Oldalképek
PDF
ePub

SERMON XIX.

The Temper of a Chriftian with regard to Morai Good and Evil.

ROMANS xi. g.

Abhor that which is evil: cleave to that which is good.

THE difference between good and evil is here fuppofed to be already understood and acknowledged. These Romans, even in their gen tile ftate, had known Ged, though they had not glorified him; and they had received the infcription of the great rules of morality on their hearts, though they had not obeyed them. By the gofpel there had been made to them a more full dif covery of the divine law and of moral obligation; and, at the fame time, a way had been opened for the pardon of their past tranfgreffions. They muft therefore now have been capable of judg ing what was right.

The wickedness of the world, befure of the Christian part of it, is owing far more to the want of an honeft difpofition, than to the want of neceffary information. Though various fpeculative opinions are adopted among Christians, yet con

cerning right and wrong in practice there is a general agreement, except where the judgment is perverted by the habits of vice. The main point is to abhor that which is evil, and cleave to that which is good. With this temper governing our hearts, we fhall be fecured from dangerous errors; or at least from their dangerous influence.

We will confider the two branches of our text diftinctly.

Firft. We will explain and illuftrate the abhorrence of evil.

On a careless, fuperficial view of themselves, fome may imagine, they abhor evil, when they really cleave to it. To prevent mifapprehenfions,

we must examine our hearts with attention.

1. There is a great difference between a real abhorrence of evil, and an external forbearance of it. Men do not always pursue the course of life, which, under other circumftances, their hearts would really choofe. A regard to worldly intereft, the want of means or opportunity, the apprehenfion of detection and difgrace, the power of education and example, may be a temporary reftraint from the iniquity to which they are ftrongly inclined, and which, as foon as the reftraint ceases, they will purfue with avidity. King Joafh did right, while he was under the influence of Jehoiada the prieft; but when the good priest was dead, the king fell away to idolatry; and even murdered Jehoiada's fon, who had the boldness to reprove his apoftacy. He who loves iniquity is, in the judgment of God, deemed guilty of it, though he should not actually practice it; for, in this cafe, the practice is prevented, not by voluntary choice, but by external restraint.

The divine law forbids covetoufnefs, as well as

oppreffion; luft, as well as adultery; envy and malice, as well as cruelty and revenge. It requires us to put off the old man, not only with his deeds, but with his lufts too. The thought of foolishness it pronounces to be fin. Wrath and hatred indulged, it condemns as murder conceived in the heart. The outward conduct forms the character in the fight of men; but in the fight of God the character is determined by the habitual temper: for he feeth not as man feeth.

To know ourselves then, we must observe the current of our thoughts, the tendency of our defires, and the general run of our wishes and intentions.

We forbear fome iniquities, which we fee in others. So far it is well. But what restrains us? -Is it a fettled principle of oppofition to evil? Is it a fenfe of God's holy prefence and a regard to the glory of his name? Is it a fear of his difpleafure and an apprehenfion of the judgment to come? Or is it only fome inferior motive arifing from confiderations of temporal convenience? The man, who avoids evil from the latter motive, may be called prudent. It is only the influence of the former, which denominates him virtuous.

2. There is a great difference between an habitual, and an occafional abhorrence of evil.

One who, in the general courfe of his life, is devoted to a particular vice, may, at times, feel an abhorrence of it. Excefs of indulgence will often produce a temporary difguft, without eradicating the habit. Nature, clogged and enfeebled by a debauch, loathes the pleafures with which it is overloaded; but as foon as it rifes from the depreffion, the defire of gratification returns with its former violence. Sickness or affliction may, for the prefent, deaden the relish for particular

VOL. V.

[ocr errors]

fins, or awaken fuch conviction and remorse, as will produce a temporary abhorrence of them; and yet, when health and profperity are reftored, the love of these very fins operates as ufual. There is no alteration in the temper of the mind; the only difference is in the state of the body, or in the outward condition.

There are few wicked men, but who have their ferious and thoughtful frames. The admonition of a friend, or their own reflections may awaken fentiments of oppofition to vice, and refolutions to forfake it; and yet these fentiments and refolutions may never be carried into effect.

This occafional indifference, or difrelish to evil, is not a real abhorrence of it. The mind ftill is bent toward it: there is only an accidental fufpenfion of the habitual defire.

3. There is a material difference between our abhorrence of evil in other people, and our abhorrence of it in ourselves.

The man addicted to vice condemns in others every vice, but his own; and this too, when he happens to fuffer by it in his interest or reputation.

There are thofe, who take great freedom with the characters of their neighbours, and feem to think it perfectly innocent for them to divert themselves at the expense of any man's peace and honour. But none are more fevere to condemn this liberty, when they are the objects of the flander. The moft difhoneft man, that you meet with, if he happen to be cheated in a bargain, or injured in his property, will exprefs great abhorrence of fraud and oppreffion. And even in indifferent cafes, men ufually cenfure in others the vices, of which they think themselves to be clear. The knave abhors the drunkard, the prodigal def

pises the mifer, and the profane fcoffer detefts the diffembler in religion.

A forwardness then to condemn fin in others, is no proof of a real abhorrence of it; for this may proceed from partiality, selfishness, pride, ill nature, or a difpofition to juftify ourselves. The main queftion is, In what light we view our own fins? These we may moft clearly difcern; and from thefe we have moft to fear. Thefe we should contemplate with peculiar abhorrence, and condemn with greatest feverity. David fays, "I was upright before God, and I kept myself from mine iniquity.

4. There is an effential difference between the abhorrence of evil itself, and the abhorrence of its confequences.

All fin, by the divine conftitution, tends to mifery. Even in the prefent life, we see this to be, in fome degree, its ufual effect.

Nature perverted loves fin; but nature cannot be fo changed as to love mifery. The fin may be pleasing, but the proper fruits of it never can be fo.

he

The wicked man, while he loves his vices, abhors their tendency. When he has destroyed his health by excess, and his substance by prodigality, may wish he had been more temperate and frugal. He may lament the painful confequences of his irregularity. But he would have felt the fame uneafinefs and difquietude, if he had loft his fubftance by fire, or his health by a fever. He is not displeased with his own conduct, but with the divine government, which has established a connexion between vice and mifery. "The foolifhnefs of man perverteth his way, and his heart fretteth against the Lord." If he refolves to refrain from his former vices; ftill it is his wish,

« ElőzőTovább »