Imágenes de páginas
PDF
EPUB

In difcourfing on thefe words, I fhall endeavour, by Divine afliftance, Firft, To fhow you, what is implied in our abounding in the work of the Lord. Secondly, What it is to abound always in it. And, Laftly, I fhall explain the meaning and obligation of the two arguments or motives in the text, employed to enforce this duty, viz. the defignation here given to it," the work of the Lord ;" and the glorious recompence of reward that is promifed, "Forafmuch "as ye know, that your labour is not in vain in the "Lord."

I. I am first to fhow you, what is implied in our abounding in the work of the Lord.

By the work of the Lord, we are to understand the whole of practical religion; comprehending in it, the exercise of piety and devotion towards God, of juftice and charity to men, and of fobriety and temperance in our own conduct: In one word, obedience to all the precepts, both of the first and second table of the law. "He hath fhowed thee, O man," fays the prophet Micah, "what is good and what "doth the Lord require of thee, but to do justly, "to love mercy, and to walk humbly with thy "God?" And the apostle Paul gives us a beautiful fummary of this work of the Lord, as taught by the gofpel; " For the grace of God," fays he, that bringeth falvation, hath appeared to all men, "teaching us, that denying ungodlinefs, and wordly "lufts, we should live foberly, righteously, and godly, in this prefent world (a)."

[ocr errors]

Now, abounding in this work, evidently fuppofes, that there is a principle of fpiritual life in the foul, by which it is made alive unto God, and difpofed for the facred duties of religion:-Without life, there can be no activity. A perfon who is dead, cannot engage in the bufinefs of this world; neither can he who is dead

(4) Tit. ii. 11, 12.

dead in trefpaffes and fins, abound in the work of the. Lord. In this matter, I am afraid, a great many profeffing Chriftians deceive themselves, and by that means lofe all their labour in religion. They attempt the work without a principle of life; and hence, all their performances, however fpecious, must be fuperficial. If, then, you would abound in the work of the Lord, let it be your firft and principal concern, to lay the foundation in an union with Chrift, who is the refurrection, and the life, and from whom alone, this new life and ftrength for your work is derived.

And, being thus difpofed for the exercises and duties of the religious life, abounding in the work of the Lord implies in it,

1. That we should have the graces of the Spirit, in a lively and vigorous exercife. Unless he exert his. ftrength and vigour, a man cannot work in the affairs of this world. In religion, the cafe is the fame. He who indulges himself in floth, or neglects to ftir up the grace of God that is in him, can never abound in the work of the Lord. I acknowledge, indeed, that the fpiritual life may fometimes feem as fire under the ashes; that indwelling corruption may prevail, and lead captive to the love of fin and death. But a life of grace, as to the general tenor of it, is active: and it is evident to a demonftration, that a Christian can never abound in the fruits of righteousness unto holinefs, unless he live in the habitual and vigorous exercife of the graces of the Spirit: for these are the fprings which fet all the wheels of religious obedience in motion. The human body is fitted for action by the vigour and flow of the animal fpirits; whereas, when they move more flowly, it is feeble and languid. In the fame manner, when the Chriftian's faith in God is ftrong, his love fervent, and his hope of falvation firm, entering into that within the vail; these graces excite him to diligence and activity in ferving the Lord: but when they are weak and decayed, he becomes

Z

becomes carelefs and remifs in the difcharge of his duty; and the things that remain in him are even ready to die.

2. It implies in it actual attainments, and confiderable proficiency in those graces, which are the principles and strength of the fpiritual life. It imports, that they are arrived at a good degree of improvement and growth, and that this is evidenced, both in the regular performance of religious duties with some measure of peace and comfort, and in encountering difficulties, and refifting temptation with fortitude and refolution. Thus, it is given as a diftinguishing mark of fincere Chriftians by the apostle, "That they have crucified the flesh with its affec

tions and lufts (a);" not only are they endeavouring zo do it, but they have actually crucified it in fome measure. Nay, it is not enough to have obtained fome victories over indwelling corruption; we must go on and weaken this body of fin more and more: and as there are many degrees of holiness before we can arrive at the perfection of it, we must be still rifing higher and higher. This is very properly illuftrated by the growth of a plant, or of our own bodies. A plant, you know, is daily advancing, till it come to that ftrength and maturity which are defigned for it by the Author of nature; and our bodies are continu though imperceptibly, expanding, till at last they arrive at their appointed ftature. Juft fo it is in the fpiritual life. After the vital principle of grace is implanted in the mind, it will ftill be acquiring new acceflions of ftrength, until it be perfected in glory. This is the meaning of that faying of the infpired wife man," The path of the just

is as the fhining light that shineth more and more "unto the perfect day (b)." It is true, in God's children there may be decays of grace for a season. The Chriftian may walk in darkness, and fee no light.

His

[blocks in formation]

His graces, like flowers in the winter, may disappear, and hide their beautiful heads. The fpirit of life remains in him like the root in the earth; but he abounds not in the display and exercife of the Chrif tian graces. And when this is the cafe, you may plainly perceive, that the Chriftian cannot be faid to abound in the work of the Lord; nay, so far from it, that, under thofe decays of grace, he will lament his own condition, and utter that paffionate with of the apostle Paul, when he was in fimilar circumftances: O, wretched man that I am, who fhall deliver me from the body of this death ?"

[ocr errors]

How

Laftly, This abounding in the work, of the Lord implies, that, till we have arrived at perfection, we must never reft fatisfied with our attainments. ever far advanced our prefent progrefs in religion may be, we muft think, with the apoftle, that it is infufficient; we muft forget the things which are be hind, and prefs forward towards the mark for the prize of our high calling that is with God in Chrift Jefus. Do you excel other Chriftians, who are weaker in grace than yourselves? Beware of thinking that this is enough. While you are fhort of the work, your diligence muft not be relaxed: and though, indeed, you never can attain perfection, while confined to this valley of tears; yet, it is the object to which your ambition and your efforts ought to be directed. Although you come infinitely fhort of the perfect standard of your conduct the holy law of God, and of Chrift your perfect pattern; yet, you must be indefatigable in your endeavours, you must walk and not. be weary; run, and not faint. There are many who promife well for a time; many who outftrip their fellow Chriftians, who yet, by fainting and becoming remifs before they arrive at the end of their journey, fail of obtaining the prize. What fears ought this to awaken and maintain in our fouls, left we also faint before our Chriftian race be finifhed! Let us remember

Z 2

member, that he who begins, but does not end in the Spirit, has fuffered many things in vain; and that to him only who is faithful unto death, Chrift has promifed to give the crown of life.

Thus, I have shown you what it is to abound in the work of the Lord. It implies a lively and vigorous exercife of grace, actual attainments, and confiderable proficiency, both in mortifying fin, and in pofitive holiness; and finally, that, till we have arrived at perfection, our zeal and activity muft never be relaxed. I now proceed,

II. To fhew you what it is to abound always in this good work.

1. There is no time nor period, no condition nor circumstances of life, in which we ought to neglect it. The charms of profperity fhould not feduce us, nor the powers of adverfity deter us, from abounding in the work of the Lord. When we are in health, we should apply to it with vigour; when in ficknefs, it ought to be our chief concern. In the days of youth, we should bring forth our fummer fruits; in more advanced age, folid piety and religion; and in old age, when the body is haftening to the grave, the foul thould be placing its affections on the things which are above. Wherever we are, whether in the house or in the fields, in the clofet or in company, Religion fhould, of all things, be the nearest to our heart, and employ our most diligent care. In the night feafon, when fleep does not close our eyes, the meditation of God fhould be sweet to us; when we awake in the morning, we should be ftill with him, and in the fear of the Lord all the day long. In a word, no danger fhould prevent us from obferving, no confideration prevail with us to neglect, this important duty. We must prefer it to our chiefeft worldly joys, and to all the delights of the fons of men; for we are to seek 'first the kingdom of God,

and

« AnteriorContinuar »