kind, as being conjoined in one common
nature; but the contracting of that in narrower bounds of affinity and
consanguinity doth enlarge the affection the more. You see it is natural
for those who are joined by such relations of blood one to another, to
love one another more than others out of these bonds. But true friendship
draws the circle yet narrower, and contracts the love that is scattered
abroad to mankind in a strange channel, to run towards one, or a few, and
the foundation of this is some peculiar and particular similitude and
likeness in manners and sympathy of disposition, which makes the souls of
men to melt one into another, after some converse and acquaintance
together. This is the bond that knits this near society, some conformity
necessarily presupposed to communion and fellowship. Now, that which holds
so in the communion of man with man, must be much more needful in man's
communion with God, for all the societies, combinations, and conjunctions
of the creatures, are but shadows of this higher communication of the
spirit of man with God the Father of spirits. And, indeed, we may find
some rude draughts and resemblances of this divine society, and of the
rule according to which it must he modelled, in all the friendly or near
conjunctions of creatures; for every thing is best preserved and agreeth
best with things of its own nature. See the disposition of the parts of
the world. Things contiguous and nearest other are also likest in nature
one to another. So it is among men. The several agreements and
symbolizings of men's spirits in different qualities and tempers, make
several sorts of men, and part them into so many companies: _Pares paribus
congregantur. Simile simili gaudet_.(238)

Now, my beloved, this same supernatural and divine society that we speak
of must be constituted according to this fundamental rule, that is, it is
necessary, to the end that God and man may have fellowship together, that
they come nearer in likeness one to another. Now for God, you know he
cannot be liker us, for he is unchangeably holy and good. That were most
absurd to bring down his Majesty to partake of our wretched infirmities of
sin and darkness. Indeed in this he hath come as far as his own nature and
our good would permit, to communicate in our nature, and all the sinless
infirmities of it. It is impossible, then, that he should make up the
distance by any change of himself, but we must be changed, and some way
r