Imágenes de páginas
PDF
EPUB

diftemper, by contracting another equally inveterate, and as certainly mortal. What profit was it to the Pharifce that he was not an extortioner like the publican? his pride rendered him ftill more odious and deteftable in the fight of God.

I may add here, that befides the common and neceffary change of age and temper, a change of fituation, employment and connections, will fometimes wean a man from one fin, and introduce an attachment to another. If the temptation is removed, the fire may be extinguished for want of fuel. The inclination to fin in fome kinds may be thus occafionally weakened, or the commiffion of it rendered impoffible. It is eafy to fee that fuch a change as this can be of no avail in the fight of God; or rather, to speak more properly, it is only an apparent, and no real change at all. It is a difference of effect from an alteration of circumstances, but arifing from the very fame caufe. Are there not many who may apply this reflection to themfelves? Are there not many who have ceafed to fin in fome refpects, because they have begun to fin in others? Are there not many who are abused and deceived by this delufory view? who take comfort to themselves by remembering fome fpecies of fins or follies which they now fincerely and heartily defpife? Take heed that this be not entirely owing to your progrefs through life, or a change of circunftances and fituation. Are you not still living as much to yourselves as ever? as much averfe from a life of love to, and communion with God, as ever? Remember, that though your conduct may be wifer and more prudent, and your character more refpectable in the world than before, this is no proof of regeneration; and "except "a man be born again, he cannot fee the kingdom of "God."

2. Sometimes a partial change is produced by ftrong occafional convictions, either from the word or providence of God. There are many inftances in which convictions of fin are raised in the minds of the hearers of the golpel, which continue in great force for fome time, and have a partial effect, which ftill remains. Even a Felix is fometimes made to tremble at the thoughts of a judgment to

come. It is very certain that natural confcience, when awakened by the word of God, will both reftrain from fin, and excite to duty, even while fin hath the dominion upon the whole. As the spirit lufteth against the flesh, and the flesh against the fpirit, in believers, fo confcience, the divine witness in the hearts of unbelievers, may urge to the practice of duty in a certain meafure, when it is not able to change the heart inwardly and univerfally. It may deter from fins to which the attachment is lefs ftrong, even whilft it is not able to expel a darling luft, or dethrone a favorite idol.

There is a remarkable example of this character in Herod, and his behavior to John Baptift. We are told by the evangelist Mark, that Herod "feared John, knowing "that he was a juft man and an holy, and obferved him, "and when he heard him he did many things, and heard "him gladly."* That is to fay, he did many fuch things as were leaft contrary to the bent of corrupt affection. But that the change was not entire is plain; for when he was reproved for his beloved luft, it only ferved to inflame his refentment, and he took away the life of his reprover. We find that Ahab king of Ifrael, of whom it is faid, that he" did more to provoke the Lord God of Ifrael to anger "than all that went before him," yet humbled himself on the denunciation of divine wrath, and was fo far penitent as ferved to procure a fufpenfion of the temporal ftroke.

It appears, indeed, from innumerable inftances in fcripture, as well as from daily experience, that there are temporary convictions raised in the minds of many, both by the word and providence of God. It is alfo certain, that there are imperfect effects of thefe convictions, which often continue a confiderable time, or rather are perpetual, though they are still only partial. Many finners, though they continue unrenewed, yet dare not return to the fame unbounded licence as before. Nay, there are fome fins, under the penal effects of which they have severely smarted, which they never dare afterwards to indulge. We have a very remarkable national inftance of this imperfect reformation in the Jews. They were at

* Maik vi. 20.

firft fhamefully and amazingly prone to idolatry, and continued fo under repeated ftrokes, till the terrible defolation they met with at the Babylonish captivity; from that period however, notwithstanding their great guilt in other particulars, they never returned to idolatry, but to this day continue to have the deepest abhorrence of that capital crime. There are many particular perfons in the fame fituati

on.

Some fins which have lain heavy on their confciences, or for which they have feverely fuffered in the course of Providence, they will not commit; but others, one or more, which may be called their " own iniquity," they hold fast, and will not let them go. Are there not different degrees of depravation and obftinacy to be found in different finners, as well as different degrees of holinefs, obedience, and fubmiffion in the children of God? And though there is ufually a progress in the first to the worse, as well as in the laft to the better, yet ftill there may be particular fins which they dare not commit, and particular duties which they diligently difcharge. Nay, this partial character is often the very thing that blinds their minds, and continues their fecurity in an habitual alienation of heart from the life and power of true religion.

Are there not many cuftomary Chriftians who have a form of godlinefs, and, though they are utter ftrangers to communion with God, yet nothing will induce them to part with their form. Are there not many whom it would be unjust to brand with the groffer crimes of prophane fwearing, fenfual riot, or unclean luft, who yet have their hearts fet upon the world, which they love and purfue, and on which they reft with complacency, as their sweeteft portion? Are all outwardly decent and fober perfons ready to take up the crofs, and follow their mafier without the camp? Are they ready to forfake" houfes and brethren, "and fifters and lands, yea, and their own life alfo, for "his fake and the gofpel's?" And yet without this they cannot be his difciples. There are many hard fayings in religion, which ordinary profeffors cannot bear, and with which they never comply. Remember the cafe of the young man who came to our Saviour, and fpoke with fo much modefty and difcretion, but could not bear this

.

great trial: "Then Jefus beholding him, loved him, and "faid unto him, One thing thou lackeft: go thy way, fell "whatsoever thou haft, and give to the poor, and thou "fhalt have treafure in heaven; and come, take up the "crofs and follow me. And he was fad at that faying, "and went away grieved, for he had great poffeffions."* 3. Sometimes a partial change is produced, in a great measure, even by the love and attachment which men have to fome one darling and governing fin. The lefs willing they are to cut off the right hand and to pluck out the right eye, the more zealous and diligent they will be in other things, to atone for the indulgence, or to cover it from their own obfervation. How careful is a Pharifee to tythe mint, anife, and cummin, while he neglects the weightier matters of the law? How does he "make broad "his phylacteries, and enlarge the borders of his gar"ment," while he is defective in " judgment, mercy and "faith?" How did the ancient Jews come with thousands of rams, and ten thousand rivers of oil, while living in the habitual neglect of fome of the most important branches of the divine law? We have an appofite example of this in the conduct of Saul, when fent against Amalek: he fpared of the fpoil what was good, though he was commanded to destroy it, and then pretended to make a free uncommanded offering of facrifice unto God, for which he met with this juft and fevere reprimand: "Hath the Lord "as great delight in burnt-offerings and facrifices, as in 66 obeying the voice of the Lord? Behold, to obey is better "than facrifice, and to hearken than the fat of rams."† We fee every day innumerable inftances of the fame kind; when there is any fin which men are willing to fpare, which they defend with arguments, or palliate with excufes, they are so much the more ready to overdo in fuch duties as are not fo contrary to the prefent current of unfanctified affection.-From all this you will plainly fee, that no man ought to judge of himfelf by the greatness of the change in any particular, unless it is univerfal, and without exception.

Mark x, 21, 22. t1 Sam. xv. 22.

SECT. III.

From these words, EXCEPT A MAN BE BORN AGAIN, HE CANNOT SEE THE KINGDOM OF GOD, and other similar expressions in the holy scriptures, we may infer that the change here intended is not merely EXTERNAL and IMPERFECT, but INWARD, ESSENTIAL and COMPLEAT.

I

MIGHT have divided this obfervation into two parts, and treated of them feparately, firft fhewing that it is not an outward and apparent only, but an internal and real change; fecondly, that it is not an imperfect change, or difference in degree only, but a compleat and effential change of the whole character. But as the illustration of these two must have neceffarily in a great measure coincided, and they are very clofely connected, I have chofen to join them together.

That what fhall be faid on this fubject may be the more useful and profitable, I will endeavor to explain, in as diftinct and simple a manner as I am able, what you are to understand by the above remark. The first part of it will be most easily comprehended, that it is not an external only, but an internal change; that the most apparently ftrict and regular converfation, the most faultlefs difcharge of outward duties, will not be fufficient, while the heart continues enflaved to fin in general, or under the dominion of any particular luft. The other part of the remark is, that the change muft not only be imperfect, or in degree, but effential and compleat.. That is to fay, it is not fufficient that a man be fomewhat lefs wicked than before, that he not only gives up fome fins, but use moderation in others; nay, though he be under fome degree of reftraint univerfally, if ftill there is not what may be called an effential change of character, if ftill fin has the afcendancy upon the whole, though its dominion be not fo uncontrolled as before.

Sin may certainly have the chief feat in the affections, though it hath not altogether quiet and peaceable poffeffion. There must always be fome governing principle, which, properly fpeaking, conftitutes the character. As our Sa

« AnteriorContinuar »