CLXXXVI.

Others rely upon absolutions and indulgences, and SERM. hope, notwithstanding all the unrighteousness and ungodliness of their lives, to do their business at last that way. But can any man be fo foolish, as to think that any church or prieft can forgive a man upon other terms, than those upon which only GoD hath declared he will forgive finners?

Others hope to be faved by the righteousness of CHRIST, without any of their own.

But what a

prefumption is this, to think that any thing that CHRIST hath done for us, will avail us while we cherish our lufts, and live in the contempt of his laws?" let no man deceive you; he that doth " righteousness is righteous, even as he is righteous." The righteousness of CHRIST fhall never be imputed to any for their juftification, but those who "fanctified by the renewing of the HOLY

are

"GHOST."

So that nothing can be vainer than a wicked man's hopes of heaven. The whole defign of the gospel

is, to convince men that bleffednefs belongs only to the righteous, and that no man that allows himself in any wickednefs and impiety of life, fhall have "inheritance in the kingdom of GOD and

any

"CHRIST."

II. The confideration of the indifpenfible neceffity of our likeness and conformity to God in holiness and purity, to make us capable of the happiness of the next life, calls loudly upon us, to endeavour after it in this life. So it follows in the words immediately after the text, "we fhall be like him, for we "fhall fee him as he is: and every man that hath "this hope in him, purifieth himself even as he is "pure." "Tis true indeed, nothing but perfect hoF 2

linefs

SERM. liness makes us capable of the enjoyment of GOD, CLXXXVI; and we cannot be perfectly holy in this life. But then

we are to confider, that if we do not purify ourfelves in fome measure in this world, if we do not begin this work here, it will never be perfected hereafter; fuch difpofitions as we carry with us out of this world, ftick by us for ever. Indeed, if they be good, the degree of them fhall be perfected; but if they be bad, they fhall never be altered. If " the

image of GOD be renewed upon us” in this life, "we fhall be changed from glory to glory," in the other, "by the SPIRIT of the LORD." But if we be utterly unlike GoD when we die, death will make no change in us for the better; we fhall "go "to our place," and "inherit the portion of fin"ners." We did not endeavour to be like Gon, and therefore we can never be admitted to the bleffed fight and enjoyment of him; for there is a direct and eternal oppofition between the holy nature of GoD, and an impure creature; and till this oppofition be removed, we can have no communion with him. And 'tis too late to take away this oppofition between GoD and an impure foul in the other world; becaufe our condition is then concluded, and we fhall remain for ever fuch as we have made ourselves, while we were in this world.

Now is the time, "this is the day of falvation.” Now we may repent and leave our fins, and purify ourfelves; and by purity make ourselves like to GOD, and by our likenefs to him render our fouls capable of being admitted to the bleffed fight of him, " in whofe "prefence is fulnefs of joy, and at whofe right-hand are pleafures for evermore.".

So'

66

CLXXXVI.

So that we ought to refolve upon one of these two SERM. things, either to give over all thoughts of happiness in another world; or to qualify ourfelves for it, by purifying ourselves, as GOD is pure:" for till we are like GOD, we are not capable of enjoying him. While we live in ungodlinefs and worldly lufts," we are as unlike GoD as is poffible; and there are but two ways imaginable, whereby to bring a conformity and likeness between GOD and us, either by changing GOD or ourselves. Now the nature of GoD is fixed and immutable, he cannot recede from his holy nature: therefore we must leave our fins. 'Tis certain we cannot change GOD; therefore we must endeavour to change ourselves. Rather think of purifying thy corrupt nature, which may be done; than of making any alteration in GoD, "with whom is no variablenefs, nor "fhadow of turning."

Once God hath condefcended fo far, as to take our nature upon him, to bring us to a participation of his own divine nature, and make us capable of happiness but if this will not do, we must not expect that GOD will put off his own nature to make us happy.

86

SERMON CLXXXVII.

The wisdom of religion juftified, in the different ends of good and bad

men.

SERM.

CLXXXVII.

L

PRO V. xiv. 32.

The wicked is driven away in his wickedness; but the righteous bath hope in his death,

OLOMON, all along this book of the Proverbs, doth recommend to us religion and the

Preached fear of GoD, by the name, at White- tion of wifdom, Chap. i. 7.

and under the no"The fear of the

hall,1686, "LORD is the beginning of knowledge," Chap, ix. 10. "The fear of the LORD is the beginning "of wisdom; and the knowledge of the holy is un"derstanding." Hereby fignifying to us, that religion is the fundamental principle of wisdom, by which our whole life, and all the actions of it, ought to be conducted and governed; and that all wisdom which doth not begin here, and lay religion for a foundation, and which doth not act upon fuppo. fition of the truth of the principles of religion, viz. the belief of a GoD, and his providence, of the immortality of our fouls, and the rewards and punishments of another life, is but "wisdom falfly

fo called;" because it is preposterous, and begins at the wrong end, and proceeds upon a falfe fuppofition, and wrong fcheme of things; and confequently our whole life, and all the actions and de

figns of it, do run upon a perpetual mistake, and SERM false statings of our own cafe; and whatever we do CLXXXVII. pursuant to this mistake, is foolish in itself, and will be fatal in the iffue and confequence of it.

For he that takes it for granted that there is no GOD, and that the world is not governed by the providence of any fuperior being, but by chance; that his foul dies with his body, and that there is no life after this: he that proceeds upon these principles, is free from all fetters and obligations of con、、 science, and hath no reafon to fegard any rule of right and justice, of virtue and goodness, farther than they conduce to his own eafe and pleasure, his convenience and fafety in this world; he hath nothing to do, but to contrive his own present happinefs, and to live as long as he can; and because he knows he must die, to compofe himself to undergo it as contentedly and to bear the pain of it as chearfully and patiently, and to act this laft part as decently as he cap, being fecured by his own principles against all future mifery and danger, because death makes an utter end of him.

This is a very confiftent theory, and hath but one fault, that it is not true at the bottom, and will fail us when we come to lay our whole weight upon it. It is just as the prophet describes “the staff "of the broken reed of Egypt, whereon if a man "lean, it will go into his hand and pierce it.” Such are the principles of infidelity, to all that trust in them; when they should stand us in most stead, and when we come to lean hard upon them, they will not only fail us, but go into our very heart, and pierce it with sharp pain and anguish. In the days of our health and profperity, the spirit of a man