nature and to whose will it renders us conformable for as doing ill breeds a dislike to goodness and an aversion from him who himself is full thereof and who rigorously exacts it of us as bad conscience removes expectation of good from God and begets a suspicion of evil from him consequently stifling all kindness toward him so doing 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 vertue 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 appear 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 disposition 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 impetration 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 representation 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 cannot 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 pester'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 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 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 assured will not dispense a gift so pretious 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 thereof 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 the fountain thereof unto us we will not decently apply our selves to him for it how can we expect to obtain it God hath propounded this condition and 't is surely no hard no grievous condition if we ask we shall receive he hath expresly promised that He will give his Spirit his Spirit of love to them who ask it we may be therefore sure performing 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 profitable one upon the score of its own immediate energy or vertue for as by familiar converse together with the delights and advantages attending thereon other friendships are begot and nourished 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 As want of entercourse 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 contemplation the eye of our mind our intellectual 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 noâ— 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 nearer to God and consequently God draws nearer to us as Saint James assures 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 fervent and hearty prayer doth include and suppose some acts of love or some near tendencies thereto whence as every 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 Inducements apt to stir us up to the endeavour of procuring it and to the exercise thereof by representing to your consideration the blessed fruits and benefits both by way of natural causality and of reward accruing from it as also the wofull consequences and mischiefs springing from the want thereof How being endewed with it perfects and advances our nature rendring it in a manner and degree 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 alliance 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 inestimable treasures those which eye hath not seen 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
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 't is said the soul of Ionathan was knit to the soul of David so that he loved him as his own soul And such a propriety in such a possession 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 to be appropriated in a manner unto them And He that acknowledgeth the Son saith Saint John concerning good Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath or possesseth the Father also and to seek to find to draw near to to cleave unto to abide with to abide in and such other phrases frequently 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 bearing an especial good will and favour toward them he is disposed to exert his infinite wisedom and power in their behalf 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 felicities 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 pursuance of the beloved Object you may imagine as well fire without heat or activity as love without some ardency of desire Longing and thirsting of soul fainting for and panting after crying out and stretching forth the hands toward God such are the expressions signifying 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 concerning Endeavour for that by plain consequence doth necessarily follow Desire the thirsty soul will never be at rest till it have found out its convenient refreshment if we as David did do long after God we shall also with him earnestly 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 conveying 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 earnestly desire Yea what we chiefly love if we become possessed thereof we easily 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 surrounded with obloquy and disgrace at mihi plaudo ipse domi he nevertheless enjoys himself in beholding his beloved pelf the ambitious man likewise 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 dignity among all those thorns of care and fear his heart enjoys much rest and pleasure In like manner we may observe 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 rejoycing yea boasting and exulting in their afflictions and no wonder while they conceived themselves secure in the possession of their hearts wish 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 inspired with this passion O taste and see that the Lord is good How excellent 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 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 unto them So did the light of Gods countenance cheer their heart so did his loving kindness appear better than life it self unto them Hence do they so frequently enjoin and exhort us to be glad to delight our selves to glory to rejoyce continually 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 enjoyment in the absence or distance as it were of God from us the loss or lessening of his favour the subtraction of his gracious influences from us for surely answerable to the love we bear unto any thing will be our grief for the want or loss thereof it was a shrewd argument which the Poet used to prove that men loved their moneys better than their friends because majore tumultu plorantur nummi quà m funera they more lamented the loss of those than the death of these Indeed that which a man principally affects if he is bereaved thereof be his condition otherwise how prosperous and comfortable soever he cannot be contented all other enjoyments become unsavoury and unsatisfactory to him And so it is in our case when God although onely for trial according 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 vivacity in obedience
be contentious so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports we have no such custom nor the Churches of God But yet much more is peaceable conversation impeached by disobedience to established Laws those great bulwarks of Society fences of Order and supports of Peace which he that refuses to obey is so far from living peaceably with all men that he may reasonably be presumed unwilling to have peace with any man since in a manner he defies all mankind vilifies its most solemn Judgments endeavours to dissolve those sacred bands by which its union is conteined and to subvert the onely foundations of publick tranquillity He declares himself either to affect an universal tyranny over or an abhorrency from society with other men to be unwilling to live with them upon equal terms or to submit to any fair arbitration to desire that strifes should be endless and controversies never decided who declines the verdict of Law the most solemn issue of deliberate advice proceeding from the most honourable most wise most worthy and select persons and involving in it the consent of the whole Commonwealth Saint Paul directing that prayers should be made for Princes and those in Authority assigns the reason that we may lead a quiet and a peaceable life in all godliness and honesty And certainly if we are to pray for we are also obliged to obey them in order to the same end which to do is absolutely in our power and more immediately requisite to that purpose For as no peace can be preserved without the influence of authority so no authority can subsist without obedience to its sanctions He that is desirous to enjoy the privileges of this happy estate of peace must in reason be content to perform the Duties injoined and bear the common burthens imposed by those who are the protectours of it Thus as plainly as I could have I described what it is to live peaceably and what the means are that principally conduce thereto I should now proceed to consider the Object of the Duty and the Reasons why it respects all men As also whence it comes that sometimes we may fail in our endeavour of attaining this desirable condition And lastly to propound some Inducements persuasive of its practice But I must not farther encroach on your patience and shall therefore reserve these things to the next opportunity Now The peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God and of his Son Jesus Christ our Lord and the blessing of God Almighty the Father Son and Holy Ghost be among you and remain with you always Amen The Eighth Sermon ROMANS 12. 18. If it be possible as much as lieth in you live peaceably with all men I Have very lately considered what it is to live peaceably and what are the Duties included therein and what Means conduce thereto II. I proceed now to consider the Object thereof and why the duty of living peaceably extends to all men that is why we are bound to bear good-will and doe good offices and shew civil respects to all men and to endeavour that all men reciprocally be well affected toward us For it might with some colour of reason be objected and said Why should I be obliged heartily to love those that desperately hate me to treat them kindly that use me despitefully to help them that would hinder me to relieve them that would plunge me into utter distress to comfort them that delight in my affliction to be respective to and tender of their reputation who despise defame and reproach me to be indulgent and favourable to them who are harsh and rigorous in their dealings with me to spare and pardon them who with implacable malice persecute me why should I seek their friendship who disdainfully reject mine why prize their favour who scorn mine why strive to please them who purposely offend me or why should I have any regard to men void of all faith goodness or desert And most of all why should I be bound to maintain amicable correspondence with those who are professed enemies to piety and vertue who oppugn truth and disturb peace and countenance vice errour and faction How can any love consent of mind or communion of good offices intercede between persons so contrarily disposed I answer they may and ought and that because the obligation to these ordinary performances is not grounded upon any peculiar respects special qualifications or singular actions of men which are contingent and variable but upon the indefectible score of common humanity We owe them as the Philosopher alledged when he dispensed his alms to an unworthy person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to the men but to humane nature resident in them There be indeed divers other sorts of love in nature and object more restrained built upon narrower foundations and requiring more extraordinary acts of duty and respect not competent to all men as a love of friendship founded upon long acquaintance sutableness of disposition and frequent exchanges of mutual kindness a love of gratitude due to the reception of valuable benefits a love of esteem belonging to persons endued with worth and vertue a love of relation resulting from kindred affinity neighbourhood and other common engagements But the love of benevolence which is precedent to these and more deeply rooted in nature more ancient more unconfined and more immutable and the duties mentioned consequent on it are grounded upon the natural constitution necessary properties and unalterable condition of humanity and are upon several accompts due thereto 1. Upon account of universal cognation agreement and similitude of nature For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men naturally are of kinn and friends to each other saith Aristotle Et fratres etiam vestri sumus jure naturae matris unius We are also your brethren in the right of nature our common mother said Tertullian of old in the name of the Christians to the Heathens We are but several streams issuing from one primitive source several branches sprouting from the same stock several stones hewed out of the same quarry One substance by miraculous efficacy of the divine benediction diffused and multiplied One element affords us matter and one fire actuates it kindled at first by the breath of God One bloud flows in all our veines one nourishment repairs our decayed bodies and one common aire refreshes our languishing spirits We are cohabitants of the same earth and fellow-citizens of the same great Common-wealth Vnam Remp. omnium agnoscimus mundum said the forementioned Apologist for Christianity We were all fashioned according to the same original Idea resembling God our common father all endowed with the same faculties inclinations and affections all conspire in the essential and more notable ingredients of our constitution and are onely distinguished by some accidental inconsiderable circumstances of age place colour stature fortune and the like in which we differ as much from