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one way, that they may fear him for ever, Jer. 32. 39 And certainly none is fit to form again the image of God in man, but he who at first made man after his own image ; the one being a work of no less power

and excellence than the other. Esrone LII. And hence, the gangrene of the Socinian di oufly de- vinity discovers itself, according to which, if a man nied by has got such a full discovery of the will of God, as is

. nians.

made in the Gospel, with a promise of eternal life, he will then have that, whence he may receive strength to perform that very will. They sometimes mention internal affistance, for form sake, but place it only in this, that the promiles of God are inscribed and sealed on the mind : and they will have this to be the cafe of none, unless he has first made a right use of that external aid. They are truly ignorant of any supernatural influence and real efficiency of God. So much have a fond-self admiration, and their infatuated arrogant boasting of the powers of nature infatuated

them. Worse in

LIII. But some among the Heathen have really peat than spoken, far better concerning the divine aslistance, home Hea. though unacquainted with the excellency of Chrif thens. tian holiness. Plutarch de stoic. contradi&t. If God

give not virtue to men, but that which they attribute to their own choice; and give them riches and bealtb without virtue, he certainly gives things to those, who shall not use them well, but ill, Plutarch adds if the Gods can bestow virtue, but do it not, they are not good and gracious: for, if they cannot render men good, neither can they profit

ilince without virtue i nothing can be good or profitar ble. To the same purpose is the twenty-second differtation of Maximus Tyrius, entitled, whether any one can be made good by God; in which there are very many things worthy of attention, but too long to be franscribed. These things he borrowed from his master Plato, in whose Menon is extant this notable differ-i tation; whether, in the wbole of this present discours, we have properly enquired into, and made it appear,


this rel


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then made

that virtue is neither obtained by nature, nor by teach-
ing, but by divine appointment. See Clemens Alexan-
drius, Aromat lib. 5. p.588.

LIV. Nature itself and man's conscience teach him Nature, ia these two things: ift Our inability for virtue. 2dly fome mea

fure, shews The all-fufficiency of God, whereby he is the fountain

our impo. and author of all trụe good. Of the former EpiEletus tence and apud Arrianum lib. 2. c. 11. Says: the beginning of God's allphilosophy to those, who enter into it by the gate, as they

sufficiency ought, is a senfe of their own impotence and inability. Of the latter, Maximus Tyrius Dissert. 22. We are not to imagine, that any good can befal men, but what comes from God: as there is no good to men, which derives not its original from God.

LV. From those generals, the Heathen themselves Whence have proved these more particular propositions : ift. the HeaThat, to the acquisition and practice of virtue, men

out, stand in need of divine affiftance and grace. Hiérocles, 1. That a Pythagorean philofopher has excellently taught this virtue was in these words: we are not so much as to preconceive,

from God. ibat virtuous actions cre so in our power, äs to be performed without divine aid: we stand in need of the aliftance of God, both for escaping evil, and acquiring good. 2dly, That, from a sense of our own impotence, we 2, To be are to ask it of God, Epictet. apud Arrianum, lib. 2. fought c. 18. Noble is the struggle, and divine the enterprise, from him. the fubje&t a kingdom, liberty, happiness, calm of mind unruffled by pasions.: Are all concerned, therefore remember God, call him in for thy asistant, thy associate. See also Seneca, Epift. 10 and 41, and Marc. Anfonin. lib. 2. §. 40. 3dly. That we are to thank God for it, 3. Thanks Epiętet, apud Arrian. lib. 4. c. 4, Then I finned, now I to begivea

for it. do not, THANKS. BE TO GOD. LVI. But they did not imagine, that this divine Made this

assistance allistance consisted only in moral suafion, or in pre

to confift senting such objects, whereby a man may be excited to virtuous actions; but in divine suggestions, eids and moral suainspirations, as the emperor An:on ne fpeaks, lib. 1. fion alone, 8. 17: who, in the same place, declares, that he had but in an

effe ctual

not in

a good impulse.

any should

a good disposition of mind from the Gods, which he
afcribes to their beneficence : lib. 9. S. 40, he men-
tions their co-operation ; for, if they can at all co-ope.
rate with men, they also can in this; namely, in the
practice of virtue. But if should except, that
these relate to things in our own power ; he answers,
who has told thee, that the Gods do not affif even in
these? Set about asking tbese things of the Gods by prayer,

and you will see the consequence.
Which the LVII. And they maintained, that the same divine
beft dif, aid was so neceflary to virtue, that even the best dir-
pored souls
could not

posed fouls could not be without it. Maxim. Tyr. be without Disert. 22. p. 228, says; but they, who have acquired

the very best natural dispositions of foul, halting betwern
the big heft virtue, and the lowest vice, stand in need of
the divine aid, to give the proper biass and direction to the
better side. . For their natural weakness makes them easily
take the worst path. This, by means of pleasures and lufts,
flatters even well-disposed fouls, and burries them into the

same paths of vice. Which

LVIII. It is therefore really a shame that heathen ought to writers have entertained more humble sentiments of make Pe- the infirmity and inability of our nature for good, lagious and clearer conceptions of the divine assisting grace, blush.

and have said finer things about imploring it by
prayer, than those profeffors of the excellency of the
christian religion, who ought to have put a due value
on the holiness of true virtue. Thus they, who are
Pagans, will, in the day of judgment, rise up against
those false christians, the ungrateful enemies of the
grace of God, no less to their condemnation, than
the queen of the South, to that of the unbelieving

The holi.

L.IX. Moreover, seeing the spirit of God, the ness of the author of holiness, is highly generous and noble, and elect, far therefore by David Pf. 51. 12, called free (ingenuous) all the virSpirit: hence that holiness, with which he adorns the

elect is also such; as highly surpasses all the painted thers, virtue of the Gentiles, in whatever manner it displays


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and all the scrupulous diligence of the Scribes and Pharisees. Which if it does not exceed these it is not acknowledged to be genuine holiness by Christ our Lord, Mat. 5. 20.

LX. When the children of God, recollect their Pr.45.180 glorious and heavenly pedigree, they endavour to explained. excel others, both in a beautiful disposition of soul and manner of life Pf. 45. 13, the king's daughter, that is, the daughter of the heavenly father, who is also the bride of the king's son, every believing soul is all glorious, adorned with a holiness, not only glorrious to herself, but also to the father and the bridegroom, and is the beginning of a heavenly glory: and that chiefly, within, not only when she appears abroad, and presents herself to the view of men ; but also when the fits in the inner bed-chamber, in the fecret exercises of religion, in which she in private pleases the father and the bride-groom: who having a regard to the inward man, she above all endeavours

to keep that pure and chafte. Her cloathing is of gold, in comparison of which, whatever excellency natural men were ever possessed of, is but a shining vanity: nay it was wrought; gold curiously beautified with various resemblances, which represents the perfections of God himself; and of different colours, on account of the different, yet harmoniously correfponding graces of the Holy Spirit: or, of needlework of the Phrygian embroyderers, or rather the work of the cunning workman, mentioned, Canticl. 7. 1. Nor is the spouse only beautiful within, but also without ; hoiding forth the word of life, Phil. 2. 16, the practices charity, glorifies Christ,'edifies her Aeighbour : and in this manner she is brought unto the king, wortky to be presented to him. This is the only. way, by which we are to endeavour to obtain familiarity with him, and the sweetest intercourse of the chatet love, both on earth and in heaven.

LXI. That which we have in Pfal. 110. 3, is not And Pf. very different from this encomium: “ Thy people, O!!16. 3.


“ Jesus

14 VOL. II

Jesus Christ, which were given thee by the father,

purchased and redeemed by thee, who acknowledge " thee for their Lord, and are bound to thee by a

military oath, is extremely willing, being devoted to thy fervice with the greatest readiness of foul, “ alacrity, inclination and voluntary obedience. Nor “ are they willing only, but willingness itself, in the “ abstract ; nay, willingnesses, in the plural num

ber, the highest and most excellent willingness: " all which add an emphasis. And such it is mouv's “75.03 in the day of thy (vrlour] power, in which thy

generous fpirit laying holl on them, animares " them to some grand and bold enterprize. Then "they go forth in the beauties of holiness, by which " they are a terror to the devil, a delight to God and

angels, and a mutual edification to one another.” And 2

LXII. Thele brave soldiers of Christ are not withCor. 5. 9. out their ambition, which Paul describes, 2 Cor. 5.9.

Διό και φιλοτεμεθα ευάρεςοι αυτώ είναι, τυherefore we [make it our ambition] labour to be accepted of bim. God never beholds himself without the highest complacency; above all he is delighted with his own perfections, and with holiness, which is the glory of them. When he sees any delineation of this in his creatures, there he in a manner stands still, and delights his eyes with so pleasing an object, and declares, by words and actions, that nothing can be more acceptable to him. And this is the holy ambition of believers, so to behave in the whole course of their life, and to have their mind fo disposed, as in both to please God. Of old, Satan inspired a wicked ambition into our first parents, to labour after the image of God in a false way, by attempting what was forbidden them. But the heavenly Spirit is the author of a more generous, ambition, which stirs the man up, to imitate God in the habits of his soul, and the actions of his life, that he may, upon earth, present something before God, in which he may take pleasure, as in a lively image of

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