Of the love of God and our neighbour, in several sermons : the third volume by Isaac Barrow ...

The First Sermon. (Book 1)

MATT. 22. 37.

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart.

THIS Text is produced by our Saviour out of Moses his Law in answer to a question,* 1.1 where∣with a learned Pharisee thought to pose, or puzzle him;* 1.2 the question was, which was the great, and first commandment in the Law;* 1.3 a question which, it seems, had been examined, and determined among the Doctours, in the Schools of those days,* 1.4 (for, in Saint Luke, to the like question intimated by our Saviour, another Lawyer readily yields the same answer, and is therefore commended by our Saviour, with a rectè respondisti, thou hast answered rightly) so that had our Saviour answered otherwise, he had, we may suppose, been taxed of ignorance

and unskilfulness, perhaps also of errour and heterodoxie; to convict him of which seems to have been the design of this Jewish trier or tempter (for he is said to ask 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trying, or tempting him.) But our Saviour defeats his captious intent, by answering, not onely according to truth and the reason of the thing, but agreeably to the doc∣trine then current, and as the Lawyer himself out of his memory and learning would have resolved it: and no wonder since common sense dictates, that the Law enjoyning sincere and entire love toward God is necessarily the first, and chief, or the most fundamental Law of all Religion; for that whosoever doth believe the being of God (according to the most common notion that Name bears) must needs discern himself obli∣ged first and chiefly to perform those acts of mind and will toward him, which most true and earnest love do imply: different expressions of love may be prescribed, peculiar grounds of love may be declared in several ways of Re∣ligion; but in the general and main substance of the duty all will conspire, all will acknowledge readily, that it is love we chiefly owe to God; the duty

which he may most justly require of us, and which will be most acceptable to him. It was then indeed the great com∣mandment of the old (or rather of the young and less perfect) Religion of the Jews, and it is no less of the more adult and improved Religion which the Son of God did institute and teach; the diffe∣rence onely is, that Christianity declares more fully how we should exercise it; and more highly engages us to observe it; requires more proper and more sub∣stantial expressions thereof; extends our obligation as to the matter, and intends it, as to the degree thereof: for as it re∣presents Almighty God in his nature and in his doings more lovely than any other way of Religion (either natural, or instituted) hath done, or could doe, so it proportionably raises our obligation to love him: it is, as S. Paul speaketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.5 the last drift, or the supreme pitch of the Evangelical profession, and institution to Love; to love God first, and then our neighbour out of a pure heart,* 1.6 and good conscience, and faith unfeigned: it is the bond, or knot of that perfection which the Gospel injoins us to aspire to:* 1.7 'tis the first and principall of those goodly fruits,* 1.8 which

the Holy Spirit of Christ produceth in good Christians. It is therefore plainly with us also the great Commandment and chief Duty: chiefly great in its ex∣tent, in its worth, in its efficacy and influence: most great it is, in that it doth (eminently at least, or virtually) contain all other Laws and Duties of Piety; they being all as Branches ma∣king up its Body, or growing out of it as their Root.* 1.9 Saint Paul saith of the love toward our neighbour, that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a full performance of the laws concerning him; and that all commandments 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are reca∣pitulated,* 1.10 or summ'd up in this one say∣ing, Thou shalt love thy neighbour as thy self: and by like, or greater reason are all the Duties of Piety comprised in the Love of God; which is the chief of those two hinges,* 1.11 upon which (as our Saviour here subjoins) the whole law and the prophets do hang. So great is this Duty in extent: and it is no less in proper worth; both as it immediately respects the most excellent, and most necessary performances of Duty (em∣ploying our highest faculties in their best operations) and as it imparts vertue and value to all other acts of Duty: for no

Sacrifice is acceptable,* 1.12 which is not kin∣dled by this heavenly Fire; no Offering sweet and pure, which is not seasoned by this holy Salt; no Action is truly good or commendable, which is not conjoined with, or doth not proceed from the Love of God; that is not performed with a design to please God, or (at least) with an opinion that we shall do so thereby. If a man perform any good work not out of love to God, but from any other principle, or for any other design (to please himself or others, to get honour or gain thereby) how can it be acceptable to God; to whom it hath not any due regard? And what action hath it for its principle, or its ingredient, becomes sanctified thereby, in great measure pleasing and acceptable to God; such is the worth and value thereof. It is also the great Commandment for ef∣ficacy and influence, being naturally productive of Obedience to all other Commandments; especially of the most genuine and sincere Obedience; no other principle being in force and acti∣vity comparable thereto: (fear may drive to a complyance with some, and hope may draw to an observance of others, but it is Love, that with a kind of

willing constraint,* 1.13 and kindly violence carries on cheerfully, vigorously and swiftly to the performance of all God's Commandments:* 1.14 If any man loves me, saith our Saviour,* 1.15 he will keep my word; to keep his word is a natural and ne∣cessary result of love to him;* 1.16 this is the love of God (saith Saint John) that we keep his commandments, and his command∣ments are not grievous; 'tis the nature of that Love to beget a free and delightfull Obedience) Such then is the Subject of our Discourse; even the sum, the soul, the spring of all our Religion and Duty. And because it is requisite, both for our direction how to doe, and the examina∣tion of our selves whether we doe as we ought; that we should understand what we are thus so far obliged to; that we may be able to perform it, and that we be effectually disposed thereto, I shall use this method; I will first endea∣vour to Explain the nature of this Love commanded us; then to shew some Means of Attaining it; lastly to pro∣pound some Inducements to the Pur∣chase and Practice thereof.

I. For the first part; we may describe Love in general (for it seems not so easy

to define it exactly) to be an Affection or Inclination of the Soul toward an Object, proceeding from an Apprehen∣sion and Esteem of some Excellency or some Conveniency therein (its Beauty, Worth, or Usefulness) producing there∣upon, if the Object be absent or wan∣ting, a proportionable desire, and con∣sequently an endeavour to obtain such a propriety therein, such a possession there∣of, such an approximation or union there∣to, as the thing is capable of; also a re∣gret and displeasure in the failing so to obtain it; or in the want, absence, and loss thereof; likewise begetting a com∣placence, satisfaction and delight in its presence, possession or enjoyment; which is moreover attended with a good-will thereto, sutable to its nature; that is, with a desire that it should arrive unto, and continue in its best state; with a delight to perceive it so to thrive and flourish; with a displeasure to see it suf∣fer or decay in any wise; with a conse∣quent endeavour to advance it in all good, and preserve it from all evil. Which Description containing the chief Properties of Love in common, do in some sort (not to insist upon abstracted Notions, or in Examples remote from

our purpose) all of them well agree to that Love which we owe to God, ac∣cording to the tenour of this Law, and in the degree therein expressed; that is, in the best manner, and highest degree; for even of this Divine Love the chief Properties (prerequisite thereto, or in∣timately conjoined therewith, or natu∣rally resulting from it) I conceive are these.

1. A right apprehension and firm per∣suasion concerning God, and consequent∣ly a high esteem of him as most excel∣lent in himself and most beneficial to us: for such is the frame of our Soul, that the perceptive part doth always go be∣fore the appetitive, that affection follows opinion, that no object otherwise moves our desire, then as represented by rea∣son, or by fancy, good unto us: what effect will the goodliest beauty, or the sweetest harmony have upon him, who wants sense to discern, or judgment to prize them? This is our natural way of acting; and according to it, that we may in due measure love God, He must appear proportionably amiable, and de∣sirable to us; we must entertain worthy thoughts of him, as full of all Perfecti∣on in himself; as the Fountain of all

Good; as the sole Author of all that Happiness we can hope for or receive; as He, in possession of whom we shall possess all things desirable; in effect and vertue all riches, all honours, all plea∣sure, all good that we are capable of; and without whom we can enjoy no real Good or true Content: Which Esteem of him how can it otherwise then beget Affection toward him? If the faint resemblances, or the slender participations of such Excellencies (of that incomprehensible Wisedom, that uncontrollable Power, that unconfined Bounty, that unblemished Purity, which are united in him, and shine from him with a perfect lustre; if, I say, the very faint resemblances, and imperfect parti∣cipations of these Excellencies) discer∣ned in other things are apt to raise our Admiration, and allure our Affection toward them; if the glimmering of some small inconsiderable benefit, the shadow of real profit discovered in these inferiour empty things, is able so strong∣ly to attract our eyes, and fix our hearts upon them, why should not from a like, but so much greater Cause the like Effect proceed? whence can it be that the ap∣prehension of an Object so infinitely

lovely, so incomparably beneficial (if not passing cursorily through our fancy, but deeply impressed upon our mind) should not proportionably affect and in∣cline us toward Him with all that desire, that delight, that good will which are proper to Love? If we think, as the Psalmist did,* 1.17 that there is none in heaven or in earth comparable to God (compa∣rable in essential Perfection, comparable in beneficial Influence) why should we not be disposed also to say with him; Whom have I in heaven but thee?* 1.18 and there is none upon earth that I desire be∣sides thee. Such a reverent Esteem is the proper foundation upon which true Love is built, and which upholds it: whence, as the Love of God doth com∣monly denote all the Duties of Religion, so doth Fear (or Reverence to him) likewise in Scripture style comprehend and express them all; it being the Root from whence Love doth sprout and by which it is nourished;* 1.19 it being the be∣ginning of that true Wisedom by which we embrace and fasten our affection up∣on the Sovereign Good. Hence we may observe, that those devout persons, whose hearts were fullest of this Love, their minds were most employed in me∣ditation

upon the Divine Excellencies, and upon the beneficial Emanations from them in Bounty and Mercy upon the Creatures; their Tongues being tuned by their Thoughts, and their inward Esteem breaking forth into Praise.* 1.20 Eve∣ry day, all the day long, at all times did they bless God, praise his name, speak of his righteousness, shew forth his salva∣tion, as the Psalmist expresses his practice, arising from Love enlivened by the esteem of God, and the apprehension of his excellent Goodness: from whence al∣so that strong Faith, that constant Hope, that cheerful Confidence they reposed in him; that hearty Approbation of all his Counsels and Purposes; that full Acqui∣escence of Mind in his Proceedings; that entire Submission of their Understanding to his Discipline, and Resignation of their Will to his good pleasure; that yielding up themselves (their Souls and Bodies, their Lives and Goods) to his disposal, with all the like high effects and preg∣nant signs of Love did flow: but

2. Another property of this Love is an earnest desire of obtaining a Proprie∣ty in God; of possessing him (in a manner) and enjoying him; of approa∣ching him and being, so far as may be,

united to him. When we stand upon such terms with any person, that we have a free access unto and a familiar entercourse with him; that his conver∣sation is profitable and delightfull to us; that we can upon all occasions have his advice and assistance; that he is always ready in our needs, and at our desire to employ what is in him of ability for our good and advantage, we may be said to own such a person, to possess and enjoy him; to be tyed (as it were) and joined to him (as 'tis said the soul of Ionathan was knit to the soul of David,* 1.21 so that he loved him as his own soul) And such a propriety in, such a posses∣sion of, such an alliance and conjunction to himself God vouchsafes to them, who are duely qualified for so great a good: He was not ashamed (saith the Apostle concerning the faithfull Patriarchs) to be called their God;* 1.22 to be appropriated in a manner unto them;* 1.23 And,* 1.24 He that acknowledgeth the Son (saith Saint John concerning good Christians) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.25 hath,* 1.26 (or possesseth) the Fa∣ther also:* 1.27 and to seek;* 1.28 to find;* 1.29 to draw near to;* 1.30 to cleave unto; to abide with, to abide in,* 1.31 and such other phrases frequent∣ly do occur in Scripture denoting that

near relation which good men stand in toward God; implying that he affords them a continual liberty of access, and coming into his especial presence, that he admits them to a kind of converse and communion with himself, full of spiritual benefit and delight; that bea∣ring an especial good will and favour toward them, he is disposed to exert his infinite wisedom and power in their be∣half; is ready to impart all needfull and convenient good unto them (help in their needs, supply in wants, protection in dangers; the direction, assistance and comfort of his Holy Spirit; pardon of sins and peace of conscience; all the blessings of grace here, and all the feli∣cities of glory hereafter) such an interest, as it were, in God and a title unto him, such a possession and enjoyment of him we are capable of obtaining: and as that enjoyment is in it self infinitely above all things desirable; so if we love God, we cannot surely but be earnestly desirous thereof: a cold indifferency about it, a faint wishing for it, a slothfull tendency after it are much on this side love; it will inflame our heart, it will transport our mind, it will beget a vigorous and lively motion of soul toward it: for Love

you know is commonly resembled unto, yea even assumes the name of Fire; for that it warms the breast, agitates the spirits, quickens all the powers of Soul, and sets them on work in desire and pur∣suance of the beloved Object: you may imagine as well fire without heat or activity, as love without some ardency of desire.* 1.32 Longing, and thirsting of soul; fainting for, and panting after; crying out, and stretching forth the hands to∣ward God; such are the expressions sig∣nifying the good Psalmist's love; by so apt, and so pathetical resemblances doth he set out the vehemency of his desire to enjoy God. I need not add concer∣ning Endeavour; for that by plain con∣sequence doth necessarily follow Desire: the thirsty soul will never be at rest till it have found out its convenient re∣freshment: if we, as David did, do long after God, we shall also with him ear∣nestly seek God; nor ever be at rest till we have found him. Coherent with this is a

3. Third property of this Love, that is, a great Complacence, Satisfaction and Delight in the Enjoyment of God: in the sense of having such a propriety in him; in the partaking those emanations

of favour and beneficence from him; and consequently in the instruments con∣veying, in the means conducing to such enjoyment: for joy and content are the natural fruits of obtaining what we love, what we much value, what we earnest∣ly desire. Yea what we chiefly love, if we become possessed thereof, we ea∣sily rest satisfied therewith, although all other comforts be wanting to us. The covetous person for instance, who dotes upon his wealth, let him be pinched with the want of conveniencies; let his body be wearied with toil; let his mind be distracted with care; let him be sur∣rounded with obloquy and disgrace —at mihi plaudo ipse domi; he never∣theless enjoys himself in beholding his beloved pelf: the ambitious man like∣wise, although his state be full of trouble and disquiet; though he be the mark of common envy and hatred; though he be exposed to many crosses and dangers; yet while he stands in power and digni∣ty, among all those thorns of care and fear, his heart enjoys much rest and pleasure. In like manner we may ob∣serve those pious men, whose hearts were endewed with this love, by the present sense, or assured hope of enjoying

God supporting themselves under all wants and distresses;* 1.33 rejoycing, yea boa∣sting and exulting in their afflictions;* 1.34 and no wonder,* 1.35 while they conceived themselves secure in the possession of their hearts wish;* 1.36 of that, which they incomparably valued and desired above all things; which by experience they had found so comfortable and delicious: O taste and see (exclaims the Psalmist,* 1.37 inspired with this passion) O taste and see, that the Lord is good: How excel∣lent is thy loving kindness, O Lord; they, (they who enjoy it) shall be abundantly satisfyed with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures:* 1.38 A day in thy courts is better than a thousand: my soul shall be satisfyed as with marrow and fatness; so did those devout practisers of this Duty express the satisfaction they felt in God, and in those things whereby he did impart the enjoyment of himself un∣to them.* 1.39 So did the light of Gods coun∣tenance cheer their heart;* 1.40 so did his lo∣ving kindness appear better than life it self unto them. Hence do they so frequently enjoin and exhort us to be glad;* 1.41 to de∣light our selves; to glory; to rejoyce con∣tinually in the Lord; in the sense of his

goodness, in the hope of his favour; the doing so being an inseparable property of love; to which we adjoin another.

4. The feeling much displeasure and regret in being deprived of such enjoy∣ment; in the absence or distance as it were of God from us; the loss or les∣sening of his favour; the subtraction of his gracious influences from us: for sure∣ly answerable to the love we bear unto any thing will be our grief for the want or loss thereof: it was a shrewd argu∣ment which the Poet used to prove that men loved their moneys better than their friends, because—majore tumultu plo∣rantur nummi, quàm funera—they more lamented the loss of those than the death of these; Indeed, that which a man prin∣cipally affects, if he is bereaved thereof, be his condition otherwise how prospe∣rous and comfortable soever, he cannot be contented; all other enjoyments be∣come unsavoury and unsatisfactory to him. And so it is in our case, when God, although onely for trial, (accor∣ding to his wisedom and good pleasure) hides his face, and withdraws his hand; leaving the soul in a kind of desolation and darkness; not finding that ready aid in distress, not feeling that cheefull vi∣vacity

in obedience, not tasting that sweet relish of devotion, which have been usually afforded thereto; if love reside in the heart, it will surely dispose it to a sensible grief; it will inspire such exclamations as those of the Psalmist: How long,* 1.42 Lord, wilt thou hide thy face? hide not thy face from thy servant, for I am in trouble; turn unto me according to the multitude of thy tender mercies; draw nigh unto my soul and redeem it. Even our Saviour himself in such a case, when God seemed for a time to with∣draw the light of his countenance, and the protection of his helpfull hand from him (or to frown and lay his heavy hand upon him) had his soul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.43 extreamly grieved and full of a deadly anguish; neither surely was it any other cause than excess of love, which made that temporary deser∣tion so grievous and bitter to him, ex∣torting from his most meek and patient heart that wofull complaint, My God, my God, why hast thou forsaken me! But especially, when our iniquities have (as the Prophet expresseth it) separated be∣tween our God and us;* 1.44 and our sins have hid his face from us;* 1.45 when that thick cloud hath eclipsed the light of his coun∣tenance,* 1.46

and intercepted his gracious in∣fluences; when by wilfully offending we have (as the Israelites are said to have done) rejected our God,* 1.47 cast him off, and driven him from us; so depri∣ving our selves of propriety in him, and the possession of his favour; then if any love be alive in us, it will prompt us with those good men in their peniten∣tial agonies,* 1.48 to be grievously sensible of, and sorely to bewail that our wretched condition; there will not (if we so hear∣tily love God, and value his favour as they did) be any soundness in our flesh,* 1.49 or rest in our bones; our spirit will be overwhelmed within us, and our heart within us desolate. Our heart will be smitten and withered like grass, upon the consideration and sense of so inestimable a loss. Love will render such a condition very sad and uneasie to us; will make all other delights insipid and distastfull; all our life will become bitter and bur∣then some to us; neither if it in any mea∣sure abides in us, shall we receive con∣tent,* 1.50 till by humble deprecation we have regained some glimpse of God's favour, some hope of being reinstated in our possession of him. Farther yet,

5. Another property of this Love is

to bear the highest good will toward God; so as to wish heartily and effec∣tually (according to our power) to pro∣cure all good to him, and to delight in it; so as to endeavour to prevent and to remove all evil (if I may so speak) that may befall him, and to be heartily dis∣pleased therewith. Although no such benefit or advantage can accrue to God which may increase his essential and in∣defectible happiness;* 1.51 no harm or dam∣mage can arrive that may impaire it (for he can be neither really more or less rich,* 1.52 or glorious, or joyfull than he is; neither have our desire or our fear, our delight or our grief, our designs or our endeavours any object, any ground in those respects) yet hath he declared, that there be certain interests and con∣cernments,* 1.53 which, out of his abundant goodness and condescension, he doth tender and prosecute as his own; as if he did really receive advantage by the good, and prejudice by the bad success respectively belonging to them; that he earnestly desires, and is greatly delighted with some things, very much dislikes, and is grievously displeased with other things: for instance, that he bears a fa∣therly affection toward his creatures, and

earnestly desires their welfare; and de∣lights to see them enjoy the good he de∣signed them; as also dislikes the contra∣ry events; doth commiserate and con∣dole their misery; that he is consequent∣ly well pleased, when piety and justice, peace and order (the chief means con∣ducing to our welfare) do flourish; and displeased, when impiety and iniquity, dissension and disorder (those certain sources of mischief to us) do prevail; that he is well satisfied with our ren∣dring to him that obedience, honour and respect which are due to him; and highly offended with our injurious and disrespectfull behaviour toward him, in commission of sin and violation of his most just and holy commandments: so that there wants not sufficient matter of our exercising good will both in af∣fection and action toward God; we are capable both of wishing, and (in a man∣ner, as he will interpret and accept it) of doing good to him, by our concur∣rence with him in promoting those things which he approves and delights in, and in removing the contrary. And so surely shall we do if we truly love God: for love, as it would have the ob∣ject to be its own, as it tends to enjoy

it, so it would have it in its best state, and would put it thereinto, and would conserve it therein; and would thence contribute all it is able to the welfare, to the ornament, to the pleasure and content thereof.* 1.54 What is it (saith Ci∣cero) to love, but to will or desire, that the person loved should receive the grea∣test good that can be? Love also doth reconcile, conform, and unite the incli∣nations and affections of him who loves, to the inclinations and affections of him who is beloved; Eadem velle & eadem nolle, to consent in liking and disliking of things, if it be not the cause, if it be not the formall reason or essence (as some have made it) 'tis at least a certain effect of love. If then we truly love God, we shall desire that all his designs prosper, that his pleasure be fulfilled, that all du∣ty be performed, all glory rendred to him: we shall be grieved at the wrong, the dishonour, the disappointment he receives: especially we shall endeavour in our own practice,* 1.55 with Holy David, to perform 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that God wills, desires, or delights in; to eschew whatever offends him. Our desire, our delight, our endeavour will conspire with and be subordinate to his:

for it would be a strange kind of love, that were consistent with the voluntary doing of that, which is hurtfull, injuri∣ous, or offensive to that we love; such actions being the proper effects, the na∣tural signs of hatred and enmity:* 1.56 If any man say, I love God, and hateth his bro∣ther, he is a liar, saith Saint John; and, If any man seeth his brother need, and shutteth his bowels toward him, how doth the love of God abide in him? He that in his affections is so unlike, so contrary unto God; he that is unwilling to com∣ply with God's will in so reasonable a performance; he that in a matter, where∣in God hath declared himself so much concerned, and so affected therewith, doth not care to cross him, to displease and disappoint him; how can he with any shew of truth, or with any mode∣sty pretend to love God? Hence it is, that keeping of God's Commandments is commonly represented to us as the most proper expression, as the surest ar∣gument of our love to God:* 1.57—shewing mercy to thousands of them that love me, and keep my commandments; they are joined together as terms equivalent, or as inseparable companions in effect:* 1.58 He that hath my commandments and keepeth

them,* 1.59 he it is that loveth me: Ye are my friends, (that is, not onely objects of my affection, but actively friends, bearing affection unto me) if you doe whatsoever I command you, saith our Sa∣viour: And,* 1.60 whoso keepeth his word, in him is the love of God truly perfected; (he hath the truth and sincerity; he hath the integrity and consummation of love; without it love is wholly false and counterfeit, or very lame and imperfect; so the loving and beloved Disciple tea∣ches us). For by doing thus, as we signifie our esteem of God's wisedom which directeth us, our dread of his power and justice that can punish us, our hope in his goodness and fidelity to reward us, our regard to his majesty and authority over us; so especially thereby (if our obedience at least be free and cheerfull)▪ we express our good will to∣ward him; shewing thereby, that we are disposed to do him all the good and gratifie him all we can; that his inte∣rests, his honour, his content are dear and precious to us. And were indeed our hearts knit unto God with this bond of perfection,* 1.61 we could not in our wills,* 1.62 and consequently in our practice be so severed from him; we should also love

heartily all vertue and goodness, the nearest resemblances of him, and which he chiefly loves; we should doe, what David so oft professes himself to doe, love his law,* 1.63 and greatly delight in his commandments.* 1.64 With our Saviour, we should delight to perform his will; it would (as it was to him) be our meat and our drink to doe it;* 1.65 his yoke would be easie indeed,* 1.66 and his burthen light un∣to us;* 1.67 his yoke so easie, that we should wear it rather as a jewel about our necks than as a yoke;* 1.68 his burthen so light, that we should not feel it as a burthen, but esteem it our privilege. We should not be so dull in apprehending, or so slack in performing duty; for this sharp∣sighted affection would presently discern, would readily suggest it to us; by the least intimation it would perceive what pleaseth God, and would snatch oppor∣tunity of doing it: we should not need any arguments to persuade us, nor any force to compell us, love would inspire us with sufficient vigour and alacrity; it would urge and stimulate us forward not onely to walk in, but even (as the Psalmist expresseth it) to run the ways of God's commandments.* 1.69

But let thus much serve for explication

of the nature of this Duty; in order (as was before said) to the direction of our Practice, and examination thereof: The particular Duties mentioned being com∣prehended in, or appertaining to the love of God, if we perceive that we practise them, we may, to our satisfaction and comfort, infer, that proportionably we are endewed with this Grace; if not, we have reason (such as should beget re∣morse and pious sorrow in us) to suspect we abide in a state of disaffection or of indifferency toward him. If we find the former good disposition, we should strive to cherish and improve it; if the second bad one, we should (as we tender our own welfare and happiness, as we would avoid utter ruine and misery) endeavour to remove it.

II. To the effecting of which purposes I shall next propound some means con∣ducible; some in way of removing Ob∣stacles, others by immediately promoting the Duty.

Of the first kind are these ensuing:

1. The destroying of all loves opposite to the love of God, extinguishing all af∣fection to things odious and offensive to God; mortifying all corrupt and per∣verse,

all unrighteous and unholy de∣sires* 1.70. It agrees with souls no less than with bodies, that they cannot at once move or tend contrary ways; upward and downward, backward and forward at one time: it is not possible we should together truly esteem, earnestly desire, bear sincere good will to things in na∣ture and inclination quite repugnant each to other. No man ever took him for his real friend, who maintains cor∣respondency, secret or open; who joins in acts of hostility with his professed enemies; at least we cannot, as we ought, love God with our whole heart, if with any part thereof we affect his enemies; those, which are mortally and irreconcileably so; as are all iniquity and impurity, all inordinate lusts both of flesh and spirit:* 1.71 the carnal mind (the minding,* 1.72 or affecting of the flesh) is, Saint Paul tells us, enmity toward God; for 'tis not subject to the law of God, nor can be; 'tis an enemy, even the worst of enemies, an incorrigibly obstinate re∣bell against God, and can we then retai∣ning any love to God, or peace with him, comply and conspire therewith? And,* 1.73 The friendship of the world (that is I suppose of those corrupt principles,

and those vitious customs which usually prevail in the world) is also, Saint James tells us, enmity with God; so that (he adds) if any man be a friend to the world, he is thereby constituted (he immediate∣ly ipso facto becomes) an enemy to God.* 1.74 Saint John affirms the same:* 1.75 If any man love the world, the love of the father is not in him; explaining himself, that by the world he means those things, which are most generally embraced and practi∣sed therein;* 1.76 the lust, or desire of the flesh, (that is, sensuality and intemperance) the lust of the eyes,* 1.77 (that is, envy, cove∣tousness, vain curiosity, and the like) the ostentation,* 1.78 or boasting of life (that is, pride, ambition, vain-glory, arrogance) qualities as irreconcileably opposite to the holy nature and will of God, so altoge∣ther inconsistent with the love of him; begetting in us an aversation and antipa∣thy towards him; rendring his holiness distastfull to our affections, and his ju∣stice dreadfull to our consciences; and himself consequently, his will, his law, his presence hatefull to us: while we take him to be our enemy and to hate us, we shall certainly in like manner stand affected toward him: this indeed is the main obstacle, the removal of

which will much facilitate the introduc∣tion of divine love; it being a great step to reconciliation and friendship, to be disengaged from the adverse party: we should then easily discern the beauty of divine goodness and sanctity, when the mists of ignorance, of errour, of corrupt prejudice, arising from those gross carnal affections, were dissipated; we should better relish the sweet and savoury gra∣ces of God, when the palate of our mind were purged from vitious tinctures; we should be more ready to hope for peace and favour in his eyes, when our con∣sciences were freed from the sense of such provocations and defilements. But

2. If we would obtain this excellent Grace, we must restrain our affections toward all other things, however in their nature innocent, and indifferent. The young Gentleman in the Gospel had,* 1.79 it seems,* 1.80 arrived to the former pitch;* 1.81 having through the course of his life abstained from grosser iniquities and impurities;* 1.82 so far, that our Saviour in regard to that attaiment of his concei∣ved an affection for him (he loved him, 'tis said) yet was not he sufficiently dis∣posed to love God; being in one thing deficient, that he retained an immode∣rate

affection to his wealth and worldly conveniencies; with which sort of af∣fections the love of God cannot consist: for we much undervalue God, and can∣not therefore duly love him, if we deem any thing comparable to him, or consi∣derable in worth or usefulness when he comes in competition: if we deem, that the possession of any other thing beside him, can confer to our happiness, or the want thereof can prejudice it, and make us miserable: no other love should bear any proportion to the love of him; no other object should appear (as indeed none really is) simply good, desirable or amiable to us. What value Saint Paul had of his legal qualifications and privi∣leges,* 1.83 the same should we have concer∣ning all other things in appearance plea∣sant or convenient to us; they ought, in regard to God,* 1.84 to seem dammage and dung; not onely mean and despicable, but even sordid and loathsome to us; not onely unworthy of our regard and desire, but deserving our hatred and ab∣horrency; we should, I say, even hate the best of them; so our Saviour expres∣seth it;* 1.85 If any man doth not hate his fa∣ther and his mother, his wife and his children, his brothers and sisters, and

even his own soul (or his own life) he cannot be my disciple; that is, if any man retain in his heart any affection not infinitely (as it were) less than that which he bears to God; if any thing be in comparison dear and precious to him, he is not disposed to entertain the main point of Christ's discipline, the sincere and entire love of God. To love him, as he requires, with all our heart, im∣plies, that our heart be filled with his love, so that no room be left for any other passion to enter or dwell there. And indeed such, if we observe it, is the nature of our soul, we can hardly together harbour earnest or serious af∣fections toward different objects; one of them will prevail and predominate; and so doing will not suffer the other to re∣main, but will extrude or extinguish it: No heart of man can correspond with two rivals, but, (as our Saviour teacheth us) it will hate and despise one,* 1.86 will love and stick to the other; whence he infers, that we cannot serve (that is, affectionately adhere to) both God and Mammon. If we have (according to the Psalmist's phrase) set our hearts upon wealth,* 1.87 and will be rich (are resolved to be,* 1.88 as Saint Paul expresseth it) if we eagerly

aspire to power and honour, with the Pharisees,* 1.89 preferring the applause of men before the favour of God; if any worldly or bodily pleasure, or any curiosity how plausible soever, hath seised upon our spirits and captivated our affections; if any inferiour object whatever with its apparent splendour,* 1.90 sweetness, goodli∣ness, convenience hath so inveagled our fancy, that we have an exceeding esteem thereof, and a greedy appetite thereto; that we enjoy it with huge content, and cannot part from it without much re∣gret; that thing doth at present take up God's place within us; so that our heart is uncapable, at least in due measure, of divine love: but if we be indifferently affected toward all such things, and are unconcerned in the presence or absence of them; esteeming them as they are mean and vain; loving them as they de∣serve, as inferiour and trivial; if (accor∣ding to Saint Paul's direction) we use them as if we used them not;* 1.91 'tis another good step toward the love of God: the divine light will shine more brightly in∣to so calm and serene a medium: a soul void of other affections, will not be one∣ly more capable to receive, but apt to suck in that heavenly one; being insen∣sible,

in any considerable degree, of all other comforts and complacencies, we shall be apt to search after, and reach out at that, which alone can satisfie our understanding, and satiate our desires; especially if we add hereto,

3. The freeing of our hearts also from immoderate affection to our selves (I mean not from a sober desire or an ear∣nest regard to our own true good; for this as nature enforces to, so all reason allows, and even God's command obli∣geth us to; nor can it be excessive; but a high conceit of our selves as worthy or able, a high confidence in any thing we have within us or about us) for this is a very strong bar against the entrance, as of all other charity, so especially of this: for as the love of an external object doth thrust, as it were, our soul outwards towards it; so the love of our selves detains it within, or draws it in∣wards; and consequently these inclina∣tions crossing each other cannot both have effect, but one will subdue and de∣stroy the other. If our mind be—Ipsa suis contenta bonis—satisfied with her own (taking them for her own) endow∣ments, abilities, or fancied perfections; if we imagine our selves wise enough to

perceive, good enough to chuse, resolute enough to undertake, strong enough to atchieve, constant enough to pursue whatever is conducible to our real hap∣piness and best content;* 1.92 we shall not care to go farther; we will not be at the trouble to search abroad for that, which in our opinion, we can so readily find, so easily enjoy at home. If we so ad∣mire and dote upon our selves, we there by put our selves into God's stead, and usurp the throne due to him in our hearts; comparing our selves to God▪ and in effect preferring our selves before him; thereby consequently shutting our that unparallel'd esteem, that predomi∣nant affection we owe to him: while we are busie in dressing and decking, in courting and worshipping this Idol o•• our fancy, we shall be estranged from the true object of our devotion; both we shall willingly neglect him, and he in just indignation will desert us. But if as all other things, so even our selves do appear exceedingly vile and contemp¦tible, foul and ugly in comparison to God; If we take our selves to be (as truly we are) meer nothings,* 1.93 or some things worse; not onely destitute of all considerable perfections, but full of great

defects; blind and fond in our conceits, crooked and perverse in our wills, infirm and unstable in all our powers, unable to discern, unwilling to embrace, back∣ward to set upon, inconstant in prosecu∣ting those things, which are truly good and advantagious to us; If we have, I say, this right opinion and judgment of our selves, seeing within us nothing love∣ly or desirable, no proper object there of our esteem or affection, no bottom to rest our mind upon, no ground of solid comfort at home, we shall then be apt to look abroad, to direct our eyes, and settle our affections upon somewhat more excellent in it self, or more beneficial to us, that seems better to deserve our re∣gard, and more able to supply our de∣fects. And if all other things about us appear alike deformed and deficient (un∣worthy our affection and unable to sa∣tisfie our desires) then may we be dis∣posed to seek, to find, to fasten and re∣pose our soul upon the onely proper ob∣ject of our love; in whom we shall ob∣tain all that we need, infallible wisedom to guide us, omnipotent strength to help us, infinite goodness for us to admire and enjoy.

These are the chief Obstacles, the re∣moving

of which conduce to the beget∣ting and increasing the love of God in us. A soul so cleansed from love to bad and filthy things, so emptied of affection to vain and unprofitable things, so opened and dilated by excluding all conceit of, all confidence in its self, is a vessel pro∣per for the divine love to be infused in∣to; into so large and pure a vacuity (as finer substances are apt to flow of them∣selves into spaces void of grosser matter) that free and movable Spirit of divine grace will be ready to succeed, and there∣in to disperse it self. As all other things in nature, the cloggs being removed which hinder them, do presently tend with all their force to the place of their rest and well being; so would, it seems, our souls being loosed from baser affecti∣ons obstructing them, willingly incline toward God, the natural centre (as it were) and bosome of their affection; would resume (as Origen speaks) that natural philtre (that intrinsick spring,* 1.94 or incentive of love) which all creatures have toward their creatour; especially, if to these we add those positive Instru∣ments,* 1.95 which are more immediately and directly subservient to the production of this love; they are these:

1. Attentive consideration of the di∣vine Perfections, with endeavour to ob∣tain a right and clear apprehension of them.

2. The consideration of God's Works and Actions: his works and actions of nature, of providence, of grace.

3. Serious regard and reflection upon the peculiar Benefits by the divine Good∣ness vouchsafed to our selves.

4. An earnest resolution and endea∣vour to perform God's Commandments, although upon inferiour considerations of reason; upon hope, fear, desire to attain the benefits of Obedience, to shun the mischiefs from Sin.

5. Assiduous Prayer to Almighty God, that he in mercy would please to bestow his love upon us, and by his Grace to work it in us.

But I must forbear the prosecution of these things, rather than farther trespass upon your patience. Let us conclude all with a good Collect, sometimes used by our Church:

O Lord, who hast taught us, that all our doings without charity are nothing worth, send thy Holy Ghost, and pour in∣to our hearts that most excellent gift of

charity, the very bond of peace and of all vertues, without which whosoever liveth is counted dead before thee; Grant this for thine onely Son Jesus Christ his sake Amen.

Notes

• * 1.1

  Deut. 6. 9. 10. 12.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Luk. 10. 27.
• * 1.5

  1 Tim. 1. 3▪
• * 1.6

  Coloss. 3. 14.
• * 1.7

  Matt. 5. 48.
• * 1.8

  Galat. 5. 2••.
• * 1.9

  Rom. 13. 9, 10.
• * 1.10

  Gal. 5. 14.
• * 1.11

  Vers. 40.
• * 1.12

  Levit. 2. 13. 9. 24. 20. 1.
• * 1.13

  2 Cor. 5. 14.
• * 1.14

  1 Joh. 2. 5.
• * 1.15

  Joh. 14. 23.
• * 1.16

  1 Joh. 5. 3.
• * 1.17

  Psal. 89. 6.
• * 1.18

  Psal. 73. 25.
• * 1.19

  〈…〉〈…〉18. 〈…〉〈…〉 23. 〈…〉〈…〉 145.
• * 1.20

  Psal. 146. 7. 104. 33. 34. 1. 71. 15. 145. 2. 35. 28. 71. 8.
• * 1.21

  1 Sam. 18. 1.
• * 1.22

  Heb. 11. 16.
• * 1.23

  1 Joh. 2. 23.
• * 1.24

  Psal. 119. 2.
• * 1.25

  Isa. 65. 1.
• * 1.26

  Deut. 11. 22.
• * 1.27

  Josh. 23. 8.
• * 1.28

  1 Cor. 6. 17.
• * 1.29

  Act. 11. 23.
• * 1.30

  Joh. 15. 4. 17. 21.
• * 1.31

  1 Joh. 2. 24.
• * 1.32

  Psal. 84. 2. 42. 1. 63. 1. 143. 6.
• * 1.33

  Luk. 6. 23.
• * 1.34

  1 Pet. 4. 13.
• * 1.35

  Rom. 5. 3.
• * 1.36

  Col. 1. 24.
• * 1.37

  Psal. 34. 8. 36. 7.
• * 1.38

  Psal. 84. 1, 10. 63. 5.
• * 1.39

  Neh. 9. 25.
• * 1.40

  Psal. 4. 6. 63. 3.
• * 1.41

  Psal. 33. 1. 32. 11. 105. 3. 107. 12. 37. 4.
• * 1.42

  Psal. 89. 46. 69. 16. 30. 7. 42. 3.
• * 1.43

  Matt. 26. 38. 27. 46.
• * 1.44

  Isa. 59. 2.
• * 1.45

  Jer. 5. 25.
• * 1.46

  Isa. 44. 26.
• * 1.47

  1 Sam. 8. 7 10. 9.
• * 1.48

  Psal. 6. 35. 38. 51. 102. 130. 143.
• * 1.49

  Psal. 38. 3. 143. 4. 102. 4.
• * 1.50

  Psal. 6. 4. 38. 21. 51. 11. 102. 2. 143.
• * 1.51

  Psal. 16. 2.
• * 1.52

  Job 22. 3.
• * 1.53

  Jer. 9. 24.
• * 1.54

  Quid est a∣mare, nisi velle bonis aliquem af∣fici quàm maximis? Cic. de Fin. 2.
• * 1.55

  Act. 13. 22.
• * 1.56

  1 Joh. 4. 20. 3. 17.
• * 1.57

  Exod. 20. 6.
• * 1.58

  Joh. 14. 21. 23.
• * 1.59

  Joh. 15. 14.
• * 1.60

  1 Joh. 4. 12.
• * 1.61

  Psal. 86. 11.
• * 1.62

  Col. 3. 14.
• * 1.63

  Psal. 11. 7.
• * 1.64

  Psal. 119. 163, 165, 113, 16, 35, 70, 47, 24, 77.
• * 1.65

  Psal. 1. 2. 112. 1. 40. 8.
• * 1.66

  Heb. 10. 7.
• * 1.67

  Joh. 4. 34. 5. 30.
• * 1.68

  Prov. 3. 22.
• * 1.69

  Psal. 119. 32.
• * 1.70

  Psal. 97. 10. Ye that love the Lord, hate evil.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  Rom. 8. 7.
• * 1.73

  Jam. 4. 4.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.75

  1 Joh. 2. 15.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.80

  Matt. 19. 20.
• * 1.81

  Mark 10. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.82

  Luk. 18. 22.
• * 1.83

  Phil. 3. 8.
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.85

  Luk. 14. 26.
• * 1.86

  Matt. 6. 24.
• * 1.87

  Psal. 62. 10.
• * 1.88

  1 Tim. 6, 9, 17.
• * 1.89

  Joh. 12. 43.
• * 1.90

  2 Tim. 4. 10.
• * 1.91

  1 Cor. 7. 31.
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict. 1. 9.
• * 1.93

  Gal. 6. 3.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.95

  Orig. in Cels. p. 135.