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decline them as unreasonable, but rather fay with the Apostle, his Commandments are not grievous.

Thus we fee how wisely our Saviour answer'd the Cavils of this carping Lawyer, not only eluding his captious and ensnaring Question, but instructing him in two necessary and weighty Duties.

But while the Pharisees were gather d together, and before they parted, Jesus thought fit to puzzle and put them to silence, by moving to them a Question in their own way , faying, What think ye of Christ, whose Son is he? or of whose Stock is he to come? They fay unto him, the Son of David, of whose Loins and Lineage he was to descend. Then Jesus reply'd to them, How then doth David in Spirit call him Lord, saying, The Lord said unto my Lord, fit thou at my Right Hand, till I make thine Enemies thy Footstool? If David then call him Lord, how is he his Son? And no Man was able to answer him a word, neither durst any Man (from that day forth) ask him any more Questions. This Question of our Saviour's posed them all, and put them quite out of their former Course of asking Questions, finding they could take no advantage against him.

This is the Sum of the Goftel for this Day -, from which we may observe,

i. The great Trouble our Saviour had from the Sectaries of his time, and from thence we may not wonder if we find the fame or the like from the Sectaries of our days. The Sadducees, Scribes, and Pharisees were the principal Dissenters and Separatists in the Jewish Church, the two former pretending to greater Knowledg, the latter to greater Sanctity and Holiness than other Men; all of them setting up their own Wisdom above that of the Church, and separating from each other upon Pretences of greater Purity and Edification. To which ends they often set upon Christ and his Apostles with all the Arts of Insinuation and intangling Queries, to undermine the Doctrine establish'd and preach'd by them : and this was the Occasion of the many Precepts to Unity, and the many Cautions against Divisions, that are extant in the New Testament. The like Methods of Insinuation and Queries are still used by the Dissenters and Sectaries of our days, together with the like Cabals and Contrivances for the countenancing and propagating their Divisions. And as Christ and his Apostles sought then by the extraordinary Methods of Miracles and Doctrine to opjpose those Gainfayers, so are we still to endeavour to put them to silence, by the ordinary ways of Argument or Authority. DISCOURSE XLVIII.

2. If the laving of God be the first and greit Commandments then this dUght to be first minded and endeavour'd by, us, that we may be rooted and grounded in the Love of him ^ and that growing and increasing in us, will lead us to all the other parts of our Duty to him. To which end, we are to think often of his infinite and adorable Perfections, together with his unspeakable Love and Kindnels to us, which are great enough to engage and inflame our Aftections: adding hereunto our daily Prayers, that he would fried abroad his Love into our Hearts, that we may no longer resist his powerful Charms, and that we may at last obtain that Crown of Life, which he hath promis'd and prepaid for them that love him.

3. If the Love of our Neighbour be the second Commandments and like unto the firsts then ought this in the next place to be minded and labour'd for: and let us not think (as too many do) that their Duty to God will excuse them from their Duty to their Neighbour. We may not make the two Tables of the Law to clash or interfere with one another, nor think that the keeping of the one will atone for the breaking of the other ., but being both alike in their Authority and Obligation, they are to be equally kept and ebserv'd by us, loving God for his own, and our Neighbour for his fake. And,

Lastly, If on these two Commandments hang all the Law and the Prophets^ then all our Hopes and Expectations mult depend upon the Observation ot them; The Will of God must not be performed by halves, nor may we hope to enter into Life without keeping both these Commandments. And as God hath in both consulted our Good, as well as his owrt Glory, so let us make both the standing Rule of our Lives and Actionsj

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The Epistle for the Nineteenth Sunday after

Trinity.

Ephes. iv. 17, to the end.

This I fay therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the Vanity of their Mind, having the Understanding darkened, &C.

TH E Collect for this Day teaches us to pray to God, that forasmuch as without him we are not able to please him, he would mercifully grant us his Holy Spirit, in all things to direct and rule our Hearts. Accordingly,

The Epistle for the Day shews us,

First, Our utter Inability of our selves to please God, set forth by the natural State of the Gentiles before they receiv'd the Gospel.

Secondly, The gracious Aids and Assistances of God's Holy Spirit in order to please him, represented in the happy Estate of Christians by the Grace and Favour of the Gospel.

Thirdly, Some of those Rules by which the Holy Spirit in all things directs our Hearts in the right way. These things are the Sum of this Epistle, which must therefore be particularly confider'd.

First, The Epistle begins with an earnest Exhortation ta the Ephesians, who were lately converted from Heathenism to Christianity, to lead other and better Lives than they did before their Conversion. This I fay and testify in the Lord (faith the Apostle) that ye henceforth walk not as other Gentiles, &c. This is a matter that I am solemnly to declare and publish to you, that being become Christians, ye live no longer after the manner of Heathens, either in the Vanity of their Minds, or the Yilenefs of their Practices:

for for tho in times of Ignorance God wink'd at many things, yet now he commands all Men to repent, and to turn from their Idol Worship to the living God. Let your Carriage therefore be suitable to your Privileges, and your Actions answer your Profession, which alone can render them pleasing and acceptable unto God. From whence he proceeds to let these Ephefians know their utter Inability to please God in their Gentile State. And that,

Jst, Because their Understandings tfere darken'd, and their Minds overspread with Blindness and Ignorance. Te were sometimes Darkness (faith the Apostle) Eph. 5. 8. Before the Light of the Gospel shone upon you, ye were not only dark, but Darkness it self, being destitute of all true Knowledg of God, of Christ, or your selves and so were, as-he expresses it, without God, and without Christ, and without Hope in the World. This was the forlorn Condition of the Ephefians, whilst they continu'd Heathens; and this is the natural State and Condition of us all, before we are receiv'd into Christ's Church and become Christians-, in which Estate 'tis impossible to please God. Again,

idly, He tells them in the next Verse, that they were alienated from the Life of God through the Ignorance that was in them, and because of the Blindness of their Hearts: meaning, that their want of Knowledg drove them to those courses, that depriv'd them of all spiritual Life, and made them dead in Trespasses and Sins; by which means they were no more able to move in the ways of Godj than a dead Carcase, which is void of all Motion: and sure in such a Condition tis no way possible to please God; And we too in our natural State are as far remov'd from all spiritual Life and Motion, till we are quicken'd by Divine Grace; Moreover,

7,dly, He tells them in the following Verse, that they were past feeling, and so gave themselves over unto Lastiviousness, to work all Uncleanness with greediness: that is, their Hearts were harden'd, and their Consciences so sear'd, that they lost all the Impressions of Good and Evil-, a long Course of finning had brought that Senflessness and Benummednefs upon their Spirits, that they felt no more the weight of their Sins, than a dead Man in the Grave doth the Burden of Earth that lies upon him; This made them commit all manner of Vice and Wickedness without any Regret or Remorse, and especially the abominable Vices of tJncleanness ., running as greedily after their Lusts, as a

Dd 1 hungry hungry Person does after his Victuals; giving themselves over to all kind of Lewdness and Lasciviousness, and so falling into those beastly and unnatural Lusts, that are not to be nara'd among Christians.

This is the fad Condition of the Heathens or Gentiles, and this was the deplorable State of these Epheftans, before they embrac'd Christianity, of which the Apostle thought fit to put them in mind; Eph.2.12. Te were (faith he) without Christ, Aliens from the Commonwealth of Israel, and Strangers from the Covenants of Promise, having no Hope, and without God in the World. In which Condition we may well enough conclude, that neither they,• nor we can do any thing of our selves to please God. From whence the Apostle proceeds, in the four following Verses, to declare the happy Change made in them, by the Light of the Gospel, and the Influence of the Divine Grace: Which will lead me,

Secondly, To the gracious Aids and Assistances of God's holy Spirit, to enable us to please him. When St. Paul had recited the many Miseries, and abominable Vices of the Heathens; he adds in the next words, concerning the Ephefians, But ye have not so learn d Christ: meaning, that they had learn'd better things from the Christian Religion, // so he that they had heard him, and been taught by him, as the Truth is in Jesus; that is, if they had heard and receiv'd the Word aright, and been throughly instructed in the Truth of the Christian Doctrine, they would soon fee the Error and Danger of those Ways, for that would discover to them the Deformity of their former Practices, and lead them to new and better Courses. And this he tells them, is the main Design of Christ's Religion, that ye should learn thereby to put off concerning the former Conversation the old Man, which is corrupt according to the deceitful Lvsts: that is, that ye should change your former Course pf Life, and cast off those vile and sinful Practices that lead to such foul and filthy Lusts. And be renew'd in the Spirit of your Mind ; that it may be set on new and better things. Which is express'd in the next words, by putting on the new Man, which after God is created in Righteousness and true Holiness : that is, that ye seek to beget in you new Desires, new Purposes, and Pursuits after greater and nobler Objects, that ye may be restor'd again to that lost Image of God, which consists in a sincere Piety and Purity of Mind. - . . This

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