towards it, in one kind or another, it is our SER M. own creature that we are all this while entertain- XII.. ing our felves with, and not GOD. Therefore we ought to take heed that our apprehenfions of things be fcriptural and regular; such as that light which fhines in Go D's word, or that clear flame which reason, when it argues according to the word of Go D, doth give us. Otherwise we are mere idolaters, while we imagine that we have only complacency in doing homage to Go D. But I add, LASTLY, That the most regular, true, and rational apprehenfions of GoD, do give ground for the most fervent and vehement love of him that is poffible. And therefore it is a very foolish, idle thing, to charge love to GOD with being enthusiastical merely because it is fervent. For though it be such as answers truly, it can never anfwer fully fuch apprehenfions of the object, as are agreeable to Go D, and fuch as God's own revelation gives ground and warrant for. Certainly there is no warrant to say that there is any thing of enthusiasm in fuch a pretence as this. There is no need that any fuch exorbitant digreffions and excursions should be made to by-ways of reprefenting GOD to our felves, that fo he may be amiable and lovely in our eyes. A true, and right apprehenfion of him, that is moft agreeable to the object it felf, and his revelation, is the best and trueft ground of the strongest and most vehement love. And certainly to a fober Chriftian, a phantastical representation of a divine object will rather greatly VOL. greatly cool and check his love, than contribute to the heat of it. But I. } 3. SUCH an affection, as we are speaking of, is by others refolved into the temper and dispofition of the bodily humours; or the various ftructure of our frame, and the freer motion of the blood and animal fpirits. And to this also it is, (1) To be acknowledged that there is undoubtedly very much truth in the matter fo far as that the affection may be more intense, and exercised with a more fenfible vigour, according as the body is fo and fo disposed, or as the habit of it is at that time. (2) Do not we also know that there are pious men of all tempers and conftitutions of body? and is not every man the more pious, by how much the more he is a lover of GOD? And (3) ADMIT that bodily tempers fignify any thing in this matter, that is, in the present exercife of the affections in general, what is to be inferred? Will it follow, that fuch an affection as this, in which the blood and fpirits may be so and so concerned, hath therefore nothing spiritual and divine in it! which way fhould that follow? Why is it not as apprehenfible, that divine and spiritual love may run in the same natural channel, and follow the fame common courfe of operations with other love, as that wine and water may alternately flow through the fame conduit pipes? Or why should it be more unreasonable and ab furd, furd, that divine and spiritual love fhould exert SER M. it self by the fame corporeal organs with love of XII. another kind, as having the fame feat and fubject, the faculties of the foul? I hope it is not one faculty in the foul that common love hath its feat in, and another faculty that divine love hath its feat in. Why fhould it be neceffary there fhould be other internal organs for divine than for common love, more than other external ones? Why may not divine love run the fame course with common love in the refpect that hath been mentioned? And why may not that be promoted, in its bent and exertions, by a brisk and quick agitation of the vital and animal fpirits? What great inconvenience is there in this? Or what greater neceffity is there for it to be otherwise, than there is for a man to have one pair of hands to do his common business, and another to lift up to Go D in prayer? May not a man speak of GOD or of divine things, and of other matters with the fame tongue? and may not the fame eyes which ferve to read the Bible, serve to read any other book? But this carries more of folly, and foolery at the bottom, than to deserve more words to be faid about it. THEREFORE to wind up all, Will we feverally resolve, upon all that hath been at fo many times difcourfed to you upon this subject, namely, THE LOVE OF AN UNSEEN GOD, are we I fay refolved to apply our felves in good earnest to the exercise and practice of it? It is a very difmal thing, if all our hearing at fuch times and occa I. VOL. fions as thefe are, must be for nothing elfe, but only to give the ear a prefent pleasure. Or that we must take fuch an opportunity as this to meet together, only to fee one another's faces, without ever minding to lay up a stock, and to add to a treasure of that light and grace, that may actually influence our future course. Certainly we fhould be most inexcufeable perfons, if after all this we should make as little confcience of the actual frequent exercise of love to God as hereto. fore. If any that have heard fo much of this matter, shall go hereafter from day to day, and have reason to say," This day I have not loved GoD "at all, I do not know there has ever been a "pleasant thought of him," and fo indulge themfelves in the liberty of running on in this course, it will not admit of being faid all this hath been to no purpose. For it will certainly be found to have been to fome purpose, but to a fad and difmal one, when the day comes, that every one must be judged according to the light they had. And the word that hath been spoken to those that live under the Gospel is that by which they must be judged. ર LET us bethink our felves, What is our life, if love run not through it? if a vein of love to GOD be not carried through the course of it? Alas, without this, life is but a dream, and all our religion but a fancy! What do fuch affemblies as thefe fignify! What a cold pitiful business is it, for fo many of us to come together, if no love to Go D ftir among us! We pretend to come to a GOD, whom whom we do not love. What a pitiful account SER M. WE cannot pretend to doubt whether GoD ought to be loved or no. It is a plain indifputable cafe. There are a great many things in religion, that are matter of doubt and difputation," and many things are made fo more than need. And truly I take this occafion to fay, it is no wonder there is fo little love of Go D, and of true, living religion; because there is fo much unneceffary difputing about the formalities of religion. It is a very fad and dreadful contemplation to think of, that fo many perfons can make the matters of religion a topick barely to please themfelves with. If they can but tofs an argument, cavil, and contend about this or that matter, then they are enamoured with, and highly applaud themselves, as if they could do fome great thing in the business of religion; but all this while, and even by these very means, the love of GoD, and all practical religion vanishes. These things have exhausted, and wafted the ftrength, spirits, and vigour of religion itself, and made it look. fo languidly, and become fo pitiful a thing as it is grown to be in our days; fo that profeffors are now but the spectres, and umbræ of Chriftians, mere skeletons. They are fo in comparison of what Chriftians were in former days, when every one might difcern that in their behaviour, which VOL. I. might P |