Imágenes de páginas
PDF
EPUB

on: The profane do not come near to religion, they do not pretend to it, but difclaim it, and in practice renounce it; and the hypocrite he doth but pretend to it; for religion is only with the honefthearted, with him that fincerely means and intends. Therefore the gracious and merciful God whom we adore and worship, in whom we have our confidence, his goodness is so great, that he will indulge to us human infirmities, and bear with us in our mistakes; but he is severe and impartial concerning our honeft meaning and true intention: He that doth not truly mean and intend, is nothing at all in religion. So that though in the way of goodnefs, there may be more or less strength, yet not more or lefs of truth: there is perfection of parts, not of degree; there is truth of intention tho' not fulness of per formance, there is intention of all duty; there is a voidance of all known evil, and care of coming to the knowledge of the truth. These things are neceffary; for God doth give an abatement for ignorance in fome things, where we have not had opportunity to know; for furprifals now and then; for shortness and frailty; for cafes of temptations, and fudden affaults, or indifpofitions of mind: but if here be a failure in thefe, it is expected, that at fome distance of time there fhould be a recovery; and thofe failings are matter of great grief and offence, and a provocation to after-care and diligence; and therefore thefe confift with the ftate of grace and regeneration; and God gives an allowance and pardons us in these cafes; if in fome particulars we are ignorant, when we are defir

ous

ous to know, but have not had opportunity to enquire; or where there have been sudden furprizals, violent affaults; for being out of frame and temper, at times: But in thefe cafes 'tis expected, that at fome diftance, we recover ourfelves, blush before God, and be afhamed for our former diftemper, and that it be matter of grief and displeasure to us, and afterwards it prove an argument to us of greater care and watchfulness. These things are confiftent with the regenerate state. But it is unnatural to this ftate, for any one to commit a known fin deliberately, or willingly to omit a known duty for we must be honest-hearted, and fincerely intend to please God, and do that which is acceptable in his fight: and this is that which St. John fpeaks of, He that is born of God doth not commit fin; for the feed of God abideth in him. I John. iii. 9. It is indispensably neceffary that we be fincere, and honestly mean, and truly intend : but in this state we are fhort, and in fome particulars fail ; in fome things we are ignorant, incogitant, and sometimes are surprised; and for these things the apostle faith, Not that I have already attained, not that I am already perfect; and I account not my felf to have apprehended. But in refpect of fincerity, honest-heartedness, and good intention, there is no allowance, not the leaft difpenfation for a failure in thofe particulars. And thus I have given you an account of the first thing, where the apostle expreffeth his faith of the refurrection, there he teftifieth his humility.

DISCOURSE XXIII.

The EXERCISE and PROGRESS of a CHRISTIAN.

PHILIPIA NS iii. 12.

Not as though I had already attained, or were already perfect; but I follow after, if that I may apprehend that for which alfo I am apprehended of Chrift Fefus.

I the where to

Come now to the fecond, where he doth testify

his humility there he doth engage himself to care

and diligence. But I follow after, if that by any means I may apprehend that for which I am apprehended of Chrift Fefus. And indeed we have all encouragement from the divine revelation, as to faith, fo to patient labour, and ferious good endeavours: and this is our great concernment. The fober modeft believer he is not in haste, but he lives by faith; and by this, he stays himself; as the prophet faith, The juft fhall live by faith, Hab. ii. 4. which is thus applied by the apoftle refolving in himself, That be which fhall come will come and will not tarry; Heb. x. 37. and therefore he will stay himself upon God, and not be in hafte. And indeed, wherever God is, there is both help and ftrength; fo that he may act, and be up and doing. Wherefore, every good

man

of

man applies himself to God, and attends upon his pleasure, waiting for his influence in a careful and diligent ufe of all means, in the purfuit of his faith. And indeed, fuch an one doth not tempt God, either by impatience, or diftruft, or by the neglect of his duty. For concerning the ufe of the means, he who looks up to God, puts himself in a way of fubferviency to his agency and providence; and he that doth not do fo, his faith is but in colour, and meer pretence; he is not ferious in religion; he does not mean, tho' for fome end, he may profefs for we expect God to come in a way bleffing; and therefore we fhould think it fit and neceffary on our part, to be found in his way; to wit, in the use of means: and for any that acknowjedge God, fo far as to pray to him, and to beg his prefence, influence, and bleffing and not to fet himselfin in a way of obedience, and to answer his faith by fubferviency, and acting in the due use of such means as God hath appointed; this is not religion, but a proVocation of God. "Tis a true faying, God is not moved by men that are asleep; with them that are lazy and fluggish; but by those that are in motion: when men are upon action, God doth acknowledge them. We must pray with humility and fervency; believe with expectation; and do with care and diligence. This is the true chriftian temper, and practice. He is not renewed, or enlivened with the noble and vigorous fpiit of the gospel, who doth not thus; but is in the dull fpirit of the world; and as to spiritual things, he remains still as a heavy clod of stupid earth, not sown at all with the feed of God, as the apoftleufeth the phrafe,

1 John iii. 9. The feed of God doth not remain in him. For if it did, he would not fit ftill, nor confent to act in the contrary nature. No one can imagine, that we are endued with power from above, or that we are made partakers of the divine nature by a communication of God to us, and his influence upon us, but it will fhew itself in generous and noble acts towards him.

But to give you an account of this I will fuggeft three things.

:

1. That these are principles of action. For faith carries us on against despair, which doth difcourage action and then humility, that excludes prefumption, felf-opinion, and conceit that it hath already attained, and that nothing remains to be done. 2. It is the cause of action. For while we are in the state of faith and hope, there is no full poffeffion; but we are in expectation. And then where there is humility, there is fenfe of want; nothing there is found partial, nothing fond and conceited; but the truth of things takes place.

3. There is neceffity of action. For we are to be fubfervient to God. The work is to be done in us, and so cannot be without us, we being only pasfive. Repentance which is indifpenfibly neceffary to the recovery of a finner, cannot be given to us unless we also repent. For converfion is a mutual act, and fo is faith. We do believe to the obtaining of remiffion of fins, and we must work for eternal life with fear and trembling, because God works in us to will and to do of his own good pleasure. Phil. ii. 12, 13. And the apostle conjoins these two as things are conna

tural

« AnteriorContinuar »