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and Interpretations, which ftand in Oppofition to it, be at once Rejected and Despised. But,

2ly, and to Conclude; Since the Sole Belief of the Scriptures, notwithstanding the Neceffity of it, is not of it Self Effectual to the Attainment of the Bleffings proposed to us, let our Faith be fruitful of Fervent Charity, that the Fruits of our Charity may lead us to a Lively Hope. Though we had all Faith, fo that we could remove Mountains, yet, without Charity, we should in vain call to the Mountains, to fall on us, and cover us from the Wrath of God; Or, though we should be, in our Hopes, Exalted as high as Heaven, yet, without Charity, we can never be Admitted There. And 'tis obvious, that as no Branch of Charity is more frequently and Earneftly inculcated in the Scriptures, than the Relief of the Indigent; fo there cannot eafily be found more proper Objects of it, than Those which now call for your Tender Concern; Nor can they hope that their Cries will ever be heard by Men, if not by Us, who are under Pe

culiar and most engaging Obligations to hear them.

Indeed the Arguments, which have been offer'd in favour of This Charity, are fo Proper and so Enlarged, that they do not easily Admit of any Addition, and have been fo Effectual, that they do not want it. Therefore it may be expected, that I should rather Acknowledge, than Excite Your Liberality. For Juftice may feem to require the One, as well as Charity the Other. And yet even Justice, as well as Charity, feems to plead for your Perseverance in your work and labour of love: If in Any cafe these words be Applicable to the supply of our Neighbour's Wants, it must be in that of Thofe, who now Implore your Affiftance; Withhold not Good from them; to whom it is Due, when it is in the pow er of thine hand to do it. Their Wants are very Affecting, and fo are their Defervings too; Wants and Defervings, which may in a special manner, claim a wvourable and Affectionate Regard at your hands. For if every man, who hath a Just sense of, God and Divine Worship,

Worship, hath ever thought himself obliged to Minister unto the Neceffities of Those who give Attendance at the Altar, what Kind Offices may not Their Distress'd Widows and Orphans expect from You, who are under the Additional obligation, of standing in the fame common Relation to the Altar with Them. Let your Bowels of Mercies therefore ftill yern towards Your Brethren, and let the Influence of the Holy Spirit, Graciously moving You to Charity and Compaffion, be Faithfully Obey'd by you; That he which hath begun a good work in you, may perform it until the day of JESUS CHRIST; To Whom, with the Father and the Holy Ghoft, Three Perfons and One God, be afcribed all Honour and Glory, now, Henceforth and for ever. Amen.

SERMON

SERMON

V.

The Neceffity of Pofitive Duty or Actual Goodness.

TITUS II. Part of the 14th Verse:
Zealous of good Works:

A

N effential Part of Christianity is now before us; and whofoever falls fhort of this Character here given, and yet prefumes to account himself the faithful Servant of Chrift, is mistaken in his Notions of Himself, and frustrates the Purposes of his Redeemer. For the whole verfe runs thus, Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himSelf a peculiar People, zealous of good Works.

By

By good Works, we may understand in General, the Exercife of Goodness, whether in Acts of Juftice, Piety, or Charity. For the fincere Difciples of Chrift are here first represented, as Redeem'd from all Iniquity, and Purified; which Expreffions do imply, their being delivered from the Guilt and Punishment of Sin. And when 'tis added, that those who are Purified, must be moreover Zealous of good Works, 'tis in thefe Words plainly fignified, if it be not the peculiar Sense of them, that all faithful Chriftians are obliged, not only to avoid the Commiffion of Sin, but Actually to perform Pofitive Duties; that they must not only cease to do evil, as the Prophet Isaiah expreffeth it, which is defcribed by Negative Goodnefs; but alfo learn to do well, which is called Pofitive Goodness, and be zealous in fo doing. These two Propofitions therefore are obfervable from the Words;

I. That Positive Duty, or the Actual Exercise of Goodness, is indifpen'fably required at our Hands. And, II. That

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