SERM. stable in all our powers, unable to discern, unwillXXIII. ing to embrace, backward to set upon, inconstant in

prosecuting those things which are truly good and advantageous to us; if we have, I say, this right opinion and judgment of ourselves, seeing within us nothing lovely 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 itself, or more beneficial to us, that seems better to deserve our regard, and more able to supply our defects. And if all other things about us appear alike deformed and deficient, unworthy our affection and unable to satisfy our desires; then may we be disposed to seek, to find, to fasten and repose our soul upon the only proper object of our love; in whom we shall obtain all that we need, infallible wisdom to guide us, omnipotent strength to help us, infinite goodness for us to admire and enjoy.

These are the chief obstacles, the removing of which conduce to the begetting 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 open and dilated by excluding all conceit of, all confidence in itself, is a vessel proper for the divine love to be infused into; into so large and pure a vacuity (as finer substances are apt to flow of themselves into spaces void of grosser matter) that free and moveable Spirit of divine grace will be ready to succeed, and therein to disperse itself. As all other things in nature, the clogs being removed which hinder them, do presently tend with all their force to the place of their

XXIII.

rest and well-being; so would, it seems, our souls, SERM. being loosed from baser affections obstructing them, willingly incline toward God, the natural centre, as it were, and bosom of their affection; would resume, as Origen speaks, that natural philter (that intrinsic spring, or incentive of love) which all creatures have toward their Creator; especially, if to these we adde those positive instruments, which are more imme- Orig. in diately and directly subservient to the production of this love; they are these:

1. Attentive consideration of the divine perfections, with endeavour to obtain 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 goodness vouchsafed to ourselves.

4. An earnest resolution and endeavour to perform God's commandments, although upon inferior 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 further 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 into our hearts that most excellent

pour

ἀναλαμβάνειν φυσικὸν

pro

κτίσαντα.

Cels. p.135.

SERM. gift of charity, the very bond of peace and of all XXIII. virtues, without which whosoever liveth is counted

dead before thee; grant this for thine only Son Jesus Christ's sake. Amen.

SERMON XXIV.

OF THE LOVE OF GOD.

MATTH. Xxii. 37.

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

XXIV.

WHICH is the great commandment? was the SERM. question, in answer whereto our Saviour returns this text; and that with highest 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 virtue 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 virtue in us; lastly, to propose some inducements to the practice thereof.

The first part I endeavoured to perform, by describing it according to its essential properties (common to love in general, and more particularly to this)

SERM. of duly esteeming God, of desiring, according as we XXIV. are capable, to possess and enjoy him, of receiving delight and satisfaction 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.

Καθόλου μὲν ἡ τῶν παθῶν κακία διὰ

Tab

θεοῦ

τὴν περὶ ἀγνωσίαν, ἢ

The next part I also entered upon, and offered to consideration those means, which serve chiefly to remove the impediments of our love to God; which

were,

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

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

3. The freeing of our hearts from immoderate affection toward ourselves; from all conceit of, and confidence in, any qualities or abilities of our own; the diligent 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 subjoin other instruments more immediately and directly subservient to the same purpose: whereof the first is,

1. Attentive consideration upon the divine perfections, with endeavour to obtain a right and clear apprehension of them as counterfeit worth and ἀδόκιμον beauty receive advantage by distance and darkness ; T. Basil. So real excellency,-si propius stes, te capiet magis Dei, tom.ii.-the greater light you view it in, the nearer you

γνῶσιν ἐγγί

de Jud.

p. 261.

approach it, the more strictly you examine it, the