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none of these divertisements ?. And when will they be held to cogitation, to advertency? Wherein shal men have fatisfaction, when men have nothing of themselves, but the malignity of their spirits, and the guiltiness that is charged upon their consciences.

Guilt is as the foundation of all ficknefies and distempers : a finner is both in pain, and in distemper. In pain, this wounds his conscience : and in distemper, because his nature is vitiated. It is true, the finner's conscience is often asleep; for here we have avocations, divertisements and other enjorments; he does not take things into consideration, but being in anguish and perplexity of foul, he is then awakened into confideration.

Now pray what a case will these men be in, when they are charged with these things? Then it will be as St. Bernard exprefles. Undique anguftia, bing accusantia peccata, inde terrens juftitia : Jubtus paters & horridum chaos inferni ; defuper urens conscientia ; foris ardens mundus, round about straits ; on one fide fin accusing, on the other side the righteousness of God threatning ; below hell opened ; above an angry judge, God offended by he wickedness of men ; within themselves, a tormenting burning vexing conscience ; abroad, the world on fire round about : this is the case of men in a state of sin.

Thirdly, I infer, if our conversation be in heaven, then religion is a thing of a great name, and powerful effect. Religion is not so flight a thing as a naked profession, or a bare denomination. Glorious things are reported in scripture of religion : It hath

deservedly deservedly a very great name in the world , for fee what effects religion doth attain : through a man's religion, he is an habitation of God, through the spirit a man is made a temple of the Holy Ghost, a man is made partaker of the divine nature, and as here in the text, his conversation is in heaven. Wherefore, if we profefs religion, let us do such things, by virtue of the spirit of religion, which others can neither do, nor counterfeit, that men may say that God is in us, of a truth; and let the world have evidence and experiment, that religion in us is reason, and fignifies something, by our transformation, and transfiguration, and heavenly conversation ; let men have experience of the fruits of our religion. 'Tis a question our Saviour asks, IV hat do you that pretend to religion more than others ? Mat. V. 47. Now as a further preservative, I super-add this ; let us always remember that which is soberly spoken, if a man name God, declare himself a christian, profess the christian faith, and has initiated himself in the school of Christ, he is a great sinner, if he commit the same things that the men of the world do, he fins more grievously, as i Cor. v. 9, 10.

I wrote to jou in an epiftle, not to company with fornicators, yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters, for then must ye needs go out of the world. Fornicators, covetous, extortioners, high finners : yet he doth not forbid to accompany with them. man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one, no not to cat, come not near him. So that he is a greater finner, because of his denomination, and profession.


But if any nication

Lastly, To shut up this point, be sure we do not fall under a bad and contrary character. Let us not do as the men of the world, who have their portion in this life : for that is the clean opposite and contrary. They have much laid up in store, but are not rich towards God. I will conclude my discourse by offering this, and leave it to your ferious confideration. That worldly-mindedness is contrary to the fpirit of religion ; that a man cannot be a man of religion, and be under the power of a worldly fpirit. Pfal. cxix. 36. Incline my heart unto thy teftis monies, and not to covetoufnesso

When mens eyes. and hearts are after their covetournefs, they are alienated wholly from God, and thine end is come and the measures of the covetousness. So Ezeka xxxiii. 31. And they come unta thee as the people cometh, and they fit before thee, as my people, and they hear thy words, but they will not do them; for with their mouth they thew much love, but their heart goeth after tbeir cove taufness. Mat. vi. 24. our Saviour tells us, we cannot Jerve God and Mammon, we cannot be under the powo er of both : you may use one as a means, and the other as an end ; but to put them in a competition and equality, that cannot be. It is our Saviour's caution. Luke xii. 15. Above all things, take heed and bea ware of covetoufness. See what it is in its effects, Luke xvi. 14. Those that were ingenuous, and heard our Saviour, laid up his word; but the Pharisees wha were covetous derided him : nay those horrid characters, Ram. j. 29. Filled with all unrighteoufness, fora nication, wickedness, &c. Covetousness is put in a conjunction with the worst fins. I Cor. vi. 9, 10. There they are mentioned, that hall not inherit the kingdom of God, and amongst others the worldlyminded and the covetous. So again, the apostle puts them in a conjunction. Ephes. v. 5. No whoremonger, nor unclean perfon, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Chrift, and of God. You see to be earthly minded, to be under the power of the world, in God's esteem, it imports a perfect alienation from God. If they be inordinately bent, either upon the power of the world, or the wealth of the world, they cannot be in favour with God. Colof. iii. 5,6. The wrath of God is upon such children of disobedience. And to add but one more, 1 John ii. 15. If we love the world, the love of the father cannot be in us. Therefore, be fure you have every thing of this world, only in the place of means, all things in fubordination, all things in consistency, so as to promote the end ; for you. must not put them in a ballance.


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The Moral part of Religion rein


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Tit. ii. 11, 12.
For the grace of God, that bringeth salvation, hath apa

peared to all men ; teaching us, that denying ungod-
liness, and worldly lufts, we fhould live soberly, righ-
teously, and godly in this present world.
Oberly, righteously, and godly; these three are the

chief heads of morality; they are terms that are

known in the world; and they have been universally acknowledged in all ages. I say, all the instances of morality are comprehended in these three, fobriety, which terminates itself in every man's person : righteousness, which requires all duties which belong to a man's neighbour : and piety, that terminates itself upon God. So that by this you may understand, that there is no prejudice at all done to religion, to talk of God's creation, or the reinforcing the principles thereof, or the use of reason in the matters of religion. For you see the apostle doth join them together. The grace of God, or the grace of the gospel, is that which doth recover us : whatsoever is of foundation in the creation of God, whatsoever any man is bound to by any principle of reason, the same is reinstated and further settled


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