DISCOURSE 3:

 

ON RECOVERING THE DIVINE LIKENESS.

 

PSALM 17: 15.

 

 As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. THE excellency of this holy resolution of the Prophet DAVID, will be better set off, if we bring into view that lively character of men of a quite contrary disposition, in the foregoing verse, who are styled, " men of the world, which have their portion in this life;" who are very belly-gods and cormorants, greedy devourers of the temporary good things which God has treasured up in these lower regions of the universe. These they dig out and rake up together, and lay on heaps, that they may satisfy their own appetite, and gratify themselves in "the lust of the flesh," in "the lust of the eyes," and in "the pride of life;" and when they have lived in all the jollity and gaiety of this world, bequeath to their posterity the like happiness, by leaving the rest of their substance to their babes; as is described in the foregoing verse.

 

 This is the state of that blessedness which the mere natural man breathes after, neither his foresight nor desire piercing any further. But this holy man of GOD has a thirsty presage of matters of far greater moment; whose mind is not fixed upon these treasures of the earth, but upon that treasure which is reserved in heaven; whose neither hopes nor enjoyments are in the things of this life, but deems this life as death or sleep, in comparison of that which is to come; who speaks the language of Christians before the coming of the MESSIAH, as if he would anticipate the words of ST. PAUL: Our life is hid With CHRIST in GOD; but when CHRIST, which is our life, shall appear, then shall we also appear with him in glory." (Col. 3: 3, 4.) Wherefore let others enjoy themselves as much as they will; let these men of the world please themselves in their wealth, pleasure, and honors; I do not at all envy their condition, nor place my happiness in these things. While these men's eyes and minds are wholly taken up with these worldly objects, the pantings of my soul are entirely directed towards GOD, and to the blissful enjoyment of the light of his countenance. "As for Ire, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness: “ or, as the Psalms in our Liturgy have it, "When I awake up after thy likeness, I shall be satisfied with it."

 

 That saying of HERACLITUS: 'All that we see waking, is death; and what we see dreaming, sleep;' (which is the brother of death, as another termed him; as if in this body, whether sleeping or waking, it were in the valley of the shadow of death;) bears an apparent conformity with that notable passage of ST. PAUL: "GOD forbid that I should glory, save in the cross of the LORD JESUS CHRIST; whereby the world is crucified to me, and I unto the world." What, was it not sufficient that ST. PAUL was crucified to the world, but the world must be also crucified unto him That he was dead to the world, but the world must be dead to him Or who ever, except ST. PAUL, - ventured on such a phrase, as the world's being crucified or dead to us, though we be rightly said to be crucified or dead to it Why yes, HERACLITUS said so long before: *. All these things-which we see with these bodily eyes, it is but a scene of death. That vivid and cheerful color of the heavens which recreates the eyes of ordinary mortals, seemed to him not a bright azure, but a funeral black; nor sun nor moon real and true lights, but two painted scutcheons hung upon the melancholy tapestry of this house of mourning. Wherefore to be buried in the body, with him is a real death; and this terrestrial region, wherein we seem to live, but one great dormitory. No life, no joy, no pleasure is here; no, not amongst those that seem to enjoy most, that have the greatest portion in this life, nay, their only portion therein. Wherefore, what expectation of happiness before that blessed resurrection when we shall see the face of GOD, and be satisfied with His likeness, "in whose presence there is fullness of joy, and at whose right hand there are pleasures for everyone" The present interval, (that is, the time of our immersion into the sense of this body,) the Prophet DAVID, as well as HERACLITUS, does plainly deem a state of sleep or death; which are the same in Scripture every where, as to any mystical meanings or purposes.

 

 "As for me, I shall behold thy face in righteousness; I shall be satisfied when I awake with thy likeness." The easy and accurate sense of the text is, "I will behold thy face in righteousness; at the awaking of thy image I shall be satisfied: “ The image of GOD is CHRIST, who is called also* " the brightness of the glory of GOD; " which glory, like the beams of the sun, reach and touch the very eyelids of him that is asleep, but are not seen or enjoyed till he awake; for then the image of the sun is also awoke in him, that is to say, excited into actual being. According to which is that saying of the Apostle: "Awake thou that sleepest; and CHRIST shall give thee light." The awaking, therefore, or resurrection of the image of GOD in us, is our awaking or resurrection in a moral sense into it; which, as soon as it appears, we also appear in glory with it. But while CHRIST is thus hid, or dead, or asleep in us, we are in a state of death or sleep. And this is the first truth comprised in my text,-That the immersion of the soul into the life of the body, and love of this present world, is as it were the sleep or death of the soul.

 

 The second,-That there is no true satisfaction in this worldly life, which is but a torpid sleep, and the very shadow of death The third,-That the true awaking, and real life of the soul, is the recovering the image of GOD; the resurrection of CHRIST in us according to the SPIRIT. The fourth,-That this mystical resurrection of CHRIST, is the only solid enjoyment and satisfaction to the souls of the faithful, even in this life.

 

The fifth and last,-That we cannot attain to this satisfaction without righteousness and sincerity of heart. "I shall behold thy face in righteousness."

 

 These are the precious truths comprised in the text, which I shall handle with all possible brevity: 1. That the love of this world, the image of the earthly ADAM, is as it were the sleep or death of the soul, the text does apparently intimate; especially that translation in our Liturgy: "When I shall awake into thy image," (which is the image of the heavenly-ADAM,) "I shall be satisfied therewith;" which implies, that until this awaking, we are in a state of sleep or death. For in that we can eat and drink, and go up and down, these are no arguments that we are truly alive, no more than the growing of the hair and the nails of them that have lain long buried is any argument of life in them; I mean, of the sensitive life. Nor though the flesh be full of worms, will the man be thought ever the more alive for that. For neither is sense the life of a man, nor mere carnal and worldly reason the life of the child of GOD. The divine image is the soul of his soul, the life of his life; of which seeing every soul is capable, it is rightly deemed dead until it partake thereof, until it be awakened into this image; but so long as the mind is addicted to the things of this world, so long she is dead or asleep; call it which you will. HEROCLITUS calls it death: ' The death of every rational essence,' says he, ' is the loss or suppression of her divine and intellectual excellencies.' PLOTINUS, sleep: ' So far forth as the soul is immerged into the body, so far she is asleep; and therefore, those that are wholly taken up with the concerns thereof, as relishing nothing but what is worldly, may justly be looked upon as fallen into a deep sleep.'

 

 And what if they can walk, and talk, and go up and down, and do such things as men that are awake also do; do not these, who walk in their sleep, the same Whose eyes being shut, yet unwittingly do several exploits; some hazardous, others ridiculous; other some, (as it sometimes happens,) safe and congruous; but in the mean time they know not what they do, but without any free consultation or deliberation, are caWied out hood-winked to action, by the mere suggestion of dreams and fancies. And is not this the very condition of those who have arrived no higher than to the image of the earthly ADAM Surely every such man walketh like a vain image or shadow; be sees not whither he goes, nor in what plight he is, nor whom he may meet, nor what eyes are upon his nakedness, nor what sad events may attend his fortuitous motions. All wicked men, or unregenerate, not yet awakened into the image of GOD, have the eye of their mind closed, as the walkers in their sleep those of the body and do not walk by sight, but by fortuitous fancy, -their whole life being but a series of dreams, and all the transactions thereof, the - execution of the dictates of their imagination impertinently busy in this profound sleep. For these phantasms, under whose conduct they are in this condition, and which is their first mover in all their actions, creep upon them by mere chance, as dreams in the night, suggested by the temper of the external air, or of their own blood, or from some other casualty; and so one phantasm or commotion occasions another, and the man, like a ship at sea, whose pilot is asleep, may be driven one while one way, another while another; there being neither judge nor guide, to steer to any tend, that due examination, or mature deliberation has made choice of.

 

 And therefore all the passages of such a life, whether thoughts or actions, are (so as it fares in dreams) fortuitous. And although there be a great confidence that things are true and real, and such as they appear, and that we have concluded sure; yet in all this we do but imitate those that dream, thinking those things they see to be clear (realities, while they are but dreams; as PLOTINUS speaks, and few but do experience it. Nor can we-give judgment what is right or wrong, what false or what true; whether we have dreamed luckily, or all be falsehood and delusion, until that mystical resurrection, the resuscitation of the image of GOD in our souls. And this briefly may suffice for the first particular, That the immersion of the soul into the life of the body, and love of this world, is as it were the 'death, or sleep of the soul.

 

 The second is, That there is no true satisfaction in this condition. And indeed how can any true satisfaction be there expected, where we suppose nothing but delusions and dreams No man thinks him that is grossly cheated, truly satisfied; no, not though he give it under his own hand he is so. And is not this state of sleep and dreams, a mere cheat and delusion There only is true satisfaction, where that which satisfies, is truly that which it would appear to be, and will be found so by a man when he can judge aright. For, that which every man means, in all his pursuits, is happiness; nor would he put forth his hand towards any thing that did not bear upon it that inscription; which, if it be false, he must needs at last find himself wrong; and what profit is there in those things whereof he then must be ashamed And as in the sequels of reason, some one latent falsehood being admitted, it will discover itself by the inference of some more gross and palpable absurdity, to be false itself; so some practical mistake in adhering to some false good, though pleasing for the present, will in the conclusion prove itself a real evil, by the calamitous consequence that will necessarily issue from it; for the end of such things is death,

 

as the Apostle speaks.

 

 Thus plain it is, that though we should dream pleasingly, it is no true satisfaction, because at the long run we shall find ourselves disappointed and deceived. But the truth is, that those that dream most successfully are not happy, (no, not so much as in this dream,) but have an unquiet night of it; there being so many interruptions and disturbances, from the fortuitous clashings of flying phantasms that rise by chance, and bring in scenes of discontent, as well as pleasure; insomuch, that those that have cast up the compute most accurately, have concluded it best never to be born; but next to that, quickly_ to die; as the epigrammatist infers upon his view of all the ways and conditions of human life. And SOLOMON, who was a King, whose reign also was peaceable, splendid, and prosperous; yet when he had lain all things together, and completed his account, the whole sum was "vanity and vexation of spirit." Nay, the scene of things in this present world, seemed to him so bad and tragical, that he "praises the dead, which are already dead, more than the living, which are yet alive; and accounts him better than them both, which has not yet been, because he has not seen the toil that is under the sun." So far is worldly life from affording any true satisfaction to them that are immersed into it. But this is -a theme so trite, that it had been enough only to have named it; and therefore we will pass to the third particular.

 

 Thirdly, That the true life of the soul is the recovery of the divine image. The truth of which assertion we shall easily understand, if we consider what life is, and wherein its fullness does consist, and also what is the image of God. For we know that death is a privation of life; and sleep a partial death, as being a partial privation of the vital functions; and therefore the recovery of the soul into more full and ample functions of life, must needs be her awakening, if not resurrection' from the dead. Now I conceive the fullness of life to be completed in these three things In selfmotion, or self-activity; in sense, or perception; and in pleasure, love, or joy; and that the heightening or enlargement of these in several degrees, is the enlargement of life, and a releasement from such a measure of sleep or death.

 

 These principles are so plain and manifest, that scarce any one can be so dull and sleepy, but that he will acknowledge them at the first sight. What the image of God consists in, we shall easily understand, if we have recourse to the attributes of his nature; which the nature of God consists in omnipotency, omnisciency, and infinite goodness. Whence the image or face of GOD, (as it is called in the text,) so far forth as it is' visible to us, is nothing else but our perception, or rather devotional admiration of these divine excellencies; and the being effectually impressed upon by them, to the transfiguration of our souls into this similitude, so far forth as human nature is capable to be assimilated unto GOD; for we cannot be absolutely omnipotent, nor omniscient, nor infinitely good.

 

 But we may have a kind of communicated omnipotency, as to the affairs of our own sphere, in our own microcosm, or little world, where we ought to rule with an absolute hand, and never to be quiet, until we, can profess with ST. PAUL, "I can do all things through CHRIST that strengthens me." Wherefore as GOD is omnipotent in the great universe, and does curb and keep up the whole corporeal creation within the limits of certain laws, which they cannot pass; so also we are to set bounds to our passions, and keep them in constant subjection to the laws of right reason, or to the rule of the SPIRIT of GOD.

 

 Again, in the second place, Though, we cannot be omniscient, yet we may become in a manner entirely intellectual, and thoroughly understand, and as affectionately relish, the true interest of our own souls, and perfectly discern all the concerns thereof, and be accompanied with all those divine truths and blissful speculations which are requisite for the perfecting of human happiness; which in our sphere is an imitation of the divine omnisciency.

 

 And lastly, Though it is impossible that any creature should be infinitely good, yet ilt is capable of being filled with a spirit of inexpressible benignity; and to be a faithfill well-wisher to every creature of GOD, and therefore in perpetual readiness to help them that are in any distress, and to rejoice in the welfare of every part of the creation.

 

 And this is briefly the amiable face or image of GOD, as it is visible or communicable to us; which we see by the beams of its own brightness, as we see the sun by its own light, though not in that real lustre nor bigness that it is.

 

 And I hope now it will plainly appear, That the recovery of his divine image, is the true resurrection of the soul from a state of sleep or death, into the most full and ample functions of life; of which the first degree was self. motion, or self-activity. For mere passivity, or to be moved or acted by another, either without a man's will, or against it, is the condition of such as are either dead or asleep; as to go of a man's self, is a symptom of one alive or awake. Wherefore, whatever is done in us by mere passion or ignorance, seems rather to be acted upon us, than by us, and to be a defect of that degree of life which we call self-motion-or self-activity; in such cases we seem rather to be carried by surprise, than to go of our own accords, as men that are dead drunk may be haled or disposed of where others please. And every one that is acted by passion, is drunk; or if acted upon through ignorance, asleep; and so deprived of that degree of life which is self-activity, a doing things from an inward principle. Therefore he is in the state of death, out of which the image of GOD awakes him; namely, the power of CHRIST in him, which shows him his way clearly, that he may make a choice never to be repented of, and enables him to walk in that way, and to bear strongly and victoriously against all the assaults of the body, or suggestions of this worldly life; and so by the activity of that spiritual principle in him, he rules this little world of his, as GOD himself does the great one. And this I think is one considerable degree of the awaking of the soul through the divine image.

 

 And the second is no less considerable, and which we have touched upon _already in the former. For if ignorance sleep, the intellectual state of the soul must needs be an eminent awaking of her. And if to grow corporeal, be to become more inactive and drowsy, then surely to become more spiritual, must be joined with a greater measure of life and activity. And what actions are more spiritual than those which the soul exerts in the search of the most noble and momentous truths concerning GOD and nature These operations certainly must be very intellectual and incorporeal, and therefore very much raised above the body, that sepulchre or dormitory of the soul.

 

 But besides that the principle from whence these intellectual actions flow, argues a notorious excitation of the mind therein; that which is intellectual being plainly divine or godlike: that the soul in her intellectual operations is roused as it were out of a sleep, will farther appear, if we compare the functions of the terrestrial life with those of the intellectual. The largest operation of the former is that of our eye, which takes in but this visible hemisphere of the world; and if it could take in the whole, according to this contracted proportion, it were a pitiful scanty thing, such as is infinitely less than what our understanding conceives the universe to be; nay, many thousand times less than the earth; which is but as a mathematical point in comparison of the body of the world. (low contracted, then, are touch, and taste, and the other senses! For the love of which, when the soul is immersed into the body, and wholly given up to them, it is plain that her functions of life are infinitely con. tracted, and that she lies asleep or dead to her largest faculties; and that therefore the excitation of them is her awaking into infinitely a more ample sphere of life.

 

 To all which you may add, That those that are regenerate into the image of GOD or CHRIST, have by virtue of their second birth, an intellectual or divine sense, which discerns the beauty or deformity of things or actions. without this, all his passions and actions would flow rudely and indeterminately, like the tumbling of the particles of matter committed to no other guide than chance.

 

 Wherefore he that walks, "as in the day," decently and" honestly, it is a sign his eyes are opened, and that he is not asleep. He that disrelishes every evil motion, whether in himself or others; that feels or sees plainly what is just or unjust; that abominates every appearance of haughtiness, or envy, or worldly baseness, or intemperance; to whom these things, and others of the like kind, are distasteful and unsavouu; it is a sign that he is awoke into this divine life. But such as have neither love of virtue, nor aversation of vice, whether-in themselves or others, they have these senses bound by a lethargic sleep, out of which the recovery of the divine image, wherever it is, awakens men into a perpetual quickness of perception of what is truly good or evil.

 

 Thus apparently is the image of CHRIST the resurrection of the soul into those two first parts of life, which we called self-activity, and sense or perception. The last, but not the least considerable, is pleasure, love, or joy: which, how little it is in the worldly-minded, I have above declared: but how unspeakably great it must be in him, upon whom this glorious image of GOD is risen, is discoverable at first sight. For this image does most eminently' contain in it the sense of love and goodness. "God is love; and he that abideth in love, abideth in-GOD, and GOD in him." Which love or goodness is certainly the highest joy or pleasure that human nature is capable of, the flower and quintessence of all sweetness. Here is no afflicting care, nor consuming envy, no disquieting lust, nor tyrannical superstition, no distrust or fear of our future state, nor any jealousies concerning the favor of God; this spirit of love being an inseparable pledge thereof. And even the more miserable objects in this present scene of things, cannot divest him of his happiness, but rather modify it.; the sweetness of his spirit being melted into a kindly compassion in the behalf of others: whom, if he be able to help, it is a greater accession to his joy; and if he cannot, the being conscious to himself of so sincere a compassion, and so harmonious and suitable to the present state_ of things, carries with it some degree of pleasure, like mournful notes of music. But this not unpleasant surprise of melancholy cannot last long: and this cool allay, this soft and moist element of sorrow, will be soon dried up, like the morning dew at the rising of the summer sun; when once the warm and cheerful gleams of that light that represents the glorious and comfortable comprehension of the divine providence that runs through all things, shall dart into our souls the remembrance, how infinitely scanty the region of these tragical spectacles is, compared with the rest of the universe, and how short a time they last. For so the consideration of the happiness of the whole will swallow up this small pretence of discontent, and the soul will be wholly overflown with inexpressible joy and exultation; it being warmed and cheered with that joy that is the joy of GOD, that free and infinite Good, who knows the periods and issues of all things, and whose pleasure is in good as such, and not in contracted selfishness, or in petty and sinister projects.

 

 And certainly this is such an enlargement of life, that he must needs seem either dead or asleep, and fixed in some stupefying dream, whom the love and admiration of himself has made insensible and incapable of this transcendent happiness. Which leads me to the fourth particular, viz.;

 

 Fourthly, That this mystical resurrection of CHRIST, or the revelation of the face or image of God in us, is the only solid enjoyment and satisfaction to the souls of the faithful, even in this life; which I need not at all insist upon, the truth thereof being so exceeding manifest from the foregoing particular: and DAVID accordingly declared it in the fourth Psalm: "Many say, Who will show us any good LORD, lift thou up the light of thy countenance upon us." And so in my text, "At the awaking of thy image, I shall be satisfied therewith." The LXX have it, "I shall be fed, when I shall see thy glory." Not according to the condition of those whom the Prophet describes: "As when an hungry man dreameth, and behold he eateth, but he waketh and his soul is empty; or as when a thirsty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint;" but according as our Savior CHRIST has promised: "I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst." For being fed and transformed into the image of CHRIST by truly partaking of his body and blood, they have that which fills their vast capacities, and fits them for an eternal enjoyment thereof. Which perpetuity of the condition plainly shows that the condition is most natural; and that perfection which is most natural must needs be most satisfactory; for every thing seeks the perfection of its own nature; and when it is where it is most natural for it to be, is naturally satisfied, and rests therein. And this briefly shall serve for the fourth particular.

 

 Fifthly. The fifth and last is, That we cannot arrive to this satisfaction, without righteousness or sincerity of heart: 111 will behold thy face in righteousness." I must confess that righteousness is sometimes of so comprehensive a sense, that it takes in all that we have described in the image of God; and so is in a manner the same with it. And if it were understood so here, the sense would be good; for by this image we see the face of God. "In thy light we shall see light." But by righteousness I rather understand here, faithfulness, uprightness, and sincerity of spirit; and I conceive that purity and sincerity is that righteousness that will lead us to the vision of GOD, according as our SAVIOR has promised: "Blessed are the pure in heart; for they shall see God." So the Psalmist: "This is the generation of them that seek him, that seek thy face, O Jacob;" even of them that seek him in sincerity and truth, to whom God is so faithful that he will be found of them, nor shall their labor be in vain in the LORD.

 

 And that a man may know whether he be in the way or no, I shall only briefly intimate what sincerity is; and that he may have no excuse to keep out of the way, I must add, that it is in his power to keep in it. For it is in a plan's power to be sincere; for to be sincere is only to do 'hat we can, and what our conscience witnesses we can do; which GOD will graciously accept in CHRIST, and endue us with further strength, so long as we make use of that which we have already. Now it is evidently true, and wants no further demonstration, That we can do what we can do; and therefore it is but the examination of ourselves, whether we do all that which Our own consciences tell us we both ought to do and can do, and thereby we shall easily discover whether we be in the way toward this blissful vision or no. And if we find ourselves Out of it, we cannot excuse ourselves for our wandering, since it is in our power to keep in the way, that is, to be sincere, as certainly as it is in our power to do what is in our power; and therefore the falling short of this happiness lies at every man's door, and GOD and Providence must be quit of all that evil that these loiterers must once sadly complain of, when it is too late.

 

 Every man, therefore, must daily examine his own conscience in this; for as the keeping close to this way of sincerity, or doing what is in our power, will unfailingly, through assistance of fresh supplies of heaven, lead us directly to the vision of GOD; so he that finds himself remiss and insincere, may be as certain that he is out of the way to that happiness. "He that lays his hand to the plough, and looks back, is not fit for the kingdom of God." But if we continue in the way of sincerity, it is impossible but that a man shall find an increase of divine assistances, and a successful progress; GOD imparting strength, according to the fidelity of the user thereof; for the aid of God is never wanting to such, but they hold on their journey in cheerfulness and constancy, with that song of the Psalmist in their mouths: "Blessed is the man whose strength is in thee, in whose heart are thy ways; which going through the vale of misery use it for a well, and the pools are filled with water. They will go from strength to strength. and unto the God of gods appeareth every one of them in Zion."

 

DISCOURSE 4:

 

ON SUFFERING WITH CHRIST.

 

Rom. viii. 17.

 

And if children, then heirs; heirs of GOD, and joint-heirs with CHRIST so be that we suffer with him, that we may be also glorified with him.

 

 THIS text is the evidence of our eternal inheritance. There is none here, I suppose, so dull, so slow, and so senseless of his own good, and outward welfare, but that if he were to purchase any worldly possession, he would look that his conveyances were surer and his title good. How much more solicitous ought we to be concerning our everlasting inheritance To inform ourselves whether there be any such possession or no; and to whom it appertains; that our hopes of future felicity may be settled upon good grounds: that they be not all blown away with our last breath; and the extinguishing of this life leave us not to eternal horror of darkness.

 

 This present text of Scripture will answer both those queries; which contains these two doctrines:

 

I. That GOD has prepared an inheritance for his children.

 

II. That they that would have this inheritance, must suffer with CHRIST.

 

III. That GOD has prepared an inheritance for his children, is plain out of Scripture. (And verily, I would not go about to prove so evident a truth, did not the lives of men contradict it; who live as though there were neither heaven nor hell, no reward nor judgment to come.) 'c Come, ye blessed of my FATHER, inherit the kingdom prepared for you from the foundation of the world;" (Mutt. 25: 34;) "and, "Giving thanks unto the FATHER, who has made its meet to be partakers of the inheritance of the saints in light." (Col. 1: 12.)

 

 And surely it is a very reasonable thing, that GOD should as well provide for our inward man as for our outward. The light of the sun, the seasonable showers of rain, the timely fruits of the earth,-all these has he prepared, and many more, for this natural life of man; nay, his careful Providence extends itself to the young ravens, and the lilies of the field; and shall his goodness fall short in providing for that dear and precious life derived unto us by his own SPIRIT, making us his sons and holy offspring No, surely God will not forget that, which is so near to himself, when his fatherly benignity circuits the utmost verge of his creature.

 

 Add unto this, that we ourselves are the house and inheritance of GOD, “Know you not that your bodies are the temples of the HOLY GHOST" says the Apostle. And the Prophet BSAIAS: cc The vineyard of the LORD of Hosts is the house of Israel, and the men of Judah his pleasant plant." And elsewhere in Holy Scripture, GOD is said to "dwell in us, and walk in us;" and Israelis called "the inheritance of God." Wherefore GOD will provide us an inheritance, since we (as he himself testifieth) are an inheritance to him.

 

 Now if any man be desirous to know what an inheritance this is that GOD has prepared; it is no less than a kingdom. And how great an esteem is put upon an earthly kingdom, is well known to you all; which if it be so-desirable, how much more desirable is the kingdom of heaven This kingdom of heaven, of God, or CHRIST, is the inheritance of the sons of God With CHRIST.

 

 But if any one rest unsatisfied yet, and would further know what the kingdom of GOD is, let him listen to ST. PAUL: "The kingdom of GOD is not meat and drink; but righteousness, and peace, and joy in the HOLY GHOST." (Rom. 14: 17.) But this will seem even nothing to him that has not the spirit of righteousness, peace, and joy. Wherefore says the Apostle, "But we speak the wisdom of GOD in a mystery, even the hidden wisdom which GOD ordained before the world unto our glory. Which none of the Princes of this world knew; for had they known it, they would not have crucified the LORD of Glory. But as it is written, Eye has nit seen, nor ear heard, neither have entered into the heart of man, the things that God has prepared for them that love him. But GOD has revealed them unto us by his SPIRIT; for the SPIRIT searcheth all things, even the deep things of GOD. For what man 1Cnoweth the things of a man, save the spirit of a man that is in him Even so the things of GOD knoweth no man, but the SPIRIT of GOD. Now we have received, not the spirit of the world, but the SPIRIT that is of GOD, that we might know the things that are freely given to us of GOD." (1 Cor. 2: 7-12.)

 

 In a word, therefore, beloved, the inheritance of the children of God is the SPIRIT of GOD, and all that it loth discover; as the sun is the lot and inheritance of the natural eye, and all visibles laid open by it in nature. And can any thing be wanting to them that are sharers in that inheritance (If I may call them sharers, where every one is full possessor of the whole; as the sun is alike wholly in every eye.) Can our souls be larger than the life of GOD Or our understanding not be satisfied by his all-knowing SPIRIT Can our will wax restless or anxious, where the understanding finds out and feels the greatest good that any thing is capable of; where the pure and undefiled affection hases her silver plumes in eternal love and delight What is the soul more than infinite, that it should desire any inheritance greater than GOD

 

 But let us make some use to ourselves from this doctrine. First, Who cannot hence condemn all avarice, drunkenness, fleshly lust, voluptuousness; the bartering away this glorious inheritance, this everlasting kingdom, for the muck of this world; all undermining our neighbors by false and treacherous practices; overreaching them in bargains, and cheating ourselves of eternal life by our own cozenages; instead of being filled with the SPIRIT, to be full of base liquor, drowning our reason and conscience, and laying ourselves open to the despite of the Devil, and the shame of the world; chaffering away for a little momentary pleasure, the inheritance of the good SPIRIT of GOD, the sweet and comfortable fellowship of the HOLY GHOST, the joys of heaven, the unspeakable delights of that hidden paradise

 

 Secondly, The consideration of this glorious royal condition, may afford much comfort to men of low degree. What though our means be small, our calling base before men; this time will certainly be over, and that quickly. Though I be poor here, a servant and bond-slave, a beggar; yet hereafter I shall be rich, free, noble, a Prince, a King, an Emperor; then shall I be LORD; not of a larger spot of ground, consisting of dirt, and gravel, and withering grass, and perishing trees, the sight of which every night's sleep takes from me, but of the boundless heavens, the everlasting beauty of God, where, with everwaking eyes, I shall always behold his excellent glory.

 

 This, I say, may comfort the poorest sort; they being as capable, if not more capable of this precious inheritance, than LORDs or Princes of the earth, than Kings and CAESARS, than Dukes and Emperors. "For you are all the children of GOD, by faith in CHRIST JESUS. For as many of you as have been baptized into CHRIST, have put on CHRIST. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in CHRIST JESUS. And if ye be CHRIST'S, then are you ABRAHAM'S seed, and heirs according to the promise." (Gal. 3: 26, &c.)

 

 But Thirdly and Lastly, Is it so indeed that there is prepared for men of all conditions such a rich inheritance Let then all men, of what condition soever, examine themselves, and try what assurance they find in their own souls of this future happiness.

 

 What then is the sign That brings me to my second doctrine, viz: 2: That the heirs of the kingdom must suffer. So says the text: "Heirs of GOD, and joint heirs with CHRIST;. if so be that we suffer with him, that we may also be glorified with him." Which truth is manifest out of sundry places of Scripture; I will name only two, We must endure through much tribulation to enter into the kingdom of God;" (Acts 14:22;) and, "That ye might walk worthy of the LORD unto all pleasing, being fruitful in every good work, and increasing in the knowledge of GOD; strengthened with all might, according to his glorious power, unto all patience, and longsuffering with joyfullness; giving thanks unto the FATHER, which has made us meet to be partakers of the inheritance of the saints in light." (Col. 1: 1O-12.)

 

 What! Shall we think, beloved, to obtain heaven at a more easy rate than we purchase any temporal honor or estate Those that are designed for earthly preferment, sweat and toil for it even from their childhood, by industrious education. But we think to have heaven for an old song, (as they say,) for a word, a fancy, a thought, an empty faith, for' nothing. Who, in the name of GOD, told us so My text contradicts it; and Scripture will not contradict my text, because my text is Scripture. No, verily; it confirms it: "Be not deceived, GOD is not mocked; as a man sows, so shall he reap," says the same Apostle that wrote my text.

 

 But I will prove by a threefold reason, that "the heirs of the kingdom of GOD shall really suffer in themselves. First, From the antipathy betwixt the world and the children of God. "Let us he in wait, say they, for the righteous, because he is not for our turn, and he is clean contrary to our doings. He upbraideth us with offending the. law, and objecteth to our infamy, the transgressions of our education. He professeth that he has the knowledge of GOD, and he calls himself the child of the LORD. He was made to reprove our thoughts; he is grievous unto us even to behold, for his life is not like other men's, his ways are of another fashion." (Wisd. 2:) Hence do the children of GOD often incur much mischief, by the wicked plots of the ungodly; and if they escape this evil, they are grieved and vexed continually by their daily misdeeds.

 

 But Secondly, The will of GOD is, that all that he admits to that glorious inheritance be tried first, and He "chastiseth every son that he doth receive." "Blessed be the GOD and FATHER of our LORD JESUS CHRISTI which according to his abundant mercy has begotten us again to a lively hope, by the resurrection of JESUS CHRIST from the dead; unto an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time; wherein you greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of JESUS CHRIST." (1 Pet. 1: 3, &c.)

 

 Thirdly, We cannot escape suffering, by reason of the frequent assaults the Devil makes against us, who " like a roaring lion goes about seeking whom he may devor;" as also for the close siege that sin lays continually against us, that "sin that so easily besets us." (Heb. 12: 1.)

 

 But to display the sufferings of the heirs of the kingdom more distinctly, I will cast them into these four several kinds:-1. In Estate. 2. In Name. 3. In body. 4. In soul. 1. In Estate. If any man by his pious life, his delight in the word of God, in brotherly conference, or community in spiritual things; by his rebuking his neighbor for swearing, profaning the name of GOD; or by his frugality and sobriety, that he will not run to the same excess of riot with the rest of his neighbors, but lives temperately, honestly, and justly; if this man (as it is not improbable but he may bring on himself the envy of wicked men, or at least their dislike, and so they, having power, impair his estate by unequal mulcts, or deny him his due desires; I say, he suffers as an heir of heaven, as a member of CHRIST, as a child of Gon; and vengeance shall be poured out upon his enemies, but his happiness shall be increased.

 

 2. In Name. Sour SAVIOR, for being in company with wicked men, to convert them, was termed "a glutton, a wine-bibber, a friend of publicans and sinners;" (lilrctt. 11:;) for his casting out devils, a conjurer; for doing good on the Sabhas-day, a Sabhas-breaker; for telling the Jews that which was true,-that they were going about to kill him, a demoniac, or one possessed of the Devil; for teaching the people the mysteries of the kingdom of GOD, a seducer. And so JOHN the Baptist, for his abstemiousness, his temperance, and severe manner of life, was counted also "one possessed of a devil;" ST. PAUL for preaching the Gospel, "a pestilent fellow, one that turned the world upside down: “ that young man, one of the sons of the Prophets, whom ELISHA sent to anoint JEHU King, the Captains of JORAM counted and called "a mad fellow: “ "Wherefore came this mad fellow to thee" (2 Kings 9:)

 

 The frugal, they call niggards; the conscientious, timorous or superstitious; the humble, base spirited or silly; the harmless and quiet,-fools; the fervent in spirit, puritans; godly and pious professors, hypocrites. The Devil has found out a nick-na~tie for whatsoever is _good; that blasphemous mouth can miscall every attribute of God. But let us not be discouraged for all the reproaches of the world; for if we suffer in name for well doing, our shame here is nothing to that honor and glory that shall be revealed in us hereafter.

 

 I will only raise one use from this point: Did our SAVIOR CHRIST, his Apostles, the Prophets of old, and the holy men of GOD, undergo such harsh censures Were they branded with such notorious names, and * Then are not we to judge ill of any man merely from the report of men, until we see his life ourselves. They said of JOHN, that he had a devil; they made the Son of Man "a man gluttonous, a winebibber, a friend of publicans and sinners; " but "wisdom is justified of her children."

 

 Wherefore let us mortify our sinful lusts, and purge our own souls of corruption, that they may be a habitation for the HOLY GHOST, rather than give ill names, or give credence to ill reports of others, ourselves being still slaves of sin and SATAN; servants of pride, of envy, of avarice, of drunkenness, of whoredom, of lasciviousness; which whosoever has, let him be assured that he has not the SPIRIT of God; wherefore he cannot judge of the things of the SPIRIT.

 

 3. In Body. These kinds of sufferings you may read of, Heb. xi: "Others were tortured, not accepting deliverance, that they might obtain a better resurrection. And others had trial of cruel mockings and scourgings; yea, moreover, of bonds and imprisonments. They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered in sheep-skins, and goat-skins, being destitute, afflicted, tormented."

 

 It would be a long task to reckon up all the sufferings of the holy martyrs, which they underwent under the tyranny of bloody Heathens. The Devil spent all the skill and malice he had in finding ways and engines of torture for them. GOD make us truly thankful unto him for his great mercy so long continued to us, that we have without terror or torment so many years enjoyed the christian religion in such purity; and give us grace to repent of our unworthy walking in so great a light!

 

 But as concerning these sufferings of the body, such is the love of GOD to mankind, and so reasonable his service, that he has made it no necessary condition of eternal life, actually to suffer them; yet we ought to be so minded, that rather than relinquish the true Christian faith, (or do anything which we know offends God,) we would die a thousand deaths. And this was ST. PAUL'S resolution "I am ready not only to be bound, but also to die for the name of the LORD JESUS." (Acts 21:)

 

 But there is a suffering in the body, that we must needs suffer if we will approve ourselves the "children of GOD, and heirs of the kingdom; and this suffering we must inflict upon ourselves "I keep under my body, and bring it into subjection." (1 Cor. 9: 2'7.) These sufferings are most acceptable to God, and requisite forerunners of eternal life. " If you live after the flesh, you shall die; but if you through the SPIRIT do mortify the deeds of the body, you shall live." "Dearly beloved, I beseech you-, as strangers and pilgrims, abstain from fleshly, lusts, that war against the soul." (1 Pet. 2: 11,) And "they that are CHRIST's have crucified the flesh, with the affections_ and lusts." (Gal. 5: 24.)

 

 You see plainly then, that we are not CHRIST's, nor Gore's, nor heirs of God with CHRIST, unless we suffer with CHRIST, in mortifying all bodily lusts, in curbing our inordinate desire of eating or drinking; unless we study to keep under the body, and live chastely and continently. If we will be heirs of that heavenly inheritance, we must bring under all evil and carnal concupiscence.

 

 If we do not keep down the flesh and its suggestions, the SPIRIT will be stifled by that filth and corruption. "The carnal mind is enmity against God; for it is not subject to the law of GOD, neither indeed can be." (Rom. viii. 7.). "The carnal mind," that is (*, the bent, will, intent, liking, or desire of the flesh, "is enmity with GOD;" desires against the will-of GOD, and will not be obedient to the law of GOD; "nor indeed can be."' Wherefore we are to kill it, to mortify it, to crucify it, that we may be "dead to sin, or the desire of the flesh, and " alive to God," by his quickening SPIRIT, through JESUS CHRIST our LORD. Here is the patience of the saints; here their great suffering.

 

 4. But I go on to their last affliction, which is in spirit. And that-is twofold:-I. The wrestling with spiritual wickedness in heavenly places. 2. The suffering with the spirit of CHRIST. For the first: "We wrestle not against flesh and blood; but against principalities, against powers, against the rulers of the darkness of this world; against spiritual wickedness in high places." (Eph. 6: 12.)

 

 Beloved, the great work of salvation is not then accomplished, when we have through the power of God, and the strength of JESUS CHRIST, overcome the lusts of the body,-as drunkenness, gluttony, whoredom, and the like; but we shall find a new task,-the taming of our proud spirit. For after our first conquest,-I mean, the overcoming the lusts-of the body, then pride, and haughtiness, and contempt of our neighbor, the thinking ourselves somebody, rigor and unmercifulness to our sinful brother, censuring and contemning all men that are not of the same conceit with ourselves; these and many such like delusions the Devil will sow in our hearts. The Devil himself is neither whoremaster, nor drunkard, nor glutton; but he is proud, he is contemptuous, he is hypocritical, he is a blood-sucker, a murderer from the beginning; full of self-love, full of self-admiration, fall of cruelty, full of deceit and injustice, full of ambition and desire of rule, even over the souls and consciences of men, full of self-applause and arrogancy, and strutting in his own supposed knowledge and power. But true denial of ourselves, and unfeigned deep humility, a sensible apprehension of our nothingness, as I may so say, or real detestable vileness, will often cause such agonies in our souls, as no tongue can express, nor heart conceive, that has not had experience of those sufferings. With so great pain and torment are we torn and riven from our spiritual wickedness, disjointed and dislimbed-, as it were, from our head, that Prince of pride and father of disobedience, the Devil.

 

But I will now show you the other kind of suffering, which is the suffering in spirit by reason. of other men's wickedness.

 

 When we are united to GOD and CHRIST in the union of the SPIRIT, then do those things that are contrary to the SPIRIT of GOD, as all manner of sin, trouble. our spirit: envious or cruel acts, drunkenness, deceit, pride, rigor, fierceness, folly, and whatsoever else is sinful or vain; our spirit being enlivened by the SPIRIT of God, is grieved at these wickednesses or vanities: then we plainly see how Ci isT is cut, 'and lashed, and hewed, and stabbed with our wicked deeds, how he is a crucified afresh." Here may the true Church of God, the holy Jerusalem, take up fitly that lamentation in Jeremy: "Is it nothing to you, all ye that pass by Behold and see if there be any sorrow like unto my sorrow." See how the Prophet DAVID was affected with the wickedness of men. '4 Mine eyes gush out with water, because men keep not thy law. I beheld the transgressors, and was grieved because men keep not thy word." (Psa. cxix.) So LOT was tormented at the wickedness of Sodom: " Vexed with the filthy conversation of the wicked. For that righteous man dwelling among them, in seeing and hearing vexed his righteous soul from day to day, with their unlawful deeds." (2 Pet. 2: 7.) So GOD complains in the SPIRIT of his Prophet AMOS: " Behold, I am pressed under you, as a cart is pressed that is full of sheaves." (Amos 2: 13.)

 

 And there is good reason it should be so: For fire is not more contrary to water, nor light to darkness; nor any enmity in nature so strong, as that betwixt the SPIRIT of God, and the spirit of the Devil that is in evil men; according to which they live and act. So then, when that detestable ugliness flows out in their words or actions, it must needs offend the children of GOD; God being of pure eyes, and not abiding to behold wickedness. Hence, are they driven into consuming zeal, or deep inexpressible grief. And this is the second kind of suffering in the spirit.

 

 But, beloved, take this in by the way; he that can be angry at other men's faults, and not much more angry at his own, is a dissembler, an hypocrite. Herein let every man examine himself. Meantime, he that is not moved at all by the wickedness of others, or of himself, is perfectly dead in sin, and is in the full power of SATAN, covered., with eternal death and darkness.

 

 This second doctrine is now sufficiently plain, "That they that would be heirs of the kingdom Of CHRIST, must sufler with CHRIST." I will again here stir you up to an examination of your spiritual state, whether you have any interest in the heavenly inheritance.

 

 The sign and infallible seal is our suffering with CHRIST. But not every suffering: perhaps we may not suffer in estate, and yet we may be inheritors of heaven: nor have all, that are now with GOD, been tortured, put to death. But all the other sufferings as abstinence from voluptuousness, from the delights of the flesh, from priding ourselves in any thing that God hash bestowed upon us; a suppressing our anger, abstaining from the sweetness of revenge, denying the ever craving appetite of covetousness; keeping our tongues from speaking evil, our ears from hearing evil of our neighbor; these be necessary. All which will vex -the corrupt natural spirit of a man: but he that doth, though with great agony of soul, fight against all this corruption of flesh and spirit; they that are troubled in spirit for the wickedness of men, the profanation of GoD's name, and any manner of sin and iniquity; these men have the SPIRIT of GOD, and consequently they are the sons of GOD: "And if sons, then heirs; heirs of God, and join theirs with CHRIST."

 

 Let every man herein examine himself, that he may find a true ground of his hope of eternal salvation. For none shall be saved but they that are the children of God, elect to this inheritance; none are the children of GOD, but those that have the SPIRIT of GOD; none have the SPIRIT of God, but those that suffer with CHRIST, that mortify their own sins, and are grieved for the sins of others. 

 

 Be not deceived, beloved, with flattering, dreams and fancies: this is the very truth of God, and according to the Gospel of JESUS CHRIST. And this truth being so apparently true, I need not exhort in many words, to those Christian sufferings.

 

Stand fast in the true faith of the power of God, and quit yourselves like men. Castaway all softness and effeminateness; and be so stout-hearted as to endure the pangs of death, of the mortification of your sinful flesh, and carnal mind, for His sake that-died for you. Resist unto blood; even to the effusion of the wicked life, and unrighteous devilish spirit that resideth in you.

 

 For this is the good will of your God, that you be mortified, that you be thoroughly sanctified, that you destroy all things contrary to God in you: and let this be the first motive, "to run with patience the race that is set before us." (1 Thess. 4:)

 

Secondly, These our sufferings, though great, are not comparable to the rich reward, that glorious inheritance in heaven. " For this cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight' of glory." (2 Cor. 4:)

 

 Thirdly, If we compare the future state of the wicked and the godly, how all their glory and, pleasure vanisheth, and how the children of God are received into everlasting happiness, crowned with eternal light, it will more firmly establish us in our Christian resolutions.

 

 It cannot be better described, than it is in. the Book of Wisdom: "The iniquities of the wicked shall convince them to their own face; and they shall approach the tribunal of God with fear and quaking. But then shall the righteous man stand in great boldness, before the face of such as have afflicted him, and made no account of his labors. When they see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation." And they, repenting and groaning for anguish of spirit, shall say within themselves: "This is he whom we had some time in derision, and a proverb of reproach. We fools counted his life madness, and his end to be without honor. How is he numbered among the children of GOD, and his lot among the saints "

 

 Fourthly, and Lastly, The inheritance of heaven is conditional: u If, we suffer with him, we shall be glorified with him;" which implies, if we do not suffer with him, we shall not be glorified with him. "This is a faithful say in-, That if we be dead with him, we shall also live with him; if we suffer with him, we shall also reign with him." (2 Tim. 2: 11.)

 

 Wherefore, beloved, sooth not yourselves in vain hopes; for without mortification there is no salvation. " He that has not the SPIRIT of CHRIST, is none of his." Now, nobody has the SPIRIT of CHRIST, unless he be 11 dead unto sin: " for if he be dead unto sin, then is he raised from death to life, by the SPIRIT of CHRIST, that quickeneth us to righteousness: but if he be dead unto righteousness, and alive unto sin, he is a son of Belial, a child of the Devil, a vessel of perdition, a faggot for hell; and the devouring wrath of GOD remains upon him: no "heir of GOD," no "co-heir with CHRIST; " but he shall have his portion with those fiends, to whom is reserved " the blackness of darkness for ever."

 

 Wherefore, beloved, awake from your beds of ease; shake off your idle dreams and bewitching fancies, that either the Devil or his false prophets have buzzed at any time into your heads. If you will be the sons of GOD, and the disciples of CHRIST, take up the cross of CHRIST; afflict your own carnal minds; give not way to wrath, to envy, to anger, to revenge, to lust, to wantonness, to backbiting, to revelling, to drinking, to pride, to contemning, to reproaching, to fighting, to censuring, or whatsoever else flesh and blood is easily carried out to; but deny yourselves in abstaining from all, those evil acts, and so give no encouragement to the Devil to assault you.

 

 Which if you shall do in the precious Christian patience, even to the mortification of all manner of sin in you, GOD shall stir up in you the Spirit of his SON, and enrich you with the power of the HOLY GHOST: and "the peace of GOD, which passeth all understanding," shall fill your hearts with all joy; and you shall find in yourselves an inexpressible taste of the delights of heaven, and receive an infallible earnest of your eternal inheritance. Which GOD grant that we may all do, through JESUS CHRIST our LORD.

 

DISCOURSE 5:

 

ON PURE RELIGION. JAMES 1: 27.

 

 Pure Religion and undefiled before GOD and the FATHER is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted f •om the world.

 

THE text is a description of pure and undefiled religion. And certainly if any thing, religion it is that wants the pointing out by the most evident, plain, and conspicuous descriptions that may be, to be writ in capital letters, in so large and visible characters, that he who runs may read. For indeed most men are but at leisure to read it running, by the by; *; still keeping on their course in that broad way, that beaten path, that leads to the reward of impiety and irreligiousness.

 

 But yet I know not how it comes to pass, that though men make not religion their main business, yet they prove far more fortunate in this, than in their worldly occasions; where, though they take a great deal more pains, yet we shall more ordinarily hear them complain of ill success. But as for religion, how few are there that find themselves at a loss therein nay, that are not suited to their own heart's liking And from these slight and transient glances cast upon it, are kindled into so hot a zeal for it, that finding their own breasts too narrow for such a violent heat, they would even force open the hearts of other men. Every rash religion is Popery, and claims title to all, must be catholic: none must stand before it: a true Ur of the Chaldees, eating up and devouring all other deities,

 

Whatsoever is not this, is idolatry, blasphemy, and impiety: and therefore we can admit of none but our own. And yet ordinary religionists are in nothing so superficially and perfunctorily satisfied; whence it comes to pass, that many thousands of men, Ixion-like, embrace not Juno, but a cloud.

 

 Wherefore, we cannot sufficiently commend the care and prudence of the blessed Apostle, who has so amply set out to us, that which few men have the patience to peruse in a closer character: and therefore out of neglect and carelessness they are very subject to mistake; and if mistaken, mistake more dangerously than in any thing else possibly they can do; spending their dearest affections upon falsehood, their very hearts and souls upon unprofitable lies; and not only forfeiting their own happiness, but, as much as in them lies, pulling in others also into the same whirlpool.

 

 But, beloved, that we be not led away with the same error of the wicked, let us again cast our eyes on the text, and learn the truth of religion. " Pure religion and undefiled before God and the FATHER is this, To visit the fatherless and widows in their affliction, and to keep a man's self unspotted of the world." Here are four particulars.

 

I. That there is a pure and undefiled religion.

 

II. That God the FATHER is Judge of this pure and undefiled religion.

 

III. That to visit the fatherless and widows in their affliction, and to keep one's self unspotted of the world, this is pure and undefiled religion.

 

IV. That it is pure and undefiled religion, even in the judgment and sight of God.

 

I. That there is a pure and undefiled religion.

 

 That religion which, consists in GOD's immediate worship, is here meant; they being the dispersed Jews to whom ST. JAMES wrote, whose native religion consisted in a multitude of rites and ceremonies, and was eminent for the outward form of worship and service of GOD. These were all 'but a cloud, a veil, and mist, and were to be drawn aside and vanish at the approach of " the Sun of Righteousness."

 

 And according to this notion, the two following terms, viz., *, will not only admit of, but call for, this exposition, viz., pure and unpainted: " The true, pure, refined, unsophisticated religion is this." Pure religion is that which is void of all heterogeneal mixture, cleansed and refined from that palpable gross luggage of unwieldy ceremonies; being pure extraction, mere essence or quintessence, perfect life and spirit.

 

 Again, *, undyed, unpainted with the pencil of human art or device; a naked truth; which though it has been diversely figured and shaped by the outward dress of ceremonies, yet it has been from everlasting to everlasting;, "CHRIST the same yesterday, to-day, and for ever;" the Gospel of eternal truth, the law of life, the perfect law of liberty.

 

 But I am afraid I have by this exposition so spiritualized religion, that eyes accustomed to shadows and gross ceremonies, will doubt whether there be any thing of religion left, after so much sifting and cleansing. If they mean, by no religion left, no ceremony left; I grant it: but if by no religion, no truth of religion; I say, there is nothing but the truth of religion left. And that the truth of religion should not deserve the name of religion, as well as the shadow or type, I know no reason.

 

 Mistake me not; I speak not as if the kernel must of necessity be without a shell; but led on by my text, I speak of the kernel without the shell, and exalt it far above the dry shell. " Will I eat the flesh of bulls, or drink the blood of goats " (Psa. 1. 13.) "The sacrifices of God are a broken spirit; a broken and a contrite heart, O GOD, thou wilt not despise." (Psa. li. 17.) And Psa. 4: 5, " Offer the sacrifice of righteousness, and put your trust in the LORD." "I beseech you, brethren, by the mercies of GOD, that you present your bodies a living sacrifice, holy, acceptable to GOD, which is your spiritual service: "

 

 So Beza. They were not to offer any dead or unclean beast, under the Law; wherefore are we here under the Gospel, to offer ourselves a living and holy sacrifice, unpolluted of the world, and alive to righteousness and to GOD.

 

 Give me leave here a little to enlarge myself. Who can doubt but that the heart of a Christian, from whence sweet odors of prayers and praises ascend up, is a better altar of incense than that in Moses's temple; that God is more truly fed by relieving his members, true and sincere Christians, than by feeding the insatiable fire by thousands of holocausts; that the seven spirits, the SPIRIT of the LORD, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD, are a truer and clearer light than the seven "olden candlesticks of Moses; that the Jewish temple was but a strait prison in comparison of the enlarged soul of man So many leads of sand or gravel would have filled that up to the top, but no less than GOD himself can fill the heart of man: which therefore is the meetest temple or mansion for him. In brief, what is this religion, but to honor and worship GOD; and what cloth that consist in, but in consecrating unto him, times, or places, or, things, persons also, and actions Is not this, therefore, " to worship God inspirit and truth" Truly and unfeignedly to devote ourselves, and all we have, to the GOD of heaven, seeking his will in all *our actions, and denying ourselves and our own desires What comparison is there betwixt the offering the firstlings of our flock, or the fruit of our ground, whereby we acknowledge we hold all these things of GOD, the great LORD of heaven and earth What comparison is there, I say, betwixt this, and the not arrogating any thing to ourselves, of either knowledge or power, but affectionately ascribing all to God, whatsoever we can do, think, or speak And let me yet be bolder, What is baptism, or the washing of water, in respect of the real cleansing by the SPIRIT, the being baptized with the HOLY GHOST and with fire What is bread and wine, in comparison of that true bread from heaven, the flesh and blood of CHRIST

 

 Tell me therefore, now, is nothing of religion left, when I only consider the inward essence or substance of it, abstracted from the shell or husk s the very heart or kernel of it nothing The pure and unpainted religion is truly religion, if not the only true religion. And pardon me, if I seem too careful and curious in reserving the name of religion to it; because that word strikes more powerfully upon the ears of men, and summons at the very first alarm, all the power we have, both of soul and body, to assist and maintain it. Wherefore, I would, under this name, commend unto myself, and all men, this truth of godliness, that we may as heartily and zealously both pursue it ourselves, and recommend it to others, as ever we did or can do the opinions and institutions of men: for this will not be found "pure and undefiled religion" in His eyes, who is the Judge thereof, viz., GOD the FATHER; which is the second particular.

 

 II. GOD the FATHER is Judge of what is true, pure, and undefiled religion.

 

And indeed there is good reason for it: for what is religion, but the worship and service of GOD He therefore knows best how he would be worshipped and served. And here it will not be unseasonable to speak of that worship which the Apostle has found out a fit name for; i&Eao3gnwxeia,-will-worship; serving God according to our will and liking, according to the dictates of our own vain hearts. A fault that a natural man is not only subject to fall into, but it is even impossible for him to avoid it: for who knows the will of Gon; saving to whom it is revealed from within For if the outward could do it without the inward, why is the whole Christian world entangled in so much error and confusion Why, unless for that they have served GOD, either according to their own will, or according to the will of other men: For that " they have forsaken the LORD, the fountain of living waters, and have hewed them out cisterns, broken cisterns, that will hold

 

no water " IS ISRAEL a servant Is he a home-born slave Why is he become a spoil Verily because he has ceased to be ISRAEL, a prince and prevailer with God, and has put his trust in mortal men. What is PAUL, APOLLOS, or CEPH AS What is BELLARMINE, CALVIN, or ARMINIUS Was ARMINius crucified,for you; or was you baptized into the name of CALVIN "Woe to the rebellious children, says the LORD, that take counsel, but not of me; and that cover with a covering, but not of my SPIRIT, that they may add sin to sin: That walk to go down into Egypt, (and have not asked at my mouth,) to strengthen themselves in the strength of PHARAOH, and to trust in the shadow of Egypt." (Isai. 30: 1, 2.) Shall all the preparation of Egypt be your safety Shall your chosen learned disputers, with all their knowledge of tongues and human arts, talk you into the truth Where is that infallible judge There are enough that say, " Lo, here is CHRIST! And, lo, there be is! " But it is a shrewd argument, that he is not here or there; or else, why did CHRIST say, "Believe them not" He himself alone it is that is the truth, and let all men be liars before him. "Cease from man, whose breath is in his nostrils, for wherein is he to be accounted of"

 

 If GOD then be that only infallible Judge of pure religion, and well pleasing to himself, who is to be sought unto but him But that no man deceive himself, I do not dehort from idolizing men, that every man may make an idol of himself, and cleave to sudden fancies, rashly sprung up in his polluted spirit; but that we may truly sanctify God in our hearts, and serve him from a true, though invisible principle of life; that we may attain to that righteousness of faith, which we are not born with, nor the mouth of man can confer upon us, but the breath of the HOLY GHOST; alight and life derived from GOD the FATHER, the Fountain of light and life, from whom proceedeth every good and perfect gift.

 

 Of this it is written, "You have an unction from the Holy One`` and you know all things: " But as for us, it will be our wisdom to have this draught of pure religion, set out by the Apostle, ever before our eyes; and endeavor to frame our service to GOD accordingly: "To visit the fatherless and the widows in their affliction; and to keep ourselves unspotted from the world." And this is the third particular, viz.,

 

 III. "That pure and undefiled religion is this, To visit the fatherless and widows in their affliction, and to keep ourselves unspotted from the world."

 

 It is set out to us as once GOD showed himself to MOSES. "Thou shalt see my back parts." (Exod. xxxiii. 23.) Religion is here described in its effects; which, as it is most feasible to the teacher, so is it most profitable to the learner: for the very face and essence of pure religion is inexpressible: no pencil can draw it, or exhibit the sight of it to other men. Hence there is, and ever has been, a veil drawn over it; but it ought not to be environed with utter darkness. " Let your light so shine before men, that they, seeing your good works, may glorify your FATHER which is in heaven." The sacraments are a veil over the Christian religion; but the Christian's unfruitful, yea, impious conversation, a Cimmerian mist, a palpable Egyptian darkness.

 

 The description of pure religion is from a two-fold effect. The first respects others: "To visit the fatherless and widows in their affliction." The second respects ourselves: " To keep himself unspotted from the world." But before I fall upon these particulars, it will not be amiss, first to set out some general considerations, which

 

the nature of this description affords. And First, That the Apostle chooseth to describe religion from the effects of it, rather than from the form, efficient, or end. Secondly, Why rather from these effects than any other.

 

 1. For the first: The form of pure religion, as I intimated before, is inexpressible; no man can describe it. It is that "name written in the white stone, that no man knows, nor can know, but he that has it." So PLOTINUS, in a case not unlike to this; 'If thou beest it, thou seest it;' speaking of that eternal form or beauty. And if he had described it from the efficient, which should have been God, the Apostle knew very well what juggling and uncertainty there were in that: for all religions call God their Author, and pretend His glory for their end. So that this general delineation would have been subject to much mistake, abuse, and deceit. Wherefore, the safest mark to point out true religion, was the effects of it.

 

 2. But why these effects rather than any other Would not prayer, would not the hearing of the word, or reading of the Scripture, a great deal better have set out the nature of religion No, verily: for I dare be bold to take the Apostle's part, and rely upon his judgment. As for the external act of prayer, a Pharisee may perform it, both largely and often. And as for hearing divine truth, to talk of it in a natural exercise of our memory and reason, is pleasant even to the unregenerate man: that very natural, motion that is in words put in a tunable number, and set off with action, pleases all kinds of auditors; and if smartness of reason, and weight of argument, be added to it, the merest philosopher that is can be content to lend his attention thereto, and no acceptable point of religion exercised all the time. God himself bears witness against them. "They speak every one to his brother, saying, Come, I pray you, and hear the word that cometh from the LORD. They come unto thee, and sit before thee as my people, and they hear thy words, but they will not do them: For with their mouth they show much love, but their heart goeth after their covetousness. And, to! thou art unto them as a very lovely song of one that has a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not." (Ezek. xxxiii. 3O-32.) And reading the Scripture privately, is so like the public preaching of it, that I need not refute the vanity of it, if it be not accompanied with obedience.

 

 Let us not therefore, beloved, do as vain limners they say have done, drawn VENUS and the Virgin MARY according to the feature of some face they themselves love best: let us not, I say, picture out religion to our own liking, and then be in love with an idol of our own making; but love and like that which the Apostle has so plainly portrayed to us; that, whose description consists in " visiting the fatherless and widows in their affliction, and keeping ourselves unspotted from the world." Which, in two words, is this, Charity and Purity. Of these two, consists that true religion, acceptable to GOD: for I conceive, "visiting the fatherless and widows in their affliction," excludes not other good deeds from this definition, but is put for the whole office of charity.

 

 1. The first branch is Charity; the love of GOD and man. I will not curiously set the bounds of this virtue. It will be enough to intimate, that this exercise of it is not confined to the relief of the body only; as he is not only fatherless that wants his natural parent, but much more he that has not GOD for his father, through the new birth; nor she alone a widow, that has lost her natural husband but every soul is a widow, that is estranged and divorced from her GOD, whose sins have made a separation betwixt her and her Maker. " Thy Maker is thy husband." (Isai. liv. 5.) He is so indeed to those that are not faithless, and play the harlot; for of such, says the LORD, " She is not my wife, neither am I her husband." (Hosea 2: 2.) He therefore that can reconcile a soul unto GOD, doth not only relieve the fatherless and widow, but procures a husband and father for them, and wholly rids them out of their distressful estate. These outward transient actions, tending to the spiritual or temporal good of our neighbors, are fit testimonies of our sincere religion before men. but for every man's private satisfaction, concerning himself, there are divers inward and immanent motions of the soul, which will abundantly help on this confirmation. I will reckon them up out of the mouth of the Apostle " Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth: beareth all things, believeth all things, hopeth all things, endureth all things. (1 Cor. 13: 4-7.)_

 

"I pass on now to the second branch, Purity; "to keep himself unspotted from the world."

 

 : The word signifies properly, such kind of spots as are in clothes by spilling some liquid or oily thing on them: a hard task certainly to be religious at this height. Is it to be thought possible that we should wear this garment of mortality every day, nav, every hour and moment, for thirty, forty, fifty, sixty years together, and spoil it by no mischance or miscarriage, either of careless youth, violent manhood, or palsied old age To pass through the hurry and tumult of this world, and never be crowded into the dirt, nor bespattered by them that post by us But this is not the meaning of the Apostle, that no man is religious but he that is absolutely spotless: but he sets before us an idea of true religion; that men having their eyes upon it, may know how much, or rather how little of religion they have attained to; by bow much nearer conformable to this pattern, by so much more religious; by how much further off, by so much the less religious. He that is not so much as within sight of it, has not seen the least glimpse of godliness, but may be, without any wrong to him, writ clown, Atheist. Let every man herein examine himself, and ask' his own conscience, how unspotted he has kept himself from the world.

 

And here as hard a difficulty represents itself, if not harder than before. " To keep himself unspotted from the world Is it not pure irreligiousness to think so Impossible to be so! Who can keep himself pure I answer, It is no more than to be kept unspotted from the world.

 

 Here, therefore, steps in the power of CHRIST, that strong arm of GOD for our salvation, the stay and trust of all nations, and the hope of the earth. "For the law of the spirit of life in CHRIST JESUS, has made me free from sin and death: For what the law could not do in that it was weak through the flesh, God sending his own Sox in the likeness of sinful flesh, condemned sin in the flesh, that the righteousness of the law might be Fulfilled in us, that walk not after the flesh but after the SPIRIT." (Rom. viii. 14.) We walk in the power of that " Spirit of life in CHRIST; " as our body moves by virtue of our natural spirit. But whether this keeping ourselves pure, be so from GOD, that it is not in any-wise from us, I leave to them to dispute, that are more at leisure: That it must be in us, if there be any religion in us, is all that the text affords me, and it is enough for the trial of our religion.

 

 Pure religion is to keep ourselves unspotted from the world. What is meant by the world, ST. JOHN doth fully unfold. " All that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the FATHER, but of the world." Of these then, we must keep ourselves unspotted, if we will be holy as our heavenly FATHER is holy. This is the world that we must keep ourselves unstained of: but for the natural world, all things are sacred and good.

 

 It is sensuality that soils the soul, and fills the mind full of impure thoughts, unworthy desires; that transforms the human nature, which is capable of the image of GOD, into a loathsome beast. It is covetousness that contracts the large spirit of man, and makes it shrivel up and wrinkle, for want of that which can alone fill it, those unspeakable treasures of heaven. How deformed is that mind, where are nothing but bills and bonds, mouldy money, moth-eaten household stuff, and such like trash; rusty locks and keys, iron chests, and strong hollow vaults behung with cobwebs! This is the covetous man's soul, if we could but see within him; nothing near so beautiful as the foulest dunghill-puddle, where, if you cast your eye, you may haply meet with the reflection of the stars, or the bright circle of the sun, or the white moving clouds, or the pleasant blue-colored sky. But such things as an ingenuous man would scarce have the patience to look on, are not only the continual objects of, the worldling's sight, but the perpetual life and energy of his misshaper spirit. And here, though the proud man may please himself in conceiting, that his inward man is garnished with better bravery, and is a more comely creature, his fancy glittering with the representation of crowns and sceptres, scarlet robes, or holy mitres: yet if we look upon the beast that bears this glaring luggage, his own dear soul, what is the very life and heart of it but pride and envy; the two essentials that constitute the ugliest of all creatures, the deformed fiends of hell -And besides this innate ill favoredness, his garments drop and reek with the warm tears of the afflicted and oppressed, and are foul and greasy with the sweat of the poor. This is the attire both of the ambitious and covetous man. And certainly, there is very little religion in him that doth not heartily abhor so abominable a monster.

 

 Aye, but is there indeed much religion in him that doth I confess, a man may be temperate, (for the Devil, as we ordinarily conceive, is not liable to the sins of the flesh,) and yet fall short of true religion. His constitution, or some other strong, but natural or secular design making him so. Covetousness is also often but a complexion, and liberality may be no better in some men.

 

 Some men are also born with a more low and quiet disposition, which is not the virtue of humility, but the lowness and stillness of their natural spirit. But " to be unspotted of the world," is also to be free from the attraction of our own private nature, which is a piece of this dark deceivable world, and to have our whole man acted and regulated by the SPIRIT of GOD. Dull phlegm is no Christian patience; nor all fire, true zeal; especially if it be fed by the fat of the earth. But that is true zeal that flows out in affliction, and glories in the cross and tribulation. He is not chaste that never partook of the bed of defilement, nor temperate that neither eats nor drinks to excess; but he that enjoys the pleasure of the creature, only in reference to the Creator, tasting the sweetness of his GOD, even in his meat and drink, lifting up his soul to the meat that perisheth not, but endures to eternal life. He is untouched of covetousness, that desires nothing for. himself, but is a faithful steward of the manifold blessings of GOD. He is unstained of the pride of life, who is so dead to himself, that he arrogates no good thing to himself; but doth, from the very ground of his soul, speak that of the Prophet: "Thou, O LORD, hast wrought all our works in us. This is, as I said before, the right idea of true religion: by how much more near we come to this, by so much more near we are to religion; and the farther removed hence, the farther off from true religion. If any man doubt of it, I appeal to His judgment that cannot err, even to GOD the FATHER; and that is included in my last particular, viz.,

 

 IV. That to visit the fatherless and the widows in their afffliction, and to keep ourselves unspotted of the world; this is pure and undefiled religion, even in the sight of GOD the FATHER. I will despatch this point in a word or two.

 

 The sum, as you may remember, of this description of religion, was comprised in these two words, charity and purity. Both these are so near the nature of GOD, that he is engaged (as I may so say) to give sentence for them " GOD is love; and he that abideth in love, abideth in Gon;" says ST. JOHN. Can anything, then, be more acceptable to God than love " To do good and communicate, forget not; for with such sacrifices GOD is well pleased," says the Author to the Hebrews. And our blessed SAVIOR, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you; that you may be the children of your FATHER which is in heaven For be maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. Be ye therefore perfect, as your FATHER which is in heaven is perfect." (Matt. 5:44, 45, 48.) So then there is no doubt of GOD's sentencing that religion for the best, whose nature consists in that which himself loves, and is the image of himself, viz., love or charity. And we have his command for the other part thereof, backed with his own example, viz., "Be ye holy, (says lie,) for I am holy."

 

 But what is this holiness, or purity of GOD Is it not this That whereas he is present in all things, he is not immersed or polluted of any thing So must our souls be. We are of necessity, here in this orb of death and corruption, actors in the administration of the affairs of this lower world. Let not our hearts sink into that, which our eye must needs attend, if we be not idle and useless.

 

 Every man has a part or province committed to him by GOD: let us administer our part as GOD doth the whole; not by immersion, or spilling our souls or affections upon the visible creature; but collectedly into GOD, as GOD is collected into himself. Let not our souls cleave unto the dust, nor be spilled upon the ground, as the Prophet DAVID sometimes complains; but be as the rays of the sun, which, though they reach to the earth, sink not in the earth; but being fast fixed in their fountain, the sun, always move whither he carries them. Let us also acknowledge our own original, which is from above, and move with GOD and the Lamb, wheresoever they go. Let us be so. pure as not to drown. ourselves_ in the muddy stream of this transient world: let us be so charitable as to wade in it, that others be not drowned. Let our love to men, be such, that we make not ourselves unprofitable members of the world. Let our love to GOD be such, that we keep ourselves pure and unspotted from the love of the world. Let our whole conversation be such, that all men may. see, (that have eyes to discern,) both whence and whose we are; that we serve not the will of man, nor are vassals to our own vain desires, but are the flee servants of CHRIST, and true worshippers of the living God.

 

 O LORD our GOD, thou which alone art able to speak to the hearts and consciences of men, descend, we beseech thee, powerfully into us by thy HOLY SPIRIT: guide and teach us thy ways. Open our eyes, that we may see the wonders of thy law. Set up thy truth in us, and the life of thy SON, above all contentious opinions and conceits of men. Take away all pride, and prejudice, and wrathfulness, and hypocrisy; and grant that the whole Christian world may agree in meekness, and that sweet candor and simplicity that is in CHRIST JESUS. Show unto us, and convince us, of that acceptable service thou requirest at our hands. Let bitterness and heart-burning, reviling and all deceit, and falseness, cease from amongst us; and let the sceptre of thy SoN bear rule over us in peace, and truth, and righteousness. Enrich us with those precious graces of love and purity; and let the effectual power of thy SPIRIT be so felt amongst us, that the least of thy Church may be as DAVID, and the house of DAVID as the angel of the LORD before thee.