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before we instil or inculcate it upon others, that we may

ot obtrude upon them any thing contrary to found Doc trine, nor teach for Doctrine the Inventions or Commandments of Men. Moreover, the Apostles frequent deliver. ing the main Points of Christ's Death, Burial, and Resurrection, may direct us to make the great fundamental Truths of Christianity the chief Subject of our Discourses, to instil those first and necessary Principles into the Minds of the People; that by laying well the Foundation of Religion, they may be the more firmly built up in their most holy Faith

2. This Epistle directs the People to hear and receive these great Truths; and not only fo, but to remember what they have heard and receiv'd of them, and to hold them fast. The Apostle had obferv'd fome among the Corinthians, not only doubting, but even denying some of these great Articles, and wavering from the Faith which they had before learnt and receiv'd: this made him ask the question, How Say some among you, there is no Resurrection ? as if they were fallen away from the Faith which they had once embrac'd, and thereby cast off all Thoughts and Care of a future Life ; saying with the Epicure, Let us eat and drink, for to-morrow we die. These he rebukes in the following words ; Be not deceiv'd (faith he) such evil Communications not only destroy the Faith, but corrupt good Manners. For they that think they shall die like Beasts, will be easily persuaded to live like such : by which means they will be for ever depriv'd of that Happiness, which they would not believe and prepare for; and likewise eternally

; feel that Misery, which they would not fear and prevent. Wherefore,

Let us hold fast the Profession of our Faith without wavering, and let not Satan or the World tempt us to Inconftancy, and cause us to fall from our own Stedfastness. In a word, as the Ministers of Christ are to preach and dif pense to the People the Mysteries of the Kingdom of Heaven, fo are the People to give diligent heed to what they hear, to treasure it up in their Memories, to ftand firm to it, and to make it the Rule and Measure of all their Actions ; fo shall both e'er long be happy in fo doing, and receive the End of their Faith, even the Salvation of their Souls : which God grant, &c.

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The GOSPEL for the Eleventh Sunday after

Trinity.
St. Luke xviii. 9

9-15. Jesus spake this Parable unto certain, which trusted

in themselves that they were righteous, and despis’d
others : Two Men went up into the Temple to
pray, the one a Pharisee, and the other a Publican.

The Pharisee stood and prayed thus with himself,
God I thank thee that I am not as other Men, &c.

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HE Gospel for this Day fets forth, in a Parable,

the right Way and Manner of praying unto God,

and the certain good Success that will ensue upon the due performing of it; as also a wrong way of addresfing to him, too often used, with the bad Iffue and Unfucs cessfulness thereof,

It begins thus, Fesus spake this Parable to certain, which trusted in themselves that they were righteous, and despis'd others. By which it appears, that this Parable is design'd to check the Vanity of such as have too high an Opinion of their own Sanctity, and boast of a purer Way of Word ship, join'd with a Contempt of those that go not after

Who they are, the Explication of the Parable will after shew us: Two Men went up into the Temple to pray, the one a Pharisee, and the other a Publican. Where we are to observe the persons that went up, and they were a Pharisee and a Publican, the Place to which they went, and that was to the Temple ; and the End or Errand upon which they went, and that was to pray: All which may be worth our Observation.

For the Persons, they were a Pharisee and a Publican; the one the Name of a Sect, callid in the Acts of the Apoa

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stles, The strict Sect of the Pharisees; the other the Name of an Office, which was Collector of the Emperor's Tribute and Customs.

The Pharisees were so called from their Separation, for they separated both from the Civil and Religious Converfation of other Men : they look'd upon themselves as the only heavenly Men, and kept a distance from others as Men of the Earth; calling themselves Saints, and all others Sinners. They blamed our Saviour for eating with Publicans and Sinners, with whom they would have no fellowship, no not to eat. This Man receiveth Sinners (faith one of them) and eateth with them. If he were a Prophet (faith another) he would know who or what manner of Woman this is that toucheth him, for she is a Sinner. They affected a ponipous Show of external Purity and Holiness, and were at great pains to polish the outward Garb, without any regard how it was within. They were mighty careful of washing the Outside of Pots, Cups, and Dimes, yea and of themselves too, when they came from Markets and Places of publick Concourse, to take off all imaginary Defilement, In hort, these were the Persons here mention'd by our Saviour, who trusted in themselves that they were righteous, and despis’d others.

On the other hand, the Publicans were Officers appointed to gather the Tribute-Mony, and other Revenues of the Emperor; which they often did with that Rigour and Oppression, that render'd them odious to the People, and were therefore generally rank'd with Sinners and Heathens. However, our Saviour call'd some of these from the Publicans Stall to be his Disciples and Followers. Matthew obey'd his Call, and left all and follow'd him ; and from the Receit of Custom became a Receiver of his Doctrine, and an Attendant on his Person, Zaccheus, another Publican, restor'd fourfold; and from an Exactor of Tribute, became an Example of Righteousness. Of this sort was the Publican here mention'd; where by the Pharisee is meant a precise Jew or Secretary, by the Publican a Convert or penitent Sinner. These were the two Persons that went up: From whence I proceed,

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Secondly, To the Place to which they went up, and that was to the Temple ; Two Men went up into the Temple. It feenis this Pharisee, whatever he was at other times, was no Separatist here ; for he went up with the Publican to

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the Temple, the proper Place of publick Prayer : for so our Saviour ftild the Temple the House of Prayer, saying, My House is a House of Prayer, set apart for that purpose; cail'd therefore God's House, because dedicated to him, where he hath promis'd to meet, hear, and bless his People, and to make them joyful in his House of Prayer. I was glad (faith David) when they said unto me, Come let us go up to the House of God; our Feet fall stand in thy Gatesque o Jerusalem. He rejoic'd to see the People unanimouslyrepair to the Temple, the publick Place of God's Worship; and for himself he tells us, that the Love or Zeal of God's House had even eaten him up : so much delighted was he in the Temple of God, the place where his Honour dwells. In the New Testament we find the Apostles daily in the Temple, blessing and praising God; Luke 24:53. Yea, we find our Blessed Saviour constantly repairing to Jerusalem, at the appointed Times of publick Worship; where he frequented the Temple and Synagogues set apart for that end: yea, so zealous was he for the Honour and Reverence of the Temple, that he whip'd out the Buyers and Sellers, as Profaners of it ; saying, My House is a House of Prayer, but ye have made it'a Den of Thieves.

The Temple then, or the Church, is the proper Place of publick Worship, where we are commanded to resort, if we hope to be heard, or to receive a Blessing; for those publick Places are by God's Appointment and Approbation set apart from common Uses, and consecrated for his Service, and being thus devoted to him, become holy unto the Lord.

Now this may plainly convince us of the Error aad Obstinacy of such Persons, as prefer a Barn, a Stable, or any private House, before the Church or House of God; and leave the consecrated Places of divine Worship, for the Places of Traffick and Merchandize, where beside other Fraud and Deceit, there are found those who deceive the Hearts of the Simple, and make merchandize of unstable Souls. St. Paul distinguishes between Houses to eat and drink in, and the Church of God to worship and pray in ; saying, Have ye not Houses to eat and drink in, or despise the Church of God? 1 Cor. 11. 22. And certainly it must be a great Contempt of God's House, to frequent unconsecrag ted Places before it : yea, the fame Apostle describes falle Teachers by their creeping into private Houses, and there leading captive filly Women, 2 Tim. 3. 6. Holy David pre

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fer’d one Day in God's House before a thousand elsewhere, and had rather be a Door-keeper in the House of God, than be found in the Tents of Ongodliness. And surely a greater Blefling, may be reasonably expected in the publick Assemblies of God's People, than in the private Meetings and Conven. ticles of Sectaries : which should teach us to frequent the publick Places of Divine Worship, and to forsake the private Nurseries of Discord and Division. This for the Place,

They went up to the Temple, but for what End? Why, it was to pray: the next thing to be consider'd. Both the Pharisee and the Publican went to the fame Place, and upon the fame Errand, to offer up their Prayers and Devotions unto God : and a good Errand it was, to meet together to pay their Duty and Homage to their Maker, and in the proper Place design'd and dedicated to that Service, But how did each of them perform it? The Answer to that will lead us, in the next place, to consider,

The different Make and Manner of their Prayers. And here indeed the difference between them was very great : for the Pharisee's Prayer was attended with Prolixity, Pride, and Hypocrisy ; the Publican's with Brevity, Humility, and Sincerity. Which things make a vast difference both in the Nature, End, and Issue of their Prayers, as the following Words of the Parable will plainly declare.

The Pharisee stood up and pray'd : here, by the way, his, {tanding up and praying shew'd some Reverence, and upe braids the rude and unmannerly Devotion of many in our days, who fit at their Prayers, and shew less Reverence in their Approaches unto God, than will be allow'd in their Addresses unto Men.

But to go on; The Pharisee ftood up, and pray'd thus with himself, God I thank thee, that I am not as other Men, Extortioners, Unjut, Adulterers, or even as this Publican, &c. Where he spins out his Prayer into length and multitude of words, and with Reflections too more on others than himself; measuring and extolling his own Goodness by others Badness. His long Prayer is not indeed set forth in Words at length, but only the Heads upon which he enlarg'd himself: he thank'd God, not so much for his Mercies, as for his own Merits, that he was not so bad as other Men, Extortioners, Unjust, Adulterers, and the like ; wherein he reflected upon the Publicans, who were commonly charg'd with those Faults, from which he boasted hin

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