תמונות בעמוד
PDF
ePub

abstain from retaliating ill Words, or ill Actions, and the like.

But that we should go further than these, further than the common Duties we owe to all Men, and the particular Duties we owe to Enemies; even to the higher Duties we owe to intimate Friends, such as Truft and Familiarity, and venturing our Lives and Fortunes for them, and efpoufing their Interefts with a particular Zeal and Concern; this I do not find required. For though God makes his Sun to fhine, and his Rain to fall on Good and Bad, Friend and Foe; yet there is no Body will deny that there are many peculiar Favours, which he referves for his Friends and Children, to which others are perfect Strangers. There is we know a great Addition of particular Grace and Talents upon the good Improvement of the common Grace beftowed upon us at first.

2. A fecond Inftruction I would recommend from this Example of God's in the Text is, that we ought not to fet any fuch high Value on thefe common Mercies, which God beftows promifcuoufly on Good and Bad, as to think our felves ever the more in his Favour on account of them. As fome Writers of the Church of Rome make worldly Profperity one of the Marks of the true Church, fo there are a great many who purfue worldly Wealth and Grandeur with fuch Eagerness, as if their chief Felicity confifted therein. But these are but among the common Mercies, and fuch indeed as fall more frequently to the Lot of wicked than good Men; and therefore we are not to reckon our felves either more or lefs in God's Favour as to our eternal State on account of them.

[blocks in formation]

3. A third Inftruction we are to learn from this Example in the Text, is, that we are to aim after fuch Bleffings as diftinguish the Good from the Bad; inward Graces are the Jewels which God referves for his own Children, thofe Graces which adorn the Soul with all Manner of Virtue. It is certain that God values Faith, Humility, Charity, Purity, Meeknefs, Patience, Courage in refifting Temptations, Justice, Peaceableness, Repentance, Sincerity, and all the other Chriftian Virtues, far before Riches, Honour, Learning, Eloquence, Power, Beauty, Strength, the Favour and Applaufe of the World; and all those other Things which are in fo much efteem among Men. And therefore above all Things let us apply our felves to God, the Giver of all Grace, through the Mediation of Jefus Chrift, for thofe beft of Gifts. Grace to fubdue our Corruptions, and to persevere in the diligent Exercise of all Virtue, is infinitely preferable to all that this World can afford. And therefore let us be both very diligent in asking, feeking and knocking, that is, in an holy Importunity at the Throne of Grace, that we may obtain it; and likewife careful to abftain from all thofe Things which may extinguish it, or provoke God to withdraw it; improving it fo, as to lay up Treasures in Heaven of all forts of good Works, that may ftand us in ftead, when all these worldly Bleffings fhall leave us.

So much for the first Argument in the Text for the Love of Enemies; the Example of Almighty God. Time will not allow my entering on the fecond Argument taken from the higher Degrees of Duty expected of us Chriftians, than from other Men, especially Publicans and Heathens, who had

but

but a very indifferent Character in the World.. Only before I have done, because there is one Evafion Men have from the Argument I have been managing, and confequently from the Duty it preffes; it will be neceffary to afford it a short Confideration. The Evafion is this; though we are commanded to love our Enemies, and after God's Example to do a great many Duties to them, yet fure, fay they, if they are God's Enemies, there lies no fuch Obligation upon us, but we may hate and perfecute them. But in answer to this Subterfuge, the fame Argument of my Text, viz. God's Example, which obliges us to love our Enemies, that is, to perform the common Duties to them which are due to other Men, will oblige us likewife to pay thofe Duties to God's Enemies, For, does he not make his Sun to rife, and his Rain to fall on Good and Bad, Juft, and Unjuft; i. e. both on his Friends and Enemies? And are not we called upon to imitate him in this particu. lar? And a great deal of Reason there is for this Duty, if I had Time to infift upon it. For, 1. How come we to take upon us to know, who are God's Friends, and who his Enemies? Is not this to encroach upon God's Prerogative, who is the Searcher of Hearts? 2. Suppose we knew who are God's Enemies at prefent, I hope we do not pretend to know what Change may be made upon them before they die. 3. In order to the making of this Change, which is the most effectual Way, the Way of Love, or the Way of Hatred? 4. If wicked Men deferve ever so much to be punished, 'who gave us Authority, (I fpeak of private Chriftians) who gave us Authority, I fay, to do it? 5. Which is most like to God's Example, which

Ee 4

is

is the Argument in the Text? He has fuffered them hitherto patiently in his World; he has afforded them the common Benefits of Nature, and perhaps the Means of Grace, and Time to repent. And shall we take upon us to cut off their Day of Grace, and fo have a Hand in their final Impenitency and Condemnation? Had thefe Things been duly confidered, what Abundance of bloody Perfecutions, and other Effects of blind Zeal might have been prevented? Let us learn what manner of Spirit we are of, and remember that we are the Disciples, not of a fiery Elias, but of the meek Jefus, who came not to destroy Mens Lives, but to fave them.

Now to him with the Father and the Holy Ghoft, be all Praife, &c.

[ocr errors][merged small]

'SERMON XXXI.

MATT. V. 46.

For if ye love them which love you, what Reward bave ye ? Do not even the Publicans the Same?

Ver. 47. And if ye falute your Brethren only, what do you more than others? Do not even the Publicans fo?

O

The Third Sermon on this Text.

UR Saviour having, a little before my Text, recommended the rare and difficult Duty, the Love of Enemies, presently backs it with two Arguments; one taken from the Example of Almighty God; the other, from the Obligation lying on Christians to aim at higher Degrees of Duty than other Men, especially fuch Men as had no great Reputation for Sanctity in the World, but quite otherwife, Heathens and Publicans.

Now having, at the last Occafion, spoke to the first of these Arguments, taken from the Example of God, I come now to confider the Second, contained in the Words which I have read, For if ye love them which love you, what Reward have ye ? do not even the Publicans the Jame? And if ye falute your Brethren only, what do you more

than

« הקודםהמשך »