Sivut kuvina

Vol. If, can of it self carry us, and therefore he
y expects nothing from us, but what is

proportionable to the Succour he sup-
plies us with. Hence we may observe,
when our Lord and Master published
our holy and exalted Religion on the
Mount, he did anticipate all Obje&ti-
ons which the Difficulties of it were
likely to create, by the promise of the
Holy Ghost, Ask and it shall be given
you; seek and ye shall find' ; knock and
it shall be opened to you. If ye being evil,
know how to give good gifts to your

dren, how much more Mall your Father
which is in heaven give his holy Spirit
to them that ask him, Matth. 7.7, II.
This is that Grace which awakens us
when we flumber, quickens us when
we tire, strengthens us when we faint
or despond, exalts and vigorates us
when we flagg and grovel. It is cal-
led the Power of the Holy Ghost, and the
Might of God in Scripturę, to assure us
of the Sufficiency of it to accomplish
the Ends for which it is bestow'd. And
indeed, insufficient Grace is such a
Contradiction to the Riches of Divine
Goodness, to the fellow feeling and
compassion of our great High Priest

j nay, such a Contradi&tion to it self, that


being a strange fort of Grace, that can Vol. II. only make us more guilty or more miserable, not virtuous or happy, that I wonder how it ever entred into the heads of Men.

If then God does administer strength proportionable to the Duty, let him command what he please;let but hisSpi. rit be present, and in all our trials weshall come off more than Conquerors ; We shall stand unbow'd under the weight of Evils, or look down with scorn on the Flatteries of the World and Caresses of Sense, for the World will be crucified to us, God will be all in all to us, we shall rejoyce in the Lord Jesus with joy unspeakable, and full of glory.

Nor will you think this at all incredible, if you remember 3. that our Consolation is one great Office of the Paraclet or Comforter : This Spirit is to witness to our Spirit, that we are the Chil. dren of God; 'tis to be an Earnest to us of our future Inheritance, to raise our Joys high, and give us some fore. tafts of the Powers of the World to come; God accommodating himself to the Nature of Man, who, as Plutarch well observes, is made to love as well as know, would not leave him defti


Vol. II. tute of Pleasure : This had been the

state of those Devils in the Gospel, which wandered through dry places, seeking rest and finding none. No, no, Religion does not perswade us to Renounce, but Exchange our Pleasures

3 to quit our Impure and corrupt, for pure and holy ones, our false for true ones, and our perishing withering Joy for growing and immortal ones. Ah Religion ! our hearts may say of thee what Tully's Wit made him once say of Virtue, One holy, one religious day, is to be preferr'd before a sinful Immortality. Ah my God! where have I lost my self, my Sense, my Reason, when in any part of my life, I forsookthee the fountain of living waters, and hero'd out to my self Cisterns, broken Cifterns that would hold no water. Ah! how good and gracious art thou, and how inexcusable 1, if I do not obey thee, since my Duty is Pleasure, and the Reward Glory. And my Virtues, though they take root in the Earth, in Mortification and Discipline, yet they spring up, and blossom with Joy, Peace and Hope ; and their Fruit are the inconceivable Delights and Extasies of Heaven.



Vol. II.

Charity in Censuring



Joho VIII. 7.
And when they continued asking him, be
lift up himself, and

said unto them, be
that is without fin among you, let him
first caft a store at her.
*Hough I have proposed to myself

to go through, in order, the System of our Religion, I mean, at least, · all the Necessary and Fundamental parts

of it; and though well knowing that all Discourses are very imperfect, to say no worse of them, which are not continually intermixt with practicalExhortations, or clos'd with useful Reflecti. ons. I have therefore all along had an Eye to this, yet I think it fit to intermix now and then a Discourse purely Practical. Omitting therefore at present the further Prosecution of our Creed till the Afternoon, I will treat of these words, mavd to it by a Reason too fad and too well known to need to be mentioned. In the Text we may observe these three things:

Vol. II. I. The Sin of the unhappy Woman, pre

sented before our Lord by the Scribes
and Pharisees, Adultery, which by
the Law of Moses was punish'd with

II. The behaviour of the Scribes and

Pharisees, they accused her to our
Lord, and when he seem'd at first
to neglect their Accusation, they were
importunate for Sentence against her,
They continued asking him.
III. The behaviour of our Lord on this

occasion, confisting in two things ;
An Answer to the Scribes and Phas
risees, and Admonition to the pretch
ed Sinner. His Answer to the
Scribes and Pharisees is, Let him
that is without fin cast the first
stone, His Admonition to the Wo.

Go and fin no more.

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I will give you a brief Paraphrase or
Discant on each of these Heads,and theti
from them altogether infer two or three
Practical Observations or Directions.

I. Of the Sin of which the Woman in my Text is accused, Adultery. So heinous and wicked was this Sin accounted in the Eye of the Law, that, as the Scribes


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