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of the last and great Day of Judgment will turn much upon this point of shewing mercy. They that have reliev'd Christ in his Menibers, shall be pronounc'd blessed, and enter into their Master's Joy; they that have neglected or refus'd these Acts of Mercy, shall be denounc'd cursed, and doom'd to utter and eternal Darkness.

2. From this Discourse we may learn to be merciful in our Censures, not judging and condemning one another, but interpreting mens Words in the best Sense, and putting the best Construction upon all their A&tions. This Charity and the Commands of God require of all Christians, whereas all uncharitable and censorious Judging is directly opposite and contrary to both. 'Tis a piece of Injustice done to God, by taking his work out of his hand, and invading of his Prerogative : Every one of us (faith the Apo. stle) mall give an account of himself to God, and therefore let us not judg one another any more; Rom. 14. 12, 13. Speak not evil one of another (faith St. James) he that speaketh evil of his Brother, and judgeth his Brother, Speaketh evil of the Law, and judgeth the Law; he sets himself above the Rule that he is to walk by, and so is no longer a Doer of the Law, but a Judg : which is a high Presumption, for there is one Lamgiver and Judg, who is able to save and to destroy ; and who art thou that judgest ? Jam.4. 11, 12. Moreover, this judging another is a great piece of Injustice done to our Brother, by usurping a Power over hin, that no way belongs to us; 'tis judging another Man's Servant without any leave or authority from his Master; 'tis an Encroachnient upon the Liberty of Christians in things indifferent, for mby is my Liberty judged (faith the Apostle) of another Man's Conscience for which no Man hath any Commission; 1 Cor. 10. 29. Again, 'this judging is a great Injury to the Censurer himself; for his Censures commonly recoil upon himself, and the Darts he ainis at others Reputation, ofttimes wound his own; he frequently makes à Rod for his own back, none being more shot at and censur'd, than they who so liberally let fly these Bolts: for with what Judgment ye judg (Saith our Saviour) ye Mall be judged; and with what measure ye mete, it shall be measur'd to you again. Mat.7.1, 2.

Lastly, From the Rule of Reformation here set by our Saviour, let us first begin with reforming and amending our selves, and remove Beains from our own Eyes, before we meddle with Motes in our Brother's. Let us converse

timfelf, and thelf; for his judging is at

more at home, and sweep our own doors, before we look abroad and complain of the Foulness of others. In a word, let us abstain from all rash and hard Censures of others, and let us judg and condemn our selves; and then we shall not be judg’d or condemnd of the Lord: which God grant, &i.

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The Epistle for the Fifth Sunday after


'1 Pet. iii. 8— iği Be ye all of one mind, having compaffion one of anos

ther : Love as Brethren, be pitifut, be courteous;

not rendring Evil for Evil, or Railing for Rail- ing, but contrariwise Bleffing : knowing that ye are

thereanto called, that ye foould inherit a Bleffing,

&c. U T Ė are taught in the Collečt for this Day to befeech VV Almighty God, that the Course of this World

niay be so peaceably order'd by his Governance; that the Church niay joyfully serve him in all godly Quiet ness. To effect or bring this to pass,

The Epistle for this Day prescribes this eścellent Advice to that end, Be ye all of one mind : signifying to us, that Unity of Mind and Judgment is the best means to preserve the Peace of the Church and all godly Quietness; and likewise that Diversity of Opinions is the main cause of all the Discord and Confusion that happens in it. And therefore St. Paul, in his last Advice to the Corinthians, joins them both together; saying, Finally, Brethren; be of one mind, live in peace, 2 Cor. 13. I thereby intimating, that there is a Connexion or mutual Dependence of these two upon each other, that Unity will put an end to Divisions, and the best way to live in peace, is to be of one mind.

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· But what is that Unity or Oneness of Mind here prefcrib'd to that end? Why that respects partly Matters of Religion, or the great Affairs of the Church, and partly Matters of Practice, or the Rules of a good Life. :

First, I say, we are to be all of one mind in the weighty. Matters of Religion, viz. in the Doctrine, Discipline, and. Communion of the Church ; in all which we are commanded to think and speak the same things, and to be pero fectly join'd together in the samé Mind and the same Judge ment. I Cor. 1, 10. in

As for the Doctrine of the Church, that is contain'd and deliver'd to us in the Holy Scriptures, the Standard of all Divine Truths; and is more briefly summ'd up for us in the Apostles Creed, the Touchstone of found Doctrine, or Form of found Words, which we are call'd upon to hold fast. This is that one Faith, in which all Christians are to agree or unite, Eph. 4. 3, 4. 'tis that Faith of the Gospel, in which they are to stand fast in one Spirit, and with one Mind to strive for; Philip. 1. 27.

As for the Discipline of the Church, that likewise was instituted by Christ for the Unity and Édification of all its Menibers. There is but one Lord (faith the Apostle) that is, Christ himself, the sole Head and Governour of his Church; who gave first Apostles, secondarily Paftor's, and then Teachers, for the perfecting of the Saints, for the Work of the Ministry, and for the edifying of the Body of Chrift: Eph. 4. 11, 12. Where first signifies a Primacy of Order and Jurisdiction ; for the Apostles were appointed to preside over the rest, to ordain Elders in every City, and to set in or. der the things that were wanting : Tit. 1. 5. And as they died away, others of the inferiour Order fucceeded, and were advanc'd to their Office, as Matthias was in the rooni of Judas. Herein our Saviour continu'd the antient Go. vernment of the Jewish Church, which was in the High Priests, Priests, and Levites : he only chang'd the Namies, ordaining first Apoftles, and under then Pastors and Teachers; which holy Discipline is still handed down and continu'd to us in a Succession of Bishops, Priefts, and Deacons : which God long preserve. This is the Discipline of the Church, in which we are all to be of one mind, without swerving from it, or setting up new Models in opposition to it. Then,


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Lastly, For the Worship and Communion of the Church, that is the Bond of Peace, mention'd by the Apostle, that helps to make it one Body, by tying all the Members together, and uniting them in one Christian Fellowship; for me being many (faith the fame Apoftle) are one Bread, and one Body, by joining together in one Čonimunion : by this we serve God, as we fhould, with one Heart and one Confent, and with one Mind and one Mouth glorify our great Creator. .

These are the great and weighty Matters of Religion, in which we are requir'd to be all of one mind; for being all prescrib'd by Divine Authority, and so made necessary and effential to the Being and Continuance of the Chriftian Church, we are all to agree and unite in them, and not to differ or divide about them.

.. But, Secondly, the Oneness of Mind here directed to, re-
lates not only to the great Affairs of Religion and the
Church, but likewise to Matters of Practice and the Rules
of a holy Life; as will appear by the folowing part of this
Day's Epistle : where we are bid to be of one mind,
it, In all Acts of Conipasfion and Courtesy to one ano-

ther. So the next words direct; Having compassion one of another, love as Brethren, be pitiful, be courteous. The Sense whereof is, that we should agree together in all the mutual Offices of Love and Kindness ; sympathizing with our Brethren in their Afflictions, and bearing one another's Burdens, thereby easing and comforting each other as much as posfible ; having a Fellow-feeling of their Afflictions, which will encourage them to bear up, and not link under the Weight of any Trouble that may happen to them : imitating the good Samaritan, who pour'd in Wine and Oil into the Wounds of the distress'd Traveller, which our Saviour there stiles a friendly and neighbourly Act, willing us to go and do likewise. This is to have compassion one of another, and to love as Brethren. To which we are to add all Acts of Courtesy and Kindness, relating to a prosperous as well as adverse Condition ; sharing in the one, and fynipathizing in the other. This is to be kindly affection'd one to another, rejoicing with them that rejoice, and weeping with them that weep'; being affected with the Good or Evil that happens to any, and partaking in the Joys and Sorrows of one another : and in this we are bid to be all of one mind. And as a Consequent of this, the Apostle wills us to be of onë mind,



, 2dly, In avoiding all manner of Revenge and Retaliation, saying in the next Verse, Not rendring Evil for Evil, or Railing for Railing, but contrariwise Blessing ; knowing that ye are thereunto call'd, that ye mould inherit a Blessing. The nieaning whereof is, that we should never permit our felves in any degree to act or meditate Revenge in case of any Injury done to us: which how great foever it niay be, we must not think of returning the same or the like again,

If the Injury done be by Acts of Violence, to do the like , again, is the Revenge of the Hand ; if it be by railing Words and Accusations, to return Railing for Railing is the Revenge of the Tongue: both which are carefully to be avoided by all the Followers of Christ, who hath given us both his Precepts and Example to that purpose ; for he hath commanded us to love our Enemies, and to do good to them that hate us, himself doing the same to his greatest - Adversaries. So that instead of recompensing Evil for · Evil, we are to return Good for Evil, and Blesling for Cut

sing ; for hereunto we are calld by the Precepts and Profession of Christianity. This mind the Apostle would have us all to be of; and by thus doing good and blessing of others, we shall receive a Blefling from God, not only in the Life that now is, but in that which is to come. : . And here the Apostle speaking against Railing and the Revenge of the Tongue, adds a seasonable Caution against it, back'd with a strong Motive or Reason to enforce it, in the next words : For he that will love Life, and see good days, let him refrain his Tongue from Evil, and his Lips that they speak no Guile. Which words are quoted out of the 346h Pfalm, 12th and following Verses; where the Pfalmit gives the same Advice, and urges it upon the same Confiaerations. There is none but desires to live long, and to fe: many and happy Days; 'tis the Voice of Nature, Who will thew us any Good, and promote the Comfort and Prof. perity of our Lives? Why, here is a piece of wholesom Counsel given to that end, to wit, to keep the Tongue from Evil-speaking, Lying, and Slandering, and the Lips from uttering any Deceit or Guile : both which will prevent many Troubles that are apt to sharten and imbitter our Lives. The Tongue, when let loose, is by St. James ftiled a Fire, à World of Iniquity, that setteth on fire the Course of Nature, and is set on fire of Hell; James 3.6 meaning, that 'tis frequently a nieans of kindling Divisions, Strife and Contention, and is the cause of infinite Evils and



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