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fully they judge, that think by unkind speech and harsh SERM. dealing to allay men's distempers, alter their opinions, or

XXX. remove their prejudices; as if they should attempt to kill by ministering nourishment, or to extinguish a flame by pouring oil upon it. How childish a thing it is eagerly to contend about trifles, for the fuperiority in some impertinent contest, for the satisfaction of some petty humour, for the possession of some inconsiderable toy; yea, how barbarous and brutish a thing it is to be fierce and impetuous in the pursuit of things that please us, snarling at, biting, and tearing all competitors of our game, or opposers of our undertaking. But how divine and amiable, how worthy of human nature, of civil breeding, of prudent consideration it is, to restrain partial defires, to condescend to equal terms, to abate from rigorous pretences, to appease discords, and vanquish enmities by courtesy and discretion ; like the best and wiseft commanders, who by skilful conduct, and patient attendance upon opportunity, without striking of stroke, or shedding of blood, subdue

their enemy.

3. How that peace with its near alliance and concomitants, its causes and effects, love, meekness, gentleness, and patience, are in sacred writ reputed the genuine fruits of the Holy Spirit, issues of divine grace, and offsprings of Gal. v. beavenly wisdom; producing like themselves a goodly progeny of righteous deeds. But that emulation, hatred, wrath, variance, and strife derive their extraction from fleshly lust, hellish craft, or beastly folly ; propagating themselves also into a like ugly brood of wicked works. For fo faith St. James, If ye have bitter zeal and strife in Sam. iii. 14 your hearts, glory not, a nor be deceived untruly : This wif--18. iv. 1. dom defcendeth not from above, but is earthly, sensual, and súdom devilish : For where emulation and strife are, there is b tu- mume Tas mult, and every c naughty thing : but the wisdom that is h'Axatasufrom above is first pure, then peaceable, gentle, d obfequious, fon.

cía, confufull of mercy (or beneficence) and of good fruits, without Daūdor partiality and dishmulation : And the fruit of righteousness d'Etrubái, is fowed in peace to those that make peace : And from whence are wars' and quarrels among you? Are they not


in cælo

V. 8. A

John viji. 44.

SERM. hence, even from your lusts, that war in your members?

XXX. Likewise, He loveth tranfgreffion that loveth frife; and, Prov. xvii. A fool's lips enter into contention, and his mouth calleth for 19. xvii. 6. Arokes, faith Solomon. That the most wicked and mifeQui pofuit

rable of creatures is described by titles denoting enmity bellum, in and discord : the hater (Satan), the enemy (ó éxcepòs ärparadiso fraudem, Swam), the accuser (á xatńyoga), the flanderer (& Suéprimos fra 60x6), the destroyer (ó árosrów), the furious dragon, and tres. Aug. mischievously treacherous snake : and how fad it is to 28. "Ayriimitate him in his practices, to resemble him in his quae díxos, 1 Pet. lities.

But that the best, most excellent, and most happy murderer

, of Beings delights to be styled, and accordingly to express

himself, The God of love, mercy, and peace; and his Cor. xiii. blessed Son to be called, and to be, The Prince of peace, iv. Philip, the great Mediator, Reconciler, and Peace-maker; who is 1 Theff. v: also said from on high to have visited us, to give light to iii. 16. Heb. them that fit in darkness, and in the shadow of death; and vii. Luke i. to guide our feet in the ways of peace. That, lastly, no Xaipte gåe, devotion is pleasing, no oblation acceptable to God, Tovornos conjoined with hatred, or proceeding from an unreconJáwy o Otòs, ciled mind : for, If thou bring thy gift to the altar, and Te ring 810- there rememberest that thy brother hath aught against thee ; φωνίαν. leave there thy gift before the altar, and go thy way; first Orig. c. Celf. 8.

be reconciled to thy brother, and then come and offer thy gift, faith our Saviour.

I close up all with this corollary: that if we muft live lovingly and peaceably with all men, then much more are we obliged to do so with all Christians : to whom by nearer and firmer bands of holy alliance we are related ; by more precious communions in faith and devotion we are endeared; by more peculiar and powerful obligations of divine commands, facramental vows, and formal professions we are engaged: our fpiritual brethren, members of the same mystical body, temples of the fame Holy Spirit, fervants of the same Lord, fubje&ts of the same Prince, professors of the same truth, partakers of the fanre hope, heirs of the same promise, and candidates of the fame everlasting happiness.

Now Almighty God, the most good and beneficent Maker,

p. 424.

Matt. v. 23,

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gracious Lord, and merciful Preserver of all things, infuse SERM. into our hearts those heavenly graces of meekness, patience, XXX. and benignity, grant us and his whole church, and all his creation, to serve him quietly here, and in a blissful rest to praise and magnify him for ever : to whom, with his blesed Son, the great Mediator and Prince of peace, and with his Holy Spirit, the everflowing Spring of all love, joy, comfort, and peace, be all honour, glory, and praise. And,

The peace of God, which palleth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord; and the blessing of God Almighty, the Father, Son, and Holy Ghost, be among you, and remain with you for ever. Amen.

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Psal. cxii. 9.
He hath dispersed, he hath given to the poor ; his righteous-

ness endureth for ever, his horn Mall be exalted with

honour. SERM. As this whole Pfalm appears to have a double intent; XXXI.

one to describe the proper actions and affections of a truly religious or pious man; (of a man who feareth the Lord, and delighteth greatly in his commandments ;) the other to declare the happiness of such a man's state, consequent upon those his affections and actions, whether in way of natural result, or of gracious recompence from God : fo doth this verse particularly contain both a good part of a pious man's character, and some considerable instances of his felicity. The first words (He hath dispersed, he hath given to the poor) express part of his character; the latter (His righteousness endureth for ever, his horn shall be exalted with honour) allign instances of his felicity. So that our text hath two parts, one affording us good information concerning our duty, the other yielding great en-, couragement to the performance thereof; for we are obliged to follow the pious man's practice, and so doing we shall assuredly partake of his condition. These parts we shall in order prosecute, endeavouring (by God's af

Verse 1.

* This Sermon was preached at the Spital upon Wednesday in Eastera Week, A. D. 1671.

fiftance) somewhat to illustrate the words themselves, to SERM. confirm the truths couched in them, and to inculcate the XXXI. duties which they imply.

For the first part, He hath dispersed, he hath given to the poor; these words in general do import the liberal bounty and mercy which a pious man is wont to exercise; doing which doth in good part constitute himn pious, and fignally declareth him such ; is a necessary ingredient of his piety, and a conspicuous mark thereof. But particularly they insinuate some things concerning the nature, the matter, the manner, and the object of those acts.

He hath dispersed, he hath given. Those words being put indefinitely, or without determining what is dispersed and given by him, may be supposed to imply a kind of universality in the matter of his beneficence; that he bestoweth whatever he hath within compass of his porsession, or his power; his ta út áp xorta, (the things which Luke xii. he hath,) and his ta lvórta, (the things which he may,) 33. zi. sh. according to the prescriptions of our Lord in the Gospel. Every thing, I say, which he hath in substance, or can do by his endeavour, that may conduce to the support of the life, or the health, or the welfare in any kind of his neighbour, to the succour or relief of his indigency, to the removal or easement of his affliction, he may well here be understood to disperse and give. Feeding the hungry, clothing the naked, visiting the sick, entertaining the stranger, ransoming the captive, easing the oppressed, comforting the sorrowful, assisting the weak, instructing or advising the ignorant, together with all such kinds or instances of beneficence, may be conceived either meant directly as the matter of the good man's dispersing and giving, or by just analogy of reason reducible thereto : substantial alms, as the most fensible and obvious matter of bounty, was (it is probable) especially intended, but thence no manner of exprefling it is to be excluded; for the fame reasons which oblige us, the same affections which dispose us to bestow our money, or deal our bread, will equally bind and move us to contribute our endeayour and advice, for the sustenance and comfort of our

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