Pagina-afbeeldingen
PDF
ePub

racter, by the hurtful confequences, either of his notions or his behaviour; if there be any reafon to think, that he doth not fee them: we fhould on no account violate the laws of truth, juftice and humanity, to diftrefs the most obftinate adversary; or to gain the most favourite and material point. In matters of more indifference, the contest, if there is any, fhould in all reafon be carried on with less warmth; and every one be freely allowed to follow his own way of thinking, and promote the intereft of his own friends, without offence. To this equitable temper we should first form our own minds, and then study to introduce it amongst others: making it our business to diminish the fubject, and narrow the bounds, of contention; and each labouring to abate the vehemence of his own fide, with whom he may hope to have credit. But how fmall foever his fuccefs may be in that, each may at least watch over himself; be on his guard against over-great credulity; refift the temptation of countenancing ferviceable falfehoods; avoid, as much as poffible, whatever may seem an unkind action, and most resolutely abftain from doing an unjust one. For whatever is dishonourable and bafe, ill-natured or uncharitable, in our oppofers, is fo in us; neither our paffions, nor our interefts, nor the common practice of the world, is the proper rule of our behaviour, or will juftify it another day before the holy Judge of the whole earth. All these things are extremely plain; every body owns them; yet few or none regard them. Bad perfons have their ends to ferve by tranfgreffing bounds; very good perfons are enticed, or provoked, to go on infenfibly much further than they should; and each fide is fo full of indignation at the faults of the other, that they overlook their own entirely. The confequence of this is, that almost every body applying what is faid against the iniquities of party, not at all to reform themselves, but folely to load their adversaries with imputations, they grow worse by what is intended to make them better; whereas we fhould learn from the failings of others, whom we are but too like, to examine, whether we are not guilty of fome of the fame; and readily grant mutual forgiveness to those common errors, which we have all great need to be forgiven by our Maker. Thus we should foon quiet and fubdue this evil fpirit; which in private life makes men difagreeable and injurious, intemperate and riotous, idle and negligent of their proVOL. IV.

F

per

per business; and whilft it fills their minds with other distinc tions, often unmeaning, yet always mifchievous; destroys from off the the earth, in proportion as it prevails, the most important and neceffary of all distinctions, that between good perfons and bad. For amongst the zealots on every fide, the lowest and the vileft creature, that is useful to their cause, or even but noify for it, fhall meet with high favour; and the worthiest who opposes them, be it ever so great a trifle, or for ever so strong reasons, fhall not only be flighted, but ill treated and abhorred. Then for public affairs: the effect of this unhappy temper on them is, if poffible, ftill worse. The end of fociety and government is to unite men in promoting their general intereft; and the aim of party is to disunite them entirely. The whole ftudy of each faction is to advance their own separate strength, overlooking the public welfare; to prevent the other from doing any thing beneficial or popular, to deceive or force them into measures abfurd and pernicious; then to accufe them for the omiffions or mistakes, nay the unavoidable inconveniencies, of which the accufers themselves have been the cause. Thus they labour unweariedly the ruin of one another; and too frequently, rather than fail of it, will rifque, or even contrive, the ruin of the whole. For this wicked vehemence increases in men by unexpected and aftonishing degrees; and the wifeft, when they once give way to it, cannot foresee how far it may carry them, amidst such a number of things to provoke, or entice, or entangle them so, that they may come to do at length, what they least thought of, nay, what they most abominated. But though party quarrels produce every where very hurtful confequences; yet, as they have room for rifing to the greateft heights, so they are capable of doing the greatest harm, in countries of civil and religious freedom; the happiness of which, though on all other accounts invaluable, is grievously subject to this one alloy; that the bold and active spirit, which naturally accompanies liberty, hurries men on, in various inftances, to wild behaviour; and particularly carries public difputes to most immoral and dangerous lengths. Here therefore St Paul's advice * is of the utmost importance. God be thanked, that we have followed it much better of late, than formerly: and God

Gal. v. 14, 15, 16.

behaviour on

God grant, that we never relapse 'into wrong this head again. Brethren, ye have been called unto liberty; only ufe not your liberty for an occafion to the flesh, but by love ferve one another. For all the law is fulfilled in one word: Thou shalt love thy neighbour as thyself.

This rule of being mutually ferviceable by love, is the fame, in effect, with that which the last words of the text prefcribe; that we should be gentle, fhewing all meekness unto all men. Our paffions frequently prompt us, not only to do the contrary, but even to defend it. And yet one fhould think it might be eafily feen, that a proneness to refent and difoblige, take things amifs, and do things for others to take amiss, whatever ill-natured pleasure there may be in it just at the time, is neither a happy, nor a virtuous difpofition; much less one allowed by the gofpel towards our brethren, for whom Chrift died *: but that indulging it must gradually four our tempers, hurt our healths, at least destroy our comfort: befides the ample return for it, that we shall be too likely to meet with from the world; and the dreadful guilt, that we incur by it in the fight of God. So that whatever difference of interests there may be in other refpects, yet in one point the intereft of all men is clearly the fame: that gentleness and meeknefs be exercised, good-nature and obliging behaviour ftudiously cultivated. This is not only the way to enjoy life, but to act rightly in it. Such a turn of mind will enable us, and no other can, to judge reasonably both of things and perfons; to discern how far men's actions and defigns are juftifiable or otherwife; and what allowance ought to be made, as often furely not a little ought, for early prejudices, warm paffions, strong provocations, alluring profpects, easy mistakes, and undefigned neglects. Then further, preserving our own tempers calm is the fureft method to compofe and win upon others: to open their eyes, to conciliate their efteem; and, which is the great point, that we should have in our view, to make all worthy perfons on all fides, of whom it may be hoped there are many more, than we can fometimes believe, agree with one another in whatever is of importance, and bear with one another in whatever is not. With the utmost reason therefore did the apostle give this direction in the last place, of showing all meekF 2

Rom. xiv. 15

nefs

ness unto all men, as finishing the character of a good fubject, and providing completely for the happiness of a nation: that every one fhould follow the things, which make for peace*; carry himself with humanity, and prudent friendliness, to each of his fellow-fubjects, without exception; moderate his justest zeal with equal charity; and copy, in the whole of his conduct, that most beautiful and excellent character of Mordecai, in the last verfe of the book of Efther; that he was accepted of the multitude of his brethren, feeking the wealth of his people, and Speaking peace to all his feed. God grant us to be every one thus minded; and reward us with his bleffings, on ourfelves, our king, and the whole royal family through Jefus Chrift, our Lord. Amen.

Rom. xiv. 19.

SER

SERMON CXL.

CONFIRMATION OF DIVINE AUTHORITY; AND ITS IMPORTANCE IN PROMOTING PIETY AND VIRTUE.

ACTS viii. 17.

Then laid they their hands on them, and they received the Holy Ghost

THE hiftory, to which these words belong, is this: Philip the deacon, ordained at the fame time with St Stephen, had converted and baptized the people of Samaria: which the apostles at Jerufalem hearing, fent down to them Peter and John, two of their own body; who, by prayer, accompanied with impofition of hands, obtained for them a greater degree, than they had yet received, of the facred influences of the Divine Spirit; which undoubtedly was done on their fignifying in fome manner, fo as to be understood, their adherence to the engagement, into which they had entered at their baptism.

From this and the like inftances of the practice of the apoftles, is derived, what bishops, their fucceffors, though every way beyond comparison inferior to them, have practised ever fince, and which we now call Confirmation. Preaching was common to all ranks of minifters: baptizing was performed ufually by the lower rank; but, perhaps to maintain a due fubordination, it was referved to the higheft, by prayer and laying on of hands, to communicate further measures of the Holy Ghoft. It was indeed peculiar to the apostles, that on their interceffion, his extraordinary and miraculous gifts were bestowed; which continued in the church no longer than the need of them did; nor can we suppose, that all were partakers of them. But unquestionably by their petitions they procured, for every fincere convert, a much more valuable, though less remarkable bleffing, of universal and perpetual ne ceffity, his ordinary and saving graces,

For

« VorigeDoorgaan »