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

The Second Sermon. (Book 2)

MATT. 22. 37.

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

WHich is the great Command∣ment? was the question, in answer whereto our Saviour returns this Text; and that with high∣est reason (discernible by every man) for that of necessity the love of God is the principal duty we owe unto him; the great duty indeed, as being largest in extent, and comprehending in a manner all other duties of piety; as that which exceeds in proper worth and dignity (employing the noblest faculties of our souls in their best operations upon the most excellent object) as that, which communicates vertue unto, and hath a special influence upon all other duties; in fine, as that, which is the sum, the

soul, the spring of all other duties: in discoursing whereupon, I did formerly propound this method; first, to declare the nature thereof; then, to shew some means apt to beget and improve that excellent vertue in us; lastly, to pro∣pose some inducements to the practice thereof.

The first part I endeavoured to per∣form, by describing it according to its essential properties (common to love in general, and more particularly to this) of duly esteeming God, of desiring (ac∣cording as we are capable) to possess and enjoy him, of receiving delight and sa∣tisfaction in the enjoyment of him, of feeling displeasure in being deprived hereof, of bearing good will unto him, expressed by endeavours to please him, by delighting in the advancement of his glory, by grieving when he is disserved or dishonoured.

The next part I also entred upon, and offered to consideration those means, which serve chiefly to remove the im∣pediments of our love to God; which were,

1. The suppressing all affections oppo∣site to this; all perverse and corrupt, all unrighteous and unholy desires.

2. The restraining or keeping within bounds of moderation our affections to∣ward other things, even in their nature innocent or indifferent.

3. The freeing our hearts from immo∣derate affection toward our selves; from all conceit of, and confidence in any qualities or abilities of our own; the di∣ligent use of which means I did suppose would conduce much to the production and increase of divine love within us.

To them I shall now proceed to sub∣join other Instruments more immediate∣ly and directly subservient to the same purpose: whereof the first is,

1. Attentive consideration upon the divine Perfections,* 1.1 with endeavour to obtain a right and clear apprehension of them: as counterfeit worth and beauty receive advantage by distance and dark∣ness; so real excellency—si propius stes Te capiet magis— the greater light you view it in, the nearer you approach it, the more strictly you examine it, the more you will approve and like it; so the more we think of God, the better we know him, the fuller and clearer con∣ceptions we have of him, the more we shall be apt to esteem and desire him, the more excellent in himself, the more

beneficial to us he will appear. Hence is the knowledge of God represented in holy Writ not onely as a main instru∣ment of Religion, but as an essential character thereof;* 1.2 as equivalent to the being well affected toward God:* 1.3 O con∣tinue (saith the Psalmist) thy loving kindness unto them that know thee;* 1.4 that is,* 1.5 to all religious people.* 1.6 And,* 1.7 This (saith our Saviour) is life eternal,* 1.8 to know thee the onely true God, and Jesus Christ whom thou hast sent;* 1.9 knowledge of them implying all good affections to∣ward them:* 1.10 as on the other side,* 1.11 igno∣rance of God denotes disaffection or want of affection toward God:* 1.12 Now the sons of Eli ('tis said) were sons of Belial, they knew not the Lord: And, He that loveth not (saith Saint John) doth not know God;* 1.13 the want of love to God is an evident sign, a natural effect of ignorance concerning him: indeed con∣sidering the nature of our mind, and its ordinary method of operation, it seems impossible, that such perfection discerned should not beget answerable reverence and affection thereto: if beautifull spec∣tacles, harmonious sounds, fragrant o∣dours, delicate savours do necessarily and certainly please the respective senses;

why should not with the like sure effi∣cacy the proper objects of our mind af∣fect it, if duly represented and conveyed thereto? If the wit of the most ingeni∣ous Artists, the cunning of the deepest Politicians, the wisedom of the sagest Philosophers are but meer blindness and stupidity in comparison to the wisedom of God; the lowest instance or expres∣sion of whose wisedom (his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his folly,* 1.14 as Saint Paul speaks) is wiser than men, doth excell the results of man's highest wisedom; yet them we admire and commend in men, why then do we not much more adore the divine wise∣dome? If the abilities of them, who dexterously manage great business, or atchieve prosperously great exploits are indeed meer impotency in regard to God's power; whose weaknesse (that is, the smallest effects of whose power) is (as Saint Paul again tells us) stron∣ger than men, surpasses the utmost re∣sults of humane endeavour; yet those things in men we extol and celebrate, how can we then forbear to reve∣rence the divine power? If the dis∣pensers of freest and largest boun∣ty among men, the noblest patriots, the most munificent benefactours, the

most tenderly affectionate friends be in respect of God unworthy to be counted or called good (as our Saviour tells us; If ye being bad know to give good things;* 1.15 and,* 1.16 There is none good, but God;) yet such persons are much beloved and ap∣plauded;* 1.17 how then can we abstain from paying the like measure of affection and respect to the divine goodness? if good qualities so inferiour and defective ob∣tain so much from us, whence comes it that the infinitely superiour and most perfect excellencies of God do not beget in their proportion a sutable regard and veneration in us toward him? whence, if not either from our not firmly belie∣ving them, or not rightly apprehending them, or not attentively considering them? Our belief of them in gross and at large we may suppose, as connected with the belief of God's existence, and included in the very notion of God; the defect therefore must proceed from the remaining causes, want of a right apprehension, or neglect of attentive consideration about them: as to the first of these; it is common for men to have confused, imperfect and wrong concep∣tions about the Divine Attributes, espe∣cially in the recesses of their mind;

which although they spare to utter with their mouths, yet they vent in their prac∣tice: if we, for instance, imagine that we can comprehend the extent of God's designs, or fathome the depth of his coun∣sels; if we measure and model his rea∣sons of proceeding according to our fancy (as if his thoughts were as our thoughts,* 1.18 and his ways as our ways;* 1.19 or,* 1.20 as if he did see as man sees) if we can bless our selves in following our own imaginations,* 1.21 counsels and devices although repugnant to the resolutions of divine wisedom;* 1.22 taking these not to befit,* 1.23 or not to con∣cern us,* 1.24 as we find many in the Scrip∣ture reproved for doing;* 1.25 we greatly mistake and undervalue that glorious Attribute of God (his Wisedom) and no wonder then, if we do not upon ac∣compt thereof duly reverence and love God: likewise if we concerning the di∣vine Power conceit, that notwithstan∣ding it, we shall be able to accomplish our unlawfull designs; that we may (as it is in* 1.26 Job) harden our hearts against him and prosper; that we can any wise either withstand, or evade his power (as also many are intimated to doe, in Scripture; even generally all those who dare presumptuously to offend God) we

also misconceive of that excellent Attri∣bute; and the contempt of God, rather then love of him will thence arise. If concerning the divine goodness and holi∣ness, we imagine that God is disaffected toward his Creatures (antecedently to all demerits, or bad qualifications in them) yea indifferent in affection to∣ward them;* 1.27 inclinable to do them harm, or not propense to do them good; if we deem him apt to be harsh and rigo∣rous in his proceedings, to exact perfor∣mances unsutable to the strength he hath given us, to impose burthens intolerable upon us; will not such thoughts be apt to breed in us toward God (as they would toward any other person so dis∣posed) rather a servile dread (little dif∣ferent from downright hatred) or an hostile aversation, than a genuine reve∣rence or a kindly affection toward him? If we fancy him, like to pettish man, apt to be displeased without cause, or beyond measure, for our doing some∣what innocent (neither bad in it self, nor prejudicial to publick or private good) or for our omitting that, which no law, no good reason plainly requires of us; what will such thoughts but sowre our spirits toward him, make us

fearfull and suspicious of him; which sort of dispositions are inconsistent with true love? If on the other side, we judge him fond and partial in his affections; or slack and easie (as it were) in his proceedings; apt to favour us, although we neglect him; to indulge us in our sins, or connive at our miscarriages; will not such thoughts rather incline us in our hearts to slight him, and in our actions insolently to dally with him, than heartily and humbly to love him? if we conceit his favour procured, or his anger appeased by petty observances, perhaps without any good rule or rea∣son affected by our selves, when we neglect duties of greater worth and con∣sequence (the more weighty matters of the Law); what is this but in stead of God to reverence an Idol of our own fancy; to yield unto him (who is one∣ly pleased with holy dispositions of mind, with real effects of goodness) not duties of humble love, but acts of presumption and flattery? But if contrariwise, we truly conceive of God's wisedom, that his counsels are always throughly good, and that we are concerned both in duty and interest to follow them, although exceeding the reach of our understan∣ding,

or contrary to the suggestions of our fancy; concerning his power, that it will certainly interpose it self to the hindrance of our bad projects, that it will be in vain to contest therewith, that we must submit unto, or shall be crushed by his hand; concerning his goodness, that as he is infinitely good and benign, so he is also perfectly holy and pure; as he wisheth us all good, and is ready to promote it, so he detesteth our sins, nor will suffer us to doe him∣self, our selves and our neighbour any wrong; as most bountifull in dispensing his favours, so not prodigal of them, or apt to cast them away on such as little value them, and do not endeavour to answer them; as a faithfull rewarder of all true vertue and piety, so a severe chastiser of all iniquity and profaneness; as full of mercy and pity toward them, who are sensible of their unworthiness, and penitent for their faults, so an impla∣cable avenger of obstinate and incorrigible wickedness; in fine, as a true friend to us, if we be not wilfull enemies to him; and desirous of our welfare, if we do not perversly render our selves incapable thereof, so withall jealous of his own honour, resolute to maintain and vindi∣cate

his just authority;* 1.28 carefull to uphold the interests of right and truth,* 1.29 and to shew the distinction he makes between good and evil;* 1.30 if we have, I say, such conceptions of God (agreeable to what his word and his doings represent him to us) how can we otherwise than bear a most high respect, a most great affection unto him? A Prince surely endewed with such qualities; wise and powerfull, good and just together; tendering the good of his people, yet preserving the force of his Laws; designing always what is best, and constantly pursuing his good intentions; tempering bounty and clemency with needfull justice and severity; we should all commend and extol as worthy of most affectionate ve∣neration; how much more then shall we be so affected toward him, in whom we apprehend all those excellencies to con∣cur without any imperfection or allay? especially if by attention we impress those conceptions upon our hearts; for how true and proper soever, if they be onely slight and transient, they may not suffice to this intent; if they pass away as a slash, they will not be able to kindle in us any strong affection. But if such abstracted consideration of the divine

perfections will not alone wholly avail, let us add hereto as a farther help to∣ward the production and encrease of this divine grace in us,

2. The consideration of God's Works and Actions; his works of nature, his acts of providence, his works and acts of grace; the carefull meditating upon these will be apt to breed, to nourish, to improve and augment this affection Even the contemplation of the lower works of nature, of this visible frame of things (upon which indeed many per∣spicuous characters of divine perfection, of immense power, of admirable wise∣dom, of abundant goodness are engra∣ven) hath in many minds excited a very high degree of reverence and good af∣fection toward God: the devoutest per∣sons (the holy Psalmists particularly) we may observe frequent in this practice▪ enflaming their hearts with love,* 1.31 and elevating them in reverence toward God by surveying the common works of God by viewing and considering the magnifi∣cent vastness and variety, the goodly or∣der and beauty, the constant duration and stability of those things we see; in remarking the general bounty and mu∣nificence with which this great pater-familias

hath provided for the necessary sustenance, for the convenience, for the defence, for the relief, for the delight and satisfaction of his creatures: even in the contemplation of these things being ra∣vished with admiration and affection, how often do they thus exclaim:* 1.32 O Lord how manifold are thy works, in wisedom hast thou made them all. The earth is full of the goodness of the Lord; the earth O Lord is full of thy mercy! Great is our Lord, and of great power; his understan∣ding is infinite; All thy works shall praise thee, O Lord; With such reflections, I say, upon those common, yet admirable, and excellent works of God (which we perhaps with a regardless eye unprofi∣tably pass over) did those good men kindle, and foment pious affections to∣ward God. The same effect may also the considering the very common proceedings of divine providence beget in us; such as are discernible to every attentive mind both from history and daily experience; considering God's admirable condescen∣sion in regarding and ordering humane affairs both for common benefit and for relief of particular necessities, his supply∣ing the general needs of men, relieving the poor, succouring the weak and help∣less,

protecting and vindicating the op∣pressed, his seasonable encouraging and rewarding the good, restraining and chastising the bad: Even such observa∣tions are productive of love to God in those, who, according to that duty in¦timated by the Prophet,* 1.33 do regard th•• works of the Lord,* 1.34 and consider the ope¦rations of his hands; They who are wise and will observe these things, they (a•• the Psalmist tells) shall understand th•• loving kindness of the Lord; understand it practically, so as to be duly affected thereby; and so accordingly we find the consideration of these things applied by the great guides and patterns of our devotion. But especially the study and contemplation of those more high and rare proceedings of God, in managing his gracious design of our Redemption from sin and misery, wherein a wise∣dom so unsearchable and a goodness so astonishing declare themselves, are most proper and effectual means of begetting divine love: if the consideration of God's eternal care for our welfare, of his de∣scending to the lowest condition for our sake, of his willingly undertaking and patiently undergoing all kinds of incon∣venience, of disgrace, of bitter pain and

sorrow for us; of his freely offering us mercy, and earnestly wooing us to re∣ceive it, even when offenders, when ene∣mies, when rebels against him; of his bearing with exceeding patience all our neglects of him, all our injuries towards him; of his preparing a treasure of per∣fect and endless bliss, and using all means possible to bring us unto the possession thereof; if, I say, considering those won∣derfull streins of goodness will not affect us, what can do it? How miserably cold and damp must our affections be, if all those powerfull rays (so full of heavenly light and heat) shining through our minds cannot enflame them? how desperately hard and tough must our hearts be, if such incentives cannot soften and melt them? is it not an apathy more than Stoical, more than stony, which can stand immo∣vable before so mighty inducements to passion? is it not a horridly prodigious insensibility to think upon such expres∣sions of kindness without feeling affec∣tion reciprocal? But if the consideration of God's general and publick beneficence will not touch us sufficiently; let us far∣ther hereto adjoin

3. Serious reflections upon the pecu∣liar (personal or private) benefits by the

divine goodness vouchsafed unto our selves. There is, I suppose, scarce any man, who may not, if he be not very stupid and regardless, have observed (be∣side the common effects of God's univer∣sal care and bounty wherein he partakes) even some particular expressions and te∣stimonies of divine favour dispensed un∣to him by God's hand (apt to convince him of God's especial providence, care and good-will to him particularly, and thereby to draw him unto God) both in relation to his temporal and to his spiritual state; in preventing and preser∣ving him from mischiefs imminent, in opportune relief, when he was pressed with want, or surprised by danger; in directing him to good and diverting him from evil. Every mans experience (I say and suppose) will inform him that he hath received many such benefits from a hand, invisible indeed to sense, yet easily discernible, if he do attend to the circumstances wherein, to the sea∣sons when they come: it is natural to every man being in distress (from which he cannot by any present or visible means extricate himself) to stretch forth his hand and lift up his voice toward heaven, making his recourse to divine

help; and it is as natural for God to re∣gard the needs, to hearken to the crys, to satisfie the desires of such persons (for, The Lord is nigh to all that call upon him;* 1.35 he openeth his hand, and satisfieth the de∣sire of every living thing: He will be a refuge to the oppressed, a refuge in times of trouble: He satisfieth the longing soul, and filleth the hungry soul with goodness: They that seek the Lord, shall not want any good thing:* 1.36 Look at the generations of old and see: did ever any trust in the Lord and was forsaken? or whom did he ever despise that called upon him? This poor man (this, and that, any poor man) cryed, and the Lord heard him, and sa∣ved him out of all his troubles) since then, no man in all likelihood hath not some occasion of God's especial favour and assistance, and God is always so ready to afford them, we may reaso∣nably presume that every man doth sometime receive them, and is thereby obliged to return a gratefull affection to him, not onely as to a common bene∣factour, but as to his particular friend and patron. However there is none of us, who may not perceive himself singular∣ly indebted to God's patience in forbea∣ring to punish him, to his mercy in par∣doning

and passing over innumerable of∣fences committed against him: the re∣nowned Penitent in the Gospel did love much,* 1.37 because much was forgiven her; And who is there of us, that hath not the same reason to love much? who is there that, at least according to God's inclination and intention, hath not had much forgiven him? whom have not the riches of divine goodness and long-suffe∣ring attended upon in order to his repen∣tance?* 1.38 who hath not been in so great degree ingratefull, unfruitfull and im∣profitable, that he hath not abundant reason to acknowledge God's especial grace in bearing with him;* 1.39 and to con∣fess with Jacob,* 1.40 that he is lesse than the least of all God's mercies?* 1.41 if any such there were, he should have no less cause to be affected with the abundance of that grace, which so preserved him from sins and provocations. For if we stand, it is he that upholdeth us;* 1.42 if we fall, it is he that raiseth us; it is his especial favour that either we avoid sin, or sin∣ning escape punishment. Now then God having by many real evidences declared such particular affection toward us, can we considering thereon do otherwise than say to our selves, after Saint John,

Nos ergò diligamus Deum, quoniam prior dilexit nos,* 1.43 Let us therefore love God, because God first loved us; surely in all ingenuity, according to all equity, we are bound to do so; the reason and na∣ture of things doth require it of us: all other loves (even those of the baser sort) are able to propagate themselves;* 1.44 (to con∣tinue and enlarge their kind) are com∣monly fruitfull, and effectual in producing their like; how strangely then unnatural and monstrous is it, that this love onely (this so vigorous and perfect love) should be barren and impotent as it were? If you love those that love you (saith our Saviour) what reward have you?* 1.45 (what reward can you pretend to for so common, so necessa∣ry a performance) do not even the publicans doe the same? (the Publicans, men not usually of the best natures, or tenderest hearts,* 1.46 yet they do thus) And (again saith he) If you love those who love you, what thank is it, for even sinners love those that love them? (sinners, men not led by con∣science of duty, or regard to reason, but hurried, with a kind of blind and violent force, by instinct of nature, do so much, go so far) If thus men, both by nature and custom most untractable, the least gui∣ded by rules of right, of reason, of inge∣nuity;

yea not onely the most barbarous men, but even the most savage beasts are sensible of courtesies, return a kind of affection unto them who make much of them and do them good, what temper are we of, if all that bounty we expe∣rience cannot move us; if God's daily loading us with his benefits,* 1.47 if his crow∣ning us with loving-kindness and tender mercies,* 1.48 if all those showres of blessings, which he continually poureth down upon our heads doth not produce some good degree of correspondent affection in us? It cannot surely proceed altoge∣ther from a wretched baseness of dispo∣sition, that we are so cold and indiffe∣rent in our affection toward God, or are sometimes so averse from loving him; it must rather in great part come from our not observing carefully, not frequent∣ly calling to mind, not earnestly consi∣dering what God hath done for us, how exceedingly we stand obliged to his goodness, from our following that unto∣ward generation of men, who were not ('tis said) mindfull of the wonders which God did among them;* 1.49 who remembred not his hand,* 1.50 nor the day that he delive∣red them;* 1.51 rather following. I say, such careless and heartless people (so they are

termed) than imitating that excellent Person's discretion, who constantly did set God's loving-kindness before his eyes,* 1.52 who frequently did thus raise his mind and rouse up his affections;* 1.53 Bless the Lord, O my soul, and all that is within me bless his holy name; Bless the Lord, O my soul, and forget not all his benefits, who forgiveth all thine iniquities and healeth all thy diseases, &c. It is not for want of the like experience, or the like obligation, but for want of the same wisedom, of the same care, of the same honest consideration and diligence, that we do not the like.

To these means I add that,

4. A special help to breed in us this holy disposition of soul will be the set∣ting our selves in good earnest, with a strong and constant resolution, to endea∣vour the performance of all our duty to∣ward God, and keeping his command∣ments although upon inferiour considera∣tions of reason, such as we are capable of applying to this purpose; regards of fear, of hope, of desire to avoid the mis∣chiefs arising from sin, or attaining the benefits ensuing upon vertue. If we cannot immediately raise our hearts to that higher pitch of acting from that

nobler principle of love, let us however apply that we can reach unto practice, striving as we are able to perform what God requires of us; exercising our selves as to material acts, in keeping a consci∣ence void of offence toward God and to∣ward man; the doing which as it may in time discover the excellency of good∣ness to our mind, so it will by degrees reconcile our affections thereto; then by God's blessing (who graciously re∣gards the meanest endeavours toward good;* 1.54 who despiseth not the day of small things;* 1.55 who will not quench the smoaking flax nor break the bruised reed) from doing good out of a sober regard to our own welfare, we shall come to like it in it self, and consequently to love him, un∣to whose nature and to whose will it renders us conformable: for as doing ill breeds a dislike to goodness, and an aver∣sion from him, who himself is full thereof, and who rigorously exacts it of us; as bad conscience removes expecta∣tion of good from God, and begets a sus∣picion of evil from him, consequently stifling all kindness toward him; so do∣ing well, we shall become acquainted with it, and friends thereto; a hearty approbation, esteem and good liking

thereof will ensue; finding by experience, that indeed the ways of wisedom, ver∣tue, and piety are pleasantness, and all her paths are peace; that the fruits of conscientious practice are health to our body, and to our soul, security to our estate, and to our reputation, rest in our mind, and comfort in our conscience; goodness will become pretious in our eyes, and he who commends it to us, being himself essential goodness, will ap∣pear most venerable and most amiable, we shall then become disposed to render him, what we perceive he best deserves, entire reverence and affection.

5. But I commend farther, as a most necessary mean of attaining this disposi∣tion, assiduous earnest prayer unto God, that he would in mercy bestow it on us, and by his grace work it in us: which practice is indeed doubly conducible to this purpose; both in way of impetrati∣on, and by real efficacy; it will not fail to obtain it as a gift from God; it will help to produce it as an instrument of God's grace.

Upon the first accompt it is absolutely necessary; for it is from God's free re∣presentation of himself as lovely to our minds, and drawing our hearts unto him

(although ordinarily in the use of the means already mentioned, or some like to them) that this affection is kindled; our bare consideration is too cold, our rational discourse too faint; we can∣not sufficiently recollect our wandring thoughts, we cannot strongly enough impress those proper incentives of love upon our hearts (our hearts so dampt with sensual desires, so clogg'd and pe∣ster'd with earthly inclinations) so as to kindle in our souls this holy flame; it can onely be effected by a light shining from God, by a fire coming from heaven: As all others, so more especially this Queen of graces must proceed from the father of lights, and giver of all good gifts: he alone, who is love, can be the parent of so goodly an off-spring, can beget this lively image of himself within us:* 1.56 it is the principal fruit of God's Holy Spirit, nor can it grow from any other root than from it; it is called the love of the Spirit,* 1.57 as its most signal and peculiar effect; in fine, the love of God (as Saint Paul expresly teaches us) is shed abroad in our hearts by the Holy Spirit given unto us; given, but that not without asking, without seeking; a grace so excellent, God, we may be as∣sured,

will not dispense, a gift so preti∣ous he will not bestow on them, who do not care to look after it, who will not vouchsafe to beg it: if we are not willing to acknowledge our want there∣of; if we refuse to express our desire of it, if we will not shew that we regard and value it, if, when God freely offers it, and invites us to receive it (he doth so by offering his holy Spirit,* 1.58 the foun∣tain thereof,* 1.59 unto us) we will not de∣cently apply our selves to him for it,* 1.60 how can we expect to obtain it? God hath propounded this condition (and 'tis surely no hard,* 1.61 no grievous condition) if we ask we shall receive; he hath ex∣presly promised that He will give his Spirit (his Spirit of love) to them who ask it; we may be therefore sure, per∣forming the condition duly, to obtain it; and as sure, neglecting that, we deserve to go without it.

Prayer then is upon this accompt a needfull means; and it is a very pro∣fitable one upon the score of its own immediate energy or vertue: for as by familiar converse (together with the de∣lights and advantages attending thereon) other friendships are begot and nourish∣ed, so even by that acquaintance, as it

were, with God, which devotion begets, by experience therein how sweet and good he is, this affection is produced and strengthened.* 1.62 As want of enter∣course weakens and dissolves friendship; so if we seldom come at God, or little converse with him, it is not onely a sign, but will be a cause of estrangement and disaffection toward him: according to the nature of the thing, prayer hath peculiar advantages above other acts of piety, to this effect: therein not onely as in con∣templation the eye of our mind (our in∣tellectual part) is directed toward God: but our affections also (the hand of our soul by which we embrace good, the feet thereof by which we pursue it) are drawn out and fixed upon him; we no•• onely therein behold his excellencies▪ but in a manner feel them and enjoy them; our hearts also being thereby softned and warmed by desire become more susceptive of love. We do in the performance of this duty approach nea∣rer to God, and consequently God draws nearer to us (as Saint James assures;* 1.63 Draw near, saith he, unto God, and he will draw near to you) and thereby we partake more fully and strongly of his gracious influences; therein indeed he

most freely communicates his grace, therein he makes us most sensible of his love to us, and thereby disposeth us to love him again. I add, that true (fer∣vent and hearty) prayer doth include, and suppose▪ some acts of love, or some near tendencies thereto; whence, as eve∣ry habit is corroborated by acts of its kind, so by this practice divine love will be confirmed and increased. These are the means, which my meditation did suggest as conducing to the production and growth of this most excellent grace in our souls.

III. I should lastly propound some In∣ducements apt to stir us up to the endea∣vour of procuring it, and to the exercise thereof, by representing to your conside∣ration the blessed fruits and benefits (both by way of natural causality and of re∣ward) accruing from it; as also the wo∣full consequences and mischiefs springing from the want thereof. How being en∣dewed with it perfects and advances our nature, rendring it in a manner and de∣gree divine, by resemblance to God (who is full thereof, so full that he is called Love) by approximation, adherence and union (in a sort) unto him: how it

ennobles us with the most glorious alli∣ance possible, rendring us the friends and favourites of the Sovereign King and Lord of all, brethren of the first-born, whose names are written in heaven; enriches us with a right and title to the most in∣estimable treasures (those which eye hath not seen,* 1.64 nor ear heard, nor have entred into the heart of man to conceive, which God hath prepared for them that love him) a sure possession of the supreme good, of all that God is able to bestow, all whose wisedom and power, whose counsel and care it eternally engageth for our benefit; how all security and welfare, all rest and peace, all joy and happiness attend upon it;* 1.65 for that The Lord preserveth all them that love him (preserveth them in the enjoyment of all good, in safety from all danger and mis∣chief) and that to those who love God all things co-operate for their good;* 1.66 how in∣comparable a sweetness and delight ac∣company the practice thereof, far sur∣passing all other pleasures; perfectly able to content our minds, to sustain and com∣fort us even in the want of all other sa∣tisfactions, yea under the pressure of whatever most grievous afflictions can befall us. How contrariwise the want

thereof will depress us into a state of greatest imperfection and baseness, setting us at the greatest distance from God in all respects, both in similitude of nature, and as to all favourable regard, or bene∣ficial communication from him; casting us into a wretched and disgracefull con∣sortship with the most degenerate crea∣tures, the accursed fiends, who for dis∣affection and enmity toward God, are banished from all happiness; how it ex∣treamly impoverisheth and beggereth us, devesting us of all right to any good thing, rendring us incapable of any por∣tion, but that of utter darkness; how it excludeth us from any safety, any rest, any true comfort or joy, and exposeth us to all mischief and misery imaginable; all that being deprived of the divine pro∣tection, presence and favour, being made objects of the divine anger, hatred and severe justice, being abandoned to the malice of hell, being driven into utter darkness and eternal fire doth import or can produce. I should also have com∣mended this love to you by comparing it with other loves, and shewing how far in its nature, in its causes, in its proper∣ties, in its effects it excelleth them; even so far as the object thereof in ex∣cellency

doth transcend all other objects of our affection; how this is grounded upon the highest and surest reason; others upon accounts very low and mean, commonly upon fond humour and mistake; this produceth real, cer∣tain, immutable goods; others at best terminate onely in goods apparent, un∣stable and transitory; this is most wor∣thy of us, employing all our faculties in their noblest manner of operation upon the best object; others misbeseem us, so that in pursuing them we disgrace our understanding, misapply our desires, distemper our affections, mispend our endeavours. I should have enlarged up∣on these considerations; and should have adjoined some particular advantages of this grace; as for instance, that the pro∣curing thereof is the most sure, the most easie, the most compendious way of at∣taining all others; of sweetning and in∣gratiating all obedience to us, of making the hardest yoke easie, and the heaviest burthen light unto us. In fine, I should have wished you to consider, that its practice is not onely a mean and way to happiness, but our very formal hap∣piness it self; the real enjoyment of the best good we are capable of; that in

which alone heaven it self (the felicity of Saints and Angels) doth consist; which more then comprehends in it self all the benefits of highest dignity, richest plen∣ty and sweetest pleasure. But I shall forbear entring upon so ample and fruit∣full subjects of meditation, and conclude with that good Collect of our Church:

O Lord, who hast prepared for them that love thee such good things as pass man's understanding; pour into our hearts such love toward thee, that we, loving thee above all things, may obtain thy pro∣mises, which exceed all that we can desire; through Jesus Christ our Lord. Amen.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bas. de Jud. Dei. Tom. 2. p. 261.
• * 1.2

  2 Pet. 2. 20.
• * 1.3

  Psal. 36. 10. 9. 10.
• * 1.4

  Isa. 5. 13. 11. 9.
• * 1.5

  Hos. 2. 10.
• * 1.6

  Joh. 17. 3.
• * 1.7

  Jer. 22. 16. 24. 7. 31. 34.
• * 1.8

  2 Cor. 10. 5.
• * 1.9

  Isa. 1. 3.
• * 1.10

  Jer. 19. 3, 6. 10. 25.
• * 1.11

  1 Thess. 4. 5.
• * 1.12

  1 Sam. 2. 12.
• * 1.13

  1 Joh. 4. 8.
• * 1.14

  1 Cor. 1. 25.
• * 1.15

  Matt. 7. 11.
• * 1.16

  Luk. 11. 13.
• * 1.17

  Matt. 19. 17.
• * 1.18

  Isa. 55. 8.
• * 1.19

  1 Sam. 16. 7.
• * 1.20

  Deut. 29. 19.
• * 1.21

  Psal. 81. 12. 107. 11.
• * 1.22

  Isa. 65. 2. 53. 6.
• * 1.23

  Jer. 18. 12.
• * 1.24

  Hos. 10. 12. 8. 12.
• * 1.25

  Psal. 73. 11. 10. 11. 94. 7.
• * 1.26

  Job 9. 4. Isa. 45. 9. 10. 15. 54. 17. 1 Cor. 10. 22. Deut. 33. 8. Dan. 5. 23. Amos 9. 2. Isa. 2. 19. Jer. 16. 16. Deut. 28. 29. Numb. 14. 41. 2 Chr. 13. 12.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. de Leg. 10.
• * 1.28

  Isa. 5. 4.
• * 1.29

  Hab. 1. 13.
• * 1.30

  Psal. 5. 4. 11. 5. &c.
• * 1.31

  Psal. 8. 19. 145. 104. 147.
• * 1.32

  Psal. 33. 5. 119. 64. 145. 10. 147. 4. &c.
• * 1.33

  Isa. 5. 12.
• * 1.34

  Psal. 28. 5. 107. 43. 64. 9. 111. 2. 77. 11. 143. 5.
• * 1.35

  Psal. 145. 16, 18. 107. 8. 34. 6, 10. 9. 9.
• * 1.36

  Ecclus. 2. 10.
• * 1.37

  Luk. 7. 47.
• * 1.38

  Rom. 2. 4.
• * 1.39

  Luk. 17. 10.
• * 1.40

  Psal. 130. 3.
• * 1.41

  Gen. 32. 10.
• * 1.42

  Psal. 37. 23. 246. 8.
• * 1.43

  1 Joh. 4. 19.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Soph.
• * 1.45

  Matt. 5. 46.
• * 1.46

  Luk. 6. 32.
• * 1.47

  Psal. 68. 19. 103. 14.
• * 1.48

  Ezek. 34. 26.
• * 1.49

  Neh. 9. 17.
• * 1.50

  Psal. 78. 10, 42.
• * 1.51

  Deut. 5. 29. 29. 4.
• * 1.52

  Psal. 26. 3.
• * 1.53

  Psal. 103.
• * 1.54

  Isa. 42. 1.
• * 1.55

  Zech. 4. 10.
• * 1.56

  Gal. 5. 22.
• * 1.57

  Rom. 15. 30.
• * 1.58

  Luk. 11. 9, 13.
• * 1.59

  Matt. 21. 22. 7. 7.
• * 1.60

  1 Chron. 28. 9.
• * 1.61

  2 Chron. 15. 2.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.63

  Jam. 4. 8.
• * 1.64

  1 Cor. 2. 9.
• * 1.65

  Psal. 145. 20.
• * 1.66

  Rom. 8. 28.