didst not receive? And if thou didst receive it, why dost thou glory, as if thou hadst not received it?” If God discern one from another by special gift, the man hath nothing of his own that makes him excellent. Although inherent graces command a respect from others to the person in whom they shine, yet he that possesses them, ought rather to consider himself in those qualities that are natural, and make him like the worst, than in those that are divine, proceeding from the sole favour of God, and that exalt him above them. Add further, that God hath ordained in the gospel repentance and faith, which are humbling graces, to be the conditions of our obtaining pardon. By repentance we acknowledge that if we are condemned it is just severity, and if we are saved it is rich mercy. And faith absolutely excludes boasting. For it supposes the creature guilty, and receives pardon from the sovereign grace of God, upon the account of our crucified Redeemer. The benefit, and the manner of our receiving it, was typified in the miraculous cure of the Israelites, by looking up to the brazen serpent. For the act of seeing is performed by receiving the images derived from objects: it is rather a passion than an action, that it might appear that the healing virtue was merely from the power of God, and the honour of it entirely his. In short, God had respect to the lowliness of this grace, in appointing it to be the qualification of a justified person: for the most firm reliance on God's mercy, is always joined with the strongest renouncing of our own merits. Briefly, to excite humility in us, the gospel tells us, that the glorious reward is from rich bounty and liberality: “the gift of God is eternal life through Jesus Christ our Lord.” Rom. 6. 23. As the election of us to glory, so the actual possession of it proceeds from pure favour. There is no more proportion between all our services, and that high and eternal felicity, than between the running a few steps, and the obtaining an imperial crown. Indeed not only heaven, but all the graces that are necessary to purify and prepare us for it, we receive from undeserved mercy. So that God crowns in us not our proper works, but his own proper gifts. 2dly. The gospel strictly commands self-denial, when the honour of God and religion is concerned. Jesus tells his disciples, Mat. 16. 24. " If any man will come after me, let him deny himself, and take up his cross and follow me.” Life, and all the a comforts of it, estates, honours, relations, pleasures must be put under our feet, to take the first step with our Redeemer. This is absolutely necessary to the being of a christian. In the preparation of his mind, and the resolution of his will, he must live a martyr; and whensoever his duty requires, he must break all the retinacula vite, the voluntary bands that fasten us to the world, and die a martyr, rather than suffer a divorce to be made between his heart and Christ. Whatsoever is most esteemed and loved in the world, must be parted with as a snare, if it tempts us from obedience; or offered up as a sacrifice, when the glory of God calls for it. And this command that appears so hard to sense, is most just and reasonable: for God hath by so many titles a right to us, that we ought to make an entire dedication of ourselves and our most valuable interests to him. Our Redeemer infinitely denied himself to save us, and it is most just we should in gratitude deny ourselves to serve him. Besides, an infinite advantage redounds to us: for our Saviour assures us, Mat. 16. 25. that “whosoever will save his life,” when it is inconsistent with the performance of his duty, “shall lose it; and whosoever will lose his life for his sake, shall find it.” Now what is more prudent, than of two evils that are propounded, to choose the least ? that is, temporal death, rather than eternal; and of two. goods that are offered to our choice, to prefer the greater, a life in heaven before that on the earth. Especially if we consider, that we must shortly yield the present life to the infirmities of nature, and it is the richest traffic to exchange that which is frail and mortal, for that which remains in its perfection for ever. 3dły. The gospel enjoins universal love among men. This is « that fire which Christ came to kindle upon the earth, Rom. 13. 8, 9. it is the abridgment of all christian perfection, the fulfilling of the divine law, for all the particular precepts are in substance, love. He that loves his neighbour, will have a tender regard to his life, honour and estate, which is the sum of the second table. The extent of our love must be to all that partake of the same common nature. The universal consanguinity between men, should make us regard them as our allies. Every man that wants our help, is our neighbour. “Do good to all,” is the command of the apostle, Gal. 6. 10. For the quality of our love, it “must be unfeigned, without dissimulation.” 1 Pet. This princi This duty is 1. 22. The image of it in words, without real effects, provokes the divine displeasure : for as all falsehood is odious to the God of truth, so especially the counterfeiting of charity, that is, the impression of his spirit, and the seal of his kingdom. A sincere pure affection that rejoices at the good, and resents the evils of others as our own, and expresses itself in all real offices, not for our private respects, but their benefit, is required of us. And as to the degree of our love, we are commanded “ above all things to have fervent charity among ourselves. * pally respects christians, who are united by so many sacred and amiable bands, as being formed of the same eternal seed, children of the same heavenly Father, and joint-heirs of the same glorious inheritance. Christian charity hath a more noble principle than the affections of nature; for it proceeds from the love of God shed abroad in believers, to make them of one heart and one soul: and a more divine pattern, the example of Christ; ; who hath by his sufferings restored us to the favour of God, that we should love one another as he hath loved us. most strictly enjoined, for without love angelical eloquence is but an empty noise, 1 Cor. 13. and all other virtues have but a false lustre; prophecy, faith, knowledge, miracles, the highest outward acts of charity or self-denial, the giving our estates to the poor, or bodies to martyrdom, are neither pleasing to God, nor profitable to him that does them. Besides, that special branch of love, the forgiving of injuries, is the peculiar law of our Saviour. For the whole world consents to the returning evil for evil. The vicious love of ourselves makes us very sensible, and according to our perverse judgments, to revenge an injury seems as just as to requite a benefit. From hence revenge is the most rebellious and obstinate passion. An offence remains as a thorn in the mind, that inflames and torments it, till it is appeased by a vindication. It is more difficult to “ overcome the spirit, than to gain a battle.” We are apt to revolve in our thoughts injuries that have been done to us, and after a long distance of time the memory represents them as fresh as at the first. Now the gospel commands a hearty and entire forgiveness of injuries, though repeated never so often, “to seventy seven times,” and allows not the least liberty of private * 1 Pet. 4. 8. Tot & tanta christiana nominis charissima vincula, August, revenges. We must not only quench the fire of anger, but kindle the fire of love towards our greatest enemies. “I say unto you, love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you and persecute you.” Mat. 5. 44. This is urged from the consideration “ of God's forgiving us," Col. 3. 13. who being infinitely provoked, yet pardons innumerable faults to us, moved only by his mercy. And how reasonable is it that we should at his como mand remit a few faults to our brethren? To extinguish the strong inclination that is in corrupt nature to revenge, our Saviour hath suspended the promise of pardon to us upon our pardoning others.' “For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not their trespasses, neither will your Father forgive your trespasses." He that is cruel to another cannot expect mercy, but in every prayer to God, indicts himself, and virtually pronounces his own condemnation. 4ly. The gospel enjoins contentment in every state, which is our great duty and felicity, mainly influential upon our whole life to prevent both sin and misery : “be content with such things as you have, for he hath said, I will never leave thee, nor forsake thee.” Heb. 13. 5. It forbids all murmurings against providence, which is the seed of rebellion, and all anxious thoughts concerning things future, “ Take no thought for to-morrow.” Mat. 6. 31. We should not anticipate evils by our apprehensions and fears, they come fast enough; nor retain their afflicting memory to imbitter our lives, they stay long enough: “suficient for the day is the evil thereof." Our corrupt desires are vast and restless as the sea, and when contradicted, they betray us to discontent and disobedience. The gospel therefore retrenches all inordinate affections, and vehemently condemns covetousness, as a vice not to be named among saints but with abhorrence, It discovers to us most clearly, that temporal things are not the materials of our happiness: for the Son of God voluntarily denied himself the enjoyment of thein. And as the highest stars are so much distant from an eclipse, as they are above the shadow of the earth; so the soul that in its esteem and desires is above the world, its brightness and joy cannot be darkened or eclipsed by any accidents there. The gospel forbids all vain sorrows, as well as vain pleasures; and distinguishes real godliness from an ap to pos pearance by contentment as its inseparable character. “Godliness 66 God works all things according to the counsel of his own will:” Ephes. 1. 11. and if we could discover the immediate reasons of every providence, we cannot have more satisfaction than from this general principle, that is applicable to all as light to every colour, that what God doth is always best. This resolves all the doubts of the most entangled minds, and rectifies our false judgments. From hence a believer hath as true content in complying with God's will, as if God had complied with his, and is reconciled to every condition. Besides, the gospel assures us, that "all things work together for the good of those that love God.” Rom. 8. 28. For their spiritual good at present, by weakening their corruptions; for affliction is a kind of manage, by which the sensual part is exercised and made pliable to the motions of the spirit: and by increasing their graces, the invaluable treasures of heaven. If the dearest objects of our affections, the most worthy of our love and grief, are taken away, it is for this reason, that God may have our love himself in its most intense and inflamed degree. And afflictions are in order to their everlasting good. Now the certain expectation of a blessed issue out of all troubles, is to the heart of a christian as the putting a rudder to a ship, which without it is exposed to the fury of the winds and in continual dangers, but by its guidance makes use of every wind to convey it to its port. Hope produces not only acquiescence, Rom. 12. 12. but joy in the sharpest tribulations. For every true christian being ordained to a glorious and supernatural blessedness hereafter ; all things that befal them here below as means, are regulated and transformed into the nature of the end to which they carry them. Accordingly the apostle assures us, . |