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that are connatural and suitable; wherefore sometime you have faith when repentance is comprehended tho’not mentioned ; sometime repentance when faith is not mentioned. For this is a rule, that in things that are connatural and of the same nature, where there is one there is all the rest. Aristotle hath this notion in his moral virtues, of which he reckons eleven ; they are all connext and all terminate in prudence : so it is in divinity ; that radical and vital fpirit of religion which doth appear in one act that is truly an act of religion and of purity and conscience, that act will also produce all other acts that are connatural and suitable. Also you yourselves do comprehend that no man doth know, understand and believe, if he do act the contrary ; no man believes a thing to be deadly poison, if he will take it. This in the general : that you may understand here that it is not a precise notion of the understanding alone, but it is such an act as contains in it the utmost improvement and highest excellency of the whole man, to understand and know God. And truly thus to understand and know God, we may glory ; for we have a hearty satisfaction ; for nothing is more satisfactory to the mind of man, than to perceive God, and to receive from him. It is good to draw near to God; happiness and immortality are in his prefence, hell and misery in the loss of him. It is so much of the future ftate, as this state will bear. For the future state is ever to be with the Lord ; and he that is awakened to a lively sense of God in his soul, he is much with God, he closes with all advantages. to think of him, and to make all application to him ;

this is a lively sensation and perception of God in our minds, the love of God ruling in our hearts, the fear of God before our eyes, being always in the fight and apprehension of God; how precious are thy thoughts unto me, O God! When I awake, I am still with thee, Psal. cxxxix. 17, 18. A man may be said to awake in the sense of the Psalmist, upon a five-fold account. 1. When I did awake, or when I arose out of nothing into being ; that is, when God at first made us, he made us to have sight and sense and apprehension of him ; for then the spirit of a man is the candle of the Lord, lighted by God; a candle is, lux illuminata & lux illuminans, so the spirit of a man, for mind and understanding are faculties fitted for God, that have an appropriation unto God. 2. When we awake by spiritual regeneration ; fo the apostle faith of regeneration, he hath shined in our hearts to give us the light of the knowledge of God, that is, when he takes us out of the darkness of sin and brings us unto the light of God. 3. When I awake every morning, when I awake from nature's rest ; for my eyes prevent the dawnings of the morning, I prevent the night watches in thoughts of him. 4. When I awake, that is, after I have given over to act or to think, when I begin de novo, take a new thing in hand ; for it is creature-like and christian too, to begin always with God, to acknowledge him duly, to ask him leave, go out in his name, depend upon his aslistance in every further undertaking ; that is, whenever I engage in a new business, awake to a new employment. 5. When I awake, when I shall awake at the resurrection unto life ; for then we shall be eVer with the Lord.

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It is well observed by our great orator Tully, that religion is a kind of justice towards God; we do God right by religious motion, for we do fuum tribuere. Observance, regard, and dutiful acts in religion, are the bond between God and man : by religion we become also partakers of the divine nature; we come to imitate and resemble him. Religion is in us, the resemblance and likeness of God. By religion we come to have the same sense of things, and the same motions with God himself.

For we are reconciled to God, to goodness, righteousness and truth. Religion, it brings us to God, stays us with God, and makes us to end in him. The law of nature makes it the common condition of created beings, to live, to move and to have being in God ; but it is religion that gives sense and feeling of it, to use the apostle's words, Acts xvii. 27 if haplyihey might feel after him and find him. Wicked men are faid to be without God in the world, Eph. ii. 12. God is

is far from their reins, Jer. xii. 2. God is not in their thoughts, notwithstanding his almighty essence doth support and maintain them in being; for this is the explication of it. They that are reconciled in temper and disposition to God, they are near ; then God is present and they are capable of him and apprehenfive of him : but God is not present to him that is wicked and in a malign spirit, in a contrary disposition to the nature of God. We are present to God by conformity to God; we are absent from him by diffimilitude and unlikeness to God.

God is not enjoyed by bare notion and speculation, but by imitation and resemblance, viz. when we are in measure

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and degree according to our proportion, what God himself is in his height, excellency and fulness. It was a good and short definition of religion, of one of the ancient fathers, summa religionis imitari quod colis. This is the sum of all religion, and it lies in this, to imitate him whom we worship, and to endeavour after those excellencies and perfections which we do attribute to God. The state of religion consists in a God-like frame and temper of mind, and expresses itself in life and actions conformed to the divine will ; and whoever is not renewed and changed in the spirit of his mind, not finally settled in a good frame of spirit and brought to lead a good life, he doth but deceive himself about religion ; for his religion is but a name. Psal. cxi. 10. The fear of the Lord is the beginning of wisdom ; a good understanding have all they, and only they, who do his commandments. This is to understand God, to execute his pleasure ; to fulfill his will, to follow his guidance and direction, Now on the contrary, wickedness is a declared indea pendence upon God, and a renunciation of him. Religion settles itself in settling the mind in intimacy and acquaintance with God. The soul that is enlivened by religion, seeing the brightness and excellency of divinity, is diffolved into affection after God, fo as fire doth expire in a sun-beam. A holy understanding climbs up to God by contemplation, meditation and motion of heavenly affection, as to the in mage and some resemblance of God ; climbing up by steps to behold God, the original and the fountain of all happiness. For religion, it is an efflux of primitive truth and goodness upon the souls and spirits

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of men. Now I will give you an account of this in three particulars.

1. By understanding and knowing God in the sense I have exprefled, we come to a true self-enjoyment, to a solid content and satisfaction, such as is necessary to make us happy. For there is no happiness, unless there be a composure of mind, heart'sease, quiet, content and satisfaction. Now if we do know and understand God in this sense, then we shall be brought to this self-enjoyment, this quiet and satisfaction ; for vital and formal happiness within us, consists in the fruition of the object of happiness. The moralists are wont to distinguish between objective happiness and formal happiness. Formal happiness, that is that act of ours, whether it be intellection, or dilection, or both, whereby we ourselves are united to God, do enjoy him, objective happiness, God is the objective happiness, because he is the object that makes them happy who do enjoy him : for this is certain, we do but uti mundo, but we do frui Deo. For concerning means, it is the use of means : but fruition and enjoyment, is the enjoyment of the end. Now God is the utmost end; he is the object that doth make happy; therefore all other things else, are but as means ; God is the center, and there is motion towards the center ; God is the center of spirits and immortal souls.

2. Our souls have not the utmost use and improvement of themselves, saving in the enjoyment of God. For all other things and all other employment is below the possibility and capacity of the faculty ; and you know a man suffers great loss if his parts and a

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