OF all the Doctrines that were ever deliver'd un­to the World, those that are comprehended within the compass of our Saviours Sermons and Discourses, do without all Controversie, deserve the highest place in our esteem, and to be the first of all reduc'd into our Practice, being of such a Nature as afford the Obser­servers of them not only the greatest satis­faction and delight from themselves, but do also render them accepted of God, and approved of Men; in that they tend not only to the making of us Good Men, and Good Christians, but also good Neighbours, good Magistrates, and good Subjects too; and therefore, whoever they are, that under the gay Pretences of Advancing the Glory of God, and the good of his Church, have learnt to be Ill-Natur'd and Troublesome, let them know that they have not so learned Christ, who not only sent, but came himself down from Heaven, that both by Precept and Example he might Teach us better Principles and Practices: And therefore who­ever [Page 2]looks into the Gospel, that Perfect Law of Liberty, shall soon find that it was never intended to set men together by the Ears, to give them a Licence to fall foul upon, and to ruin one another; and that many times for Trifles and Circumstances, not fit to be mention'd the same year with our Christian Peace. It's true our Saviour tells us, Math. 10.34. That He came not to send Peace, but a Sword. But what Sword was it? Not the Sword of War or Persecution amongst Christians one against another; not the Sword of Friends, but of Ene­mies, viz. Those that were Enemies to Christianity it self; and such too, as no tyes of Nature or Humanity could Reconcile: And there­fore since these things are said to happen, not as the Design, but only as the Consequence of the Gospel; and that Non ex suâ naturâ sed a­liorum vitio, Not of its own Malicious Nature, but rather from the de­prav'd Dispositions of men: What may we hence conclude, but that we are strangely Degenerated from the true Gospel Temper, whilst we increase and foment those Differences and Animosities that are a­mongst us about matters of no weight or moment at all? As if our Saviours Prophecying of these things were a sufficient Warrant for us to bring them to pass! No certainly, that which falls out per Accidens & praeter Intentionem Christi, can never become Decus & Officium Chri­stiani; Those evils that he only Prophesied of, but never intended, can never become our Duty or Priviledg to bring about. His Design and Endeavour was to Reconcile God and Man, Jew and Gentile and and to bring all the world too (if it were possible) into one Commu­nity: He was therefore Usher'd into the World with a Proclamation of Peace; and when he left it, he Bequeath'd a Legacy of Peace; nay all along through the whole course of his Life, in all the Circumstances of it, from his Cradle to his Grave, we shall find him so far from sow­ing any Seeds of Contention, that he would rather lose his Right, yea, and his Life too, then give the least Occasion of Offence to any. Its true, there was one sort of War and Contention that he Intended, and that was a War against our selves, and not our Neighbours; a­gainst our Lusts, and not our Brethren; against our Sins and Corrup­tions, and not for our Fancies and Opinions: And in this warfare, he himself becomes our Captain; and whoever would be accounted a good Souldier of his, must deny himself, and take up his Cross; that is, he must Mortifie all his Earthly members, be Crucified to the World, and get the World Crucified to him; and then, and not till then, shall he be able to follow him: And therefore, as the best security of our Christi­an Peace, we are requir'd to Engage in this Holy War against our [Page 3]Lusts. Whence says St. James in the 4th. chap. of his Ep. & v. 1. Come Wars and Fightings amongst you? Come they not hence, even of your Lusts which War in your Members? Yes certainly, these blow the coals of all that fire of Contention which has hitherto flam'd so high a­mongst us: So that were it not for the Covetousness of some, the Pride and Ambition of others, the Ignorance and Self-conceitedness of too too many more, all our Differences might easily be Reconcil'd: If the Pride and Conceitedness of mens minds were but chang'd into Meekness and Humility, and all their Heats and Passions cool'd by Patience and Moderation; and if that necessary Duty of Love and Charity (the Badg and Glory of a Christian) were but more seen a­mongst us, we should never have so many Sects and Parties, or at least­wise, not so much Hatred and Emulation, since that would teach us to bear with one anothers Infirmities; and if we cannot all agree in Judg­ment, to agree at least in Holiness of Life, which is the best Evidence of the Honesty of any mans Conscience in matters of Religion. And therefore the Apostle St. Paul (for I take him to be the Author of this Epistle to the Hebrews) knowing how destructive all sin and wicked­ness was to the Peace of the Church, and by consequence to the ve­ry Being of the Church it self, he do's in several places of this, and the rest of his Epistles press Christians to an eager Pursuit after Holi­ness, as the chiefest Security of the Churches Peace, 1 Tim. 4.7, 8. Refuse profane and old Wives Fables, and Exercise thy self rather unto Godliness; for bodily Exercise profiteth little, but Godliness is profitable unto all things, having a promise of the Life that now is, and of that which is to come; And so 2 Tim. 2.22. Flee youthful Lusts, but follow Righteousness, Faith, Charity, Peace; they being the greatest hinde­rances of these; and so here in the Text, he adds both together in the same Exhortation, Follow Peace with all men, and Holiness, without which, no man shall see the Lord. In which words we have an Exhor­tation, and a Motive to back that Exhortation.

1. Here is an Exhortation to the pursuit of Peace, and to the pra­ctice of Holiness, two things that are of exceeding great worth and vallue, honour'd and esteem'd of all, though seen in, and practic'd but by few. What he here means by Peace, may be seen from the like expression else-where, Rom. 14.19. Let us therefore follow after the things that make for Peace, and things wherewith one may edifie another. That is (as the Context fully proves) Let us not put a stumbling block, or an occasion to fall in our Brothers way, by wrangling over-eagerly for those things that may as well be let alone as us'd; but rather let us [Page 4]walk more according to Charity, and not for meats and drinks, or o­ther trifles to destroy him for whom Christ dyed; for says he, v. 17. The Kingdom of God, is not Meat & Drink, but Righteousness and Peace, and joy in the Holy Ghost, these being the things whereby we may best edifie and profit one another. Therefore says he also, Rom. 12.18. If it be possible, as much as lyeth in you, live peaceably with all men, i. e. not only avoid giving of offence, but taking of it too; therefore says he, v. 17. Recompence no man Evil for Evil: Though thy Christi­an Peace be struck at, yet let it not be broken; rather bear with an Injury then Revenge it, it's the second blow that begets the Quarrel; therefore be not, by any means overcome of Evil, but overcome Evil with Good, v. 21. And to this our Apostle adds Holiness, because of its neer Relation to, and necessary dependance upon the former, it be­ing impossible to enjoy perfect Peace without it: There is no peace, saith my God, unto the Wicked, Isa. 48.22.

2. Here is also a Motive to back that Exhortation: Without which no man shall see the Lord. Without which, that is, without either, nay without both; for though the Greek Particle seems to relate un­to the latter only, viz. Holiness, yet they being both of absolute ne­cessity, in order to the obtaining of Everlasting Salvation, though it be a strain upon Grammer, yet it may, I think, without any prejudice to sound Doctrine be apply'd also to the former, viz. Peace, especi­ally since our Saviour has pronounc'd the same Blessedness unto both, Math. 5.8, 9. Blessed are the pure in Heart, for they shall see God. Blessed are the Peace-makers, for they shall be called the Children of God. Where, though the Phrases vary, yet the sense is the same, the sight or enjoyment of God being only the Inheritance & Priviledg of his Children.

No Man shall see the Lord; that is, shall dwell in the sight and pre­sence of God, shall ever enjoy his favour and love, and that either upon Earth in those duties of his Worship and Service, in which he is pleas'd to manifest much of his Divine Excellencies to holy and good men; or shall not enjoy his everlasting presence in Heaven, In whose presence there is fulness of joy, and at whose Right-hand there are plea­sures for ever-more: Such as are not only above others in their ravish­ing delights, but also infinitely beyond others in their Everlasting du­ration and continuance, being such as none can take away or inter­rupt. So that from hence, we may with the Apostle observe, That without true Love and Charity in our hearts towards one another, and without true Piety in our Lives towards God, its impossible for us [Page 5]ever to be truly happy. And since the Apostle has said it, it will not misbecome us to examine how far forth his assertion may be made good; now it will appear to be so, if we consider, 1. The nature of God himself, who is infinitely merciful and Holy, and delights in none but those that are so. 2. The nature of true happiness it self, which consists chiefly in these two things, viz. Peace and Holiness. 3. The nature of these excellent Duties themselves which are here pressed upon us in the Text, which are not only the Pre-requisite qua­lifications in order to the obtaining of true happiness, but are also a chief part of that happiness it self.

The Proposition will appear to be true from the nature of God himself; And here if we do but consider the several circumstances of the humane nature, we shall soon find that the enjoyment of God is the only thing that can make it truly happy, and therefore whilst o­thers are seeking for Good elsewhere, the good man's desire is always towards him. Psal. 4.6. There be many that say, who will shew us any good? Lord lift thou up the light of thy Countenance upon us; Now ther's nothing can procure this happiness for any, but only the pur­suit and practice of those things that please him; nor can any thing render us acceptable in his sight, but only those things that are agreea­ble to his Nature and Commands (for you know the only way of pleasing another is, by doing those things that are answerable to his Mind and Will.) Now there is nothing that God has more earnest­ly commanded, nor is there any thing that we can more nearly resem­ble him in. than Peace and Holiness. He has sufficiently Demon­strated his love too, and desire of Peace, in sending of his Son into the World, to be the Blessed Peace-maker betwixt himself and us. And the Prophet Hab. gives us this account of his Holiness, Hab. 1.13. that he is of purer eyes then to behold the least sin: When Moses desir'd to see the Glory of God, to gratifie his request, God Almighty promised him to make his goodness pass before him, which accordingly he made good by a Proclamation both of his Name and Nature; Exo. 33.19. in which he is Repre­sented as one so far from all Malice and desire of Strife and Conten­tion, that he passes by infinitely more occasions, than ever he takes against any, and withall so Holy, that he will not approve of any wickedness in any body else; and therefore Moses justly styles him Glorious in Holiness, Exo. 15.11. and upon all occasions makes use of the good­ness of the nature of God, as an Argument to excite the Children of Israel to the like practices, when he would perswade them to Mercy and Gentleness unto others, he minds them of their Redemption out [Page 6]of Egypt, Deut. 26. at large, but more particularly, v. 18. Thou shalt remember that thou wast a Bondman in the Land of Egypt, and the Lord thy God Redeemed thee thence, therefore I command thee to do this thing: And when he would perswade them to be Holy, he drawes an Argument too from the nature of God in this particular, Be ye Holy for I am Holy. Levit. 19.2. And thus our Saviour too propounds the nature of God for our pattern and encouragement; he would have us love our Enemies and shew kindness to them, because God doth so; and to be good our selves, because he is so. Math. 5.44, 45, 48. But I say unto you, love your Enemies, bless them that curss you, do good to them that hate you, and pray for them which despightfully use you, and persecute you: And why so? That you may be the Children of your Father which is in Hea­ven, for he maketh his Sun to rise on the evil and on the good, and sendeth Rain on the just and the unjust; to which therefore he adds, v 48. Be ye perfect, even as your Father which is in Heaven is perfect. So that con­sidering the essential goodness of the nature of God, we may soon see how acceptable a quarrelsome, furious and revengeful Christian is to him. For if he delight in Acts of kindness and mercy unto all, and is continually doing good unto his greatest Enemies; nay, and since too, he has commanded us to go and do likewise, he can never certainly approve of those, whose pride and passions hurry them on to those Actions that are so directly contrary unto his Nature and Commands. He has been pleas'd to compare himself unto a Shepherd, Isa. 40.11. Whose property is to gather the Lambs in his Arms, to carry them in his Bosome, and gently to lead those that are with young: and then certainly he will never approve of those who without any respect had to old or young, strong or weak, scatter and devour his little Flock. So on the other hand considering the essential Holiness of the Divine nature too, we may easily guess what welcome a wicked and ungodly Wretch shall find from him at last; For certainly, he that cannot with the least likeing or approbation behold the least sin, will never suffer it to dwell with him for ever; Doubtless he that cannot give a Sinner, as such, a good look, will never give him a gracious Reception. Can two walk together, Amos 3.3. says the Prophet Amos, except they be agreed? Light may as soon have fellowship with Darkness, as Christ with Belial or a merciful and holy God, with a malicious and profane man: Those that by their wickedness have made a Covenant with Death, and are at an Agree­ment with Hell, can never certainly be in League with Heaven too. St. John tells us, Rev. 21.27. that the New Jerusalem will not suffer any unclean or abominable thing to enter into it; and if that place be of such a [Page 7]nature, what's He whose presence gives it that purity! Certainly God Almighty will never suffer any to dwell with him hereafter, that have not learn'd in some measure to be like him here. Nay, we are told that the happiness of another World consists in our Resem­blance and likeness unto God. 1 John 3.2. VVe know that when he shall appear, we shall be like him: therefore says he v. 3. He that hath this hope, purifieth himself as he is pure; He purgeth out the old Leaven of malice and wickedness, and endeavours to become a new Lump of Peace and Holiness: He strives to be like unto God in all manner of goodness here, that so he may be like him in glory hereafter; it being impossible without the one ever to obtain the other.

Secondly, The proposition will farther appear to be true, if we con­sider the nature of true happiness it self: There is nothing can make any man truly happy, but that which can satisfie all his present desires, & secure him too against his future fears; For though he have all that heart can wish, yet if there be any thing he apprehends ever hereaf­ter likely to disturb his joys, it doth very much abate the edge of his appetite, and sower the whole lump of his enjoyments; therefore says the wise man, Prov. 1.33. VVho so hearkneth unto me shall dwell safely, and shall be quiet from fear of evil; now there is nothing settles the mind in such perfect Tranquillity, and secures it both from the sense and fear of evil, as a loving and peaceable disposition doth; 1 Joh. 4.18. perfect love casts out fear with all the Torment that attends it, and co­vers no less a multitude of Crosses and Afflictions, than it does of Sins. For certainly, as amidst the Delights of nature, we can never be truly happy, unless we think our selves so; so amidst all the Crosses that we can be exercised withall, a heart well fraught with love, will so far calm and compose our spirits, that we can never think our­selves miserable; This will so turn every thing to the best, that all things shall work together for our good. Whilst on the other hand the passionate and revengeful man disturbs the present comforts of this life, and exposes himself to all the miseries of another, so that he does himself more hurt than any body else; nay all things consider'd, he is no bodies Foe but his own, since all the mischief he intended another, Rebounds back again with greater force against himself; so true is that of the Psalmist, Psal. 7▪16. His mischief shall return upon his own head, and his violent dealing shall come down upon his own Pate. For whilst I see another person maliciously bent to work my Ruine, what is this but a fair warning for me to stand upon my Guard and look to my self; by which means I shall have the Comfort, but he [Page 8]the Torment of finding no occasion against me, whilst thus too I shall heap fire on his head, and make him blow the Coals himself: For doubt­less there cannot be a greater Torment to the mind than this, since wherever the man goes, and in whatsoever he does, this Ghost of en­vy and spleen so continually haunts him, that he can never be at rest. Whilst on the other hand the peaceable-minded Christian, who in­tends and does no evil, neither feels nor fears any, but in the well grounded hopes of another World freely enjoys this; nay takes all afflictions, not only patiently, but joyfully too, not biting, but rather kissing the Rod, because he knows ther's Hony at the end of it, and that these light Afflictions work for him a far more exceeding and eternal weight of Glory: So that doubtless, if there be any Heaven upon Earth it's this, especially too when the practice of Holiness accompa­nies the pursuit of Peace, and the man has learnt to be good as well as kind; Then he lives and fares well, yea more Deliciously every day than the Rich Glutton himself; it's the good Conscience only that makes the merry heart keep a continual Feast. The good man, says Solomon, Pro. 14.14. shall be satisfied from himself; the loving disposition of his mind, and the Innocence of his life, affording him all the satisfaction that his heart can wish. Nay, though the World frown, and Men and Devils rage and threaten, yet nothing can alter this happy state; This is a joy that no man takes away, any more than the Ratling of a storm upon the Tiles can put an end to the mirth that may be in the House. It was upon this account that Job resolved to hold fast his in­tegrity, and not let it go; my heart, says he, Job. 27.6. shall not reproach me so long as I live. It's true, the wicked and ungodly wretch may please himself for a time with his wickedness, and be in love with his own Folly and Extravagance; but yet all his jollity is but like that of Witches in their Transportations, who feed upon nothing but Air and Fancy, and return from their Diabolical Entertainments, with tyr'd Carkasses and hungry Bellies; For even in the midst of all their Laugh­ter the heart is sorrowful, and sure I am, the end of that mirth is heavi­ness: Whilst on the other hand, the good man is not beholden to his Imagination only for his Entertainment, but is really full and well liking; and has this advantage too beyond the other, that he is made happy with less trouble, and at an easier Rate than the other is made miserable: The one must pass through a cruel Purgatory of malice and wickedness before he can get to Hell, whilst the other in his search after Heaven, finds in the tranquillity of his mind a pleasant Paradise all the way.

Thirdly, The proposition will more fully appear to be true, if we con­sider the nature of these excellent Duties in themselves; it's the pri­viledg which the true Christian only enjoys above all other persons in the World, that those things that are his Duty, are both his Interest and his glory too, and at once contribute both to his present & future welfare. What therefore are all the Duties of Religion enjoyn'd him here on Earth, but so many accomplishments to make him fit for Heaven? What are all the Graces of the Gospel, but so many Jew­els to enrich and beautifie a Crown of Glory? VVhy is he bid to deny ungodliness and worldly Lusts, and to live Righteously, and soberly, and Godly in this present evil VVorld, but only that thereby he may be capable of an Inheritance amongst those that are thus Sanctified? To what end are we Required to be Renewed in the Spirit of our minds after the Image of him that Created us, but that by our being thus like him, we may be able to see him as he is, and to enjoy him too? And indeed what is that happiness which the Saints enjoy in Heaven, but only a priviledg of partaking of the Divine nature? What else is glory but only the highest perfection of Grace? And therefore, if we do but consider the nature and imployment of just men made per­fect in Heaven; we shall find them so exactly Transformed into the Image of God, as if their Converse with, and Resemblance unto him, made up the happiness and perfection of that place. It was this, that made the Garden of Eden a pleasant Paradise unto Adam; And it's this, that makes Heaven it self to be Heaven to the Saints, whilst they are here on Earth; their purest Gold has some Dross, but there it's throughly Refin'd, and purified from all; Here the exactest holiness, has somewhat in it that requires a pardon, but there it's so perfect, that it wants none; which Innocent, and therefore happy condition, must necessarily produce an everlasting Peace, and that not only with God, and their own Consciences, but with all the World besides. The chief part of our Religion, consists in acts of Piety unto God, and charity unto Men; nay, such stress has the Scripture laid upon the latter, as without it, wholly to exclude the former. By this, says our Saviour, John 13.35. shall all men know, that ye are my Disciples, if ye love one another. And St. John tells us expresly, 1 John 4.20. That if a man say I love God, and hateth his Brother, he is a Lyar. Now this excellent Grace, which is so much our Duty here, makes up the chiefest part of our happiness hereafter, and doth the most of any thing else improve our natures into an ab­solute perfection; And therefore that which is in St. Luke's Phrase, [Page 10]styled Mercy, is in St. Mathews styled Perfection; In the one it is, Be ye merciful, even as your Heavenly Father is merciful; in the other it is, Be ye perfect, even as your Father which is in Heaven is perfect; as may be seen, by comparing Math. 5.48. with Luke 6.36. thereby teaching us, that we are made perfect only in Love; And indeed, if we do but consider what the imployment of the Saints in Heaven is, we shall find it to consist wholly in the highest acts of love that can be, in which they are continually exercised; for there, they not only con­template the excellencies of their Maker, and praise and magnifie him, but also shew some acts of love unto their fellow-creatures here below; for though they do not become Mediators and Intercessors for them (as some fondly Dream) yet they Rejoyce to meet them in Heaven, and would gladly welcome their greatest Enemies thither; For if there be joy in Heaven over one Sinner that Repenteth, that joy is doubled, when that Penitence is Crown'd with perseverance and eternal life. So that it's not only Religion, but the end of it too; it's the way that leads to everlasting life, and it is that life it self. All which consider'd, our Apostle may well press Peace and Holiness upon us, above all other things in the World; For if these be the things that the nearest resemble the nature of God, and by consequence best please him; if these are the things that not only tend to, but make up and compleat our happiness, what can be more necessary for us to believe and practice; and therefore certainly we must needs do our selves an unspeakable deal of mischief, not to follow such excellent Council and Advice, especially too, since the enjoyments of this life, and our hopes of happiness in another, do so necessarily depend upon it; All which, since I have, I hope, clearly and fully prov'd, that which remains, is to excite you to, and direct you in the practice of this Duty.

First, Then see here the excellency of the Christian Religion in ge­neral, it requires nothing at our hands, but what tends to the impro­ving of our natures into an absolute Perfection; all its Laws are wholesome and good, and such as a wise man would choose to be guided by, Deut. 4.6. Moses tells the Children of Israel, that the Observation of those Laws that he taught them, would be their Wisdome, and their understanding in the sight of the Nations, who would be ready to give this Character of them, that they were above all others, a wise and understanding People; And if the Law of God were so excellent then, what is it now, since it has been improv'd by the Gospel, and illustrated by our Saviours admirable exposition up­on [Page 11]on it in the Mount? Certainly there is nothing in the World more sweet and taking, nothing that comes so near the Reason and the In­terest of Mankind; nay, even the severest duties of it, which seem the most contrary to our natural Tempers and Constitutions, such as are Meekness and Humility, Repentance and self-denyal, Mortificati­on of our Lusts and passions, and the like, yet even this, if we look well into them, will appear not only reasonable in themselves, but upon several accounts very much for our interest and advantage, tending all along to the perfect quiet and settlement of our minds here, and to our everlasting happiness and peace hereafter; And as for that peculiar Law of Christianity, which forbids Revenge, and commands us to love our Enemies, and to forgive Injuries, though it may seem harsh and grievous at the first; yet no man can think it so, that compares the restless Torment, and continual slavery of a mali­cious and revengeful Spirit, with the delights and sweetness of Love, and the glorious victory of overcoming evil with good, whereby a man conquers both his Enemy and himself.

2. See here the necessity of these two excellent Duties in particu­lar, viz. peace and holiness.

1. For that of peace, which the Apostle requires, should be uni­versal; follow peace with all men; which precept of his, doth very well agree with the New Testament notion, of a Brother, which is indeed every man in the World, as appears from the parable of the man that fell among Thieves, whereby not only our kindred and ac­quaintance, but even strangers, and our very Enemies too are brought into that Relation, upon which account this becomes as necessary a duty, as it is an excellent grace, and commends us unto God beyond all other duties of Religion; nay, it's that which gives being to Re­ligion it self, and is the very Life and Soul of all true Devotion. For indeed what is Christianity it self, but the highest Demonstration of the greatest love that ever was? And why is it so cleerly Revealed unto us, but only to excite us to the like practices one towards ano­ther? And therefore at the last day, this is the main thing that we shall be accountable for; so that if there be any thing more necessary than other, in order to the obtaining of everlasting Salvation, it must certainly be this, hatred and malice being of all other things the most odious in the sight of God, as being so directly contrary to the daily methods of his providence; yea to his very nature and commands, tearing in pieces not only his seamless Coat, but his Body, and ren­dering frustrate the very expence of his blood, in so much, that he will [Page 12]sooner pass by all our other Immortalities, than this; which there­fore, that we may avoid, there be three things, which if they were Reduc'd into our practice, would very much contribute to our peace.

1. Bearing with one anothers Infirmities. 2. Dealing by others, as we would have others deal by us. 3. A sincere and earnest endea­vour after holiness: all which, if they were but laid to heart and practic'd, would certainly restore our peace as at the first, and our prosperity as at the beginning.

1. Bearing with one anothers Infirmities; Though it be the design of the Christian Religion, to make us holier than others, and to im­prove our minds and practices beyond the common Rate of Men, yet it was never intended to make us therefore keep our distance, and to stand off from all that are not arriv'd to as high a pitch as our selves; no, the higher the true Christian is in Gods account, the lower he is always in his own; The more experience he has had of Gods good­ness unto him, the more pitiful and courteous he is to others. It was this that made St. Paul, become all things to all men, that is, so far to condescend to the weakness, but not the wickedness of any, as to de­ny himself that Christian liberty, which otherwise he might have taken, which was doutless that holy guile wherewith he caught so many, upon which account, he recommends the same practice unto us, Rom. 15.1. we then that are strong, ought to bear the infirmities of the weak, and not to please our selves; which advice of his, is as ne­cessary, as it is excellent, and would well become all Christians in ge­neral, but more especially the Ministers of the Gospel, who should be men of gentle and peaceable Dispositions, rather composing dif­ferences, than fomenting of them. Therefore says the Apostle, 2 Tim. 2.24, 25. The servant of the Lord must not strive, but be gen­tle unto all men, apt to teach, patient, in meekness, instructing those that oppose themselves; by which proceedings he shall obtain that which the same Apostle requires in a good Bishop, 1 Tim. 4.7. A good re­port of them that are without; by which means not only more Credit, and Reputation, but more Proselytes and Converts too are to be gain'd, than by all the unnatural Methods of force and violence. For I know not what it is in mens natures, that so inclines them; but cer­tainly most have this principle in them, that they hate to be forc'd though it be even to goodness and vertue, and will discard piety it self, and Heaven too, rather than be threatned thither; whereas on the other hand the most refractory and stubborn Spirits, whom force [Page 13]cannot prevail upon, will be supple and pliant, when reproofs and zeal come cloathed with love, when they see Tears shed for them, and their own interest more look'd after by others, than themselves; when they see they are rather pittied than hated, and are notwith­standing all their obstinacy and wilfulness, woo'd both by God and Men to accept of happiness, and an Heaven. Besides, let us remem­ber the best of men, whilst they are here on Earth, need a great many Grains of allowance; The Education, Tempers and Constitutions of men are to be consider'd, from whence the greatest part both of their Actions and Opinions flow. Nay, I am verily perswaded, that many times the Religion of men (at least their ways of exercising of it) does very much follow the Tempers and Constitutions of their Bo­dies. He that is of a melancholly Disposition, and inclined to thoughtfulness, dreads Gods justice, and is therefore all for mortifica­tion, and the severer duties of Religion, and is doubtless accepted of God; Another, that is of a more lively Complexion, admires the goodness and love of God, and from the Influence of that keeps himself innocent and cheerful too, is sociable and courteous, and by his active stirring, may as much promote Gods glory as the other, and I doubt not is as well accepted of him; And therefore for us to be angry with our Brethren for not acting or thinking just as we do, is as unreasonable, as if we should quarrel with every man that is not of the same Age and Complexion with our selves; Alas, the minds of men differ many times as much as their faces, and it often happens, that they may as well fall out about the one, as about the other; and yet we have liv'd to see men divided both in Opinions and Affections too, in so much that Christianity now (the more's our forrow) is known by nothing more than differences and jarrs, and our profession is not more adorn'd by vertues, than branded by parties, each one stifly defending his own opinion, though many times it be so trifling, that it matters not at all whether it be true or false; nay, though we agree in Fundamentals, yet many times a few Circumstances make Christians worse Enemies to one another, than they would be to a Turk or a Jew; and from these arise private grudges against mens persons also, and when our passions are up, we will look back Twenty or Thirty years to find Crimes to upbraid them withall; Certainly my Brethren, these things ought not to be so. Christianity is a more milde and good-Natur'd thing, and was never intended to make us Ishmaels, to set every mans hand against his Bro­ther. What, because we differ in our Opinions, must we therefore [Page 14]bait and worry one another out of our lives? Doubtless, no Opinion that do's not thwart the Fundamentals of Religion should make a sepa­ration, and destroy our Love and Charity; and that, because we have only probable Arguments for our Opinions, but we have an express command for our Love; one excellent property of which, is, that it Beareth all things, 2 Cor. 13.4, 7.suffers long, and is kind: And indeed, if we do but consider the long suffering of God towards us, how much he bears with us every day, we have all the reason in the World to make that excellent Character and Property ours, and as much as may be, to bear with one another; to support, and not devour the Weak; to strengthen, and not confound the Feeble knees; to raise up, and not to trample upon those that are down; and by this means we may do more good, than by all the Violence we can use, since a gentle per­swasion accompanied with kindness, will reach farther than the strong­est Argument urg'd with Hatred and Ill Nature. Christianity should appear with all the Ornaments of a meek and quiet Spirit, and shew a Love mix'd with Sorrow, towards those that are Strangers or Ene­mies to it; and this will make them esteem the Love that's shew'd them, the Persons that shew it, and praise the Religion that moves them to it, and sooner then any thing else, perswade them to be of it.

2. Another Expedient for Peace, is dealing by others as we would have others deal by us. When our Saviour Christ came into the World and dwelt amongst us, his design was not only by suffering in our Natures to satisfie Gods justice for us, but also by his Life and Doctrine to teach us how to live our selves, how to do our Duty to God and Man too: And therefore for the help of our memories, and the information of our Understandings, he Epitomizes the whole Moral Law, and reduces it to this one Duty of Love to God, and to our Neighbour; and lest any difference should arise concerning our manner of performing this, he contracts it into this single Precept, namely, Thou shalt Love thy Neighbour as thy self: And lest this too should be mistaken, he explains it by that which is absolutely the most natural and reasonable principle in the World, which is, to do as we would be done by, Matth. 6.12. Whatsoever ye would that men should do unto you, do you even so unto them; for this is the Law and the Pro­phets: And indeed this alone is of Universal Influence in the whole life of a Christian, and will fully direct him, when all other things faile him. It is not every man that can tell what's Justice or Right in all cases, but there's no man but can tell how he would have others deal [Page 15]by him at all times: Therefore we ought to lay aside the byass of Self-love and Interest, and the rest of our Passions, and put our selves in the same condition with other men, and then judg if we would be so dealt withal our selves as we now deal by them; certainly there's no man in the world but would find an alteration in himself and all his affairs.

If this golden Rule were but observ'd amongst us, it would secure Peace to the World, and make all men as happy as it is possible for them to be here; we should be full of mutual Goodness and Pitty, a World of Benefactors, a Society of Saints and Angels; and instead of becoming Wolves and Beasts of Prey, we should be as so many Gods to one another. Let us therefore be perswaded to lay aside our Pride and Arrogance, to attribute no more unto our selves then what's our due; and withall to Render to all men what belongs to them, to place our selves in their Circumstances, and then act accordingly; and by this means all our Differences would be easily Reconcil'd, at least-wife we should be more moderate in our Censures, and less vio­lent in our Actions. It was for the sake of this excellent Precept that Severus the Emperor did much Reverence our Saviour & Christianity it self, and endeavour'd as much as he could to reduce it into his own practice, and for the sake of it favour'd the Christians to whom at first he was somewhat harsh and rigid; nay, and had built a Temple for them, if Ʋlpian the Lawyer, and some others, for some Reasons of State had not diverted him from it. Let not us then by the Violation of it, disturb our own Peace and the Churches too, since thus we not only break the Laws of Humane Society, wound our own Conscien­ces, but cast Dishonour upon Christianity it self too; but let us rather, as much as in us lies, live by this Rule, and upon all occasions, ask our selves, Would we that others should deal thus by us? Would we be contented to be slandred and abus'd, to be rail'd at and affronted, to be cheated and couzned, to be robb'd of our good Names, and the com­forts of our Lives? Would we be contented to be driven up and down, from post to pillar, and to have all advantages taken against us? No certainly, we would not: Let us not then act any longer so directly contrary to the Reason of Man-kind, and to the design of the Gospel too, lest hereby we be esteem'd the common Pests of the world, Enemies both to God and Man too; & so at last find from the Judg of all men, the same measure that we have meeted out to others, which is to be proceeded against with all the violence and severities of justice and wrath. But

3. A sincere and earnest Endeavour after Holiness, would very much contribute unto our Peace. Whilst Man continued in that happy state in which he was Created, there was a perfect Peace in Paradise, and this flow'd from that perfect Innocence of his Life and Nature be­fore his Fall; but as soon as ever he had eaten of the Forbidden Fruit, Sin, the great Make-bate of the World, set him at Variance both with God and himself; sow'd Division between the Man and his Wife, made mortal Enemies of Natural Brothers, and taught the whole Greation Rebellion against their lawful Prince, and has ever since taught Men all those Devilish arts of Malice and Revenge, which they are so perfect in at this day. It's this cursed Root of bitterness in our Natures, that brings forth all that damnable fruit of Hatred and Emulation in our lives. Gen. 4.2 Sam. 11.1 King. 21. Esth. 3.3 John. It was the envy of Cain that made him first Hate, and then Murder his Brother. It was David's Lust that cost Ʋriah his life: The Covetousness of Ahab that made him Murder Naboth: The Pride of Haman that made him thirst after the blood of the Jews; The Ambition of Diotrephes that disturb'd the Churches of Asia; and if we would but lay our hands upon our hearts, we should find that 'tis one Lust or another at the bottom that arms us so unna­turally against one another; While there is envying, & strife, & divisi­ons amongst you, says the Apostle, 1 Cor. 3.3. Are ye not Carnal, and walk as Men? The Man all the while getting the better of the Chri­stian; whereas were we but holy and upright, just and good, we should be more moderate and calme: Did we in our hearts truly fear God, we should by necessary consequence also love our Brethren; were we truly sensible of his love and kindness unto us, it would make us more charitable and loving unto others. Sure I am, if we would but look neerer home, the best of us may find imployment enough for our utmost Malice and Revenge against our own Lusts; we need not be so severe upon other men, whilst we have so many worse Enemies in our own Bosoms, against which it would better become us first to wage war; else as our Saviour says, Math. 7.4, 5. How wilt thou say to thy Brother, let me pull out the Mote out of thine Eye, when behold a Beam is in thine own Eye. Thou Hypocrite, first cast out the Beam out of thine own Eye, and then shalt thou see clearly to cast out the Mote out of thy Brothers Eye. It is upon this account therefore, that our Apostle adds this Duty of Holiness to that of Peace, which is the se­cond thing to be consider'd here as necessary in order to the obtaining of everlasting Salvation.

2. Therefore Secondly, and to conclude; See here the necessity of Holiness, Without which, says the Apostle, no man shall see the Lord, then which there cannot be a more powerful motive in the World. Whoever considers the Nature of the Christian Religion, how suitable all the Precepts of it are to the Reason and Interest of Man kind; what excellent Promises it makes to excite our hopes in case of Obedience; what amazing threats it lays down to a waken our fears in case of Dis­obedience; whoever, I say, considers these things, cannot but con­clude it the most excellent Religion in the World, and such, as no man in his Wits but would readily embrace and practice: And yet if we do but look into the Lives and Conversations of those that have embrac'd it, we shall find the generality of them as great Strangers to the practice of it, as those that never heard of it. What Atheism and Profaneness, what Cursing and Swearing, what Lying and Perjury, what Drunkenness and Uncleanness; in short, what plenty of all man­ner of Wickedness is there every where to be seen, even amongst those that call themselves Christians? As if the Grace of God, that brings Salvation, had never appear'd; or rather, as if the appearance of it were only to teach us not to deny, but to own and practice all Ungodliness and worldly Lusts; for certainly had some amongst us a Dispensation from Heaven, and leave to be as bad as they would, they could not well be much worse than they are. And yet ask these Persons in their more serious Intervals, what they think of God, and of another World, and their hopes of Happiness seem to be as strong as the best, flattering themselves with I know not what presumptuous thoughts of Gods mercy; as if he were oblig'd to bestow it upon them when-ever they would vouchsafe to call for it, or to accept of it. But let these Men know, the Christian Religion gives no encouragement to any such flattering Hopes and corrupt Practices. Its true, it pro­mises Eternal Life, but its only unto them that Believe. It offers Heaven and Happiness, but its only unto them that practice Holi­ness: It assures of Peace and Comfort in another Life, but then its only unto them that follow Peace and Righteousness in this. Since without these, the Apostle assures us, no Man shall see God, shall e­ver behold his Face with joy and comfort, shall ever have the least place in his Favour here, or in his Glory hereafter. It's true in one sense, the most Wicked and Ungodly, who have neither Peace nor Holiness, nor any other good quality besides, shall see God; but it shall be only to encrease their Misery, and add unto their Torment, when they shall see God, as the Devils do, with fear and horror, and [Page 18]behold him as so far from Pittying and Relieving of them, that he will rather Laugh at their Calamity, and mock when their fear comes. Which sole consideration is enough, one would think, to calm the most Furious and Revengful, to sweeten the most Sowre and Bitter Dispo­sition, to curb and restrain the utmost fury of all our Lusts; for I am much mistaken, if it would not daunt the proudest Sinner that ever breathed, to look upon Death, and to see nothing but Hell beyond it; to behold the great God of Heaven and Earth cloath'd in all the Robes of Fury and Vengeance; to behold him unto others a Merciful Fa­ther, and Compassionate Redeemer; but unto himself a Revengeful Judge, a Consuming Fire. Let therefore the time past of our Lives suffice that we have liv'd so directly contrary to our Interest and Duty: Let the Wicked for sake his way, and the Ʋnrighteous man his thoughts: Let all sin and wickedness be banish'd, both our hearts and lives: Let us lay aside our former corrupt Conversations; and let those Vices that do at this day rule and reign in our Nation, for the future, not be so much as once named amongst us, as becometh Saints; since who­ever Indulges himself in the least sin, shall never, whilst he does so, In­herit the Kingdom of Christ, or of God; and may the God of all Grace so sanctifie our hearts and lives in the ways of his Laws, and in the works of his Commandements, that we, being cleansed from all fil­thiness, and pollution both of Flesh and Spirit, may so perfect Holiness. in the fear of God, that at last we may enjoy the happiness of his fight and presence for ever.

WHoever considers the Nature of that New Command­ment which our Saviour gave of Loving one another, shall find it to be a Duty so rational and convenient, that there cannot be any thing more becomming the Nature of a Man, and more likely to win upon, and prevail with him; and therefore the Prophet calls the Cords of Love, the Bands of a Man. Hos. 11.4.This Law of Love being so naturally fitted to the tempers and constitutions of men (who will sooner be allur'd and drawn, then forc'd and driven) that even the most rude and savage tempers will be calm'd and mollified by it, and made fit for Society and good Order. But now when we come to consider it in its highest abstraction, and take a prospect of it from that Influence it has not only upon all the actions of our Lives one to­wards another, but even those towards God too, we shall find the ex­cellency of it to be far greater. For, if before it made us men, it now makes us Christians, and teacheth us to love our Brethren, not for their own, but Gods sake too; since it has this excellent qualification also, that hereby we are assur'd of the Truth of our Religion, and the sincerity of our hearts towards God, our Love to our Brethren being the mark and sigh of our love to him, without which, all our Religious pretences are but vain and foolish, and at the best but Hypocritical [Page 20]and a Lye. For if a Man say I love God, and hateth his Brother, he is a Lyar, &c.

In which words we have a Proposition laid down, and two Argu­ments to prove that Proposition.

1. A proposition which consists of a supposition: If a man say I love God, and hateth his Brother, and a conclusion deduc'd from thence, he is a Lyar, the very thing it self carrying a contradiction in its terms; for he that says he loves God with all his heart, and with all his soul (as every Good man ought to do) and yet in the mean time hates his Brother, or doth not love him so well as he should, however he may perswade himself to the contrary, yet all his Love is but false and counterfeit, and he himself, without mincing the matter, is no better than a Lyar, which the Apostle does not only say, but prove from the two following Arguments; the one drawn from the Nature of Love it self, the other from the effects and consequences of it.

1. From the Nature of Love it self; For if he doth not Love his Brother, whom he hath seen, how can he love God whom he hath not seen? It being more Natural to us, to love those things we see and converse with, then those things we only hear of and believe, in that Nature is before Grace, and takes the first place in us; and we are more apt to love those things that are visible and affect our senses, than those things that are invisible and affect only our understandings. And therefore, if to men, with whom we converse every day, and meet with such op­portunities, we do not express any Love; what reason is there to imagine we sincerely love God, when of our love to him, and the sin­cerity of it, we were never able to make those Tryals? because we never saw him, nor had any opportunities offer'd us of shewing any real acts of love to him. Besides, something may be judged from the difficulty of the thing; for he that will not do a thing that's easie, will hardly be suppos'd to do a thing that's more difficult: Now its harder to love one we never saw, than one that we see every day; in that fight and conversation is one Motive of Love: Now we see our Bre­thren daily, but we never saw God at any time; and therefore, where there is one advantage to allure our love to our Brethren, which there is not to invite and oblige us to the love of God; if a man fail in the one that is so Natural, how can it be imagin'd that he will per­form the other which is less Natural? But

2. The Apostles second Argument is drawn from the effects and consequence of Love, which is Obedience to the commands and will [Page 21]of any person whom we Love; And this Commandment have we from him, that he who loveth God, loves his Brother also: So that its evident by the command of God, that we are as really oblig'd to love one ano­ther, as to love him himself; and therefore if we would shew any love to him, we cannot do it any better way then by Obedience to his commands. And thus the notion of loving God in Scripture, but more especially in the New Testament, seems to be taken most fitly for one most eminent act of love amongst all men, viz. that of doing those things that are most acceptable and well-pleasing to the Beloved, ei­ther as tending most to his good, or any other way desirable unto him; for this indeed is the only way of expressing our love to another, all others being but the effects of love unto our selves. But because God wants no Contribution of ours, either to the promoting of his good, or the advancing of his glory; and so our only way of doing grateful things to him, is our performing what he commands: It necessarily follows, that our Obedience to the mind and will of God in the high­est and most perfect manner, is styl'd the loving of him, this being in­deed the prime, if not the only way of demonstrating our Love to him; and therefore its the greatest contradiction and absurdity in the world, for a man to say he loves God, when he contemns and despises his Will and Commands, and is, as if a man should pretend to be a Loving and Loyal Subject to his Prince, when his daily practice is to break all the Laws that ever he made: And therefore hence is it that our Saviour says, Ye are my Friends, if ye do whatsoever I command you: A readiness and willingness to perform anothers will and plea­sure being the truest sign of Love and Friendship that can be; so that the Apostle may very well charge that man with an Untruth, who pre­tends to love God, and yet takes no care to Oblige and Gratifie him, especially to, when he has but one only way of doing it, viz. by Obe­dience too his Commands, amongst all which, I know none press'd more earnestly upon us, then this of Loving one another. And thus I have at large, and in as plain terms as I could, given you the meaning of the words, so that I suppose, by this time, we may from hence con­clude, That where there is no true Love to our Brother, there can be no true Religion towards God. In the prosecution of which, I shall endeavour 1. To prove that it is so. 2. Shew you some hinderan­ces of our Love to our Brethren, and so consequently of our Religion towards God. 3. I shall shew you how we ought to Love our Brethren. And 4. Draw an Inference or two by way of Applica­tion.

1. I shall endeavour to prove the Proposition, and that 1. From the natural dependance of all Religion upon Love. 2. From the Perniti­ous Nature of Envy and Hatred, which is destructive to all Religion. And 3. From the good Providence of God, who has made the Love of our Brother to be the mark and signe of our Love to him.

1. From the Natural Dependance of all Religion upon Love. If we do but consider the Nature of Religion, we shall find it so necessa­rily built upon the foundations of Love, that it's impossible for it to stand upon any other Basis; nay, it is so natural to it, that all pre­tences whatsoever without it, will soon vanish into ayre and nothing. For as that which is not of God, can never stand, so that Religion which do's not abound in Love, can never be from God, and so can neither assure its present Truth, nor its long continuance, in that God is Love, and that which comes naturally from him (as all true Reli­gion do's) must partake of his Nature, and abide in him, and there's no dwelling in God, without a dwelling in Love. And therefore our Saviour Christ answering that subtle Question of the Lawyer, touch­ing the first and great Commandment, makes this one duty of Love to be the fulfilling of the whole Law, Math. 20. [...]0. On these two Commandments, viz. Love to God and to our Neighbour hang all the Law and the Prophets: That is, whatsoever is commanded in the Old Testament by Moses, or any of the rest of the Prophets, is reducible hereunto, and falls as so many lines into this one Centre of Love. Luk. 10. Nay, St. Luke relating this Discourse between our Saviour and the Lawyer, makes it not on­ly the fulfilling of the Law, but even the only way of obtaining the Reward annex'd unto such an Obedience; for the Question is not here set down as propounded concerning the greatness of the command, but the obtaining of everlasting Salvation; Master, what shall I do to Inherit Eternal Life? Where the Answer is the same, Thou shalt love the Lord thy God with all thy Heart, v. 25, 27.with all thy Soul, with all thy Mind, and with all thy Strength; and thy Neighbour as thy self, which is in­deed the sum and substance of all Religion: And therefore its this which makes the Christian Law so perfectly a Law of Liberty, and re­commends it to us above all other Doctrines in the World; in that this do's endeavour (as all Religion should) to make mans Nature perfect, and to restore that Image of God which was at first so un­happily defac'd; for there is nothing that a man can Answer and Re­semble God in, so much as Love; all his other Attributes of Power and Majesty, Justice and Equity, Purity and Holiness, and what­ever the Divine Nature is perfect in besides, being infinitely above us; [Page]but this now is, as it were, exactly fitted unto us; for as it's Love in him which makes his Sun and Rain to shine and fall upon the Good and Bad, so its that too which makes us Love and Pray for our Enemies, and do them all the good we can: By this God forgives us, and we forgive one another; and as this makes him give what ever we ask of him, so it makes us give whatever is askt of us: If we are desir'd to go a Mile, this makes us go twain; if to give a Coat, this gives a Cloak also; if to forgive one Injury, this makes us to forgive even till 70 times 7 are offerd; and even then too, to be still ready to for­give. Nay, there is not a Duty which the Gospel obliges unto, but its founded upon Love: Baptisme is a Covenant of Love; the Lords Supper is a Feast of Love, Faith must work by Love; and to that and all other Graces, must be added this Grace of Love, as that which seasons all, and is therefore called the very Bond of Perfection, Col 3.14. But

2. The Truth of the Proposition will farther appear from the Per­nicious Nature of Envy and Hatred, which are destructive unto all Religion. As there is nothing in the World more excellent and ne­cessary than this Grace of Love, so there is nothing more hurtful and dangerous than its contrary Passions of Envy and Hatred; for as the one strives to make men perfectly happy, so the other doth all it can to make them eternally miserable, and fights neither with small nor great, but with the all of mans felicity; for by mixing and twining it self into our hearts, it quite stifles our Religion, and doth as the Old Serpent did by our first Parents, Betrays us even in the midst of Para­dise: For whilst we pretend to be Religious, and do not bridle this unruly Passion, our Religion is not only vain, but will be our Ruin too; there being no greater affront to God in the World, nor any thing more destructive to our selves, then thus Presumptuously to sin both against him and our own souls, by presenting our selves before him so directly contrary to his Nature and Commands; for he has taken such care that his worship should be free from all such impure mixtures of Hatred and Malice, that he will rather for a time dispense with his Worship it self, and have it deferr'd, then endure that it should be thus unduely perform'd: Math. 5.23, 24. For if thou bring thy gift to the Altar, and there remember that thy Brother hath ought against thee, leave there thy gift before the Altar, first, be Reconcil'd unto thy Brother, and then come and offer thy gift: Whereby it appears that the Perfor­mance of any outward Service unto God, without Love to our Bro­ther, is very displeasing unto him, who requires Mercy rather than Sa­crifice [Page 24]at our hands: For if the gift, when brought to the Altar, must rather be lest there then offer'd up, sure there can be no Acceptance or Reconciliation with God, unless we be also Reconcil'd unto our Brother, because that this must be done before the other can be be­gun. How many then have offer'd not only Fruitless, but Abomina­ble Sacrifices unto him, and instead of pacifying, have but the rather provok'd him, nay, and have with all earnestness, even besought him to Ruin and Destroy them? And therefore, whilst they so constantly repeat that bless'd form of Prayer which our Saviour taught his Disci­ples without this Grace of Love in their hearts, they do even chal­lenge the Power of God unto their own Damnation: For, whilst they Proportion the Absoluteness of that forgiveness which they beg of God, unto that which they give to others, and yet all that while are ready to do all the Mischief they can unto them; what is this but to beg of God to do his worst against them, and to exercise the utmost of his Power in their Everlasting Destruction; and sure men, in such a condition are very far from all Religion. For besides the Destructive Nature of Envy and Hatred unto all humane Societies, which can no longer stand where these Reign, than an House divided against it self can, (as may be seen in many fatal instances both at home and abroad) it is so contrary unto all Religion too, that where-ever, its entertain'd like a little Leaven, it soures the whole lump, and renders all our per­formances fruitless and vain. And then, I hope, there's no man will think St John either Uncivil or Uncharitable in thus plainly giving the Lye to all pretenders to Religion towards God, without Love to their Brethren too; for, he that says he Loves God, and Hates his Brother, is a Lyar. But

3. The Proposition will yet farther appear to be True, from the Providence of God who has made the Love of our Brother to be the mark and sign of our Love to him. If we do but consider the Nature of that Relation which we stand in one towards another, we shall easily perceive that this piece of Gods providence, in making the Love of our Brother to be the mark and sign of our Love to him, is grounded and bottom'd upon as great Reason as any is in the World; for we are all Members of that Mystical Body, whereof Christ is the Head: Now where there is no true Love to the Fellow-members, there can be no true Love to the Head, because in the same Body, the Head and Mem­bers share alike: If therefore the Members fall out, and be at Enmity one with another, they can never agree and be at peace with the Head. Besides, there can be no other way of shewing our Love to God than [Page 25]this; for as our Capacities are now, all others are either above us, or below us; we cannot be said to Love God properly, and as he is, because he is a Spirit and Invisible, and so do's infinitely transcend our highest conceptions of him; and therefore that which we call Love to him, is not properly such, but rather A­doration and Devotion: And then seeing the Divine Nature is so far beyond the expressions of our Love, we must look out some other way, by which we may more clearly evidence it, and that must be by somewhat of our own Nature and Condition. Angels are therefore above us, and all others Creatures are be­low us, and not capable either of receiving or returning of our Love, so that there is nothing else that can be the object of it, but our Brethren or our selves: Now self love is too narrow and scanty to have any thing of this Divine Quality in it, which is of a more extensive and universal Nature. Besides, its so far from testifying of our Love to God, that it may as well be in a Devil as a Man, as may be seen in the Case of Dives, whose request to Abraham, of sending Lazarus to warn his Brethren, Luk [...] 16. did not pro­ceed from any love to, or care of their souls, but only out of re­spect unto his own, lest by their coming into that Place, now his torments should be increas'd; so that its only the Love of our Brethren that can testifie the reality of our [...]ove to God, because that can only prove that we do not Love in Word and in Name only, but in Deed and in Truth. In that, in the immediate ex­pressions of our Love to God, there may be nothing more then a Complemental Hypocrisie; and for that which we shew unto our selves, there is too much of Interest in it to bear witness for us, for self-denyal is the great Principle of Love: Besides, can there be a better way of shewing our Love to God, than this which he himself hath taught us? John 3.16. And herein was the Love of God manifest to us in that he laid down his life for us, thereby doing that for us which we stood in the greatest need of; and herein also should we manifest our Love to him in doing what we can, even to the hazarding and laying down of our lives for him, which we can never better do, then in Laying of them down for the Brethren, this being the only way he expects a return from us: And therefore the Apostle well Argues from the Reasonableness of the thing, Beloved, if God so Loved us, he doth not say we ought [Page 26]also to Love him; but we ought also to Love one another; our Love to one another being the best Argument of our Love to him, because he which loveth him that begat, loveth them also that are begotten of him; Cap. 5. v. 1. there being a kind of Contradiction in the thing, for a man to say he truly loves another person, when he hates whatsoever belongs to him, or is like him: And I am sure there is nothing Resembles God so much, as that which he set his own Image upon at first, viz. Mankind, in respect of which we being all his Off-spring, ought to Love as Brethren. But

2. I come now to consider the hinderances of our love to our Brethren, and so consequently of our Religion towards God, and they are amongst too too many, others these three: 1. Taking up, and divulging evil Reports of them, whether they be True or False. 2. Harsh and unkind censuring of them and their Actions. And 3. Confining of our love only to some particular persons.

1. Taking up, and divulging evil Reports of them, whether they be True or False; 1 Cor. 13.7. when the Apostle tells us, that Charity believeth all things; his meaning is not, that it's ready to take up every flying Report, and Story that passeth up and down the World for Currant, but that it's so kind and good natur'd, as to assent and give credit only to those things that are good and commendable; and if it hears any thing that is otherwise, not to believe it without great care and Caution, nor even then to spread it farther, but as much as may be (unless it be too noto­rious indeed) to conceal it, because Charity beareth all things, before it believeth them; and when it cannot choose but believe them, yet even then it hopes better, and therefore it endureth all things too. You know what mischief the evil Report that was brought upon Canaan did, how it shut both them that rais'd, Numb. 14.29, 30, 31. and them that entertain'd it too out of the Land; and instead thereof, led them a tedious march through a troublesome Wilderness; nor shall they fare better, who are thus guilty in this matter amongst us; A Tale-bearer, and a busie-body, being no small troubler of this our Israel too, and therefore such as these the Apostle justly condemns, as having cast off their first love, 2 Tim. 5.12, 13. by making contrary to their Duty and Faith given to the Church, such Rents and Divisions in it, as they by such unchristian car­riage [Page 27]did; where you may farther observe, that the Apostle doth not call them Slanderers, but Tatlers and busie bodies, such as do not invent, but divulge Stories; which things indeed differ but very little, and no more then the Receiver doth from the Thief: For, let the Report be either true or false, the spreading of it may very justly be condemned; for if it be False, then thou hast made a wound in thy Neighbours Credit; and if it be True, then thou hast made the wound wider; both which are very prejudicial to Christianity. And indeed this unchristian Temper, is a very great cause of that general uncharitableness that is amongst us; for if we hear any thing against a Friend, a cleer Demonstration will hardly convince us, nay, and even then we'll do all we can to smother it; whereas if we can but get a story by the end against one we care not for, how ready are we to declare and divulge it, nay, and even rejoyce and make sport at the relating of it too; and if this partiality be not vile and Abominable, and contrary to the Rules of Charity, I know not what is. Is this to help an Enemies Oxe or Ass out of a Pit, when we endeavour all we can to plunge him into a Deeper? Is this to do like that good Samaritan, whom our Saviour has propounded for our Pattern and example, when instead of Re­lieving, we wound our Neighbour; and instead of Wine and Oyl, we pour Vinegar and Gall into the wounds of his Reputa­tion? No sure, this is so gross a piece of ill nature, that it looks rather like a maxime of Hell, than a precept of Christianity, since none but the Devils rejoyce at the falls and miscarriages of Men; And therefore for men to deal thus unnaturally with one another, is to list themselves amongst that Infernal Crew be­fore their time, and to turn Devils before they can get to Hell; you know whose work it is to be the Accuser of the Brethren; but to Accuse them falsly, and to add Perjury to Lying, is of all other things highly uncharitable.

2. Another hindrance of our Christian Peace is, harsh and unkind censuring of men and their Actions. And indeed this is such an ill nature Temper, that were there no such thing in the World as Christianity to be disturb'd by it, yet common Reason, and an ordinary Ingenuity might (one would think) make any Rational man loath and detest it; and yet there is nothing more [Page 28]frequently acted amongst us, to the shame of our natures, and scandal of our Religion; for this will oftentimes put the worst Constructions upon the best Actions, and condemn a man the se­verest for those things, for which he deserves the highest com­mendation and Reward; This makes a man that's Devout and Zealous towards his God, to be looked upon as an Hypocrite before men, and altogether to want the power of Godliness, because he makes use of a Devouter form of it; And can there be a greater hindrance of our love than this, when we shall thus rashly deprive one another of our nearest and dearest concern? This is to have an evil eye of our own, because our Brother has a good one; and not only to rob God of his Honour, but of those that Honour him too, whilst thereby we many times make Devils even of his best Saints. This is to lay the greatest matter oftentimes to the charge of Gods Elect, whom he has justified, and to condemn those for whom Christ has dyed, yea rather for whom upon that very account he is risen again; and sure he that's guilty of this, can pretend to but very little of Brotherly love, Censoriousness, and that being as contrary as Light and Darkness; And therefore Charity accounts every man honest till he be disprov'd, and will not so much as think evil against any, whereas censure and worldly policy deals with every man, as if he were a Knave, nay, and will endeavour to make a man bad, before he be so; and will sooner take notice of one bad Action, than an Hundred good ones. He that loves another will wink at his faults, and endeavour to hide them from others too, whereas envy and hatred will pass censure upon Vertues, and Arraign even a mans best Actions; And here I would not be understood, as if I did condemn all Admonitions and Reproofs, all observati­on of other mens Actions, (for then I should be at present silent my self) no I mean only such as pass unkind Interpretations upon them, when there is as fair a way made for a good Con­struction, as for a bad one; when men tell a mans faults not privately to himself, but to others too, if not to every body that knows or has but heard of him; and that not with a design to admonish and reclaim him, but to expose and upbraid him: It's such only that I here speak of, for it's the greatest piece of love and kindness that can be, kindly to admonish and advise; and [Page 29]therefore to have a Friend that's always flattering, and is either afraid or unwilling to Reprove or chide, when there is cause, is to meet with such a Friend as wounds deeper than an Enemy, and is such a piece of Friendship, as I pray God send I may ne­ver meet with: It's therefore unkind Censuring, and not Coun­selling and advising that I here speak of, as the great hindrance of our Christian love; and indeed, if we did but consider the faults we have of our own, and did but as clearly see the Beam in our eye, as we do the mote in our Brothers, and withall how unable we are to judg of our selves, and how often we have been deceiv'd and cheated in both, we should quickly have enough of this unnatural Temper; how our own goodness has had a mixture of the Leaven of Hypocrisie, our Charity a Tin­cture of vain glory, and a desire to be seen of Men, our Repen­tance only a melancholly fit, and lost in the next merry and jovial Company, and our other Graces stamp'd with Lukewarmness and Formality; and withall, how we may be as bad deceiv'd in others, how we have thought, that to be a sullen Morose­ness, which has only been a Retir'dness for Meditation, that to be Pride and Haughtiness, which has been a brave Generosity and Nobleness of Spirit, that to be folly, which has been the greatest Wisdome; All which, and many others may convince us of our weakness and want of skill in judging, unless like God we could search the Heart, and prie unto the secret Recesses of the Soul, and may also inform us of the mischief we hereby do unto our Profession, and Christian Love, by our Ignorant indis­cretion, and ill-nature. But

3. Another hindrance of our Christian Love is, confining of our Love, only to some particular Persons. Love is of a Diffu­sive and spreading nature, and extends it self like the influence of Heaven both far and wide; and therefore when it teacheth us to be kind unto our Brethren, it also makes every man our Brother, nay, and brings our very Enemies too into that Relation, since it commands us to do good to them that hate us, and Persecute us; and therefore the Brother, that the New Te­stament says we must Love, is every man in the World, as ap­pears from that Parable of the man that fell among Thieves: Luke 10. Indeed we may, and might sometimes, to put a difference be­tween [Page 30]one Brother and another in the measures and degrees of our Love, according to the different degrees of their de­serts, and the nearness of their Relation unto us; but yet we must look upon all as Brethren, and must not, to give one a Benjamins Portion, Rob all the rest of their's. Thus David loved Jonathan as his own Soul; and our Saviour shew'd more affection unto John, then to any of the rest of his Dis­ciples; and there's no Reasonable Man will deny, but that we may shew more Kindness to our Kindred and Country-men, than to meer Strangers; more to just and good men, then to the Profane and Wicked; Gal. 6.10. for though we must do Good to all, yet there's an Especially added to those that are of the Houshold of Faith: But now here is that Partiality that we must take heed of, when we confine and limit our Love to these only, and shew it to none but those that are of the same Society with us in the Church, who think as we do, and are of the same Profession with our selves; when we will not be Civil and Cour­teous to those that differ from us in Opinion, nor Relieve those Poor (let their Necessitys be never so great) that are not of the same Faith as we are: This indeed has been the very Bane of the Churches Unity and Peace, and has been the Cause of those many Divisions under which we groan at this very day; insomuch that there cannot be a greater stumbling block to the Conversion of the Gentiles than this, when it will be a harder task to perswade them what kind of Christians to be, then to be Christians at all; nay, for my own part, had I not something greater than the Examples of Christians (yea, even of those who pretend to be the best amongst us) I would this very moment Renounce my Christianity; for I am sure that this kind of Love can never come from God, for he makes his Sun to shine upon the Evil and upon the Good, Math. 5.45.and causeth his Rain to fall upon the Just and Ʋnjust: So far is he (who has greater Reason to distinguish then thou hast) from making any difference, and then I wonder who made thee a Judg? If the Master will have the Wheat and the Tares both grow to­gether, and receive the same common influence of Sun and Rain, I wonder who set thee to work before the Harvest be­gin! Sure I am, had Christ himself taken this course, I know [Page 31]not how we had come by our Christianity: Had he come on­ly, as well as first and chiefly to the lost Sheep of the House of Israel, I know not how we Gentiles had come in; no, its true, he came first unto his own People the Jews, but yet he ne­ver Rejected any Gentiles that believed on him; and there­fore the Commission which he gave unto his Apostles was to Teach all Nations; and to that end, after his Assention, to confirm their Commission, he bestowed upon them the Gift of Tongues, by which he poured out his Spirit upon all Flesh: Math. 28.19. So that now a Turk, or a Heathen, as he is a Man, has a Right to Justice and Charitable Offices, as well as a Chri­stian; nay, and more Right too, than those that deny them, since every denyal makes a forfeiture, because that what every man has, was bestowed on him with this Condition, that as he did freely Receive, so he should freely Give. And a­gain, our Saviour tells us, that this Universal Love, is the only sign that we belong to him; By this shall all Men know, Joh. 13.35.that you are my Disciples; not if you love this or that Per­son or Society, but if in General you Love one another; Math. 5.46.for if you Love them that Love you, what Reward have you? Do not even the Publicans the same? But

3. I come in the next place to shew how we ought to Love our Brethren? And here the Love that we must bear them, must not be of an ordinary or common Nature; for our Saviour tells us, we ought to Love our Neighbour, and sure then, much more a Brother as our selves; Thou shalt Love thy Neighbour as thy self, Math. 22. 39. and then we may soon see how we ought to Love our Brother, since every man knows how he Loves himself: But yet our Sa­viour do's not mean there a Love of the same Equality, with that which we have for our selves, which would sometime or o­ther reduce a man to a Natural Absurdity, as in case of Famine, and the greatest danger, where without doubt, I am to prefer my self first: No, he means only such a Love which has the nearest resemblance, and likeness to that which we have for our selves; which is in short, To Love others, as we would have others to Love us: And indeed this Golden Rule of Justice, in doing as we would be done by, has a natural influence upon the whole life of a Christian, and will fully direct him in the whole course of his [Page 32]Duty towards his Neighbour; for there are many things in which I cannot so fully tell how I ought to do by others; yet I can resolve them all, by considering how I would have others deal by me: And therefore, here, as you would not have others to raise and spread evil Reports concerning you, so do not you do so by them; as you would not have others to censure your Acti­ons, so do not you censure theirs: And as you would be fed and cloath'd, when you are Hungry and Naked, so do you do the like by them that are in such a Condition: And as in Distress you would receive Help and Assistance, even from an Heathen, or a wicked man, or from one that differs never so much from you in Opinion, so let not that divert your Love and Assistance when they are in Distress. And since (the greater is our misery) most of our unhappy differences arise from that which should be the greatest Bond of Peace amongst us, viz. Religion, Let us but for a time suspend our strife and jarrs about disputable matters, and lay hold of this certain Truth, To do as we would be done by, and we should be easily reconcil'd. We must not carry our selves innocently towards others, and endeavour to impose our Opinions on them whether they will or not, nor declare any Hatred and Contempt of theirs; not but that we may confute a false Religion, and strive by all lawful means to convince a Turk or a Jew, or an Erroneous Christian; but then we must not Re­proach another mans Religion, and cast Dirt both upon him and his Profession, and upbraid when we should reprove, and the Reason is, because we would not willingly be thus dealt withal our selves; we would not have any man Contemn and Despise us, and our Religion, and therefore if we would have others to consider us, we must not neglect them. And if this short Rule were but observ'd, we should be better Men and better Christi­ans, our Present lives would be more comfortable, and our Eter­nal ones more happy; for I can never be brought to understand how biting and devouring one another in this life can conduce a­ny thing to our Eternal Peace and Quiet in another life. But

4. The Inferences from all, are these two:

1. See here the Excellency of this Grace of Love; It's that which gives the rellish unto all our other Dutys of Religion, by which we are known to be Christians, and to Love God, by [Page 33]which we approve our selves to be Obedient unto him, and with­out which, it is impossible to please him; for though we have the gift of Tongues, and could speak with the Eloquence of an An­gel; though we had all knowledg, and understood all that was possible for a man to know; nay, though we had all Faith, and could do more than is possible for a Natural Man to do, yet all would profit us nothing without this Grace of Love; for we should be as empty and vain as sounding brass, and make no bet­ter Harmony than a tinkling Cymbal. It's this too which rea­ches not only quite through, but even beyond all the enjoyments of this life, and is greater than either Faith or Hope; since this is part of that Happiness which the one looks for, and of that Assu­rance which the other desires, which can only be esteem'd by the experimental knowledge of it; for like those things that are truly excellent in themselves, the more its known, the better its lik'd, and which nothing but the everlasting experience of it can de­scribe.

2. See here the sad condition of those that want it; as it is the Excellency as well as Duty of a Christian to abound in Love, so its the greatest unhappiness for any man to want it, since not on­ly all his pretences to happiness in this world are vain and no­thing, but all his hopes in another (if ever he had any) shall pe­rish; for if the great evidence of our Love to God, be our Love to our Brother, by which we shall be tryed at the last day, how miserable then shall they be, whose chief and only Plea shall be found a Lye? When the refusing to cherish and comfort the least of Christs Servants, shall be look'd upon as deny'd unto himself; with what face can these men ask an Heaven of him, who would not give so much as a cup of cold water unto his? How can they lay claim to his Everlasting Love, that us'd all the Cruelty and Spite imaginable against his Members? Can they who would not forgive a Penny, look to be forgiven a Talent? No certainly, they shall have but one Petition of all their Prayers Answer'd, which shall be to be forgiven, as they themselves have forgiven others: And they that did delight to live here in the flames of Contention, shall then try how they can dwell with everlasting burnings, and their punishment shall be what themselves have chosen: For as they have all along, by their want of Love, liv'd [Page 34]as without God in the World, so their Condemnation shall be to live without him for ever. And now tell me poor Soul, whom thou hast injur'd all the while thou did'st prosecute thy Hatred and Revenge? Thou hast hated thy Brother, and hast thereby sinned against thine own soul: Thou hast unjustly Condemn'd him, and hast sign'd a Bill against thine own Life; thou hast laid a Trap for him, and art taken in a worse thy self: Thou wert unmerciful unto him, and now thou art deliver'd over unto the Tormentors: Consider but this, and then tell me what thou hast got by all thy Hatred and Revenge which was once so sweet! And if this be the end of all, notwithstanding all thy vast pretences, Sit anima mea inter Philosophos, O my Soul, come not thou into their Secrets, for I had rather, at the last day, be found in the place of a peaceable, sober, and loving Heathen, then of a persecuting, quarrelsome, and envious Christian: Let me therefore exhort you all to live like Men and Christians; consider you have all the Obligations that can be to Love one a­nother; you owe all to God, and this is all the Payment he ex­pects from you, nay, which he will again Reward you for all at last: The comforts of this present life call for it, and the E­verlasting happiness of the next command it. Live therefore in peace with one another, that so you may dye in Peace with God, and have a care of any thing that may break the Peace ei­ther with your Brother or your God, for its no easie matter to make it up again; for the Wise man tells us, that A Brother of­fended is harder to be won than a strong City,Prov. 18, 19.and their Conten­tions are like the Bars of a Castle: And I am sure it's no easie matter to appease Gods Anger when it's once Provok'd, whilst on the contrary, where this happy Union is once made, there is nothing in the World that can divide it. Let therefore no­thing separate you from the Love of one another, that so nothing may be able to separate you from the Love of God, which is in Christ Jesus, to whom with the Eternal, Immortal, Invisible, and only Wise God, be all Honour, Glory, and Praise, both now, and for evermore. Amen.