephes. 2.5.
• * 1.11

  Eph. 4.5.
• * 1.12

  Rom. 6.3, 4 Rom. 8.14.
• * 1.13

  Gal. 5.22.25.
• * 1.14

  1 Cor. 12.4.
• * 1.15

  Phil. 4.4.
• * 1.16

  2 Cor. 5.16.
• * 1.17

  ☜
• * 1.18

  1 Joh. 5, 1.
• * 1.19

  John 4.24.
• * 1.20

  Rom. 8.14.
• * 1.21

  Gal. 5.22, 23.