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was possible, neither multiplying articles of faith nor rites of Nor am I so promiscuously to distribute this holy love as to worship. These two principles, as they were thonght to place it at random upon every one that thinks it convenient answer the apostles, would fully answer our design and for him to call himself a Christian, though I ought to love present enquiry. And we may adventure to say of them the very profession, while I know not who sincerely make it, that they are both sufficient and necessary; the apt and the and do plainly see that Jews and Pagans were never worse only means to heal and save us; such as would effect our | enemies to Christ and his religion than a great part of the cure, and without which nothing will.

Christian world. But let my apprehensions be once set Nor shall I give other answer to the proposed question right concerning the true essentials of Christianity, whether than what may be deduced from these two, considered consisting in doctrinal or vital principles; then will my love according to what they are in themselves and what they be duly carried to all in whom they are found under one naturally lead and tend unto. I shall consider them in the common notion, which I come actually to apply to this or order wherein the Apostle here mentions them, who, you see, that person as particular occasions do occur, and so I shall reserves the more important of them to the latter place. always be in a preparation of mind, actually to unite in

The sincere love of Christians to one another would be Christian love with every such person, whensoever such a happy means of preserving the truly Christian interest occasions do invite me to it. And do we now need to be told among us. That this may be understood, we must rightly what such an impartial truly Christian love would do to our apprehend what kind of love it is that is here meant. It common preservation, and to prevent the ruin of the Christian is specified by what we find in conjunction with it, the interest ? understanding and acknowledgment of the mystery of Chris- 1. How greatly would it contributo to the vigour of the tianity. Therefore it must be the love of Christians to one | Christian life! For so we should all equally “hold the head, another as such. Whence we collect, lest we too much from which all the body by joints and bands having nourishextend the object of it on the one hand or contract it on the ment ministered, and knit together, increaseth with the inother,

crease of God;" as afterwards in this chapter (Coloss. ii. 19). 1. That it is not the love only which we owe to one another | Thus (as it is in that other parallel text of Scripture) “ speak. as men, or human creatures merely, that is intended here. ing the truth in love, we shall grow up into him in all things, That were too much to enlarge it, as to our present considera which is the head, even Christ; from whom the whole body tion of it. For under that common notion, we should be as fitly joined together and compacted by that which every much obliged to love the enemies we are to unite against as joint supplieth, according to the effectual working in the the friends of religion we are to unite with, since all partake measure of every part, maketh increase of the body unto the equally in human nature. It must be a more special love edifying of itself in love," Eph. iv. 15, 16. Obstructions that that shall have the desired influence in the present case. We hinder the free circulation of blood and spirits, do not more cannot be peculiarly endeared and united to some more than certainly infer languishings in the natural body, than the to others upon a reason that is common to them with others. | want of such a diffusive love shuts up and shrivels the We are to love them that are born of God, and are his destitute parts and hinders the diffusion of a nutritive vital children, vtherwise than the children of men, or such of influence in the body of Christ. whom it may be said they are of their father the devil; them 2. It would inspire Christians generally with a sacred that appear to have been partakers of a divine nature at courage and fortitude, when they should know and even feel another rate, than them who have received a mere human, or themselves knit together in love. How doth the revolt of also the diabolical nature, 1 John v. 1. Yet this peculiar any considerable part of an army discourage the rest ! or if love is not to be exclusive of the other which is common, but they be not entire and of a piece! Mutual love animates must suppose it and be superadded to it, as the reason of it them, as nothing more, when they are prepared to live and is superadded. For Christianity supposes humanity; and die together, and love hath before joined whom now their divine grace, human nature.

common danger also joins. They otherwise signify but as so 2. Nor is it a love to Christians of this or that party or many single persons, each one but caring and contriving how denomination only. That were as much unduly to straiten to shift for himself. Love makes them significant to one and confine it. The love that is owing to Christians as another, so as that every one understands himself to be the such, as it belongs to them only, so it belongs to them who common care of all the rest. It makes Christians the more in profession and practice do own sincere and incorrupt resolute in their adherence to truth and goodness when, L'hristianity. To limit our Christian love to a party of from their not doubted love, they are sure of the help, the Christians, truly so called, is so far from serving the purpose counsels, and prayers of the Christian community, and now to be aimed at that it resists and defeats it; and instead apprehend by their declining they shall grieve those whom of a preservative union infers most destructive divisions. It they love, and who they know love them. If any imagine scatters what it should collect and gather. 'Tis to love themselves intended to be given up as sacrifices to the rage factiously ; and with an unjust love that refuses to give of the common enemy, their hearts are the apter to sink, they indifferently to every one his due: for is there no love due to are most exposed to temptations to prevaricate ; and the rest a disciple of Christ in the name of a disciple? It is founded will be apt to expect the like usage from them, if themselves in falsehood, and a lie denies them to be of the Christian be reduced to the like exigency and be liable to the same community who really are so. It presumes to remove the temptations. ancient land-marks, not civil but sacred, and draws on, not 3. It would certainly, in our present case, extinguish or the people's curse only, but that of God himself. 'Tis true abate the so contrary unhallowed fire of our anger and wrath (and who doubts it?) that I may and ought upon special towards one another, as the celestial beams do the baser reasons to love some more than others; as relation, ac culinary fire, which burns more fervently when the sun hath quaintance, obligation by favours received from them, more less power. Then would debates, if there must be any, be eminent degrees of true worth, and real goodness: but that managed without intemperate heat. We should be remote signifies nothing to the withholding of that love which is due from being angry that we cannot convey our own sentiments to a Christian as such, as that also ought not to prejudice the | into another's mind; which when we are, our business is the love I owe to a man, as he is a man.

more remote ; we make ourselves less capable of reasoning

aptly to convince, and (because anger begets anger, as love | reasonably to men of our own stature, or to those whose voice doth love) render the other less susceptible of conviction. and hair and look and mien were likest our own. It would Why are we vet to learn that the wrath of man worketh not make us not be ashamed to be seen in each other's comthe righteousness of God? What is gained by it? So little pany, or be shy of owning one another. We should not doth angry contention about small matters avail, that even be to one another as Jews and Samaritans that had no dealing they that happen to have the better cause lose by it, and with one another, or as the poet notes they were to other their advantage cannot recompense the damage and hurt nations; “Non monstrare vias eadem nisi sacra colenti" (Not that ensues to the Church and to themselves. Our famous so much as to show the way to one not of their religion). Davenant,' speaking of the noted controversy between There would be no partition-wall through which love would Stephen, Bishop of Rome, who, he says, as much as in him not easily open a way of friendly commerce, by which we lay, did with a schismatical spirit tear the Church, and should insensibly slide, more and more, into one another's Cyprian, who with great lenity and Christian charity hearts. Whence also, professes that he would not break the Lord's peace for 5. Prejudices would cease, and jealousies concerning each diversity of opinion, nor remove any from the right of | other. A mutual confidence would be begotten. We should communion, concludes that erring Cyprian deserved better of no more suspect one another of ill designs upon each other, the Church of Christ than orthodox Stephen. He thought than lest our right hand should wait an opportunity of him the schismatic whom he thought in the right, and that cutting off the left. We should believe one another in our his orthodoxy, as it was accompanied, was more mischievous mutual professions, of whatsoever sort, both of kindness to to the Church than the other's error. Nor can a man do one another, and that we really doubt and scruple the things that hurt to others, without suffering it more principally. which we say we do. The distemper of his own spirit, what can recompense! and 6. This would hence make us earnestly covet an entire how apt is it to grow in him; and, while it grows in himself, | union in all the things wherein we differ, and contribute to propagate itself among others! Whereupon, if the want of greatly to it. We are too prone many times to dislike love hinders the nourishment of the body, much more do the things for the disliked persons' sake who practise them things which, when it is wanting, are wont to fill up its And a prevailing disaffection makes us unapt to understand place. For as naturally as love begets love, so do wrath, 1 one another, precludes our entrance into one another's mind envy, malice, calumny, beget one another, and spread a ! and sense, which if love did once open, and inclined us poison and virulency through the body, which necessarily more to consider the matters of difference themselves than to wastes and tends to destroy it. How soon did the Christian | imagine some reserved meaning and design of the persons Church cease to be itself, and the early vigour of primitive that differ from us, 'tis likely we might find ourselves much Christianity degenerate into insipid, spiritless formality, | nearer to one another than we did apprehend we were, and when once it became contentious! It broke into parties, that it were a much easier step for the one side to go quite sects multiplied, animosities grew high, and the grieved over to the other. But if that cannot be, Spirit of love retired from it, which is grieved by nothing 7. It would make us much more apt to yield to one more than by bitterness, wrath, anger, &c., as the connection another and abate all that ever we can in order to as full an of these two verses intimates, Eph. iv. 30, 31–“Grieve not accommodation as is any way possible, that if we cannot agro the Holy Spirit of God, whereby ye are sealed unto the day upon either extreme, we might at least meet in the middle. of redemption.-Let all bitterness, and wrath, and anger, and It would cause an emulation who should be larger in their clamour, and evil speaking, be put away from you, with all grants to this purpose ; as it was professed by Luther when malice.” And to the same purpose is that, 1 Pet. ii. 1, 2, so much was done at Marburg towards an agreement between “Wherefore laying aside all malice, and all guile, and him and the Helvetians, that he would not allow that praise hypocrisies, and envies, and all evil speakings, as new-born to the other party that they should be more desirous of peace babes, desire the sincere milk of the word, that ye may grow and concord than he. Of which amicable conference, and of thereby.” By this means religion, once dispirited, loses its that afterwards at Wittenberg, and several other negotiations majesty and awfulness, and even tempts and invites the to that purpose, account is given by divers; and insisted on assaults and insultations of enemies.

by some of our own great divines, as precedential to the 4. It would oblige us to all acts of mutual kindness and concord they endeavoured between the Saxon and the friendship. If such a love did govern in us, we should be Helvetian Churches of later time, as Bishop Morton,” Bishop always ready to serve one another in love, to bear each other's Hall, Bishop Davenant, in their several sentences or judg. burdens, to afford our mutual counsel and help to one another, ments written to Mr. Dury 3 upon that subject. even in our private affairs if called thereto; especially in that And indeed when I have read the pacific writings of those which is our common concern, the preserving and promoting eminent worthies, for the composing of those differences the interest of religion, and to our uttermost strengthen abroad, I could not but wonder that the same peaceable each other's hands herein. It would engage us to a free, spirit did not endeavour with more effect the composing of amicable conversation with one another upon this account; would not let us do so absurd a thing as to confine our friendship to those of our own party, which we might as

· Thomas Morton, born at York in 1564, and educated at St. John's College, Cambridge, was made chaplain to James I. in 10. Bishop of Chester in 1615, of Lichfield and Coventry in 1618, and of Durbam in

1632. He died in retirement in 1659 aged ninety-tive. 1 John Davenant was born in Watling Street in 1576, and educated 3 John Dury (or Dureus) was a Scotch divide who spent forty at Queen's College, Cambridge, of which he became Master in 1614. years in the vain endeavour to reconcile Lutherans and Calvinists. He was a Divinity Professor at Cambridge, was sent by James I. to He travelled to confer with divines in England, Geneva, Germany. the synod of Dort, and in 1621 was made Bishop of Salisbury. He Sweden, Denmark, Holland, &c., and wrote much to advance the tas Tas a liberal Calvinist, and offended James I. by a discourse on Pre of Christian union, which he made it the work of his life to strive destination. He died of consumption, John Howe is here quoting for in a true spirit of brotherhood. His works were published from a Latin exhortation to Christian unity published by Davenant between 1634 and 1674. One of them was “A Model of Chanh at Cambridge in 1610, the year before his death, “Ad fraternam Government" (1647). He is not to be confounded with John Dairy Communionem inter Evangelicas Ecclesias restaurandam Adhortatio," (or Dureus), a Jesuit, who published in 1582 a reply to William There was an English edition in the year of his death, 1641.

Whitaker's answer to Edmund Campian,

- p. 1660.)

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and n much lesser differences at home. But the things of whose temper is better to be liked than his terms of union, Es be ice were (as they still are) hid from our eyes, with the | who speaking of such as, being formerly rejected (meaning bere ses e visibly just severity by how much they have been the Protestants) for finding fault with abuses in the Church,

rebut us and more obvious to the easy view of any but an had by the urgency of their conscience altered somewhat in wieder eye. It is not for us to prescribe (as was said) to the way of their teaching and the form of their service, and pe s that are now in so eminent stations as these were at are therefore said to have fallen off from the Church and are

cme; but may we not hope to find with such (and where DE

numbered among heretics and schismatics. It is, saith he, * we rather expect to find it?) that compassion and to be enquired how rightly and justly this is determined of *mulness in imitation of the blessed Jesus, their Lord and them. For there is to be considered, as to the Church, the

*is to consider and study the necessities of souls in these head and the body. From the head there is no departure but Baby siets, and at least willingly to connive at and very by doctrine disagreeable to Christ the head; from the body dan ly approve some indulgences and abatements in the there is no departure by diversity of rites and opinions, but * "istrations of the inferior clergy, as they may not think

only by the defect of charity. So that this learned Romanist ab mselves positively to order and enjoin? Otherwise I neither thinks them heretics that hold the head, nor

* 2 e it could not but give some trouble to a conscientious schismatics, for such differences as ours are, from the rest of 2 ming minister, if a sober pious person, sound in the | the body, if love and charity towards them remain. And

Wi-and of a regular life, should tell him he is willing to | again, where this love remains, and bears rule, it can as little

is ministry in some of the ordinances of Christ, if only be, that they who are unsatisfied with the way of worship S: Juld abate or dispense with some annexed ceremony that more generally obtains should censure them that are Fedo in conscience he dare not use or admit of. I believe it satisfied, as insincere merely because of this difference. It

s trouble such a minister to deal with a person of this cannot permit that we should think all the black thoughts we be -- cter as a pagan because of his scruple, and put him can invent of them, as if because they have not our consciences

considering whether he ought not rather to dispense they had none, or because they see not with our eyes they he man's rule than with God's. I know what the same were therefore both utterly and wilfully blind. . p Davenant hath expressly said, that “He that believes

eings contained in the Apostles' Creed,' and endeavours
e a life agreeable to the precepts of Christ, ought not to
punged from the roll of Christians, nor be driven from

Thomas Browne, born in Cheapside in 1605, was iunion with the other members of any Church what

educated at Winchester School and Pembroke College, *r." However, truly Christian love would do herein all

Oxford. He travelled in France and Italy, graduated I* 23 it can, supplying the rest by grief that it can do no ) in physic at the University of Leyden, and published,

in 1634, after his return to London, a quaint, thought11 It would certainly make us abstain from mutual censures ful book, entitled “Religio Medici” (The Religion of a *** ne another as insincere for our remaining differences.

Physician). Two years afterwards Dr. Browne settled _ID*ity that thinks no evil would make us not need the re- at Norwich, where he became the leading physician. w ?, Rom. xiv. 4,“Who art thou that judgest another man's | He was not knighted until thirty-seven years after

Irint ?" The common aptness hereunto among us shows his “Religio Medici” was published, and he died in **** little that divine principle rules in our hearts, that in 1682. His books on “ Urn Burial,” and on “ Vulgar O nce of our rule and the authority of the great God and Errors," are not less interesting than his “ Religio - "blessed Redeemer, to whom all judgment is committed, | Medici," from which this passage is taken :i who hath so expressly forbidden us to judge lest we be ed (Matt. vii. 1), we give ourselves so vast a liberty,

TRUE AFFECTION. set no other bounds to our usurped licence of judging, to e nature hath set to our power of thinking-i.e. think all There are wonders in true affection; it is a body of enigmas, i Trengen nischievous thoughts of them that differ from us that we | mysteries, and riddles; wherein two so become one, as they

w how to devise or invent, as if we would say, “ Our both become two. I love my friend before myself, and nghts (and then, by an easy advance, our tongues) are our yet methinks I do not love him enough. Some few months , who is Lord over us?” I animadvert not on this as hence, my multiplied affection will make me believe I have fault of one party; but wheresoever it lies, as God knows not loved him at all: when I am from him, I am dead till I

diffused a poison this is among them that are satisfied be with him; when I am with him, I am not satisfied, but La the public constitutions towards them that dissent from would still be nearer him. United souls are not satisfied

n, and with these back again towards them, and with the with embraces, but desire to be truly each other; which being

ral parties of both these towards one another. This impossible, their desires are infinite, and proceed without a ring, knitting love would make us refrain, not merely | possibility of satisfaction. Another misery there is in affection,

the restraint of God's laws in this case, but from a that whoin we truly love like our own, we forget their looks, s ign disposition, as that which the temper of our spirits nor can our memory retain the idea of their faces; and it is - ud abhor from. So that such as are well content with the no wonder: for they are ourselves, and our affection makes

lic forms and rites of worship, would have no inclina their looks our own. This noble affection falls not on vulgar i to judge them that apprehend not things with their and common constitutions, but on such as are marked for lerstandings, nor relish with their taste, as persons that virtue. He that can love his friend with this noble ardour, refore have cut themselves off from Christ, and the body will, in a competent degree, affect all. Now, if we can bring Christ. They might learn better from the Cassandrian our affections to look beyond the body, and cast an eye upon leration and from the avowed sentiments of that man the soul, we have found the true object, not only of friendship,

but charity; and the greatest happiness that we can bequeath

the soul, is that wherein we all do place our last felicity, Jeremy Taylor also, in his “Liberty of Prophesying," recom.

salvation; which, though it be not in our power to bestow, aded this basis of Christian union. (See pages 285, 286.)

| it is in our charity and pious invocations to desire, if not

** fault
:: diffusa

the

procure and further. I cannot contentedly frame a prayer aright without the aid of the same Spirit by which they were for myself in particular, without a catalogue for my friends ; written. nor request a happiness wherein my sociable disposition doth The Lord God opened to me by his invisible power how not desire the fellowship of my neighbour. I never heard | "every man was enlightened by the divine light of Christ." the toll of a passing-bell, though in my mirth, without my I saw it shine through all, and that they who believed in prayers and best wishes for the departing spirit. I cannot it came out of condemnation to the light of life, and became go to cure the body of my patient, but I forget my profession the children of it; but they that hated it and did not believe and call unto God for his soul. I cannot see one say his in it were condemned by it, though they made profession prayers, but instead of imitating him, I fall into a supplication of Christ. This I saw in the pure openings of the light, for him, who, perhaps, is no more to me than a common without the help of any man; neither did I then know where nature: and if God hath vouchsafed an ear to my gupplica- ! to find it in the Scriptures, though afterwards, scarching the tions, there are surely many happy that never saw me, and Scriptures, I found it. For I saw in the Light and Spirit, enjoy the blessing of my unknown devotions. To pray for which was before the Scriptures were given forth, and which enemies, that is, for their salvation, is no harsh precept, but led the holy men of God to give them forth, that all must the practice of our daily and ordinary devotions. I cannot come to that Spirit if they would know God or Christ or believe the story of the Italian: our bad wishes and un the Scriptures aright, which Spirit they that gave them forth charitable desires proceed no further than this life; it is the were led and taught by. devil, and the uncharitable votes of hell, that desire our I was sent to turn people from darkness to the light, misery in the world to come.

that they might receive Christ Jesus; for to as many as To do no injury, nor take none, was a principle, which to should receive Him in His light, I saw He would give my former years, and impatient affections, seemed to contain power to become the sons of God, which I had obtained by enough of morality ; but my more settled years, and Christian receiving Christ. I was to direct people to the Spirit that constitution, have fallen upon severer resolutions. I can gave forth the Scriptures, by which they might be led unto hold there is no such thing as injury; that if there be, there all truth, and up to Christ and God, as those had been who is no such injury as revenge, and no such revenge as the gave them forth. I was to turn them to the grace of God, contempt of an injury; that to hate another, is to malign and to the truth in the heart, which came by Jesus; that by himself; that the truest way to love another, is to despise this grace they might be taught what would bring them ourselves. I were unjust unto mine own conscience, if I salvation, that their hearts might be established by it, their should say I am at variance with anything like myself. words might be seasoned, and all might come to know their

salvation nigh. I saw Christ died for all men, was a propitiation for all, and enlightened all men and women by

His divine and saving light, and that none could be true George Fox, founder of the Society of Friends, was

believers but those that believed therein. I saw that the born in 1624 at Fenny Drayton in Leicestershire.

grace of God which brings salvation had appeared to all men, Christopher Fox, his father, was a weaver, known

and that the manifestation of the Spirit of God was given to for his integrity as “ righteous Christie.” George

every man to profit withal. These things I did not see by Fox, as a child, found his chief pleasure in reading

the help of man, nor by the letter, though they are written the Bible. As a youth he was placed with a shoe

in the letter; but I saw them in the light of the Lord maker, who also kept sheep, and in September, 1643, Jesus Christ, and by His immediate Spirit and power, as he wandered away for quiet meditation, exercised did the holy men of God by whom the Scriptures were in mind upon religious questions. To save himself written. Yet I had no slight esteem of the Holy Scripthought about clothes he made himself a durable tures; they were very precious to me, for I was in that Spirit suit of leather garments, which he wore for some by which they had been given forth, and what the Lord years. In *1647 he began to preach in Dukinfield opened in me I afterwards found was agreeable to them. and Manchester, and at other places in Derbyshire | I could speak much of those things, and many volumes and Nottinghamshire; followers gathered about him might be written, but all would prove too short to set forth who called themselves “Friends," in sign of bro the infinite love, wisdom, and power of God, in preparing, therly love, and resolved on strict obedience to the

fitting, and furnishing me for the service He had appointed Bible in all things, and the separation of plain me to; letting me see the depths of Satan on one hand, spiritual truth from external forms that sometimes

and opening to me on the other hand the divine mysti ries usurped its place. One characteristic of his teaching

of His own everlasting kingdom. was a strong sense of the need of the Spirit of God to

When the Lord God and His Son Jesus Christ sent me enlighten those who interpret the voice of the same

forth into the world to preach His everlasting gospel and Spirit in others.

kingilom, I was glad that I was commanded to turn people

to that inward light, spirit, and grace, by which all night GEORGE fox's ACCOUNT OF HIS MISSION.

know their salvation and their way to God; even that

divine Spirit, which would lead them into all truth, and Of all the sects of Christendom with whom I discoursed, which I infallibly knew would never deceive any. .... I found none that could bear to be told that they should With and by this divine power and Spirit of God, and come to Adam's perfection, into that image of God, that the light of Jesus, I was to bring people off from all their righteousness and holiness that Adam was in before he own ways, to Christ the new and living way; from their fell. Therefore, how should they be able to bear being churches which men had made, and gathered to the Churh told that any should grow up to the measure of the stature of God, the general assembly written in heaven, which of the fulness of Christ, when they cannot bear to hear | Christ is the head of; and off from the world's teachers that any shall come, whilst upon earth, into the same power | made by men, to learn of Christ, who is the Way, the Truth, and spirit that the prophets and apostles were in? Though, and the Life, of whom the Father said This is my beloved it be a certain truth that none can understand these writings | Son, hear yo llin;' and off from all the world's worsbips, to know the Spirit of truth in the inward parts; and to be to it? Notwithstanding the Scriptures were given forth led thereby, that in it they might worship the Father of freely, Christ commanded his ministers to preach freely. Spirits, who seeks such to worship Him, which Spirit they and the prophets and apostles denounced judgment against that worshipped not in knew not what they worshipped. I | all covetous hirelings and diviners for money. But in this was to bring people off from all the world's religions which free spirit of the Lord Jesus was I sent forth to declare are in vain, that they might know the pure religion, might the word of life and reconciliation freely, that all might visit the fatherless, the widows, and the strangers, and keep come to Christ, who gives freely, and renews us into the themselves spotless from the world; then there would not be image of God, which man and woman were in before they so many beggars—the sight of whom often grieved my heart, fell. as it denoted so much hard-heartedness. I was to bring them off from all the world's fellowships,

The persecution brought on themselves, and borne prayings, and singings, which stood in forms without power,

with heroic simplicity, by Fox and his followers, that their fellowship might be in the Holy Ghost, the eternal through the zeal with which they carried out their Spirit of God; that they might pray in the Holy Ghost, sing protest against all that they accounted insincere or in the Spirit, and with the grace that comes by Jesus; | unscriptural, forms an interesting passage in English making melody in their hearts to the Lord, who hath sent religious history. Fox died in 1690. His beloved Son to be their Saviour, caused His heavenly sun to shine upon all the world, and through them all, and His heavenly rain tu fall upon the just and the unjust as His outward rain doth fall, and His outward sun doth shine upon John Hales, born in 1584, was made Greek Proall), which is God's unspeakable love to the world.

fessor at Oxford in 1612, had afterwards an Eton I was to bring people off from Jewish ceremonies, from Fellowship, and died at Eton in the time of the Comheathenish fables, from man's inventions and windy doc | monwealth, 1656. His best writings were published trines, by which they blow the people about this way and in 1659 as “Golden Remains of the Ever Memothe other way from sect to sect, and from all their beggarly rable Mr. John Hales, of Eton College.” This is rudiments, with their schools and colleges for making minis

a prayer from John Hales for peace in the English ters of Christ—who are indeed only ministers of their own

Church, closing a serion on the text “Peace I making, but not of Christ's; and from all their images,

leave with you; my peace I give unto you” (John crossts, and sprinkling of infants, with their holy days (so

xiv. 27):called), and all their vain traditions, which they had got up since the apostles' days, which the Lord's power was against. In the dread and authority thereof I was moved to

PRAYER FOR PEACE IN THE CHURCH. declare against them all, and against all that preached and When our friends and enemies do both jointly consent not freely, as such who had not received freely from Christ. | to lay open our shame, to whose judgment shall we appeal,

Moreover, when the Lord sent me into the world, he or whither shall we fly? Whither ? Even to thee, O Lord forbad me to put off my hat to any, high or low; and I Christ; but not as to a judge: too well we know thy was required to thee and thou all men and women without sentence. Thou hast sent us messengers of peace, but we, any respect to rich or poor, great or small. And as I tra like Jerusalem, thy ancient love, have not understood the villed up and down I was not to bid good-morrow or good. things belonging to our peace. O Lord, let us know them evening, neither might I bow or scrape with my leg to any in this our day, and let them no longer be hidden from one; this made the sects and professions rage. . . . . our eyes. Look down, O Lord, upon thy poor dismembered

In fairs also, and in markets, I was made to declare Church, rent and torn with discords, and even ready to sink. Against their deceitful merchandise, cheating and cozening, Why should the neutral or atheist any longer confirm him. warning all to deal justly, to speak the truth, to let their self in his irreligion by reasons drawn from our dissensions ? yra be yea, and their nay be nay, and to do unto others Or why should any greedy-minded worldling prophesy unto as they would have others do unto them; forewarning them himself the ruins of thy sanctuary, or hope one day to dip his of the great and terrible day of the Lord, which would come foot in the blood of thy Church? We will hope, O Lord (for upon them all. I was moved also to cry against all sorts of what hinders :), that notwithstanding all supposed impossi. music, and against the mountebanks playing tricks upon bilities, thou wilt one day in mercy look down upon thy Sion, their stages, for they burdened the pure life, and stirred and grant a gracious interview of friends so long divided. up people's minds to vanity. I was much exercised, too, Thou that wroughtest that great reconciliation between God with schoolmasters and schoolmistresses, warning them to and man, is thine arm waxen shorter? Was it possible to teach children sobriety in the fear of the Lord, that they reconcile God to man? To reconcile man to man is it imposmicht not be nursed and trained up in lightness, vanity, and sible? Be with those, we beseech thee, to whom the persewintonness. I was made to warn masters and mistresses, cution of Church controversies is committed, and, like a good tatbers and mothers, in private families, to take care that their Lazarus, drop one cooling drop into their tongues and pens, children and servants might be trained up in the fear of too, too much exasperated each against other. And if it be th Lord, and that themselves should be therein examples thy determinate will and counsel that this abomination of and putt rns of sobriety and virtue to them. . . . . desolation, standing where it ought not, continue unto the

But the black earthly spirit of the priest wounded my end, accomplish thou with speed the number of thine elect, life; and when I heard the bell toll to call people together and hasten the coming of thy Son our Saviour, that He may in the stieple-house, it struck at my life, for it was like a himself in person sit and judge, and give an end to our con

Larkt-bull to gather people together, that the priest might troversies, since it stands not with any human possibility. ut furth his wares for sale. Oh! the vast sums of money Direct thy Church, O Lord, in all her petitions for peace, that are got by the trade they make of selling the Scriptures, teach her wherein her peace consists, and warn her from the and hy their preaching, from the highest bishop to the world, and bring her home to Thee; that all those that love lowest priest. What one trade in the world is comparable thy peace may at last have the reward of the sons of peace,

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