Charity and Integrity of Life, Text
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 apply himſelf to the Practice of his Duty, to obey when God calls for his Obedience; for the Scripture 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 Unfeigned 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 Heavenly 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 inſtructed 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 under 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 Murder. 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 Fatherleſs, neither doth the cauſe of the Widow come before 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 corrupt 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, neither tempteth he any one; but every man is tempted 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, denoting the whole of the Chriſtian Doctrine in very few words, and alſo of admirable weight to fortifie the Chriſtians againſt the Errors and Hereſies of thoſe times, particularly to oppoſe the prevailing Sect of the Gnoſtick Hereſie, which our Apoſtle 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 Converts a greater liberty in their Lifes, than Chriſtians 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 People 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 without 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 Libertines, acquainted us, that Religion which muſt render every man acceptable to God, is pure and undefiled, and conſiſts in viſiting the Fatherleſs and Widow in their Afflictions, and to keep himſelf unſpotted from the World. The words will oblige 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 delivered in the Text: The former in theſe words, viſiting 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 Hypocriſie, 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 bruitiſh and irrational Deity, that will be impoſed upon 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 diſpleaſure againſt every thing that is Evil, Hypocritical 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 declare 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, neither ſhall Evil dwell with thee, Pſal. 5.4. Whoever 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 Diſpenſation: 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 Oblations, &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 Obſervance of thoſe things as were moſt likely to keep them in a tollerable ſubjection, the primary Inſtitution of thoſe Spiritual Obſervances, was no otherwiſe deſign'd then to gratifie their Pallates; for even under the Law, Obedience was moſt ſuitable, moſt acceptable to the Divine Nature, and therefore 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 ſubſtantial Duties, ſuch as became the Majeſty of a wiſe God to demand, and an obedient People to perform. And if the divine Wiſdom exacted Internal Holineſs from the ſtubborn unmannagable Jew, much more now from us under the Goſpel. When our Saviour diſcourſed the Woman of Samaria, John 4.23. he was pleaſed to ſay that the hour was come, when the true Worſhippers ſhould worſhip the Father in Spirit and Truth: whence it is natural to infer, that the Religion 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 Victorious 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 publickly 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 Government ſet up to deſtroy that of Herod, but a Spiritual 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 Univerſal 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, engaging the whole man in a fix'd, ſteady, and conſtant 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. Upon which the Holy Scriptures throughout do give a higher preference than any other Duty. Solomon 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 Hebrews the Original foreign; Lehem, which we commonly 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 Fodder 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 foreign, 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 deſign'd by it, that is the ſeveral parts of Mankind, all ſuch as appear poor, infirm, or any way miſerable, 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 Accompliſhment of thy felicity. If we come into the New Teſtament, we ſhall ſee it full and repleniſht with frequent Exhortations to this Duty, and proportionable Rewards annexed. If you are pleaſed to read over the Writings of St. Paul, eſpecially his 13th Chapter of his firſt Epiſtle to the Corinthians, 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 conſiderable Branch of our Religion. But ſome may peradventure think that Rich Men are only concern'd in this Duty, as having wherewithal to exerciſe 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 meaſure 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 Fatherleſs, 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 Diſobedient 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 Cottage may in ſome ſenſe oblige the Prince in his Throne, that is by their Prayers, to which the Divine 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 ſeveral 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 Complaint 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 every 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 prevent, if we can, a Brother's ruine. 'Tis not below any Man, to ſtoop to kind and neighbourly Offices. Nam pari ſorte naſcimur. Virtute diſtinguimur. Nature hath plac'd all Mankind upon a Level. Though Providence, for ſome wiſe and neceſſary ends, hath diſtinguiſh'd our Stations, placing 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 deliberation, 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 inconſiſtent with our ſelves, as we are Men. And if ſo, then it will be unneceſſary to heap up Scriptures, to prove it our Duty as we are Chriſtians, for from the beginning it was not ſo, though the Goſpel hath much enlarg'd and improved it. Abraham, Lot, Job, theſe were very eminent Examples 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 Prophets, 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 exerciſe 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, according 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 behold all things are clean to you. They are efficacious 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 Inculcations 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 prejudicial 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 Evil; 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 Unchriſtian, 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 Righteous, 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 behold 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 cannot attone his Diſpleaſure, though we are not to look upon them as fruitleſs and unneceſſary; however, I ſpeak this to ſtir up your minds, by way of Remembrance, that we are not to expect the favour of a holy and wiſe God, by the meer importunity of our Devotion, without Conſcience of Obeying his Commands. Theſe two have a Reciprocal influence upon each other. The Worſhip 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 renounce 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 Endeavours, 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 foreign in Religion. I mean a Hitherto thou ſhalt go in Holineſs, 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 pretend to Apoſtles purity, as the Bleſſed Angels are called Pure. While we are in the Body, corruption 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 genuine 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 Body 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 difficulties of our Chriſtian Warfare, that there are ſtrivings without, and ſtrivings within: our Spirits 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 within to help our Infirmities, and a God above to intercede for us, we have juſt reaſon to be of good Cheer, to deny our ſelves, and to go on to perfection, 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 Holineſs, muſt call in all the Forces of his Soul, for ſo noble atchievements, prepare himſelf to go to Battel 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 unſpotted 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 Saviour'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 Religion, which was attended with temporal Promiſes, but having fully underſtood the deſign of their Maſter's Coming, how holily and humbly, how meekly and inoffenſively did they walk through this treacherous world. The Heathens called the Chriſtians a company of Ideots, for abandoning the Pleaſures of this World for ſome future Contingencies, 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 Importunities of Potiphar's Wife, with a How ſhall I do this wickedneſs, and Sin againſt God? So remarkable 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 Kingdom of Heaven, is holy and undefiled; What remains 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 Refuge in time of need. It will alſo have a mighty force upon Strangers to the Commonwealth of Iſrael; 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 ſerving inſtead of Arguments to convince Unbelievers, 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 infallibly ſtop the Mouths of Gainſayers, and defeat the Hopes of our Adverſaries, if ſo be Charity 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 Angels 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 Abominations 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 Dwellings 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 hereafter. Charity and Purity of Life are foreign things that accompany Salvation as the Apoſtle ſpeaks, without theſe and the benefits of his Death, we cannot be ſaved; and with theſe we cannot 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 without which we muſt never hope to be made Members of the Triumphant in Heaven.
FINIS.
End of the text · Thomas Gregory, Charity and Integrity of Life (1696)