SERMON VIII.* IN N the conclusion of the preceding discourse it was observed, that whereas it is not the best institution in the world that can do us any service, without an internal vital principle of religion within us, therefore we should never rest till we find that prevailing in ourselves. Now in order to the obtaining this divine principle se necessary to our eternal welfare, it will be of service to lay down the following directions, in subordination to that last mentioned. Particularly, 1. That wherever this is the real state of the case, that is to say, whoever have not this internal power, this vital principle of religion, let them own it, and tell their souls the real truth of the matter. The principle here spoken of is an implanted power, enabling a person to do good with promptitude, facility and delight. Now if such a principle as this is wanting in any, let them own it, for it is a discernible thing; and consequently where it is in fact discerned, it is fit and requisite that it should be ingenuously owned, or that persons should acknowledge this to be the real truth of the case. YOL. V. Preached April 24, 1681. I have said that it is a discernible thing. Indeed what reason can be given why it should be otherwise? How can it be imagined that persons should not perceive whether they have such a principle, or power within them, or not? What! is there so small a difference between life and death, that it cannot be perceived? nay that it cannot be perceived by one's self? There is in men however another kind of life, which makes them capable of discussing this point; to wit, the principles of rational nature, by which I am capable of self-reflection; and of debating also this very question, whether I have any further superadded principle or not. And when I hear there is really such a principle that ought to exist in the mind, my duty is to deal closely with myself, and inquire whether I, myself, have ever felt any such thing. The question is not, whether I have any sort of life or power in the general; but have I this life, this power, this which terminates on God? Do I find a living principle within my soul which carries it to God, and makes it tend to him? The apostle Paul bids the christians at Rome to "reckon themselves to be alive unto God through Jesus Christ our Lord;" (Rom. 6. 11.) and certainly no man ought to judge falsely in his own case. There is a certain divine power which goes along with true religion; as is supposed in that passage of Scripture mentioned before, speaking of persons who had "the form of religion but denied the power thereof." 2 Tim. 3. 5. And again, says the apostle, "God hath given to us the Spirit of power, and of love, and of a sound mind." 2 Tim. 1. 7. And wheresoever this power, or principle is, it is a kind of natural power; that is, belonging to that new and divine nature; which is in all them that belong to God; in all that are born and begotten of him according to the very design of the gospel itself. For the gospel is appointed for this purpose, to work this divine frame in the souls of men. "The exceeding great and precious promises thereof are given us, that by them we might partake of the divine nature;" (2 Pet. 1. 4.) of a certain divine and godly nature, as those words may be read. The operations of nature though they are silent, yet they are strong and powerful. There is no greater difficulty in the world than to withstand the course of nature. Now whether such a power is working in ourselves, is the point to be considered. Let me then ask my soul, "Do I find myself powerfully withheld from evil, as a thing against my nature? Do I find myself powerfully engaged to that which is good, as if it was connatural to me? most agreeable to my nature? Who is there that cannot tell what his nature is for and against? Do such and such acts flow from me, as the acts of nature do; from their proper and congenial principles? Had I ever such a kind of new nature, withholding me from evil, as a thing I hate; and carrying me to what is good, as a thing I love? There are a sort of living men, in respect of the life of God and religion; and there are a sort of men, who are dead: shall I be always ignorant to which party I belong? What an absurdity were it, if one should always be in doubt what sort of creature he is! that he does not know whether to call himself a man or a brute! what an absurdity, I say, is this! But certainly it is a much more important question, and of greater concernment, to have it decided whether we are the offspring of God or the devil. Whence then am I inspirited? is it from above, or is it from beneath?" It is indeed most shameful to think that such multitudes of persons, that go under the name of christians, should be contented to live all their days, like an amphibious sort of creatures, that they cannot tell themselves what sort of beings they are. Certainly he would be looked upon as a great wonder among men, who should be always ignorant of his own name; that is, not know the name which rightfully belongs to him. So in like manner it is wonderful if persons who are destitute of the divine principle, which makes men real christians, do not discern this to be the case. But where it is in fact discerned, it must be freely owned by all, who desire to obtain it. 2. If you apprehend this to be the case that you have not this principle, acknowledge it however to be a real thing; and that some persons have it, though you have it not. It is too common, when the clearness and force of the matter constrain an acknowledgment, that such a divine power does exist in the souls of men, for persons to satisfy themselves with this, that they are but as other men are; and to reckon theirs to be no worse, than that which is the common case of mankind. All that lies without their compass, or above and beyond theirown perceptions, they take to be mere fancy and fiction; and every body is a hypocrite, or an enthusiast, that pretends to more than they find in themselves. But for what reason is all this? Or why must the experience of any such person be thought the standard of reality? that is, that nothing can be real but what they experience to be so, or exceeds the limits of their own perceptions. What! Is it not apparent to every man, that there are far more considerable realities which we know not, than those which we do know and is there no danger of coming under the character of speaking evil of those things which we know nothing of, which some were stigmatized with by the apostle Jude with so much severity? And I would fain have such consider themselves, what expressions they find scattered up and down in the Holy Scriptures, of such a real thing as lively affections towards God, and a principle of living religion. Particularly I would recommend to their consideration such passages as these. "The Lord is my portion, the lines are fallen unto me in pleasant places, and I have a goodly heritage. Psal. 16. 5, 6. As the hart panteth after the water-brooks, so panteth my soul after thee O God!" Psal. 42. 1, 2. And again, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth; but God is the strength of my heart and my portion for ever." Psal. 73. 25, 26. When you meet with such expressions as these, I would ask you; Do you believe that the persons who used them were hypocrites or enthusiasts? that there was nothing in all this but fiction? And when on one hand, we compare the internal living religion, suitable to the import of these devout expressions, with a mere external profession, joined with disobedience, and abominable practices, on the other hand; I would fain know which of these two does best agree with the gospel? which is most agreeable to the sacred records, in which these and other such like passages are to be found? And if you believe that there was really such a thing as a living religion in such persons as we are speaking of in ancient times, I would fain know why you, or any one else should have such a bad opinion of the world as to think it is quite banished now from amongst us. For, to what end should the gospel be continued in the world, if not to accomplish its own design? which is to work such a realizing apprehension of divine things in the minds of men, as to influence their practice and behaviour. Or does any one think, that religion is so altered in its nature and essence, as that what was religion in former ages, is not so now? Have we then, since those times, had a new way and method of attaining felicity prescribed to us? have we any later gospel of divine authority, that teaches us that mere formalities will serve the turn? Where is that gospel to be found? 3. Being then convinced of the reality of such a divine principle, endeavour to understand and seriously consider the necessity of it. Consider it as a thing that does not serve barely for convenience and ornament, but to answer the most absolute necessity of our souls, and the exigence of your own case. 4 Apprehend also the impossibility of attaining it your own selves; I mean this inward principle and power of religion; or by any unassisted endeavours of your own. For I pray consider, would you have a religion that should be your own, or God's creature? A religion indeed that shall be of my own forming and contrivance, I can easily make myself accord to; but why should I ever hope that this should serve my turn, or do the work? or why should I think against plain experience and my Bible, that the most excellent part of religion should be within the compass of my own power to effect, and produce? Let us think how it is with us in other cases. It is you know within the compass of human power to shape a statue, or paint in colours the picture of a man; but when the artist has done all this, can he infuse a soul into that statue, or make that picture fit to reason and discourse? No: when he has done his utmost, it will be only a mere piece of ingenious contrivance, that looks specious to the eye, but has in itself nothing of sense, life, or motion; can do nothing like what it imitates, for still something within will be necessary. So in like man ner I can externally shape myself like a christian, but can I infuse the divine life into this external form? can I make myself to live, choose and delight, love and joy in God, as a christian? It is therefore good for us to know the bounds of our own power; what it can, and what it cannot do in this regard. And hereupon to prevent an objection, I add another direction to wit, 5. Seek this principle and divine power where it is to be had, even of him who alone can give it. For it may be said perhaps, "If it be not within my compass to help myself, what have I to do but to sit still?" The case itself tells you what you must do. If you cannot help yourself in that which is absolutely necessary to your welfare, you are to go to God, from whom this assistance is to be had by fervent prayer. It is the common dictate of nature to all mankind, when once they apprehend a distress, to fly to heaven for help. Finally, 6. Use all the other means of obtaining this power, which are appointed for this purpose, designedly with a view to this great and important end. To read the Holy Scriptures, to hear sermons, to meditate upon what we read and hear, to confer with living christians, such as evidently appear to have the power of religion, are the means I speak of; but we must regard them only as means, otherwise they may be used long, and the end of all be never brought about. It is one thing how other creatures attain their end, and how a reasonable creature reaches his. An arrow reaches its mark, without considering whither it goes; but do you think a reasonable being is to at-tain his end so? No; his duty is to take that course, and use those means that lead to his end, designedly, and on purpose to secure it. As for instance: there are many that join in the ordinance of Christian worship; but if I put the inquiry to myself, What do I do this for? and cannot answer, “I use such and such means on purpose for such ends, that I may have my soul furnished with internal religion, or the life of God;" I may |