Charity and integrity of life the pure essentials of Christian religion: or meditations on James I. 27. By T.G. M.A

JAMES 1.27.

Pure and Ʋndefiled Religion before God and the Father, is this, to visit the Fatherless and the Widow in their Afflictions, and to keep himself Ʋnspotted from the World.

WHoever he be that looks into his Bible, with a sincere design, of receiving any benefit unto himself by so doing; ought in all reason, to avoid all foolish and unprofitable Disputations, things that gender Strife: and in good earnest ap∣ply himself to the Practice of his Duty, to obey when God calls for his Obedience; for the Scrip∣ture was not written to beget Pride and Disputes, but Charity and Humility in the Minds of Men. The Gospel was design'd, not only to Exercise the Understanding, but also to influence the Will, and entirely to engage the Affections in Heavenly Matters, in a practical System, wherein we are told that our very Thoughts are to be subject to the Obedience of its Author. And if we heartily believe and consider, that nothing else but Unfeign∣ed

Purity can recommend us unto God, if we take it for granted, that without Holiness no man shall see him: We have little reason to admire our Saviour calls his People little Flock, and that but few enter in at the streight Gate; for if so be Religion is to Overcome the World, to be Hea∣venly minded, or in few words, to be like God, what will become of the greater part of Mankind, who are so much unlike him? What man is instru∣cted for the Kingdom of God? Who then can be saved? Shall we rise again to the Resurrection of the Just? Lord thou knowest! If so be Religion be pure and undefiled, and admits not of the least vicious Immorallity, 'tis to be feared that many men continue very wicked, while they go un∣der the sacred Names of Christians. For How is the faithful City become an Harlot, it was full of Judgment, Righteousness lodged in it, but now Mur∣der. Thy Silver is become dross, and thy Wine mixt with Water. Thy Princes are Rebellious and Companions of Thieves; every one loveth gifts and followeth after rewards, judge not the Father∣less, neither doth the cause of the Widow come be∣fore them, Isa. 1.21, 22. What then shall we

say? shall we condemn the Religion of the blessed Jesus, because Iniquity does so much abound? God forbid; his Religion is like himself, without spot or wrinkle, 'tis holy, just and good, but men cor∣rupt it to their own destruction. If you cast an Eye back upon the 13th Verse of this Chapter, St James will tell you, that no man must say that he is tempted of God, that is, let no man charge God with his Sins; if men engage in any wickedness, be it to themselves, for God cannot be tempted, nei∣ther tempteth he any one; but every man is temp∣ted when he is drawn away by his own Lust and enticed. We may therefore spare our selves the trouble of searching out the Causes of our Miseries, the Plague is in our own Heart. The lust of our mind when it hath conceived, bringeth forth sin; and sin when it is finished bringeth forth death. This Text is very full and comprehensive, de∣noting the whole of the Christian Doctrine in very few words, and also of admirable weight to forti∣fie the Christians against the Errors and Heresies of those times, particularly to oppose the prevail∣ing Sect of the Gnostick Heresie, which our Apo∣stle here refers to, and which for Sensuality and

open Wickedness was the greatest Deformities that ever clouded the beauty of the Church: For this Sect were a People that did allow their Con∣verts a greater liberty in their Lifes, than Christi∣ans did admit. The Apostles preacht up a good Life as necessary to Salvation, but these on the contraty did assert, that a man might be a Christian, and at the same time use the utmost freedom with the greatest Epicure: Upon this score they gain'd ground in those early times, they found the Peo∣ple very tractable and easie to be wheedl'd to such a licentious Creed, when they did affirm that a man may love the World more then God, it was no hard matter in those times to gain Proselites; such pallatable pleasing Drines were swallowed with∣out much Consideration. But the Apostles of our Lord, who had conversed with their Master, and had the greatest reason to know his Sense of things, are clearly of another mind, which all have with St James in Opposition to these Liber∣tines, acquainted us, that Religion which must ren∣der every man acceptable to God, is pure and un∣defiled, and consists in visiting the Fatherless and Widow in their Afflictions, and to keep himself

unspotted from the World. The words will ob∣lige me to do these twothings. 1st, In general to shew that Religion which we must ever hope to please God with, is pure and Spiritual, without mixture of Hypocrisie or Sensuallity. 2dly. That Charity to the Needy and Purity of Life are the Essential parts of this Religion, which are explicitly deli∣vered in the Text: The former in these words, vi∣siting the Fatherless and Widow: The latter in these, keeping himself unspotted from the World. First, I am to shew in general that the Religion whereby we must ever hope to please God, is of untainted Purity, without any mixture of Hypo∣crisie, or Sensuallity. In order to which I hope I may take for granted the Being of a God, which thing being pre-suppos'd as a truth, it is hardly to be conceived, how a man can well satisfie a brui∣tish and irrational Deity, that will be imposed up∣on by his Creatures, and worship'd at any rate. How is it possible for a Man to believe that God should approve of Vice, or any wise connive at the practice of it. But admit a Man be so absurd, and so offer Violence to himself, the Scripture is so plain and convincing, proclaiming the divine dis∣pleasure

against every thing that is Evil, Hypocri∣tical and Unsincere, that he that owns the former, cannot deny the latter, that is in words at length: He that believes the truth of the Scriptures, that God does not equivocate with Mankind, but speaks as he means; that Man must of necessity confess that nothing can be a pleasing Sacrifice to God, but what is Spiritual and Holy, and by strong consequence that every thing of what stamp soever that is not real and honest, is an abomination in his sight, and is so very plain that he that runs may read it. For how often does the Almighty de∣clare by the Mouth of his Holy Prophets, that no Wickedness shall dwell with him, For thou art not a God that hath pleasure in Wickedness, nei∣ther shall Evil dwell with thee, Psal. 5.4. Who∣ever hath been acquainted ever so little with the Holy Scripture, cannot but have observed it to be the usual Stile thereof, even under the Jewish Dis∣pensation: Though the outward Worship for some reasons, which I cannot now stand to repeat, was different from that now required at our hands in the Christian Church. God made a solemn declaration against Sacrifices, Isa. 1.12. When ye

come before me, who hath required this at your hands to tread my Courts? Bring no more vain Ob∣lations, &c. Which was to shew that this was not that which God required of them alone; for by reason of the Jews obstinacy, the gracious and merciful Lawgiver was pleased to condescend to their Capacities, and to command them the Ob∣servance of those things as were most likely to keep them in a tollerable subjection, the primary Insti∣tution of those Spiritual Observances, was no o∣therwise design'd then to gratifie their Pallates; for even under the Law, Obedience was most suitable, most acceptable to the Divine Nature, and there∣fore we find that God calls for other things from them, such as these, Wash and be clean; put away the evil of your doings before mine eyes: Cease to do evil, learn to do well: seek judgment, deliver the oppressed; judge the Fatherless. These are sub∣stantial Duties, such as became the Majesty of a wise God to demand, and an obedient People to perform. And if the divine Wisdom exacted In∣ternal Holiness from the stubborn unmannagable Jew, much more now from us under the Gospel. When our Saviour discoursed the Wo∣man

of Samaria, John 4.23. he was pleased to say that the hour was come, when the true Wor∣shippers should worship the Father in Spirit and Truth: whence it is natural to infer, that the Re∣ligion which we ought to pay to our Heavenly Father, is not born of Noise or Art, but a new Nature in forming the Minds of Men, whereby we are taught to know him; and knowing God, to love him with all our Soul, and with all our Strength, and to conform our selves as much as we can to that Perfection which is eminently in God, the imitation of him in Living well, being the best means of arriving to some likeness, Beholding the Glory of God, we are transformed into the same Image. 'Tis true indeed, the Jews did expect the Messiah should have alarm'd the World with Drums and Trumpets, and that he should have marched through the World, as it is reported Vi∣ctorious Hannibal did sometimes through the Alps, making way where he found none, planting his Gospel by force of Arms; but judging this way to be more Military than Religious, he publick∣ly declar'd before Pilate the Governour, that his Kingdom was not of this World, Joh. 8.36. 'Twas

not such a one as the Jews were afraid of, a Govern∣ment set up to destroy that of Herod, but a Spi∣ritual Throne to be erected in the Hearts of his chosen People, to influence their Lives, and make them fit Heirs for the Kingdom of Heaven. That Religion which the most meek and innocent Lord planted in the minds of men, obliges its Professors to pass quietly and inoffensively through this World, and by the most safe and prudent, the most pious and excellent Methods, to steer their Course to Happiness, to lay hold on Eternal Life. This engages men heartily to the Obedience of their Superiors, it possesses the mind with Univer∣sal Charity, with the most profound Meekness and Humility, it does not gratifie any impotent silly Passion in Man: we are all by Nature inclined more or less to that dreadful act of Revenge; we are apt for every trifling disgust, to call to the Earth to swallow up our Adversaries, as it did sometimes Korah, Dathan and Abiram. But it is the singular prerogative of the Gospel, to quiet and allay even this troublesome vexing Inclination of Revenge, by teaching us to overcome Evil with Good▪ Well then, suppose a Man to be Rich

and mighty in the World, and to be affronted by a poor Creature. Let him call to mind, that he is a Christian as well as a Rich Man; and what his greatness as a rich man might justly abhor, his Charity as a Christian might be willing to bear what his power as a great man might tempt to revenge, his Charity as a Christian might teach him to forgive. This is the Condescending Spirit of the Gospel, different from that which by Nature we can have. There is no Wickedness which is not effectually restrained by it, not the least Virtue which receives not a generous encouragement from it. And now does not this Religion sufficiently recommend it self to mankind? Need it any thing else to court our Affections? The Heathen were so very sensible of the worth of Religion, that they always stil'd their denfensive War, pro Aris & Focis: They plac'd their Altars before their Hearths, their Churches before their Estates and Houses. And if they so highly valu'd a false foppish Religion, how shall we ever set a just value upon the true, the pure, the undefiled Religion of Christ? That Religion which we contend for before God, that which spreads it self through all the parts of the Soul, en∣gaging

the whole man in a fix'd, steady, and con∣stant course of Righteousness. And now I am come to speak of the parts which are Essential to it, the First of which is Charity to the Needy. Up∣on which the Holy Scriptures throughout do give a higher preference than any other Duty. Solo∣mon himself, the richest Monarch that ever reigned in Jerusalem, and the wisest of the Eastern Sophies, no less a Prophet then a King, teacheth us, Eccles. 11.4. Cast thy Bread upon the Waters, and after many days shalt thou find it. Commentators agree; that these Words of the Preacher, Cast thy Bread upon the Waters, exhort us to the Relief of all such as are distressed. We may find that Bread may be taken for Alms, if we converse with the He∣brews the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Lehem, which we com∣monly translate Bread, is taken in the Scripture for all sorts of Provisions; in that sense you may read in Deut. 8.3. Lehem signifies the Flesh of Beasts sacrificed. Lev. 3.11. It is used for the Fruit of Trees, Jer. 11.19. Lehem is taken for the Fod∣der of Cattle, Psal. 14.7. because the Hebrew Language consisting of few words, one Word did bear many Significations. So that this word

Lehem amongst the Jews, did import all manner of Subsistence, every thing that Man or Beast us'd to live upon. In which sense it is taken in the Lord's Prayer, and in a larger sense, there implying not only the Necessaries of our Body, but also that Angels food, (that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 12.13.) the Blessed Sacrament, by which our Souls are nourish'd to Eternity. The word Waters also admits of divers Interpretations: Yet without doubt all Objects of Charity are here de∣sign'd by it, that is the several parts of Mankind, all such as appear poor, infirm, or any way mise∣rable, all that are destitute of Friends and Comfort, that with dejected Countenances implore your Pity. You shall find it after many days. For encouragement, their are present Remunerations for those that are Charitable; they shall have their Wishes very much gratify'd in this World, and in the World to come, their Hopes shall expire in a happy Fruition. Thou shalt live many days to do Good with thy Riches, and when thou hast finished thy Course of multiplying good Offices to thy Brethren; then after many days thou shalt find an Heavenly Treasure, to the Accomplish∣ment

of thy felicity. If we come into the New Testament, we shall see it full and replenisht with frequent Exhortations to this Duty, and propor∣tionable Rewards annexed. If you are pleased to read over the Writings of St. Paul, especially his 13th Chapter of his first Epistle to the Corinthi∣ans, you will find that the glorious Fabrick of Christianity is founded upon Charity; 'tis not only a single Grace without, but all the Virtues wrapt up in one Word. This does all the Work. It is the Salt wherewith we are seasoned. Without Charity we can neither be good Christians, nor dutiful Subjects: Without this, we do expunge our selves even out of the Catalogue of Christians, & de facto, put our selves into that of Infidels. So true is that of the Eloquent Apostle, If we have all other things in a most ample exquisite manner, and have not Charity, we are as sounding Brass, and a tinkling Cymbal. But it is not my design to speak of Charity in so large a sense, as it condemns all unmerciful censuring of other mens Actions, or as it forbids every pitiful Unchristian Revenge, but as it particularly relates to the Relief of our Brothers Necessities; and that taken in this sense, is a con∣siderable

Branch of our Religion. But some may peradventure think that Rich Men are only con∣cern'd in this Duty, as having wherewithal to ex∣ercise their Charity, and consequently that the poorer sort are excluded from having any share in it, being themselves meer Objects of Pity. But did we allow of this foolish way of arguing, we should be forc'd to confess, that our Saviour Christ was the most miserable Person upon Earth, who was so very poor, that he had not where to lay his Head. Past all peradventure, God who is the Author of our Faculties, every Man in some mea∣sure may be beneficial to Mankind. Insomuch that Men of all qualities, high and low, rich and poor, are to their power concerned to consult the Necessities of mankind. Many are the Afflictions which are incident to Man in this Life. When the unjust Man enters into the Field of the Father∣less, and removes the Old Land-mark. Here is an opportunity for the States-man to shew himself a Pattern of Good Works, in being like God, who helps those to Right, who suffer Wrong. When the Simple is out of the way, that is an occasion offer'd to the Learned to recover a Soul, which our

Saviour died for. Let him restore such a one in the Spirit of Meekness, by Advice and Counsel. Let him endeavour to turn the Hearts of the Disobedi∣ent to the Wisdom of the Just. This is to be like him who came to Preach the Gospel, who came not to call the Righteous, but Sinners to Repentance, and went about doing Good. When the Aged and Orphans are in want, then let the Rich Man glory in his Riches, by filling the empty Bowels, and relieving the gaping Necessities of the Poor, and to lay up a good Foundation for the time to come. And now what can the Fatherless and Widow do? are these poor Creatures capable of being useful in their Generation? can they make any grateful Compensation or Return to their Benefactors? Yes, certainly, the meanest Peasant in his Cot∣tage may in some sense oblige the Prince in his Throne, that is by their Prayers, to which the Di∣vine Goodness seemeth to bear an extraordinary regard in Scripture, Psal. 69.33. The Lord heareth the Prayer of the poor and destitute, and their Cry is not hid from him. And did we thus in our seve∣ral Stations and Capacities, study and delight to do good, and promote the welfare of our Brethren,

how happy should we be? There would be no leading into Captivity, no just matter of Com∣plaint in our Streets. 'Tis our duty to act thus, 1st. As we are Men. 2dly. As we are Christians. First, Nature it self hath made such alliance between Man and Man, as are not to be broken upon eve∣ry trifling disagreement. If there were no other tie than that of common Humanity, it is plain that that will highly oblige us to stand in the Gap, to pre∣vent, if we can, a Brother's ruine. 'Tis not be∣low any Man, to stoop to kind and neighbourly Offices. Nam pari sorte nascimur. Virtute distin∣guimur. Nature hath plac'd all Mankind upon a Level. Though Providence, for some wise and necessary ends, hath distinguish'd our Stations, pla∣cing some upon plain, others upon rising Ground: Some in a high, others in a low Condition: Yet we are all plac'd within the reach of God's Power, he that may humble the most proud and lofty. It may be one Day or other our own Case to be in want, and therefore it is an Act of Common Prudence and Policy to Relieve a Brother: And this is not a thing spoken at a venture, but upon sound deli∣beration, and from the Nature and Circumstances

of our state here below. Heb. 13.3. Remember them that suffer Adversity, as being your selves also in that Body. This is so reasonable a duty, as to neglect it, is to sink below Nature, and to be in∣consistent with our selves, as we are Men. And if so, then it will be unnecessary to heap up Scrip∣tures, to prove it our Duty as we are Christians, for from the beginning it was not so, though the Go∣spel hath much enlarg'd and improved it. Abra∣ham, Lot, Job, these were very eminent Exam∣ples of this Duty under the Law, in entertaining the Fatherless into their Houses, and inviting the Poor to their own Tables. But if any pretend that this is of Jewish concernment, and not so much relating to the time of the Gospel, which is not a Law of Works. Our Saviour will reply, That he came not to destroy the Law and the Pro∣phets, but to fulfil; not to banish Charity out of the World, but to improve it, to enlarge its Empire among the Sons of Men. So that to ex∣ercise Charity, is to follow the very Steps of our Saviour, and to obey the dictates of our Supream Master. Of so great worth and truth was this Fundamental Truth in his account, that he seems

to assign Men's Portion in the next Life, accor∣ding to their Charitable Acts in this, Matth. 25.35. For I was an hungred, &c. The Pharisees, those devout Hypocrites, were seemingly exact, dividing the Hair in Religion; but our Saviour was pleas'd to give them a more Compendious, as well as a more safe way to be Religious, Luke 11.41. Give Alms of such things as you have, and be∣hold all things are clean to you. They are efficaci∣ous to press and exhort us, as it is possible for Words to be, or Men to conceive. How comes it to pass then (that considering the frequent Incul∣cations of the Gospel to this in every page) Men are generally so Uncharitable. Chiefly from these two Reasons. First, Because Men entertain a false notion of Charity, placing of it purely in bare Wishes and Compassionate Affections. Secondly, Because Men are pleas'd to pass by Charity as no part of Religion. Both are absurd and very pre∣judicial to the growth of Piety amongst us. Some Men are apt to stile themselves Charitable, when they do no harm, by a meer abstinence from E∣vil; but let no Man deceive himself. When we are commanded to love our Brother, 'tis not only

forbidden us to hate him, but we are commanded to omit no opportunity of expressing our Love by our Actions; to love in Deed and in Truth. Certainly, you would judge that Man Unchri∣stian, who seeing his Neighbours House on Fire, would not assist and contribute his Endeavours to the quenching of it. It is preposterous for us to hug our selves with the thoughts of being Righte∣ous, when really we are not; not to relief the Poor, is to oppress him; not to heal his Sores, in a Scripture dialect, is in effect the same, as to wound and lash him. You know the Parable, Luke 10.30. He that went down from Jericho, and fell among Thieves, stript of his Garments, and half dead; the Priest went that way, saw him, and passed by on the other side; the Levite also came and looked on, and that was all. These men, the Priest and Levite, added nothing to his Miseries, they left the Poor Man as they found him: And were they Charitable? They were so far from being Charitable, that to my apprehension, they were little better then the Thieves that robb'd him. This I mentioned on purpose to let you see that Religion does not consist in pure Negatives. 'Tis

not enough to shake our Heads at the Calamities of our Neighbour, and to please our selves that we were not accessary to his Ruine; we are to be∣hold the good Samaritan, that took Compassion on him, that bound up his Wounds, brought him to his Inn, and took care of him. We are commanded by the great Exemplar of Charity, To go and do likewise. Some are pleas'd to pass by that Duty, counting it an undervaluing of the Blood of Christ, and a beggarly way of going to Heaven. But I think it is very sad, if we can find in our Hearts to part with nothing for his sake, that parted with his Life for ours. Prayers alone can∣not attone his Displeasure, though we are not to look upon them as fruitless and unnecessary; how∣ever, I speak this to stir up your minds, by way of Remembrance, that we are not to expect the fa∣vour of a holy and wise God, by the meer impor∣tunity of our Devotion, without Conscience of Obeying his Commands. These two have a Re∣ciprocal influence upon each other. The Wor∣ship of God without Obedience, is vain. So Obedience without Worship is impossible. Tho' we break our Hearts in Prayer, all our most

zealous passionate Addresses without Charity and Purity of Desires, will infallibly perish in the Air: So true is that of the Psalmist, If I regard Iniquity in my Heart, God will not hear me. To do good therefore, and communicate, forget not; for with such Sacrifices God is well pleased. And so I am come to the Second Essential Part of Religion To keep himself Ʋnspotted from the World, which consists in Purity of Life. This is a precept which seems at first sight to stagger the best Christian; for considering all the inviting allurements of this world, the Pleasures and the Profits of it. Who among the Sons of Men can believe himself able to re∣nounce all? Is it possible for Flesh and Blood to forego Houses and Estates, is it seen to attempt it? This seems to cut off the Sinews of our En∣deavours, and to lay asleep the Powers of the Mind. With Men this is impossible; but if we look up, with God all things are possible. To prevent misapplications therefore, two things are necessary to be considered: First, That there is no absolute state on this side Heaven: no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Re∣ligion. I mean a Hitherto thou shalt go in Holi∣ness, and no further. The Apostle saith, Grow in Grace. But how long, not a word of that; we

are to be still doing, till we come to Heaven, whose happiness consists in Vision. We are not to pre∣tend to Apostles purity, as the Blessed Angels are called Pure. While we are in the Body, cor∣ruption will be found in us. It was the peculiar of Christ, who was God as well as Man, to say, The Prince of this World hath nothing in me, John 14.30. 2dly, We need not employ our Care to keep our selves from all the things of this World; for 'tis not the property of every thing in it to stain and defile the Soul. We are allowed a free genu∣ine Converse to Love as Brethren, nay to love the World, but always with this proviso, that we do not equal that with our Love of God. We are then to use our utmost endeavours, to bring the Bo∣dy under the command of the Spirit, by keeping our selves free from Worldly Pollutions, that is the Lust of the Eye, the Lust of the Flesh, and the Pride of Life. This being well considered, we cannot despair of attaining a perfect Conquest over the World; for whatever ought to be the Object of our just and reasonable Desires is allowed us in it. But with what Armour shall we fight? By what means shall we lay hold upon the Crown? St. John will tell you, that it is by Faith, in the Son of

God. Who is he that overcometh the World? It is He that believeth that Jesus is the Son of God. The Israelites as long as they thought upon the Gyants and Anakims, were not convinced of the possibility of Conquering the Land of Canaan: So may it fare with us, if we insist only upon the diffi∣culties of our Christian Warfare, that there are strivings without, and strivings within: our Spi∣rits may flag. But if we muster up the Auxiliaries of our most Holy Faith: when we compare our Assistants with the difficulties: that as their is a Devil without to tempt us, so their is a Spirit with∣in to help our Infirmities, and a God above to in∣tercede for us, we have just reason to be of good Cheer, to deny our selves, and to go on to per∣fection, knowing that we shall reap in due time, if we faint not. It was an excellent Advice of the Son of Sirach. My Son, if thou come to serve the Lord, prepare thy Soul for Temptation, Eccles. 2.1. He that desires to arrive at a good degree of Ho∣liness, must call in all the Forces of his Soul, for so noble atchievements, prepare himself to go to Bat∣tel against his Enemies. To subdue our Passions, to break off old Habits and Customs, is not a work so easie, as that may be effected in a moment: all

which is included in this, in keeping our selves unspot∣ted from the World. We cannot do all this in a Hurry, but must be exercised in this great work Day and Night. It must be confest that our Sa∣viour's own Disciples were not so mortified to the world, but they did contend among themselves, who should be greatest, being bred in the Jewish Reli∣gion, which was attended with temporal Promises, but having fully understood the design of their Ma∣ster's Coming, how holily and humbly, how meek∣ly and inoffensively did they walk through this treacherous world. The Heathens called the Chri∣stians a company of Ideots, for abandoning the Pleasures of this World for some future Contin∣gencies, as they term'd those of the World to come. This may be tollerable in Pagans, but their are no motives that a Christian should be in love with this Life. For he that believes that eternal damnation is due to any Sin, cannot consider this, and gratifie a Lust. He that stedfastly believes that the Wrath of God shall be executed upon those that obey not the Gospel, will not, if he might be Master of the whole World, lose his own Soul; such a Man is above Temptation, will resist all the charms of Sensuallity, as Religious Joseph did the Im∣portunities

of Potiphar's Wife, with a How shall I do this wickedness, and Sin against God? So re∣markable and Heroick was the Mortification of the Primitive Christians, so little regard had they to the concerns of this Life, that as soon as they were convinced that there was another, immediately upon this Joyful News, as many as had Lands and Estates, sold them, and brought the Money and laid it at the Apostles Feet, Acts 4.34. And if believe the same blessed Resurrection, why are we so concerned for our Lands and Possessions? why do we tremble every moment least the Darlings of ours be snatched away from us? is it not because our Affections are not yet on things above, but on things on Earth.

And now having done with the Text, and seen that the Religion which must fit us for the King∣dom of Heaven, is holy and undefiled; What re∣mains on our parts, but that we seriously engage our selves in the actual practice of it, which will bring us in many and mighty advantages, 1st, Besides the particular influence it will have upon our selves, by establishing a firm Peace within a Good Conscience, of having done our Duty, which is the most sure Re∣fuge in time of need. It will also have a mighty

force upon Strangers to the Commonwealth of Is∣rael; If we delight our selves in doing good. Those Men that will not come to our Churches to hear us what we speak, may in our Streets, by seeing what we do, in a manner convinced of the truth of our Doctrine; when they see that our Eyes are lent to the Blind to direct them, when they see that our Feet are lent to the Lame to support them, when they see that we part with a Coat to him that hath none, they will say God is in this People of a Truth, surely the Fear of God is in this Place. So that what our Doctrines can neither convince nor convert, our Actions may do both, our Lives ser∣ving instead of Arguments to convince Unbelie∣vers, that we are of the Houshold of Faith. 2dly, If we cannot arrive to this, to gain Proselites to the Faith by our Exemplary Piety, yet this at least will be the blessed effect of it, we shall thereby in∣fallibly stop the Mouths of Gainsayers, and defeat the Hopes of our Adversaries, if so be Cha∣rity spreads it self like the thriving Mustard-seed in the Parable, in our Cities, and in our Families. How happily, how safely, should we lodge in the fruitful Branches thereof. If we strive like the An∣gels of God, to love each other; if we sincerely

practice this pure Religion, our Adversaries shall never prevail against us. This little Island shall continue as it is this day, the mark of Envy to all the Nations round about us. The Abominati∣ons of Desolation shall never stand in the Holy Place. If we do our Duty, God will not fail to manifest his Care for Sin; he will shew that he loveth the Gates of Sion more than all the Dwel∣lings of Jacob. 3dly, and lastly, the Practice of this most Holy Religion, will not only secure us from danger, but also procure us everlasting happiness here∣after. Charity and Purity of Life are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 things that accompany Salvation as the A∣postle speaks, without these and the benefits of his Death, we cannot be saved; and with these we can∣not be damned: These will seal Happiness to our Dust and make us immortal in the Grave. By the tenour of these Graces we are in actual Communion with the Church militant here on Earth, and with∣out which we must never hope to be made Mem∣bers of the Triumphant in Heaven.

FINIS.