Nay, which is more, Would the Holy Ghost have represented the Union between Him and his Church, by that Union between Man and Wife? I urge not • here the Conjecture, because but a Conjecture, that this Feast was for the Marriage of that very Disciple, whom Jesus loved: But I ought not to forbear, and will leave you to apply, that Character given by St. Paul, who, without limitation to Persons of any Quality, declares, that Forbidding to Marry is one mark of Seducing Spirits, and DoEtrines of Devils.

2 Tim. iv.

Secondly, Let me, after the Example of many, who have treated of this Passage, exhort all, who enter into that state, to imitate these Persons of Cana in Galilee, by inviting Jesus to the Marriage. My meaning I cannot better express, than in the words of the fame Office, that we ought not to undertake so confiderable an alteration of our Circumstances, unadvisedly, lightly, or wantonly, to satisfy the carnal appetite; but reverently, discreetly, advisedly, foberly, and in the fear of God. Which I take to be of that Consequence to the Happiness of Mankind, that scarce any thing can be more. And certainly no body ought to wonder at the Coldness, the Indifference, nay it were well if I could stop there, but I must say too, the Variance and Divisions, the scandalous Separations, and yet the more fcandalous Cohabitings, of the nearest Relations; By which so many Families are undone in their Fortunes, dishonoured in their Blood, tainted with Diseases, corrupted in their Education, ruined by domeftick Patterns of Vice. These, I fay, are Consequences which no wise Man can think strange, where so many Matches are made, in which the true Ends of them are never confulted. Where Wisdom, and Virtue, and Religion, and Agreeableness of Humour, and Modesty of Behaviour are wholly over-look'd; and the Beauty and Fortune are the only Inducements: This indeed may be to call Mammon, or Venus, but it is perfectly to shut out Chirst and his Disciples, from the Marriage.

Thirdly, I hope it will not, because I know it ought not, be thought unbecoming my Profession, to fay, that this Passage shews, how little ground there is, for that stiff and precife Temper, which condemns all outward Expreffions of Mirth, by publick and folemn Entertainments. Our Lord's Example hath

Matth. ix.

Mark ii.
Luke xi, xiv,
John xii.

xix.

juftified such Meetings of Friends in more
Instances besides this; and indeed his
Life throughout is a Pattern of Social
Virtues. And, provided the Mirth be in-

nocent, the Conversation inoffenfive, the Enjoyment of God's good Creatures moderate; I think no confidering Man can deny, but that they are capable of ferving many good purposes; and it is plain too, that they do not bring us under any necessity of Sin. So that, if any spiritual Inconvenience follow, the blame is not due to the Things, but to the Abuse of them. And this is no more, than every thing else is liable to, as well as these.

Lastly, Let us intreat our merciful Saviour, That he would repeat this Miracle over again, in every one of our Hearts. That he would take compassion on our Frailties, which render us dead and infipid, weak and unstable as Water: and that he would endue us with a generous and a strong, even with his own heavenly Spirit. That we may get above that Flatness and Coldness, too common in holy Duties; and serve him with Sprightliness and Vigour. He, who answered at last the Request of his Mother, will most gracioufly fuffer himself to be vanquished by our Importunities. And oh! that We, by the help of his Grace, may be able to draw out such good Wine, as the great Governor of the Feast will condefcend to accept: Even of that Feast, where He himself is the Bride

:

Bridegroom, the Marriage Supper of the Lamb. Fit and prepare us all, Dearest Redeemer, to fit down with thee at thy Table, in thy Kingdom; and then confummate thy Nuptials, and our Happiness. Yea come, Lord Jesus, come quickly. Amen.

A

The Third Sunday after the Epiphany.

The COLLECT.

Lmighty and everlasting God, mercifully look upon our Infirmities, and in all our Dangers and Neceffities stretch forth thy right hand to help and defend us, through Jesus Christ our Lord. 20. But repay wrongs

with kindness, and relieve the necessities of them that hate you:

20. Therefore if thine Enemy bunger, feed him; if be thirst, give bim drink; for in so daing thou shalt beap coals of fire upon bis bead.

for this will either melt down your Enemy into Repentance for his faults, to add to his Punishment, if, after such meekness and charity, he still remain obdurate.

21. Never give any

21. Be not overcome with evil, but overcome evil

Man that Advantage with good.

over you, that his do

ing a base or unjust thing should prevail with You to do the like. But maintain your Virtue, and get the glory of foftening and vanquishing his ill, by your good, nature.

A

COMMENT.

Fter those Duties, which we are obliged to perform toward our Common Head, as mystical Members of Christ's Body; After those, which more immediately concern our Selves, with regard to the Station and Office, appointed us to hold in that Body; After those, to which our Brethren have a right, who feem sensible of the near Relation between us, and defirous to discharge Their part; The Apoftle now proceeds to direct our Behaviour toward fuch, as either are not of that Body, or carry themselves to us, as if they were not. So that the whole of what remains to be faid upon this Chapter, may not unfitly be reduced to that General Topick of Vertue, mentioned only in my last, but referred to this Difcourse, for the Confideration due to it. That, I mean, of Meekness, and Constancy under Persecutions and Wrongs. In which the Scripture before us gives me a fair occafion to observe, First, The Methods proper for preventing such Injuries; and Setondly, The Deportment, which becomes Chriftians, when they have the unhappiness of suffering under them.

I begin with explaining the Methods, proper for preventing our falling under such Injuries and Tryals.

1. The

Ver. 16.

1. The First of These is a moderate Opinion of our Selves, and our Abilities, express'd by not being wife in our own Conceits. Wisdom is a perfection, peculiar to reaforiable Creatures. Which, though all Men are far from declaring their Perfwafion of, by a becoming diligence for attaining it; Yet every Man thus far declares it, as, upon no occafion, to think his Honour more sensibly wounded, than by Reproaches for want of it. And as no fancied Excellence is apt to blow us up so much, as those, which raise the Opinion of our own Understanding; so it may be truly faid, that no one Quality difpofes us, either to do, or to refent any Wrongs, comparably to that of entertaining lofty Conceits of our Sufficiency. For all Anger proceeds upon a Notiorn of Contempt, and the Sting of Provocation lies in the thought of our being treated, not only unjustly, but unworthily; That we are lighted and undervalued; and looked upon, as little, and of no confideration, by them who take the liberty of using us ill. This Reflection chiefly pushes us on to Revenge, that we may make them, to their cost, know what we are, and how much we can do, to vindicate our Selves, and annoy Them. From hence it follows, that Resent•ments will naturally hold proportion, with that efteem Men have of themselves, and suppose they deferve from others. Hence Solomon calls it proud Wrath, and the Person that dealeth in it, proud and haughty Scorner. Daily Experience proving, that the better and greater Themselves, and the lefs Other People, are in their Eyes; the more jealous of Affronts, the more peevish and perverse, the more contentious and fierce Men generally are: more disposed to pick Quarrels, where there is no occafion; and more implacable and averse to Reconciliation; where there hath been any real occafion given. And, if this be so, as we plainly find and feel

Prov. xxi. 24.

it