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Sjrm.when Ananias had projected within himIX\ self to defraud the Apostle?, St Peter

^"V"^reproves him in the following manner. ASls v. 3, Why hath Satan filled thine Heart, to lie to the Holy Ghost? And when Judas resolved in . his own Mind to betray our Lordj then, the Evangelist tells us, Satan entered into himy Luk. xxii. 3.: The Meaning of which is not,

:. . that the 'Thoughts of the Men, were the A&ions dL the Devil \ But, that submitting to Temptation upon /// Principles, is being subject to the Devil; in like manner as acting i upon good Principles, is being under the Government of God, under the guidance and influence of the Spirit of Holiness.' 0 v. 'i <Vv;-.'. . \ .,..-!.'.

The words of the Text being thus explained, .'tis obvious from thence to observe,' ni Ji ,\.\&\w A . .1 :-:-.{

ijlr That, with regard to a :person's moral hr . religious character; being , a good man, and being full of the Holy Gbojl, sic one and the fame thing. With regard to the visible Works or Operations of the Holy Ghofiy. the cafe is very dif

iCor. xiii. fererif. A'A man might speak 'with the .

*' . tongues


tongues of Men, and of Angels; might S E R M. have the Gift of Prophecy; might understand ail Mysteries and all Knowledge ;^"^"^ might have all Faith, Jo that he could remove Mountains j and yetv possibly at the lame time, for want of real Goodnefe and true Virtue, might, in: the religious estimation of things, be (as St Paul expresses it ) absolutely Nothing, And our.. . Saviour . him/elf expressly mentions ^Spme, who should be able to plead jthat they had prophesied in his name, Mat. vii. and in his Name had cast out Devils, aud in his Name done many wonderful works-;' and yet, faith he, will J / profess unto . them, I never knew you; depart from Me, ye . that work iniquity* The Reason of the difference, is plain: Because these external miraculous Works of the Holy Ghost, being of Use only for the conviction of mens Understandings, which is not necessarily followed with a virtuous disposition of the Will; hence these' outward Gifts may very possibly be found in an unrighteous person, who is not himself influenced in his own Practise by the Arguments wherewith he . preaches

S E R M.preaches to Others. But the internal IX' Effects of the influence of the Spirit of

*"/""vr>sJ God upon the person's own Mind; the Moral Effects of the Motives and Arguments of Religion taught by the Holy Ghost, and of the Assistances afforded by him j these cannot possibly be separate or different from true Virtue, because Virtue is itself essentially the End of Religion, and the ultimate Design of all religious Influences. And therefore to be in This fense full of the Holy Ghost, and to be a good man, must necesiarily be one and the fame thing.

zdly, From what has been faid, we may observe; that moral Virtues, and what the Scripture calls the Fruits of the Spirit, are one and the same thing under different Denominations. The Fruit of the Spirit, faith St Paul, is in all Goodness and Righteousness and Truth, Eph. v. 9. And again, Gal. v. 22, The Fruit of the Spirit, is Love, soy, Peace, Longsuffering, Gentleness, Goodness, Faith [Fidelity,] Meekness, Temperance; Againjl Such, there is no Law. These things, when considered in themselves, in their

own own absolute and intrinstck nature, as be-Serm. ing Dispositions of Mind essentially and IX. unalterably good are styled Virtues. When ^^v^** -considered with regard to their Effects, in the visible Actions and Practice of men; they are called Morality. When considered with respect to the Root or Spring, the Fountain or Principle from which they flow; namely, a right Sense of the Reason and TrafA of Things, and a just Regard to God the Judge of all; they are then styled Religion. Lastly, when considered with respect to the extraordinary Supports they receive from the Revelation of the Gospel in particular, as being therein explained with clearer and more distinct Declarations, inforced with stronger and more powerful Motives, encouraged and promoted with all the Helps and Assistances of the Spirit of God; in This respect, they are called Fruits of the Spirit.

xdly, By This Rule therefore, may easily be discovered and reproved, every kind of Enthusiasm and Superstition. Whatever tends not to promote real Virtue and Goodness j much more, whatever

Se R M.evejr ( under the appearance of Religion ) ^' lends to destroy Virtue and Goodnefsj ii V^ the Produce either of Atheism, or of Enthusiasm and Superstition. The Spirit os God, is the Spirit of Holiness and Good' ness; and therefore whosoever lives irt the Practise of Any Vice, is certainly, in the religious fense, void of the Spirit of God. All other Marks whatsoever, of having the Spirit; are but vain and enthusiastic al. If a man could speak -with the Tongues of Men and Angels, (as St Paul expresses it,) and had all Faith, so that he could work All Miracles; and be not a virtuous man; All This would be only the Operation of the Spirit of God by Him, for the conviction of Others; but To himself, of no Advantage, any more than to a Sounding Brass or a tinkling Cymbal.


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