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The scriptures then teach, that we are to make ourselves like Christ upon earth, that we may become like him in heaven, and this likeness is to consist in purity.

Now there is a class of christians, and, I am ready to allow, real christians, to whom this admonition of the text is peculiarly necessary.

They are not those, who set aside religion, they are not those, who disregard the will of their Maker, but they are those, who endeavour to obey him partially, and in this way: finding it an easier thing to do good than to expel their sins, especially those, which cleave to their hearts, their affections or their imaginations, they set their endeavours more towards beneficence than purity. You say we ought not to speak disparagingly of doing good; by no means, but we affirm, that it is not the whole of our duty, nor the most difficult part of it; in particular, it is not that part of it, which is insisted upon in the text, and in those other scriptures, that have been mentioned. The text, enjoining the imitation of Christ upon earth, in order that we may become like him in heaven, does not say, do good even as he went about doing good: but it says, "purify yourselves even as he is pure." So saith St. John; "mortify the deeds of the body, let not sin reign in you, die with Christ unto sin, be baptized unto Jesus Christ, that is unto his death, be buried with him by baptism unto death, be planted together in the likeness of his death, crucify the old man, and destroy the body of

sin; as death hath no more dominion over him, so let sin no more reign in your mortal bodies." So St. Paul. All these strong and significant metaphors are for the purpose of impressing more forcibly upon us this great lesson: that to participate with Christ in his glory, we must participate with him in his humiliation; and that this participation consists in divesting ourselves of those sins, of the heart especially, and affections, whether they break out into action or not, which are inconsistent with that purity, of which he left us an example, and to the attainment and preservation of which purity, we are most solemnly enjoined to direct our first, strongest, and our most sincere endeavours.



JOHN, iv. 23, 24.

"But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit; and they that worship him, must worship him in spirit and in truth.”

A TASTE and relish for religious exercise, or the want of it, is one of the marks and tokens, by which we may judge, whether our heart be right towards God or not. God is unquestionably an object of devotion to every creature, which he has made capable of devotion; consequently, our minds can never be right towards him, unless they be in a devotional frame. It cannot be disputed, but that the Author and Giver of all things, upon whose will, and whose mercy we depend for every thing we have, and for every thing we look for, ought to live in the thoughts and affections of his rational creatures. "Through thee have I been

holden up ever since I was born: thou art he, that took me from my mother's womb, my praise shall be always of thee." If there be such things as first sentiments towards God, these words of the Psalmist express them. That devotion to God is a duty, stands upon the same proof as that God exists. But devotion is an act of the mind strictly. In a certain sense, duty to a fellow creature may be discharged, if the outward act be performed, because the benefit to him depends upon the act. Not so with devotion. It is altogether the operation of the mind. God is a spirit, and must be worshipped in spirit, that is, in mind and thought. The devotion of the mind may be, will be, ought to be testified and accompanied by outward performances and expressions: but, without the mind going along with it, no form, no solemnity can avail, as a service to God. The question is, whether their mind, and thoughts, and affections accompany the mode, which men adopt or not. I do not say, that modes of worship are indifferent things; for certainly one mode may be more rational, more edifying, more pure than another; but they are indifferent in comparison with the question, whether the heart attend the worship, or be estranged from it.

These two points then being true; first, that devotion is a duty; secondly, that the heart must participate to make any thing we do devotion: it follows, that the heart cannot be right toward God, unless it be possessed with a taste and relish for his service, and for what relates to it.

Men may, and many undoubtedly do, attend upon acts of religious worship, and even from religious motives, yet, at the same time, without this taste and relish, of which we are speaking. Religion has no savour for them. I do not allude to the case of those, who attend upon the public worship of the church, or of their communion, from compliance with custom, merely out of regard to station, for example's sake merely, from habit merely; still less to the case of those, who have particular worldly views for so doing. I lay the case of such persons for the present out of the question, and I consider only the case of those, who, knowing and believing the worship of God to be a duty, and that the wilful neglect of this, as of other duties, must look forward to future punishment, do join in worship from a principle of obedience, from a consideration of those consequences, which will follow disobedience; from the fear indeed of God and the dread of his judgments, (and so far from motives of religion, yet without any taste or relish for religious exercise itself. That is the case I am considering. It is not for us to presume to speak harshly of any conduct, which proceeds, in any manner, from a regard to God, and the expectation of a future judgment. God, in his scriptures, holds out to man terrors, as well as promises; punishment after death, as well as reward. Undoubtedly he intended those motives, which he himself proposes, to operate and have their influence. Wherever they operate, good ensues; very great and important good, compared with the cases, in which they do not operate; yet not all the good we would

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