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way; and so was the Jailor and his family, and fo have all Christians been ever since. All which shew us what regard we are to have for this Sacrament, and what care Parents are to take to bring their Children to it; efpecially confidering, first, the great Benefits they receive by this Sacred Ordinance. This is the Door of Entrance into the Kingdom of Heaven, and therefore our Saviour would have Children brought to it, because theirs is the Kingdom of Heaven; Mark 10. 14. 'Tis the ordinary Means of Salvation ; for be that believeth and is baptized, Mall be saved; Mark 16. 16. The Spirit of God accompanying this Ordinance, gives the Remiflion of Sins, and feals to us the Promise of eternal Life. To this we may add, fecondly, the Confideration of the extreme Danger of denying or delaying of Baptism; for be that believeth not, and is unbaptiz'd, mall be damned. By omitting of this Sacrament, we do as it were shut the Gate of Heaven against Infants, and deprive them of the ordinary Way and Means of their Salvation ; which should make all Parents afraid or asham'd of this Neglect,
2dly, From Nicodemus's denying the Baptismal Regeneration, and others denying the Doctrine of the Trinity, because their weak Reason cannot comprehend how these things should be ; we may learn not to depend too much upon our own Reason, but to rely chiefly on Divine ReveJation in such Mysteries: For the former, we fee, is a crooked, erring and uncertain Rule; the latter is a sure, fafe and infallible Guide. We know how the Gentiles lost their way, when they had no better Conduct than their own Reason; and how the Heathens were bewilder'd, when they follow'd only the blind and uncertain Guidance of natural Light; both which led them into many vain Superstitions and gross Idolatrys: but thanks be to God, we are not left to grope in the dark as they were, but are happily aslifted by brighter Revelations. Let us not then prefer a Candle before the Sun, or set up our din Reafon above the Light of Divine Revelations; that is, let us not scan Mysteries by, our weak and shallow Apprehensions, but rather make them the Objects of our Admiration than Curiosity. Particularly in this of the Trinity, let us thankfully acquiesce in what God hath reveal'd to us of himself, evermore praising him, and saying, Holy, Holy, Holy Lord God of Sabbaoth.
Now to God the Father, God the Son, and God the Holy Ghost, three Persons and one God, be ascrib'd as is most due, all Glory, Honour, Praise, Might, Majesty and Dominion, both now and 'evermore. Amen.
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DISCOURSE XII. The Epistle for the First Sunday after Trinity.
i St. John iv. 7, to the end. Beloved, let us love one another; for Love is of God,
and every one that loveth is born of God, and knoweth God: he that loveth not, knoweth not God, for God is Love, &c. T HE Colleat for this Day teaches us to beg of God
the Acceptance of our Prayers, and the Aslistance
of our Infirmities, that so in keeping his Commandments we may please him both in Will and Deed. . .
The Epistle mentions and insists upon the great Commandment of Love, which is indeed the Sum of all the Commandments, and the keeping of it is therefore ftild, the fulfilling of the Lam.
It begins with an Exhortation to this excellent Grace, which it backs with many pressing Motives and Encouragements, and concludes with fome Marks and Trials of the Truth of it, as we shall find in the following Discourse.
I begin, as the Epistle doth, with the Exhortation to this Grace of Love, in these words, Beloved, let us love one another; where 'tis ysherd in with the kind Compellation of Beloved, the better to insinuate and instil this Leffon into us. St. John is in Scripture ftilid, The Beloved Disciple, or The Disciple whom Jesus loved; for he lean'd on his Breast, and so was nearest his Heart, and knew more of his Mind than any other : by which means his Breast 'being inflam’d with the Love of God, breath'd out nothing but Love to the Brethren; Beloved faith he) Let us love one an nother:
But what is the Love here exhorted to? Now tho Love be a Pasion better felt than defcrib'd, yet the Love here reconimended may be thús defin'd; 'Tis a Vertue or grà. cious Disposition of Soul, that keeps Men from doing any harm, and puts them upon doing all the good they can to one another. · Where, a
First, I stile it a Vertue, for so it is both moral and theológical: as it is dictated by the natural Law of Reason, 'tis a moral Virtue, and fatis handled by the Heathen Philosophers; as ’tis reveal'd and requir'd by the written Law of God, 'tis a theological Gracę or Vertue, and so 'tis handled by Divines. Again, i tirildi.??.??
Secondly, I stile it a gracious Disposition of Soul, to figo nify the Seat of it, which is within the Heart, where all true Love is feated, not outward only in the Lip or the Tongue, which is no better than Hypocrisy and Diffimulation. Again, ii :
Thirdly, Here are added the two essential Properties of Love, which are to do no manner of harm, and to do all possible good to one another. < sch one?
Ift, I say, true Love keeps Men from doing any the least harm to another; for Love worketh no Ill to his Neighbour, yea, it thinketh no Evil, faith the Apostle, and harbours not the least Thought of doing any bad turn. Now Men, you know, niay receive much harm from another sundry ways; as in the Soul, by drawing them into Sin, or creating to them any unnecessary Grief or Trouble in the Body, by Maiming, Murder, and any other Acts of Violence; in his Goods, by taking or withholding from him any thing that is his; in his good Name, by spreading evil Reports, Backbiting and Detraction: From all which Evils the Love here requir'd will effectually restrain us; for these being the com. mon Effects of Envy, Hatred and Malice, are inconsistent with that Love we owe to one another. . . * 2dly, True Love not only keeps Men from the least harm, but puts them upon doing all the good they can to each oa ther; for Love wilhes well to his Neighbour, and that will nioyé to the doing all good Offices for him. Now as Men inay receive nwuch hurt, so nay they receive much good from one another : as in their Soul, by keeping then from Sin, and lightning the Burden of their Sorrows; in their Bodies, by preserving them from Violence and ill Usage, by relieving their Neceflities, and healing their Distenipers; in their Goods, by defending them from Fraud, Räpine
de or withhoy spreadinch Evils the
and Oppression, and helping them to Right that suffer Wrong. In their good Names, by vindicating them from all unjust Calumnies, Censures and evil Reports, and giving them the just Praises due to their Merits and good Works. These and many other good Offices may be done to Mankind, which the true Love we are to bear to one another will make us ever ready and willing to perform. This is briefly the Nature and Properties of that Brotherly Love which we are here exhorted to:. To press and recommend which, the Apostle tells us ini .. ; .... ; ..- In the next words, the Rise and Original of this Love, whence it comes, and how it may be attain'd; for Love is of God, and every one that loveth is born of God, and knoweth God; meaning, that Love is the most Divine and God-like thing that can be found in us; by it we become most especially like unto God, and resemble him in that darling At tribute and Perfection, in which he most delighteth. Love is a Ray of the Divinity darted upon us, and where 'tis fix'd makes us in some measure Partakers of the Divine Nature; for every one that loveth is born of God: He is of a heavenly Rise and Extraction, and comes from the Divine and Spiritual Seed; he is born not of the Will of Man, but of God, whom he resembles in his Nature, and Perfection, as Children do their parents in their Features and Con plexion. Nothing makes us more the Children of God, or more nearly ally'd to the Divine Majesty, than this Grace of Love, which is our greatest Glory, and renders us most amiable and acceptable to him: for thereby God communicates himself to us, and gives us the most intimate Ac: quaintance with, and Knowledg of his Mind; for he that loveth, is not only born of God, but knoweth God: that is, not with a bare notional Knowledg, such as evil Men and Spirits have, which rather makes them tremble, at, than rejoice at him ; but with a faving experimental Knowledg, such as only good Men and Saints have, who are thereby made like unto God, and transform'd into the fame Image from Glory to Glory. Whereas,
He that loveth not, knoweth not God; for God is Love: He is an utter Stranger to the Divine Nature, and never felt its Influence; he knoweth nothing of God as he ought to know, being destitute of Love; he hath nothing of God in him, who is made up of Love and Kindness to Mankind; he hath more of Envy and Enmity of the evil Spirits, to when he conforing in his Nature, and with whom he shall
joich as oa unto GoogWheth not Ge Natured as he
have his Portion. To know God aright, is to be Followers of him as dear Children, and to walk in Love; for his very Nature and Ellence consists in Love, and we cannot imitate or resemble him more than by the Acts of Kindness and Charity.
But wherein doth this transcendent Love of God to Marikind appear? Why, among other things the Apostle gives us a high and eminent Instańce of it in the next Verse; In this was manifefted the Love of God towards us, because that God sent his only begotten Son into the World, that we might live thro him. When we were utterly lost and undone by the first Tranfgreffion, and thereby left in a helpless and hopeless Condition, God was pleas'd, out of his tender Mercy, to take pity upon us, and to fend his only Son out of his Bosom to recover us from this forlorn State : and Because nothing else could do it, he was content to die for us, that we might live thro him. When we were dead in Trefpasses and Sins, he restor'd us again to a Life of Grace, and by his Holy Spirit hath given us the assurd Hopes of being rais'd to a Life of Glory. And what greater Expresfion of Love could be ever shewn us, than the Father's in sending, the Son's in consenting, the Spirit's in affisting, and all of them in contriving and effe&ting these things for us? -- Herein is Love (faith our Apostle) not that we loved God, but that be loved us, and sent bis Son to be the Propitiation for our Sins; that is, herein will this Love of God appear the greater, that we did not begin with any Love to God, that might engage or encourage him to make this Return to us: for we, alas! had no sense of our Condition, no power to help our selves, no, nor yet Ability fo much as to ask any Relief; but he began with us, and was before-hand in his Love to HS ;-yea, he was so early as to prevent us with his Loving-kindness, before we knew any thing of it, and fent his Son to propitiate his Wrath, and reconcile us to himfelf, when we were Enemies and Strangers to him: which must enhance his Love above all Expression or Conception.
From hence the Apostle very rationally infers, Beloved, if God so loved us, we ought also to love one another. These inexpreflible and unrequitable Acts of the Divine Love Mould stir up in os fornething of a like Love and Affection to the Brethren; not that we can answer or come up to the Height of his unparalleld Love towards us, but that we fhould imitate and return in all the good Offices