IN the Consideration of which words, three Things will be requisite for me to endeavour:

1. The Explication of the Apostles meaning.

2. The Observation and Discussion of the grand Doctrine asserted.

3. The Application of such useful in­ferences as that Doctrine offers, and the time permits.

First, The Explication will depend upon the satisfaction of these three In­quiries. First, What is meant by the spirit of fear on the one hand, and the spi­rit of Love on the other? Secondly, Who he intends by them, to whom the spirit of [Page 2] Fear was given, for by the other 'tis plain he means Christians. Thirdly, What the reasons are of this different spirit here described?

1. Then, by the spirit of Fear he means that inward frame, disposition, or habitual affection of Mind, arising from the passion of Fear; as by the Spirit of jea­lousie, Numb. 5. 15. is meant that affecti­on seizing and possessing the Mind.

So by the spirit of Love, he means the contrary frame, or habitual affection: For the spirit of power, and a sound mind, are but coincident with Love, and make up that one frame of Spirit, opposed here to the spirit of Fear. Power is opposed to weakness, and a sound mind ( [...]) is opposed to stupidity, and abject thoughts; so that power, and a sound mind, are but the immediate results of Love, as debility and stupidity are of Fear.

For Fear naturally is an impotent pas­sion. First, it weakens the mind, and be­trays the succours of the soul; upon which it secondly discomposes the mind, and like an amazing blow staggers and [Page 3] obstructs the acts of Understanding, and befools it.

But Love is a vigorous and active af­fection; and therefore, First, It gives strength or activity, called here Power. Secondly, It gives thereupon invention, will, and sagacity, called here [...], a sound mind, or a quick and wisely ap­prehensive mind.

Love is always strong and active, I cannot say 'tis always clear-sighted, or of a sound mind and judgment: but this defect ought not to be ascribed to the affection, but its object.

'Tis a passionate Love of an undue object, that is blind: Religious Love (the subject of the Text) is always clear-sighted, i. e. it frames the mind of Man to the noblest, and therefore wisest ap­prehensions of God, and things Divine, of any disposition or affection whatsoever.

In short, that weakness and meanness of spirit, which fear is apt to beget is the spirit of fear. That cheerful activity and sagacity that Love is apt to beget, and dispose the mind to, is the spirit of power, love, and a sound mind, which satisfies the [Page 4] first Inquiry. What is meant by the spi­rit of Fear, &c?

2. Who the Apostle intends by them, to whom this spirit of fear was given.

3. For what Reasons was it so? To both which I answer.

They were the Jews chiefly under the Mosaical Law, not excluding the Hea­thens under Gentile Superstition. That Oeconomy under which the Jew was, and that Superstition under which the Gentiles were, were the Reasons of that spirit of fear they were under. Not that both these were alike in the Apostles account; but that in comparison with Christianity, as Gentilism was sinful, so Judaism was im­perfect.

By this Apostle, when Christianity is is oppos'd to other ways of Religion, 'tis plain he sometimes implies Gentilism, but especially Judaism; as 'tis evident from all his Epistles, especially to the Romans and Galatians: and when he says in the Text of Christians, God hath not given us the spirit of fear, he doth imply, some others had that Spirit given 'em, or were under it.

That the Gentiles in their Religion were acted by the spirit of fear, is manifest from this Apostle, who calls their Devotions Acts 17. 22, 23. [...], Superstition, or a dread of De­mons, which with them signified Divine Powers.

That the Jews under the Mosaical Oeco­nomy, were in a great measure acted by the spirit of fear, is evident from this Apo­stle, Gal. 4 6. and Rom. 8. 15. where the same phrases that are in the Text occur­ring, do extend the sense of it to Christi­ans universally, as under the Gospel; and not to Timothy alone, as in a peculiar Fun­ction and Ministry.

We have not received the spirit of bon­dage Rom. 8. 15. again to fear, (as the Israelites at the dreadful giving of the Law, Exod. 19. 16.) but the spirit of adoption whereby we cry, Abba, Father: i. e. the filial dispo­sition proceeding from Love, excited in us by the placid invitations, and paternal directions of the Gospel.

For that this spirit of bondage to fear, refers to the Jews under the Mosaical Law, is most apparent from Gal. 4. 1, 2, 3, &c.

So that the true and extensive meaning [Page 6] of the Text is this, The spirit of fear was a temper naturally imprest by the Mosai­cal Law, and suitable to that Oeconomy, a main impulsive principle in their Religi­ous observations of it. (And in freedom from this consists a great part of that mi­staken Christian-liberty, this Apostle speaks of in his Epistles).

Whereas the spirit of Love, or a filial disposition, is a temper which the Gospel is apt to beget, and the chief and perma­nent principle moving to the Religious ob­servations of it. The truth of both which will appear from these Reasons:

1. The Law was given in a tremendous manner: so terrible was the sight, that as the people could not endure that which was commanded; so even Moses the Me­diator said, I exceedingly fear and quake, Heb. 12. 18, &c. Exod. 19. 16.

2. The Rules it prescrib'd were precise restraints of natural liberty, and being both ceremonial and numerous (not to add painful and expensive) they were a heavy yoke, and as the Apostle says, intolerable, Act. 15. 10. such as neither they nor their Fathers could bear.

[Page 7] 3. The Sanction of this Law under so se­vere a Curse was rigorous, Gal. 3. 10. Cursed is every one, &c.

4. Therefore their delinquencies could not but be frequent, and consequently their just fears great and lasting.

And for this reason, as I conceive, the Old Testament usually expresses Religion by the Fear of God. He finding it re­quisite, not only for the sake of that Mi­nority of the people, but their stubborn­ness too, to behave himself towards 'em, rather as a Lord to his servants, than a Father to his Children. Which is the Ezek. 20. 33. account God gives himself in the Pro­phet.

But on the contrary Christianity is an Oeconomy (if rightly understood) to which love and gratitude, as the predomi­nant impression, is most proper and agree­able.

1. Because its proposal and delivery is tender'd in the wooing manner of intreaty. As if God did beseech you by us, says this 2 Cor. 5. 20. Apostle.

2. The Rules it prescribes are General, left to our prudence to apply; therefore [Page 8] not restrictive of liberty; and by their in­trinsecal goodness, congruous to our own rational approbation, as clearing up and perfecting our natural notions of good and evil.

3. The Sanction of the Gospel admits of repentance, and is after much long-suf­fering rigorous upon no offenders, but the pertinacious unbelievers, i. e. impenitent.

4. The promises of Divine assistance gives cheerful encouragement to our resolu­tions and duty, if we be sincere and vigi­lant; so that our offences need not be nu­merous or heinous, and consequently our fears no greater than true prudence in all weighty interests require, to make us of a circumspect, but not an abject spirit: but all things concur to raise our love and gra­titude immensly.

And for this reason I observe the New Testament usually expresses Religion by the love of God, as the Old Testament did by Fear, as Rom. 5. 5. 8. 28. 1 Cor. 2. 9. 8. 3. Gal. 5. 6. & 22. Jam. 1. 12 Epist. of Jude 21. But ye brethren keep your selves in the love of God, i. e. in the true Chri­stian Religion, as will be evident to any [Page 9] that reads the foregoing discourse, where he speaks of Apostates, &c.

And so 1 John 2. 5. Whoso keepeth his word, in him verily is the love of God perfected, i.e. the Christian Religion which he professes, and which ought to be erected upon this foundation, is risen to its due per­fection: For he that feareth (i.e. who is chiefly moved by that principle in Religi­on)1 Joh. 4. 18. is not made perfect in love, ie. has not attain'd to that inward disposition, which of all others is the noblest and most gene­rous Principle of serving God.

I do not charge the spirit of fear in Ju­daism as peccant through any intrinsecal evil, but only as deficient through imper­fection: For the Law made nothing perfect, Heb. 7. 19. and therefore not the frame of mind, or in­ward principle of their Religion.

But the spirit of Fear in Gentilism was justly chargeable as peccant through intrin­secal evil, both because out of this principle they worship't false gods and many such, and by acts of intrinsecal immorality, as humane sacrifices, and the like.

But Judaism before the Gospel, was not Superstition, but Imperfection; for the [Page 10] true God was the object of their worship, and their services, though not intrinsecally good, yet were innocent from evil.

The hardness of their heart was the Ezek. 20. reason why such Laws were given 'em, as our Saviour tells 'em, Mat. 19. 18. And their Oeconomy being designed only for a pedagogical Introduction to the Gospel, Fear (which last of all passions breaks Gal. 3. 24. the heart) was wisely suited to that Oeco­nomy, and may be a good initial disposi­tion, where men are incapable of another; but being imperfect, as all beginnings are, is only to be approved, as tending to a better.

And that God would have had them un­der the Law arisen to the perfecter affecti­on of Love, appears plainly from the great Commandment, though their stubborn in­capacity necessitated him to keep 'em under the spirit of Fear.

Thus I have endeavoured to clear the A­postles meaning, and my self for affixing it, whereby I have made way for the second Thing I propounded, viz. the grand Do­ctrinal truth here asserted, which is this:

2. That Love is the genuine principle of [Page 11] the most perfect Religion, and ought to be that frame or inward affection of mind, from whence our services of God in Christianity proceed. God hath not given us the spirit of fear, but, &c.

Which inward principle or disposition of spirit Religion proceeds from, as 'tis the chief thing regarded in the eyes of God; so it must needs be the weightiest consideration in our own, because upon the issues of this depends our acceptance with God, and our own well-grounded peace of conscience, and everlasting com­fort.

Doubtless therefore I have propounded one of the most useful arguments in the world, and with Divine assistance shall de­liver you my thoughts therein as perspicu­ously, as the nature of the subject, and the allowance of the time permits.

Religion in General is the obligation we are under to God, the Supreme and Original Being; and therefore implies all the services we pay him, and all that obe­dience we give to any law for his sake, i. e. with respect to any Divine Attribute.

This in the General notion of it is na­tural [Page 12] to man; and indeed I am of their mind, who think it the specifick difference of hu­mane nature, rather than Reason; because those inferiour creatures, who in many acts seem to indicate some degrees, at least, of reasoning, yet make no colour of Religion; and therefore for deficiency in nothing so much as this, is man become like the Beasts that perish.

Religion I say is natural to man, as man; for that there is a supremely excellent and perfect Being, the Author of all things be­sides, to whom their Government doth be­long, and therefore to whom worship is due, is a truth not only demonstratively argu'd from the works of Creation and Providence, Rom. 1. 20. But a truth im­prest upon the very nature of intelligent Creatures, inseparable from 'em totally, and consequently to be reckon'd amongst those first and connate notions which the soul has of things, Those laws written in the heart, Rom. 2. 15.

In my judgment, that School of Phi­losophers, Perip. who deny these connate no­tions of things, have shaken the foundati­on of all certainty in knowledg, for that [Page 13] depends upon some common standard, in whose allowance all are agreed.

And granting such (as we needs must), it would be strange we should have imborn apprehensions of first Principles in know­ledg, which are propositional truths, and yet no imborn notion of the prime verity: Upon whom even those propositional truths rely, for there could be no truth in Propo­sitions, if there were not truth in Being.

The sense of a Deity therefore, and the venerable Regards arising from it, which we call Religion, I do conclude, is na­tural to man; a notion by our Maker wrought into the Fabrick of the Mind, an essential Beam of that Coeval light the soul is indu'd with to discern things.

The universal consent of all Nations in all ages, confirms this Truth, and proves Religion, (take it in the General,) was not a politick Invention of men, though the best prop of Government, and Cement of Societies, as Plutarch calls it.

And therefore amongst intelligent Crea­tures, Religion is the first Law of Nature; for that sure must consist in the first Obli­gation to a Rule (that being, as I take [Page 14] it, the proper notion of a Law); And if so, Wherein should the first Obligati­on consist, but in respects to that thing, wherein Supreme Dominion, and all other Original perfections are seated, i. e. in God?

Self-conservation (speaking of intelli­gent Creatures) is but a Secondary Law of Nature, ty'd up in Religion: For is it not all the reason in the world, that the first Law of Nature should primarily respect the first Cause, and be chiefly terminated upon him, in that we call Religion? As the Secondary Law of Nature, is chiefly terminated upon the Creature, which we call the Conservation of it self.

Therefore so far as Self-conservation may be hazarded for the preservation of Religion, we are obliged to prefer this be­fore that. Though in truth God has so wisely link't these two together, that our Religion to God, preserv'd with what ha­zard soever, will insure our Conservation to our selves: He that loseth his life for my sake, shall find it.

This Natural Religion, or venerable sense of a Deity, is but (at least in this degene­rate [Page 15] state) a faint seed, till it meet with some farther active principles or dispositi­ons in us, to nurse it up, and give it Cul­ture.

And to the best of my apprehension, there are but three active Principles capa­ble to receive this seed into their bosoms, viz. Love, or Fear, or Worldly design. I mean, there are but these three distinct, predominant, and habitual dispositions ca­pable of it. And then,

1. Love is the genuine principle of a true and perfect Religion.

2. Fear is the proper principle of Su­perstition.

3. Worldly design, devoid of either, is the root of Hypocrisie, and of all things that ever carried the face of Religion.

I think there are but these three princi­pal sorts, for Gentile Idolatry was Super­stition; call'd Idolatry in respect of the Object, which was a false God, and Super­stition in respect of the Worshipper, who was acted chiefly by Fear.

The roots of Hypocrisie may be as vari­as worldly designs are; such as compliance with prevalent custom, vain glory, riches [Page 16] and advantage, to be the leader of a Party, the head of a Sect, revenge and malice at others: For some preach Christ out of envy, Phil. 1. 15. says the Apostle.

The root of Superstition is only fear or dread. I mean a Fear without Love, and a dread of harm, if the Divine Power, or that which is thought to have so, were not propitiated by such and such services. This brought in so many dreadful sacrifices to the Altar at Tophet, and all the Heathen-world over.

From whence these Three active Princi­ples, that nurse up the natural seed of Re­ligion, either into beauty or deformity, do arise, is obvious, viz. from the various representations of the object of Worship.

For if that be apprehended, as transcen­dently good, and amiable, the great Im­pression it makes is Love, which cherish­eth Religion into Perfection, Beauty, and a cheerful Obedience.

If it be apprehended as dreadful only, and able to do hurt, under the Attributes of Soveraign, but independent Will, and Power; Fear is all the temper it gives, which ferments the natural seed of Reli­gion into Superstition.

But if there be few or no apprehensi­ons of Divine Attributes to beget a real Love or Fear, the soul of man is at liber­ty to make use of Religion, so far as it serves worldly design; and this principles it with Hypocrisie.

So that hypocrisie is nothing but Atheism dissembled under a veil of Religion, and Atheism is nothing but Hypocrisie un­mask'd.

A Lover of God is religious for Gods goodness sake, and would be so, were there none besides himself in the world: his Re­ligion may be defin'd, A sacred Friendship, [...].

A Superstitious person is religious for fear of harm from what he worships, con­templating nothing but Power and Severi­ty, but would not be what he is, if alone in the world: his Religion may be defin'd, A flattery of a Divine Power, deem'd to be hurtful, [...], says Max. Tyrius.

An Hypocrite is religious for worldly designs only, therefore acts his part in more lively measures, than the person he repre­sents: but would not do so, were there no spectators, for what he doth, is [...], [Page 18] to be seen of men, says our Saviour. Matt. 23.

Hypocrisie is culpable only for want of internal reality, 'tis a curious painted shew without life, it personates what it is not.

Superstition is culpable, not for want of internal reality, but regularity; 'tis true­ly the off-spring of the heart and mind, but 'tis illegitimate; 'tis begot in a rape and fright, for such as are acted by it, be­lieve Gods Being, but wish it were not.

Fear, when it predominates, and the true God is the Object, may be an initial principle, but 'tis imperfect: if it conti­nues the habitual principle, and suffer not Love to cohabit, I see not but it must de­generate into Superstition; but a fear that is founded in Love, is filial, and rather to be call'd veneration, for a Son fears his Father, because he loves him; and this is allowa­ble and requisite in the most perfect Reli­gion: but 'tis a Solitary fear which I intend, when I make it the principle of Supersti­tion. And now to recollect this part of the discourse:

If there be a real object of worship, i. e. a God, doubtless the Religion ought to be real, not hypocritical.

If that Religion be a perfect and accep­table service, doubtless it ought to be cheerful, not compulsory, as Superstition is, that proceeds from Fear.

If Goodness and all perfection be essen­tial Attributes of a Divine Nature, i. e. If Power and Soveraign Will be inseparable from goodness, and not its over-match, as some would think them; then that Power is comfortable, and not dreadful, till good­ness be abus'd and offended. So that Love is the proper and genuine principle of that Religion, which is in its nature perfect, and to God most acceptable; as is evident from the first and great Commandment, Thou shalt love the Lord, &c.

'Tis true indeed, the mind that is con­scious of offending, has its eye blood-shot always with guilt, and therefore can behold nothing in God, but Power and the Seve­rities of Justice. This is the case of the Devils, who now can frame no apprehen­sions of God, but what are fearful, as ap­pears from their Faith, whose only Pro­duct is to make 'em tremble.

A vitiated eye cannot behold the bright­ness Jam. 2. 19. of the Sun, no more can they the Di­vine [Page 20] Goodness, by reason of those chains of darkness in which they are reserv'd to 2 Pet. 2. 4. judgment: and those chains of darkness are not so much their local restraints, as their guilt; For a sinner is held with the Prov. 5. 22. cords of his sin, says Solomon, i. e. A guilty offender can naturally arrive at any opini­on of God, but as powerful and severe in order to punishment, unless God in mercy give new grounds of hope for pardon up­on repentance, as he has to mankind by his Son, whom he first promis'd, and in due time sent into the world for this very end, to save sinners by this way, i. e. to princi­ple men afresh with the Love of God, which their sin and guilt had extinguish't. Which Love of God in this merciful act of Redemption, appears more fully to 'em, than it did before in Creation and Provi­dence, because 'tis superadded thereunto, and like a second Beam of Light conjoyn'd to a first, shines to all eyes with a greater lustre, and therefore attracts a warmer af­fection.

And this I take to be the Apostles mean­ing, Eph. 3. 17, 18. That we being rooted and grounded in love, might be able to [Page 21] comprehend with all Saints what is the breadth, and length, and heighth, and depth, and to know the love of Christ, which passeth knowledg, i. e. To know the im­mensity of that Love of God, discovered in Christ Jesus, superadded to all the other instances of Divine Goodness in Creation and Providence.

What spirit or frame of mind therefore our Services of God in Christianity ought to proceed from, you see according to the Text. And as by this that has been said, we may examine our selves in the matter of Fact; so we may all those opinions in matter of Faith, pretending to frame Re­ligion in men, and promote it in the world. For,

1. No man can be Religious upon this Principle of Love, but he that has just and honourable opinions of Gods good­ness, both in his Nature and his Promises to men; and therefore whosoever pro­motes opinions to render God dreadful to any but impenitent Sinners, whatever their aims may be, can in effect promote nothing but either Despair or Supersti­tion.

[Page 22] 2. As all fatal opinions strike at this root of true Religion, so none more di­rectly than those of the Leviathan (who has swell'd the waters of the Lemon-lake to their full height), and not dissembling his consequences, has plainly told us in effect, that there can be no other Religion, but Superstition among men.

For these are his words in his Book of Man, Chap. 12. "In these four things, an opinion of Ghosts, Ignorance in second Causes, veneration towards what men fear, and taking things casual for prognosticks, consist the natural seeds of Religion. From whence these inferences are una­voidable:

1. That there can be no Religion but what is truely Superstition, for these na­tural seeds, as he calls 'em, (or rather tares) can produce no fruit but Fear.

2. That the thing call'd Religion is not sit to lodg in a wise-mans breast, seeing an idle opinion of Ghosts, ignorance in second Causes, devotion to what men fear, and taking things casual for progno­sticks, are seed, 'tis fit a wise man should eradicate out of his breast as soon as he can.

Had there been any other natural seeds of Religion in his Judgment, surely he would have told us, when he set himself to treat industriously of their precise num­ber, unless he fail'd as much in his Arith­metick, as in the rest of his Mathema­ticks.

Of the true God, or any Sentiments of him, he has not said a word, as to any of the natural seeds of Religion; for by an opinion of Ghosts, he means not God, but invisible Agents, which the Latines call imagines & umbrae, and thought them spirits, i. e. thin aerial bodies, as he ex­plains himself in the same Chapter, where he adds these words: From the like things past men expect the like to come, and hope for good or evil luck superstitiously, from things that have no part in causing of it. This is the humour of taking things casual for prognosticks, which he expresly ac­knowledgeth to create superstitious hopes.

And he says further, That a perpetual fear always accompanies men in the igno­rance of second Causes.

So that we see by his own Explication, these seeds can spring into nothing but [Page 24] Fear, which alone can fructifie into no­thing but direct Superstition.

I know the Leviathan has in words as­serted the Being of a God infinite and omnipotent; but by excluding him, 'tis evident that in his Judgment no natural seed of Religion consists in any Sentiments of him, for he expresly distinguisheth be­twixt him and Ghosts.

I know likewise he has in words di­stinguish't betwixt the Religion of Gen­tilism and Christianity, allowing Christi­anity a Divine appointment; thank the Areopagites for that! But I say he has in the inevitable consequence of his Doctrine, made Christianity nothing but a Supersti­tion of Divine appointment.

For these are his words, p. 54. These Engl. Edit. seeds (i. e. an opinion of Ghosts igno­rance in second Causes, &c.) have re­ceived culture from two sorts of men, one who have nourish't and ordered them accord­ing to their own invention, the other have done it by Gods Commandment and Dire­ction, &c. Of the former sort were all the Founders of Commonwealths and Law-givers among the Gentiles, of the latter sort were [Page 25] Abraham, Moses, and our blessed Saviour. So he. From whence it must needs fol­low, that Gentilism and Christianity differ not in the Seeds, but in the Culture, which may alter the growth, but not to­tally alter the nature of the fruit.

Therefore according to this Doctrine, our Blessed Saviour, by Gods Command­ment and Direction, had only these Four natural seeds of Religion to cultivate, an opinion of Ghosts, ignorance of second Causes, Devotion to what men fear, and taking things casual for prognosticks. All which can produce nothing but Fear, and nothing but Fear can produce nothing but Superstition, and consequently Chri­stianity is but a Superstition set up by Di­vine appointment, as Gentilism was by the Invention of men, according to this Author.

What musick this makes in your ears, I know not; but lest you think him ei­ther wittier or wickeder than he deserves, I'le tell you where he learn'd his Notes.

These natural seeds of Religion grew first in the Garden of Epicurus. Lucretius, has set 'em down to his hand, out of [Page 26] whom he collected 'em into this precise number.

This is the opinion of Ghosts, and taking things casual for prognosticks.

This is the same opinion of Ghosts, or Ʋmbrae, which word Lucretius useth elsewhere; and the Leviathan in explication of those Ghosts, useth the same word Ʋmbrae.

Quippe ita formido mortales continet omnes: Idem. ibid.

Quorum operum causas, &c. "Which the Leviathan in the Chapter of Religion translates in these words: A perpetual fear accompanies men in the ignorance of second Causes, by which and the like 'tis evident the Leviathan did not invent, but took up these principles out of Lucretius.

What Epicurus's design was, the same Lucretius tells us, Religionum animum nodis exolvere, to un­twist the bonds and tyes of Religion that kept men in such a slavish fear, which evidenceth, he thought there was no other Religion but Superstition; and therefore those words are us'd indifferently by none, but the Epicureans, and such as quote their Doctrine, that I can observe.

What Lucretius stiles Religio, Tully stiles Super­stitio, who tells us that Epicurus's grand measure was this, Omnium rerum naturâ cognitâ levamur su­perstitione, liberamur mortis metu. de Nat. Deor.

All this is to make good my charge, that the Leviathan collected only out of Lucretius the Epicurean.

More might be added, but that it would swell this Sermon too big.

But lest we that seem so much to dis­like these accounts of his, may be judg'd unable to give any better of our own, agree­able to humane nature and experience; I shall briefly in consent to my Doctrine search into the nature of man in this par­ticular for better principles than these, which I shall submit to the inward experi­ence of mankind, and propound 'em as follows.

1. The natural seeds of Religion are laid in that imborn sense which the soul has of a Deity, the farther investigation of which Deity is left to the more elabo­rate Acts of Understanding: If men might Act. 17. 27. happily feel after him, and find him, says St. Paul, compared with the first and the second to the Romans.

[Page 29] 2. To this imborn sense of God in the way of knowledg, there is an imborn seed of Love in the way of desire and affecti­on adjoyn'd in the same mind, to give vigour to it, that it might search out that God to a fuller discovery, and be happy in the Contemplations and Love of his Perfections. I am confin'd from a thousand things in this Cause, therefore briefly in a few words.

Love is properly an intellectual affecti­on; and if by reason of mans sensual part, it do degenerate into lust, 'tis because the soul, which cannot for the bodies weight have its proper delight, is forc't to take up with such fare as is grateful to its compa­nion.

But if we scan the true nature of this active Principle, which we call Love or De­sire in humane kind; it will be found a vigorous tendency after satisfactory Good, incessantly prompting the soul to search out the summum bonum: for this is its proper object, this is at the end of all de­sire, and therefore 'tis restless till it center here, as a magnetick Needle, till it point to its pole; which accounts for that inquie­tude [Page 30] that is both on Earth and in Hell.

This Love is the radical affection of hu­mane nature, all other passions, as we call 'em, are but its off-spring: for as hopes are but the wings of Desire, and joys are but the triumphs of Love; so sorrows are but its mourning-weeds, and despair is but Loves giving up the Ghost. Fears and jea­lousies, and hatreds, are but the Agues, the Fevers, and Convulsions into which Love is cast through the oppositions it finds in its natural course; and if they arise to that malignant extremity which we call Despair, 'tis the death of the soul, because they extinguish this vital principle of Love and Desire.

If that the affections of the concupisci­ble faculty are natural to man, he cannot be without 'em: even Dives in torments, was as ardent in desires as flames, that La­zarus might relieve him with one drop of water; and surely the eternal frustration of this radical affection is Hell enough, as its plenary and permanent satisfactions are Heaven.

But now on the other hand, all the passions of the irascible faculty are but ca­sual [Page 31] and accidental, as fear, jealousie, ha­tred, &c. They are but intended as se­conds to Love, to fight its Battels, and overcome its opposites; where no opposite is, there is no occasion for their service: therefore mans nature may be wholly without these, and shall never be happy till it be.

This love or radical affection after sa­tisfactory, i. e. the greatest Good, being thus inseparable from the soul of man, by look­ing always out of it self for satisfaction, demonstrates, That it's proper object is with­out it self.

For finitude is an empty thing, much more a single finite Being, and therefore from it self alone ariseth no satisfaction; which is the reason, that all created appe­tites and desires look out of themselves. God only can be happy in and from him­self, but 'tis not good in any sense for man to be alone.

Created Love therefore is an hunger and thirst that arises from our finite natures, and is in a manner wholly receptive: Gods Love is the emanation of an infinite good­ness, and therefore wholly Communicative. [Page 32] The flame of our affections like a Lamp, must always be fed with Oyl, or it will expire: God like the Sun, gives out his Rays, but takes in none.

This radical Love, this impulsive De­sire (I speak of it not in the act, but in the root and principle) was the grand Im­pression or Signature which Divine goodness stampt upon our nature, when he made us in his Image; and therefore 'tis that Tally which nothing can exactly fit, but that by which it was struck, as the hollow im­pressions in the Wax, can be exactly fitted by nothing but the seal that made 'em.

This is the reason of an endless labour among men; something they would have, though distinctly they know not what, without which they cannot be at rest.

For we find this impulsive affection is infinite, i. e. boundless: for as the Image or Signature of all Gods Attributes may be found imprest upon some or other of our faculties; so Infinity is imprest upon De­sire and Love, that it might take no rest short of Immortality and Infinite goodness, i. e. of God.

In all other objects we affect with hopes of satisfaction. Solomon who try'd 'em to the utmost, has assured us, That which is Eccles. 1. 15. wanting cannot be numbred: and indeed how should it? For 'tis infinity in good­ness that is a-wanting, 'tis God and his Divine Perfections, all humane Love is searching for: we may number cyphers whilst we please, but if God be not chief in the Souls account, the Product will be no more than vanity; the thing we shall find our selves possest of, can be no more than vexation of spirit.

And if this be true (as in considerative men I think experience will attest), it plainly appears, That this restless impul­sive affection after satisfactory-good, was given us on purpose to make us happy, i. e. to carry us and unite us to God; if through vain mistakes it mislead us another way, it makes us miserable, because 'tis sure to be disappointed.

You see therefore according to the true nature of man, which our good and wise Creator fram'd, Religion (which is only the instrument of our happiness, i. e. the Medium of our Union with God) was [Page 34] intended to be put into the hands of Love, as that alone which gives up the heart and mind, and unites to its object.

Every man therefore shall have so much happiness, and no more, as the grand Ob­ject of his Love can afford him; for this is his God, and if that be a thing of a pe­rishing nature, as riches, honours, and sen­sual pleasures are, his happiness must of necessity be so too.

And that all this is true, is plain from this, That this supreme affection termi­nated upon any thing but God, converts into Idolatry, which argues that this Love is due to God alone. And for this rea­son, Idolatry in the prophetical language, is call'd Whoredom, Adultery, and Fornica­tion, Ezek. 23. i. e. the giving to another what's due to God solely.

For be the object what it will, all ar­dent Love is a strain of Adoration, it can­not express it self but in religious language, it falls down and worships: It makes a Deity of the thing it so affects, and sets up an Idol in the heart, Ezek. 14. 3. And the reason is this:

In the intention of our Maker, Love was [Page 35] given us to make us happy; it qualifies the soul for the greatest felicity, and en­larges it to receive an infinite satisfaction, which if it look for in any but the true God, it sets up a false God in his room, by ascribing that satisfactory▪goodness to another thing, which is in God alone.

What other things, besides God, we may be allowed to love, and for what Reasons, and to what Degrees, I must not attempt the Explication of.

But that what I say harmonizeth, both with the truth of Experience and Re­ligion, if understood, I do not doubt; and if so, all that I shall add is this.

'Tis impossible to love what we do not know; That that may be known of God in Creation and Providence, is worthy of our study and notice; but that that ap­pears in Redemption by Christ Jesus, is to us much more considerable. Every thing therein, as it gives us better knowleg of God; so it conspires to shed abroad in our hearts a greater love, for we must love in proportion to what we know. And this gives us an account of that [Page 36] of that of our Saviour. To know the Joh. 17. 3. only true God and Jesus Christ, whom he hath sent is life-eternal.

Which God of his infinite Mercy grant us, by giving us the blessed Spirit of knowledg, and love, for the sake of Je­sus our Saviour and Intercessor: To whom, &c.