SERMON VIII.

Preached April 24, 1681.

TITUS I. 16.

They profefs that they know GOD; but in works they deny him, being abominable, and difobedient, and unto every good work reprobate.

I

N the conclufion of the preceding difcourfe it was observed, that whereas it is not the

best institution in the world that can do us

any fervice, without an internal vital principle of religion within us, therefore we should never reft till we find that prevailing in our felves. Now in order to the obtaining this divine principle fo neceffary to our eternal welfare, it will be of fervice to lay down the following directions, in fubordination to that laft mentioned. Particularly,

1. THAT wherever this is the real ftate of the cafe, that is to fay, whoever have not this internal power, this vital principle of religion, let them own it, and tell their fouls the real truth of the matter. The principle here spoken of is an implanted power, inabling a person to do good with promptitude, facility, and delight.

VOL. Now if fuch a principle as this is wanting in any, II. let them own it, for it is a difcernible thing; and confequently where it is in fact difcerned, it is fit and requifite that it fhould be ingenuously owned, or that perfons fhould acknowledge this to be the real truth of the cafe.

of debating also

have any further

I HAVE faid that it is a difcernible thing. Indeed what reafon can be given why it should be otherwife? How can it be imagined that perfons fhould not perceive whether they have fuch a principle, or power within them, or not? What! is there fo fmall a difference between life and death, that it cannot be perceived? nay that it cannot be perceived by one's felf? There is in men however another kind of life, which makes them capable of difcuffing this point; to wit, the principles of rational nature, by which I am capable of felf-reflection; and this very queftion, whether I fuperadded principle or not. there is really fuch a principle that ought to exist in the mind, my duty is to deal closely with my felf, and inquire whether I, my self, have ever felt any fuch thing. The question is not, whether I have any fort 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 foul which carries it to GoD, and makes it tend to Him? The Apostle Paul bids the Chriftians at Rome to reckon themfelves to be alive unto God through Jefus Christ our Lord;

Rom. vI. I.

And when I hear

and

and certainly no man ought to judge falfly in his SER M. own cafe. There is a certain divine power which VIII. goes along with true religion; as is fuppofed in that paffage of Scripture mentioned before, fpeaking of perfons who had the form of religion but denied the POWER thereof. And again, fays the Apoftle, God hath given to us the spirit of power, and of love, and of a found mind. And wherefoever 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 defign of the Gospel it felf. For the Gofpel is appointed for this purpose, to work this divine frame in the fouls of men. The exceeding great and precious promifes thereof are given us, that by them we might partake of the divine nature; of a certain divine and godly nature, as thofe words may be read. The operations of nature though they are filent, yet they are ftrong and powerful. There is no greater difficulty in the world than to withstand the courfe of nature. Now whether fuch a power is working in our felves, is the point to be confidered. Let me then ask my foul, "Do I find my felf powerfully withheld ❝from evil, as a thing against my nature? Do I "find my felf powerfully ingaged to that which "is good, as if it was connatural to me? moft agreeable to my nature? Who is there that "cannot tell what his nature is for and against ? "Do

H 4

d

2

b Tim. 111. 5.

2 Tim. 1. 7.

2 Pet. 1. 4.

VOL." Do fuch and fuch acts flow from me, as the "acts of nature do; from their proper and con

II.

66

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genial principles? Had I ever fuch 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 fort of living men, in refpect of the life of GOD and "religion; and there are a fort of men, who “are dead : shall I be always ignorant to which "party I belong? What an abfurdity were it, "if one fhould always be in doubt what fort of "creature he is! that he does not know whe"ther to call himfelf a man or a brute! what "an abfurdity, I fay, is this! But certainly it is a much more important queftion, and of

greater concernment, to have it decided whe"ther we are the off-fpring of GoD or the Devil. "Whence then am I infpirited? is it from a"bove, or is it from beneath?" It is indeed moft fhameful to think that fuch multitudes of perfons, that go under the name of Chriftians, fhould be contented to live all their days, like an amphibious fort of creatures, that they cannot tell themselves what fort of beings they are. Certainly he would be looked upon as a great wonder among men, who fhould 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 perfons who are deftitute of the divine principle, which makes men real Chriftians, do not difcern this to be the cafe, But where it is in fact difcerned, it must be freely owned by all, who defire to obtain it.

2.

1

2. IF you apprehend this to be the cafe that SERM: you have not this principle, acknowledge it how- VIII. ever to be a real thing; and that some perfons have it, though you have it not. It is too common, when the clearness and force of the matter constrain an acknowledgement, that such a divine power does exist in the fouls of men, for perfons to fatisfy themselves with this, that they are but as other men are; and to reckon theirs to be no worfe, than that which is the common cafe of mankind. All that lies without their compass, or above and beyond their own perceptions, they take to be mere fancy and fiction; and every body is a hypocrite, or an enthufiaft, that pretends to more than they find in themselves. But for what reafon is all this? Or why muft the experience of any fuch perfon be thought the standard of reality? that is, that nothing can be real but what they experience.to be fo, or exceeds the limits of their own perceptions. What is it not apparent to every man, that there are far more confiderable 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 thofe things which we know nothing of, which fome were ftigmatized with by the Apoftle Jude with so much severity? and I would fain have fuch confider with themselves, what expreffions they find fcattered up and down in the holy Scriptures, of fuch a real thing as lively af fections towards GOD, and a principle of living religion. Particularly I would recommend to their