A SERMON Preached, before the Lord Mayor And COURT of ALDERMEN, AT THE GVILDHALL-CHAPEL; On the Fifth of February, 1681/2. By J. LAMB, M.A. One of His Majesty's Chaplains in Ordinary. LONDON, Printed for Walter Kettilby at the Bishops-Head in St. Paul's Churchyard, 1682. Moor Mayor, Jovis nono die Februarii 1681/2. Annoque Regis Carol. Secund. Angl. etc. 34 o. UPon the motion of Sir John Laurence Knight and Alderman, This Court doth desire Mr. Lamb to Print his Sermon Preached at the Guildhall Chapel on Sunday Morning last before the Lord-Mayor, and Aldermen of this City. WAGSTAFFE. TO The Right Honourable Sr John Moor, Kt. LORD MAYOR, And to the Right Worshipful Sir JOHN LAURENCE, Knight and Alderman, AND To the rest of the Right Worshipful Aldermen of the City of LONDON. My LORD, IN the following Sermon, Preached before Your Lordship, I have considered the Condition of man under some of the Principal circumstances of this present life, and have endeavoured from thence to State the Notion of his Happiness: to Prove the Possibility of Attaining it; and to direct to the means and Methods by which it may be acquired. This indeed is an Argument of the Greatest Weight, of general Concernment, hard to be explained and frequently mistaken. But coming after so many great Philosophers and Learned men of all Ages, who have considered this Subject, and transmitted their thoughts upon it, I cannot reasonably hope, to have added any thing that was not observed before, or Illustrated any thing that was obscure. Yet in Obedience to Your Lordship's Order, and in hope that the consideration of our common, as well as our greatest good, which the practice of our Religion will bestow upon us, may somewhat conduce to compose the distractions, and allay the animosities which Particular respects, Private interests and parties of Religion have raised among us; therefore, under Your Lordship's Patronage, I have Presumed to make my Sermon Public, who am My LORD, Your Lordship's Most Humble and Most Obedient Servant J. Lamb. PSALM CXIX. 165. Great peace have they that love thy Law.— WE judge of the Excellency of beings by the Perfection of their forms, the Freedom of their motions, and the undisturbed exercise of their proper Powers. In proportion therefore the Happiness of a reasonable creature is measured by the Liberty of his Mind, the equal Government of his Soul, the Authority of his Reason, the proper use, but due subjection of his inferior Faculties. And wheresoever this order is interrupted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arria. in Epict. wheresoever passion and self-will, Usurp the Dominion of our understanding; there must be Sickness, Strife, Distraction, and all the violent effects of Eccentrick motions and intestine Wars. But this is the miserable State of the generality of men! Inferior objects, grateful to sense, continually present, and easily enjoyed, Subdue our affections, withdraw our obedience, undermine the Government of reason, and subject us to the Tyranny of boundless will and passion. And thus we are enslaved to sense, Jam 1.8. Job. 5.2. Pro. 24.28. moved by inconstant Principles, governed by violence and contradictions, acted by furious uncertain imaginations of our fancy. Our Nature is forced, our constitution corrupted, the mind restless, the heart faint, from the Sole of the foot to the Crown of the head, there is no sound part in us. Would we therefore be healed of these infirmities? would we be restored to our Original health, serenity and ease? Would we be delivered from the power of passion, and all the vexations which arise from a foolish extemporary way of life? We must then return to our Duty and Allegiance, restrain this Brutish liberty, conform to rules of Government, and finally resolve our will into these Laws and limits which Infinite Wisdom and Goodness have prescribed. Then shall our broken bones be healed, than every part shall be reinstated in its proper place, our lives shall be steady, our motions orderly, our desires regular, our ends consonant, our wills obedient, and our whole selves throughly cheerful and contented; according to the experience of the Psalmist in this Pathetic declaration of my text, Great peace have they that Love thy Law. In the handling of these words I shall briefly consider these Four things; First, what is meant by the Law of God, and when a man may be said to love it. Secondly, what we are to understand by Peace, which the Psalmist joins with the love of the Law of God, as an inseparable adjunct or effect thereof. Thirdly, I shall illustrate the truth of the Assertion, and consider the various Efficacies and Operations of the love of the Law of God, to the production of joy and peace. Fourthly, I shall show you the full and perfect Agreement of this Peace thus flowing from the love of the Law of God, to the Character of my text, Great Peace, etc. And Lastly, make Application of the whole. I. I begin with the first of these, namely to consider what is meant by the Law of God, and when a man may be said to love it. Though the Law in Scripture, sometimes signifies the particular oeconomy of the Jews; sometimes but a part of the Mosaic institution; Yet here in my Text it must be understood in the Largest sense, of all the various Manifestations of the will of God, as well in the secret impressions of our duty upon minds, as in those more sensible revelations (so far as their reasons were general, and their obligations Moral) to the Patriarches, to Moses, and the Prophets of old, and at last, by his Son our Saviour. And that because there is no restriction in the Text, no confinement of it to any particular part of the Law, which then had been absolutely necessary for the understanding and practice of the Proposition. But chief because the necessity of the matter itself requires it, forasmuch as an Habitual peace could never be said to flow from the love of a part, where our Obligations are alike to the whole Law. Now to love the Law of God, if we comprehend it in a Word, is so to discern the Worth, the Beauty and Perfection of it, as to prefer it, to choose it, and govern our lives according to it. For a quick and lively sense of Excellencies in an object, or of Particular Kindness and beneficence to ourselves, are the Necessary and Only Causes and Principles of Love, which shows itself in Admiration, Pleasure, and impatient desire of the most intimate and complete Enjoyment. Now the Excellencies of a Law are the Authority of its Author, the Wisdom, Benefit, Equity, Compassion and Impartiality of the Law itself. Wheresoever therefore we discern these Lovely qualities (glorious in themselves, and the highest perfections of a Law,) our Judgement of Necessity will approve it, our Affections will be ravished, our Souls will desire to be Conformed and United to it, to be cast into the same mould, to be Tinctured with the same Perfections, to do, and to be what the Law requires, as the most perfect, the most exquisite, nay the only way of enjoying the goodness and Excellencies of it. Three things therefore are Essentially necessary to the Love of the Law of God. First, a distinct and accurate knowledge of the Law itself in its Precepts and Truths, Encouragements and Threaten. Secondly, Rom. 7.12, 16. Rom 13.14. Ephes. 3.17. Philem. 3. Psal. 119.40.54, 97. a sincere and full consent to the Law that it is holy, just and good. Thirdly, an ingenuous entire Devoting of ourselves to be governed by it, as the end or termination of our knowledge and esteem in the most solid and complete Fruition. II. And so I proceed in the Second place, to consider what we are to understand by Peace, which the Psalmist joins with the Love of the Law of God, as the inseparable adjunct or effect thereof. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a comprehensive term, Gen. 29.6. 1 Sam. 25.5, 6. and signifies all prosperity in the Hebrew Style. Peace be unto you was the Salutation of the Jews, And, let your Peace be upon the House, was the General form of Benediction which our Saviour prescribed to his Disciples. Mat. 10.17. Instances are many, but unnecessary to be produced, because the word is ever used in this comprehensive Sense, where the context doth not evidently determine it to some particulars; as in that of the Acts, c. 9 v. 31. The Church's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had Peace throughout all Judea, which must be interpreted of rest and ease, because it immediately follows the account of their persecution. So that of St. Paul to the Romans c. 14. v. 19 Let us therefore follow after the things which make for Peace, is interpreted of Love and Unity, because it concludes a severe Reproof of their uncharitable Feuds and Animosities concerning meats and days. But wheresoever the word is used Indefinitely, as in my Text, there, without any exception, it signifies all Felicity, Blessedness and Prosperity in General. Whatsoever therefore is the Happiness of a man under the Circumstances of this present life, that is the Peace in my Text, which is assured to those who Love the Law. And though the difference of our fortunes, our Relation, our Capacities, and desires are great, yet our Happiness is the very same. For, after the strictest search that can be made, after all the Forms and Schemes of Happiness which have been framed and considered; we are forced to acknowledge that it is not confined to any particular Figure or State of things, but must be, and is resolved into inward contentation, serenity of mind, full satisfaction in our State and Place, upon a faithful deliberate judgement of our whole affairs. For we are not capable of Absolute perfection here; neither can we be happy in utter Cessation or Inactivity; and there remains but a Third which is right Judgement, prudent managery, and a wise Content. Perfect Happiness cannot be expected in this uncertain World. Such a condition wherein all our faculties and appetites shall be filled and satisfied with proper objects; and all our Springs of motion always regular, without intention and remission, is inconsistent with our Nature, and the purposes of our being, who seem to be designed for Action, and Passion, for struggling and difficulties, for mixtures of Good and Evil. To Fear nothing, to Desire nothing, to Meet with nothing impossible is only competent to God, says Epictetus. And as for a Stoical Apathy, Ench. or such a deadness to the World that we shall cease to at in it, or be Affected with the accidents of it; that that is so far from a Blessing that it is unsuitable to us and Monstrous; and therefore cannot be the Happiness of a man, or the Peace of my Text. For man is an active creature furnished with organs of Reflection, Prevision, Design and Enjoyment. But mere cessation is contrary to the quickness and activity of the mind, a spiritless, dull and heavy state; and therefore impossible to give us Peace or make us Happy. It remains then, upon the whole matter, that the Peace of my Text must be such as shall consist with the design and order of Society, with our Station, our Business, our Capacities, and Relations in the World. And being thus involved in the midst of many Uncertainties, cross events, and continual vexations, the Psalmist encourages us to govern our lives by the Law of God, from the most pregnant motive that can be offered to the minds of men, viz. that then we shall have Peace, Acquiescence in our State, Satisfaction in our minds, cheerful reflection upon our lives, pleasant converse with our own thoughts, liberty from impatient desire, from control and struggle, full approbation of our proceed, and content in all Events. And as this is the proper happiness of a man, in this Probationary life, so it is the certain and the utmost signification of the word Peace; Nay, the only kind of peace that naturally flows from the observation of a Law of life, which supposes every man contriving his business and pursuing his ends, and Assists him with arts of management, in the midst of those many passions, and various accidents we are subject to. As for that Spiritual joy which fills the hearts of pious men, tough this is also the certain Effect of Loving the Law of God, as we shall discourse in its order: Yet that follows not so much from the Nature of the thing, as from the promises of God, by whose special Grace it is derived unto us. Having thus discovered the nature and quality of that Peace which is proper and agreeable to our present State, I shall now proceed to consider the methods of obtaining it, the springs and Principles from whence it flows. And this is the Noblest Argument, that can possibly be discussed, because it is Peace that distinguishes Life from Madness, it is this alone can make our being Pleasant or Desirable; it is this that renders our powers of Prevision and Reflection beneficial, which without it are the certain instruments of intolerable pain and anguish. And in this inquiry it is but reasonable to expect success. For it is impossible to conceive that Discords and Contradictions should by God himself have been mingled with our Constitutions; that some of our powers and faculties should be designed by Him to vex and discompose the frame by Jarring, and striking against the rest. It cannot be believed that Impetuosity of desire, and Turbulence of passion, which almost all men, of whatever condition are oppressed with, should be the necessary result of our composition. There must be therefore methods of peaceable life, and self-enjoyment, suitable to the Powers and Dispositions of our nature, if we could find them out; There must be rules of Steerage, arts of Defence, and measures of prudent Conduct, in the midst of those varieties of Action and Passion which divide our Lives. And these the Psalmist tells us, are contained and only to be found in the Law of God, who out of his Infinite goodness and compassion of our weakness, hath prescribed us rules of life, which in the Love and Practice are a certain Cause, an inexhaustible Fountain of Joy and Peace. Which leads me to the Third head of discourse proposed, namely; III. To Illustrate the truth of the Assertion that this Blessed Peace and content of mind will certainly follow upon the Love and practice of the Law of God. Great Peace have they that Love thy Law. First, now this inward Serenity or Peace of mind may either arise from the Smoothness, the Steddyness, the Agreement of our Actions; or, Secondly, from a prudent government of ourselves, and our affairs under all circumstances, and in all conditions; or, Thirdly, from Internal, Spiritual communications of courage, joy and comfort to the Soul. But the Love of the Law of God will both dispose us for, and effectually operate to the production of Peace after all these several ways, and according to all our Capacities of receiving it. And, First, Content or peace of mind arises from the Smoothness, the Steddyness and Agreement of our Actions. But the Law of God is compiled with so much Wisdom, and with such respect to Inclinations of the humane nature, that it guides its subjects, through all the parts and Scenes of life in a consonant, equal, suitable procedure, To govern our lives by a Rule with regard to one last End, which shall run through all our actions, causes Peace and Acquiescence how unwarily soever we have chosen, or however we may have forced and contradicted our Wills, and live in a kind of Violence to our Inclinations; because we have Approved and are Resolved; we are delivered from multiplicity of ends and objects, from the repugnancies of contrary desires, from the contradiction of divers interests, from the torment of hesitation, shame and confusion. But the Peace which flows from the Love of the Law of God, is not only the satisfaction of Order and Uniformity in our motions, or the terminations of all our actions in the one great end of Glorifying God, and saving our Souls; But the Duties themselves, which the Law requires are the proper actions of reasonable creatures, the very best motions of our own minds, the most exquisite Pleasures and Entertainments of our being. If therefore the constant observation of a Rule, be a certain Principle of Peace and Satisfaction, how much more the Observation of such a Rule, the commands whereof are the very vital Powers and Perfection of our Natures. For the Soul enjoys and exercises its life, chief, by the mediation of the body, in the way of action. Such therefore as our actions are, such is the Health or Sickness, the Strength or Weakness, the Beauty or Degeneracy of the mind. Psam. 19 7. 119.142. Jer. 31.33. But the Law of the Lord is Perfect; It is written in our hearts; it is within ourselves; directing us to such a government of our Affections, Wills and Actions as we our selves cannot but approve. For it is not a matter of dispute, but we Know infallibly, by an exquisite sense, of the Tendencies and Inclinations of our inward life, that to be wife and just, to be pure and holy, to imitate the life of God, are the unquestionable Excellencies of our being; the habits, or Perfection of those Dispositions. which we feel in ourselves. And the more we Practise it, the more we shall discern the kind agreeable nature of it: because the Prejudices of contrary opinions and desires will wear away; the Soul will be more and more Awakened into a sense of its own life, and by degrees recover a beautiful habit, a sound, vivacious constitution. Perfect content and Peace, is therefore the necessary effect of Loving the Law of God, because the right Opinions, the true Relishes, the proper Exercises of the Soul are the same which the Law itself commands. There is a Sympathy, an affinity between the Mind and Virtue. Whosoever therefore are under the power of Godlike dispositions are, eo nomine, in a full Possession of Pleasure, Ease and Peace. That is the First. Secondly, Content or Peace of mind, proceeds from a prudent Government of ourselves and our affairs under all circumstances; from a Judicious prosecution of Good, from a dexterous eschewing of Evil, and from a ready application of reasons or means of peace to ourselves in all Events. But the Law of God is contrived with such respect to the Happiness of men, that those who are under its Power and Conduct, are throughly instructed in all the arts of a wise procedure. And, First, in the most Effectual methods of Acquiring good, and Diverting evil. And, Secondly, in such Dispositions of mind, and principles of Reason, that none of the passions or accidents of life, shall Deject our mind, or Destroy our peace. First, It instructs us in the most Effectual methods of acquiring good, and diverting evil. The destruction of most men is from themselves. Either our ends are out of our reach, or some way or other unsuitable to us. Or if we have Chosen well, yet how many thousands miscarry in the Prosecution. Either we are Vain and Presuming, or Timorous and Dejected; Debauched and Negligent, or Rash and Violent; Giddy and Inconstant, or Conceited and Ungovernable. Our own Temper, our own pretended Wisdom are the Principal instruments of our vexation and disappointment. But the Law of God is a lively and exact Image, of an Understanding infinitely Perfect. Those therefore whose minds, whose wills and actions are informed and governed by it, partake in a proper sense of the Wisdom of God himself; and are moved in some sort by the vigour and activity of a Perfect Mind. Hence Solomon represents Religion, speaking of it self, Wise counsel is mine, and sound wisdom, I have understanding, I have strength. Pro. 11.3. For Virtue disciplines and subjects the body, stills the passions, files off the chains, and removeth the weights which depress and sink the soul into a sluggish unactive State, and restores it to a Free and ingenuous exercise of its own life and being. And thus redeemed from the dominion of passion, from the power and impulse of the lower Spirit; our Apprehensions of things will be distinct and clear, our Inward Sense will be true and quick, our Judgement masterly and comprehensive, directing our faculties and instruments of action with an assured Light. In a word, whosoever is under the Power of the Law of God will improve in his knowledge, he will be prudent in the choice of his ends, Sparing of his Affections, Master of his Passions, advised in his proceed. Resolute in difficulties, Seasonable in his applications, Vigorous in his Executions, and always present to Himself. And thus his decrees shall be established, and the light shall shine upon his ways. Job. 22.28. It would be tedious to state particular cases, and show how this Principle of Love to the Law of God would act and show itself in laying the Design, disposing the instruments, foreseeing the difficulties, and finally, compassing the End; it is enough that the Law is the Wisdom of God, the most exact and Perfect disposition of the Soul. The same therefore that Health is to the body, which enables it to Judge of sounds and tastes, and other objects of sense; such is virtue to the mind, which enables it to Judge exactly of propositions Moral, of wise and good, of fit and proper, of things Convenient and Decent. And this is an Infinite, inexhaustible Principle, which, (according to the Laws of production,) will Inform the various, & innumerable Issues of the mind with the tincture or wisdom of the root. And as the Law of God enables those who love it to judge of things distinctly, and disposes them to an excellent government of themselves, which are the Greatest Advantages in the pursuit of Good, and the Best Securities against the Power of evil; So also, it accomplishes the mind with such Principles, such dispositions, and such a right Opiniou of things, that none of the passions or evils of humane life, shall be able to destroy our peace. A Pilot, de Tranq. (as Plutarch speaks upon the like occasion) can neither Command the Heavens, rule the Seas, still the Wind, nor gain the Port at pleasure; But he can preserve his Vessel by his art, he can strike his Sails, weather and ride out the Storm. So the Love of the Law of God, though it gives us great Advantages, above other men, of diverting evil and acquiring good; Yet the Efficacies of it are not Positive and Necessary, but Moral and Conditional. We still remain in the midst of innummerable contingencies; We are still the Subjects of passion, and of all the various operations of second causes. Religion is no Charm or Amulet, it changes not the nature of things, nor forceth blind unconscious causes to conspire the Accomplishment of all our ends. But it supplies the Soul with such Preparatives, Principles and Opinions, that no event shall make too deep an impression, nothing shall Deject our mind or destroy our Peace. The weather may be black over our heads, the winds may Ruffel our Sails, the storms may Rise about us; but the Strength and trimming of the Vessel, the skill of the Pilot, and the ready Obedience of the Sailors, our passions, will then be such that the proudest waves may Break before us, but shall never Over-run or sink us, — Fortunaque perdat Opposita virtute, Luc. minas.— Now the Principal springs of disorder and trouble are these three. First, Desire and Hope Vnsatisfyed. Secondly, Fears and Apprehensions of future Events. Thirdly, Sudden Accidents, or the Surprise of misfortunes. First, Desire and Hope Vnsatisfyed. As it is the common Infirmity of mankind to be ever Desiring and never Contented; to Forget what is past, to be weary of what we Possess, and to fix our eyes and our hearts upon things before us and without us; so it is the most fruitful principle of pain and misery. Earnest, violent Desire, though hereafter it should be satisfied, yet simply, in itself, it is grievous and afflicting; Because it is commonly attended with Clashing of passions, with commotions of Hope and Fear, with struggling and difficulties, with successions of cross events, with immoderate anger, with envy, ambition, and the Perfidiousness of instruments. It frequently puts us upon things most Irksome and disagreeable to the Spirit of a man. How often are men forced to give thanks for Injuries, to court an Enemy, to smile of Affronts, to Entreat for a debt, nay, to offer Satisfaction, where they themselves received the Wrong. This, and a great deal more they are forced to suffer and submit to according as the Nature of their Ends, the Quality of their. Instruments, and the vehemence of their Desires may be. It is hard to conceive a more miserable man than one whose Heart is passionately fixed upon a design, which is, chief to be brought to pass, as all things are, by the Assistance of others, and the concurrence of uncertain causes; unless it be Him, who after all he hath Done and Suffered can never Attain his End. Simple Desire, if it be passionate is painful and uneasy, but Desire Unsatisfied is the perfection of Moral Torment. Sometimes men vex themselves with Shame, for so much of the ill success as was owing to themselves; Anon they resolve upon a new Attempt, when of a sudden, they sink under the Pressures of Despair. Sometimes they are distracted with Tumults of inconsistent thoughts, with Anxious Meditations of malice and revenge. In a word, it is a constant pungent Gnawing in the mind, a kind of furious unintermitting Madness. But the Love of the Law of God will prevent, or cure, the evils of desire, the impatience of hope, and the vexation of disappointment. 1. For it gives us a, right Understanding of the Weight and value of all things. It is Esteem that creates desire. An accurate Judgement therefore would remove by far the greater part of the Miseries of Humane life. Epict. Ench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it is not the Accident, but our Opinion that gives us trouble. 2. Again, It Emancipates and enlarges the Soul, and redeems us from Slavery to inferior things. It is the narrowness of out Knowledge and the scantiness of our ends that Chains us so firmly to any Object. But Religion fills our affections with the Love of God, who is simply and Originally Good; and acquaints us with the Excellency of our own nature, the Liberty of our will, our right of dominion over most of the creatures; And affects us with the Dishonour of admitting our Slave into our bed and bosom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The are properly our Goods, our Instruments, Hier. au. Car●. it is absurd to make them our very selves, says Hierocles. 3. Again, It teaches us to propose such ends as are Modest in themselves, easily managed, and likely to be Accomplished; and instructs us to pursue them with such a Just indifference as is suitable to the Vuncertainty of events. He that would be happy says Plutarch must not set up greater sails than the Vessel will bear, nor build his hopes but upon a sure Foundation. For (he goes on) neither they that would shoot an arrow out of a Plough, Or hunt the hare with an Ox, Plut. de Tranq. an. Or catch the Hart in a castingnet, are crossed, in the failure of their purposes, by wicked Angels, or malignant Spirits; but their ill success is owing to their inconsiderate rashness in attempting things impossible. 4. Again, Religion subdues our Pride, and gives us a low conceit of our own Deserts. A storm is less dangerous when the Sails are down. Pride is the very form and essence of Impatience, Envy and Discontent; We resolve what we deserve, and are angry that all the world is not of our Opinion. 5. And lastly, It turns our eyes Within, and affects us with a thankful sense of the Blessings we do enjoy. It is Plutarch's observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Tran. Whatsoever good befalls us is unregarded as a drop that falls into the Ocean; but whatever happens ill affects us as the overflowing of the Sea. But a wise man will make the best of what he does enjoy, and always set the fairest side of his fortune before his thoughts, that is the first. Secondly, Vexation and trouble proceed from sad and dismal Apprehensions of future Evils. And this is easily distinguished from the other, for Desire and hope, suppose us in a state of want and defect, but this in a state of Possession and Enjoyment. Fear, if we derive it from its Original cause, is the offspring and effect of Love. The possession of what we Value, the high Opinion of our Acquisitions, and the Pleasures of Enjoyment, give us content and Satisfaction in our selves, and Unite and, Terminate our Affections in these objects. Hence, the reflection upon the Uncertainty of our fortune, the knowledge, it may be, of some Particular causes, which may destroy our happiness, Or the sad Ideas, the melancholy tumultuous fancies of a Jealous mind, and a strong affection vex us with continual Fears of losing what we so passionately Love. And in proportion to the Violence of our affection, the Strength of our Jealousies, the Quickness and Activity of our Passions; Such are the Influences of these apprehensions upon the peace and pleasure of our lives. But the Love of the Law of God will intercept the entries and avenues of Fear; because it directs and governs our affections. It gives us a more Copious view of Objects, and so prevents an Ignorant Admiration. It furnishes us with Distinct and Perfect notions of Worth and Beauty, and so corrects the futility, and wantonness of Love. It affects us with a Constant sense of the unstable nature of the World, and so preserves our Passions within our Power. For no man of common sense will engage his affections to any Object which he knows he can neither Command nor Keep. It instructs us to be content that the World should fluctuate in perpetual uncertainty. It teaches us to Resign ourselves to the disposal of infinite Wisdom and Goodness. It assures us that we are always in the best and most happy state; and no man is afraid of his best Fortune. It raises the Spirit, Heb. 11.32. 2 Cor. 4.16. Heb. 6.19. and gives us Courage in the Confidence of Omnipotent power to Defend and Assist us. The Gild of the wicked inhanses their Fear; they know their Demerits, and are therefore in continual Dread of Armed Almighty Justice. Job. 11.15. But if wickedness dwell not in thy Tabernacle, thou shalt be steadfast and not fear. For the eye of the Lord is upon them that fear Him, Psal. 32.18. and hope in his mercy. Be of Good Courage therefore, and He shall strengthen your hearts, all ye that trust in the Lord. Psal. 31.24. But above all it submits and even unites our Will to the Will of God, and so Removes the Causes, nay the very Possibilities of Fear, by disposing our minds to choose, and desire what pleases God, that is, whatsoever Happens. Non est aliud essugium necessitatis quam velle quod ipsa cogat. That is the second. Thirdly, Vexation and trouble proceed from Sudden Accidents, from the surprise of Misfortunes. 1. And these are either less considerable, the Occurrences of every day. 2. Or of greater Moment such as Affect or threaten our greatest interests, as our Liberty, Health, Estate or Life. And First of those which are lest considerable. The several Relations of Subjects, Children, Servants, Friends, Correspondents and the like, are so many certain causes of Passion and trouble; Because the neglects and miscarriages of persons in the Discharge of their respective duties, are a Continual Provocation. But how unhappy do we generally make ourselves by an immoderate Resentment of these trivial and common Accidents? By the exorbitancy of our passion, and by over vehement transports we punish ourselves for the faults of others; and by the Indecency of our actions, and the intemperance of our Speech, by the shame and servility which usually follow such Furious Motions, we Expose ourselves to the Contempt of those we would Correct. But the Law of God in the Love and practice of it, is a principle of Sobriety and Discretion, of Humility and Condescension, of Pity and Forgiveness. It teaches us Kindness and Humanity, which are apt to Subdue the most rugged tempers, and oblige the Hearts and Affections of men to the service of one another, and so removes the occasions of passion and displeasure. And it instructs us to consider our own infirmities, to be moderate in our expectations, to be Candid in our constructions, to be meek and lowly in mind, and finally if we are angry yet so as not to sin. de Tran. An Now as dogs, says Plutarch, That are apt to snarl and bark at every noise, will be taken off by the voice of those they are used too; so we might easily still and allay our passions, if we Accustomed our Minds to these Meditations, and had them always ready to throw in as occasion offered. As for those sadder accidents which affect or threaten us in our highest interests, as our Liberty, Health, Estate or Life: I confess they are the fiercest Trials of our Reason and Religion. Experience daily shows their weight and power. How suddenly do they depress the Spirit, and crush men into Distraction, Despair and Death. But a Principle of Religion grown up into the strengths of Love will enable us, to preserve the serenity of our mind under any the most pressing Calamities of humane life. For besides a firm dependence upon God, and an humble resignation to his will; It teaches us to expect the Worst before it comes, and to make the most terrible accidents Familiar to our thoughts. Constant delight Emasculates the mind, but Hardship and ill weather, prepare us for difficulties and cross events. The greatest part of any evil is the Surprise of it: We promise ourselves a long Prosperity; we put the evil day far from us, and say to our Soul, take thine ease; Whensoever therefore the dark side of the Tables is turned towards us, it is Strange and Terrible as Troubled Fancy will night; as Horrid as a Troubled Fancy will represent it to itself. But Religion inures us to self-denial, and Exercises our thoughts with poverty and exile, with reproach and death. It teaches us to separate the Adventitious parts of the Calamity; To pull off these terrible Weeds which false Opinion hath dressed it up in. It so instructs us in the whole Doctrine of Divine Providence that we shall not be at all surprised, when that which is always in Posse appears in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cuivis potest accidere quod cuiquam potest Sen. (a Zen.) de vit. beat. He that would never be Miserable must always prepare himself for the worst, and remember that there is nothing either New or Strange; that almost all events are the proper effects of common causes, agreeable to the Nature of things, the oeconomy of the world, and the Liberty of agents, and all disposed according to the good will and pleasure of a Supreme agent. And thus I have drawn together the most considerable Moral Assistances, which the Love of the Law of God will Furnish us withal, for the Acquiring good, Diverting evil, and the Pacification of our minds in all Events. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. in Aur. Car. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Tranq. an. But the wicked are exposed to Misery and torment for want of these pious arts of Defence and safety. They govern themselves by Inconstant Principles, by Diversities of Goodness, and are distracted by Multiplicity of Objects. They steer their lives at Adventure. The Images, and representations of a corrupted fancy, are the best Reason and Council of their Resolutions; which are pursued and executed by a torrent of Hot ungoverned Spirits: They grope in the dark and stagger like a drunken man, as it is in the 12. of Job. v. 25. And the steps of his strength shall be straitened, his own Counsel shall cast him down. Job. 18.7. Pro. 4.18. Isa. 1.56. But he that hath Chosen the Law of God for the rule of his life is instructed in all the moral Instruments of Peace. His passions are Temperate, his Mind Enlarged, his Judgement True, his Resolutions Steady, his Counsel Solid, his Confidence Unshaken, his Courage Invincible, his Execution Vigorous; but above all, whatsoever happens, he is satisfied in himself that he hath endeavoured to do the Best. 3. And as Peace or tranquillity of mind proceeds from the Equality of our lives, and from the Moral Accomplishments of the mind, so Lastly, from Divine and secret communication of Joy and comfort, of Courage and assurance, of Unspeakable Bliss and Glory to the Soul. But this is the certain effect of Loving the Law of God. For the Law of God is God dilated and spread forth to us; And the pleasures of God are not distinct from himself, but the Reflection upon, and the Enjoyment of his own Perfections, The display and exercise of his Wisdom, Providence, Power and Goodness. For nothing without himself can entertain a being that is infinitely perfect. Whatsoever therefore is Good is Pleasant, and in Perfect Good there is Perfect Pleasure. The weakest disposition therefore to the Life of God hath so much in it of Absolute Delight as it partakes of the Divine nature. But he that Loves his Law, is the lively Image of God Himself, he desires by His affections, he is moved by his Will, he acts by the measures of Infinite Goodness, he preserves the Unity of his Soul with its Root and Principle, and shall therefore be filled with those Divine. delights, which flow, and are Inseparable from the Life of God. But the Compliment and Perfection of this inward Peace and Joy, Job. 22.22. Psam 17 15. are the Secret Testimonies of the Favour of God, and the Irradiations of His Love. These are the greatest Rewards of Virtue upon earth; the Positive pleasures of Religion. And though they do not flow, by Natural Causality from Obedience to the Law; Yet an humble expectation of such a Blissful Presence of God in the Soul, is both Reasonable in itself, and much encouraged in the Holy Scriptures. For a man Regenerate and sanctified by the Law of God approaches so near to his likeness, Sympathizes so exactly with His being, lives His Life, does His actions, serves His purposes, and magnifies His glory, that it is not Immodest to expect the rays of the Divine light should Shine into him, that God should Encourage his virtue with Sensible expressions of His Love. That, according to his promises, He should manifest Himself unto Him, Joh. 14.27.15.11. Eph. 5.30.31 Psal. 36.7.94.19. And cause Him to drink of the rivers of His pleasure. And whensoever God doth thus unfold Himself and His Love to the Soul, it must needs be touched with Inexpressible Ecstacy and Joy. And thus I have finished the Third head of discourse proposed, and have endeavoured to prove that the Love of the Law of God will both dispose us for, and Effectually operate to the Production of peace after all the several ways by which it is possible the effect should be produced, and according to all our several Capacities of receiving it. IU. And so I proceed, as I proposed, in the 4th. Place, To consider the full and perfect agreement of this Peace, thus flowing from the Love of the Law of God to the Character of my Text, Great Peace, etc. And forasmuch as nothing Greater can be said of a Principle of Peace, than what I have endeavoured to prove true of the Love of the Law of God, namely, that it Operates after all the ways by which it is possible the effect should be produced, and to the Highest Degrees the subject is Capable of receiving it; It would therefore now be superfluous to collect and enlarge any further upon the most Excellent qualities of Peace, and to show their agreement with the Peace of my Text. I have anticipated my pains in this particular, by a full description of its nature. It is therefore unnecessary, to remark, the Universality of its Influence; that every faculty will be Exercised with its proper actions and entertained with its Greatest pleasures. That the whole Soul is vigorously informed, rightly Habituated, and filled up to the very brim. Sen. de. Vit. Beat. Habitum implevit, finibus se suis cinxit, & nihil extra totum est, he hath all and there is nothing beyond it. It is needless to Commend the Steadyness, the Constancy and Duration of it; Because that evidently follows from the Nature of the thing. For love is the deepest root and therefore best secured against External violence. Joh. 16.22. Rom. 8.37. It is a Principle incorporated into our very frame and nature; the effects are therefore necessary, and its Virtue infinite and Inexhaustible. For Peace of mind, and the habit of Love to the Law of God, are in order of time the same; and hardly ever to be Separated. I shall therefore choose to improve the little time that is left, in discovering the Weakness, and Imperfection of all other Principles and Kind's of Peace whatever, which will render the Peace of my Text exceeding Great and Glorious, not only in it self but because there is none Besides it. And there are three Dispositions or habits of mind, which comprehend the rest, and in especial manner, Pretend to give us Peace. The First is that which is falsely called Liberty of mind, the banishment of Religion, and the fear of Invisible Powers. Thinking, Speaking and Doing what we list. The Second is an obsequious superstition, or the Compensation of a licentious life by External rites and services. The Third is an Vnconsidering, Vnreflecting state; a life of Mirth and Jollity. It is deplorable to observe how almost eve●● man takes sanctuary in one of these. And yet how sadly we shall find them shrink from the test? How miserable will they leave us in the days of Trial, when we stand in the greatest need of support and Comfort? And First, of the Peace which pretends to arise from the Liberty of our mind, from the banishment of Religion, and the fear of invisible powers, from thinking, speaking and doing what we list. Religion is accused of Depressing the minds of men, of restraining, our Liberty, that we dare not Court what we Love, nor Pursue what we Desire, that we lose the pleasure of our present being, by the fear and care of our future state. But he that is free from all apprehensions of Religion, is Master of himself satisfied in his own proceed, all his Actions make the same Impressions upon his mind, he hath no Control, but his Will is both his Law, and his Delight. But these are all Chimeras and vain Imaginations. I have read of many Atheists, that have discovered the Imperfection of their own Hypothesis, in occasional expressions of Fear; but I never read of any that in all points was true to his own Pretensions. For it is Impossible for a man of any wit to be throughly Satisfied, not only because the Arguments for God and Immortality are too strong to be answered, but because the negative part of the question, viz. that there is no God, is Impossible to be Proved. And how should we be Easy, till we are absolutely secured, which we cannot be, against Eternal Misery? But suppose we were throughly Satisfied and utterly void of Fear; Yet an Atheist is the most miserable man upon earth. What comfort can there be to live in the midst of Fortuitous Motions? If Inconscious atoms, united themselves into the Frame of the World, there is nothing hinders the parts that are still in motion, but by a Casual Violence and Agreement they may Separate the parts United, and put them to Shift about, till they Join together again in new appearances. So that, under these Apprehensions, there can be no security of enjoying any thing. And any the most Excellent Being, though otherwise never so perfect, were yet miserable without Immortality: But besides this, the Atheist looks upon God and Religion in a False Light, for the Duties commanded are our proper Liberty, the very best and freest actions of our nature, Which flow easily, secundo flumine, as we have heard. And God, or a Perfect Being, is not all Will, but infinite, Goodness, as well as Power. The Existence therefore of such a Being is the most Desirable thing that can be. It is the presence of all Perfection; It is a Security that all things happen Wool, that the world is governed by infinite Understanding, and fastened upon sure things. Here is Strength to confide in, Goodness and Power to hope in, and Immortality to expect hereafter. But because the Burdens of this present life are greater to every man than the Pleasures of it; therefore no condition can be so miserable as his, who hath nothing in his view but Eternal Night. The Second pretended Principle of Peace is an obsequious superstition, or the Compensation of a Licentious life, by external Rites and Services. It was not therefore by Chance that the Psalmist entitles those to Peace, who Love the Law; but on purpose to anticipate the expectation of the Hypocrite. For the Peace of Superstition is not free and Genuine, but a force upon our Understandings. We will Mistake Religion, and resolve of ourselves that we are Happy without an Impartial view, or a serious Judgement of our State. But no men are more Miserable than these, because they are afraid of themselves, and dare not Search into the strength of their own supports. But times of Trial and Adversity discover their rottenness whether we will or no. They then shall find their Hope cut off, and that their trust is in a Spider's web, they shall lean upon their house, but it will not Stand. Job. 8.14.15. and In the days of Calamity the sinners in Zion are afraid, fearfulness hath surprised the hypocrite. Jer, Isa. 38.14. 2.37. And every one, says our Saviour, that heareth these say of mine and doth them not, shall be likened to a foolish man that built his house upon the sand. Mat. 7.26. There is no man indeed, can seriously expect the Favour of God upon the services of an Histrionical Verbal Piety; or without conformity of our Affections to his Law. Our consciences tell us that it is no better than Blasphemy to praise His Wisdom if we are not Governed by it, or his Goodness if we do not Imitate it. It is Profaneness and Affront to look obsequiously with eyes and hands lift up to God in our devotions, whom we Scorn and Revile in our Lives and Actions. In a word, no man Hearty believes that God will love impurity, or be reconciled to any thing that is contrary to His own essential Holiness. The Last pretended Principle of Peace, is an unthinking, unreflecting state, continual Mirth and Jollity. But is this the peace of a man, which is but the pleasure of a brute? Shall we be Content to resolve our Peace into that which destroys our Being? Is Stupefaction a Cure of Diseases, a Healthful pleasant state? But thus it is, Isa. 5.12. the Harp, the Viol, the Tabret and Pipe are in their Dwellings, and they regard not the Lord, nor the Operation of his hands. The Souls of these men are Congealed and benumbed by sensuality; they are not at Ease but Stupid. The Principles of torment are many, but the Sense and apprehension are for a time diverted by a Cheerful Madness. But if any of us are under such a Lethargy, let us not Glory in our Peace, but endeavour to recover our sense betimes, or else the day approaches when our Consciences shall be so Awakened, that nothing in heaven or earth shall ever Still them. The longer it hath been Smothered the more dreadful the flame will be when it doth break out. And thus we may Discern the Lameness and Imperfection of all other Habits and Principles that pretend to give us Peace. Which Magnifies the Principle and the Peace of my Text, because the one is the only Spring from whence it Flows, and the other, the only Peace that is solid and Substantial. Object. But if it be said that Experience confutes the Argument of the Text; and Discovers the Weakness of this, as well as of those other Principles; Inasmuch as the most Pious men are often depressed with the Misfortunes of the World; that the Virtuous as well as others, are affected with misery and trouble. Answ. The Answer will be short and easy, namely, that a Principle of Love to the Law, though it is full of Energy and Power, yet there must be a Concurrence of proper Qualifications in the Subject, before it is possible the Effect should be Produced. We say of a medicine that it will Cure a Disease, but we suppose a due Application and a proper Disposition in the Patient. Whosoever Loves the Law of God, though his Temper be altered, yet he is still but a Man. This new Principle doth not act him by violence and Necessity, but in a way that is suitable to a Free Agent. He still remains Obnoxious to Frowardness and Inadvertency, to Mistakes and Infirmities, to Temptations, Scruples, Dejection, Melancholy, and many other Habits, which hinder the free Emanation and efficacies of the Principle. But, notwithstanding all this, if the Subject, be Judicious and Inquisitive, Watchful and Industrious, in a word, if he make it his business, he will quickly discern his advantages, and be able to draw out the Virtues of the root, and in time, his mind will be at Perfect ease and remain Impregnable against all the Assaults of Evil. As for that part of the Peace of a good man which is Communicated to the Soul immediately by God himself, we are indeed more Passive in that than in the other; Yet even this requires a Suitable Disposition in the Patient besides the sincerity of his Love. For as our temper may be, it may exalt us above what is meet, Cherish Conceit, Nourish Vanity, and Divert our minds from the duties of our place, to a continual expectation of Extatick Joy. It is therefore governed by the Infinite Wisdom of God, and dispensed according as our Temper will bear it, and our needs require it. Times of great temptation, doubtful conflicts, prevailing fears, dejection and despondence, are proper seasons for an Encouraging Manifestation of the Glory and Love of God. And it is no disparagement to the Doctrine of my Text, that Infinite Wisdom should dispense that part of our Peace which is properly a Reward as our Temper will bear it, and our Needs require it. And thus the Principle may contain a Full and Uninterrupted Peace within itself, though its Virtue, through accidental Impediments, should not always and alike refresh the Subject. Yet nevertheless whosoever truly Loves the Law of God is Habitually pleased and easy. Every good man hath a disposition to Perfection, an Interest in the Love of God, and the joys of Heaven. Suppose him then a person of the weakest understanding, yet he finds the pleasure of an equal life, and knows how to resign himself to Almighty Goodness. He has a well grounded hope that God is pleased with him, that his Enemies are Conquered, that he hath a title to great Treasures, ●●er. in 〈◊〉 Car. which will give him such a peace and satisfaction, that he shall never Repent his Choice. In a word, our Joy and Peace are commonly proportioned to the Strength of our Love, the Abilities of our mind, the Temper of our Soul, and the Wisdom of God, and he that desires more is a stranger to the Wise oeconomy of the World, the Nature of man, and the General Reason of things. Applic. And now I could wish with the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●oc. de ●ace. That it were as easieto persuade to the Practice of Virtue as it is to Commend it. The proportion is as true as our Faculties, and the Motive is the Strongest that can be offered to the minds of men. It takes away the great Objection against Religion, that it Restrains our liberty, and contradicts our inclinations; that it is a Force and Violence to our nature and disposition. It is true indeed, so long as we are under the Power of vicious Habits we can see no Loveliness in the Law of God, nothing but Labour and self-denial. Such a Through Change in body, soul and spirit, as the Law requires, cannot be accomplished without a mighty Resolution, and Unwearied Diligence. But if we are in Earnest, our reluctance and aversation will wear away. It is the property of Religion that it makes us New creatures, and gives us another Spirit, another Taste and Relish of things. Nothing therefore but Wretched Cowardice or stupid Incredulity, can hinder the effects of this discourse. What cutting and lancing are we content to endure for the preservation of the body? What dangers so great that we do not Court for the advancement of our name and fortune? The hopes of glory and reward, make the Difficulties of an enterprise, to men that are Brave, the most cheerful Circumstance. They that would be great, must not content themselves with Common Actions, but they must achieve such things as shall demonstrate their Wisdom, Resolution and Conduct. It is true, it is impossible for a vicious man to Comprehend the inward sense of this discourse in every point. An Orator commending the Sweetness of a Rose, may affect our Fancy, but he can never touch our Nerves with the Very Fragrancy itself. Without Virtue the Pleasures of Virtue are impossible to be Discerned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. au. Car. There is no Proportion between the Object and the Faculty. But in this as in other Cases, we ought to be moved by the Probability of the Thing, and the Reports of Credible and Experienced persons, who with one consent, assure us, that, whosoever enters into the School of wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall be sure to return, with the Advantages of Peace and Happiness, 〈◊〉 Epict. ●●nch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If you do not believe it Try, as Arrianus speaks. In a word, to study the Law of God till we like and love it, is to Proceed upon the best Reason, to Fellow the steps of the Wisest men, to pursue a Real good; to Advise with infinite Wisdom and to Strengthen ourselves with the best supports. These are the men that are never Amazed, Surprised or Vanquished, that can bear up boldly to a Storm, and Sail securely before the Wind. These are the only men that are fit to live amongst Contingencies, that can make the best of all Events, and be happy in all conditions; till at last our Souls shall return to God that gave them: our Victories shall be Crowned with Glory, our Faith shall be perfected in Vision, our Hope in Enjoyment, and our Peace Consummate in the Full and Everlasting Joys of Heaven. FINIS.