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caule; namely, the want of the great principle of the love of God.
SERMON V. The Author having gone through the first part of the subject, proceeds to the next obser. vation ; namely,
SECONDLY, That we are most indispensibly obliged to the exercise of this duty of love to GOD, tho we see him not.
71 For the prosecution of this design two things are proposed.
I. To shew the vanity and impertinence of this excuse. And,
75 II. "To demonstrate the intolerable heinoulness of this sin, notwithstanding; and to Thew its horrid nature, tho God is not visible. - ibid.
1. To evince the vanity of this excuse it is observed, that it is both invalid and absurd. 76
1. Ir is vain and hath nothing in it, that a valid excuse should have. For
77 (1.) Our not seeing God does not render our loving him impossible.
ibid. For consider,
1', That the sight of our eye is not the immediate cause or inducement of love to any thing. And,
78 2dly, THERE are other fufficient means to possess our minds with an apprehension of the loveliness of an object, and more especially those
page objects, that are never liable to human fight.
79 2014, That. in fundry cases besides, other means than fight do suffice to convey such
apprehensions into the mind, as to excite and raise proportionable affections in the foul. 82
4thly, That many persons have lived in the world in bodies of feh, as we do, exercising a holy love to God, tho they never saw him. 84
(2.) HAVING fhewn that the invisibility of God does not render our loving him impossible, the Author proceeds to shew, that it is not unreasonable that God should injoin upon us such a law.
90 Itt HERE it is examined what may be al1edged against it.
ibid. And because it may be alledged, that a law lo contrary to our natural inclinations cannot be binding; it is observed,
[1.] That we ought to examine if inclination signifies any thing with relation to the fitness, or unfitness of a law. Besides, 92
[2.] If men were to be ruled only by their own inclination, what would become of the world?
ibid. [3 ] Tho it is the wisdom of a rúler to regard the inclinations of a people in making laws, yet there must be a distinction made between things indifferent, and neceffary. ' Belides, 93
page [4.] THERE is no such reason why the great Lord of all things should so much concern himself what the inclinations of those are, whom he. is to govern.
95 [5.] There is also a very great difference inthe consideration of laws already made, and of laws to be made.
96 2dly, it is examined what may be alledged to prove, that the love of God is moft fit and reasonable to be the matter of a standing and indispensible law. And,
[1.] It is observed that we may be as sure of the real existence of the objects of our mind, as we can be of any objects of our fight. 99
SERMON VII. (2.) That invisible things are really of 2 higher excellency, than those which are visible.
107 [3.] That we are more concerned about the former, than the latter.
114 [4.] That we may be infinitely more conversant with invisible things, than it is possible for us to be with those which are seen. 118
HAVING shewn, in the three last discoursos, the invalidity of the excuse for not loving God, drawn from his invisibility; the Author proceeds in the next place,
pago 2. To evince more fully the obligation to this duty, and the intolerable absurdity of this ex cuse. For it would infer,
121 (1.) That we are to be affected, or moved with no invisible things whatsoever ; or that nothing but what can strike our senses ought to touch our hearts.
ibid. (2.) That the ever-blessed God could never be loved by his intelligent creatures, for an eternal reason, because he is necessarily invisible.
122 : (3.) That God would lose his interest in our love by the excellency of his nature. ibid,
(4.) That all commerce would hereupon cease; or rather never be between the blessed God, and his intelligent creature.
123 (5.). That all differences of moral good and evil, in such a case, would be quite taken away, or all apprehensions of them from among men.
ibid. (6.) It would hence follow, that the original conftitution of man's nature was made up of inconsistencies.
(7.) That man must be a creature from the very first, made only to be miserable. 125
II. The Author having shewn the vanity and impertinence of this excuse, drawn from the invisibility of God, from p. 75, to p. 127; how proceeds to shew the heinousness of the fin of not loving God, notwithstanding the invisibility of his nature.
page 1. In as much as it is an injurious distortion of our natural faculties.
128 2. It is a sordid depression of our souls. ibid. 3. Not to love God is felf-destruction. 130
4. By this means we render ourselves incapable of doing God any faithful service, on which our comfort and his glory depends. 132
5. In breaking of this one law, we break all.
ibid. 6. It is a violation of a 'most merciful and indulgent law.
134 7. It is a direct contradiction to our own light, and the common sentiments of mankind.
136 8. It is a most unnatural wickedness to the Parent of our Being, to disaffect our own ori. ginal.
ibid. LASTLY, It is practical blasphemy. 137
Some practical inferences from the preceding discourses on the second
part of this subject. I. We may hence take notice of the insolent wickedness of the world, that they so generally agree to confine their love to one another, and to exclude the blessed God. 139
II. The conviction of the unreconciled part of the world must needs be very clear and eafy in the great day.