Page images
PDF
EPUB

tions that are in God (I mean his moral perfections, as truth, goodness, purity, holiness, and the like ;) and that those who had no revelation from God, have arrived to a full fatisfaction of the existence of Deity, and have had fenfe of good and evil, right and wrong; then they who fall fhort of the meafures, fall under force and violence; and lay within themfelves the foundation of uncertainty and diftraction: because they have a principle within themselves, that doth reprove and challenge, countermand and controul. For, it is a great matter for a man to approve himself to himself, and to fatisfy the reason of his own mind. How true is that of the prophet ? Ifa. lvii. 20. (which, also, is verified by reafon) there is no peace, faith he, to the wicked: but, they are like the troubled fea, that cannot reft. Nothing is more true, than that if a man be guilty, and vary from the rule of right, and depart from reafon, he wrongs himself, goes against his principle, and the law of his nature, fhakes off his govertherefore cannot have peace, or fatisfaction. For, these things are in conjunction, and cannot be feparated, viz. innocency, and peace; and, on the contrary, thefe go together, guiltinefs, and perplexity of thoughts. And these things are not as men will, or as they order and choose; but, they are conjoined in the nature of things themfelves. And these things being fo, religion recommends itself, from its usefulness, and is not to be looked upon as an impofition, or a burden laid upon the nature of man; but ought to be a matter of our delight and choice.

nor;

But, then, the left confideration is this: that the perfection and happinefs of human nature confifts in

the

the right ufe of our rational faculties, and in the vigour and intense exercise of them, about their proper and proportionable object. And, what object can be more proportionable than God himself, the original of our being? him from whom it did flow? who is the pattern of all excellency and goodness? If, therefore, we find not rest, and greater fatisfaction in him, than in all worldly pleasure and delight, it is, because we have not exerted our highest and nobleft faculties in that vigour which we ought, and should have done, or as we have done our fenfual appetites; but have fuffered our noble faculties to be interrupted by bodily indifpofition, or worldly pleasure, whence, they become untoward to things spiritual : whereas, if these faculties had been inured, as they should have been, we should have found more and more, that heavenly acts were become fuitable, connatural and easy. Juft as in perfons that live a contemplative life, and delight in reading and meditation; to these men it is ten thousand times more fatisfaction, to be alone, or in company that will improve their understanding, than in any other business whatsoever. And, of fuch men it may be faid, that they are never lefs alone, than when alone. This is the great priviledge of men that lead contemplative lives, that they never want employment when other men that fink down into fenfuality, or that violate the peace of their own minds and confciences, are fain to feek the worst of company, that they may drive away their time. But, if we did exert our minds and understandings about God, and heavenly things, our fouls would be fo habituated, that upon all occafions they would, with great delight

delight and freedom, without any averfation or backwardnefs, exercise themselves in heavenly meditation. For, heavenly things are the greatest truths and realities in the world; and our life is in them. Whereas they that are drowned in fenfual pleasures are dead whilft they live.— This I account: that, in mo

rality, we are as fure as in mathematicks.- -God, in infinite reafon and wisdom, hath fo contrived, that if an intellectual being fink itself into fenfuality, love of this outward world, or, any way defile and pollute itfelf; then, miferies and torments, afflictions, and vexations should befal it, in this ftate; this being the fureft way to rescue, and recover a lapfing and declining foul.

And, fo, I have given you an account of the feveral particulars; whereby you may understand, that this which the Pfalmift faith, is a true representation of the ftate of religion.

DIS

DISCOURSE LXXXV.

Men have nothing to glory of, but Religion.

JEREMIAH IX. 23, 24.

Let not the wife man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord.

ΤΗ

HE subject matter of these words being of great moment, the prophet is very exact, and lays it down two ways. I. Corrective. Directive.

2.

1. By way of correction of what is falfe, unfound, and infincere : Let not the wife man glory in his wifdom, &c.

2. By way of direction, what is true, real, folid, fubftantial. Let him that glorieth, glory in this, that he understandeth and knoweth me. So that,

I. You have the falfe foundations of glorying, or of mens fitting down with fatisfaction; and here you have three excluded, and these comprehend all. I. You have that which is nearest to us ; mental endowments, the good things of the mind. Let not the wife man glory in his wisdom. 2. You have that which is next; bodily perfection; the good things of the body.

Let

Let not the mighty man glory in his might. 3. That which is about us, external fupplements and accommodations, the good things of fortune. Let not the rich man glory in his riches. For this is our condition; thus we are made to be beholden to other things; and though man was made after the image of God, constituted governor of the world; yet he ftands in more need of external accommodations and fupplements, than any creature below him. And this is a man's perfection, that tho' in himself he be a weak feeble creature, and for a long time of his life hath only security that he is born into the arms of reason, and loving affection; yet when he comes to the ufe of his reafon, (that inftrument which is alone his peculiar, and which is not vifible to any external eye) the whole creation cannot deprive him of that which is his ftrength and excellency, and he makes them fubfervient to himfelf, as by experience in what we eat and what we drink, and wherewith we cloath ourselves, and wherewith we make defence.

II. Then for the folid foundation of glory and of fatisfaction. Let him that glorieth, glory in this, that he underflandeth and knoweth me; that he hath an inward and awakened fenfe of God in his foul, that he hath true judgment of God. For three things are peculiar to intellectual natures, and we are condemned if we fail in any of them. 1. To be perceptive of God, to feel and know there is a God; if by any means I may feel after God and know him, faith St. Paul. 2. To conceive aright of him and truly, if we do not that, we had better be ignorant of him,

better

« PreviousContinue »