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Link of the Chain, terminates; and from SERm. X. whom it must be derived to Governors, Parents and Mafters? An abandoned Profanenefs, Diffolutenefs and Debauchery in the lower Sort of People are too often owing to that thorough. Contempt of Principle, which reigns among Thofe, that are called the better Sort; who, by neglecting the public Obfervance of Religion, have, in some Measure, destroyed the publick Regard to it; who, frequent at every other Affembly, forfake only one Affembly, the affembling themselves together in a religious Manner. Indeed a Senfe of Decency contracted by converfing with the well-bred Part of Mankind may give a fuperficial Polish to their Manners, and an Elegance of Thinking may create an Abhorrence of any grofs, fhocking and beastly Exceffes. But the Vulgar, who learn from their Example to have no Fear of God before their Eyes, but are Strangers to delicate Ideas, will plunge at once into the lowest Sink of Vice: Sin in them will appear exceeding finful, in it's genuine Deformity, without any Veil thrown over it. Things are already brought to that Pass, that it is a Question, whether the Vices of fome in the lowest Class of Mankind are a greater

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SERM. X.

greater Object of our Hatred and Deteftation; or their Poverty, fometimes the Ef. fect of those Vices, of our Pity and Compaffion.

It is too flagrant a Truth to be concealed, and too melancholy a one to be told with Pleafure, that a fashionable Indifference to every Thing ferious and facred has obtained especially among thofe, from whom one might expect better Things; and from thence, as all Fashions do, has defcended to the meaner Sort. And whoever would trace the univerfal Depravation of Morals to it's Fountain-Head; muft, I believe, refolve it into that glaring Contempt of natural and revealed Religion, which has prevailed among Perfons of Rank and Figure. Inferiors are proud to form themselves upon the Model of their Superiors *: And when thofe,

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L. Lucullus ferebatur quam commodiffime refpondiffe, cum effet objecta magnificentia villa Tufculanæ, duo fe habere vicines, fuperiorem, equitem Romanum; inferio rem, libertinum; quorum cum effent magnificæ villæ, fibi concedi oportere, quod iis, qui inferioris ordinis effent, liceret. Non vides, Luculle, à te id ipfum natum, ut illi cuperent, quibus id, fi tu non faceres, non liceret ?-Quis pon frangeret eorum libidines, nifi illi ipfi, qui eas frangere deberent, ejufdem cupiditatis tenerentur? Nec enim tantum mali eft peccare principes, (quanquam eft magnum hoc

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thofe, who are bound by all the Ties of Gratitude to that God, who giveth them all Things richly to enjoy, to advance the Interests of Religion, and enlarge it's Empire, ftamp a Credit upon Vice and Irreligion; when those who, as they move in a higher Sphere, ought to be the Lumigreat

naries of the World, cease to dispense a salutary Influence: the Diffolution of the moral World is as much to be expected; as the End of the natural World will be, when the Sun fhall withdraw it's Shining, the Moon be turned into Blood, and the Stars fall from Heaven.

In a Word, public Worship is the great Inftrument of fecuring a Sense of God's Providence and of a World to come; and a Senfe of God's Providence and a World to come is the great Basis of all focial and private Duties.

Hitherto I have argued the Point mereBely upon the Foot of natural Reason. fore I difmifs this Head, it may not be imper fe ipfum malum) quantum illud, quod permulti imitatores principum exiftunt.Non folum vitia concipiunt ipfi, fed ea infundunt in civitatem; neque folum obfunt, quod ipfi corrumpuntur, fed etiam quod corrumpunt, plufque exemplo quam peccato nocent.

Cicero de Legibus, Lib. tertius, Pag. 219, &r. Editio Davis,

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SERM. X.

SERM. X. proper to fhew what Obligations we have to

this Duty, as Chriftians. The fame Reafons, that oblige us to be admitted into the Church by Baptifm, lay us under a Neceffity of continuing in a conftant Communion. with it. For by forfaking this Communion, we forfeit those Privileges, to which our Admiffion into the Church gave us a Title. The Church is called the Body of Chrift; and a Member, when cut off from the Body, must lose those vital Influences, which were imparted to it from the Head; as not holding the Head, from which all the Body, by Joints and Bands, having Nourishment miniftred, and knit together, increafeth with the Increase of God. Our Saviour erected a vifible Society, into which all Chriftians are to be embodied: And he gave, befides fome extraordinary Officers, Paftors and Teachers, for the perfecting of the Saints, for the Work of the Ministry, for the EDIFYING THE BODY OF CHRIST; that we may grow up unto Him in all Things, who is the Head, even Chrift: From whom the whole Body fitly joined together, and compacted by that which every Joint Supplieth, according to the effectual Working of the Measure of every Part,

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maketh Increase unto the edifying of itself SERM. X. in Love.

From which Words we may fairly infer, that by deserting the Church, the Body of Chrift, we cut ourselves off from all Union with him, who is the Head of it; and consequently, whatever Pretenfions to Morality we may make, from all those Graces and Benefits, here and hereafter, which are to be had by Virtue of that Union*. As the Branch cannot bear Fruit of itself, except it abide in the Vine; no more can we, except we abide in Chrift. By refufing to affociate with any Body of Chriftians, and to partake of those Ordinances, by which we have a Fellowship with Chrift, we relapse into a State of Nature, and have no covenanted Title to that Salvation, which is the Gift of God, through the Merits of Jefus Chrift. What was the Senfe of Antiquity upon this Head, a very great Master of it + informs us, whose Words I fhall take the Liberty to transcribe. "Not one Example of any

* Iræneus, Lib. III. Cap. XL. Ubi Ecclefia, ibi et Spiritus Dei.

Cyprianus de unitate Ecclefia. Habere jam non poteft Deum patrem, qui Ecclefiam non habet matrem.

+ See Archbishop Potter's excellent Difcourfe on Church Government, Page 28, 3d Edition.

"Christian

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