% 
 
[ 
 
i 
 
 i 
 
 I 
 
Cfar&vdlVaine  World' as  thou  hast  beat  to  me 
 Duftania  Shadow  those!) 7  leave  Pith  thee  : 
 <fke  vnscenrVitall  Siibftaneclf  committ  > 
 (To  him  tha^^uhJ}hice>LtfetightLove.tc  it> 
 Cfhe  Leaves  k Fruit  are  droptjorfoqle  %  Seed, 
 (Heavens  heirs  to  generatc-.to  neale  ^andjeed : 
 (Them  alfo  thou  wiltjlatter  and  molest  / 
 (But/hah  not  Ac cpjrom  Everlaftino:  (Re/f  « 
 
 . 
 
Rcjipifc?J{umiHte.  Obedicjitia 
 
 Paticntia. :  Cura  :  Fortitude 
 
 Prudcnria  .'Z.eh/JnduftrtAt 
 
L 
 
THE 
 
 Life  of  Faith. 
 
 In  Three  Parts. 
 
 The  Firft  is  a  Sermon  on  Heb.  11.  i.  formerly 
 preached  before  His  Majefty,  and  published 
 by  his  Command  j  with  another  added  for 
 the  fuller  Amplication. 
 
 The  Second  is  Inftru&ions  for  confirming  Be- 
 lievers in  the  Chriftian  Faith. 
 
 The  Third  is  Directions  how  to  live  by  Faith; 
 or  how  to  exercife  it  upon  all  occafions. 
 
 By  Richard   Baxter. 
 
 2  Cor.  5.  7.  Fir  we  walk^by faith,  not  by  fight. 
 
 2  Cor.  4.  16, 17,  18.  For  which  caufewe  faint  not:  but  though  our 
 outward  man  peri(h,  yet  the  inward  man  is  renewed  day  by  day  :  For 
 our  light  affliftion  which  is  but  for  a  moment*  wori^thfor  us  afar  more 
 txceeding  and  eternal  weight  of  glory :  While  we  loo\  not  at  the  things 
 which  arefien>  but  at  the  things  which  are  not  fern  :  For  the  things 
 which  are  feen  are  temporal  >  but  the  things  which  are  not  fun  are 
 eternal. 
 
 Hcb.  12.  27.  By  faith  he  forfoek^Egypt.not  fearingthe  wrath  of  the  King: 
 for  he  endured,  as  feeing  him  that  is  inviftble. 
 
 LOND  ON,  Printed  by  R.  W.  for  NeviH  Simmons,  it  the  three 
 Crowns  •ver  agiinft  Holborn  Conduit.  1670. 
 
I 
 
To  the  WorfhipfuU,  my  much  honour* 
 ed  Friend  Richard  Hampden  of 
 Hampden,  Ef quire ;  and  the  Lady 
 Laetitia  bis  Wifet  Cfrace  and  Teace 
 be  multiplied. 
 
 Oar  Names  ftandhere  in  the 
 front  of  this  Treatife,  on 
 a  double  account  -.Firft^that 
 -(thecuftom  of  Writers  ha- 
 ving given  me  fuch  an  ad- 
 vantage) I  may  tell  the  pre 
 fentand  future  Ages,  how  much  I  love  and 
 honour  your  Piety,  Sobriety ,  Integrity  and  Mo- 
 deration, in  an  Age  when  fuch  Vertues  grow 
 into  contempt,  or  into  Ufelefs  Images  and  Kama  : 
 And  how  much  I  am  my  felf  your  debte.r, 
 
 A  3  for 
 
The  Epiftle  Dedicatory. 
 
 for  the  manifold  expreffions  of  your  love  j 
 and  that  in  an  Age  when  Love  directed  by 
 the  fuperiour  faculties  is  out  of  faftiion^ 
 and  towards  fuch  as  I,  is  grown  a  crime.  • 
 Sincerity  and  Lonje  are  things  that  fhall  be 
 honourable,  when  Hypocrifie  and  Malice  have 
 done  their  worft:  But  they  are  moftcon- 
 fpicuous  and  refulgent  in  times  of  rarity  j 
 and  when  the  fhame  of  their  contraries  let 
 them  off. 
 
 Secondly,  To  fignifie  my  Low?  and 
 Gratitude  by  the  beft  return  which  I  can 
 make-  which  is,  by  tendering  to  you  and 
 to  your  family,  the  furefl:  Directions,  for  the 
 moft  noble  manly  life  on  earth,  in  order 
 to  a  blefled  life  in  Heaven.  Though  you 
 have  proceeded  well,  you  are  not  yet  paft 
 need  of  help  ;  fo  great  a  work  doth  call 
 for  skilfull  counfel,  and  fludious  learning, 
 and  induftrious,  and  unwearied  practice. 
 And  your  hopeful  children  may  be  the  rea- 
 dier to  learn  this  excellent  Life  from  thefe 
 Directions,  for  the  love  of  your  prefixed 
 Names.  And  how  happy  will  they  be, 
 if  they  converfe  with  God,  when  others 
 are  wallowing  in  the  filth  of  fenfuality! 
 When  the  dead-heartedrfwnei  thinketh  not 
 
 of 
 
The  Epijlle  Dedicatory. 
 
 of  anorher  world,  with  the  wifdom  of  a 
 forefeeing  man,  till  he  is  going  out  of  this, 
 fecurus  quo  pes  ferat,  atque  ex  tempore  <v'i<v\t,  ut 
 Per/.  O*  quibus  in  jolo  <vi<vendi  can/a  potato 
 efi7  ut  Ju<v.  When  fuch  fenfual  fouls  muft 
 be  dragg'd  out  of  their  pampered  corrup- 
 tible flefb,  to  divine  revenge,  and  go  with 
 the  beginnings  of  endlefs  horrour,  to 
 the  world  where  they  might  have  found 
 cverlafting  reft  .  what  joy  will  then  be  the 
 portion  of  mortified  and  patient  Believers, 
 whofe  Treafuresy  and  Hearts,  and  Conver- 
 sations in  Heaven,  are  now  the  foretafte  of 
 their  poffe/fion,  as  the  Spirit  of  Chrift 
 which  caufeth  this,  is  the  feal  of  God,  and 
 the  pledge  and  earneft  of  their  inheritance. 
 If  a  flefh-pleafing  life  in  a  dark,  diftra&ed, 
 bruitifh  world,  were  better  than  a  life  with 
 God  and  Angels,  methinks  yet  they  that 
 know  they  cannot  have  what  they  would., 
 fhould  make  fure  of  what  they  may  haroe : 
 And  they  that  cannot  keep  what  they  lo<vc , 
 fliould  learn  to  lo<ve  what  they  may  keep. 
 Wonderfull  ftupidity !  That  they  who  fee, 
 that  carrying  dead  bodies  to  the  grave,  is 
 as  common  a  work,  as  the  Widwifes  take- 
 ing  children  into  the  world,  and  that  this 
 
 life' 
 
The  Epifik  Veditatory. 
 
 life  is  but  the  road  to  another,  and  that  all 
 men  are  pofting  on  to  their  journeys  end 
 fhould  think  no  more  confiderately  whi- 
 ther fo  many  thoufand  fouls  do  go,  that 
 daily  fhoot  the  gulf  of  death !  and  return  no 
 more  to  the  world  which  once  they  called 
 their  home!     That  men  will  have  nohoufc 
 or  home,   but  the  fhip  which  carry cth 
 them  fo  fwiftly  to  eternity  !    and  fpend 
 their  time  in  furnifliing  a  dwelling  on  liich 
 a  tempeftuous  Sea,  where  winds  and  tide 
 are  hafting  them  to  the  fliore !  and  even  to 
 the  end  are  contriving  to  live  where  they 
 are  daily  dying !  and  care  for  no  habitation 
 but  on  horfe-back!     That  almoftallmen 
 die  much  wifer  than  they  lived;   and  yet 
 the  certain  foreknowledge  of  death  will 
 not  ierve  to  make  them  more  feaibnably 
 and  more  fafely  wile  I-    Wonderful!  that 
 it  fhould  be  poflible  for  a  man  awake,  to. 
 believe  that  he  muft  fhortly  be  gone  from 
 earth ,  and  enter  into  an  unchangeable  end- 
 lefs  life,  and -yet  not  bend  the  thoughts  of 
 his  foul,  aud  the  labours  of  his  life,  to  fe- 
 cure  his   true  and  durable  felicity  !     But 
 A&mh.  hath  given  fin  the  antecedency  to 
 gr<t£e>  and  madnefs  she  priority    to  wijikm  - 
 
 and 
 
The  Epiftle  Dedicatory, 
 
 and  our  wifdom,  health  and  fafety,  muft 
 now  come  after,  by  the  way  of  recovery 
 and  cm.  The  firft  born  of  lapfed  man 
 was  a  malignant  perfecuting  Qtin.  The 
 firft  born  of  belie<ving  .Abraham,  was  a  p erfe- 
 cutor  of  him  that  was  horn  after  the  Spirit  y 
 i  John  3.  12.  Gal.  4. 29.  And  the  firft  born 
 of  this  Ifaac  himfelf,  was  a  profane  Bfauy  that 
 for  one  morfel  fold  his  birth-right  y  Heb.  12.  16. 
 And  naturally  we  are  all  the  off-fpring  of 
 this  profanenefsy  and  have  not  acquaintance 
 enough  with  Gody  and  with  healthful  holt- 
 nefsy  and  with  the  everlafting  heanjenly  Glory y 
 to  make  us  cordially  preferr  it  before  a  for- 
 bidden  cup,  or  morfel,  or  a  game  at  foole- 
 ry, or  a  filthy  luft ;  or  before  the  wind  of 
 a  gilded  fools  acclamation  and  applaufe  - 
 or  the  cap  and  counterfeit  fubjedtion  of 
 the  multitude  :  But  the  --  -fortune ,  non  tua 
 turba  (ut  0<v.)  <&r  quos  fportula  fecit  amid  {ut 
 Jwv.)  who  will  ferve  mens  lufts,  and  be 
 their  fervants,  and  humble  attendants  to 
 damnation,  are  regarded  more  than  the 
 God,  the  Saviour,  the  Sanftifier,  to  whom 
 thefe  perfidious  rebels  were  once  devoted. 
 That  you  and  yours  may  live  that  more 
 wife  and  delightful  life,   which  confifteth 
 
 a  in 
 
The  Bfijile  Mkatory. 
 
 in  tkc  daily  fight  of  Hea<ven,  by  a  living 
 Faith,  which  worketh  by  horot,  in  conflant  Obe* 
 dience,  is  the  principal  end  of  this  publick 
 appellation :  That  what  is  here  written 
 for  the  ufe  of  all,  may  be  firft  and  fpecial- 
 ly  ufeful  to  you  and  yours,  whom  I  am  fo 
 much  bound  to  love  and  honour  •  even  to 
 your  fafe  and  comfortable  life  and  death, 
 and  to  your  future  joy  and  glory ;  which 
 is  the  great  defire  of 
 
 Tour  obliged  Servant, 
 Feb.  4.  \66y.  Rich.  Baxter. 
 
 the 
 
THE 
 
 PREFACE. 
 
 I. 
 
 Reader  7 
 
 F  it  offend  theey  that  the  Tarts 
 of  this  Treatife  are  fo  unlike, 
 --under jland  i.  Tliat  they  are  for 
 <various  ufes :  The  firft  Tart 
 to  make  men  willing,^  awa- 
 kening perfwafions-  and  the  reft,  to  direEl 
 them  in  the  exercifes  of  Fakh,  who  are  frjl 
 made  willing.  2.  That  I  write  not  to  win 
 thy  praife  of  an  artificial  comely  Structure  •  but 
 to  help  fouls  to  Hotinefs  and  Hearoen  5  and  to 
 thefe  ends  1  labour  to  fuit  the  means.  3.  That 
 the  ftrft  Sermon  wm  publijhed  long  ago .    and 
 
 a  i  the 
 
The  Preface. 
 
 the  fiookfetter  defying  me  to  give  him  fome  ad* 
 ditions  to  it,  I  thought  meet  firji  to  make  up  the 
 exciting  part  in  the  fame  jlyle,  and  then  to 
 add  a  Direflory  for  the  praSlice  of  judicious 
 Believers. 
 
 z.  And  if  it  ojfend  thee  that  the  fecond  Tart 
 containeth  but  fuch  matter  as  1  have  already 
 publifl?ed,  in  my  l^eafons  of  the  Qmjiian  %e* 
 ligion,  under jtand  i.  That  I  perceived  that  that 
 Treatije  was  neglefted  by  the  more  unlearned  fort  of 
 Chrijiians,  as  not  defcendmg  enough  to  their  capo* 
 cities  j  and  that  it  would  be  ufeful  to  the  a>npr* 
 mation  of  their  Faith,  to  draw  forth  jome  of  the 
 mofl  obvious  Arguments,  in  as  plain  a  manner, 
 and  as  briefly  as  I  could,  that  length  nor  obfeu-- 
 rity  might  not  deprive  them  of  the  benefit,  who 
 are  too  jlothfull,  or  too  dull,  to  make  uje  of  more 
 copious  and  accurate  dtjeourfe.  i.  And  I  knew 
 not  how  to  write  a  Treatije  of  the  Ufes  of  Faith, 
 which  jhould  whlly  leave  out  the  Confirmations 
 of  Faith,  without  much  reluElancy  of  my  %eafon. 
 
 3.  And  again,  1  fay ,  1  can  bear  the  dtjpraife 
 of  (Repetition,  if  I  may  but  further  mens  Faith 
 and  Salvation. 
 
 3.  Jnd  if  it  ojfend  thee  that  1  am  fo  dull  in 
 all  the  VireBive  party  I  cannot  weU  do  both 
 works  at  owy  awaken  the  Aff&ions,  and  accw 
 
 rately 
 
Toe  Preface. 
 
 rately  direti  the  mind  for  praUice !  Or  at  leafl  if  I 
 hadfooken  all  thofe  QireBions  in  a  copious  applica*- 
 tory  Sermon  ftyle,  it  would  ha<ve /welled  the 'Book 
 to  a  <very  tedious  cofily  <volume :  And  AffeElion  mufl 
 not  too  much  interpoje  y  when  the  Judgment  is 
 about  its  proper  work.  And  being  done  in  the  be* 
 ginning,  it  may  be  the  better  fjpared  afterward. 
 
 4.  If  it  offend  you  that  1  open  the  Life  o/Faith 
 infomewhrtt  an  unufual  manner,  1  anfwerfor  my 
 j'elf,  that  if  it  be  Methodical,  true  and  apt  for 
 uje,  I  do  that  which  1  intend :     And  on  a  fubjett  jo 
 frequently  and  fully  handled,  it  were  but  an  injury  to  j 
 the  Qhurck,  to  fay  but  the  fame  which  is  (aid  already :  \ 
 Mr.  John  Ball,  Mr.  Ezekiel  Culverwell,  and\ 
 Mr.  Samuel  Ward  in  a  narrower  roomharve  done 
 exceeding  well  upon  thisfubjeB.  If  you  hanje  nothing 
 more  than  they  ha<vejaidy  read  their  (Books  only, 
 and  let  this  alone. 
 
 ylf  it  offend  you  that  the  Directions  are  many  of 
 them  difficult >  and  the  flyle  requireth  a  flow  confide* 
 rate  %eader>  I  anfwer>  the  nature  of  the  fubjett  re* 
 quirethit  •  and  without  ^voluminous  ted'iot#f?iefsy  it 
 cannot  be  a<voided.  Blame  therefore  your  unprepared 
 ignorant  minds ;  and  while  you  are  yet  dull  of  hear- 
 ing, andfo  make  things  hard  to  be  uttered  to 
 ymr  underftandingy  becaufe  you  harve  flill  need  of 
 Milk,  ana  cannot  digejijbong  meat :  but  muft  again 
 
 a  3  be 
 
The  Preface. 
 
 be  taught  the  principles  of  the  oracles  of  God, 
 (Heb.  5. 11,12,13,14.)  thinknottoget  knowledge 
 without  hardftufy ,  and  patient  learning,  by  hearing 
 nothingbut  what  you  know  already ,  or canundtrftand 
 by  one  hajiy  reading  truer  •  left  you  dt fewer  a  con* 
 junElion  of  flothfulnefs  with  an  ignorant  and 
 unhumbled  mind :  Or  at  leaft,  if  you  muft  learn 
 atfo  cheap  a  rate,  or  elfe  ftickftill  in  your  Milk  and 
 your  Beginnings,  be  not  offended  if  others  out- 
 go you,  and  think  knowledge  worthy  of  much  greater 
 diligence  -7  and  if  leaving  the  principles  we  go 
 on  towards  perfection,  as  long  as  we  take  them 
 along  with  us^  and  make  them  the  life  of  all  that 
 followetb,  while  wefeem  to  leave  them :  And  this 
 we  will  do,  if  God  permit,  Heb.  6.1,3, 
 
 KB. 
 Feb.  3.  *66p, 
 
 The 
 
The  Contents  of  the  firft  Part. 
 
 The  Sermo  n. 
 
 WHit  Faith  is ;  page  2.  The  Text  opened,  p.  4.  Tbe 
 grounds  of  tbe  certainty  tf  Faith  briefly  intimated^p.^^c, 
 Why  God  wit  have  us  live  by  Faitb,and  not  by  fight,  p.  1 .2 9  dec. 
 Ufc  1.  To  inform  us  what  a  Cbrifiian  or  Believer  isy  defer  thed, 
 
 p.  15 
 Ufc  2.  Tbe  Reafon  why  Believers  are  more  furious  in  matters  of 
 
 Religion,  than  unbelievers  are. 
 Ufc  3.  Of  Examination,  p.  29 
 
 Tbe  mifery  of  unbeliever  s%  p.  30 
 
 Ma/kj  of  a  true  Faith,  p.  j  2 
 
 Ufc  4.  Exhortation  to  theferbus  exercife  of  Faith,  p.  37 
 
 Some  afji&ing  fuppofitionf,  p  58 
 
 How  tbofe  wiV  live  who  thm  believe  i  opened  in  certain  £jr- 
 
 ftions,  p  4s 
 
 Motives  to  live  by  a  fore  feeing  Faitb  on things  not  fe en -,         p.  45 
 TbcConelufion*  1.  Exbor ting  to  live  by  Faitb  1  a.  And  to  pro* 
 
 mote  thit  life  in  others,  p#  4$4 
 
 The  Additions. 
 Cap.  1.  Tfc  conyi&ion  and  reproof  of  Hypocrites,   Who  live 
 
 contrary  to  tbe  Faith  which  they  profefi,  ^g 
 
 Cap.  2.  A  general  Exhort  at  ion  to  Uveas Believers,  55 
 
 Cap.  5.  i*w  exhortation  to  the  particular  duties  of  Believers.    62 
 
 The  Contents  of  the  Second  Chapter. 
 
 Chip*   1.   The   Believers  DireQory  mufi  (hew  , 
 flrengtben  Faitb :  a.  How  to  u[cj$, 
 
 I  How  t9 
 And 
 
The  Contents. 
 
 And  I.  For  thefirft,  the  order  of  the  prefuppofed  Natural  Ferities, 
 ie  briefly  mentioned,  Si 
 
 Chap.  2.  The  true  Method  of  enquiry  into  the  f uper natural  evi- 
 dences of  Faith,  and  the  Rules  therein  to  be  obferved,  87 
 
 Chap.  3.  Theproper  Evidence  $f  Faith.  The  SflRIT  and  the 
 Image  of  God  him  f elf,  p7 
 
 Chap.  4.  the  Image  of  Gods  Wifdomontbe  ChriflianReligim  : 
 It* s  mnderful  Method  opened^  in  thirty  inftances.  Stx  more 
 inftances,  99 
 
 Chap.  5.  The  Image  of  Gods  Goodnefi  and  Holinefs  on  the  Cbri- 
 ftian  Religion  :  in  thirty  inftances,  ic  8 
 
 Chap.  6.  The  Image  of  Gods  Power  upon  the  Cbriflian  Religion; 
 in  twenty  inflances,  1 1  ^ 
 
 Chap.  7.  The  means  of  mating  hpown  aU  thie  to  us  infallibly.  How 
 the  fir fi  witneffesh^uw  **•  How  the  next  Age  and  Churches 
 liters  it.  How  we  hpow  it.  Twenty  fecial  hifiorical  Jradi* 
 tions  of  Cbriftianity  ,  and  matters  of  faQ.  What  the  Spirits 
 Witntfi  to  Chrifiianity  is,  1 2  5 
 
 Chap.  8 .  Twelve  further  VireUions  to  confirm  our  Faith,        1 3$ 
 
 Chap.  9.  Twenty  General  Virediens  how  to  ufe  Faith,  or  to  live 
 by  H,  when  it  ie  confirmed.  What  Cbriflian  Faith  is  :  Errours 
 shout  it,  148 
 
 The  Contents  of  the  third  Parr. 
 
 Chap.  1 .  How  to  live  by  Faith  on  God,  168 
 
 Chap.  2 .  How  to  live  by  Faith  on  J  eft*  Cbrifl,  1 88 
 
 Abufes  of the  Votlrine  of Redemption.  The  extent  of  it.  Of  Chrifis 
 
 Office  :  Hit  Merits  and  Sacrifice :  Example,  &c. 
 Chap.  3.  How  to  live  by  Faith  on  the  Holy  Ghoft.  Of  the  Trinity. 
 Several  doubts  refolved  about  believing  in  the  Holy  Ghoft.  Of 
 giving  the  Spirit :  Hie  operations  :  Whether  Love  to  God,  or 
 Faith  inGhrift  go  firft^  exaQly  anfwered.  (And  confequently 
 whether  Faith  or  Repentance  befirft.)  Of  the  Spirit  in  Cbrifk 
 and  the  Apofiles :  Of  fufficitnt  Grace.  How^Faith  procuretk 
 the  Spirit.  Whether  de fires  of  grace  be  grace,  20 1 
 
 Chap,  4,  Hi*  to  live  by  faith  as  to  Gods  Commands.   The  admu 
 
 table 
 
The  Contents. 
 
 rablc  goodntfs  of  Gods  Laws.  Whether  the  Promife  and  Reward 
 he  the  end  of  Obedience,  or  Obedience  the  end  of  the  Promife  and 
 Reward.  Of  Scripture  examples,  232 
 
 Qhap.  ?•  How  to  live  by  faith  on  Gods  Promifes.  What  will  of  God 
 it  is,  according  to  which  they  ntufl  askjabo  will  receive.   Of  a 
 particular  faith  in  payer.  Js  the  fame  degree  of  grace  condi* 
 tionally  promifed  to  all  ?    VireQions  for  undemanding  the  pro- 
 mifes. the  true  Mature  of  faith  or  truji  in  Gods  Promifes,  open- 
 edpt  large.     Affiance  is  in  the  understanding,  will  and  vital 
 power.    Whether  Faith  be  Obedience,   or  how  related  to  it. 
 7  en  ads  of  the  undemanding  effmtial  to  the  Christian  Faith 
 in  the  Promifes.  Several  ads  of  the  will  effential  to  Faith.  And 
 in  the  vital  power,  whether  all  true  Faith  have  afubje&ive  cet- 
 tainty  of  the  truth  of  the  Word.  Choice,  and  venturing  or  for- 
 ftking  til,  U  thefign  of  real  truft.    Promifes  coUefted  for  the 
 help  of  Faith,  1.  Of  Pardon,  2.  Of  Salvation,  3.  Of Rennci- 
 Hat  ion  and  Adoption,  4.  Of  pardon  of  new  fins  aft  tr  conversion. 
 S.OfSanQification:  6.  Promifes  to  them  that  defire  and  feek? 
 7.  To  Prayer.  8.  to  groans  that  want  exprefjivn.  9,  Promifes  of 
 all  that  we  want,  and  that  it  good  for  us.   10.  To  the  ufe  of  Gods 
 Word  and  Sacraments,    ij.  To  the  bumble,  meek^  and  lowly. 
 1 I.  To  the  peaceable,  13.    To  the  diligent.  14.  To  the  patient, 
 1 5 .  To  Obedience.  1 6.  to  the  Love  of  God.  1 7.  To'tkem  that 
 love  the  godly  >  and  are  merciful  in  good  workj.  18.  To  the  poory 
 19.  To  tbeoppreffed.  20.  totbeperfecuted.  21.  In  danger/. 
 22.  Againji  temptations.  13.  To  them  that  overcome  and  per. 
 fevere.  24.  I*  fiCknffst  **dat  death.  ij.  Of  Refurre8iony  final 
 JufiificathnandGlory.  26.  For  children  of the  godly.  27.  To 
 the  Church,  24I 
 
 Chap.  6.  Hew  to  exercife  faith  onGods  Threatnings  and  Judge- 
 ments. How  far  belief  of  the  threatnings  ii  good,  neeeffary,  and 
 a  faving  faith.  Howfavingfaithis  a  per  final  application*  How 
 to  perceive  trutfaitbi  297 
 
 Chip.  7.  How  to  live  by  faith  fr  Pardon  and  JujUfication.  In 
 bow  many  refpeSs  andwaies  Cbriftjujiifittb  us.  Of  the  impu- 
 tation of  Cbrijis  Right  eoufnefs.  Twelve  reafons  to  help  our  be- 
 lief of  pardon.  Howfarfnfhould  mak$  us  doubt  of  our  Jufiifi- 
 catior,  30g 
 
 Ch3p.  8.    5 1  V  anger  ws  Err  ours  detected,  which  hinder  the 
 
 (b)  work> 
 
The  Gontents, 
 
 workjof  faith  about  our  Juftification  >  and  the  contrary  truths 
 afferted.  321 
 
 Chip.  9,  Hour  to  live  by  faith  in  the  exercife  of other  graces  and 
 duties:  And  1.  Of  the  doftrinal  Dir&ions.  Whit  SahBifc 
 cation  is.  Hasp  Godloveth  the  unfanUified.  How  helovsth  us  in 
 Cbrift.  Of  Preaching  nteer  Mtrality,  ^x 
 
 Chap.  10.  the  f radical  Vireftions,  ^promote  Love  to  God  and 
 Holittefs,  367 
 
 Chip.  11.  Of  the  order  and  harmony  of  graces  and  duties,  which 
 wuftbe  taken  all  together.  Of  the  farts  thatwaks  up  the  new 
 Creature.  I.  The  intelellual order  \  or  a  method,  or  Jcbeme  of 
 the  beads  of  Divinity.  2.  The  order  of  Intention  and  Atfeclicn. 
 $.Tbeordtr  of  prailice.  Of  the  various  degrees  of  means  to 
 mans  ultimate  end  Of  the  grace  nectffary  to  concur  with  tbefe 
 various  means,  Ihe  circular  motion  hy  divine  communication  to 
 cur  Receiving  Graces,  and  (0  by  our  Returning  Graces,  unto 
 God  again.  The  frame  oftheprefent  means  of  grace,  and  of 
 our  returning  duties.  Rules  about  the  order  of  Cbrift i an  pra- 
 ctice (which  fhew  that,  and  bow  the  beft  is  to  be  preferred^  and 
 which  is  beft)  in  fifty  three  Fropofitions.  How  mans  Laws  bind 
 confeience  {and  many  other  cafes)  refolved.  A  lament  at  icn  for 
 the  great  want  of  order,  and  method,  and  harmony  in  the  un- 
 der ft  andings,  wills  and  lives  of  ChrifUans.  Many  inftances  of 
 mens  partiality  as  to  truths ,  grace s, duties, pns,&c.fwenty  Re a- 
 fons  why  few  Cbriflians  arecompleat  and  entire,  but  lame  and 
 partial  in  their  Religion.  TenConfetlaries.  Whether  all  graces 
 be  equal  in  habit.  Religion  not  fo  perfed  in  us  as  in  the  Scri- 
 ptures i  which  therefore  are  the  Rule  to  us,  &c.  373 
 
 Chap.  12.  How  to  ufe  faith  againft  particular  fins,  417 
 
 Chap.  1 3.  What  fins  the  beft  are  mod  in  danger  of,andfauldmoft 
 carefully  avoid.  And  wherein  the  infirmities  of  the  upright  dif- 
 fer from  mortal  fins.  42 1 
 
 Chap.  14.  Htw  to  live  by  faith  in  property.  The  way  by  which 
 faith  doth  fave  us  from  the  world.  General  Directions  againft 
 the  danger  of  proffer  ity.  Twenty  marks  of  worldlinefs.  The 
 pretences  of  worldly  minds.  The  greatnefs  oj  the  fin.  The  ill  ef- 
 fects, 428 
 
 Chip.  1 5  ■  How  to  be  poor  in  jpirit.  And  i.How  to  ejeape  the  Pride 
 ofprofoerous  men.  The  clcabj  of  Pride,     Tbefigns  of  Pride  and 
 
The  Contents. 
 
 ofLowlinefs.fhefinfulnefsofit.    Particular  remedies,     446 
 
 Chap,  16.  How  to  efcape  the  fin  of Fulnefs,  Gulofity  or  Glutto- 
 ny* by  faith,  the  mifebiefs  of  ferving  the  appetite.  Particular 
 remedies,  465 
 
 Wap.  17.  Hot*  faith  muft  conquer  flxb  and  idlenefs.  Wbo  are 
 guilty  of  this  fin.  Cafes  refolved.  lb e  evil  of  idltnefs.  The  re- 
 medies, 474 
 
 Chap.  18.  Vnmercifulnefs  to  the  poor,  to  be  conquered  by  faith,  'i  be 
 remedies ,  4J1 
 
 Chap.  19.  How  to  Uvehy  faith  in  adverfity,  493 
 
 Chap.  2  o.  How  to  live  by  faith  in  trouble  of  conference ,  and  doubts 
 of  our  falvation.  Ibe  difference  between  true  and  falfe  repen- 
 tance. How  to  apply  the  univerfal  gtaee  to  our  comfort.  Ihe 
 dinger  of  cafiingour  part  on  Cbrift  >  and  of  afcribing  all  me- 
 lancholy diflurbances  and  thoughts  to  the  fpirit.  Of  the  trying 
 the  fpiris :  and  of  the  witnefs  of  the  Spirit,  503 
 
 Chap,  a  1.  How  to  live  by  faith  in  the  publicist? 'clipping  of  God, 
 Overvalue  not  your  own  manner  ef  Worjhip,  and  overvilifie  not 
 other  mens.  Of  communion  with  ethers ,  519 
 
 Chap.  22.  How  to  pray  in  faith,  527 
 
 Chap.  23.  Hew  to  live  by  faith  towards  children  and  other  K#- 
 lations§  530 
 
 Chap.  24*  How  by  faith  to  order  our  affe&iow  to  public\Societies% 
 and  to  the  unconverted  world,  535 
 
 Chap.  2$.  How  to  liveby  f/ith  in  the  love  of  one  another*  and  to 
 mortifiefelf'love.  It  is  our  own  inter  eft  and  gain,  to  love  our 
 neighbours  as  our  felves.  Objections  wherein  it  confifteth.  What 
 is  the  fmcerity  of  it.  Confectaries.  Loving  others  as  your 
 felves  it  4  duty  even  as  to  the  degree,  539 
 
 Chap.  26.  Howby  faith  to  be  followers  of  the  Saints,  and  to  look, 
 with  profit  to  thnr  examples  and  their  end,  and  to  bold  com~ 
 munion  with  the  heavenly  Society.  Reafons  of  the  duty.  The 
 nature  vf  it.  Negatively,  what  it  is  not  >  and  affirmatively  f 
 what  it  is.  Wherein  they  muft  be  imitated,  556 
 
 Chap.  27.  How  to  receive  the  fentence  of  death,  and  how  to  die 
 by  Faith,  589 
 
 Chap.  28.  Hw  by  faith  to  look*,  aright  to  the  coming  of  Jefus 
 Chrift  in  Glory,  594 
 
 (b2)  Readers, 
 
Reader,  The  firft  and  great  Errour  of  the  Printer,  is,  that  he 
 hath  not  diftinguifhcd  the  three  diftinft  Parts  of  the  Trea- 
 tile.  Therefore  you  muQ  write  ?*gc  i.  PART.  i.  and 
 P*g.  81.  PART  2.  Chap.  i.  and  fag  168.  PAR  T3, 
 Chap.  1.  & 
 
 IN  the  Preface,  Page  5. 1.  I6\  put  ]f  you.  would  have,  p.  8. 1.  8.  put  out 
 have  p.  3 1 . 1.  3 1.  put  out  out  p.  40. 1-  2  2.  for  that  r.  the  p.  f  r.  I  37.  for 
 yovr  r.  *A«V  p.  54.  l.i  3.  for  believe  x.defire  p.  66. 1. 1|.  for  *£*/*/?  r.  <tt  p. 
 67. 1.  32.  for  tarn  r.  f/tf«  p.  68,  1.  8.  kitmumm  r.  wd  .y«  1.  27.  -  arte*  ten- 
 put  countrey  p.  6p.  i.  17.  r.wwo  p.  70  1. 16.  r.  veuofam  p.7^.  1.  24.  r.  /#tf*k 
 them  p.  77.  1.  12.  r.  literate  p.  87. 1.  3.  for  offered  re^d  obfrrved  p.  93. 1  2?.  for 
 gimrt  t.can  p.96.1.1 2  for  Nations tMtions»\.n.x.eonducetb  p.  99.  l.g.  r.  n>&i:j> 
 c'tp,  101. 1.  38.  for  Goodnefs t  Goodwill?.  130.  l.ij.r.  inconfidera.tenep?.\i\. 
 K  io.r.  VitiorUt.cenfisy.  irr.l.  37.  for  wwr.  Mrnrp.  163. 1.  6.  put  ouc 
 <zrf  p.  166. 1.  2.  tor  wor\eth  r.  mar  fat  b  1. 14.  r.  « itfzf  tff  1,  19.  r.  ta^tf/?  p.  15x5. 
 r.  7.  for  meditate  r.  med:au  p.  2o5 . 1. i.r.  caifally  I.4.  for  /;#  r.  flbw  p  2 1 7.  f  falfe 
 Printed  for  209J  1.  38.  blot  our  or  p.  224.  !.  6.  for  was  r.  were  p.  232. 1.  19. 
 r.  Antoninus  p.  241. 1.31.  r.  0  mutative  p.244. 1.  38.  put  out  o/p.  240. 1.  ?. 
 for  rather  t.  alwa'es  p.  250. 1.  9.  bloc  out  0  and  r.  of  objeft-vc gra  e  1. 30.  for 
 promifctb  t.pomleth  not  p.  253. 1.  n,  for  confrmeth  r.  confineth  1.  20.  for  left  of 
 X.  loft  of  p.  254.1. 29.  r.  non-aniffion.  p.  332.  1. 33.  r.  wtefc  »$£  p.  346. 1.14, 
 r.  /**&*  p.  359. 1. 18.  for  frffl  r.  bimfclfp.  $66. 1.  29.  for  that  r.  f/;*  p.3  7  r .  Liz. 
 for  there  r.  ftbt*  p.  38a.  1.  28.  for  as  r.  or  p.  384. 1.  3.  pur  a  fl>*w»4  afrer  qp;.'«t 
 and  Dirigentp.  40?. J.  36. r.  Chr'fttansp.  406. 1.  37.  iorendr.  and  p.  411. 1  16. 
 r.  fW&eJ  p.  4  f  3. 1.  20.  for  it  r.  /i  p.  414. 1.  2.  put  out  or  and  1. 34.  tor  h  't  r.  :* 
 Hi  ( clfeic  is  blaiphemy  againft  the  Scripture)  p.430. 1.23.  put  out  may  p  43  $. 
 1.2$.  r.  Cyn'calp.  441.  1.  5.  put  out  vot  p.  48*.  1.  25. for  them  elves  r.  hi  rijcif 
 fp.  505. 1.  27-r.  ^Jwrp.  540.I.  u.  put  out  Wp,  582.I.  11.  t.  fr'ends. 
 
 THE 
 
XET  the  Reader  know,  that  whereas 
 the  Bookfeller  hath  in  the  Catalogue  of 
 my  Books,  named  my  [  Holy  Qnnmon* 
 Wealth,  or  Political  jfphorijms]  I  do  hereby  re- 
 call the  faid  Book,  and  profefs  my  Repen- 
 tance, that  ever  I  published  it,  and  that  not 
 only  for  fomeby-paflages,  but  in  refpe&of 
 tht J econdary  part  of  the  <very J cope.  Though 
 thefirft  part  of  it,  which  is  the  defence  of 
 God,  and  %eajon  I  recant  not* 
 
 But  this  Revocation  I  make  with  thefe  pro- 
 vifo's,  i.  That  Ireverfe  not  all  the  Matter  o£ 
 that  Book,  nor  all  •  that  more  than  ONE 
 have  accufed ;  As  e.g.  the  Affertion  that  all 
 humane  Powers  are  Limited  by  God :  And  if  I  may 
 not  be  pardoned  for  not  defying  DEITY 
 and  HU  M  A  N I T  Y, I  {hall  preferr  that  ig- 
 nominy before  their  prefent  Faftus, and  Tri- 
 umph, who  defie  them. 
 
 2.  That  I  make  not  this  Recantation  to 
 the  Military  fury ,  and  rebellious  pride  and 
 tumult,  againft  which  I  wrote  it  •  nor  would 
 have  them  hence  take  any  encouragement 
 for  impenitence, 
 
 3.  That 
 
£.  That  though  I  diflike  the  Roman  Cler- 
 gies writing  fo  much  of  Politicks,  and  deteft 
 Minifters  medling  in-  State  matters  without^ 
 nece/Tity,  or  a  certain  call  .yet  I  hold  it  not 
 (imply  unbefeeming  a  Divine,  to  expound 
 the  fifth  Commandment,  .nor  to  fliew  the  de- 
 pendance  of  humane  Powers  on  the  Di- 
 vine •  nor  to  inftruit  Subjects  to  obey  with 
 judgement j  and  for  Confcience  fake. 
 
 4.  That  Iprotefl  againft  the  judgement 
 ofPofterity,  and  all  others,  that  were  not  of 
 the  fame  T I M  E,  and  P  L  A  C  E,  as  to  the 
 (mental)  cenfnre,  either  of  the  BOOK  or 
 the  REVOCATION  ;  as  being  igno- 
 rant of  the  true  reafons  of  them  both. 
 
 Which  things  Provided,  I  hereby  under 
 my  hand,  as  much  as  in  me  lyeth,  re<verfethe 
 Book,  and  defire  the  World  to  take  it  as  non* 
 Scriptum. 
 
 April.  15,  ^  g.. 
 
 1.670.. 
 
THE 
 
 Life  of  Faith. 
 
 /UB.Y.H. 
 
 He  brews  ii.  i. 
 
 Kow  faith  is  the  fubjlance  of  things  hoped  fqry 
 the  evidence  of  things  notfecn. 
 
 Hough  the  wicked  arc  diftinguifhed  in- 
 to Hypocrite*  and  Vabe!i'virsy  yet  Hy- 
 pocrites thcmfclvcs  arc  Unbelievers  too. 
 They  have  no  faith  which  they  can  ju- 
 itifie,  by  its  prevailing  efficacy  and 
 works :  and  therefore  have  no  faith  by 
 which  they  can  b*  juftified.  Becaufe  their 
 dife  very  is  needful  to  their  recovery,  and 
 alt  our  falvation  depends  on  the  (incerity  of  oar  faith.  1  have 
 chofen  this  text,  which  is  a  defcription  of  faith,  that  the 
 opening  of  it  may  help  us  for  the  opening  of  our  hearts,  and" 
 reib'ving  the  great  qucftion,  on  which  our  er.dlefs  Lfe  de- 
 pends. 
 
 To  be  a  Chrijrian,  and  to  be  t  Believer  in  Chrift ,  are  words 
 in  Scripture  of  the  fame  ligni  Meat  ion.  If  you  have  not  faith, 
 you  arc  not  ChrijHans.    This  faith  hath  various  offices  sni 
 
 B  objects. 
 
The   Life  of  Faith. 
 
 obj  ;Cts.  B/  it  weaic  )ujiifi.dt  fanSified  and  faved.  We  arc 
 jxjkjKd,  not  by  believing  that  vps  arejujlififd,  but  by  believing 
 that  rvt  may  bejujbfitd.  Not  by  receiving  justification  imme- 
 diately, b  jc  by  receiving  Chrift  for  our  juftficatim :  not  by  meer 
 accepting  the  pardon  in  it  fflf,  but  by  firft  receiving  him  that 
 ptocureth  andb<\\ow  eth  if,  on  his  termt :  N  )t  by  meer  accept- 
 ing healthy  but  by  receiving  the  Pkyfician  and  his  remedies,  for 
 kealih. 
 
 Fjith  h  the pr apical  Believing  in  Gcdas  promising,  andChrijr 
 as  procuringjuftification  and  falvatton.  Or,  the  practical  brlief 
 and  acceptance  of  life,  as  procured  by  Cbrijl,  and  fromfed  by 
 GodintheGcftel. 
 
 The  everlafting  fruition  of  God  in  Heaven,  is  the  ultimate 
 object.  No  man  believeth  in  Chrift  as  Chriti,  that  belicvtth 
 not  in  him  for  eternal  life.  As  faith  looks  at  Chrift  as  the  ne- 
 ceffary  means,  and  at  the  divine  benignity  as  the  fountain,  and 
 at  his  veracity  as  the  foundation  ov  formal  cbjed,  and  it  the 
 promife,  as  the  true  fignification  of  his  mB  i  fo  doth  it  ultimate- 
 ly  look  at  our  falvation,  (begun  on  earth,  and  perfected  in 
 HeavenJ  as  the  end,  for  which  it  looketh  at  the  reft. 
 
 No  wonder  therefore  if  the  holy  Ghoft  here  fpeaking  of  fhe 
 Dignity  tnd  Power  of faith,  do  principally  infill  on  that  part  of 
 its  defcription,  which  is  taken  from  this  final  object. 
 
 As  Chrift  himfclf  in  his  Humiliation  was  re'ycled  by  the 
 (jentilcs,  and  a  ftuwbling  ftoue  to  the  Jtf?s,  d/fpifed  and  not 
 efreemed,  Ifa.  53.  2>  3.  hazing  wade  bimfelf  of  no  reputatLn, 
 Phil.  2.7.  So  faith  in  Chrift  at  incarnate  a«d  crucified,  is  dc- 
 fpifed  znd  counted  fcolifhnefs  by  the  world.  But  as  Chrift  in 
 his  ghrj,  and  the  glory  of  believers,  foill  force  them  to  an 
 aweful  admiration  -,  (0  faith  it  fclf  as  exercifed  on  that  glory, 
 is  more  glorias  in  the  eyes  of  all.  Believers  are  never  to  re- 
 verenced by  the  world,  as  when  they  convcifc  in  Heaven,  and 
 the  Spirit  of  Glory  refieth  on  them,  1  Pet.  4.  14. 
 
 How  faith  by  beholding  this  glorious  end,  doth  move  all 
 the  faculties  of  the  foul,  and  fubdue  the  inclinations  and  in- 
 tcrcfts  of  the  flelh,  and  make  the  greatcft  furTerings  tolleiable, 
 is  the  work  of  the  holy  Ghoft  in  this  Chapter  to  demonftrate, 
 which  beginning  with  the  defcription,  proceeds  to  the  proof 
 by  acloud  ofwitncffes.    Thcic  arc  two  forts  of perfons  fand 
 
 imploymcntsji 
 
The  Life  of  Faith, 
 
 imployments)  in  the  world,  for  whom  there  are  two  con- 
 trary ends  hereafter.  One  fort  fubjedt  their  reafon  to  their 
 fenfual  or  carnal  intereft.  The  other  fubjecl  their  fenfs  to 
 rhtir  reafon,  cleared,  conduced  and  elevated  by  faith.  Things 
 prefent  or  poiTcficd,  are  the  riches  of  the  fenfual,  and  the 
 byas  of  their  hearts  and  lives :  Things  abfent  but  bofed  for, 
 ire  the  riches  of  Believers,,  which  aduatc  their  chief  en- 
 deavours.       !■■■      -**" 
 
 This  is  the  fenfe  of  the  text  which  I  have  read  to  you  \ 
 which  fetting  things  hoped  for ;  in  oppolicion  to  things  frefent, 
 and  things  unfeen,  to  thofe  thgt  fenfe  doth  apprehend,  affureth 
 us  that  faith  ( which  fixem  on  the  ftrti )  doth  give  to  its  ob- 
 jed  a  fubfiftence%  preface  and  evidence,  that  is,  it  feeth  that 
 which  fupplieth  the  want  ofprefence  and  vifibility.  The  vvbs-dWj 
 is  that  which  quoad  effeilum  is  equal  to  a  prefent  fubfiftence.  And 
 the  Va*^*'  the  evidence  is  fomewhat  which  quoad  tffeftum 
 is  equal  to  vifibility.  As  if  he  had  faid,  [Though  the  glory  pro- 
 rnifedto  Believers,  and  exptQedby  them,  he  yet  to  come,  and  on- 
 ly hoped  for,  and  be  yet  unfeen  and  vnlyhlieved,  yet  is  the  found 
 believer  as  truly  ajfefied  with  it,  and  aBed  by  its  attra&ive 
 force,  as  if  it  were  prefent  and  before  hie  eyes']  as  a  man  is  by 
 an  inheritance,  oreiiatcin  reversion,  or  out  of  fight,  if  well 
 fecured,  and  not  o  ily  by  that  which  is  prefent  to  his  view. 
 The  Syr iack^lnterpr eter  inftead  of  a  tranflation,  gives  us  a 
 true  expofition  of  the  words,  viz.  [Faith  is  a  certainty  of  thofe 
 things  that  are  in  hope,  as  if  thty  did  already  attually  exift,  and 
 the  revelation  of  thofe  things  that  are  not  feen. 
 
 Or  you  miy  take  the  fenfe  in  this  Propofition,  which  I  am 
 next  to  open  further,  and  apply,  viz.  [That  the  nature  and 
 ufe  of  faith  is  ro  be  as  it  were  inftead  of  pre  fence,  peffeflion  and 
 fight :  or  to  wakf  the  things  that  will  be,  as  if  they  were  already 
 in  exijience  >  and  the  things  unfeen  which  God  revealetb,  as  if 
 tur  bodily  eyes  beheld  them. 
 
 i.  Not  that  faith  doth  really  change  its  object.  2.  Nor  doth 
 it  give  the  fame  degree  of  apprebenfions  and  affections,  as  the 
 fight  of  prefent  things  would  do.  But  1.  Things  invifibleare 
 the  objects  of  our  faith. 
 
 2.  And  Faith  is  effeGual  inftead  of  fight- to  all  thefc  ufes: 
 i.  The  apprehenfton  is  as  infallible,  becaufe  of  the  objective 
 
 B  2  certainty. 
 
hW 
 
 The  Life  of  Faith. 
 
 certainty,  ( though  not  fofatisfa&ory  to  our  imperfect  fouls  J 
 as  if  the  Things  themfelves  wcicfeat.  2.  The  tviOh  d.termn- 
 ed  by  it  in  its  necejjary  confent  and  choice.  3.  The  affeB'uns  arc 
 moved  in  the  nectffary  d  grec.  4.  It  ruletb  in  our  lives,  and 
 bringeth  us  through  duty,  and  fufFering,  for  the  fake  of  the 
 happinefs  which  we  believe. 
 
 3.  This  Faith  is  a  grounded  mfe  zndjuftifiabl*  a6r  :  an  in- 
 fallible kjvwl'dge;  ani  often  called  fo  in  Scrip  ure,  John  6  69. 
 1  Cor.  15.  58.  Kc*w.  8  28,  &c.  And  the  conftitucivc  and  ef- 
 ficient caufes  will  jultifie  the  Ntme. 
 
 We  know  and  are  infallibly  fure, otthz  truth  of  God,  which 
 we  believe:  As  it's  faid,  John  6.  69.  [We  believe  andare  fure 
 that  thiU  art  that  £^n(t,  the  Son  cf  the  living  GodT]  2  Cor.5.1. 
 [We  k»«rp  that  if  our  earthly  houfe  of  t hie  tabernacle  xsere  dif* 
 fclved,  &e  have  a  building  of  God,  an  houfe  not  made  mth  hands ■ 
 eternal  in  the  Heavens:]  Rom.  8.  28.  We  Vyiovd  that  all  things 
 tvo}\  together  for  go^d  to  thm  that  love  God.*]  1  Cor.  15.58. 
 feu  tytow  that  your  labour  is  «t  in  vain  in  the  Lord  ]  Joh.  9.29, 
 [We  hnrv  God  fpake  to  Mofes,  6cc]  3 1;  [We  know  Godloear- 
 etb  not  fwners~]  John  3.  2.  We  kpotv  thou  art'  a  Teacher  come 
 from  God.~]  Sj  1  John  3.  5,  15.  &  1  Pet.  3.  17.  and  many 
 other  Scr.ptures  tell  you,  that  Believing  Gody  is  a  cerrain  in- 
 fall. 7<rfort  of  knowledge.  . 
 
 I  (h  II  in  ^Jitificatioa  of  the  work  of  Faith,  acqutint 
 youbrufl/  with  1.  That  in  the  Nature  of  it :  2.  And  that 
 in  the  caufing  of  it,  which  ad  vanccth  it,  to  be  in  infallible 
 knowledge, 
 
 1.  The  Believer  kytrvs  (as  fure  as  he  knows  there  is  a  God) 
 that  God  is  true,  and  his  Word  is  f  ru>y  it  being  imfoffible  fat 
 God  to  lie,  H.b.  6.  18.  God  that  cannot  lie  bath  fromifed, 
 Titus  1.  2. 
 
 a.  He  kpaws  that  the  holy  Scripture  is  the  Word  of  God « 
 by  his  Image  which  it  beareth,  and  the  many  evidences  of 
 Divinity  which  it  containcth,  and  the  miny  Miracles  f  cer- 
 tainly proved)  which  Chrift,  and  his  Spit  it  in  his  fcrvants, 
 wrought  to  confirm  the  truth.  3.  And  therefore  heknoweth 
 aflurcdly  the conclufion,  that  all  this  Word  of  God  is  true. 
 
 And  for  the  fur cr  effecting  of  this  knowledge,  God  doth 
 joot  only  fet  befoxc  us  the  tfcciUining  Evidence  of  his  own 
 
 veracity, 
 
the  Life  of  Faith. 
 
 veracity,  and  (he  Scriptures  Divinity  j  but  moteov:r,  I.  He 
 givetb  us  to  believe  >  PMI.  1.29.  2  Pef.  1.3.  For  it  h  not  of  our 
 frlves,  but  is  the  gift  of  God,  Ephcf.  28.  Faith  is  one  of  the 
 fruitsof  the  9pirir,Gal.  5.  22.   By   the  drawing  of  the  Father^ 
 wt  come  to  the  Sen.  And  he  that  hath  kyowleJge  give>i  from 
 Heaven,  will  cenainly  kpow  :  and  he  that  hath  Faith  givtn 
 him  from  Heaven,  will  certainly  believe.  The  heavenly  L<ght 
 will  diflipate  our  darknefs,  and  infallibly  illuminate.   Whileft 
 God  (ets  before  us  the  glafs  of  the  Gofpel  in  which  the  things 
 invifiblt  are  rrvealcJ,  and  alfo  gives  us  eye  fgbt  to  behold  them, 
 Believers  muft  needs  be  a  heavenly  people,  as  walking  in  that 
 l'ghc  which  proceedeth  from,  and  leade:h  to  the  celeiliJ  ever- 
 latiing  Light. 
 
 2.  And  that  Faith  maybe  fa  powerful  as  to  ferve  inftead 
 of  fight  and  f rtfence,  Believers  have  the  Sfirit  0}  Chrijl  within 
 them,  to  excite  and  actuate  ir,and  help  them  againft  a'l  tempta- 
 tions to  unbelief,  and  to  work  in  them  all  other  graces  that 
 concur  to  promote  the  works  ofFa.th  •>  and  to  mortifie  thofe 
 fins  that  hinder  our  believing,  and  are  contrary  to  a  heavenly 
 life :  So  that  as  the  cxercife  of  our  light,  and  raitc,and  hearing, 
 and  feeling,  is  caufed  by  our  natural  life  i  Co  the  exercife  of 
 Faith  and  Hopr,  and  Love,  upon  things  unfeen,  is  caufed  by 
 the  holy  Spirit,  which  is  the  principle  of  our  new  life,  1  Cor. 
 2.  12.  We  have  received  the  Spirit,  that  we  might  k/tuW  the 
 tbingi  that  aye  given  us  of  God.']    This  Sfirit  of  God  acquaint- 
 eth  us  with  God>  with  his  veracity  and  his  Word,  Heb.  10.  30. 
 We  kpon>  hint  that  bath  [aid,  1  will  never  fail  theet  norforfakj 
 thee.]  This  Sfirit  of  Chrifl  acquainteth  us  with  Cbrifi,    and 
 with  his  grace  and  will.   1  Cor.  2.  10,  H,  12.    This  heavenly 
 Spirit  acquiinteth  us  with  Heaven,  fo  that  \We  know  that  when 
 Chrift  afpeanth^  wefhaV  be  like  him,  for  we  JhaS  fee  hint  as  he 
 »,  1  Joh.  3.2.  And  tve  kpow  that  be ^  was  ntanifefied  to  take 
 away  fin,]  1  Joh.  3.  5.  And  will  perfect  Kis  work,and  prcfent  us 
 fpotlcfs  to  his  Father,  Efb.  5.  2d,  27:  This  heavenly  Sfirit  pof- 
 felTeth  the  Saints  with  fuch  heavenly  dtffcfitions  and  defires,  as 
 much  facilitate  the  work  of  Faith .  It  bringeth  us  fo  a  heavenly 
 convex  fat  ion  \  and  maketh  us  live  as  fellow -citizens  of the  Saint/, 
 and  in  the  hou/bold  o/Go^Phil.3.20.  Eph.2. 1 9.  It  is  within  us  a 
 Sfhit  of  fuffheathn,  breathing  heaven-ward,  with  figbs  and 
 
 B  3  groans 
 
The   Life  of  Faith. 
 
 groans  which  cannot  be  t  y    and  as   God  kjwtvetb  the 
 
 meaning  of  the  Spirit    fa   t  x  Spirit  kftows  the  mind  of  Gody 
 Rom.  8.  37. 1  Cor.  2.  1 1. 
 
 3.  And  the  work  of  Faith  is  much  promoted  by  the  J^iri- 
 tuttl  experiences,  of  Believers.  When  they  find  a  confiderable 
 part  of  the  holy  Scriptures  verified  on  themfelves,it  much  con- 
 firmeth  their  Fikh  as  to  the  whole.  They  are  really  fojpjfed 
 of  that  heavenly  difpofiiion,  called,  The  Divine  Nature,  and 
 have  felt  the  power  of  the  Word  upon  their  hearts,  renewing 
 them  to  the  Image  of  God,  mortifying  their  molt  dear  and 
 ftrong  corruption,  tewing  tfyem  a  gieater  beauty  and  defi- 
 rablenefs  in  the  Objects  of  -Faith,  than  is  to  be  found  in  fen- 
 flblc  things :  They  have  found  many  of  the  Promiftsmade 
 good  upon  thcmfelvcs,  in  the  anfvvers  of  prayers,  and  in  great 
 deliverances,  which  ftrongly  pcrfwadeth  them  to  believe  the 
 reft  that  are  yet  to  be  accomplished.  And  experience  is  a  very 
 J> .it?  1  rful  and  (at it fytngWAyoi  convidion.  He  thztfedetb,  as 
 it  were,  the  ftrlt  fruits,  the  earned,  and  the  beginnings  of  Hea- 
 ven already  in  his  foul,  will  more  eafily  and  alTuredly  believe 
 that  there  is  a  Heaven  hereafter-  [fVe.hyoP?  that  the  Son  of  God 
 if  come,  and  hath  given  us  an  mderftandbig,  that  we  mayty  w 
 him  that  is  truey  and  n>e  are  in  him  that  is  true ,  even  in  hit 
 Son  Jefus  Christ :  This  U  the  true  God  and  eternal  Hf?y  ]  1  J0h . 
 5.20.  [He  thjt  believeth  on  the  Son  bath  the  voitnefs  in  kimfelf, 
 Veif.  10.]  There  is  Co  great  a  likfnefi  of  the  holy  and  heavenly 
 nature  in  the  Saints,  to  the  heavenly  life  that  Sod  hath  promi- 
 sed, that  makes  it  the  more  eafily  believed. 
 
 4.  And  it  exceedingly  helpeth  our  Belief  of  the  life  that's 
 yet  unfeen,  to  find  that  Nature  afTordeth  us  undeniable  Argu- 
 ments to  prove  a  future  Happincfs  and  Mifery,  Reward  and 
 Punifhment,  in  the  general,  yea  and  in  fpecial,  that  the  Love 
 and  Fruition  of  God  is  this  Reward  >  and  that  the  efTcds  of 
 his  difpleafure  arc  this  Punifhment :  Nothing  m:>re  dear  and 
 certain  than  that  there  U  a.Gody  (He  mult  be  zfoul  indeed  that 
 dare  deny  it,  Pfal.  14. 1  Jasalfothat  this  God  is  theCreatour 
 of  the  rational  nature,and  hath  the  abfolutc  right  of  Soveraign 
 Government :  and  therefore  that  the  rational  Creature  oweth 
 him  the  moft  full  and  abfolute  obedience,  and  defer vcth  pa- 
 ri iihment  if  he  difobey.  And  it's  moil  clear  that  infinite  good- 
 
 nefs 
 
The  Life  of  Faith. 
 
 nefs  thould  be  love  i  above  all  finite  imperfect  created  good  ; 
 And  ii'sclear  that  the  rational  nature  is  (b  formed,  that  with- 
 out the  hops  and  fears  of  another  life,  the  world  neirher  i<y 
 nor  ever  was,  nor  f  by  ordinary  vifible 'means)  cm  be  well 
 governed  i  f  fjppofing  God  to  work  on  man  according  to 
 his  nature.^  And  iti*  mod  certain  that  it  confiftcth  not  with 
 infinite  wifdom;  power  and  goqdr.efs,  to  be  put  to  rule  the 
 world  in  all  ages,  by  fraud  and  falfhood.  And  it  is  certain 
 that  Heathens  do  for  the  mod  pirt  through  the  world,  by  the 
 light  of  nature,  acknowledges  life  of  joy ,  or  mifcry  to  come; 
 And  the  moli  hardened  Atheifls,  or  Infidels  mull  confefs,  that 
 [for ought  they  tyow  thsre  may  be  fuch  a  life']  it  being  impollible 
 they  (hould  know  or  prove  the  contrary.  And  it  is  moll  cer- 
 tain that  the  me er  probability  or  fojjjbility  of  a  Heaven  and  H£l^ 
 (being  matters  of  fuch  unfpeakable  concernment)  (hould  in 
 reafon  command  our  utmott  diligence  to  the  hazard  or  lofs 
 of  the  tranfitory  vanities  below  :  and  confequently  that  a  holy 
 diligent  preparation  for  another  life,  is  naturally  ike  duty  of 
 the  reafonable  creature.  And  if  s  as  fure  that  God  hath  not 
 made  our  nature  in  vain  ,  norfet  us  on  a  life  of  vain  imploy- 
 ments,  nor  made  it  our  bufinefs  in  the  world  to  fcek  after 
 that  which  can  never  be  attained. 
 
 Thefc  things,  and  much  more,  do  (hew  that  nature  afford- 
 cth  us  fo  full  a  ttiiimony  of  the  life  to  come  that's  yet  invifible, 
 that  it  exceedingly  helpeth  us  in  believing  the  fupernatu?al 
 xevelation  of  it,  which  is  more  full. 
 
 5.  And  though  we  have  not  fern  the  objects  of  our  faith, 
 yet  thole  that  havegiven  us  their  infallible  tctiimony  by  infal- 
 lible means,  hive  fee*  what  they  teftified.  Though  [no  man 
 bathfeen  God  at  any  time,  yet  the  only  begotten  Son  which  is  in 
 the  bofom  of  the  Father,  hath  declared  him,  Joh  1.  18.  [Verily  > 
 verily,  (faith  our  Lord)  toe  [peak^  that  tee  kjtcw,  and  tejiifie 
 tbatmbave feen]  Joh.  3.  11.  Verf.  31,32.  [He  that  comet h 
 from  Heaven  is -above  aV,  and  what  hehathfeen  and  beard  that 
 he  tefiifieth.']  Chrift  that  hath  told  us  fa  w  the  things  that  we 
 have  notleen  :  and  you  will  believe  honeft  men  that  fpeakto 
 you  of  what  they  were  eye-  witneiTcs  of.  And  the  Difciplcspr* 
 the  perfon,  the  transfiguration,  and  the  miracles  of  Chrift, 
 Infomuch  that  John  thus  beginncthhis  Epiftle,  t  dr.  1.1,2,3. 
 
 [That 
 
8  The  L?fe  of  Faith. 
 
 [lb at  which  was  from   the  beginning  which  we  have  beard, 
 which  we  have  feen  with  our  eyes,  which  we  have  locked  up)n9 
 and  our  bands  have  handled  of  the  JFord  of  life,  (for  the  life  was 
 m anire{led,  and  we  have  feen  it ,  and  bear  witr.rfl,  andfhew  it  to 
 you,  th  it  eternal  life  which  was  with  the  Father,  and  teas  ma- 
 mjtjtedunto  us  :)   Jhat  which  we  have  feen  and  heard  dechrc 
 we  unto  )9 i.~]  So  ?\iul,  i  Cor.  9.  I.  Am  I  not  an  Apotrle  ?  have 
 have  I  not  feenjefus  Cbnji  our  Lord,  1  Cor.  15.  5  6,  7.   [He 
 was  feen  cf  Cephas,  then  of  the  twelve  :  after  that  be  wis  feen 
 of  above  five  hundred  brethren  at  once,  of  whom  the  greater  part 
 remain  unto  thff  prefenf]  Hcb.  2.  3,  4    ?bu  [great  [alvation  at 
 jirftbegantobe/pokfnby  the  Lord,   and  was  confirmed  to  why 
 th em  that  hear dhm\  God  alfo  bearing  tbemwitnefs,  brfb  with 
 fgns  and  wonders,  and  with  divers  miracles  and  gifts  of  the  holy 
 Gbc  ft, ace  or  ding  to  bit  own  will.']  2  Per.  1 . 1 6, 1 7  .[For  we  have  not 
 followed  cunningly  devifed fables,  when  we  made  tywn  unto  you 
 the  power  and  coming  of  our  Lord  Jefw  Cbrifl,   but  were  eye- 
 witnejfes  of  bis  Majefty :  F§r  he received from  Gcdtbe  Father  bo- 
 mur  and  glory,  when  tberecamefuch  a  voice  to  him,  from  the  ex- 
 cellent glory  :  Jhu  is  my  beloved  Son  in  whom  I  am  well  plea  fed : 
 And  this  voice  which  came  from  Heaven,  we  heard  when  we 
 vp  ere  with  him  in  the  holy  Mount. 2    And  therefore  when   the 
 Apoftlcswere  commanded  by  their  perfecutors,  nor  tofpeak^at 
 ell,  or  teach  in  the  name  of  J efm,  they  anfwered,  \We  cannot 
 butfpeak^  the  things  which  we  have  feen  and  beard.']  Ads 4. 
 18,20.  So  that  much  of  the  obj  #s  of  our  faith  to  us  invi- 
 fiHe,  have  yet  been  feen  by  thofe  that  h;ve  in(trum:ntally  re- 
 vealed chem  i  and  the  glory  of  H  aven  it  ftlf  is  feen  by  many 
 millions  of  fouls,  that  are  now  poftcfling  it.     And  the  tradi- 
 tion of  the  Tefiimony  of  the  Apoltlcs  unto  us,  is  more  full 
 and  fatisfa&ory,  than  the  tradition  of  any  Laws  of  the  Land, 
 or  Hiitory  of  the  molt  unquestionable  arfiirs  thit  h^ve  been 
 done  among  the  people  of  the  earth  :  fas  I  have  mimfcftcd 
 tlfewhere.)  So  that  faith  hath  the  infallible  Tdtimony  of  God, 
 and  of  them  that  have  feen,  and  therefore  is  to  us  inlkad  of 
 fgkt. 
 
 6.  Laitly,  Even  the  enemy  of  faith  himfclf  doth  againft  his 
 will  confirm  our  faith  by  the  violence  and  rage  of  malice,  that 
 he  fturcth  up  in  the  ungodly  againft  the  life  of  futh  and  holi- 
 
 nefs  *> 
 
The  Life  of  Faith. 
 
 ncfs  i  and  by  the  irrp  ^rtuniry  of  his  oppositions  and  tempta- 
 tions, difcovcring  chit  it  is  not  for  nothing  that  he  is  fo  mali- 
 cinufly  folicitous,  lnJuttrious,  and  violent. 
 
 And  thus  you  fee  how  much  faith  hath,  that  (hould  fully 
 fatishe  a  rational  ma*,  in^ead  of  frefnc:,y.fftffiin  and  fight 
 
 If  any  (hall  here  fav,  [But  why  would  not  God  Lt  v*  have 
 a  fight  of  Heaven  of  H^,  when  he  cc  Id  not  but  know  t'r.it  it 
 would  more  generafy  ard  certain')'  haw  prevailed  for  the  co*vtr. 
 f\on  andfilvaiun  of  the  world :  Both  be  er.v)  us  the  mo{  ff 8u«i 
 me  am  ?1 
 
 I  anVwcr,  i*  Who  art  ihou  O  roan  that  difputeft  againft 
 God  >  iliall  the  thing  form :d  fiy  to  him  that  form.d  it,  Why 
 haft  thou  mHe  mc  thus-?  M  (\  God  come  down  to  the  bar  of 
 man,  to  render  an  account  of  the  i  afon  of  his  works?  Why 
 do  ye  not  alfo  ask  him  a  reafon  of  the  nature,  fituation,  magni- 
 tude, order,  influences,  <kc.  of  all  the  Stars,  and  Supenour 
 Orbs,  and  call  him  to  an  account  for  a)l  his  works  }  when  yet 
 there  arc  fo  many  things  in  your  own  bodies,  of  which  you 
 little  underftmd  the  reafon.  Is  it  not  intollcrable  impudency, 
 for  fuch  worms  as  we,  fo  low,  fo  dark,  to  qucft  ion  the  eternal 
 God,  concerning  the  reafon  of  his  Laws  and  difpenfatiom  > 
 Do  we  not  fhamefully  forget  our  ignorance,  and  our  diftance  } 
 
 2.  But  if  you  muft  have  a  reafon,  let  this  fuffice  you  :  It  is 
 fit  that  the  Government  of  God  be  fuited  to  the  nature  of  the 
 feafonahle  fubje&.And  Reafon  is  made  to  apprehend  more  than 
 wepf,  and  by  reaching  beyond  fenfe,  to  carry  us  to  fcek  things 
 higher  and  better  than/V«/<?can  reach.  If  you  would  have  a 
 wan  underftand  no  more  than  he  fees,  you  would  almoft 
 equalize  a  wife  man  and  a  fool,  and  make  zman  too  like  zbeafl. 
 Even  in  worldly  matters,  you  will  venture  upon  the  greatefl 
 coft  and  pains  for  the  things  that  you  fee  not,  nor  ever  fw.  He . 
 that  hath  a  journey  to  go  to  a  place  that  he  never  fiw^  will 
 not  think  that  a  fufHcient  reafon  to  ftay  at  home.  The  Mer- 
 chant will  fail  iooo  miles  to  a  Land,  and  for  a  Commodity, 
 that  he  never  faw  Mad  the  Husbandman/If*  the  Harvefl  before 
 he  plow  his  Land,and  fow  his  feed  ?Ml->ft  the  lick  man /^/, that 
 he  hath  health  before  he  ufe  the  means  to  get  it  ?  Muft  the 
 Souldier/if*  that  he  hath  the  vidory  b -fore  he  fight?  You 
 would  take  fuch  conceits  in  worldly  matters  to  be  the  fym- 
 
 C  ptoms 
 
I  o  The  Life  of  Faith. 
 
 ptomsofdiltra&ion  :  And  will  yoj  chcnlh  them  where  they 
 arc  moft  pernicious  ?  Hath  God  made  man  for  any  end,  or  for 
 none  ?  linone,  he  is  made  in  vain  :  If  for  any,  no  rcafon  can 
 exped  that  he  fhould/ee  his  end,  before  he  vfe  the  means,  and 
 fee  his  hme  before  he  begin  to  travel  towards  ir.  When  chil- 
 dren firft  go  to  School,  they  do  not  fee  or  fnjiy  the  learning 
 and  wifdom  which  by  time  and  labour  they  muft  attain.  You 
 will  provide  for  the  children  which  you  are  like  to  have  be- 
 fore you  fee  them.  To  look  thit  fight  which  i>  our  fruit  tm  it 
 felft  fliould  go  before  a  holy  life,  is  to  expect  the  f/zjf' before 
 wc  will  ufe  the  tieceffary  means.  You  fee  here  in  the  govern- 
 ment of  the  world,  that  it  is  things  unfeen  that  arc  the  instru- 
 ments of  rule,  and  motives  of  obedience.  Shall  no  man  be 
 retrained  from  felony  or  murders,  but  he  that  feet b  the  Af- 
 files or  the  Gallows  >  It  is  enough  that  hefortfetb  them,  as 
 being  made  known  by  the  Laws. 
 
 It  would  be  no  difcriminatun  of  the  good  and  bad,  thewife 
 and/bo/i/fr,  if  the  reward  and  punifhment  muft  befeen  ?  what 
 thief  fo  mad  as  to  Ileal  af  the  Gallows,  or  before  the  Judge  I 
 The  bafeft  habits  would  be  reftraincd  from  acting,  if  the  re- 
 ward and  punifhment  were  in  fight.  The  moil  bcailly  drun- 
 kard would  not  be  drunk  >  the  filthy  fornicator  would  forbear 
 his  lufi  >  the  malicious  enemy  of  godlincfs  would  forbear  their 
 calumnies  and  perfecutions,  if  Heaven  and  Hell  were  open  to 
 their  fight.  No  mm  will  play  the  adulterer  in  the  face  of  the 
 AiTembly  :  The  chart  and  unchaft  fcem  there  alike  :  And  fo 
 they  would  do  if  they  faw  the  face  of  the  moit  dreadful  God. 
 No  thanks  to  any  of  you  all  to  be  godly  if  Heaven  were  to  be 
 prefcntly  Teen  ?  or  (o  forbear  your  fin,  if  you  faw  Hell  fire,  God 
 will  have  a  mcetcr  wsy  of  tryal  ;  You  mall  believe  h\s fromfes, 
 if  ever  you  will  have  the  benefit,  and  believe  his  tbr earnings \  if 
 ever  you  will  efcafe  the  threatntd  evil 
 
 CHAPo 
 
The  Life  of  Faith.  1 1 
 
 CHAP.  2. 
 
 Some  Ufcs. 
 
 Vfe  i.  "TTHis  being  (he  nature  and  ufe  of  Faith,  to  appre- 
 J    hend  things  abfent  as  if  they  were  frefnt,  and 
 things  unfgen,  as  if  they  were  i////£/f  before  our  eyes  i  you  may 
 hence  undcrftand  the  nature  of  Cbnfiianity,  avd  what  it  is  to  be 
 atrue  Eelievtr.  Verily,  it  is  another  matter  than  the  dreaming, 
 felf-  deceiving  world  imagincth.    Hypocrites  think  that  they 
 are  Chriftians  indeed,  becaule  they  have  entertained  a  fuper- 
 ficial  opinion,  that  there. is  aChrilt,  an  immortality  of  fouls, 
 a  Refurrc&ion,  a  Heaven  ar.d  a  Hell  i  though  their  lives  bear 
 witnefs,  that  this  is  not  a  living,  and  tffe&ual  faith  •,  but  it  is 
 their  fenfitive  faculties  and  intereft  that  are  fredminant,    and 
 are  the  byas  of  their  hearts.    Alas,  a  little  obfervafion  may  tell 
 them,  that  notwithstanding  trcir  mod  confident  pretentions 
 to  Chnftianity,  they  are  utterly  unacquainted  with  the  Chri- 
 ftianlifc.    Would  they  live  as  they  do,  in  worldly  cares,  and 
 pampering  of  the  flefli,  and  neglect  of  God  and  the  life  to 
 come,  if  they  fan>  the  things  which  they  fry  they  do  believe  f 
 Co  aid  they  be  fenfual,  ungodly  and  fecure,  if  they  had  a  faith 
 \\itt  fervd  injicad  of  fight  ? 
 
 Would  you  know  who  it  is  that  is  the  Chriftian  indeed  ? 
 i.  He  is  one  that  Iweth  (in  fome  meafure)  as  if  be  fare  the 
 Lord:    Believing  in  that  God  that    dwsllethintheinaccefjible 
 light,  that  cannot  be  ftenby  mortal  eyes,  he  liveth  as  before 
 his  face.     He  (peaks,  he  prayes,  he  thinks,  he  deals  with  men, 
 as  if  he  faw  the  Lord  ihnd  by.     No  wonder  therefore  if  he 
 do  it  with  rsverence  and  holy  fear.    No  wonder  if  he  make 
 lighter  of  the  fmiles  or  frowns  of  mortal  man,  than  others  do 
 that  fee  none  higher*  and  if  heobfervenot  theluitre  of  world- 
 ly dignity,  orfl.fhly  beauty,  wifdom  or  vain-glory,  before 
 the  tranfeendent  incomprehcnfible  light,  to  which  the  Sun  it 
 felf  isdarknefs.  When  be  awaketh  he  is  jhll  with  God,  Pfa!. 
 134.  8.   He  fets  the  Lord  alwaies  before  him,  becaufe  be  it  at 
 hurigbt  hand,  be  is  mt  moved,  Pfal.  16.8    And  therefore  the 
 life  of  Believers  11  oft  called,  a  waling  wi\hGody  and  a  walking 
 
 C  2  before 
 
,2  The   Life  of  Faith, 
 
 bcfreGod,  as  Gen.  5.  22,  24.  &c  6-  9-  &  i7-  1.  in  the  cafe  of 
 Henoch,  Noah,  and  Abraham,  All  the  day  doth  he  wait  on  God> 
 Pfal  25.5.  Imagine  your  fclves  whit  manner  of  pcrfon  he 
 rnuli  be  that  fees  the  Lords  and  conclude  that  fuch  (in  his 
 mcafure)  is  the  true  believer.  For  by  faith  hs  feetb  him  that 
 u  inxnftble  (to  the  eye  of  fenfej  and  therefore  can  forfake  the 
 glory  and  pleafurcs  of  the  world,  and  fearcthnot  the  wrath  of 
 Princes,  as  it's  fiid  of  Afo/ir*  Heb.  11.  27. 
 
 2.  The  Believer  is  one  tbatlivethon  a  Chrifi  wham  be  ne- 
 ver fate,  and  trufteth  in  him,  adbereth  to  him,  acknowledged 
 his  benefits,  loveth  him,  and  rCpyceth  in  him,  as  if  he  had 
 feen  him  with  his  eyes.  This  is  the  faith  which  Peter  calls 
 more  -precious  than  perijhing  gold\  that  rmketh  us  love  hint 
 whom  we  have  not  /ten,  and  in  whom  tbjugh  now  we  fee  him 
 not>  yet  believing  we  rejoyce,  with  unfit  a\abls  and  glorious  yy% 
 1  Pet.  1.8.  Chrift  dwelltth  in  bis  heart  by  faith  *,  not  only  by  bit 
 Spirit  i  but  objectively  j  as  our  deareft  abfent  friend,  doth  dwell 
 inoureitimationandaffcftion,  Epbef.  3.  17.  O  that  the  mi- 
 fcrablc  Infidels  of  the  world,  had  theey**,  theism,  the«o 
 ptrieneesof  the  true  believer  !  Then  they  that  with  Thomas 
 tell  thoic  that  have  ieen  him,  [Except  I  may  fee  and  feel,  1 
 will  notbelieve~]  wiU  b:  forced  to  cry  out,  [My  Lvrdandmy 
 
 God,~]  Joh.  20;25,&C. 
 
 3.  A  Believer  is  one  that  judgetbof  the  man  by  bis  invifiblc 
 infide,  and  not  by  outward  appearances  with  a  flefbty  worldly 
 judgement.  He  feetb  by  faith  a  greater  uglinefs  in  fin,  than  in 
 any  the  moft  deformed  monfter.  When  the  unbeliever  faith, 
 what  harm  is  it  to  pleafc  my  fltjh,  in  eafe,  or  pride,  or  meat 
 and  drink,  or  luftful  wantonnefs  ?  the  believer  takes  it  as  the 
 quclttonof  a  fool,  that  mould  ask  [what  harm  is  it  to  take  a 
 dram  of  Mrrcury  or  Arfenick  ?]  Ucfeeth  the  vicious  evil,  and 
 forcfeeth  theconfequcnt  p™*/  svil,  by  the  eye  of  faith.  And 
 therefore  it  is  that  he  pitticth  the  ungodly,  when  they  pirty 
 not  themfelves,  and  fpcaks  to  them  off  with  a  tender  heart  in 
 companion  of  their  mifay,  and  perhaps  weeps  over  them  (as 
 Paul,  Phil.  3.  18  19)  when  he  cannot  prevail-,  when  they 
 weep  not  for  themfelves,  but  hate  his  love,  and  fcorn  his  pitty, 
 and  bid  him  keep  his  lamentations  for  himfclf  >  becaufc  they 
 fee  not  what  he  fees. 
 
The  Life  of Faith \  13 
 
 He  feeth  alfo  the  inward  beauty  of  fhc  Saints,  (as  it  (hincth 
 forth  in  the  holinefi  of  their  lives)  and  through  all  their  fordid 
 poverty  and  cwtemp f,  bcholdeth  the  image  of  God  upon  them. 
 For  he  judgeth  not  of /In  or  knlinefs  as  they  now  appear  to  the 
 d-ftra#cd  world  i  but  as  they  will  be  jidgcd  of  at  the  day 
 which  he  forefceth  \  when  (in  will  be  the  (hamey  and  holinefs 
 the  honoured  and  d. fired  thtc. 
 
 He  can  fee  Chri/i  in  his  poor  defpifed  members,  and  love 
 God  in  thofe  that  arc  made  is  the  fcorn  and  orT-fcou:ing  of  all 
 things,  by  the  malignant  unbelieving  world.  He  admircth  the 
 excellency  and  happinefs  of  thofe,  that  arc  made  the  laughing- 
 flock  of  the  ung)dly  :  and  accountcth  the  Saints  the  moji  ex- 
 cellent on  earth,  P'fal.  16.  2.  and  had  rather  be  one  of  their 
 communion  in  raggs,  than  fit  with  Princes  that  are  naked 
 within,  and  void  of  t'ne  tiue  and  durable  glory.  He  judgeth 
 of  men  as  he  pcrceiveth  them  to  have  more  or  lefs  of  Chrift. 
 The  worth  cf  a  man  is  not  obvious  to  thefenfe.  You  fee 
 his  Jiature^  complexion  and  his  cloths  •,  but  as  you  fee  not  his 
 learning  or  skill  in  any  Art  whatfocver,  fo  you  fee  not  hisgrjee 
 and  heavenly  mind.  As  the  foul  it  fclf,  fo  the  (inful  dtfomityt 
 and  the  holy  beauty  of  it,  are  to  us  invifible,  and  perceived  on- 
 ly by  their  fruits,  and  by  the  eye  of  faith,  which  feeth  things 
 as  God  reveals  them.  And  therefore  in  the  eyes  of  a  true  Be- 
 liever, a  vile  perfonis  contemned  >  but  be  honour eth  thefe  that 
 fear  theLord,Vh\.  15.4. 
 
 4.  A  true  Believer  doth  feek^  a  happinefs  which  he  never 
 Jarvy  and  that  with  greater  ejiimation  and  refolutiony  than  be 
 feekj  the  rncfl  excellent  things  that  he  bath  feen.  In  all  his 
 prayers,  his  labours,  and  his  fufferings,  it  is  an  unfeen  Glory 
 that  he  feeks:  he  feeth  not  the  Glory  of  God,  nor  the  glori- 
 fied Redeemer,  nor  the  world  of  Angels,  and  perfected  fpi- 
 rits  of  the  juft :  but  he  kpotveth  by  faith,  that  fuch  a  God, 
 ftfch  a  Glory,  fuch  a  world  as  this  there  iry  as  certain  as  if  his 
 eyes  had  feen  it.  And  therefore  he  provides,  he  lives,  he 
 hopes,  he  waits,  for  this  unfeen  ftate  of  fpirttual  blifs,  con- 
 temning all  the  wealth  and  glo»y,  that  fight  can  reach  in  com- 
 pirifon  thereof.  He  believcfh  whtt  he  Jh all  fee  i  and  therefore 
 ftrives  that  he  may  ftc  it.  It's  fomething  above  the  Sun,  and 
 ail  that  mortal  eyes  can  fee,  which  is  tie  etfd,  the  btpey  the 
 
 C  3  portion 
 
j 4  The    Uje  of  Faith, 
 
 f>rtion  of  a  believer,  without  which  all  is  nothing  to  him  > 
 and  for  which  he  trades  and  (ravels  here,  as  worldlings  do  for 
 worldly  things,  Matlh.  6.  20,  21.Cc/.  3.  1.  Vbil  3.  20. 
 
 5.  A  true  Believer  d:tb  all  his  Uje  prepare  for  a  day  that  if 
 yet  to  comt^  and  for  an  account  ci  all  the  paffages  of  his  life, 
 though  he  hath  nothing  but  the  Woti  of  God,  to  aiTare  him 
 of  it.  And  therefore  he  lives  asonethit  is  hafting  to  the 
 prcfencc  of  his  Judge  ;  and  he  contrive  th  his  affairs,  and  d\C- 
 pofcth  of  his  worldly  riches,  as  one  that  looks  to  hear  of  it 
 again,  and  as  one  that  remembrcth  the  Judge  is  at  tbs  doir^ 
 James  5.  9.  He  rather  asketh,  £  what  life,  what  words,  what 
 actions,  whit  way  of  uiing  my  d\itc  and  intercft,  will  be 
 fweetcrt  to  me  in  the  review,  and  will  be  beft  at  lait  when  I 
 mu(i  accordingly  receive  my  doom?]  than  £what  is  mod 
 plcafant  to  my  flelli  ?  and  what  will  ingratiate  me  molt  with 
 men  ?  and  what  will  accommodate  me  beft  at  prefcnt  ?  and 
 fet  mehigheftin  the  world  ?  ~]  And  therefore  it  is,  that  he 
 pittieth  the  ungodly  even  in  the  height  of  their  profperifyi 
 and  is  fo  earncft  (though  it  offend  them)  to  procure  their  re- 
 covery, as  knowing  that  how  fecurc  foever  they  are  now, 
 they  ntu(i  give  an  account  to  him  tbat  is  ready  to  judge  the 
 quicl\  and  the  dead,  I  Pet.  4.5.  and  that  then  the  cafe  will 
 be  altered  with  theprcfumptuous  woild. 
 
 6\  Lifrly,  A  true  believer  is  cartful  to  prevent  a  tbreatned 
 mtfery  which  he  never  felt  y  and  is  awakened  by  holy  fear  to 
 flye  fro*  the  wrath  to  come,  and  is  indulhious  to  cfcape  that 
 fhee  of  torment  which  he  never  faw,  as  if  he  had  Iccn  it  with 
 his  eyes.  When  he  hcareth  but  the  found  of  the  trumpet,  he 
 takes  warning  that  be  may  fave  his  foul,  Ezek.  3  3.4-  The  evils 
 that  arc  here  felt  and  feejt,  are  not  fo  dreadful  to  him,  as  thofe 
 that  heneverfaw  or  felt.  He  is  no*  fo  careful  an  i  rcfolutc,  to 
 avoid  the  ruinc  of  his  eftafeor  mme,  or  to  avoid  the  plague, 
 or  fword,  or  famine,  or  the  fcorching  flame?,  or  death,  or  tor- 
 ments, as  he  is  to  avoid  the  endlefs  torments,  which  arc 
 threatned  by  the  righteous  God.  It  is  a  greater  mifcry  in  his 
 eftccm,  to  be  really  undone  for  ever,  than  fiemingly  only  jor  a 
 time,  and  to  be  caitoffby  God,  than  by  all  the  world  i  and 
 to  lie  in  Hell,  than  to  lurTer  any  temporal  calamity.  And 
 therefore  he  fears  it  more,  and  doth  more  to  avoid  it  i  and  is 
 
 more 
 
Tke  Life  of  Faith.  I  5 
 
 ir  ore  call  down  by  the  fears  of  Gods  djff>lca(urc,   than  by  the 
 feelings  of  thefc  prcfent  fuiTcrings.     As  Noah  did  for  his  pre* 
 frrvation  from  thcthreatned  deluge,  fo  doth  the  true  Brlicvcr 
 for  his  preftrvation  from  everlafting  wrath,  Ikb.  11.  7.   iBy 
 faith  Noah  bc'ir.gwamedof  God  of  things  not  ft  en  as  ytty  moved 
 with  fear,  f  re  fared  an  Ar\,  to  the  faving  of  his  hopfe,  by  the 
 which  he  condemmd.the  wxld,  and  became  heir  of  the  righteouf- 
 *efst  which  is  by  faith.]  God  firft  givrth  warning  of  the  flood  ; 
 Noah  belicveth  it  :  not   with  a  lifelefs,  but  a  working  faith : 
 that  firft  moved   in  him  a  fclf  prefer  vmg  fear:    This  fear 
 moveth N;ah  toobry  the  Lord  in  the  ufe  of  means,  and  to 
 pri  pare  the  Ark  i   and  all  this  was,    to  favc  himfelf  and  his 
 houfc  from  a  flood, that  was  as  yet  unfeen,and  of  which  in  na- 
 ture there  was  no  appearance.    Thus  doth  God  warn  the  fin- 
 ful  world,  ot  the  day  of  judgement,   and  the  fire  that  is  un- 
 quenchable >  and  true  believers  take  his  warning,  and  believing 
 that  which  they  cannot  fee,  by  fear  they  are  moved  to  flye  to 
 Chrift,  and  ufe  his  means  to  fcape  the  threatned  calamity.  By 
 this  they  become  the  heirs  of  that  Right  eoufnefl  which  is  by 
 faith,  and  condemn  the  unbelieving  carelefs  world,  that  take 
 not  the  warning, and  ufe  not  the  remedy. 
 
 By  this  time  you  may  fee  that  the  Life  of  Faith  is  quite 
 another  thing,  than  the lifelefs  opinio  of  multitudes  that  call 
 themfelves  believers.  To  fay  U  believe  there  is  a  God,  a  Chrift, 
 a  Heaven,  a  £/>//,]  is  as  eafie  as  it  is  common.  But  the  faith  of 
 the  ungodly  is  but  an  unerfc&ual  dream.  To  dream  that  you 
 are  fighting,  wins  no  victories :  To  dream  that  you  are  eat- 
 ing, gets  no  ftrength.  To  dream  that  you  arc  running,  rids 
 no  ground:  To  dream  that  you  are  plowing,  orfowing,  or 
 rciping,  procurcth  but  a  fruitkfs  hirveft.  And  to  dream 
 that  you  are  Princes,  may  conflft  with  beggery.  If  you  do 
 any  more  than  dream  of  Heaven  and  Hell,  how  is  it  that  you 
 Mir  not,  and  make  it  not  appear  by  the  diligence  of  your 
 lives,  and  the  fervour  of  your  duties ,  and  the  ferioufnefs  of 
 your  endeavours,  that  fuch  wonderful  unexprcffible  over- 
 powering things,  are  indeed  the  matters  of  your  belief?  As 
 you  love  your  fouls,  take  heed  left  you  take  an  mage  of  faith 
 to  be  the  thing  it  felf.  Faiih  fcts  on  work  the  powers  of  the 
 foul,  for  the  obtaining  of  that  joy,  and  the  efcaping  of  that 
 
 raifery 
 
1 6  ihe  Life  of  Faith. 
 
 mifery  which  you  believe.  But  the  image  of  faith  in  (elf- de- 
 ceivers, neither  warmi  nor  w^rkj  :  it  conquereth  no  difficul- 
 ties ■,  it  (hrs  not  up  to  faithful  duty.  U\  blind,  and  therefore 
 ftetb  not  God,  and  how  fhen  fhoild  he  be  reared  ind  loved  > 
 I  feetb  not  Hdl ,  and  therefore  the  fenfclefs  fojl  goes  on  as 
 fcarlcHy  and  merrily  to  the  unquenchable  fire,  as  if  he  were 
 in  thefdfeii  way.  This  imigeof  farth  annih  latcrh  the  n;oft 
 potent  obj-dte,  as  fo  any  due  impreffion  on  the  foul.  God  is 
 as  r.o  God  ,  and  Heaven  as  no  H  av.n,  to  thefe  imaginary 
 CbnjUans.  If  a  Prince  be  in  the  room,  an  image  reverenceth 
 him  nor :  If  mulick  and  fcalting  be  there,  an  image  finds  no 
 pleafurein  them.  If  fire  and  fword  be  there,  an  image  tears 
 them  not.  You  may  perceive  by  the  ienfelels  neglcdful  car- 
 riage of  ungodly  men,  that  they /<?*  not  by  faith  the  God  that 
 thcylhould  love  and  fear',  the  Heaven  that  they  Cr.oAi  fcek 
 and  wait  (ot  i  or  the  Hell  that  they  ftould  with  all  pofTible 
 C3re  avoid.  He  is  indeed  the  true  Believer-t hat  (allowing  the 
 difference  of  degrees)  doth  pray  as  if  he  faw  the  Lord  i  and 
 fpeak  and  live  as  alwaies  in  his  prefence  •,  and  redeem  his  time 
 as  if  he  were  to  die  to  morrow,  or  as  one  that  feeth  death  ap- 
 proach, and  ready  to  lay  hands  upon  him  >  thit  begs  and  cres 
 to  God  in  prayer,  as  one  that  fcrefatb  the  diy  of  judgement  * 
 and  the  endJefs  joy  or  mifery  that  followeth  ;  that  bcittrreth 
 him  for  evcrlalting  life,  as  one  thitfeetb  Heaven  and  Hell,  by 
 the  eye  offaith.  Faith  is  a  fenous  apprchenfion,  and  caufcth 
 a  fenous  converfation  :  for  it  is  inftead  oi  fight  and  frtfence. 
 
 From  all  this  you  may  ealily  and  certainly  infer,  i.  That 
 true  faitb  is  a  Jewel,  rare  and  precious :  ard  not  fo  common 
 as  nominal  carclcfs  Chriftians  think.  What  fay  they,  Are  vet 
 not  all  believers  ?  will  you  makf  lnfidds  of  all  tbut  are  not 
 Saints  /  are  none  Cbriftians,  but  tbofe  tbat  live  fo  ftriffty  ? 
 Anfwer,  I  know  they  are  not  Infidels  by  frofejfiw :  but  what 
 they  are  indeed,  and  what  God  will  take  them  for,  you  may 
 foon  p.rceivc,  by  comparing  the  defcription  of  faith,  with  the 
 infeription  legible  on  their  lives.  Its  common  to  lay,  J  da 
 believe :  but  is  it  common  to  find  men,  pay  and  live  as  thofc 
 that  do  believe  indeed  >  ItisbDth  in  works  of  charity  and  of 
 piety,  that  a  living  faitb  will  (hew  it  felf.  I  will  not  therefore 
 contend  about  the  name:  If  you  are  ungodly 9  un)uft%   01 
 
 uncharitable, 
 
The  Life  of  Faith,  1 7 
 
 Uncharitable,  and  yet  will  call  youi  fclvcs  Believers t  you  may 
 keep  the  name,  and  fee  whether  it  will  favc  you.  Have  you 
 forgotten  how  this  cafe  is  determined  by  the  holy  Ghoft  him* 
 fclf,  James  2.  1 4,  & :.  What  doth  it  frofu  my  Brethren,  if  a  man 
 fay,  he  hath  faith,  and  bath  not  xvorkj  ?  Can  faith  five  him  ? 
 Faith  if  it  hath  not  workj  is  dead,  being  alme.  Thou  believeft 
 that  there  is  one  God  ;  th:udoji  well:  the  Devils  alfo  believe 
 and  tremble.  It  fwch  a  belief  be  if,  that  thou  gloneli  in,  it's 
 notccnyed  thee!  But  rvtlt  thou  kpou>,  oh  vain  man,  that 
 faith  without  workj  is  dead?  6cc.  1$  there  life  wheri  there  is 
 no  motion  ?  Had  you  that  Faith  that  is  icftead  of  fight,  it 
 would  mike  you  more  folic itous  for  the  things  unfeen,  than 
 you  arc  for  the  vjftble  trifles  of  this  world. 
 
 a.  And  hence  you  may  obferve,   that  mcfl  true  Believers 
 are  tveal^  in  Faith.     Alas,  how  ht  do  we  all  fall  (hort  of  the 
 love,  and  zeal,  and  care,  and  diligence,   which  we  fhould  have 
 if  we  had  but  once  beheld  the  things  which  we  do  believe? 
 Alas,  how  dead  are  our  afTc&ions }  how  flat  ire  oar  duties? 
 how  cold,  and  how  flow  are  our  endeavours  ?  how  unpro* 
 firablc  are  our  lives,  in  comparifon  of  what  ene  hours  fight  of 
 Heaven  and  Hell  would  m^kc  them  be  ?    O  what  a  comfort- 
 able convorfc  would  it  b:,  if  I  might  but  joyn  in  prayer, 
 praife,  and  holy  conference  one  day  or  hour,  with  a  perfon 
 that  had  feen  the  Lord,  and  been  in  Heaven,  and  born  a  part  in 
 the  Angelical  Praifts !    Were  our  Congregations  compofed  of 
 fnch  perfons,  what  manner  of  worfhip  would  they  perform 
 to  God  ?  How  unlike  would  their  heavenly  ravifhing  exprcf- 
 iions  be  tothefc  our  flecpy  hcartlefs  duties?    Were  Hravcn 
 open  to  the  view  of  all  this  Congregation  while  lam  (peaking 
 to  you,  or  when  we  are  fpeakmg  in  prayer  and  praife  to  God, 
 imagine  your  fclvcs  what  a  change  it  would  make  upon  the 
 beft  of  41$  in  our  fervices !   What  apprehentions,  what  affe- 
 ctions, what  refokuions  it  would  raife  !  and  what  a  poftureit 
 would  call  us  all  into  !     And  do  we  not  all  profefs  to  believe 
 thefe  things,  as  revealed  from  Heaven  by  the  infallible  God  ? 
 Do  we  not  fay,  thatfuch  a  Divine  Revelation  is  as  fure  as  if 
 the  things  were  in  themfeives  lard  open  to  our  fight?  Why 
 then  are  we  nomoic  arTcdrcd  with  them  ?    Why  are  we  no- 
 more  tranfported  by  them  ?  Why  do  they  no  more  command 
 
 D  our 
 
1 8  The  Life  of  Faith. 
 
 our  fouls,  and  itir  up  our  faculties  to  the  mod  vigorous  and 
 lively  cxercife  ?  and  call  them  oft  from  things  that  are 
 not  to  us  confiderable,  nor  fit  to  have  one  glance  of  the  eye 
 cfour  obfervation,  nor  a  regardful  thought,  nor  the  leaft 
 afltc&ion,  unlets  as  they  fubfervc  thefc  greater  things  >  When 
 you  obferve  how  much,  in  your  fclves  and  others,  the  frame 
 of  your  fouls  in  holy  duty,  and  the  tenour  of  your  lives  to- 
 wards God  and  man,  do  differ  from  what  they  would  be,  if 
 you  had  fen  the  things  that  you  believe,  let  it  mind  you 
 of  the  great  imperfection  of  faith,  and  humble  us  all  in  the 
 fenfe  of  our  imbecility.  For  though  I  know  that  the  molt 
 perfeft  Faith^  is  not  apt  to  raife  fuch  high  effe&ions  in  degree  t& 
 (hall  be  raifed  by  the  beatifical  vifion  in  the  glorified,  and  as 
 prefent  intuition  now  would  raife,  if  we  could  attain  it  \  yet 
 feeing  Faith  hath  isfure  an  Objedr  and  Revelation  as  llgljt  it 
 felf,  though  the  manner  of  apprehenfion  be  Itfl  affeUing,  it 
 (hould  do  much  more  with  us  than  it  doth,  and  bring  us 
 nearer  to  fuch  *ffe&ions  and  refolutions ,  as  ftgbt  would 
 cavfe. 
 
 Vfe  2.  If  Faith  be  given  us  to  make  things  to  cme  as  if 
 they  were  at  hand,  and  things  unfeen  as  if  we  faw  them,  you 
 may  fee  from  hence,  i.  7he  reafon  of  that  holy  ferioufnef  of 
 Believers,  which  the  nngodly  want.  2.  And  the  reafon  why 
 the  ungodly  want  it.  3.  And  why  they  wonder  at^anddifta^e 
 and  deride  thU  ferious  diligence  of  the  Saints* 
 
 1.  Would  you  make  it  any  matter  ofwonder,  for  men  to 
 be  more  careful  of  their  fouls,  more  fervent  in  their  requefts 
 to  God,  more  fearful  oforTending  him,  and  more  laborious 
 in  all  holy  preparation  for  eternal  life,  than  the  holieft  and  pre- 
 eifeft  pcrfbn  that  you  kaow  in  all  the  world,  if  fo  be  that  Hea- 
 ven and  Hell  were  feen  to  them  )  Would  you  not  rather  won- 
 der at  the  dulnefs  and  coldnefs,  and  negligence  of  the  heft,  and 
 that  they  art  not  far  more  holy  and  diligent  than  Aey  are, 
 if  you  and  they  did  fee  theft  things  ?  Why  then  do  yoa  not 
 ceafe  your  wondering  at  their  diligence  ?  Do  you  not  know 
 that  they  are  men,  that  have  fern  the  Lord,  whom  they  daily 
 fcrvc  >  nr\d  feen  the  glory  which  they  daily  fcek  >  and  feen  the 
 place  of  torments  which  they  fly  from  ?  By  Faith  in  the  glafl 
 of  Divine  Revelations  they  have  feen  them. 
 
 t.  And 
 
The  Life  of  Faith.  *9 
 
 2.  And  the  tcafon  why  the  cartlefs  world  are  not  as  dili- 
 gent, and  holy  zsBeluvers,  is  becaufe  they  have  not  this  eye 
 of  Faith,  and  never  taw  thofc  powerful  objc&s,  that  Be- 
 lievers fee.  Had  you  their  eyss,  you  would  have  their  hearts 
 and  lives,  O  that  the  Lord  would  but  illuminate  you,  and 
 give  you  fuch  *  fight  oi  the  things  unfit*,  as  every  true  Be- 
 liever hath  !  What  a  happy  charge  would  it  make  upon  you  ? 
 Then  inftcad  of  your  deriding  or  oppofing  it,  wc  (hould  have 
 your  company  in  the  holy  path  :  You  would  rticn  be  fuch 
 your  ielv«s,  as  you  now  deride.  If  you  fare  what  thty  fee, 
 you  would  do  as  they  do.  When  the  htaVL-nly  light  had  ap- 
 peared unto  Saul,  he  ceafeth  perftcuting,  and  enquires  what 
 Chrift  would  have  him  to  do,  that  he  might  be  fuch  a  one  as 
 he  had  perfecuted  :  And  when  the  fcales  fell  from  his  eye*, 
 he  falls  to  prayer,  and  gets  among  the  Believers  whom  he  had 
 perfecuted,  and  laboureth  and  furTercth  more  than  they. 
 
 3.  But  till  this  light  appear  to  your  darkned  fouls,  you  can- 
 not lee  the  reafons  of  a  holy  heavenly  Lfc :  and  therefore  you 
 will  think  it  hypocrifie,  or  pride,  or  fancy,  and  imagination, 
 or  the  foolifhnefs  of  crackt  brain'd  felf  conceited  men.  If  you 
 fee  a  man  do  reverence  to  a  Prince,  and  the  Prince  himfelf 
 were  invifible  to  you,  would  you  not  take  him  for  a  mad 
 man  j  and  fay  that  he  cringed  to  the  (tools  or  chairs,  or 
 bowed  to  apoft,'  or  complemented  with  his  (hadow  >  If  you 
 faw  a  mans  action  in  eating  and  drinking,  and  fee  not  the 
 meat  and  drink  it  felf,  would  you  not  think  him  mad  ?  U 
 you  heard  men  laugh,  and  hear  not  fo  much  as  the  voice  of 
 him  that  gives  the  jcaft,  would  you  not  imagine  them  to  be 
 brain-  fick  ?  If  you  fee  men  dance,  and  hear  not  the  mufick  > 
 if  you  fee  a  Labourer  thrtfhing,  or  reaping,  or  mowing,  and 
 fee  no  corn  or  grafs  before  him  >  if  you  fee  a  Souldier  fight- 
 ing for  his  life,  and  fee  no  enemy  that  he  fpends  his  ftroaks 
 upon,  will  you  not  take  all  thefe  for  men  diftra&ed  ?  Why 
 this  is  the  cafe  between  you  and  the  true  Believers.  You  fee 
 them  reverently  worfhip  God,  but  you  fee  not  the  Majefty 
 which  they  worfhip,  as  they  do  :  Youfec  them  as  bufie  for 
 the  faving  of  their  fouls,  as  if  an  hundred  lives  lay  on  it  i  but 
 you  fee  not  the  Hell  from  which  they  fly,  nor  the  Heaven 
 they  feek :    and  therefore  you  marvel   why  they  make  fo 
 
 D  2  much 
 
ao  The  Life  of  Faith. 
 
 much  ado  about  the  matters  of  their  falvation  i  and  why 
 they  cannot  do  as  others,  and  make  as  light  of  Chrift  and 
 Heaven,  as  they  that  defire  to  be  excufed,   and  think  they 
 have  more  needful  things  to  mind.     Bur  did  you  fee  with  the 
 eyes  of  a  true  Believer,  and  wire  the  amazing  things  that  God 
 hath  revealed  to  us,    but  open  to  your  fight,  how  quickly 
 would  you  be  fatisfied,  and  fooncr  mock  at  the  diligence  ofa 
 drowning  man,  that  is  /hiving  for  his  life,  or  at  the  labour  of 
 the  City,  when  they  arc  butily  quenching  rhe  fljmes  in  their 
 habitations,  than  mock  at  them  that  are  driving  for*thc  ever- 
 lafting  life,   and  praying    and  labouring  againli  the  ever* 
 burning  flames  ? 
 
 How  foon  would  you  turn  your  admiration,  againft  the 
 ftupidity  of  the  carelefs  world,  and  wonder  more  that  ever 
 men  that  hear  the  Scriptures,  and  fee  with  their  eyes  the 
 works  of  God,  can  makefo  hght  of  matters  of  fuch  unfpeak- 
 able  eternal  confequencc  ?  Did  you  but  fee  Heaven  and  H,ll% 
 it  would  amaze  you  to  think  that  ever  many,  yea  fo  ntanyf 
 and  fofeemng  vpifey  (hould  wilfully  run  into  everlafting  fire, 
 and  fell  their  fouls  at  fo  low  a  rate,  as  lfit  were  as  ealic  to  be 
 in  Hell  as  in  an  Ale-houfe,  and  Heaven  were  no  better  than  a 
 bcaftly  luft  ?  O  then  with  what  aftonilhment  would  you 
 think/  [Is  this  the  fire  that  flnners  do  fo  little  fear  >  Is  this 
 the  glory  that  is  fo  negle&ed  >  ~]  You  would  then  fee  that 
 the  madntfs  of  the  ungodly  is  the  wonder. 
 
 Z/fe  3.  By  this  time  I  (hould  think  that  (bme  of  your  own 
 Confcicnccs  have  prevented  me,  intheVfe  of  Examination, 
 which  lam  next  to  call  you  to.  I  hope  while  I  have  been 
 holding  youtheglafs,  you  have  sot  turned  away  your  faces, 
 nor  (hut  your  eyes:  But  that  you  have  been  judging  your 
 ftlves  by  the  light  which  hath  been  fct  up  before  you.  Have 
 not  fome  of  your  confeiences  fatd  by  this  time  [If  this  be  the 
 nature  and  ufc  of  Faith,  to  make  things  unfecn,  as  ifwefaw 
 them,  what  a  defolafecafe  then  is  my  foul  in  ?  how  void  of 
 Faith?  how  full  of  Infidelity  I  how  far  from  the  truth  and 
 foreer  of  Chrifiianiiy  ?  How  dangeroufly  have  I  long  de- 
 ceived my  fclf  in  calling  my  fclf  a  true  Chriihan,  and  pretend- 
 ing to  be  a  true  Believer  ?  When  I  never  knew  the  life  of 
 Faith  but  took  a  dead  opinion,  bred  only  by  education,  and 
 1  the 
 
The  Life  of  Faith.  2  I 
 
 the  curiom  of  the  Countrey  inftead  of  it  i  little  did  I  think 
 that  I  had  been  an  Infidel  at  the  heart,  while  I  fo  confidently 
 laid  claim  to  the  name  of  a  Believer  J  Alas,  how  far  have  I 
 been  from  living,  as  one  that  feetb  the  things  that  he  frofef- 
 fethto  Btlicvi  /*J  If  fomeof  your  conferences  be  not  thus  con- 
 vinced, and  perceive  not  yet  your  want  of  faith,  I  fear  it  is  bc- 
 caufc  they  uc  feared,  or  ajleep. 
 
 But  if  yet  confeience  have  not  begun  to  plead  this  caufc 
 againft  you,  let  wt  begin  to  plead  it  with  your  conferences : 
 Arc  you  Believers  ?  Do  you  live  the  life  of  Faith,  or  not?  Do 
 you  live  upon  things  that  are  unfeeny  or  upon  the  prefent  vi- 
 fiblc  baits  of  fenfuality  ?  That  you  may  not  turn  away  your 
 ears,  or  hear  me  with  a  iluggifo  fcnQefs  mind,  let  me  tell  you 
 tirtt,  how  nearly  it  coocerneth  you,  to  get  this  Qtuttion 
 foundly  anfweredi  and  then,  that  you  may  not  be  deceived, 
 let  me  help  you  toward  the  true  refolution. 
 
 i .  And  for  the  hrli,  you  may  perceive  Ity  what  is  faid ,  that 
 faving  Faith  is  not  fo  common,  as  thofc  that  know  not  the 
 nature  of  it,  do  imagine.  \AU  menhave  not  faith  ^\i  Thef.3.2. 
 O  what  abundance  do  deceive  thcmfelves  with  N^mes,  and 
 Jhews,  and  a  dead  Opinion,  and  cuftomary  Religion,  and  take 
 ihcfc  for  the  life  of  faith  ! 
 
 2.  Till  you  have  this  faith,  you  have  no  ftecial  interefl  in 
 Cbrift.  It  is  only  Believers  thzt  arc  united  to  bim}  and  are  his 
 living  Mitnbers ;  and  it  is  by  faith  that  be  dvpeVeib  in  our 
 hearts,  and  that  we  live  in  him,  Ephef.  3.17.  Gal.  2.  20.  la 
 vain  do  you  boaft  of  Chritf,  if  you  arc  net  true  Believers.  You 
 have  no  part  or  portionln  him  :  None  ofhisfpecial  Benefits 
 are  yours,  till  you  have  this  living  working  Faith. 
 
 3.  You  are  frill  in  the  ftate  of  enmity  to  God,  and  unrecon* 
 cited  to  him,  while  you  arc  unbelievers.  For  you  can  have  m 
 peace  with  God^  nor  accefi  unto  kit  favour,  but  by  Chrift, 
 Rom.  5.  1,  2,  3,  4.  Efbef.  2.  14, 15^  17.  And  therefore  you 
 mutt  come  by  fa  it  h  to  Chrift,  before  you  can  cowe  ly  Chrift  unto 
 the  Father,  as  thofe  that  have  a  fpecial  intcreft  in  his  love. 
 
 4.  Till  you  have  this  Faith,  yqu  are  under  the  guilt  and  load 
 of  all  your  fins,  and  under  the  curfc  and  condemnation  of  the 
 Law  i  For  there  is  no  Justification  01  forgh  trie  ft  >  but  by  faithy 
 Aft.  26. 18.  Rom.  *,&  5,  flee. 
 
 D-3  5'Tilt 
 
2  2  The   Life  of  faith. 
 
 5.  Till  you  have  this  found  Belief  of  things  unfeen,  you  will 
 hz  carnal  winded*  and  havcaetfrw*/  end  to  all  your  a&ions, 
 which  will  make  thofe  to  be  evil,  that  materially  are  good,  and 
 thofe  to  be  flefhly  that  materially  txc  hoi j :  Without  Faith  it  is 
 impefjible  to  pleafe  God*  Rom.  8.  5,  8,  9.  Prov.  28.  9. 
 Heb.  11.  6. 
 
 6.  Laftly,  Till  you  have  this  living  Faith,  you  have  no 
 right  to  Heaven,  nor  could  befaved  if  you  die  this  hour.  \Who- 
 eier  believeth  JhaU  not  ferijhy  but  have  evcrlajiing  life :  He  that 
 believeth  on  bins,  is  not  condemned:  but  he  that  believeth  Hot,  it 
 condemned  already  :  He  that  believeth  en  the  Son,  hath  everlaft- 
 ing  life  :  and  he  that  believeth  not  the  Son,  Jhall  not  fee  lift  -,  but 
 the  wrath  of  God  abideth  on  him,  Joh.  3.  16,  1 8,  36. 
 
 You  fee,  if  you  love  your  felves,  it  conccrneth  you,  to  try 
 whether  you  are  true  Believers :  Unlefs  you  tike  it  for  tn  w- 
 dtftrent  thing,  whether  you  live  for  ever  in  Heaven  or  Hell  -, 
 it's  ben"  for  you  to  put  the  queftion  clofc  to  your  confeiences 
 betimes.  Have  you  that  Faith  that  ferves  inftead  of  fight? 
 Do  you  carry  within  you  the  evidence  of  things  unfeen,  and  the 
 fubftance  of  the  things  which  you  fay  you  hope  for  I  Did  you 
 know  in  what  manner  this  queftion  muit  be  put  and  deter- 
 mined at  judgement,  and  how  all  your  comfort  will  then  de* 
 pend  upon  the  anfwer,  and  how  near  that  day  is,  when  you 
 muft  all  be  fentenced  to  Heaven  or  Hell,  as  you  arc  found  to 
 be  Believers  or  Unbelievers,  it  would  make  you  hearken  to 
 my  counfel,  and  prcfently  try  whether  you  have  a  faving 
 Faith, 
 
 2.  But  left  you  b:  deceived  in  yoifr  trial,  and  left  you  mi- 
 ftake  me  as  if  I  tryed  the  weak  by  the  meafure  of  the  ftrong, 
 and  laid  all  your  comfort-upon  fuch  ftrong  affetlions,  and  high 
 degrses,  &  fight  it  fclf  would  work  within  you,  I  (hall  briefly 
 *  tell  you,  how  you  may  know  whether  you  have  any  faith 
 that's  true  and  faving,  though  in  the  ieaft  degree.  Though  none 
 ofm  are  afft&ed  to  that  height  as  we  fhould  be,  if  we  had  the 
 light  of  all  that  we  do  believe,  yet  all  that  have  any  faving 
 belief  of  invifible  things,  wilj  have  thefe  four  figns  of  faith 
 within  them.  C 
 
 1.  * A  found  belief  of  things  unfeen,  vp'iU  caufe  a  f  radical  efti~ 
 mation]of\tbem}  and  thjtt  above  aU  earthly  thiny.  A  glimpfe  of 
 
 the 
 
The  Life  ofFafth.  23 
 
 the  heavenly  glory  as  in  a  glafs,  will  caufc  the  foul  deliberate- 
 ly to  fay,   [This  is  the  chief  defirablc  felicity,    this  is  the 
 Crown,  the  Pearl,  the  Trcafure  i  nothing  but  this  can  fcrve 
 my  turn.    It  will  debafe  thegreatcft  pleafures,  or  riches,  or 
 honours  of  the  world  in  your  eftecm.  How  contemptible  will 
 they  (eem,  while  you  fee  God  ftand  by,  and  Heaven  as  it  were 
 fcf  open  to  your  vitw  i  you'i  fee  there's  little  caufe  to  envy  the 
 profperous  fervants  of  the  world  i  you  will  pitty  th(m,  a* 
 miferable  in  their  mirth,  and  bound  in  the  fetters  of  their 
 folly  and  concupifcence  »  and  as  Grangers  to  all  folid  j  >y  and 
 honour.  You  wtll  be  moved  with  fome  comp3(fion  to  them  in 
 their  mifcry,  when  they  are  braving  it  among  men,  and  do- 
 mineering for  a  little  while  i   and  you  will  think,  alas  poor 
 man  !  Is  this  all  thy  glory  !  Haft  thou  no  better  wealth,  no 
 higher  honour,  no  fwceter  plealur.s  than  thefc  husks  ?  With 
 fuch  a  practical  judgement  as  you  value  gold  above  dirt,  and 
 jewels  above  common  ftones  \  you  will  value  Heaven  above  all 
 the  riches  and  pleafures  of  this  woild,if  you  have  indeed  a  living 
 faving faith,  ?kil.  3.  7,  8,  9. 
 
 2.   A  found  belief  of  the  things  unfeen  will  habitually  in- 
 cline your.wiUs  to  embrace  them,  mth  content  andcomplacence% 
 and  refolution,  above  andagainft  thofe  worldly  things ,  tibtff  would- 
 be  fet  above  them,  and  preferred  before  them.    Ifcyou  are  true 
 believers,  you  have  made  your  choice^  youh&vefixtyour  hopes% 
 you  have  tatyn  up  your  refolutions,  that  Gcdmuft  be  your  por- 
 tion, or  you  can  have  none  that's  worth  the  having  :    that 
 Chrift  mull  be  your  Saviwr,  or  you  cannot  be  faved  :    and 
 therefore  you  are  at  a  point  with  all  things  elfe  ;  they  may 
 btyout  Helps,  but  not  your  Happinefs :  you  arc  rcfolved  on 
 what  Rock^  to  build,  and  where  to  caft  anchor,  and  at  what 
 port  and  prize  your  life  (hall  aim.    You  arc  refolved  what  to 
 feek^    and  truft  to  God  or  none  :    Heaven  or  nothing :  Chrift  or 
 none  i  is  the  voice  of  your  rooted,  ftablc  refolutions.  Though 
 you  are  full  of  fears  fometimes  whether  you  (hall  be  accepted, 
 and  have  a  part  in  Chrift,    01  no  ?  and  whether  ever  you 
 (hall  attain  the  Glory  which  you  aim  at ,  yet  you  are  off  all 
 other  hopes-,  having  ken  an  end  of  all  perfc&ions,  and  read 
 vanity  and  vtxation  written  upon  all  cr-eat«rts,  even  on  the 
 molt   Mattering  ft  ate  on  earth,    and  are  unchangeably  re- 
 folved 
 
24  The  Life  of  Faith. 
 
 folved  not  to  change  youi  M*#er.  and  your  hopes,  and  your 
 holy  courfe,  for  any  other  life  or  hopes ,  Whatever  come  of  it 
 youarercfolved  that  here  you  will  venture  all:  Knowing 
 that  you  have  no  other  game  to  play,  at  which  you  are  not 
 fure  to  lofe,  and  that  you  can  lay  out  your  love,  and  care,  and 
 labour  on  nothing  elfe  that  will  anfwer  your  expectations  i  nor 
 make'any  other  bargain  whatfoever,  but  what  you  arc  furc 
 to  be  utterly  undone  by,  Ffjl.  73.  25.  &4-6,  7.  Mat.6  20,21. 
 5c  13.  45,46.1*%  18.  35. 
 
 3.  A  found  belief  of  things  invifible,  roil  be  fo  far  an  effedual 
 jpringof  a  holy  life,  as  that  you  will  [Jee^firfc  the  Kingdom 
 of  God,  and  its  Right  eoufnefl,~]  Mat.  6.33.  and  not  in  your 
 Refoluthns  only,  but  in  your  Practices,  the  bent  of  your  lives 
 will  be  for  God,  and  your  invifible  felicity.  It  is  not  poflible 
 that  you  fhould  fee  by  faith,  the  wonders  of  the  world  to 
 come,  and  yet  prefer  this  world  before  if.  A  dead  oflnimatht 
 belief,  may  ftand  with  a  worldly  fle/hly  life  *  but  a  vorkjng 
 faith  will  make  you  ftir,  and  make  the  things  of  God  your 
 bufinefs  :  and  the  labour  and  induftry  of  your  lives  will  fhew 
 whether  you  foundly  believe  the  things  unfeen. 
 
 4.  If  you  favingly  believe  the  invifible  things,  you  will  pur- 
 chafe  them  at  any  rate,  and  hold  them  fafler  than  your  worfdly 
 accommodations  •,  and  will  fuffcr  the  lots  of  all  thing*  vifible, 
 rather  than  you  will  caft  away  your  hopes  of  the  glory  which 
 you  never  fa w.  A  humane  faith  and  bare  opinion,  will  not 
 hold  faft  when  trial  comes.  For  fuch  men  take  Heaven  but 
 for  a  referve,  becaufe  they  muft  leave  earth  againft  their  wills, 
 and  arc  loth  to  go  to  Hell :  but  they  arerefolved  to  hold  the 
 world  as  long  as  they  can,  becaufe  their  faith  apprchendcth 
 no  fuch  fatisfying  certainty  of  the  things  unfeen,  as  will  encou* 
 rage  them  to  let  go  all  that  they  fee,  and  have  in  fenftblepof- 
 feffvn.  But  the  wet^r  faith  that's  true  andfaving,  doth  ha- 
 bitujfy  dtfpofe  the  foul,  to  let  go  all  the  hopes  andhappineft 
 of  this  world,  when  they  are  incontinent  with  our  fpiritual 
 hopes  and  happinefs,  Lukf  *4-  33- 
 
 And  now  I  have  gone  before  you  with  the  light,  and  (hew- 
 ed you  what  a  Believer  is,  will  you  prefently  confider  how 
 far  your  hearts  and  lives  agree  to  this  defcriptton  ?  To  know 
 \JVhttheryou  live  by  faith  or  nrt~]  is  confecpentially  to  know, 
 
 whether 
 
The  Life  of  Faith.  a  5 
 
 whether  God  or  the  Wurld  be  jour  portion  and  felicity  i  and  to 
 whether  yen  are  the  heirs  of  Heaven  or  Hell.  And  is  not  this 
 acjueilion  that  you  are  molt  nearly  concerned  in  ?  O  there- 
 fore for  your  foals  Takes,  and  as  ever  you  love  your  cvcrlait- 
 ing  peace,  Examine  your  felves,  whether  you  are  in  the  faith  or 
 not?  KntVyou  not  that  Chrift  it  in  you  (byfaithj  except  you 
 be  reprobates  ?  2  Cor.  135.  will  you  hearken  now  as  hng  to 
 your  covfeiences,  as  you  have  done  to  me  ?  As  you  have  heard 
 me  telling  you,  what  is  the  nature  if  a  livings  favirg  faith 
 wHl you  hearken  to  your  confe'unces,  while  they  impartially 
 tell  you,  whether  you  have  this  life  of  faith,  or  not  ?  It  may  be 
 known  if  you  are  willing,  and  diligent,  and  impartial :  It  you 
 fcarch  on  purpofe  as  men  that  would  know  whether  they  arc 
 alive  or  dead,  and  whether  they  (hall  live  or  die  for  ever  :  and 
 not  as  men  that  would  be  flattered  and  deceived,  and  are  re- 
 folved  to  think  well  of  their  ftate,  be  it  true  or  falfe. 
 
 Let  confeience  tell  ycu  :  What  eyes  do  you  fee  by,  for  tfre 
 conduct  of  the  chief  employment  of  your  lives  ?  Is  it  by  the 
 eye  of  fenfe,  or  faith  ?  I  take  it  for  granted  that  it's  by  the 
 eye  of  Keafn.  But  is  it  by  Reafon  Corrupted  and  byaffed  by 
 fenfe,  or  is  it  by  Reafon  elevated  by  faith?  What  Countrey  is 
 it  that  your  hearts  converfe  in  ?  Is  it  in  Heaven  01  Earth  ? 
 What  cempany  is  it  that  you  folace  your  felvts  with  ?  Is  it 
 with  Angels  and  Saints  ?  Do  you  walk  with  them  in  the  Spi- 
 rit, and  joyn  your  cccho's  to  their  triumphant  praifes,  and 
 fay,  Amen,  when  by  faith  you  hear  them  afcribing  honour, 
 and  praife,  and  glory  to  the  ancient  of  daies,  the  Omnipo- 
 tent Jehovah,  that  is,  and  that  was,  and  is  to  come  ?  Dq 
 you  fetch  your  Joyes  from  Heaven  or  Earth?  from  things  un- 
 feen  or  fetn  ?  things/rtifrf  or  prefent  ?  things  hoped  for,  or  things 
 pcffejjed?  What  Garden  yieldeth  you  your  fwectcft  flowers? 
 Whence  is  the  food,  that  your  hopes  and  comforts  live  upon  > 
 Whence  are  the  fpirits  and  cordials  that  revive  you  >  when  a 
 frowning  world  doth  caft  you  into  a  fainting  fit,  or  fwoun  ? 
 Where  is  it  that  you  repoie  your  fouls  for  Reft,  when  (in  or 
 iufTcrings  have  made  you  weary  ?  Deal  truly,  Is  it  in  Heaven 
 or  Earth  ?  Which  world  do  you  take  for  your  pilgrimage 
 and  which  for  your  home  ?  I  do  not  ask  you,  where  you  are, 
 but  where  yon  dwell?  not  where  arc  your  fcr[ons>  but  where 
 
 £  art 
 
2  6  The  Life  of  Faith. 
 
 ■  m^~ — — i ■  ■« 
 
 arc  your  hearts  ?  In  a  word,  Arc  you  in  good  cameft,  when 
 you  f*y,  you  believe  a  Heaven  and  HeE  ?  And  do  you  think, 
 and  fpeak,  and  pray,  and  live,  is  thofe  that  do  indeed  believe 
 it?  Do  you  fptnd  your  time,  mdebufe  your  condition  of  life, 
 and  difpofc  of  your  affairs,  and  anfwer  temptations  to  world- 
 ly things,  as  thofe  that  arc  ftrbus  in  their  belief?  Speak  out  j 
 do  you  live  the  life  of  faith  upon  things  unfeen?  or  the  life  of 
 fenft  en  things  that  yeu  beheld?  Deal  truly  i  for  your  end lefs 
 joy  or  fonow  doth  much  depend  on  if.  The  life  of  faith  is 
 the  certain  paiTage  to  the  life  of  glory.  The  fltfhly  life  on  things 
 htrcfeeity  is  the  certain  way  to  cndlefs  mifcry.  If  you  live 
 after  the  flejh,  yejhalldie:  But  ifyebythe  fpirit,  do  mortifie  the 
 deeds  of  tbeloay,  ye  jbafl  live,  Rom.  8.  13.  Be  not  derived  : 
 God  is  not  mcckjd :  for  whatsoever  a  man  fewetb,  that  fh all  be 
 alfo  reap  :  For  be  that  fiweth  to  bisfle[btJhjll  ofibefl^/hreap 
 corruption:  but  be  that  fowetb  to  the  fpirit,  fljall  of  the  fpirit 
 reap  ever lifting  life>  Gal.  6.  7,  &.  If  you  would  know  where 
 yiu  rttuji  live  for  ever,  k>t*w  bowy  and  for  what>  and  upon 
 what  it  is,  that  you  live  here. 
 
 Vfe  4.  Having  enquired  whether  you  are  Believers,  I  am 
 next  to  ask  you,  what  you  will  be  for  the  time  to  come? 
 will  you  live  upon  things  feen  or  unfeen?  Wfvle  you  arro- 
 gate the  name  and  honour  of  being  Chrimans,  will  you  be- 
 think you  what  Cbriftianity  is  ?  and  will  you£e  indeed  what 
 you /*y  you  arc,  and  would  be  thought  to  be?  Oh  that  you 
 would  give  credit  to  the  Word  of  God  ?  that  the  God  of  Hea- 
 ven might  be  but  heartily  believed  by  you  !  And  that  you 
 would  but  take  hk  Word  io  be  as  fure  as  fenfe  ?  and  what  he 
 hath  told  you  k  or  will  be,  to  be  as  certain  as  if  you  faw  it 
 with  your  eye s  ?  Oh  what  manner  of  perfjns  would  you  then 
 be  ?  howcarefui'y  *ud  fruitfully  would  you  fpeak  and  live  ?' 
 How  impoflible  were  it  then  that  you  mould  be  carelefs  and 
 prophane  >  And  here  tha  I  may  by  ferioufnefs  bring  you  to 
 bzfericus,  \n  fo  ferious  a  bufmefs,  I  (ball  firtt  put  a  tewfuppo- 
 fitions  to  you,  about  the  invifible  objetfs  of  faitb  >  and  then  I 
 (hall  put  fomc  applkatory  quejiions  to  you,  concerning  your 
 own  rtf'lut ions  an d  vn&icc  thereupon. 
 
 I.  Suppofe  you  f~w  the  Lord  in  glory  continual Jv  before  you\ 
 When  you  axe  hearing,  praying,   talking,  jwung,  eating, 
 
 drinking, 
 
The  Life  of  Faith.  a  7 
 
 drinking,  and  when  you  arc  tempted  to  any  wilful  fin  :  Sup- 
 pofcyou  faw  the  Lord  fhnd  over  you,  as  verily  as  you  fee  % 
 man  !  (As  you  might  do  if  your  eyes  could  fee  him  :  for  it's 
 moft  certain  that  he  isftMl  prcfent  with  you)  fuppofe  you  faw 
 but  fuch  a  glimpfe  of  his  back  parts  as  Mofes  did,  Exod.  34, 
 when  God  put  him  into  a  cleft  of  the  Rock,  and  cover. d  him 
 while    he  patted   by     (Chap.  33.   23.)  when  the. face  of 
 Mofes  mined   with    the  fi&ht,    that  he  was  fain   to  vail  it 
 from  the  people,  Exod,  34.  5 ^>  34,  35.    Or  if  you  had  teen 
 but  what  the  Prophet  faw,  Ifa.  6.  i,  2,  3,  4,  5,  6.  when  he  be* 
 held  the  £ird  upon  a  Throne ^  high  and  lifted  up ^  &c.  aid  beard 
 the  Seraphim  cry,  Hyly^  Holy,  Holy  is  the  Lord  of  Hojrs ,    the 
 whole  earth  is  full  of  bis  glory.    When  he  (aid,  Woe  is  me,  for  I 
 am  undone,  becaufe  1  ant  a  man  of  unclean  lips,  and  dwell  in  the 
 ntidft  of  a  people  of  unclean  lips !  for  mine  eyes  have  feen  the  Kmg 
 the  LordofHofts.    Or  if  you  had  fan  but  what  Jjb  faw,  Job 
 42.  5,  6.  when  he  faid,  [I  have  beard  of  thee  by  the  hearing  of 
 the  ear  \  but  note  mine  eye  feetb  thee  i  wherefore  I  abhor  my 
 ft  If  and  repent  in  duji  andafles.~\  What  courfc  wou'd  )ou  take, 
 W  hat  manner  of  peifons  would  you  be  after/wefc  a  fight  as  tbie .? 
 If  you  had  feen  but  Cbriji  appearing  in  his  g/cry,   is  the  Dif- 
 ci pics  on  the  holy  Mount,  Matth.    17.  or  as  Paul  faw  him  at 
 his  converfion,  when  he  was  fmittcn  to  the  earth,  AUs  9    or 
 as  John  faw  him,  Rev.  l.-ij.  where  he  faith  \_He  teas  cloatbed 
 With  a  garment  down  to  the  foot ,   and  girt  with  a  golden  girdle  j 
 his  head  and  his  hairs  were  white  like  Wool  tr  Snow,  and  bis 
 eyes  w-re  as  aflame  of  fire,  and  hu feet  like  unto  fine  brafs,   as 
 if  they  burned  in  a  furnace,  and  his  vnce  as  the  found  of  many 
 waters  >  andbe  had  in  bit  right  hand  f-v-:nStars,  and  out  of  hit 
 mouth  went  a  fharp  two  edged  Sword,  and  bit  countenance  was 
 as  the  Sunfhimtb  in  hie  ftrength  :  and  when  1  faw  fciw,  1  fell 
 at  bis  feet  as  deads  end  be  laid  bis  right  band  upon  me,  faying 
 unto  me,  fear  not  \    I  am  the  firjl  and  the  Ujr  >  I  am  he  that 
 livetb  and  was  dead  i  and  behold  I  am  alive  for  evermore,  Amen , 
 andbavethe  tyer  of  hsU  anddeatk,~]  What  do  you  think  you 
 fhould  be  and  do,  if  you  had  feen  but  fucb  a  fight  as  tbu  i 
 Would  you  be  godly   or  ungodly  after  it*     As  fure  as  you 
 live,  and  fee  one  another,  God  alwaics  teeth  you  :    He  feeth 
 your  fccict  rilchinefs,  and  deceit,  and  nulice,  which  you  think 
 
 E  2  " 
 
2  8  The  Life  of  Faith. 
 
 is  n.a  ,  be  fctth  >ou  in  the  dirk:  the  locking  of  your 
 doors,  the  drawing  of  your  cumins ,  th=  fctting  of  the  Sun, 
 or  the  patting  out  of  the  Cmd'e,  doth  hide  norhing  from 
 hint  thai  is  Omnfc'ttM^  P6L  9^.  8,  9.  [fUnderfigndobyebrutifh 
 dmosgthefecfle!  tnd  ye  fools,  vrbeniviliye  be  wife  f  He  that 
 f  Unfed  the  ear,  fljsllhe  not  kfjr  f  he  t hat  formed  the  eye,  fhaU 
 he  not  fee  .?]  The  luft  ar.d  fii:h:nefs,  ar.d  covetoufnef*,  and 
 cr.vy,  ana  vanity  of  ycur  vc:y  thoughts  arc  as  open  to  his 
 view  as  the  Sun  at  neon.  And  therefore  you  may  well  fup- 
 pofc  him  fnfent  that  cannot  be  ahfent  i  and  you  may  fjppofc 
 :  Uw  h:m  that  fiii!  feeth  you,  and  whom  you  mutt  fee.  Oh 
 what  a  charge,  aglymtre  cf  the  gl$ry  of  would 
 
 make  in  this  AiTembly  !    Oh  what  amiZcmen:s,  what  paffio- 
 rare  workings  cf  foul  would  it  excite  .'   Were  it  bat  an  Angel 
 that  did  thus  appear  to  you,  what  manner  cf  hearers  *ou!d 
 )  d  n  be  >  how  (emeu  }  how  affc&ionare  ?  how  Icnfiblc  >  And 
 yet  are  you  Brfrvfrsj  and  have  none  of  this }  when  faith  makes 
 unfecn  things  to  be  as  fcen?  If  thou  havcf*/fi?  indeed, thou  feeft 
 him  that  is  inviiiblc  :  thoufpeakeft  to  him  :  thou  heareft  him 
 in  his  Word  :  thou  feci  him  in  his  Works ;  thou  walkeir  with 
 him  :  he  is  the  life  of  thy  comforts,  thy  converfc  and  thy  life. 
 2.  Suppofe  you  hid  fee  n  tbe  miners'  revealed  inthe  Gofpel 
 to  your  faith,  m  to  trbtt  is  pat  Mnd  dine  dketdy  f  If  you  had 
 teen  the  deluge  and  the  Ar\,  and  prefer  vation  of  or.e  righteous 
 family  :  the  burning  cf  Sod.m  and  G:morrdb  with  fire  from 
 Heaven  i  and  the  favicg  of  Let  whofc  rigbtectts  fiyl  vets  grieved 
 at  their  fins,  and  hun:ed  after  as  a  prey  to  their  ungodly  rage, 
 bwwaufc  he  would  have  hindered  them  frcm  tranferctT:ng  ? 
 Suppofe  you  hid  fun  the  opening  cf  the  Red  Sea,  the  piffage 
 of  the  /  rae  lit  f/,rhe  drowning  of  Fbaraob  and  his  2E  gyp  ism  >thc 
 Minna  and  the  Qjai^s  that  fell  fr^m    Heaven,  the  flaming 
 Mount,  with  the  terrible  Thunder,   when  God  delivered  the 
 Law  to  Mcfes !  what  manner  of  prcple  would  you  have  been  ? 
 what  lives  would  you  have  led,  after  fuch  fights,  as  all  or  any 
 one  of  thefe?  Suppofe  you  had  [eenChnft  in  his  ttateof  Incar- 
 nation, in  his  examples  of  lowlincfs,  meeknefc,  contempt  cf 
 all  the  glory  and  vanities  of  this  world,  and  had  heard  him 
 ipcak  his  heavenly  Dodrine  with  power  and  authority,  as 
 cevci  man  fpike.   Suppofe  you  had  lien  him  heal  the  blind, 
 
 the 
 
The  Life  of  Faith.  29 
 
 the  lame,  the  fick,  and  raife  the  dead  i  and  tccn  hitn  atccr  all 
 this  made  the  fcorn  of  finners,  buifetcd,  fpit  upon,  when  thty 
 had  crowned  him  with  thorns  ,   and  arrayed  him  gorgcoufly 
 in  fcorn  i  and  then  nailed  between  malefactors  on  1  Crols, 
 and  pierced,  and  die  a  (hameful  death,  and  this  forfuch  as  you 
 and  I..    Suppofe  you  had  feen  the  Sun  darkned  without  any 
 ccclipfe,  the  Vail  of  the  Temple  rent,  the  Earth  tremble  i  the 
 Angels  terrifying  the  Keepers,  and  Chrift  tile  agun  !   Suppofe 
 you  had  been  among  the  Difciplcs  when  he  appeared  in  the 
 midft  of  them,  and  with  Ihowas,  had  put  your  fingers  into 
 his  wounded  lidc  :  and  had  feen  him  walking  on  the  waters, 
 and  at  hit  feen  him  tfcending  up  to  Heaven.    Suppofe  you 
 had  feen  when  the  Holy  Ghoit  came  down  on  the  Difciples  in 
 the  fimilitudeof  cloven  tongues,  and  hid  heard  them  fpeak 
 in  the  various  languages  of  the  Nations,  and  feen  the  variety 
 of  Miracks,  by  which  they  convinced  the  unbelieving  world  : 
 What  perfons  would  you  have  been  ?  what  lives  would  you 
 have  led,  if  you  had  be.cn  eye- witnelTcs  of  all  thefc  things? 
 And  do  you  not  profefs  to  b:lievc  all  this?  and  that  thefe 
 things  are  as  certain  truths,  as  if  you  had  feen  them  ?  why 
 then  doth  not  your  beliefarTcd  you,  or  command  you  more  ? 
 why  doth  it  not  do  what  fight  would  do,  in  fome  good  me  a- 
 fure,  if  it  were  but  a  lively  faving  faith  indeed    that  fibrveth 
 inftead  of  fenfc  ?  Yea  I  muft  tell  you,  Faith  muft  do  more  with 
 you,  in  this  cafe,  than  the  fight  of  Chrili  alone,  could  do,  or  the 
 fight  of  his  Miracles  did  on  moft.  For  many  that  faw  him,  and 
 faw  his  works,&  heard  his Word,yet  periflied  in  their  unbelief. 
 3.  Suppofe  you  fan  tbetvcrlajling  Glory  which  Chrift  hath 
 purchafed  and  prepared  for  his  Saints :    That  you  had  been 
 once  with  Faul^  rapt  up  into  the  third  Heavens,  and  feen  the 
 things  that  are  unutterable:  would  you  not  after  that  have 
 rather  lived  like  Pauly  and  undergone  his  furferings  and  con- 
 tempt, than  to  have  lived  like  the  brain-  fick  brut i(h  world  ? 
 If  you  hid  feen  what  Stephen  faw  before  his  death,  Ads  7. 
 55,  56.  the  Glory  ofGod%  andCbrift  ftandmgat  h*  right  hand  i 
 If  you  had  feen  the  thousands  and  millions  of  holy  glorious  fpi- 
 rits,  that  are  continually  attending  the  Majefty  of  the  Lord > 
 If  you  had  feen  the  glorified  fpirits  of  the  juft,  that  were  once 
 in-  fUft,  defpifcd  by  the  blind  ungodly  world,  while  they 
 
 £  3  waited 
 
3o  The   Lift  of  Faith. 
 
 waited  on  God  in  faith,  and  holinels,  and  hope,  for  that  bltf- 
 fed  Crown  which  now  they  were  :  If  you  hid  felt  one  mo- 
 ment of  their  joyes  \  if  you  had  feen  them  (hint  as  the  Sun  in 
 glory,  and  made  like  unto  the  Angels  of  God  i  if  you  had 
 heard  them  fing  the  fong  of  the  Lamb,  and  the  joyful  Halle- 
 lujahs, and  praife  to  their  eternal  Kmg  :  what  would  you  be, 
 arid  what  would  you  rcfolve  on  afcer  fuch  a  ilgSt  as  this  > 
 If  the  rich  man  Luf\e  x6.  had  feen  Lazirm  in  Abrahams  bofom 
 in  the  midft  of  his  bravery,  and  honour,  and  feaftmg,  and 
 other  fenfual  delights,  as  afterwards  he  faw  it  when  he  was 
 tormented  in  the  fl  *mes  of  Hell,  do  you  think  (uch  a  fight 
 would  not  have  cooled  his  mirth  and  jollity,  and  helpt  him  to 
 understand  the  nature  and  value  of  his  earthly  felicity  \  and 
 have  proved  a  more  effectual  argument  than  a  defpifed 
 Preachers  words  ?  at  leaft  to  have  brought  him  to  a  freer  ex- 
 crcife  of  his  Reafon,  in  a  fobcr  confidfration  of  his  ftate  and 
 waies  >  Had  you  feen  one  hour  what  Abraham,  David,  Paul, 
 and  all  the  Sainfrsnow  fee,  while  fin  and  rlcih  doth  keep  us 
 here  in  the  dark,  what  work  do  you  think  your  fclves  it 
 would  make  upon  your  hearts  and  lives  ?  . 
 
 4  Suppofeyou  law  the  face  of  Death,  and  that  you  were 
 now  lying  under  the  power  of  fome  mortal  tlcknefs,  Phyfi- 
 cians  ha/ing  forfaken  you,  and  faid,  There  is  no  hope ;  Your 
 friends  weeping  over  you,  and  preparing  your  winding  (hect 
 and  coffin,  digging  your  graves,  and  cafting  up  the  skulls> 
 and  bones,  and  earth,  that  mud  again  be  calt  in  to  be  your 
 covering  and  company  :  Soppofe  you  faw  a  MtlTengcr  from 
 God  to  tell  you  that  you  mull  die  "to  mmow,  or  heard  but 
 what  one  of  your  predeceflbrs  heard,  Lukj  12.  20.  Thou  fool% 
 tkie  night  Jh all  thy  foul  brre quired  of  thee  :  then  rebofefball  xhefe 
 things  be  that  thou  haji  provided  ?~]  How  would  fuchaMef- 
 fage  work  with  you  ?  would  it  leave  you  as  you  arc  ?  If 
 you  heard  a  voice  from  God  this  night  in  your  chamber  in 
 the  dark,  telling  you,  that  this  it  the  lafi  night  that  you  fhall 
 live  on  earth,  and  before  to  morrow  your  fouls  muft  be  in  another 
 worlds  and  come  before  the  dreadful  God:  what  would  be  the 
 effecj  of  fuch  a  MelTage  ?  And  do  you  not  verily  believe  that 
 all  this  will  very  (honly  be  ?  Nay,  do  you  not  lyw  without 
 hlievirtg,  that  you  mult  d\e%  and  leave  your  worldly  glory  > 
 
 and 
 
 : 
 
The  Life  of  Faith.  31 
 
 and  that  all  your  pleafurcs  and  contents  on  earth,  will  be  as 
 if  they  had  never  been,  (and  much  worfe  !  )  O  wonderful! 
 that  a  change  fo  fure,  Co  great,  Co  near,  (hould  no  more  affect 
 you,  and  no  more  be  fore- thought  on,  and  no  more  prepared 
 for !  and  that  you  be  not  awakened  by  fofull  and  certain  a 
 fore-knowledge,  to  be  in  good  fadnefs  for  eternal  life,  as  you 
 feem  to  be  when  death  is  at  hand  ! 
 
 5.  Sjppcfe  you  faw  the  great  and  dreadful  day  of  Judge- 
 ment, as  it  is  defcribed  by  Chnft  himfelf  in  Mattb.  25.  [When 
 the  Son  of  wan/hall  come  in  bis  glory,  and  all  bis  holy  Angels 
 tvi:b  himy  and /hall  fit  upon  bis  gUrum  Throne,  and  all  Nations 
 Jhallbe  gathered  before  him,  ardhejhall  feparate  them  one  from 
 another,  as  a  Sbefberd  dividetb  bis  jheep  from  the  goat  J,  andjha.ll 
 fet  the  jheep  on  bis  right  band,  and  the  goats  on  his  U\t7\  v.  31, 
 32,33.  and  (hill  fentence  the  righteous  to  eternal  life,  and  the 
 ret/k  into  ever  taping  pnmjhment.    If  you  did  now  behold  the 
 glory  and  terronr  of  that  great  appearance,  how  the  Saints 
 will  be  magnified,  and  rejoyce,  and  be  juftiticd  agatnft  all  the 
 accufations  of  Satan,  and  calumnies  of  wicked  men  -,  and  how 
 the  ungodly  then  would  fain  deny  the  woids  and  deeds  that 
 now  they  glory  in  »   and  what  horrour  and  confufion  will 
 then  overwhelm  thofc  wretched  fouls,  that  now  outface  the 
 McflcDgcrs  of  the  Lord  >  Had  you  feen  them  trembling  before 
 the  Lord,  that  now  are  braving  it  out  in  the  pride  and  ano- 
 gancy  of  their  hearts  :    Had  you  heard  how  then  they  will 
 change  their  tune,  and  with  they  had  never  known  their  fins : 
 and  Willi  they  had  lived  in  greater  holinefs  than  thofe  whom 
 they  derided  for  it :  What  would  you  fay,  and  do,  and  £e,  af- 
 ter fuch  an  amazing  fight  as  this  ?  Would  you  fport  it  out  in 
 fin  as  you  have  done  >  Would  you  take  no  better  care  for  your 
 falvation  ?    Tf  you  had/<*»  thofc  fayings  out  of  the  holy  Ghoft 
 fulfilled,   J ude  14,  15.  2  Tbef.  1.  7, 8,  9.  [When  the  Utdje- 
 fuf  fhall  be  revealed  from  Heaven  with  his  mighty  Angelsy  in 
 flaming  fire,  taking  vengeance  on  them  that  %n?n>  not  God,  and 
 that  obey  nA  ibeGoJpel  of  our  Lordjefus  Cbrifl  ->  voho  jhallbe  pu- 
 nijb<dfx>itbeverUjtingdeftru8ion  from  theprejeneeof  the  Lord% 
 and  from  the  glory  of  his  power.']  What  mind  do  you  think  you 
 mould  be  of?  What  courfc  would  you  take,  if  you  had  but 
 feen  this  dreadful  day  ?    Could  you  go  on  to  think,   and 
 
 fpeak, 
 
 1 
 
22  The   Life  of  Faith. 
 
 T  ■        ■  ■  i      . 
 
 fpcak,  and  live  as  fcnfually,  ftupidly  and  negligently  as  now 
 youd®?  2  Ptt.  $,  10,  11,12.  {The  day  of  the  Lord  wiU  come  Of 
 a  thiej  in  the  nighty  in  the  which  the  heavens  fhaU  paflav>ay  mtb  a 
 great  noife^andthe  elements  jh all  melt  with  fervent  beat\\be  earth 
 alfoy  and  the  tvorkj  that  are  therein  fiallbe  burnt  up :  Is  it  pofliblc 
 foundly  to  believe  fuch  a  day,fo/wre,fo  near^  and  no  more  rc^ 
 gard  it,  nor  make  ready  for  it,  than  the  circlets  and  ungodly 
 do> 
 
 6.  Suppofe  at  that  day  you  had  heard  the  Devil  accufiniyou  of 
 all  the  fins  that  you  have  committed  \  and  fct  them  out  in  the 
 naoft  odious  aggravations,  and  call  for  jufticc  againft  you  to 
 your  Judge  :  If  you  heard  him  pleading  all  thofe  fins  againft 
 you  that  now  he  daily  tempts  you  tocommir,and  now  maketh 
 you  believe  are  harm]efs,orfmall  inconfiderable  thing? :  If  you 
 heaid  him  faying,  At  fuch  a  time  this  finner  refufed  grace, 
 neglected  Chrift,  delpifed  Heaven,  and  preferred  Earth  :    at 
 fuch  a  time  he  derided .godhnefs,  and  made  a  mock  of  the  ho- 
 ly Word  and  Counfcls  ot  the  Lord  :  at  fuch  a  time  he  pro- 
 phaned  the  name  of  God,  he  coveted  his  neighbours  wealth  ; 
 hechcriftud  thoughts  of  envy  or  of  luft  \   he  was  drunk,  oi 
 gluttonous,  or  committed  fornication,  and  he  was  never  tho- 
 rowly  converted  by  renewing  grace,  and  therefore  he  is  an 
 heir  of  Hell,  and  belongs  to  me  :  I  ruled  him,  and  I  mud  have 
 himj  What  would  you  think  of  a  life  of  tin,  if  once  you  had 
 heard  fuch  accufations  as  thefc  ?  Hew  would  you  deal  by  the 
 next  temptation,  if  you  had  heard  whatufe  the  tempter  will 
 hereafter  make  of  all  your  fins  > 
 
 7.  What  ifyouhad/W«  the  damnedin  their  mifery,  and  heard 
 them  cry  out  of  the  folly  of  their  impenitent  carelefs  lives  v 
 and  wiming  as  Dives,  Luke  16  that  their  friends  on  earth 
 might  have  one  fent  from  the  dead,  to  warn  them  that  they  come 
 mt  to  that  place  of  torment  ([  fpeak  to  men  that  fay  they  are  be- 
 lievers) what  would  yon  do  upon  fuch  a  fight?  If  you  had 
 beard  them  there  torment  thcmfelves  in  the  remembrance  of 
 the  time  they  loft,  the  mercy  they  neglected,  the  grace  refitt- 
 ed, and  with  it  were  all  to  do  again,  and  that  they  might  once 
 more  be  tried  with  another  life.  Ifyoufawhow  the  world  is 
 altered  with  thofe,  that  once  were  as  proud  and  confident  as 
 others,   what  do  you  think  fuch  a  fight  would  do  with  you  > 
 
 And 
 
 1 
 
The  Life  of  Faith.  33 
 
 And  why  then  doth  the  believing  of  it  do  no  more,  when  the 
 rh<ng  is  certain? 
 
 8.  Once  more  i  fuppofc  that  in  y our  temptations  ycu  fat* 
 the  tempter  appearing  to  you,  and  plcad'ng  with  you  as  he 
 doth  by  his  inward  fuggertions,  or  by  the  mouths  of  his  in- 
 firuments.  If  you  faw  him,  and  heard  him  hiding  you  onto 
 (in,  perfwading  you  to  gluttony,  drunkennefs,  or  unclean- 
 rcCs  >  If  the  Devil  appeared  to  you,  and  led  you  to  the  place  of 
 luGj  and  offered  you  the  harlor,or  the  cup  of  excefs,and  urged 
 you  to  fwear,  or  curfe,  or  rail,  or  fcorn  at  a  holy  lift  i  would 
 not  the  fight  of  the  Angler  mar  his  game,  and  cool  your  cou- 
 rage, and  fpoil  your  fport,  and  turn  your  <tonuchs>  would 
 ,  you  be  drunk,  or  filthy,  if  you  faw  him  ihnd  by  you  ?  Think 
 on  it  the  next  time  you  are  tempted.  Srout  men  have  been 
 apaled  by  fuch  a  fight.  And  do  you  not  believe  that  it's  be  in- 
 deed that  temptcth  you  ?  As  fure  as  if  your  eyes  beheld  hm^t's 
 he  that  prompteth  men  to  jeer  at  godinefs,  and  puts  yo.ir 
 wanton  ribbald  fpeeches,  and  oaths,  and  curfes  into  your 
 mouths :  He  is  the  Tutor  of  the  enemies  ofgracc,that  teach- 
 eth  the.m  dode  delirarey  ingen'tofe  infanire,  ingemoufly  to  quar- 
 rel with  the  way  oflife,and  learnedly  to  confute  the  arguments 
 that  would  have  faved  trum  i  and  fubtilly  to  difpute  them- 
 felves  out  of  the  hands  of  mercy,  and  gallantly  to  fcorn  to 
 lloop  to  Chrift,  till  there  be  no  remedy  j  and  with  plaufiblc 
 eloquence  to  commend  the  plague  and  ficknefi  of  their  fouls  i 
 and  irrefragibly  maintain  it,  that  the  way  to  Hell  will  lead  to 
 Heaven  s  and  to  jufiifie  the  fins thit  will  condemn  them  j  and 
 honourably  and  triumphantly  to  overcome  their  friends,  and 
 toferve  the  Devil  in  mood  and  figure  >  and  valiantly  to  caft 
 themfelves  into  Hell,  indefpiteof  all  the  laws  and  reproofs  of 
 God  or  man  that  would  have  hindered  them.  It  being  mod 
 certain  that  this  is  the  Devils  work,  and  you  durft  not  doit 
 if  he  moved  you  to  it  with  open  face,  how  dare  you  doit 
 when  faith  would  ajjure  yout  that  it's  as  verily  be,  as  if  you 
 faw  him  ? 
 
 Morcdiftin&ly,  anfw^f  thefe  following  Qjcfton*,  upon  the 
 foregoing  fuppofitions. 
 
 §heft.  1.    If  you /"*«>  but  what  you  fay  you  do  believe,  would 
 you  not  be  convinced  that  the  molt  pkafant  gainful  fin,  is  worfe 
 
 F  than 
 
54  The  Life  of  Faith. 
 
 than  madnefs  ?  and  wou'd  you  not  (pit  at  the  very  name  of  it, 
 andopeniy  ciy  out  of  your  open  folly,  and  beg  for  prayers  t  and 
 love  reprovers,  and  refolve  to  turn  without  delay  j 
 
 G)teft.  2.  What  would  you  think  of  the  raoft  ferious  holy  lifey 
 if  you  had  fen  the  things  that  you  fiy  you  dobe!i?ve  ?  would 
 you  ever  again  reproach  it  as  precifenefs  ?  or  count  it  more 
 ado  than  needs?  and  think  your  time  were  better  fper-.t  ;n  play- 
 ing, than  in  praying-,  in  drinking,  andfports,  and  filthy  lufts, 
 than  in  the  holy  fcrviccs  of  (he  Lord  ?   would  you  think  then 
 that  one  day  infeven,  were  too  much  for  the  work  for  which 
 you  live  '*  and  that  an  hour  on  this  holy  day  were  enough  to 
 be  fpsnt  in  infiruc^mg  you  for  eternity  ?  Or  would  you  nof  be- 
 lieve that  he  is  the  blejfed  man,  wbofe  delight  if  in  the  Law  of 
 God,  and  meditatitb  in  it  diy  and  night  ?    Could  you  plead  for 
 fenfualtty  orungodlyncgligL-r.ee,  or  open  your  mouths  againft 
 the  moll  ferious  bo  line  fs  of  life,  if  Heaven  and  Hril  flood  open  to 
 your  view  ? 
 
 Qjeft.  3.  Ifyoufaw  but  what  you  fay  you  do  believe,  would 
 you  ever  again  bs  offended  with  the  Mmifters  of  Chrifi,  for  the 
 plained  reproofs,  and  clofelt  exhortations,  and  ftri&ell  pre- 
 cepts and  difciplme,  that  now  are  difrclifhcd  fo  much  ?  Or  ra- 
 ther, would  you  not  defire  them  to  help  you  prcfently  to  try 
 your  ftates,  and  to  fearch  you  to  the  quick,  and  to  be  more  fo- 
 licitous  to  favc  you  than  to  pleafe  you  r*  The  patient  that  will 
 take  no  bitter  medicine  in  fiwe,  when  he  fees  he  rnufl  die, 
 would  then  take  any  thing.  When  you  fee  the  things  that  now 
 you  bear  of,  then  you  would  do  any  thing  :  O  then  might  you 
 havethefe  dues  again,  Sermons  would  not  be  too  plain  or 
 long  :  Infeafon  andoutoffeafon  would  then  b:  allowed  of.  Then 
 you  would  underftand  what  moved  Miniftcrs  to  be  fo  importu- 
 nate with  you  for  converjton  •>  and  whether  trifling  01  ferious 
 preaching  was  the  beft. 
 
 Qxeft'  4.  Hid  you  feen  the  things  that  you  fay  you  do  be- 
 lieve,  what  effefi  would  Sermons  have  upon  you,  after  fuch  a  fight 
 fs  this  ?  O  what  a  change  it  would  make  upon  our  preaching 
 *r\d  your  hearing,  if  we /air  the  things  that  we  fieaJ^  and  hear 
 *f  ?  How  fervently  (hould  we  importune  you  in  the  name  of 
 Chrift  ?  How  attentively  would  you  hear,  and  carefully  confi- 
 der  and  obey  >  we  (hould  then  have  no  fuch  fleepy  preaching 
 
 and 
 
The   Life  of  Faith.  55 
 
 and  hearing,  as  now  we  have.  Could  I  but  fhew  to  all  this 
 Congregation,  while  I  am  preaching,  the  invifiblc  world  of 
 which  we  preach,  and  did  you  hear  with  H.aven  and  Hell  in 
 your  eye  light,  how  confident  fhould  I  be  (though  not  of  the 
 faving  change  of  all)  that  I  (hould  this  hour  teach  you  to 
 plead  for  fin,  and  agiinit  a  holy  life  no  more  ?  and  fend  you 
 home  another  people  than  you  came  hither.  I  durft  then  ask 
 the*  wortt  that  heareth  me,  [Dare  you  now  be  drunk,  or  glut- 
 tonous, or  worldly  }  dare  you  be  voluptuous,  proud,  or  forni- 
 cators any  more  ?  Dare  you  go  home,  and  make  a  jeit  at  piety, 
 and  neglect  your  fouls  as  you  have  done?]  And  why  then 
 fhoald  not  the  believed  truth  prevail,  if  indeed  you  did  believe 
 it,  when  the  thing  is  as/wre,  as  if  youpia?  it  > 
 
 §>«eft.  5.  If  you  had  feen  what  you  fay  you  do  believe,  would 
 you  bunt  as  eagerly  for  wealth ,  or  honour,  and  regard  the 
 thoughts  or  words  of  men,  as  you  did  before  ?  Though  it's 
 only  the  Believer  that  truly  honoureth  his  Rulers,  (for  none 
 cUe  honour  them  for  God,  but  ufe  them  for  themlclvesj  )  yet 
 wonder  not  if  he  fear  not  much  the  face  of  man,  and  be  no  ad- 
 mirer of  worldly  greitnefs,  when  he  feet b  what  they  rriU  be,  as 
 well  as  what  they  are.  Would  not  ufurprr s  have  been  lefs  fear- 
 ed, if  all  could  have  forefeen  their  fall  ?  Even  common  reafon 
 can  fere  fee,  that  fhortly  you  will  all  b:  duft  :  Methinks  Iforefee^ 
 your  ghaiily  palenefs,  your  loathfome  bheknefs,  and  your  ha- 
 bitation in  the  dark  :  And  who  can  much  envy,  or  defire  the 
 advancements  that  have  fuch  an  end  }  One  fight  of  God 
 would  blafi  all  the  glory  of  the  world,  that's  now  the  bait  for 
 mans  perdition. 
 
 gjtfr.  6.  Would  temp  at  ions  be  aspcraerful,  as  now  they  are, 
 if  you  did  but  fee  the  things  you  bear  of}  Could  all  the  beauty 
 or  plcalurcs  in  the  world,  entice  you  to  filthinefs  or  fenfuality, 
 if  you  fawGod  over  you,  and  judgement  before  you,  and  faw 
 what  damned  fouls  nowfurTcr,  and  what  believers  now  enjoy  ? 
 Could  you  be  pcrfwaded  by  any  company  or  recreation,  to 
 wafte  your  precious  time  in  vain,  with  fuch  things  in  your 
 eye }  I  am  confident  you  would  abhor  the  motion ;  and  entcr- 
 tertain  temptations  to  the  mod  honoured, gainful,  pleafantfin, 
 as  now  you  would  do  a  motion  to  cut  your  own  throats,  or 
 leap  into  a  coal-pit,  or  thruft  your  head  into  a  burning-oven. 
 
 F  2  Why 
 
— — . — . —       "  ■ — ' — 7— 
 
 2  (y  The    Lije  of  Faith. 
 
 Why  then  dothnot/*itfc  thus  fhame  temptations,  if  indeed  you 
 do  believe  thefc  things?  Will  you  fay,  [/t  is  your  weaker  ft  ym 
 cannot  chufel^  or  that  [it  is  your  nature  to  belujiful,  revengeful^ 
 fenfual^and  you  cann>t  overcome  it,~]  But  if  you  had  a  fight  of  Hea- 
 ven and  Hell,  you  could  then  rciilt :  you  cannot  now,  bcaufc 
 you  vpilmt :  But  did  you  fee  that  which  would  make  you 
 willing,  your  forrcr  would  appear.  The  fight  of  a  Judge  or 
 Gallows  can  retrain  m;n  :  The  light  of  a  perfon  whom  you 
 reverence,  can  rcihain  the  exercifc  of  your  difgraccful  tins  v 
 much  moie  would  the  fight  of  Heaven  and  HcO.  If  you  were 
 but  dyhg,  you  would  (hake  the  head  at  him  that  would  then 
 tempt  you  to  the  committing  tfyotr  former  fins.  And  is  not  a 
 lively  foref  eing  faith  as  i  rTe&ual  ? 
 
 Qjeji.  7.  Had  you  fee*  what  you  fay  you  do  believey  you 
 wouid  not  Co  much  jtick,  at  Offerings  y  nor  make  fo  great  a 
 matter  of  it,  to  be  reproached,  flandered,  imprifoned,  or  con- 
 demned by  man,  when  God  and  your  falvation  command 
 your  patience.  A  fight  of  Hell  would  make  you  chink  it 
 worfe  than  madnefs,  to  run  thither  to  efcapc  the  wrath  of  man, 
 or  any  furferings  on  earth,  Row. 8.  i8. 
 
 §hejL  8.  And  O  how  fuch  a  fight  would  advance  the  Re- 
 deemer, and  his  Gracr,  and  Promifes,  and  Word,  and  Ordi- 
 nances, in  your  efteem!  It  would  quicken  your  defires,  and 
 make  you  fly  toChr>u*  for  life,  as  a  drowning  man  to  that 
 which  may  iupport  him.  How  fweetly  then  would  you  relifh 
 the  name,  the  word,  the  waies  of  Chrift,  which  now  feem  dry 
 and  common  things ! 
 
 $£jjt.  9.  Could  you  live  as  merrily,  zndfltep  as  quietly  in  a 
 negligent  uncertainty  of  your  falvation,  ifyou  hady^/j  thefc 
 thing*,  as  now  you  do  ?  Could  you  live  at  hearts  cafe,  while 
 you  know  not  where  you  (hall  be  to  morrow,  ormuft  live  for 
 ever  >  Oh  no  :  Were  Heaven  and  HeU  butfeen  before  you,your 
 Confciences  would  be  more  bufie  in  putting  fuch  qucftions  \_Am 
 1  regenerate,  fanllified,  reconcilfd,juJlified,  or  not  /]  Then  any 
 the  mofi  zealous  Minifter  is  now. 
 
 §&ft.  1  o.  I  will  put  to  you  but  one  Q^tftion  more.  If  wc 
 
 [are  God%  and  Htavtn,  and  HeU  before  w,  do  you  think  it  would 
 
 not  effectually  reconcile  our  differences,  and  heal  our  unbrother* 
 
 lyexafpc rations  and  divifioiis?   would  it  not  hold  the  hands 
 
 that 
 
7he  Life  of  Faith.  37 
 
 that  itch  to  be  uiing  violence,  agiinlt  thofc  that  arc  nor  in  all 
 things  of  their  minds  !  what  abundance  of  vain  confrovcrlks 
 would  it  reconcile  !   As  the  coming  in  of  rhc  Mafter  doth  part 
 the  fray  among  the  Schcol-boyes  >  Co  the  light  of  God  would 
 frighten  us  from  contentions,  or  uncharitable  violence.   This 
 would  teach  us  how  to  preach  and  pray  better  than  a  dorm  at 
 Sea  can  do-,  which  yet  doth  ir  better  thin  fomc  in  profpenty 
 W:ll  learn:  Did  wefee  what  we  preach  of,    it  would  drive  us 
 out  of  our  man- pleating,  felf-fecking,  flecpy  ftnin,    as  the 
 cudgel  drives  the  beggar  from  his  canting,  and  the  breaking 
 looie  of  the  Bear  did  teach  the  arfeded  cnpple  to  find  his  leg% 
 and  aft  away  his  crutches.    I  would  ddire  no  better  outward 
 help  to  end  our  controverlks  about  indifferent  modes  of  wor- 
 fhip,  than  a  light  of  the  things  of  which  we  fpeak  ;     This 
 would  excite  fuch  a  flrious  frame  of  foul,   as  would  not  futfer 
 Religion  to  evaporate  into  formality,  nor  dwindle  info  affe- 
 ctation, complement  and  ceremony  :  nor  mould  we  dare  to 
 beat  our  fellow-fcrvants,  and  thruli  them  o  Jt  of  the  vineyard, 
 and  fay,  you  (hall  not  preach,  or  fray,  or  live,  but  upon  thc(e 
 or  thofe  unneccflaiy  terms  :  But  the  fenfe  of  our  own  frailty, 
 and  fear  of  a  feverc  difquifition  of  our  failing*,  would  make  us 
 companionate  to  others,  and  content  that  neceffaries  be  the 
 matter  of  our  unity ,  unnectjjaries  of  our  liberty^   and  both  of 
 charity. 
 
 If  fight  in  all  thefe  ten  particulars  would  do  fo  much,{hould 
 not  faith  do  much,  if  you  verily  believe  the  things  you/f*  not? 
 Alas,  corrupted  reafon  is  afleep,  ( with  men  that  feem  wife 
 in  other  things )  till  it  be  awakt  by  faith  or  fight.  And  flecping 
 reafon  is  as  unserviceable  as  folly.  It  doth  no  work  :  it  avoids 
 no  danger.  A  Doctor  that's  afleep,  can  defend  the  truth  no 
 better  than  a  waking  child. But  reafon  will  be  rcafon,and  con- 
 fcience  will  bcconfcience,when  theduft  is  blown  out  of  mens 
 eyes,  and  fight  and  feeling  have  awakened,  and  To  recovered 
 their  understandings,  or  Faith  more  feaf anally  and  happily 
 awaked  them. 
 
 A 
 
 N  D   O  that  now  we  might  all  content  to  addi&  ou* 
 Gives  to  the  Life  of  Faith  :.  And 
 
 F  3  i.  That 
 
g8  The  Lije  of  Faith. 
 
 i.  That  we  live  not  too  touch  on  viiiblcs.  2.  That  wc  live 
 on  the  things  invifible. 
 
 1.  One  would  think  that  woxldlinefs  isadifeafe  that  car- 
 ryeth  with  it  a  Cure  for  it  fclf  •,  and  that  the  rational  nature 
 fhould  be  loth  to  love  a t  Jo  dear  a  ra\e^  and  to  labour  for  Co 
 poor  a  recompence.  It  is  pitty  that  Gebtzfs  Jcprcfie,  and  Ju- 
 dafs  dea:h,  fhould  no  more  prevent  a  fucceffion  of  Gehtz^s 
 and  Judas*s  in  all  generations.  Our  Lord  went  before  us  mort 
 eminently  in  a  ctntemp  of  earth  :.  lUs  Kingdom  was  not  ofthi* 
 world.  No  men  are  more  unlike  him  than  the  worldlings.  I 
 know  nectjjiiy is  the  pretence  :  But  it  is  ihe  tlr off  e  of  Cove- 
 rw/m-jjfhat  caufcth  the  tkirft  which  they  call  N.  c  jfity :  And 
 therefore  the  cure  is  non  adder  ezp\w%  fed  imminuere  cupidita- 
 tent:  "Ihedifcafe  mult  not  be  fed  but  healed.  Satis  eft  divitia- 
 runt  nonawplius  velle.  It  hath  lately  been  a  controvcifie,  whe- 
 ther this  be  not  thegoldin  age  f  that  it  is  oetasferrta  we  have 
 felt  i  our  demonstrations  are  undeniable  ;  that  it  is  * tas  aura- 
 t*y  we  have  fufficicnt  proof:  and  while  go!d  is  the  god  that 
 rules  the  mod,  we  will  not  deny  it  tohe  £tas  aurea>  in  the 
 Poets  fenfe, 
 
 Aureanunc  verefunt  fecuU  :  flurimus  euro 
 V*nit  honoi  :  auro  cwciliatur  amor. 
 
 This  prevaUncy  of  things  feen,  againft  thing  unfeett,  is  the 
 Idolatry  of  the  world  >  the  fabverfion  of  nature  >  the  perverfiott 
 of  our  faculties  and  a&ions  \  making  the  foul  a  drudge  to  flejhy 
 and  God  to  be  ufed  as  zfervant  to  the  world.  It  deiiroyeth  Pie- 
 ty y  Juftice and  Charity:  It  turneth  J  V  S  by  ferverfan  into 
 VIS  >  or  by  reverfion  into  <S"l>  J.  No  wonder  then  if  it  be 
 the  imncof  focietics,  when 
 
 Gens  fittejyftitid)  fine  remige  navis  in  unda. 
 
 It  can  polTefs  even  Vemofthenes  with  a  Squinancy jfthcie  he  but 
 an  Harpalus  to  bring  him  the  infection.  It  can  make  a  Judi- 
 cature to  be  as  Plutarch  called  that  of  Rome,  \_dji0ap  x*?**] 
 impiorum  regioneru  j  3  contrary  to  Cicero's  defcrption  of  Sul- 
 fites, who    was~  [magis  juftiti£  qvam)*ri$  conful\m%  &  ad 
 
 facilitatem 
 
The  Life  of  Faith.  39 
 
 facilitate™  £quitatemquc  omnia  cnntulit  j  nee  maluit  litium  a&io~ 
 nes  conjiituere,  quatn  controverfias  tollere.']  In  a  word,  if  you 
 Jive  by  fenfe  and  not  by  Faith,  on  things  prefent,  and  not  on 
 things  unpen,  you  go  backward,  you  (tand  on  your  heads, 
 and  turn  your  heels  againft  Heaven  >  you  caufe  the  beajt  ro  ride 
 thew/fw,  and  by  turning  all  things  upfide  down,  will  turn 
 your  felves  into  confufion. 
 
 *.  Co  llidcr  thit  it  is  the  unfeen  things  that  arc  only  Great 
 and  Nfcejfary^  that  arc  worthy  of  a  nun,  and  mfwer  the  ex- 
 cellency of  our  nature,  and  the  ends  of  our  lives,   and  all  our 
 mercies.  AH  o^hcr  thing?  arc  inconfiderablc  toyes,  except  as 
 they  are  dignified  by  their  relation  to  thefe.    Whether  a  man 
 ftep  intoerernity  from  a  Pilacc  or  a  Prifon,  a  Lordfhip  or  a 
 Lczirus  Mate,  is  liftle  to  be  regarded.     AH  men  in  the  world, 
 whofe  defrgns  and  bufinefs   take  up  with  any  thing  (hort  of 
 Heaven,    are  in  the  main  of  cne  condition,  and  ire  but  in  fe- 
 vcral  degrees  and  forms  in  the  School  of  folly.  If  the  intendment 
 of  your  lives  fill  (hort  of  God,  it  matters  not  much  what  it  is 
 yoj  feek,  as  to  any  great  difference.     Ifkffer  children  play  for 
 pins,  and  bigger  boyes  for  pints  and  pence,  and  aged  children 
 for  lands  and  money,  for  titles  of  honour,   and  command  , 
 What  difference  is  there  between  thefc,  in  point  of  wifdom 
 and  felicity  ?  but  that  the  little  ones  have  more  innocent  de- 
 lights, and  at  a  cheaper  rate,  than  the  aged  have,  without  the 
 vexatious  cares  and  dangers  that  attend  more  grave  and  fc 
 nous  dotage.     As  Holinefl  to  the  Lord  is  written  upon  all  that 
 is  faithfully  referred  to  his  lVtU  and  Glory  \   fo  Vanity  and  ?*'#, 
 is  written  upon  aV  that  is  but  made  frovifionfor  the  flejh,  and 
 hath  no  higher  end  than  Self.    To  go  to  Hell  withgr^ffr/rir, 
 and  attendance,  and  rej>ute,w'uh  greater  pomp  and  pleafurc  than 
 the  poor,  is  a  poor  confolatidn,  a  pitiful  felicity  ! 
 
 3.  Faith  is  the  rvifd/m  of  thejW:  and  unbelief  and  fenfualU 
 ty  are  its  blindwfljoly  and  hrutijhncfs.  How  [hort  is  the  kjtow- 
 ledge  of  the  wifett  unbelievers  ?  Truy  know  not  much  of  what 
 is  pan  if  and  left  they  would  know,  if  Hiftorians  were  not  of 
 more  credit  with  them,  ;run  the  Word  of  God  :  )  But  alas, 
 how  little  do  they  know  cf  what  is  to  come  ?  fen  ft  tells  them 
 vphert  they  are,  and  what  they  are  kit?  doing:  but  u  tells  them 
 not  where  they  (hall  b:  to  morrow.    But  Faith  can  tell  a  true 
 
 Believer, 
 
40  The  Life  of  Faith. 
 
 believer,  what  will  be  when  this  woild  is  ended,  and  where 
 he  (hill  live  to  all  eternity,  and  whit  he  (hall  be  doing,  what 
 thoughts  he  (hall  be  thinking,  what  affections  (hall  be  the 
 temper  and  employment  of  his  foul:  what  he  (hall  /rr,  and 
 feel,  and  enjoy  s  and  with  what  company  he  (hill  convcifc  for 
 ever.  If  the  pretenders  to  Aftrological  prediction,  could  but 
 foretei  the  changes  of  mens  lives,  and  the  time  and  manner  of 
 their  deaths,  what  rcfort  would  be  to  them  >  and  how  rvifi 
 would  they  be  eftcemed  ?  but  what  is  all  this  to  the  infallible 
 predictions  of  the  All-knowing  God,  that  hath  given  us  a 
 profpedfc  into  another  world,  and  (hewed  us  what  will  be 
 for  ever,  more  certainly  than  you  know  what  a  day  may  bring 
 forth. 
 
 So  ncceffary  i$  fore-knowledge  in  the  common  affairs  of  men, 
 that  without  it  the  actions  ot  the  World  would  be  but  mad  tu- 
 multuary confufion :  What  would  you  think  of  that  mans  un- 
 derstanding, or  how  would  you  value  the  imployments  of  his 
 life,  that  lookt  no  further  in  all  his  actions,  than  the  prefent 
 hour,  andfawno  more   than  the  things  in  hand?     What 
 would  you  call  him  that  fo  fpends  the  day,  as  one  that  know- 
 eth  not  there  will  be  Iny  night :  and  fo  paft  the  nighf,  as  one 
 that  looked  not  for  that  day  ?    that  knew  not  in  the  Spring 
 there  would  be  an  Harvcft,    or  in  the  Summer,  that  there 
 \vould  be  any  Winter :  or  in  Youth,  that  there  would  be  Age 
 or  Death  >    The  (illy  brutes  that  have  no  fore- knowledge, 
 are  furni(hed  with  an  inftind  that  fupplicth  the  want  of  it,and 
 alfo  have  the  help  of  mans  fore- knowledge,  or  el(e  their  kind 
 would  be  foon  cxtind.  The  Bees  labour  in  Summer,  as  if  they 
 forefaw  the  Winters  need.    And  can  that  man  be  wife,  that 
 forefeetb  not  his  everlalling  (late  ?  Indeed  he  that  knowcth  not 
 what  is  to  come,  hath  no  true  knowledge  of  what  is  prefent : 
 For  the  worth  and  uic  of  prefent  things,  is  only  in  their  re- 
 fpeft  to  things  eternal :  And  there  is  no  means,  where  there  is 
 ro  end.     What  wifdom  then  remains  in  Unbelievers,  when  all 
 thetr-#i*ej.arc  roif-imployed,  becaufe  they  know  not  the  end 
 of  life  ?  and  when  all  their  a&ions  are  utterly  debated, by  the 
 bafenefs  of  thofc  brutifh  ends,  to  which  they  (ervc  and  are 
 referred.  Nothing  is  truly  wife  or  honourable,  that  is  done 
 for  final!  and  worthleft  things.  To  draw  a  curious  picture  of  a 
 
 fhidow, 
 
The  Life  of  Faith.  41 
 
 (hi  Jow,  or  elegantly  write  the  hiftory  of  a  dream,  m^y  bean 
 ingenuous  kind  of  foolery  ',  but  the  end  will  not  allow  it  the 
 mmcotJVifdom:  And  fuch  arc  all  the   actions  of  the  world 
 (though  called  Heroick,  Valiant  and  Honourable^  that  aim  at 
 tranfirory  trifles,  and  tend  not  to  the  cverlaiting  end.     A  bird 
 can  neatly  build  her  neftbut  is  not  therefore  countedrf//>.How 
 contrary  is  the  judgement  of  the  world  to  Chnits  >    When 
 the  fame  description  that  he  giveth  of  a/00/,  is  it  that  world- 
 lirgs  give  of  a  wife  and  happy  man,  Luke  12.  20,  21.  [One 
 that  layetb  taf  riches  for  bimfelf,  and  is  not  rich  towards  God.~] 
 Will  you  perfwadcus  that  the  man  is  n^/f,  that  can  climb  a 
 little  higher  than  his  neighbours,  that  he  may  have  the  greater 
 fall?   That  is  attended  in  his  way  to  Hell  with  greater   pomp 
 and  ftate  than  others  >  That  can  fin  more  Syllogiftically  and 
 Rhetorically  than  the  vulgar  \  and  more  prudently  and  grave- 
 ly run  into  damnation  >  and  can  learnedly  defend  his  madnefs, 
 and  prove  that  he  is  fafe  at  the  brink  of  Hell  ?  Would  you  per- 
 fwade  us  that  he  is  wife,  that  contradi&s  the  God  and  Rule 
 of  Wifdom^and  that  parts  with  Heaven  for  a  few  merry  hours, 
 and  hath  not  wit  to  fave  his  foul  ?    When  they  fee  the  «W,and 
 are  arrived  at  etcrnity,let  them  boaft  of  their  Wifdom,  as  they 
 tindcaufe:Wc  will  take  them  then  for  more  competent  Judges. 
 Let  the  Eternal  God  be  the  portion  of  my  foul  \   let  Heaven  ba 
 my  inheritance  and  hope  \  let  Chrift  be  my  Head, and  the  pro- 
 mife,  my  fecurity,let  Faith  be  my  Wtfdom^ud  Love  be  my  ve* 
 ry  heart  and  will, and  patient  perfevering  Obedience  be  my  lifci 
 and  then  I  can  [pare  the  wifdom  of  the  world,  becaufe  I  can  fpare 
 the  trifles  that  it  fecks,and  all  that  they  are  like  to  get  by  if.     . 
 What  abundance  of  complaints  and  calamity  would  forefght 
 prevent  ?  Had  the  events  of  this  one  year  been  (conditionally) 
 forefeet*,  the  actions  of  thou  fands  would  have  b  en  otherwifc 
 ordered,and  much  (in  and  (hame  have  been  prcventcd.What  a 
 change  would  it  make  on  the  judgements  of  the  world  ?  how 
 many  words  would  be  otherwifc  fpoken  >  and  how  many 
 deeds  would  be  otherwifc  done?  and  how  miny  hours  would 
 be  otherwifc  fpent,  if  the  change  that  will  b:  made  by  Judge- 
 ment and  Execution,  were  well  forefcen  ?    And  why  is  it  not 
 forefeen ,   when  it    is   fortfbtwn  ?     When   the    omniicient 
 God,  that  will  certainly  perform  his  Word,  hath  fo  plainly 
 
 G  revealed 
 
4  2  The  Life  of  Faith. 
 
 revealed  if,  and  Co  frequently  md  loudly  warns  you  of  it  >  Is  he 
 rvife,  that  after  all  fhefe  warnings  will  lie  down  in  eveilalimg 
 woe,  and  fay,  [I little  thought  cj ffucb  a  day  :  I  did  mt  believe 
 Ifoouldever  h&vefeen  fo  great  a  change .?] 
 
 Would  the  fcrvants  of  Chrift  be  ufed  as  they  are,  if  the  ma- 
 licious world  forefaw  the  day,  when  Chriji  fhallcome  veithtm- 
 thousands  of  his  Saints,  to  execute  Judgement  on  aS  that. are  un- 
 godly? Jade  H>  i  5-  When  he  jhaUcome  to  be  ghrifird  in  hie 
 Saint s,  and  admin  dm  aU  them  that  da  believe,  2  Tnef.  1.  10. 
 When  the  Smntsjhall  judge  the  world,  1  Cor.  6.2,3.  an^  when 
 the  ungodly  feeing  chem  en  Chrifts  right  hand,  mutt  hear 
 their  fenrence  on  this  account  [Verily  I  fay  unto  you,  in  as 
 mi-cb  as  you  did  it  (or,  did  it  not)  to  one  of  the  leaft  of  theft  (my 
 Brethren) you  did  it  unto  we.~]  Mattb.  25.  Yet  a  few  daics,  and 
 all  this  will  be  done  before  your  eyes  :  but  the  unbelieving 
 world  will  not  forefee  it. 
 
 Would  mahgnant  Cain  have  (lain  his  brother,  if  he  had 
 forefeen  the  puniftiment,  whtch  he  callcrh  afterward  intole- 
 rable, Gen.  4,  1 5.  Would  the  world  have  defpifed  the  preach- 
 ing of  Noah,  if  they  had  believed  the  deluge  ?  Would  Sodom 
 have  been  Sodow,  if  they  had  forefeen  that  an  Htll  from  Hea- 
 ven would  have  confumeal  them  >  Would  Achan  have  mcdlcd 
 with  his  prey,  if  he  had  forefeen  the  ftones  that  were  his  Exe- 
 cutioners a*d  his  Tomb }  Would  Gebezi  have  obeyed  his  co- 
 vetous defire,  if  he  had  forefeen  the  leprofic  >  Or  Judas  have 
 betrayed  Chrift,  if  he  had  forefeen  the  hanging  himfclf  in  his 
 defpair?  It  is  fcre-feeing  Faitb  that  faves  thofe  that  arc  faved  , 
 and  blind  unbelief  that  caufcth  mens  perdition. 
 
 Yea  frefent  things  as  well  as  future,  are  unknown  tofoolifh 
 Unbelievers.  Do  they  know  who  fecth  them  in  their  fin  ?  and 
 what  many  thoufands  are  fufTcring  for  the  like,  while  they  fee 
 no  danger?  Whatever  their  tongues  fay,  the  hearts  and  lives 
 of fools  deny  that  there  is  a  God  that  fceth  them,  and  will  be 
 their  Judge,  Pfalm\^  1.  You  fee  then  that  you  muft  live  by 
 Faith,  orpenfh  by  folly. 
 
 4.  Confiderthat  things  vifibletxt  fo  f ranfttory,  and  offo 
 fbert  continuance,  that  they  do  but  deferve  the  name  of  things  i 
 being  nothings,  and  lefs  than  nothing,  and  lighter  than  vanity 
 it  felf>  compared  to  the  necejfary  eternal  Being,  whofe  name 
 
 is 
 
 - 
 
The  Life  of  Faith.  43 
 
 is  1  A  M.    Tncrc  is  but  a  f<n>  dues  difference  between  a 
 Prince  and  no  Prince  >  a  Loidand  no  Lord  i  a  man  and  no 
 mm  \  a  world  and  no  world.     And  if  this  b:  ill;  let  the  time 
 that  ispj/f  inform  you  how  final  I  a  difference  this  is.    Rational 
 forcfighf  may  teach  1  Xerxes  to  weep  ov:r  hu  numerous  Ar- 
 my, as  knowing  how  loo*  they  were  al!  to  b;  dead  m:n.  Can 
 you  forget  that  death  is  ready  to  undrefs  you  }  and  fell  you, 
 that  your  fp^rt  and  mirth  is  done?  and  that  now  you  have 
 had  all  tha:  the  world  can  do,  for  thofe  that  fcrve  ir,  and  take 
 it  for  their  part  >  How  quickly  can  a  fcavcr,  or  the  choice  of 
 an  hundred  MclTcngers  ot  death,  bereave  you  of  all  that  earth 
 afforded  you,  and  turn  youi  fweeteft  pleafures  into  gall,  and 
 turn  a  Lord  into  a  lump  of  clay  >   It  is  but  as  a  wink,  an  inch 
 of  time,  till  you  mull  quit  the  ftagc  ;  a«d  fpeak,  and  breath, 
 and  (ce  the  face  of  man  no  more.     Ii :  you  forefee  thn,  O  live 
 as  men  that  do  forefee  it.    I  never  heard  of  any  that  flric  bit 
 tv'mding-fheet,  or  fought  for  a  Gffi*,  or  went  to  Law  for  hit 
 grave.     And  if  you  did  but  fee  (is  wife  men  mould  J  how  near 
 your  Honours  and  Wcjltky  and  Pleafures  doftand  unto  Etemi- 
 tyy  as  well  as  your    Winding  fheets,  your  Coffins,    and  your 
 Graves,  you  would  then  value,  and  defire,  and  feck  them  re- 
 gularly and  moderately,  as  you  do  thefc.    Oh  what  a  fading 
 flower  is  your  ibength  ?    How  foon  will  all  your  gallantry 
 (brink  into  the  (hell  >  Si  vefirafunt  tcllite  ea  voVifcum.  Bern. 
 But  yet  this  is  not  the  gnat  part  of  the  change.     The  tcrmu 
 f.m  ad  quern  doth  make  it  greater :  It  is  great,  for  perfons  of 
 renown  and  honour,  to  change  their  Palaces  for  graves,  aid 
 turn  to  noifom  rottennefs  and  dirt:  and  their  Power  and 
 Command  into  illcnt  impotency,  unable  to  rebuke  the  pooreft 
 worm,  that  fawcily  feedcth  on  their  hearts  or  faces.    But  if 
 you  are  B  lieve rs,  you  can  loo\  further,  and  forefee  much  more. 
 Thelargeftand  moft  capactous  heart  ahve,  is  unable  fully  to 
 conceive  what  a  change  the  ftroak  ofdeath  will  make. 
 
 For  ihtkoly  foulCojuddenly  topafs  from  fraytr  to  Angelical 
 ]>r*ife>  from  form?  unto  boundlefs  yyes :  from  they7a«^r5,and 
 contempt,  and  violence  of  men,  to  the  befim  of  eternal  Love., 
 from  the  clamours  of  a  tumultuous  world,  to  the  univcrfal , 
 harmony  and  perfect  uninterrupted  Love  and  Poace  i  O  wh*£ 
 a  blcflcd  change  is  this  i  which  believingnw^  we  (hall  Jfartfy 
 fed.  G  2  For 
 
44  a  *  Tie  Life  of  Faith. 
 
 For  an  unholy  unrenewed  foul,  that  ycftcrday  was  drowned 
 in  fkfh,  and  laught  at  threatnings,  and  fcorned  reproofs,  to  be 
 fuddenly  fnitcht  into  another  vyoild  i  acd/i?*  the  Heaventhit 
 he  hathloit,  and  feel  the  Hell  which  he  would  not  believe  :  to 
 fill  into  the  gulfofbottomlefs  eternity,  and  at  once  to  find,  that 
 Joy  and  Hofe  are  both  departedi  that  honour  and  grief  muft  be 
 his  coropany,andDf/pmiri(;whath  lockt  up  the  door  :  O  what 
 an  amazing  change  is  this  I  It  you  think  me  troublefom  for 
 mentioning  fuch  ungrateful  thmgs,what  a  trouble  wil  it  be  to 
 /iff/them?  May  it  teach  you  to  prevent  that  greater  trouble, 
 you  may  well  bear  this.  Find  but  a  nudicinc  againft  death, 
 or  any  fecurity  for  your  continuance  here,  or  any  prevention  of 
 the  Change ,  and  1  have  done :  But  that  which  unavoidably 
 muft  btfeen,  mould  be  fortfetn. 
 
 But  trie  unfeen  world  is  not  thus  mutable  y  Eternal  life  is  be- 
 gun in  the  Believer.  The  Church  is  built  on  Chrift  the  Rsckj> 
 and  the  gates  of  Hell  jbati  not  prevail  tgainft  it.  Fix  here,  and 
 you  (hall  never  be  removed. 
 
 4.  Hence  followeth  another  difference  ;  The  mutable  crea- 
 ture doth  impart  a  dif grace  Jul  mutability  to  the  foul  that  chufetk 
 it.  It  difappointeth  and  decciveth  ;  And  therefore  the  ungod- 
 *J  arc  of  one  mind  to  day,  and  another  to  morrow  !  In  health 
 they  arc  all  for  pleafure,  and  commodity,  and  honour  :  and  at 
 death  they  cry  out  on  it  as  deceitful  Vanity  :  In  health  they 
 cannot  abide  this  fir  ifinefs,  this  meditating,  and  feekjng,  and 
 preparing  for  the  life  to  come  %  but  at  death  or  judgement t  thty 
 will  all  be  of  another  mind !  Then  O  that  they  had  been  Co 
 wife  as  to  know  their  time  :  and  O  that  they  had  lived  as  ho- 
 lily  as  the  beft  J  They  arc  now  the  bold  oppofcrs  and  re- 
 proachers  of  an  holy  life :  But  then  they  would  be  glad  it  had 
 been  their  own  :  They  would  eat  their  words,  and  will  be 
 down  in  the  mouth,  and  ftand  to  never  a  word  they  fay,  when 
 fight,  zn&fenfe,  and  judgement,  (l^all  convince  them. 
 
 But  things  unchangeable  do  fix  the  foul.  Piety  is  no  matter 
 for  Repentance.  Doth  the  Believer  fpeak  again  ft  fin  and  tin- 
 ners :  and  for  an  holy,  fobcr,  righteous  life  ?  He  will  do 
 to  to  the  laft  :  Death  and  Judgement  (hall  not  change  his 
 mind  in  this,  but  much  confirm  it.  And  therefore  he  perfc- 
 vcrcs  through fuffcrings,  to  death,  R*m. 8, 35,36,37.  [For  thi* 
 
 caufc 
 
The  Life  of  Faith. 
 
 cjufc  we fatnt  not :  but  though  our  outward  manperifb  yti  \b 
 inward  man  is  renewed  day  by  day  :  For  our  light  affliSton,  whico 
 m  but  for  a  moment,  workftb  for  us  afar  more  exceeding  eternal 
 weight  of  glory  :  While  we  loo\  Hot  at  the  things  that  are  feen, 
 but  at  the  thmgs  which  are  not  feen  :  For  the  things  which  art 
 feen  are  temporals  but  the  things  which  a)  e  not  feen  are  eternal, 
 2  Cor.  4.  1 6,  17. 
 
 6.  LaftJy,  let  this  move  you  to  live  by  a  forefeeixg  Faith, 
 that  it  is  cf  neceffity  to  your  falvition.  'Believing  Heavtn,  mud 
 prepare  you  for,  it,  before  you  can  enjoy  it.  Believing  Hell,  is 
 iKCCfT-iy  to  prevent  if.  Mark^i6.  16.  John  3.  18,36.  [_Thejuft 
 (haUlive  by  Faith ,  but  if  any  man  draw  bac\  for,  be  lifted  up) 
 the  Lord  wtE  have  no  f  leaf  are  in  hint.  Heb.  10  $8.  Hab.  2.  4. 
 Take  heed  that  there  be  not  in  any  of  you  an  evil  heart  of  unbe- 
 liefs to  depart  from  the  living  God.  Hcb.  3  12.  And  be  not 
 of  them  that  draw  back^  to  perdition,  but  of  them  that  believe 
 tothefavingofthefsui  Hcb.  10.39.  It  is  God  that  faith  {They 
 fi>aH  all  be  damned  that  believed  not  the  truth,  but  had  pleafure  in 
 unrighteoufneft.]  2  Thcf  2.  iC,  1 1,  12. 
 
 May  I  now  in  the  concluflon  more  particularly  exhort  you, 
 1.  That  you  will  live  upon  things  for efe en.  2.  That  you  will 
 promote  this  life  of  faith  in  others,  according  to  your  federal 
 capacities. 
 
 Princes  and  Nobles  live  not  alwaies:  You  are  not  the 
 Rulers  of  the  unmoveable  Kingdom  ;  but  of  a  boat  that  is  in  an 
 hafty  ftrearo,  or  a  (hip  under  fail,  that  will  fpeed  both  Pilot 
 and  Paflcngers  to  the  (hore.  Vixi,  eft  is  Vii:  at  moriemini  ut 
 homines.  It  was  not  the  leaft  or  worft  of  Kings,  that  faid  , 
 [I  am  a  ftr anger  upon  earth']  Pfal.  119.  tgVermia  fum,  non  ho- 
 mo  :  I  am  a  worm,  and  no  rm*w„Pfal.  22.  6.  You  are  the  grea- 
 ter worms,  and  wcxhclittle  ones  :  but  wc  mull  all  fay  with 
 Job^cb.ij.  13,  14.  \jp3e pave  isourhoufe,  and  wemufrmaks 
 our  beds  in  darky* fs :  Corruption  *  our  Father,  and  the  Worm 
 our  Mother  and  our  Sifter.]  The  inexorable  Leveller  is  retdf 
 at  your  backs,  to  convince  you  by  unrcfiftible  argument,  that 
 duft  yon  are,  and  to  da ft  you  jhaV  return.  Heaven  (hould  be  as 
 de  fir  able  y  and  Hell  is  terrible  to  you  as  to  others,     No  man  will 
 
 G  3  fcaa 
 
46  The   Life  of  Faith. 
 
 fear  you  after  deith  ;  mich  iefs  willChrift  be  afraid  to  jjdgc 
 you.  Lukf  19.27.  As  the  Kingdoms  and  glory  of  the  w&rld 
 were  contemned  by  him  in  the  hour  of  his  temptation  ,  fo  are 
 they  inconfiderable  to  procure  his  approbation.  Irufl  not  there- 
 fore to  uncertain  riches.  Value  them  but  as  they  will  prove  at 
 lad.  As  you  ftand  on  higher  ground  than  othcn,it  is  rmet  that 
 you  Q\ou\d  fee  further.  Thegreater  arc  your  advantages,  the 
 wifcr  and  better  you  mould  be  :  and  therefore  mould  better 
 perceive  the  difference  between  things  temporal  and  eternal.  It 
 is alwaies dark  where  theft  glow-worms  mine,  and  a  rotten 
 poft  doth  ft  cm  a  fir* 
 
 You*  difficulties  alfo  mould  excite  you  \  You  mu ft  go  as 
 through  e  Needles  eye  to  Heaven.  To  live  as  in  Heaven,  in  a 
 crowd  of  bufinefs,  and  ftrcam  of  temptations,  from  the  con- 
 fluence of  all  worldly  things,  is  fo  hard,  that  few  fuch  come 
 to  Heaven.  Withdraw  your  fclvcs  therefore  to  the  frequent 
 fcrious  fore- thoughts  of  eternity,  arid  live  by  faith. 
 
 Had  time  allowed  if,  1  (hould  have  come  down  to  fome 
 particular  instances ;  As,  1.  Let  the  things  unfeen  be  ftiil  at 
 hand,  to  anfwer  every  temptation,  and  (hame  and  repel  each 
 motion  to  fin. 
 
 2.  Let  them  be  itill  at  hand,  to  quicken  us  to  duty%  when 
 •backwardnefi  and  eoldnefs  doth  furprizc  us.  What,  (hall  wc 
 
 do  any  thing  coldly  for  eternity  > 
 
 3.  Let  it  rciolve  you  what  company  to  delight  in\  and  what 
 fociety  to  be  of-,  even  thofe  with  whom  you  mull  dwell  for 
 ever:  Whati^foevcr  is  uppcrmoft  on  earth,  youmay/ort- 
 fee  which  fide  (hall  reign  for  ever. 
 
 4.  Let  the  things  invifible  be  your  daily  folace ,  and  the 
 fatitfafiion  of  your  fouls*  Arc  you  fltndered  by  men  ?  Faith 
 tells  you,  it  is  enough  that  Chrift  will  juft'fi'  yw.  O  happy 
 day,  when  he  will  bring  forth  our  righteoufnefs  as  the  light ,  and 
 fct  ill  fir  ait,  which  all  the  falfe  hi  (lories  ,or  (landerous  tongues 
 or  pens  in  all  the  world  made  crooked.  Are  you  frowned  on 
 or  contemned  by  men  ?  Is  it  not  enough  that  you  (hall  ever* 
 laftingly  be  honoured  by  the  Lord  f  Arc  you  wronged,  °pprtjf<df 
 or  trodden  on  by  pride  or  malice  ?  Is  not  Heaven  enough  to 
 make  you  reparation  ?  and  eternity  long  enough  for  your  joyes  > 
 O  pray  for  your  malicious  enemies,  left  they  fuffcr  more  than 
 you  can  with  them.  2.  Laftly, 
 
The  Life  of  Faith.  47 
 
 2.  Laftly,  I  (hould  have  become  on  the  behalf  ol  Chriit,  a 
 petitioner  to  you  for  protection  and  encouragement  to  the 
 heirs  of  the  invitible  world.  For  them  that  preach,  and  them 
 that  live  this  life  §f  faith:  not  tor  the  honours  and  riches  of 
 the  world  ,  but  for  leave  and  countenance  to  work  in  the  Vine- 
 yard, and  pcaceab  y  travel  through  the  world  as  Grangers, 
 and  live  in  the  Communion  of  Saints,  as  they  believe.  Bur, 
 though  it  be  for  the  beloved  of  the  Lord,  the  apple  of  his  eye, 
 the  people  that  arc  lure  to  prevail  and  raign  with  Chriit  for 
 ever  i  whofc  prayers  can  do  more  for  thegreatcii  Pnnccs,than 
 you  can  do  for  them  i  whofc  joy  is  haftcnedby  that  which  is 
 intended  for  their  foirow,  I  {hall  now  Uy  by  any  further  fuit 
 on  their  behalf. 
 
 But  for  your  fclves,  O  ufe  your  feeing  and  fore-feeing  facul- 
 ties :  Be  often  looking  through  the  profpc&ive  of  the  pTO- 
 mifc  :  and  live  not  by  fenfc  on  prefent  things  i  but  live  as  if 
 youfawthe  glorious  things  which  you  fay  you  do  believe. 
 That  when  worldly  titles  are  insignificant  words,  and  flefhly 
 plciiures  have  an  end,  and  Faith  and  Holinefs  will  be  the 
 marks  of  honour  i  and  unbeltef  and  ungodlinefs  the  badges  of 
 perpetual  (hamc,  'and  when  you  mult  give  account  of  your 
 Stewirdftip,  and  (hall  be  no  longer  Stewards,  you  may  then 
 by  brought  by  Faith  unto  Fruition,  and  fee  with  joy  the  glo- 
 rious things  that  you  now  believe.  Write  upon  your  Palaces 
 and  goods,  that  fentence,  2  Pet  3 . 1 1 .  Seeing  all  thefe  things 
 fhallbe  difiolved,  What  wanner  of  perfons  ought  ye  to  be  in  all 
 holy  cenverfationand  godlinefs ,  looking  for,  and  bajiing  to  the 
 coming  oftke  day  of  God! 
 
 Hep. 
 
48 
 
 The  Lij*  of  Faith, 
 
 Heuews  it.  i. 
 'How  Faith  is  the  fubftance  of  things  hoped  for  .  the 
 vviderye  of  things  tiot  Jeen. 
 
 CHAP.    I. 
 
 F0r  Conviftion. 
 
 N  the  opening  of  this  Tex%  I  have  already 
 (hewed,  that  [it  is  the  nature  and  ufe  of Faith 
 to  be  inflead  of  prefence  and  fight  i  or  to  makf 
 things  tbfent  future  and  unfecn,  to  be  to  i*,  of 
 to  cur  Eftimation,  Refolution  and  Conversation, 
 as  if  they  were  frefent,  and  before  our  eyes : 
 7h$vgh  not  as  to  the  degree,  yet  as  to  tkefincerity  tfour  ads. 
 
 In  the  handling  of  this  Doctrine,  I  have  already  (hewed, 
 that  this  Faith  is  a  grounded  juftifiable  knowledge,  and  not  a 
 fancy,  or  uncfTe&ual  opinion  \  having  for  its  object  the  infal- 
 lible Rcve!ation,and  certain  Truth  of  God>  and  not  a  falmood, 
 nor  a  meer  probability  oxverifimile.  I  have  (hewed  how  fuch 
 a  Faith  will  work  i  how  far  itfbould  carry  us,  if  its  evidence 
 were  fully  entertained  and  improved  i  and  how  far  it  doth 
 carry  all  that  have  it  fincerely  in  the  leaft  degree  i  and  I  have 
 (hewed  fome  of  the  moving  considerations,  that  fhould  pre- 
 vail with  us  to  live  upon  the  things  unfeen,  as  if  they  were 
 open  to  our  fight. 
 
 I  think  I  may  fuddenly  proceed  here  to  the  remaining  part 
 of  the  Application,  without  any  recital  of  the  explication  or 
 confirmation,  the  truth  lying  fo  naked  in  the  Text  it  (elf. 
 The  Life  of  Faith,  and  the  Life  of  Senfe,  are  the  two  waici 
 
 that 
 
The  Life  of  Faith.  49 
 
 Hue  ill  the  world  do  walk  in,  to  (tic  two  cxtrcamly  different 
 ends,  which  appear  when  death  withdraws  the  veil.  It  is  the 
 ordination  of  God,  that  mens  own  eftirnatic*,  choice  and  en- 
 deavours, (hall  be  the  necciTary  preparative  to  their  Fruition, 
 Nemo  nolens  bonvs  ant  hiatus  eft.    Men  (hall  have  no  better 
 than  they  value,  and  ckufe,  and  feek^:    Where  earthly  things 
 are  bighijl  in  the  fjfefw,  and  dear  eft  to  the  m:nd  of  man,  fuch 
 peifons  have  no  higher,  nor  more  durable  a  portion.    Where 
 the  heavenly  thing?  are  bigbeft  and  deurtft  to  the  foul,  and  arc 
 f  radically  preferrtd,  they  are  the  for  rzo»  of  that  foul.    Where 
 the  Treafure  is,  the  ^<xrt  trill  be,  Matth.  6.  21.  The  fan&ify- 
 mg  fpirit  doth  lead  the  fpiritual  man,  by  a  fpiritual  Rule,  in 
 afpiritual  way,  to  a  fpiritual,  glorious,  durable  tclicsty.  The 
 fcnfuil  part,  with  the  fenfual  inclination  communicated  to  the 
 corrupted  mind  and  will,  doth  by  carml  reasonings,  and  by 
 carnal  weans,  purfue  and  embrace  a  prcfant,  fading,  carnal  in- 
 tereft :  and  therefore  it  ftndeth  and  attaineth  no  more.    Jbe 
 fljh  lufietb  againft  the  Spirit,  and  the  fpirit  again]}  tbcfl<jh*and 
 thefe  arec  ntrarytbe  oneto  the  other,  Gal.  5.  17.  They  that  are 
 after  tbeflejh,  do  wind  the  things  of  tbeflefb;  but  they  that  are 
 after  the  fpirit,  the  things  of the  ff*ir it.    To  be  carnally  minded  « 
 death;  but  to  be  jpiritually  minded  is  life  and  peace :    Becattfi 
 the  carnal  mind  is  enmity  agairft  God  \  for  it  is  nn  fuijecl  to  the 
 Law  of  God,  neither  indeedcan  be  :  So  then,  they  that  are  in  the 
 flefh  cannot  pltafe  God.     Ij  any  man  have  not  the  Spirit  of '  Cbrifty 
 the  fame  is  none  of  his.     If  we  live  after  thefl.fb,  vn  shall  die: 
 but  if  by  the  fpirit  we  mortifie  the  deeds  of  the  body,  we  shall 
 live.  Rom.  8.  to  v.i 4.  JVhaifiev»ra  manfowdh,  that  shall  be 
 alfa  reap.     He   that  fowetb  to  his  flesh,  shall  of  the  flesh  reap 
 corruption  :  but  he  that  foweth  to  the  fyirit,    shall  of  the  fpirit 
 reap  everlajiwglife,  Gal.  6.7,  8.  As  a  man  it,    fo  he  hvitb 
 and  defireth  \  as  he  defmth%  he  Jetkjtb  ,  and  as  hefeefytb,  he 
 findeth  and  fffiffeth.     If,  you  Jinow  which  world,  what  riches 
 a  man  prefers,  intends^  undlivethfir,  you  may  know  which 
 world  is  his  inheritance,  and  whither  he  1*  -going  as  to  his 
 perpetual  abode. 
 
 Keafon  cnableth  a  man  to  know  and  feek  more  than  hefettb : 
 And  Faith  informeth  and  advanceth  Reafon,  to  kjtow,  that  by 
 the  means  of  fupernatunl  Revelation,  1h.1t  by  no  other  means 
 
 H  is 
 
 _ 
 
jo  The   Life  of  Faith. 
 
 is  fully  known.  To* feck  and  hope  for  no  better  than  wc 
 know>  and  to  know  no  more  than  is  objectively  revelled, 
 (while  we  hinder  not  the  revelation)  is  the  blamelcfs  imper- 
 iftdion  of  a  creature,  that  hath  limited  faculties  and  capacities. 
 To  know  what's  Bf/r,  and  yet  to  cbufe,  and  feei^  an  inferiour 
 inconfiftent  Good  j  and  to  refufe  and  neglect  the  75^,when  it  is 
 difcemed  i  is  thecourfc  offuchas  have  bat  a  fuperficial  opi- 
 nion of  the  good  refufed,  or  a  knowledge  not  wakened  to 
 fpcik  fo  loudly  as  may  be  erTe&ual  for  choice  i  and  whofe 
 fcnfuality  maftereth  their  wills  and  reafon,  and  leads  them 
 backward:  And  thofc  thitfyjon?  not,  becaufcthey  would  not 
 h^iQW  y  or  hear  not,  brcaufe  they  would  not  hear,  are  under 
 that  fame  dominion  of  the  flrfh,  which  is  an  enemy  to  all 
 knowledge,  that  is  an  enemy  to  its  delights  and  intereft.  To 
 frofefs  to  know  good,  and  yet  refufe  it  i  and  to  profefs  to  know 
 evil,  and  yet  to  chufe  it,  and  this  predominantly,  and  in  the 
 wain,  is  the  defcription  of  a  fclf- condemning  Hypocrite  :  And 
 if  malignity  ind  of  po fit  ion  of  the  Truth  frofepd,  be  added  ro 
 the  Hypocrifie,  it  comes  up  to  that  Phirifaical  blindnefs  and 
 obduratenefs,  which  prepareth  men  for  the  rewedtlefs  fin. 
 
 Confider  then  but  of  the  profejjim  of  mmy  of  the  people  of 
 this  Land,  and  compare  their  ptaUice  with  if,  and  judge 
 what  compaffion  the  condition  of  many  doth  befpeak.  If  you 
 will  believe  them,  they  ptcfefs  that  they  verily  believe  in  the 
 invifiblc  God  j  in  a  Chriit  unfeen  to  them  *,  in  the  Holy  Spirit, 
 gathering  a  holy  Church  to  Chrift,  and  imploying  them  in  a 
 communion  of  Saints  :  that  they  believe  a  judgement  to  come, 
 upon  the  glorious  coming  of  the  Lord  j  and  an  everlifting  life 
 of  joy  or  torment  thereupon.  All  this  is  in  their  Creed  :  they 
 would  take  him  for  a  damnable  Hcretick  that  denycth  it  •,  and 
 perhaps  would  confent  that  he  be  burnt  at  afhke:  So  that  you 
 would  think  thefe  men  mould  live,  as  if  Heaven  and  Hell 
 were  open  to  their  fight.  But  O  what  an  Hypocritical  Gene- 
 ration are  the  ungodly  !  haw  their  lives  do  give  their  tongues 
 the  lye  !  ( Remember  that  I  apply  this  to  no  better  men)  It 
 is  a  wonder  that  fuch  men  cmbelieve  themfclvts^  when  they 
 fay  they  do  indeed  believe  the  G>fpel:  And  (hews  what  a  mon- 
 ger the  blind  deceitful  heart  of  an  impenitent  (inner  is:  In 
 good  fadnefs  can  they  think  that  they  truly  believe  that  God  is 
 
 God, 
 
The  Life  of  Faith.  51 
 
 God,  and  yet  fo  wilfully  difobey  him  }  tha,  Heaven  is  Heaven, 
 and  yet  prefer  the  world  before  it  ?  that  Hell  is  Hell,  and  yet 
 will  venture  upon  it  for  a  luu\  or  a  thing  of  nought  ?  What  ! 
 believe  that  there  is  at  hand  a  life  ofendlefs  joy!  and  no  more 
 mind  it !  but  hate  them  that  let  their  hearts  upon  it  !  Z3j 
 they  believe,  that  exapt  a  man  be  converted  and  new  born,  he  fit  all 
 not  enter  into  the  Kingdom  of  Heaven  ?  as  Chrift  hath  told 
 them,  Mattb.  18.  3.  Jcbn$.  3>  $•  an(*  yet  never  trouble  their 
 minds  about  it,  to  try  whether  they  arc  converted  and  new 
 born,  or  not  ?  Do  they  believe  God,  that  no  man  JhaS  fee  him 
 .without  holintfs?  Heb.  12. 14.  and  yet  dare  they  be  unholy  ? 
 and  perhaps  deride  it  }  Do  they  believe  that  Chrift  wiU  come  in 
 flaming  fire,  taking  vengeance  on  them  thai  h$ow  not  Gody  and 
 obey  not  the  Gofpel  of  our  Lordjefus  Chrift  -,  wboJhaUbepuniJh- 
 ed  with  everlafting  deftru&ton%  from  the  pre  fence  of  the  Lord, 
 and  frcm  the  glory  of  his  power,  2  Thef.  2. 8,  9.  and  yet  dare 
 they  difobey  the  Gofpel !  Do  they  take  God  for  their  abfo- 
 lutc  Lord  and  Governour,  while  they  will  not  fo  much  as 
 meditate  on  his  Laws,  but  care  more  what  a  mortal  man 
 faith,  or  what  their  flefh  and  carnal  reafon  faith,  than  what 
 he  faith  to  them  in  his  holy  Word?  Do  they  take  Chrift  for 
 their  Saviour,  and  yet  would  not  befaved  by  him  from  their 
 fins,  but  had  rather  keep  them?  Do  they  take  the  Holy 
 GboftCot  their  San&ifier>  while  they  will  not  have  afan&ified 
 heart  or  life,  and  love  it  not  in  thofe  that  have  it  ?  Do  they 
 Cake  Heaven  for  their  endle/s  borne  and  happinefs  ?  while  they 
 neither  mind  nor  feek  it,  in  comparison  of  the  world  >  And 
 do  they  take  the  world  for  vanity  and  vexation,  while  they 
 mind  and  fcek  it  more  than  Heaven  >  Do  they  believe  the 
 communion  of  Saints,  while  they  fly  from  it,  and  perhaps  de- 
 teft  and  perfecute  it  >  Is  light  and  darkpefs  more  contrary 
 than  their  words  and  deeds  ?  And  is  not  HI?  OCR  IS  IE 
 as  vifiblc  in  their  pra8ice,  as  Ghriftianity  in  their  profefun  ? 
 It  is  the  complexion  of  their  Religion.  HYPOCRITE 
 is  legibly  written  in  the  forehead  of  it.  They  proclaim  their 
 fhame  to  all  that  they  converfe  with.  When  they  have  faid, 
 they  believe  the  life  to  come,  they  tell  men  by  your  ungodly 
 worldly  lives,  that  they  are  difTemblers.  When  their  tongue 
 hath  loudly  faid>  that  they  are  Cbriftians,  their  tongue  and 
 
 H  2  hsnd 
 
5  2  Ihe  Life  of  Faith, 
 
 hand  more  loudly  f*y,  that  they  are  Hypocrites.  And  when 
 they  profefs  their  Faith  but  novt>  and  then,  in  a  lifdefs  out  (Ids 
 piece  of  worship, they  profefs  their  Hyp  crifie  all  the  day  long: 
 in  their  impious  neglcd  c(Gcd  and  their  ialvation  i  in  their 
 carnal  fpecchesi  in  their  worldly  lives,  and  in  their  enmity 
 to  the  practice  of  the  fame  Religion  which  they  profefs.  Their 
 Hypicrifie  i;  z  web,  fo  thin,  and  fo  tranfparent,  that  it  leaves 
 th,ir  nakednefs  open  to  their  ftume.  They  have  not  Profefton 
 er.04gh  to  make  a  coniiderabie  cover  for  their  unbelief.  They 
 hide  bur  their  tongues ;.  the  reft  even,  heart  and  ail,  is 
 birc. 
 
 Othe  (ijpendious  power  of  felf  love  f  the  wonderful  blind- 
 nefs  and  (lupidity  of  the  ungodly  !  the  dreidfulneft  of  the 
 judgement-  of  Cod  in  thus  delating  the  w.lful  rciittcrs  of  his 
 grace  !  Th^t  ever  men  (in  other  things  of  feeming  wifdom) 
 fliould  b  fuch  (hangers  to  themfulves,  and  fo  deceived  by 
 themielves,  as  to  think  they  love  the  thing  they  bate !  and  to 
 think  that  their  hearts  are  fet  upon  Heaven,  when  they  net* 
 thcrloveit,  nor  the  way  that  leadetbto  if  i  but  arc  principal- 
 ly bent  another  way  :  that  when  they  ar.  lhangers  or  enemies 
 to  a  holy  life,  they  can  yet  make  thcmfelves  b:4kvtt,  that  the  y 
 are  holy  i  and  that  f  hey  ftek^thit  firft,  which  they  never  feek^ 
 and  make  that  the  dnft  and  bufinefl  of  their  lives,  which  was 
 never  the  ftrhus  bufiwfi  of  tnhourl  O  Hypocrites!  ask  any 
 impartial  man  of  rcafon,  that  fees  your  lives,  and  hears  your 
 prayers,  whether  you  pray,  and  live,  like  men  that  beheve  that 
 Heaven  or  Hell  muft  be  their  reward  !  Ask  your  families, 
 whether  they  perceive  by  your  conftant  prayer,  anddiligenf 
 endeavours,  and  holy  conventions,  that  your  hearts  are  fet 
 on  a  life  to  come  !  It  was  a  cutting  anfwer  ofahte  Apoftate, 
 toonc  that  told  him  of  the  unrcafonableneft  of  Infidels  that 
 denyed  the  life  to  come  •,  faith  he,  Iherts  none  in  the  world 
 founreafonable  as  you  Chrijlijns,  that  believe  that  then  is  an 
 endlefs  life  of  joy  er  miferyto  come,  and  df  no  more  to  obtain^ 
 the  one,  and  efcape  the  other.  Did  I  believe  fucb  a  life  as  tbif, 
 J  would  thinJ^aii  too  little  that  I  could  do  or  fuffer,  to  make  it  fur e. 
 Who  fees  the  certainty,  greatnefs,  and  eternity  of  the  Crown  of 
 Life,  in  the  refolvednefs,  fervency,  and  confbancy  of  your  holy' 
 labftux !  You  take  up  with  the  picture  of  Sermons  ar\d  Prayersy 
 
 and 
 
The  Life  of  Faith.  5  3 
 
 and  with  the  name  of  Chriftianity  and  holy  obedience:  A  little 
 more  ReUg'on  you  will  admit,  than  a  Parrot  may  learn,  or 
 a  Poppet  may  excrcifc.     Compare  your  carr,  and  labour,  and 
 coft,  for  Heaven,  and  for  this  world.     That  you  believe  the 
 flattering  deceitful  worlds  we  fee  by  your  daily  folicitoufnefs 
 about  it  :  You  feek^  it  i  you  ftrive  for  if  >  you  fall  out  with  all 
 that  ftand  in  your  way  >  you  are  at  it  daily,  and  have  never 
 done:    But  who  can  fee,  that  you  ferioufly  believe  another 
 world  ?  you  talk  idly,    and  wantonly,  and  proudly  by  the 
 hours  s  but  you  talk  of  Heaven  and  holinefs  but  by  thewi- 
 nutes :  You  do  not  turn  the  glafs  when  you  go  to  your  unne- 
 ceiTary  recreations,  or  your  vain  difcourfc ,  or  at  Icaft,  you 
 can  ftay  when  the  glafs  is  run  :    But  in  hearing  the  molt  ne- 
 ceffary  truths  o!  God,  or  in  praying  for  everhfting  life,  the 
 hour  feems  long  to  you  >  and  the  tedious  Preacher  is  your 
 wcarinefs  and  moleiiatiori.     You  do  not  feaft  and  play  by  the 
 glafs  i  but  if  rx>*  do  not  preach  and  pray  by  it  exactly,  but 
 exceed  our  hour,  though  in  (peaking  of,  and  for  eternity,  we 
 arc  your  burden,  and  put  your  languid  patience  to  it,  ad  if 
 we  were  doing  you  fome  intolerable  wrong. 
 
 In  worldly  matters,  you  are  weary  of  giving,  but  feldom 
 cfreceivixg  :  you  g,  udge  at  the  askfr,  but  feldom  at  the  giver* 
 But  if  the  pi  befpirttual  and  heavenly,  you  are  aweary  to 
 hear  talk^  of  ir^  and  cxpoliulate  the  cafe  with  him  that  of- 
 fcreth  it :  and  he  muti  (hew  by  what  authority  he  would  do 
 you  good  !    If  by  ftrious  holy,  coherence,  he  would  fur- 
 ther your  preparations  for  the  life  to  come,  or  help  you  to 
 mike  fare  of  life  eternal,  he  is  examined  what  power  he  ha?h 
 to  meddle  with  you,  and  promote  your  falvation  :  And  per- 
 haps he  is  fnapp:(hly  told,  he  is  a  bufic,  fawcy  fallow,  and  you 
 bid  him  meddie  with  his  own  rmtters,  and  let  you  fpced  as 
 you  can,  and  keep  his  companion  and  charity  for  himfelfi 
 you  give  him .  no  thanks  for  his  undefired  help.     The  monV' 
 laborious  faithful  fervant  you  like  beft,  thar  will  do  you  the 
 mofi  work,  with  great  eft  skill,   and  care,  and  diligence  :     But* 
 the  moft  Ub  rious  faithful  inftru&er  an-4  watchman  for  your 
 fouls,  you  mott  ungratefully  vriifk,  as  if  he  were  it  ^  bjfic 
 and  precifc  than  needs,   and  were  upon  forac  unpiotitable- 
 wciki  and  you  love  a  fuperficiaihypocjcuictl.Min^ry,  that. 
 
 H  3  tcacheth 
 
54  2#«  Life  of  Faith. 
 
 teacheth  you  but  tocompUm  nc  wi.h  Heaven,  and  leads  you 
 fuch  a  dance  of  comical,  outiide,  hypocritical  woifhip,    as  is 
 agreeable  to  your  own  hypocrific:    And  thus  when  you  arc 
 mocking  Go  i,  you  Ifeinlu  you  woiihip  him,,  and  merit  Hea- 
 ven by  the  abaic.    Sr  j..id  a,  Minilter  or  other  friend  be  but 
 half  as  earnelt  wi:;.  um,  for  the  life  of  your  immoital  fouls, 
 as  you  are  your  fcivts  for  your  eftates,  or  friends,  or  lives  in 
 any.  danger,  you  would  take  them  for  Fanaticks,  and  perhaps 
 do  by  them  as  his  carnal  friends  did  oncebyChrift,  Mark^ 
 3.21.  that  went  out  to  lay  hold  onhimy  and  fjid,  He  is  be^ 
 fidebimfelf.^  For  trifles  you  account  it  wifdom  to  be  fcrious  : 
 but  for  everlafting  thing?,  you  account  it  folly,  or  to  be  more 
 buficand  (olicitous  than  needs.    You  can  believe  an  ad  of 
 pardon  and  indempnity  from  man  *  when  as  you  are  little  fe- 
 licitous about  a  pardon  from  God,  to  whofe  juftice  you  have 
 forfeited  your  fouls:  and  if  a  man  be  but  earneft  in  begging 
 his  pardon,  and  praying  te  be  faved  from  cverlafting  raifery, 
 you  fcorn  him,  becaufc  he  does  it  without  book  ,  and  fay,  he 
 vpki*csy  or  fpeaks  through  the  nofe,  forgetting  that  we  {hall 
 have  you  one  of  thefc  daics,  as  earneft  in  vain,  as  they  are  that 
 (hall  prevail  for  their  falvation » and  that  the  terrible  approach 
 of  death  and  judgement,  (hall  teach  you  alfo  to  pray  without 
 book,  and  cry,  Lord,  Lord,  open  to  us,  when  the  dooi  is 
 (hut,  and  it's  all  too  late,  Mat.  25.  11. 
 
 O  Sirs,  had  you  but  a  lively,  feriom  forefeewi  faith  \  that 
 openeth  Heaven  and  Hell  as  to  your  light,  what  a  care  would 
 it  work  of  this  Hypocrifie  / 
 
 1 .  Such  a  fight  would  quicken  you  from  your  flotb,  and 
 put  more  life  into  your  thoughts,  and  words,  and  all  that  you 
 attempt  for  God. 
 
 2.  Such  a  fight  would  foon  abate  your  friie,  and  humble 
 you  before  the  Lord,  and  make  you  fee  how  (hort  you  arc  of 
 what  you  (hould  be. 
 
 3.  Such  a  fight  would  dull  the  edge  of  your  covttous  d*fires9 
 and  (hew  you  that  you  have  greater  things  to  mind,  and 
 another  kind  of  world  than  this  to  feck. 
 
 4.  Such  a  fight  would  make  you  cfteem  the  temptations  of 
 mem  reports^  but  as  the  (haking  of  a  leaf,  and  their  aUurments 
 and  threats  as  impertinent  fpecches,  that  would  caft  a  jeatber 
 
 m 
 
7 be  Life  of  Faith.  55 
 
 ■  ■  ■■         in 
 
 ora/iy  into  the  balance  againft  a  mountain,  or  againft  the 
 w.orid. 
 
 5.  Such  a  fi^ht  would  allay  the  itchot  luft,  and  quench 
 the  drunkards  infatiable  tbirft,  and  turn  your  gulofity  into  mo- 
 deration and  ablhncnce  >  and  acquaint  you  with  a  higher  fort 
 of  pleafures,  that  arc  durable,  and  worthy  of  a  man. 
 
 6.  Such  a  fight  would  cure  yo.ir  defire  of  pa/Hrne,  an  J 
 fh:w  you  that  you  have  no  time  to  fpare,  when  ill  is  done  that 
 nectffry  and  everlafting  things  require. 
 
 f.  Such  a  fight  would  change  your  ttlth  of  Gods  Ordi- 
 nances, and  cftcem  of  Miniliers,  and  teach  you  to  love  and 
 favour  that  which  is  fpiritual  and  feriow%  rather  than  hyp 0- 
 critical  ftrains  and  (hews :  It  would  teach  you  better  how  to 
 judge  of  Sermons  and  of  Prayers,  than  unexperienced  minds 
 will  ever  do. 
 
 8.  Such  a  fight  would  cure  your  malignity  againft  the 
 waies,  and  diligent  fervants-of  the  Lord  >  and  inltead  of  op- 
 pofmgthcm,  it  would  make  you  glad  to  be  among  them, 
 and  faft,  and  pray,  and  watch,  and  rejoyce  with  them,  arid 
 better  to  undeiftand  what  it  is  to  believe  the  communion  of 
 Saints. 
 
 In  a  word,  did  you  but  fee  what  God  reveal/^  and  Saints 
 believe,  zndwuft  befeen,  I  would  fcarce  thank  you  to  be  all 
 as  ferious  and  felicitous  for  your  fouls,  as  th*  holieft  man 
 alive  i  and  prefentty  to  repent  and  iament  the  folly  of  your 
 negligence  and  delaies,  and  to  live  as  men  tfcat  know  no 
 other  work  to  mind,  in  comparifon  of  that  which  extendeth 
 to  eternity.  I  would  fcarce  thank  the  proudeft  of  you  all, 
 to  lie  down  in  the  duft,  and  in  faekcloth  and  afhes,  with  tears 
 and  cryes,  to  beg  the  pardon  of  thofe  (ins,  which  before  you 
 felt  no  weight  in.  Nor  the  moft  fenfual  wretch,  that  now 
 flicks  fo  clofc  to  his  ambition,  coveroufnefs  and  luft,  that  he 
 faith,  he  cannot  leave  them,  to  fpit  them  out  as  loathfomebit- 
 ternefs,  and  be  afharmd  of  them  as  fruitlefs  things.  You 
 would  then  fay  to  the  moft  godly,  that  now  fcem  tooprecife, 
 [O  why  do  you  not  make  more  hafte,  and  lay  hold  on  Heaven 
 With  greater  violence !  why  do  you  pray  with  no  more  fer- 
 vency, and  bear  witnefs  againft  the  fins  of  the  world  with  no 
 more  undaunted  courage  and  rcfolution  >  and  why  do  you 
 
 not 
 
5  6  The  Life  of  Faith* 
 
 k 
 
 not  more  frcdy  lay  out  your  time,  and  ftrcngth,  and  wealth, 
 and  all  that  you  have  on  the  work  of  God  ?  Is  Heaven  worth 
 no  more  ado  than  this  }  Can  you  do  no  more  for  an  endlefs 
 lifc,and  the  efcaping  of  the  wrath  to  come  >  Shall  worldlings 
 over-do  you  >"]  Thefc  would  be  your  thoughts  on  fuch  a 
 fight. 
 
 CHAP.     II. 
 
 Vfe  of  Exhortation. 
 
 WHat  now  remains  but  that  you  come  into  the  light 
 and  beg  of  God,as  the  Prophet  for  his  fcrvanr,  2  King 
 6. 17.  to  open  your  eyes\thatycu  may  fee  the  things  that  would 
 do  ib  much  [That  the  God  of  our  Ltrd  Jefw  Chnfl,  the  Father 
 of  glory,  may  give  you  thefpiritofrevriatvn,  in  the  kpcwledgtof 
 bim\  the  eye's  of  your  under jxanding  being  enlighte?iedt  that  ye 
 may  know  what  is  the  hope  0]  ha  callings  and  what  vt  the  riches 
 of  the  glory  of  hit  inheritance  in  the  Saints,  Ephef  1. 17, 18.] 
 O  fet  thole  things  continually  before  your  eyes,  that  muit  for- 
 ever  be  before  them  !  Look  lerioufly  into  the  infallible  word  > 
 and  whatfoever  that  fore-tells,  believe  it  as  if  it  were  come  to 
 pafs.  The  unbelief  of  Gods  threatnings,  and  penal  Laws,  is 
 the  perdition  of  fouls,  as  well  as  the  unbelief  of  Promifts.  God 
 givcth  not  fajfe  fire,  when  he  difchargcth  the  Canons  of  his 
 terrible  comminations :  If  you  fall  not  down,  you  (hall  find 
 that  the  lightening  is  attended  with  the  thunder,  and  execu- 
 tion will  be  done  before  you  are  aware.  If  there  were  any 
 imbt  of  the  things  unfeen,  yet  you  know  it  is  paft  at  doubt,  that 
 there's  nothing  elfe  that's  durable  and  worthy  of  your  eiiima- 
 tionand  regard:  Youmuftbe  Knights  and  Gentlemen  but  a 
 little  while :  fpeak  but  a  few  words  more,  and  you'l  have 
 fpoke  your  laft.  When  you  have  lit  pt  a  few  nights  more,  you 
 muft  fleep  till  the  Refurrcdfrion  awake  you  fas  to  the  ftzfh.) 
 Then  where  arc  your  plcafant  habitations  and  contents  ?  your 
 honours  and  attendance  >  Is  a  day  that  isfpent,  ox  a  life  that  is 
 Xtin8,  any  tking,\ox  nothing?  Is  there  any  fwectneft  in  a 
 jfeaftthat  was  taun>  01  drink  that  m$drpn\%  or  ijxnc  that 
 
 was 
 
The  Life  of  Faith.  57 
 
 r»js  /pent  in  fports  and  mirth,  a  year  ago  ?  Certainly  « 
 ty  tvn  vanity  ihould  not  be  preferred  before  a  probable  endLfl 
 joy:  But  when  we  have  certainty  as  well  as  excellency  and  ffer- 
 tfirj',  to  fct  againft  certain,  tranfitory  vanity,  what  room  is  left 
 for  further  deliberation  >  whether  wc  fhould  prefer  the  Sun 
 before  a  fquib,  or  a  flafti  of  lightening  that  fuddenly  leaves  us 
 in  the  dark,  on:  would  think  fhould  be  an  cafie  queftion  to 
 refolve. 
 
 (Up  then,  and  work  while  it  is  day  :  and  let  us  run  and 
 drive  with  all  our.might.  Heaven  is  at  hand  as  fure  as  if  you 
 faw  it.  You  are  certain  you  can  be  no  lofers  by  the  choice.  You 
 part  with  nothing,  for  all  things :  youj  efcape  the  tearing 
 of  your  heart,  by  fubmitting  to  the  fcratching  of  a  brycr  : 
 You  that  will  bear  the  opening  of  a  vein,  for  the  cure  of  a 
 Fcaver,  and  will  notioibear  a  ncceflary  journey  for  the  bark- 
 ing of  a  Dog,  or  the  blowing  of  the  wind  :  O  leap  not  into 
 Hell  to  fcape  the  {linking  breath  of  a  fcorner  !  P-irt  not  with 
 God,  with  Conference,  and  with  Heaven,  to  fave  your  purfes 
 or  your  fleQi.  Chufe  not  a  merry  way  to  mifcry,  before  a 
 prudent  fober  preparation  for  a  perfect  eveikfting  joy.  You 
 would  not  prefer  a  merry  cup  before  a  Kingdom.  You  would 
 let  go  a  l<ffer  delight  or  commodity  for  a  greater  here :  Thus 
 a  greater  fin  can  forbid  the  exercife  of  a  / <ft :  And  fhall  not 
 endlefs  py  weigh  down  a  brutifh  luft  or  pleafure  ? 
 
 If  you  love  pleafure,  take  that  which  is  true,  and/«i7,  and 
 durable.  For  ail  that  he  callerh  you  to  Repentance  and  Mortifi- 
 cation, and  ncceiTary  flri&nefs,  there  is  none  that's  more  for 
 your  pleafure  and  delight  than  God  :  or  elfe  he  would  not  of- 
 fer you  the  rivers  of  pleafure  that  are  at  his  right  hand  i  nor 
 himfclf  to  be  your  perpetual  delight.  If  you  come  into  a  room 
 where  are  variety  of  pictures,  and  one  is  gravely  reading  ox 
 meditating,  and  another  with  a  cup  or  harlot  in  his  hand,  is 
 profufely  hughing,  with  a  gaping  grining  mouth  i  would  you 
 take  the  latter  or  the  former  to  be  the  picture  of  a  wife  and 
 happy  man  >  Do  you  approve  of  rhe  iiate  of  thofc  in  Heaven? 
 and  do  you  like  the  way  that  brought  them  thither  ?  If  not, 
 why  fpeak  you  of  them  fo  honourably  ?  and  why  would  yon 
 keep  holydaies  in  remembrance  of  them  ?  If  you  do  \  ex- 
 amine the  facred  records,  and  fee  whether  the  Apoftlcs  and 
 
 I  others 
 
The  Life  of  Faith, 
 
 others  that  aie  now  honoured  as  glorified  Saints,  did  live  as 
 you  do,  or  rather  as  thofe  that  you  think  ire  too  precifc  ?  Did 
 they  fpend  the  day  in  fcatting  and  fports,  and  idle  talk  ?  Did 
 they  fwagger  it  out  in  pride  and  wealthy  hate  their  brethren 
 that  were  not  in  ill  things  of  their  conceits  ?   Did  they  come 
 to  Heaven  by  a  worldly,  formal,  hypocritical,  ceremonious 
 Religion?  or  by  faith,  and  love,  and  felf -denial,  and  unwea- 
 ried labouring  for  their  own  and  other  mens  Salvation,  while 
 they  became  the  wonder  and  the  fcorn  of  the  ungodly,  and  as 
 theofffcouringand  refufc  of  the  world  ?    Do  you  like  holi- 
 nefs,  when  it  is  far  from  you  >    in  a  dead  man,  that  never  v 
 troubled  you  with  his  prefence  or  reproofs,  or  in  a  Saint  in 
 Heaven,  that  comes  not  near  you  ?  Why  then  do  you  not  like 
 it  for  your  ft  Ives  ?    Ifit  be  good,  the  nearer  the  better.     Your 
 own  healthy  and  your  own  wealih,  do  comfort  you  more  than 
 another  mans  :  And  fo  would  your  own  holwefs,  if  you  had 
 it.     If  you  would  fpced  as  they  that  are  now  beholding  the 
 face  of  God,  believe,  and/ivf,  and  wait,  as  they  did.     And  as 
 thcrightec.M  God  did  notferget  their  w:r\and  labour  of  love 
 for t  hit  Name  >  fo  he  will  remember  you  with  the  fame  re- 
 ward, lfj'oH  {hew  the  fame  diligence  to  the  full  ajfirance  of  hope 
 unto  the  end,  and  be  not  flnhfuly  but  followers  of  them^    who 
 through  faith  and  patience  inherit   the  ?rmift$,    Hcb.  6.  10, 
 
 II,  12. 
 
 O  did  you  bat  ft e  what  they  now  enjoy  t  and  what  they  ftet 
 and  what  they  are,  and  what  th*y  d)  >  you  would  never  Cure 
 .  fcorn  or  persecute  a  Samt  more  ?  If  yoj  &r/ifw,you/tt, though 
 notasthty,  with  open  face.  If  you  believe  not,  yet  it  is  not 
 your  unbelief,  that  (hall  make  Gods  Word  of  none  erTc&, 
 Rom.  3.3.  God  will  b:  God  if  you  be  Atheifts.  ChrKt  will 
 be  Chrift  if  you  be  Infidels.  Heaven  will  be  Heiven  if  you  by 
 defpiling  it  go  to  Hell.  Judgement  flcepeth  not  when  you 
 fleep  :  l'ts  coming  as  fait  when  you  laugh  at  it,  or  queftion 
 it,  as  if  your  eyes  were  open  to  forefee  it.  If  you  would  wot 
 believe  that  you  muft  die,  do  you  think  that  this  would  delay 
 your  death  one  year  or  hour?  If  ten  or  twenty  years  time 
 more  be  allotted  you,  it  paflToth  as  fwiftly,  and  death  and 
 judgement  come  as  furely,  if  you  fpend  it  in  voluptuoufnefs, 
 and  unbelief,  as  if  you  watcht  and  waited  for  your  change. 
 
 We 
 
The  Life  of  Faith.  5,; 
 
 Wc  preach  not  fo  you  Ifs  and  Ands :    It  is  nor,  ferhaps 
 there  is  a  Heaven  and  Hell :  But  as  furc  as  you  are  here,  and 
 mud  anon  go  hence,  you  muft  as  (hoitly  quit  this  world,  and 
 take  up  your  abode  in  the  world  that's  now  to  us  invisible. 
 And  no  tongue  can  exprefs  how  fcnllble  you  will  then  be  of 
 the  things  that  you  will  not  now  be  made  fcnfible  of.    O  then 
 with  what  a  dreadful  view  will  you  look  before  you  and  be* 
 hindyeu  I   Behind  you^  upon  Tim*,  and  fay,  It  is  gone,  and  ne- 
 ver tPilI  return  ;  and  hear  coofcience  ask  you,  How  you  [putt 
 it,  and  what  ycu  did  with  it?    Before  you  upon  Eternty,  and 
 fay,  It  it  come  s  and  to  the  ungodly  will  be  an  Eternity  of  woe. 
 What  a  peal  will  confcicnce  then  ring  in  the  unbelievers  cars } 
 QNow  the  day  is  come  that  I  was  forewarned  of!   the  day  and 
 charge  which  I  would  not  believe !  whither  mufti  now  go! 
 what  muft  I  now  do  !   what  (hill  I  fay  before  the  Lord  for  all 
 the  fin  that  I  have  wilfully  committed  !  for  all  the  time  of 
 mercy  which  I  loft  !    How  (hall  I  anfwer  my  contempt  of 
 Chrift  !  my  neglect  of  means,  and  enmity  to  a  holy  ftriotas  life  \ 
 *Vhatad>ftia&cd  wretch  was  I,  to  condemn  and  diilike  them 
 thatfprnt  their  lives,  in  preparation  for  this  day  1    when  now 
 1  would  give  a  the u land  worlds,  to  be  bat  one  of  the  meancft 
 of  them  !  O  that  the  Church  doirs,  and  the  door  of  grace, 
 were  op*n  to  me  now,  as  once  rhey  were>  when  \  rafuied  to 
 enter.    Many  a  time  did  I  hear  of  (his  day,  and  would  not  b> 
 licve,  or  fobcrly  confricr  of  it.- (  Many  a  time  was  1  intreatcd 
 to  prepare  :    and   I  thought  an    hypocrifical  rnfiing  (haw, 
 would  have  been  taken  for  a  faftictent  preparation  \  Now  who 
 muft  be  my  companions  !  How  leng  muft  I  dwell  with  woe 
 and  horrour  !  God  by  his  Mmiftm  was  wont  to  call  to  Hie, 
 How  hr.g,  0 (comer,  wilt  tbou  delight  in  feorning  ?    How  Ung 
 wilt  thwgo  on  impeti'ttently  in  thy  foUy  ?    And  new  1  f*uft  cry 
 out.  How  long  !  How  long  ntufl  I  feel  the  wrath  of  the  Jimigkry  ! 
 the  unquenchable  fire  I  the  immortal  warm  !    AUs,  for  ever  ! 
 When  (hall  I  receive  one  moments  eafc  ?  when  (hill  I  fee  one 
 ghmpfe  of  hope }    O  never,  never,  never.'   Now   I  pcrceva 
 what  Satan  meant  in  his  temptations !  what  (in  intended  ! 
 what  God  meapt  in  the  threa'nin^s  of  his  Law  !   what  grace 
 was  good  for  !   what  Chrift  was  fent  for  /  and  what  Was  the 
 diction  and  meaning  of  the  Gofpel !    and  how  I  (houla  havts 
 
 I  2  valued 
 
6o  The   Lije  of  Faith. 
 
 valued  the  offers  and  promfes  of  life  !  Now  I  undciftand 
 what  Minift*rs  meant  to  be  fo  importunate  with  me  for  my 
 convertion ',  and  what  was  the  caufc  that  they  would  even 
 have  kneeled  to  me,  to  have  procured  my  return  to  God  in 
 time.  Now  I  underftand  that  holinefs  was  not  a  necdiefs 
 thing-,  that  Chriit  and  Grace  deferved  better  entertainment 
 than  contempt,  that  precious  time  was  worth  more  than  to 
 be  wafted  id  y »  that  an  immortal  foul,  and  life  eternal  mould 
 have  been  more  reguded,  and  not  caft  away  for  fo  (hort,  fo 
 bafc  a  flvuYy  pleasure.  Now  all  thefe  things  are  plain  and 
 open  to  my  underftanding  :  But  alas,  it's  now  too  late!  I 
 know  that  now  to  my  woe  and  torment,  which  I  might  have 
 known  in  time  to  my  recovery  and  joy. 
 
 For  the  Lords  fake,  and  for  your  fouls  fake,  open  your 
 eyes,  and  forefee  the  things  that  arc  even  at  hand,  and  pre- 
 vent thefe  fruitlefs  lamentations.  Judge  but  as  you  will  aU 
 Jhortly  judge,  and  live  but  as  you  voiH  tx>ijh  th at  you  bad  lived , 
 and  Idcfire  no  more.  Be  ferious  as  if  you  faw  the  things  that 
 you  fay  you  do  believe. 
 
 I  know  this  ferious  difcourfe  of  another  life,  is  ufoally  un- 
 grateful, to  men  that  are  confeious  of  their  ftrangenefs  to  it, 
 and  taking  up  their  portion  here,  are  loth  to  be  tormented  be- 
 fore the  time.  T.-.is  is  not  the  fmoothing  pleating  way.  But 
 rcmemb.r  that  we hzveflejk&s  well  as  you,  which  longs  not 
 to  be  accounted  troublefome  or  precifc  :  which  loves  not  to 
 difpleafe  or  be  difpleafed  :  And  had  we  no  higher  light  and 
 life,  we  (hould  talk  as  men  that  fkw  and  felt  no  more  than 
 fight  and  flefh  can  reich  :  But  when  xce  arc  preaching  and  dy- 
 ing, and  you  are  hearing  and  dying,  and  we  believe  and  k^owt 
 that  you  are  n  ve  going  to  fee  the  things  we  fpeak  of,  and  death 
 will  ftraightway  draw  afidc  the  veil,  and  (hew  you  the  great 
 amazing  tight,  it's  time  for  us  to  fpea^  and  you  to  bear,  with 
 all  o.  r  hearts.  It'j  rime  for  us  to  be  ferious^  when  we  arc  fo 
 near  the  place  vrhcj  e  all  are  ferious.  There  are  none  that  are 
 in  j  ft  in  Heaven  or  Hell ;  pardon  us  therefore  if  we  jeft  not 
 at  the  door,  and  in  tiicjr^y  tofuch  a  ferious  ftate.  All  that 
 fie  and/irW  are  ferious:  and  therefore  all  that  truly  believe, 
 muft  be  fo  too.  Were  your  eyes  all  opened  this  hour  to  fez 
 wh*t  we  bdlev*.  we  anneal  to  your  own  confaences,  whether 
 
 it 
 
The  Life  of  Faith.  6 1 
 
 it    would    not    make    you    mote   fenous  than  wc. 
 
 Marvel  not  if  you  fee  Believers  make  another  matter  of 
 thtir  fJvation,  than  thofe  that  have  hired  their  under  Hand- 
 ings in  fcrvicc  to  their  fenfe  i  and  think  the  world  is  no  bigger 
 or  better  than  their  globe  or  map  i    and  rcachcth  no  further 
 than  they  can  kennv    As  long  as  we  fee  you  fenous  about 
 Lands  and  Lordfhips,  and  titles  and  honours,  the  rattles  and 
 tarrying  Irons  of  the  cheating  world,  you  muft  give  us  leave 
 fwhetheryou  will  or  no)  to  be  ferious  about  the  life  eternal. 
 They  that  fcramble  fo  eagerly  for  the  bonds  of  worldly  riches, 
 and  devour  fo  greedily  rhe  dr.ffe  of  (enfual  del  ghts,  methinks 
 mould  bluft  f  if  ^ucn  animals  had  the  bluuYing  property^  to 
 blame  or  deride  us  for  being  a  little  falas,  too  little)  carneft 
 in  the  matters  of  God  and  our  falvation.  Can  you  not  pardon 
 us  if  we  love  God  a  little  more  than  you  love  your  lufts  •,  and  if 
 we  run  as  f aft  for  the  Grown  of  Life,  as  you  run  after  a  feather 
 or  a  fly  ?  or  if  we  breath  as  hard  after  Chrift  in  holy  defires, 
 as  you  do  in  blowing  the  bubble  of  vain-glory  ?;  If  a  thoufand 
 pound  a  year  in  paffigc  to  a  grave,  and  the  chains  of  darknefs, 
 be  wotthyour  labour  i  give  us  leave  to  believe  that  mercy  in 
 order  toeverlafting  mercy,  grace  in  order  to  glory,  and  glory 
 as  the  end  of  grace,   is   worth   our  labour,    and    infinitely 
 more. 
 
 Your  tnd  is  narrow,  though  your  way  be  broad  :  and  our 
 end  is  broad,  though  our  way  be  narrow.  You  build  as  Miners 
 in  Cole-pits  do,  by  digging  downwards  into  the  dar^  and 
 yet  you  are  laborious :     Though  we  begin  on  earth,  we  build 
 towards  Heaven,  where  an  attractive  loadftone  draws  up  the 
 workmen  and  the  work  i  and  (hall  we  loiter  under  fo  great 
 encouragements?  Have  you  confidered  that  Faith  is  the&e- 
 hiding  grace  ?  the  evidence  of  things  not  feen?  ,  and  yet 
 have  you  the  hearts  to  blame  Believers,  for  doing  all  that  they 
 can  do,in  a  cafe  of  fuch  unfpcakableeverlafiingconftquence.  If 
 we  are  Believers,  Heaven  and  Hdl  sire  as  it   were  open  to 
 our  fight  ?     And  would  you  wi(h  us  to  trifle  in  the  fight  of 
 Heaven  >  or  to  leap  into  Hell,  when  we  fee  it  as  before  us  > 
 what  name  can  expels  the  inhumane  cruelty  offuch  a  wifti  01 
 motion  ?    or  the  unchriftian  folly  of  thofe  that  will  obey 
 you? 
 
 I  3,  Ogi/s 
 
62  The  Life  of  Frith, 
 
 O  give  us  leave  to  beferious  for  a  Kingdom  which  by  Faith 
 tee  fee  !  Blame  us  for  this,  and  blame  us  that  we  are  not  be- 
 tide out  Celves.  Pardon  us  that  we  are  aweks,  when  the 
 thunder  of  JebevaFs  voice  doth  call  to  us,  denouncing  ever- 
 laftiDg  wrath  to  all  that  are  fenfnal  and  ungodly.  Were  we 
 aflccp,  as  you  are,  we  would  lie  ftill  and  take  no  heed  what 
 God  or  man  faid  to  us. 
 
 Pardon  us  that  we  arc  fchriftians,  and  bclxve  thefe  thirgs, 
 feeing  you  profefs  the  fame  your  fdves.  Difclaim  not  thepra- 
 Gice  till  you  dare  difdaim  the  pro/f ]/?<;».  If  we  were  Infidels, 
 we  would  do  as  the  ungodly  world  :  we  would  puifue  out 
 prcfent  pleafures  and  commodity,  and  fay,  that  things  above 
 us  are  nothing  to  us>  and  would  take  Religion  to  b^  the 
 Troublcr  of  the  world:  But  till  we  arc  Infidels  or  Afhciftsat 
 the  heart,  we  cannot  do  fo. 
 
 Forgive  us  that  tre  are  men  \  if  you  take  it  to  be  pardonable. 
 Were  we  bruits,  we  would  ear,  and  drink,  and  play,  and  never 
 trouble  our  fclves  or  others,  with  the  care  of  our  falvation,  or 
 the  fears  of  any  death  but  one  >  or  with  refitting  (cnfual  in- 
 clinations, and  mcditatirg  on  the  life  to  come  i  but  would 
 take  our  cafe  and  [  leafure  while  we  may. 
 
 At  leaft  foirg.ve  us  that  we  are  net  blocks  or  j} ones  i  that  we 
 have  lift  and  feeling.  Were  wc  iufenfate  clods,  we  would 
 not  fee  the  light  ci  Heaven,  nor  hear  the  roaring  of  the  Lion, 
 nor  fear  the  threats  of  God  hitnfetf :  we  would  not  complain, 
 or  figh,  or  groin,  becaufe  we  fcei  n;n. 
 
 If  theicfore  we  may  have  leave  to  be  avpak*%*nd  to  be  in  tur 
 tei'Sy  to  be  Cbriftian;  i  tobemen;  robe  creatures  that  have 
 life  andfenfe,  forgive  us  that  we  believe  the  living  Godi  that 
 wc  cannot  laugh  at  Heaven  and  Hell,  nor  jeft  at  the  thrcatned 
 wrath  cf  the  Almighty.  If  thefe  things  mult  make  us  the 
 objedof  the  worlds  reproach  and  malice,  l#t  me  rather  bs  a 
 reproached  man,  than  an  honoured  heart  \  and  a  bated  Chri- 
 ftiany  than  a  beloved  Infidel;  and  rather  let  rrc  live  in  the 
 roidft  of  malice  and  contempt,  than  pa(s  through  honour  un- 
 to fhame,  through  mirth  to  mifery,  and  a/ew/fcjfj  to  a  feeling 
 death.  Hate  us  when  wc  arc  in  Heaven,  and  lee  who  will  be 
 the  (Merer  by  i*.  If  ever  wc  fhould  begin  to  nod  and  rchpfe 
 towards  your  hypocritical  formality,  andfenflefs  indirTcrcncy, 
 
 our 
 
The  Life  of  Faith.  63 
 
 our  lively  fght  of  the  vrorld  invifihle,  by  a  feriius  faith ,  would 
 jrefently  awake  us,  and  force  us  confidently  to  conclude  , 
 ^Z/T  SANC7VS  AVT  BRVTVS  :  There  is 
 practically  and  predominantly  no  Mean.  Hc'i  prove  a  BRVlT 
 that  is  not  a  SAINT. 
 
 CHAP.    III. 
 
 HAving  done  with  this  gen:nl  conviction  and  exhorfa- 
 fion  to  unbelieving  Hypocrites,  I  proceed  to  acquaint 
 Believers  with  their  Duty,  in  feveral  particulars. 
 
 1.  JForfiip  Gid  as  Believers;  ferve  him  with  reverence  and 
 godly  fear  >  for  our  God  is  a  cenfuming  fi?ey  Hcb.  12.  28,  29, 
 A  feeing  faith,  if  well  excited,  would  kindle  love,  dcfire,fear, 
 and  all  praying  graces.  No  man  prayes  well,  that  doth  not 
 well  know  what  he  prayes  for,  When  it  comes  to  feeing,  all 
 men  can  cry  loud,  and  pray  when  praying  will  do  no  good. 
 They  will  not  then  fpeak  fkepily,  or  by  rote,  Fides  intuendo> 
 ansoremrecifit,  amor  em  fafcitat  :  Cor  flagrant  amore  defideria% 
 gemitus,  orationes  fpirat.  Faith  is  the  buming-glais  which 
 beholding  God,  recciveth  the  beams  of  his  communicated 
 love,  andmrlamcth  the  heart  with  love  to  him  again  >  which 
 raounteth  up  by  groans  and  prayers,  till  it  reach  its  original, 
 and  love  for  ever  reft  in  love. 
 
 2.  Vefire  and  ufe  $he  creature  as  Believers.  Interpret  all 
 things  as  they  receive  their  meaning,  from  the  things  unfetn  : 
 underhand  them  in  no  ofher  lenfe.Ii's  only  God  and  the  life  to 
 come  that  can  tell  you  what's  good  or  bad  for  you  in  the  world. 
 And  therefore  the  ungodly  that  cannot  go  to  Heaven  for  court- 
 fel%  arecmyed  about  by  mecr  deceits.  Take  heed  what  you 
 love  :  and  take  heed  of  that  you  love.  God  is  very  jealous 
 of  our  love:  He  (heds  abroad  Kis  own  love  in  our  heartf,  that 
 our  hearts  may  be  fruitful  in  love  to  him,  which  is  his  chief 
 delight.  By  love  he  commandcth  love  \  tfcat  we  may  fuitably 
 move  toward  him,  and  center  in  him.  He  communicatcth  fo 
 much  (01  the  procuring  of  a  lit  tie,  that  We  (hould  endeavour 
 to  give  him  all  that  little,  and  fticd  none  of  it  inordi- 
 nately upon  the  creature  by  the  way.    Nothing  is  gre**r,  ct 
 
 gieatly 
 
^4  Tfo  Life  of Faith t 
 
 greatly  to  be  admired,  while  the  great  God  is  in  tight.    And 
 it  is  undatable  for  little  things,  to  have  great  affections  *  and 
 for  low  matters  to  have  a  high  eftecm.    It  is  the  corruption 
 and  folly  of  the  mind,  and  the  deluiion  of  the  arTc&ions  to 
 exalt  a  Shrub  above  a  Cedar,  and  magnifie  a  Mole-hiil  above  a 
 Mountain  j  to  embrace  a  uSadow  ctffefirum  of  felicity,  which 
 vanifheth  into  Nothing,  when  you  bring  in  the  light.     The 
 creature  is  nihil  &  nullipotens  :    Nothing  fhould  have  no  intereft 
 in  us,  and  be  able  to  do  Nothing  with  us  ("as  to  the  motions 
 that  are  under  the  dominion  ol  the  will.)  Gcd  is  ^tfand  AU 
 mighty:  And  he  that  is  AH,  (hould  have  AD>  and  command 
 AU :  And  the  Omnipotent  (hould  do  AS  things  with  us,  by  his 
 Interefl   in  Morals  >  as  he  mU  do  by  his  force  in  Niturals. 
 I  deny  not  but  we  may  love  a  friend  :  One  foul  in  two  bodies 
 will  have  one  mind,  and  will,  and  love.  But  as  it  is  not  the  bo- 
 dy of  my  friendt  that  I  love  or  converfc  with  principally,  bpt 
 the  foul  i  (and  therefore  (hould  have  no  mind  of  the  cafe,  the 
 corps,  the  empty  neft,  if  the  bird  were  no wnj  fo  is  it  not  the 
 perfon,  but  Ghnit  in  him,  or  that  of  God  which  appeareth  on 
 him,  that  muft  be  the  principal  object  of  our  love.   The  man 
 is  mutable^nd  muft  be  loved,  as  Plato  did  commend  his  friend 
 to  Vionyfiu*  •'  H£c  tibi  fcribo  de  homine,  viz.  animante  nawrA 
 mutabili :  and  therefore  muft  be  loved  with  a  rekrve.     But 
 God  is  unchangeable,  and  muft  b:  abfolutcly  and  unchange- 
 ably loved.  That  life  is  belt  that's  hkeft  Heaven :    There  G  3d 
 will  be  All  j  and  yet  even  there,  it  will  be  no^d  (honour  or 
 difpleafure  to  the  Deity,  that  the  glorified  humanity  of  Cf  f  ft, 
 and  the  New  Jerusalem,   and  our  holy  fociety,  are  lov.d 
 more  dearly  than  we  can  love  any  creature  here  on  earth;  So 
 here,  God  taketh  not  that  afft&ion  as  ftoln  from  hi m,  that's 
 given  to  his  fcrvants  for_his  fake ,  but  accepts  it  as  ftnt  to  hint 
 bythent.     Let  the  creature  have  it,  fo  God  have  it  finally  in 
 and  by  the  creature  j  and  then  it  is  not  fo  properly  the  crea- 
 ture that  hath  if,  as  God.  If  you  ckufe,  and  love  youi  fr;cnds 
 for  God,  you  will  ufe  them  for  God:  not  flattering  them,  or 
 defiringto  be  flattered  by  them  \  but  to  kindle  in  each  other 
 the  holy  fUmc  which  will  afpire  and  mount,  and  know  no 
 bounds,  till  it  reach  the  boundlcfs  element  of  love.    You  will 
 not  value  them  is  friends ,  qui  omnia  di&a  &  fafia  veftra 
 
 Uudtnt, 
 
The  Life  of  Faith.  6$ 
 
 laudjttt,  fed  qui  errata  &  deliHa  amice  reprebendunt :  Not 
 them  that  call  you  good  i  but  them  that  would  nsaks  you  bet- 
 ter. And  you  will  let  them  know,  as  Vbocian  did  Antipatery 
 that  they  can  iuver  ufe  you,  &  amicit  &  adulatorilue  >  as 
 friends  and  flatterer?  i  that  dirT.r  as  a  wife  and  a  harlot. 
 
 It's  hard  to  love  the  impeifcd  creature,  without  miftakes, 
 and  inordinacy  in  our  love  :  And  therefore  ufually  where  wc 
 love  moft,  we  fin  moft  i  and  our  fin  finds  us  out  >  and  then  wc 
 fufcr  moft  :  and  too  much  arTe&ion  is  the  forerunner  of  much 
 affliction  i  which  will  be  much  prevented,  if  Faith  might  be 
 the  guide  of  Live ,  and  Humane  Love  might  be  made  Divine , 
 and  all  to  be  referred  to  the  things  unfecn,  and  animated  by 
 them.  Love  where  you  can  never  love  too  much  \  where 
 you  are  fure  to  have  no  d  (appointments  •,  where  there  is  no 
 unkindnefs  to  ecclipfe  or  interrupt  \  where  the  only  enour 
 is,  that  God  hath  not  all  >  and  the  only  grief,  that  wc  love 
 no  more. 
 
 Efpecially  in  the  midft  of  your  entifing  pleafurcs,  or  en- 
 tiling employments  and  profits  in  the  world,  forcfee  the  end  > 
 do  all  in  Faith ,  which  telltth  you,  [The  tirm  is  Jhort  i  ft  re- 
 maineth  therefore ,  that  both  they  that  have  w\vesy  be  as  though 
 they  bad  none  \  and  they  that  weep,  as  though  they  jrept  not ,  and 
 they  that  rejoyce,  as  though  they  rejoyced  not  \  and  they  that  buy\ 
 as  though  they  ptffejfednot  \  and  they  that  ufe  thu  worlds  through 
 tbty  ufed  it  not  (or  not  abufing  it :)  for  the  fajhion  of  this  world 
 fajfetbatvay,  i  Cor. 7.  20,  30. 
 
 3.  Imphy  your  time  as  becomes  Believers.  Faith  only  can 
 acquaintyou,  what  an  unconceivable  weight  doth  lye  upon 
 this  inch  of  hafty  time.  As  you  behave  your  felvcs for  a  few 
 daies,itmuft  go  with  you  in  joy  or  miferyfor  ever  :  You 
 have  your  appointed  time,  for  your  appointed  work.  God 
 hath  turned  the  glafsupon  you  ■>  much  of  it  is  run  our  alrea- 
 dy. No  price  can  call  back  one  hour  that  you  have  loft.  No 
 power  ot  policy  can  retard  its  courfe  •,  Sic  fugiunt  fr&nb'  non 
 remor ante  dies.  When  it  comes  to  the  laft  fand,  and  time  is 
 gone,  you  1  know  the  worth  of  it :  You'l  then  confefs  it 
 (hould  havefeemed  more  precious  in  your  eyes,  than  to  have 
 been  caft  away  upon  things  of  nought.  O  precious  time  ! 
 rr ore  worth  thai  alf  the  riches  of  the  world  !  How  highly  is 
 
 K  it 
 
66  The  Life  of  FdflL 
 
 it  valued  by  all  it  lafl  t     And  how  baicly  is  it  eflccmed  ntvo 
 by  the  mull  ?     Now  if  is  no  more  worth  with  them,  than  to 
 be  fold  for  unneceflary  fports,»and  eafe,  and  wafted  in  idlcnefs 
 and  vain  delights  :     But  then,  when  it's  gone,  and  all's  too 
 lax,  how  loud  would  (hey  cry,  if  cryes  could  call  back  lime 
 again  !     O  then  what  a  mercy  would  it  feem,  if  God  would 
 try  them  once  again!  and  trult  them  but  with  another  life, 
 or  with  Hezefyatfs  fifteen  years !  or  but  with  fifteen  daies, 
 or  hours,  upon  fuch  terms  of  grace,    as  they  held  that  life 
 which  they  abufed  !   It  amazcth  me  to  obferve  the  lamentable 
 ftupidity  of  the  world,  how  hard  they  beg  for  time  when  they 
 think  it  is  near  an  end!  and  how   orelcfly  they  let  it  Aide 
 away,  when  they  have  ftrcngth  and  faculties  to  improve  it ! 
 They  are  gricvoufly  afraid  letr  death  deprive  them  of  it  i  and 
 yet  they  are  not  afraid  to  deprive  themfclves  of  the  ufe  and 
 fruit  of  it,  and  to  caft  it  away  as  contemptuoufly,  as  if  it  were 
 an  ufelefs  thing.     I  feldom  come  near  a  dying  man,  but  I  hear 
 him  complain  of  the  lofs  of  Time,  and  wifh  it  were  tofpend 
 again,  that  it  might  be  better  valued  and  ufed.    And  yet  the 
 living  will  not  be  warned.     O  value  Time^  as  wife  men,  while 
 you  have  if,  and  not  as  mi ferable  fools,  when  it  is  gone  !  If 
 our  Lord  faid,  I  muji  do  the  mrk^of  him  that  fent  metebile 
 it  is  day  \  jot  the  night  cometb  when  no  man  can  vpoy^  Joh.  9.4. 
 What  need  then  have  fuch  as  we  to  be  doing,  and  make  much 
 of  time?  O  let  not  company,   mirth  or  bufinefs,  make  you 
 forget  the  work  of  Time !  Can  you  play,  or  loiter  away  your 
 hours,  with  Eternity  in  your  eye  ?  Get  the  Sun  to  ftand  ftill, 
 and  Time  to  make  a  truce  with  you,  and  to  wafte  no  more  of 
 the  oyl  of  life,  before  you  lofe  another  hour. 
 
 O  what  heads,  what  hearts  have  all  thofe  men,  that  Hand- 
 ing againft  the  verge  of  an  endlels  world,  can  think  they  have 
 any  time  to  fpare  !  Hath  God  given  you  too  much?  lif  not, 
 why  doyouloieit?  If  he  hath,  why  arc  you  loth  that  he 
 fhould  (hortcn  it  >  You  would  not  throw  away  your  gold, 
 as  contemptuouily  as  you  do  your  time  >  when  an  hours  time 
 is  more  valuable  than  gold.  Frown  op  that  company  that 
 would  rob  you  of  half  an  hours  time.  Tell  them  you  have 
 fomcthing  elfc  to  do,  than  to  feaft,  oirplay,  or  talk  away 
 your  time  unneccflkiily ,    O  tell  them  you  were  not  made  for 
 
 nothing,' 
 
The  Life  of  Faith.  67 
 
 nothing-  You  arc  in  a  race,  and  muft  not  ftand  ftill :  You  arc 
 in  a  right,  and  mult  not  ccafe.  Your  work  is  great  i  much  of 
 it  is  undone.  Your  enemies  arc  not  idle  ;  Death  will  not  flop ; 
 the  Judge  is  coming,and  mil  beholds  you :  and  Heaven  or  Hell 
 are  rctdy  to  receive  our  ending  life,  and  tell  us  how  we  fpenc 
 our  time  :  And  can  you  find  time  to  fpire  ?  Yon  arc  not  made 
 as  Weather- cocks,  to  ftand  up  on  high  for  men  to  look  at, 
 and  by  turning  about  with  every  wind,  to  (hew  them  which 
 way  it  ftandcth.  Turn  not  your  lives  into  that  curfc,  Levitt 
 26.20.  [TouJhaU jpwdyourftrengtk  in  vain.~]  Bc!i;vei%Timc 
 muft  be  reviewed.  The  day  is  near,  when  every  man  of  you 
 had  rather  find  it  in  your  accounts,  [Co  many  hours  fpent  in 
 ftlf-cxam  nation,  and  holy  meditation  ,  fo  many  in  reading 
 the  Word  of  God  >  fo  many  fpent  in  fervent  prayer  i  and  fo 
 many  in  doing  good  toothers  J  than  [fo  many  fpent  in  need- 
 lefs  (ports  and  plcafures  i  fo  many  in  idlenefs  and  vain  dif- 
 courfes  »  and  fo  many  in  the  lefs  neceflaiy  matters  of  the 
 world.]  Ask  thofe  that  tempt  you  to  mif-fpend  your  time, 
 whether  at  death  and  Judgement  they  had  rather  themfelves 
 have  a  life  of  holy  diligence  to  review,  or  a  life  con  fumed  in 
 vanity,  and  tranfitory  delights. 
 
 You  will  not  fuflfer  impcrtinencies  to  interrupt  your  coun- 
 fcls,  and  ferious  builncfs  in  the  world  :  You  I  tell  intruders, 
 that  you  are  bufie,  and  cannot  have  while  to  attend  them. 
 And  are  you  going  into  Heaven  or  Hell,  and  have  but  a  few 
 daics  time  of  preparation  (God  knows  how  few)  and  yet 
 can  you  have  while  to  pafs  this  prtcious  time  in  vain  ?  O 
 what  would  you  not  give  ere  long  for  one  of  the  hours  that 
 you  now  mif-fpend  ?  When  the  oath  is  performed,  Rev. 10. 6* 
 [fbat  TimejhaU  be  no  longer.~]  Wondciful !  that  men  can  find 
 Time  for  any  thing  ,  favc  that  for  which  they  had  their  time  ! 
 Non  tarn  bene  vivant,  fed  quamdiu  confiderant  (inquit  Seneca) 
 cum  omnibus  peffit  contingert  ut  bene  vivant  i  ut  diu  nuli.']  To 
 live  well  is  both  pffiblt  zndneceffdry,  and  yet  is  difregarded  ; 
 To  live  longy  is  neither  poJfiblet  nor  neceffary  i  and  yet  is  fought 
 by  almoft  all.  Incipiunl  viverc  cum  depnendum  eft  :  immo  quU 
 dam  ante  difierunt  vivere,  quam  inapertnt.  Sen.  It's  unfea- 
 fonable  we  (hould  begin  to  live, when  we  (hould  make  an  end; 
 but  if  s  moft  unhappy  to  have  made  an  end,  before  they  do 
 
 K  2  begin: 
 
68  7 he  Life  of  Faith. 
 
 begin  :  Pulchrum  eft  ( inqAt  idem)  confummare  vitarn  ante  mor- 
 tem ,  &  txptftare  pcure  reliquam  temporii  partem.]  Do  the 
 great  work,  and  then  you  may  comfortably  fpend  the  reft  in 
 waiting  for  the  concluiion.  Yet  you  have  time,  and  lcave,and 
 helps:  you  may  read,  and  medita'c,  and  pray,  if  you  will: 
 but  (hordy  Time  will  be  no  more.  O  let  not  Satan  infult 
 over  your  carkafTes  and  tormented  fouls,  and  fay,  [Now  it  i? 
 too  Utc !  Now  murmurc  and  repent  as  long  as  you  will  \ 
 Now  pr*y,  and  cry,  and  fpare  not  !]  O  ufe  that  Faith  which 
 bchoidcth  the  invifible  world,  and  makcth  future  things  as 
 prefent,  and  then  delay  and  loiter  if  you  can  :  Then  wafte 
 your  hours  in  idlenefsor  vanity  if  you  dare  !  either  light  or 
 fire  (hall  awake  you. 
 
 4.  Suffer  as  Believers.  Fear  not  the  wrath  of  man  i  but  w- 
 dure  as  feeing  him  that  is  invifible,  FLb.  11.  27.  (hew  plainly, 
 that  you  feek  abetter  Country,  verf.  14,  16.  Read  often,  Heb. 
 1 1, and  12  chapters,  Behold  the  Kingdom  prepared  and  fc- 
 Curcd  for  you  by  Chrift,and  ehen  you  willb«  indifferent  which 
 way  the  wind  of  humane  favour  or  apphufe  (hall  fit  \  or 
 what  weather  Lunatick  influences  and  afpe#s(hall  produce. 
 Such  a  Faith  will  make  you  with  Abraham,  to  turn  your 
 back  on  all,  and  engage  in  Pilgrimage  for  an  inheritance  after 
 to  be  received  i  though  he  hpew  not  whither  he  vent,  (with  a 
 diflind  particular  knowledge )  Heb.  11.  8.  As  Grangers  and 
 travellers,  you  will  not  be  troubled  to  leave  towns  and  fields, 
 buildings  and  wealth,  and  walks  behind  you,  as  knowing  that 
 you  were  but  to  pafs  by  them,  defiring  and  feekinga  better, 
 that  is,  an  heavenly:  And  you  (hall  Jofc  nothing  by  this  paf- 
 llng  by  all  in  the  world:  For  God  wiB  not  be  ashamed  to  he  e ailed 
 your  God  i  and  he  bath  prepared  for  you  a  Cityy  Heb.  1 1 . 1  J, 1 6. 
 Ssrioufly  refpetl  the  recompence  of  reward,  and  it  will  make 
 you  chufe  rather  tofuffer  affliclion  With  the  people  of  God,  than  to 
 enjoy  the  pleafures  of  fin  for  a  feafon  i  efteming  the  reproach  of 
 Chrift  greater  riches,  than  the  treafures  of  the  World,  v.  25,  26. 
 Stephens fight  would caufe  Stephens  patience.  Hold  on  as 
 '  Christians ;  the  end  is  near  :  Let  us  run  with  patience  the  race 
 sXhatiafet before ms  looking  to  Jefm  the  Author  and  Finijher 
 i  of  our  Faith,  who  for  the  Joy  that  was  Jet  before  hm%  endured 
 hbe  Croft,  defpiftngthe  fitme*  and  is  fetdown  at  the  tight  hand 
 
 of 
 
The  Life  of  Faith,  6$ 
 
 of  the  Throne  oj  God:Confider  him  that  endured  fucb  contraditlion 
 of  finners  agamfl  kim\elfy  Itjt  ye  be  vptaried,  and  f mm  in  ywr 
 minds ,  Hcb.  12  -2,  3. 
 
 You  may  well  endure  the  buffeting,  and  (corn,  if  you  fore- 
 fee  the  honour.    You  may  well  endure  the  Crown  of  Thorns, 
 if  you  fore  fee  the  Crown  of  Glory  :  You  may  endure  to  be 
 forfaken  of  all,  if  you  fee  him  that  will  never  fail  you,  nor  for- 
 fake  you  :    This  foretaftc  of  the  Rivers  of  fleafure  with  the 
 Lord,  will  drown  the  taftc  of  the  Vinegar  and  Gall.     Whine 
 not  like  worldlings  that  have  loft  their  portion,  when  you 
 arc  ftript  as  bare  as  Job.     If  you  are  true  Believers,  you  have 
 A3  ftill ,  for  God  is  All :  You  have  loft  Nothing  i  (or  Faith 
 hath  made  the  world  as  Nothing  to  you  :  And  will  you  whine 
 ind  vex  your  fclf  for  Nothing  ?   Can  you  call  it  Nothing  fo 
 frequently  and  eafily  in  your  prayers,   and  ordinary  fpcech-, 
 and  do  you  now  recall  thisior  tell  us  by  your  ferious  grief,  that 
 you  fpeak  but  in  hypocrifte  and  jeaft.  [Frangttur  ninto  moltftia 
 adverforum>  qui  non  cafitur  deleGatione  profferorum.    Augvft. 
 Had  there  been  lefs  Idolatrous  Love,  there  would  have  been 
 Ms  tormenting  grief  and  care.     Our  life  confifteth  not  in  the 
 abundance  of  the  things  that  rvefc (ft fl.     He  is  not  happy  that 
 bath  them,  but  he  that  neither  needeth nor defiretb  them.  [Cum 
 in  his  qua  homines  eripiunt,  oft  ant,  cuftodiunt,  nihil  inveneris, 
 non  dico  quod  malif  t  fed  quod  velif.  Senf]  Supeiftuity  doth  but 
 burden  and  break  down :  The  Corn  that's  too  rank  lodgeth  i 
 and  the  branches  break  that  are  overladen  with  fruit.  [Omnia, 
 qua  fuperfluunt  nocent  :fegetem  nimiajiernit  ubtrtas :  rami  otterc 
 franguntur  ad  maturitatem  nonfervenitfacunditas :  Idem  quo- 
 que  animit  evenit,  quos  immoderatafrofperitas  ruwpit  j  quia  non 
 tantum  in  aliorum  injuria**)  fed  ettam  in  fuam  utttntur.  Sen.~] 
 iCspleafnre,  and  net  fain,  that  is  the  worlds  moft  deadly 
 fling:  It  hath  never  fo  much  hurt  us,  as  when  it  hath  flatter- 
 ed us  into  delights  or  hopes.  [Et  fera  &  fife*  ft*  aliqua  ob- 
 lefiante  decifitur.  Sen.']  Hope  is  the i>ait ',  profperity  and  plea- 
 fure  the  net,  that  fouls  are  ordinarily  enfnarcd  by.   Men  lofe 
 not  their  Ibuls  for  poverty,  but  for  rickei  \  nor  for  difhonour, 
 but  for  honour  *  nor  for  forrovp,  but  for  delight. 
 
 [Luxuriant  *nm\  rebus  plMmqutftcundi'.') 
 
 ■■-".;     K  3  The 
 
70  The  Lije  of  Faith. 
 
 The  luxuriances  of  profperity,  biingusfo  frequently  un- 
 der the  pruning  hook.  The  forfeits  and  fummcr  fruits  of 
 fulnefs  and  carnal  contentments  and  delights,  do  put  us  to  the 
 trouble  of  our  fickneflls  and  our  PhyHck.  [How  hardly  (hall 
 rich  men  enter  into  Heaven  ? 3  faith  he  that  well  knew  who 
 (hould  enter.  Saith  Auguftine  [Diffi  tie,  immo  impoflibile  eft, 
 utpr&fentibtu  &  fulur'n  quis  fruatur  bonti  :  ut  hie  ventrem,  & 
 ibimentem  impleat :  ut  a  delicti*  ad  deltcus  trsnfeat\  &  in 
 utroque  feculo  primus  ft »  ut  in  terra  &  in  ccelo  appareat  $l<i- 
 riofus  .<*]  The  hope  is,  that  [with  God  fuch  humane  tmppffibi- 
 lities  are  poffibW]  But  it's  more  terrible,  than  definble  to  be 
 put  upon  Co  great  a  difficulty.  Sweet  dimes  will  have  wafps 
 and  Mies  i  but  mod  of  them  are  drowned  in  their  delights. 
 Saith  Butim  of  Profperity  and  Advcrfity  ?  iSafallit^  h*c  injtruit : 
 tUa  mendacium  fpecie  honor urn  mentis  fruentium  ligat :  h*e  cogi- 
 tations fragile  felicitatis  abfolvit :  Itaque  itiam  videas  ventrofam 
 fluentem^  fuique  femper  ignaram  :  banc  fobriam,  fuccinclamque 
 ac  ipfius  adverfitatis  exercitatione  prudentem.  A  full  meal  fccm« 
 beft  in  the  eating  >  but  a  light  meal  is  better  the  next  day.  More 
 ^ think  God  in  Heaven  for  adverftty,  than  for  profperity  :  And 
 >  *  more  in  Hell  ay  out  of  the  fruit  of  profperity,  than  of  idver- 
 fity.  Many  did  never  look  towards  Heaven,  till  affliction 
 caft  them  on  their  backs,  fo  that  they  could  look  no  other 
 way.  [It  ie  good  for  me  that  I  have  been  afflicted,  that  ]  might 
 learn  thyftatutes~]  faith  David,  Pfal.  119.  71.  [Before  1  was 
 affltded^  Inert  ajtray.~]  v.6j.  [In  very  faithfulnefi  thou  baft 
 affli8edme~]v.  75.  One  fight  of  Heaven  by  faith  will  force 
 you  to  reckon  that  the  Offerings  of  this  prefent  time  are  unwor- 
 thy to  be  compared  with  the  glory  which  jhaU  be  revealed  inu*~] 
 Rom.  8. 1 8.  To  furTcr  for  Chrift  and  righteoufnefs  fake,  is  but 
 to  turn  an  unavoidable  jruixUfs  painy  into  thai  which  being 
 voluntary,  is  the  more  eafie,  and  hath  a  great  reward  in  Hea- 
 ven, Matth.  5.  11,  12.  And  to  part  with  that/or  a  Crown  cf 
 Lije,  which  elfc  we  mufl  part  with  for  nothing.  Worldly 
 friends,  and  wealth,  and  honour,  are  fummer  fruit,  that  will 
 quickly  fall.  Hungry  fowl  know  where  it's  harvcfl  [Atfimul 
 tntonnit  fugiunt ;  Thofe  that  muft  dwell  with  you  in  Heaven, 
 arc  your  furc  and  ftedfaft  friends  [Ctter a  fortune,  &c.~\  Thofc 
 that  are  now  higheft,  and.  kali  acquainted  with  the  tongue 
 
 of 
 
 4", 
 
Tie  Life  sf  Faith.  7 1 
 
 of  malice,  the  unfaithfulnefs  of  friends,  or  rage  of  enemies, 
 (nail  (hbrtly  fay, 
 
 [At que  btc  exemplis  quondam  ceHeciaprhrum  : 
 Nunc  mibi  funt  propriiSyCogmta  vera  malis*] 
 
 There  is  but  the  difference  of  an  Eft  and   an  Erif,  between 
 their  mirth  and  endlcfs  forrows :  Their  honour,  and  their 
 cndlefs  fhamc  i  nor  between  our  forrow  and  our  endlcfs  joy. 
 Their  final  honour  is  to  be  embalmtd^    and  their  duft  to  be 
 covered  with  a  fumptuous  monument,  and  their  names  ex- 
 tolled by  the  mouths  of  men,  that  little  know  how  poor  a 
 comfort  all  this  is  to  the  mifcrable  foul.     In  the  height  of 
 their  honour  you  may  forefee  the  Chyrurgion  opening  their 
 bowels,  and  (hewing  the  receptacles  of  the  treafure  of  the 
 Epicure,  and  what  remains  of  the  price  that  he  received  for 
 his  betrayed  foul.     He  cuts  out  the  heart  with  a  [H*  fedes 
 livoris  erant :  jam  fafcua  vermis']  you  next  tread  on  his  in- 
 terred corps,  that's  honoured  but  with  a  [_Hicjacet]  \_Here 
 tyetb  the  body  of  [ucb  a  one']  And  if  he  have  the  honour  to  be 
 magnified  by  fame  or  hiftory,  it's  a  fool-trap  to   enfnare  the 
 living,  but  cafethnotthe  foul  in  Hell.    And  (hill  we  envy  men 
 fuch  a  happinefs  as  this  >  what  if  they  be  able  to  command 
 mens  lives,  and  to  hurt  thofc  that  they  hate  for  a  little  while  * 
 Is  this  a  matter  of  honour  or  of  delight  >    A  Peftilcncc  is  more 
 honourable,  if  deftroying  be  an  honour.     The  Devil  is  more 
 powerful  (if  God  permit  him)  to  do  men  hurt,  than  the 
 greatcft  Tyrant  in  the  world  :  And  yet  I  hope  you  envy  not 
 his  happinefs,  nor  arc  ambitious  to  partake  of  if.     If  Witches 
 were  not  kin  to  Devils,  they  would  never  fell  their  fouls  for 
 a  power  to  do  hurt :    And  how  little  do  tyrannical  world- 
 lings confider,  that  under  a  mask  of  Government  and  Honour 
 they  do  the  fame  ? 
 
 Let  the  mrldthcvi  Yi  Joyce  while  tve  lament  and  weep  :  Our 
 farrow  fhaH  be  fpeedily  turned  into  joy,  and  our  joy  Jh  all  no  man 
 then  tak^  from  us,  Job.  16.  20,22.  Envy  not  a  dying  man 
 the  happinefs  of  a  feather-  bed,  or  a  merry  dream.  You  think 
 it  hard  in  them  to  deny  you  the  libtrfics  and  comforts  of  this 
 xUfe5  though  you  look  for  Heavfn  1    And  ml\  you  be  more 
 
 *-  cryel 
 
72  The   Life  of  Faith. 
 
 cruel  than  the  ungodly  ?  Will  you  envy  the  trilling  commo- 
 dities or  delights  of  earth,  to  thoft  that  are  like  to  have  no 
 more,  but  to  lye  in  Hell  whfn  the  fport  is  ended  ?  It  is  un- 
 Kcafonable  impatience  that  cannot  endure  to  fee  them  in  filks 
 and  gallantry  a  few  daics,  that  mutt  be  Co  cxtrcamly  miferablc 
 forever.  Your  crums,  ard  leavings,  and  overplus  is  their 
 AIL*  And  will  you  grudge  them  this  much?  In  this  you  are 
 unlike  your  heavenly  Father,  that  doth  good  to  the  juft  and 
 unjuft  :  would  you  change  caics  with  them  }  would  you 
 change  the  fruit  of  your  adverfityt  for  the  fruit  of  their  projpe- 
 rtty. 
 
 Affliction  maketh  you  fomewhat  more  calm,  and  wife,  and 
 fobcr*  and  cautclous,  and  considerate,  and  prevenreth  as  well 
 ascureth  (in.  Profperity  mikes  them  ("through  their  abufc) 
 inconsiderate*  ra(h,  infcniible,  foohfh,  proud,  unpcrfwadable. 
 -And  the  turning  way  of  the  ftmple  jl^yeth  them,  and  the  prof 
 ferity  of  fools  dejtroyetb  them,  Pro  v.  i.  32.  It's  long  fince  La- 
 zaruSs  fores  were  healed,  and  his  wants  relieved  \  and  long 
 fince  Dives  fcaft  was  ended.  O  let  me  rather  be  affl dfrcd,  than 
 rejected)  and  be  a  door-keeper  in  thchoufe  of  God,  than 
 dwell  in  the  tents  of  wickedness :  and  rather  be  under  the  rod, 
 than  turned  out  of  doors.  Look  wirh  a  ferious  Faith  upon 
 Eternity,  and  then  make  a  great  matter  of  enjoyments  or  iuf- 
 fcrings  here  if  you  can.  Great  joyes  and  forrows  forbid  men 
 to  complain  of  the  biting  of  a  Flea.  Thunder  claps  drown  a 
 whifpering  voice. 
 
 O  what  unbelief  our  impatiency  and  difquietnefs  in  fufTer- 
 ings  do  diicover  !  Is  this  living  by  faith  ?  and  converging  in 
 another  world  ?  and  taking  God  for  All,  and  the  world  for 
 Nothing?  Whit!  makefucha  do  ofpnverty,  imprifonment, 
 injuries,  difgrace,  with  Heaven  and  Hell  before  our  eyes  ?  Ihe 
 Lord vouch fafe  we  that  conditisn,  in  which  I  pall  be  near  eft  to 
 himfelfy  and  have  w oft  communion  with  Heaven  ■>  be  it  what  it 
 will  be  for  the  things  of  earth.  Thcfc  are  the  defircs  to  which 
 rjrftind. 
 
 To  tban^God  for  the  fruit  of  faft  effldhns,  as  the  mod  ne- 
 ceiTary  mercies  of  our  lives  (asfome  of  us  have  daily  caufe)and 
 at  the  fame  time  to  be  impatient  under  frefent  affltfiions,  or  in- 
 ordinately afraid  of  thofefa  com:,  is  an  irrational  as  well  as  un- 
 believing incongruity.  Are 
 
the  Life  *f  Faith.  73 
 
 Arc  wc  derided,  (landcred,  abufed  by  the  ungodly  }  If  we 
 repine  that  we  have  enemies  and  mutt  fight  i  we  repine  that 
 we  are  Chritts  fouldires,  and  that  is,  that  we  are  Chriftians. 
 \_£uomodopoteft  imperator  militum  fuorum  virtutemprobarey  nifi 
 babuerit  bo(tem]  faith  LaQantiw.    Enemies  of  God  do  nor  ufe 
 to  fi&htproffjftdly  againft  hi  /u'/,  but  againft  his  fouldiers  [Nott 
 qui  contra  ipfnm  Veum  pugnent,  fed  contra  milites  ejus  inquit 
 idem']    If  the  remnants  of  good nefs  had  not  been  a  derifion 
 among  the  Heathens  themfclves,  in  the  more  fobcr  fort,    a 
 Heathen  would  not  hive  faid,  [Nondum  Mix  es,fi  non  te  turba 
 derifcrit :  fibeatus  vis  tjp,  cogitahoc  primum  contemner  e,  &  ah 
 aliis  contcmrti.    Sen.]    Thou  art  not  yet  happy,  if  the  rabble  de- 
 ride thee  not :  If  thou  wilt  be  blcffed,  learn  firft  to  contemn  this9 
 and  to  be  contemned  of  others.']  Nobody  will  deride  or  pcrfe- 
 cute  us  in  Heaven. 
 
 5 .  Improve  your  talents  and  opportunities  in  your  callings  at 
 Believers*  ejpeciaBy  you  that  are  Governours.  God  is  the  origi- 
 nal and  end  of  Government.Thchighcft  are  but  his  minifters, 
 Rom.  13.6.  This  world  is  but  the  way  unto  another.    Things 
 feemxt  for  things  unfe en :  And  Government  is  to  order  them 
 to  that  end  :  Efpecialiy  by  terrifying  evil  doers,  and  by  pro- 
 moting holinefs  in  the  earth.     The  Moral  as  well  as  the  Na- 
 tural motion  of  inferiour  agents,  muft  proceed  from  the  in- 
 fluence of  the  fuperiour.   The# ring  and  the  end  of  every  a&ion 
 truly  good,  are  out  of  fight.    Where  thefcarcnot  difcerncd, 
 or  are  ignorantly  or  malicioufly  oppofcd,the  adion  is  vitiated, 
 and  tendeth  to  confufion  and  ruine.     God  is  the  end  of  all 
 holy  actions  i  and  carnal  felf  \%  the  end  of  fin.     If  God  and  felf 
 arc  infinitely  diiiind ,  you  may  eafily  fee  that  the  actions  ma- 
 terially the  fame,  that  arc  intended  to  fuch  diflant  ends^  muft 
 needs  be  very  diftant.   Nothing  but  faving  Faith  and  Holinefs 
 can  conquer  felfifhnefl  in  the  lo weft  of  the  people.  But  where 
 the  flefh  hath  more  plentiful  provifion,  and  felf  is  accommo- 
 dated with  the  fullcft  contents  of  honour  and  pkafure  that 
 the  world  affords,  how  difficult  a  work  then  is  felf -  deny all 
 And  the  reign  of  the  Bern  is  contrary  to  the  reign  of  Chrift. 
 Where  the  flefh  and  vifible  things  bear  fway,  the  enemy  of 
 Chriit  bears  fway.     The  carnal  mini  is  enmity  againft  God  >  for 
 itiinotfubjtQtokk  Law%  nor  can  be%  Romf  8  7.  And  how 
 
 L  Chiifll 
 
j  a  The  Life  of  Faith, 
 
 Chrifts  enmits  will  receive  his  Lttvs,  and  ufe  his  Mrffcngers, 
 and  regard  his  wties  and  ftrvants,  (he  moft  of  the  world  have 
 experience  to  their  coft.     The  intercft  of  the  flelh,  being  con- 
 trary to  Chrifts  intereft,  the  competition  mamtaincth  a  con- 
 tinual conflict    The  Word  of  God  doth  fecm  to  be  againft 
 them :  The  faithful  Miniftcrs  that  would  fave  them  from  their 
 fins,  dofcemto  wrong  them,  and  deal  too  boldly  with  them. 
 Were  it  an  E/ijafc,  he  would  be  called,  The  trwbler  of  Ifratly 
 and  met  with  an  [Haft  tbou  found  we  0  mine  enewy]  No  mca- 
 fuicof  prudence,  knowledge,  piety,  innocency,  meeknefs  or 
 felf  denyal,  will  ferve  toappdfe  the  wrath  and  difpleafure  of 
 this  carnal  enmity.     If  it  would,  the  Apoftlcs  had  efcaped  it ; 
 or  at  leift  it  would  not  have  fallen  fo  furiouflyupon  Chrift 
 h  mfclf.     Nay,thefc  are  the  oyl  that  incrcife  the  flame.  And 
 Satan  hath  ftill  the  bellows  in  his  hard :  He  knoweth  that  if  he 
 can  corrupt  or  win  the  Commander,  he  can  rout  the  Army, 
 and  ruine  them  with  the  gr* atcft  eafe.     It  hath  been  Satans 
 grand  defign,  fincc  the  Chriftian  name  was  known  on  earth, 
 to  advance  the  felpjh  intereft  of  men  againft  the  intcreft  of 
 Chrift  >   and   to  entangle  the  Rulers  of  the  world  in  fomc 
 caufc,  that  Chrift,  and  his  Word,  and  Servants  cannot  favour, 
 and  fo  to  make  them  believe  that  there  is  a  ncceffity  on  them 
 to  watch  againft,  and  fubdue  the  intcreft  of  Chrift.     As  if  it 
 were  nccclTary  that  the  fhore  be  brought  to  the  boat,  and  not 
 the  boat  to  the  fhore  :  And  that  the  Phyfician  be  brought  to 
 the  Patients  mind,  or  elfe  deftroyed  or  ufed  as  his  enemy.    I 
 am  afraid  to  fpeak  out  the  terrible  words  of  God  in  Scripture, 
 that  are  againft  fuch  perfons,  left  you  (hould  mifundcrftand 
 me,  and  think  I  mifapply  them.    But  Chrift  fearcth  no  man, 
 and  hath  not  fpoken  his  Word  in  vain  \  and  his  MefTcngers 
 rnuftbefaithfuU  for  he  will  bear  them  out*,  and  preventive 
 cautions  are  caller  and  fafer  than  reprehenfivecorrafives.  I  will 
 but  refer  you  to  the  texts,  that  you  may  perufc  them,  Mattb. 
 21.44.  Mattb.  18.3.  6.  Matth.  25,40,  45  Lukf  18.7.P/W.2. 
 Luks  19.27.  A&s  9.  4,  5.   17^2.15,16.  Read  them  with 
 fear  ai  the  Words  of  God.    Blcflcd  arcthofc  Rulers  and  Na- 
 tions of  the  Earth,  that  perceive  and  efcipe  this  pernicious 
 fnaie  of  the  grand  deceiver, that  with  all  his  fubtilty  and  indu* 
 (try,  endcavoureth  to  breed  quarrels, and  few  distentions  be- 
 tween them  and  the  univcrftl  King.  The 
 
The  Life  of  Faith.  75 
 
 The  more  God  giveth  to  the  carnal  and  unwife,  the  more 
 they  think  themfelvcs  engaged  againft  him  >  becaufc  by  his 
 commands  he  feems  to  take  it  from  them  again,  by  eroding 
 the  flcm,  which  would  ufc  it  only  to  fulfil  its  lufb.  Like  a 
 Dog  that  fawneth  on  you  till  he  have  his  bone  *,  and  then 
 inarleth  at  you,  left  you  take  it  from  him  >  and  will  fly  in  your 
 face  if  you  offer  to  meddle  wit-h  ir.  Men  readily  confefs  that 
 they  have  their  wealth  from  God>  becaufcit  cannot  be  denyed, 
 and  becaufc  they  would  ufc  the  name  of  God,  as  a  cover  to 
 hide  their  covctoufnefs,  and  unlawful  waies  of  getting  :  But 
 if  you  judge  by  their  ufage  of  it,  and  their  returns  to  God  » 
 you  would  think  that  they  believed,  that  they  had  nothing  at 
 all  from  God,  but  fomc  injuries  \  and  that  all  their  benefits 
 and  good  were  from  themfelvcs.  The  Turk:(h  and  Tarta- 
 rian Emperour  will  fay,  that  all  his  grandeur  and  power  is 
 from  God  i  that  by  making  it  moft  Divine,  he  may  procure 
 the  more  reverence  and  obedience  to  himfelf;  But  when  he 
 hath  faid  fo  for  his  own  intercft,  he  uleth  the  fame  power 
 againft  God  and  hie  inter  eft  j  to  the  banifhingof  his  Word  and 
 holy  Wotfhip,  and  the  forbidding  the  preaching  of  the 
 Gofpcl  of  falvation  i  and  to  the  cherilhing  of  tyranny , 
 pride  and  Iuft  :  As  if  God  had  armed  them  againft  himfelf, 
 and  made  his  Officers  to  be  his  enemies  >  and  gave  them  power 
 that  they  might  powerfully  hinder  mens  falvation,  and  made 
 great,  to  be  great  opprciTors. 
 
 As  a  believing  Fafior  is  a  Prieji  that  ftandeth  between  God 
 and  the  people,  to  mediate  under  the  great  Mediatour*,  to  re- 
 ceive from  God  his  Word  and  Ordinances,  and  deliver  them 
 to  the  flocks  i  and  to  offer  up  fupplications  in  their  names  to 
 God  :  So  believing  Governours  of  civil  Societies  or  Families, 
 receive  from  God  a  power  to  rule  the  fubjeds  for  their  good, 
 and  they  ufc  it  to  make  the  fubje&s  good,  that  God  may  be 
 pleafcd  and  honoured  by  all !  And  the  obedience  which  they 
 require,  is  fuch  as  may  be  given  to  God  in  them.  They  take 
 power  from  God  to  ufe  it  for  God,  and  arc  fo  much  more  ex- 
 cellent than  the  greateft  of  ambitious  carnal  Princes,  as  the  1 
 plcafing  and  honouring  of  God,  is  a  more  excellent  defign  and 
 work,  than  the  gratifying  0!  flcfhly  luft,  and  the  advancement 
 of  a  lump  of  clay.    The  Kingdoms  of  the  world  would  all  be 
 
 L  2  uftd 
 
y6  The  Lije  of  Faith. 
 
 ufcdasthc  Kingdoms  of  ihc  Lord,  iftheevcilaihng  Kingdom 
 were  well  believed.  The  families  of  men  would  be  fanCtified 
 as  Churches  unto  God,  if  the  etcrnil  houfe  not  made  with 
 hands,  were  truly  taken  for  their  home,  and  their  trade  were 
 to  lay  up  a  treafure  in  Heaven.  In  Cities  and  Countries  Bre- 
 thren would  dwell  in  holy  peace,  and  all  concur  in  honour- 
 ing God,  if  once  th  y  were  made  tellow  Citizens  with  the 
 Saints,  and  (h-  lr  Burgi  fh<p  and  convcrfation  were  in  Heaves, 
 Epbef.  2   19    Phil  3.  20,  21. 
 
 6.  Refijt  lemptainns  as  Believers.  If  you  live  by  Faith,  then 
 fight  againft  the  world  indfle/b  by  Faith.  Faith  muft  be  your 
 helmet,  and  the  Word  of  Fiith  muft  be  yourffiield,  Epb.  6.16. 
 And  your  vidoryi  t  felfmuft  be  by  Faith,  1  J  oh,  5.4.  If  Satan 
 tell  the  fLfh  of  the  preferment,  riches,  or  the  plcafures  of  luh\ 
 anfwer  him  with  a  believing  forefigbt  of  Gods  Judgement,  and 
 the/i/e  to  come.  Never  look  on  the  baits  of  fin  alone,  but 
 ftill  look  at  once  on  God  and  on  Eternity  ;  As  a  juft  Judge 
 will  hear  both  pirrics  fpeak,  or  fee  their  evidences  before  he 
 will  determine  :  So  tell  nc  Tempter,  that  as  you  have  heard 
 what  flelhly  allurements  can  fay,  you  will  fee  alfo  what  the 
 Word  of  God  faith,  and  take  a  view  of  Heaven  and  Hell,  and 
 then  you  will  anfwer  him. 
 
 7.  Ktjoyct  as  Believers.  Can  Faith  fet  open  the  windows  of 
 the  foul,  and  no  light  of  heavenly  plcafures  enter  ?  Can  it 
 perufc  the  Map  of  the  Land  of  Promife,  or  ke  and  taftc  the 
 feunch  of  Grapes,  without  any  fwectnefs  to  the  foul  >  That 
 is  the  true/1  Belief  of  Heaven,  which  maketh  men  likeft  thofc 
 that  are  in  Heaven  :    And  what  is  their  chkraUer,  xoor\  and 
 
 {ortion,  but  the  Joyes  of  Heavenly  Light  and  Love  !  Can  wc 
 elieve  that  wc  (hill live  in  Heaven  forever  ?  Can  wc  believe 
 that  very  fhorrly  wc  (hall  be  there  ?  and  not  re'pyce  in  fuch 
 believing  ?  I  know  we  commfnlif  fay,  that  the  uncertainty  of 
 our  proper  title,  is  the  caufc  of  all  our  want  of  joy  :  But  if 
 that  were  jff,  if  that  were  thcfvji  *nd  greateft  caufc,  and  our 
 belief  of  the  fromtfe  it  fc  If  were  lively  \  wc  fliould  at  leaft/rt 
 #ar  hearts  on  Heaven  as  the  mc  ft  delightful  and  tUfirable  ftatc: 
 and  Love  would  work  by  more  eiger  defires,  and  diligent/rr^- 
 ings%  till  it  had  rcacht  aiTurancc,  and  cafi  out  thchinderanccs 
 of  our  joy.   How  much  would  a  mecx  Philofophcr  re  Joyce,  if 
 
 he 
 
The  Life  of  Faith.  77 
 
 he  could  find  out  natuial  evidence,  of  fo  much  as  we  know  by 
 Filth?  You  may  perceive  what  their  content  in  finding  ir, 
 would  be,  by  their  exceeding  pains  in  feckjng.  The  unwea- 
 lied  ftudics  by  day  and  night,  which  many  of  them  ufed,  with 
 the  contempt  of  the  riches  and  greatnefs  of  the  world,  do  tell 
 us  how  glad  they  would  rnve  been,  to  have  fcen  but  half  fo 
 fir  as  we  may.  If  they  could  but  difcover  more  clearly  and 
 certainly,  the  principles,  and  elements,  and  forms  of  Beings  > 
 the  nature  of  fpirits j  the  ciufes  of  motion  \  the  nature  and 
 caufc  of  light  and  heat  i  the  order,  courfcand  harmony  of  the 
 univerfil  fyftcme  of  the  world  >  what  joyful  acclamations 
 would  this  produce,  in  the  literal  ftudiousfort  of  men  !  what 
 joy  then  (hould  it  be  to  us,  to  know  by  Faith  the  God  that 
 made  us  •>  the  Creation  of  the  world,  the  Laws  and  Promifes 
 of  our  Creatour,  the  Myftcrics  of  Redemption  and  Regenera- 
 tion i  the  frame  of  the  new  Creature,  the  entertainment  of 
 the  fpirirs  of  the  juft  with  Chrift,  the  Judgement  which  all 
 the  world  mult  undergo,  the  work  and  company  which  wc 
 (hall  have  hereafter,  and  the  endlefs  joyes  which  all  the  fan- 
 ftificd  (hall  poiTefs  in  the  fight  and  Love  of  God  for  ever  ? 
 How  bleiTed  an  invention  would  it  be,  if  all  the  world  could 
 be  brought  again  to  the  ufe  of  one  univerfal  language  ?  Or  if 
 all  the  Churches  could  be  perfectly  reconciled,  how  joyful 
 would  the  Author  of  Co  great  a  work  be  ?  (hould  we  not 
 then  rejoyce  who  forefce  by  Faith,  a  far  more  perfect  union 
 and  content,  than  ever  mult  be  expend  here  on  earth. 
 
 Alas,  the  ordinary  Ictvncfs  of  our  Comforts  doth  tell  us, 
 that  our  Faith  is  very,  fmall !  I  fay  not  fo  much  [The  fjrwrrs 
 of  a  doubting  heart]  as  the  UttU  joy  which  we  have  in  the  fore- 
 thoughts of  Heaven,  when  our  title  feemeth  not  much  doubt- 
 ful to  us  :  For  thofe  firrotvs  (hew,  that  fuch  eft  cent  it  a  jyful 
 paccy  and  voould  rejojee  if  their  title  were  but  cleared  ;  Bat 
 when  we  have  neither  the  forrotv  or  folicitoufnefs  of  the  af- 
 fli&edfoul,  nor  yet  the  j*y  which  is  any  whit  fuiuble  to  the 
 belief  of  fuch  cverlafting  joyes,  wc  may  know  what  to  judge 
 of  fuch  an  unerTedual  belief »  at  beft,  it  is  very  low  and  feeble. 
 It  is  a  joy  un^eak^hley  and  full  of  glory,  which  unfeen  things 
 mould  caufe  in  a  Believer,  i  Vet.  i,  6,  7,  8.  Becaufe  it  is  ^zm  ex- 
 feeding  eternal  tv eight  of  gtory,  which  he  bclicvcth,  2  Cor.  4, 
 !7>aS.  L  3  Omally, 
 
78  The   Life  of  Faith, 
 
 8.  Finally,  Learn  to  Vie  atfo  as  Believers.  The  life  of  Faith 
 muft  brirvg  you  to  the  very  entrance  into  glory :  where  one 
 doth  end,  the  other  begins.  As  our  dark  life  in  the  womb 
 by  nutriment  from  the  Mother,  continucth  till  our  paffagc 
 into  the  open  world.  You  would  die  in  the  womb,  if  Faith 
 fhould  ceafc,  before  it  bring  you  to  full  intuition  and  fruition, 
 Heb.  11. 22.  By  faith  Jofeph  when  he  died  made  mention  oft  be 
 departing  of  the  children  of  Ifrael.  Jofephs  faith  did  not  die 
 before  him,  Heb.  11.  3.  Theft  all  died  in  faith,  conf effing  that 
 they  were  grangers  and  pilgrims  on  the  earth,  and  declaring 
 that  they  fought  a  better  Country.  They  that  live  by  faith, 
 mad  die  in  faith  i  yea  and  die  by  faith  too.  Faith  muft  fetch 
 in  their  dying  comforts.  And  O  how  full,  and  how  near  a 
 treafure  hath  it  to  go  to  ?  To  die  to  this  world,  is  to  be  born 
 into  another.  Beggars  are  beft  when  they  are  abroad.  The 
 travail  of  the  ungodly  is  better  tothcrri  than  their  home.  But 
 the  Believers  home  is  fo  much  better  than  his  travail,  that  he 
 hith  little  caufc  to  be  afraid  of  coming  to  his  Journeys  end  i 
 but  (hould  rather  every  ftep  cry  our,  O  when  (hall  I  be  at 
 home  with  Chrift  !  Is  it  Earth  or  Heaven  that  you  have 
 frayed  for,  and  laboured  for,  and  waited^  and  fuffsred  for 
 cill  now  >  And  doth  he  indeed  pray,  and  labour,  and  fuffet  for 
 Heaven,  who  would  not  come  thither  > 
 
 It  is  Faith  which  overcometh  the  world  and  the  fhfh, 
 which  muft  alfo  overcome  the  fears  of  death  j  and  can  look 
 with  boldnefs  into  the  loathfomc  grave,  and  can  triumph  over 
 both  as  victorious  through  Chrift.  "  It  is  Faith  which  can 
 *€  fay,  [Go  forth  O  my  foul  >  depart  in  peace  :  Thy  courie  is 
 "finifhed  :Thy  warfare  is  accomplished  :  The  day  of  triumph 
 "  is  now  at  hand:  Thy  patience  hith  no  longer  work:  Go 
 Cl  forth  with  joy  :  Thc-morning  of  thy  endlcfs  joyes  is  near  i 
 <c  and  the  night  of  fears  and  darknefs  at  an  end;  Thy  terrible 
 "  dreams  are  ending  in  eternal  pleafures :    The  glorious  light 
 
 V  will  banifh  all  thy  dreadful  fpedicrs,  and  rcfolve  all  thofe 
 "  doubts  which  were  bred  and  cherimed  in  the  dark :  They 
 <c  whofc  employment  is  their  tfearintfl  and  toily  do  <akc  the 
 "  night  of  dartyt e ft and  uffation  for  their  reft  :  But  this  is  thy 
 cc  vpearinefs :  Vefcft  of  aBion  is  thy  toil  \  a  <1  chy  moft  grie- 
 "  vous  labour  is  to  do  too  little  work  :    Ad  thy  unccflknt 
 
 •;  vifi9ft, 
 
■  -  ■        —  -II      ■  »      . 
 
 M«  I//L'  of  Faith.  79 
 
 u  ri/iow,  Ln  f  .  nd  Praife,  will  be  thy-unccf&nt  eaie  and  plea- 
 sure i  and  thy  cndlcfs  work,  will  be  thy  cndlcfs  red)  De- 
 "  part,  O  my  foul,  with  peace  and  gladncfs !  Thou  Icavttt 
 u  not  a  world,  where  Wifdom  and  Piety,  Juftice  and  Sobric- 
 ct  ty,  Love,  and  Peace,  and  Order,  do  prevail  i  but  a  woxld 
 ?•  of  ignorance  and  folly  i  of  bruitiftS  fenfuality  and  ragei  of 
 "  impiety  and  malignant  enmity  to  good  i  a  world  of  inju- 
 
 *  ftice  and  oppreflion  >  and  of  confullon  and  diftra&ing  ftrifes  ! 
 "  Thou  goeft  not  to  a  world  of  darknefs,  and  of  wrath  i  but 
 €t  of  Light  and  Love  !  From  hellifh  malice,  to  perfeft  amity  i 
 "  from  Bedlam  rage,  to  perfect  wifdom  >from  mad  confafion, 
 ^  to  perfect  order  j  to  fweetcft  unity  and  peace  i  even  to  the 
 "  fpirits  of  the  juft  made  perfed,  and  to  the  celcftial  glorious 
 c<  City  of  God  !  Thou  goeft  not  from  Heaven  to  Earth,  from 
 <l  holinefs  to  fin,  from  the  fight  of  God,  into  an  infernal  dun- 
 ct  gcon  i  but  from  Earth  to  Heaven  }  from  fin  and  impcr- 
 41  fc&ion  unto  perfect  holinefs  ;  and  from  palpable  darknefs, 
 
 *  into  the  vital  fplcndour  of  the  face  of  God  !    Thou  goeft 
 
 *  not  amongft  enemies,  but  to  deareft  friends  ;  nor  amongft 
 <c  meer  ftrangcrs,  but  to  many  whom  thou  haft  known  by 
 '*  %bt,  and  to  more  whom  thou  haft  known  by  faith,  and 
 "  muft  know  by  the  fweeteft  communion  for  ever.  Thou 
 "goeft  not  to  unfatisficd  Juftice,  nor  to  a  condemning  unre* 
 "  conciled  God ;  but  to  Love  it  felf  i  to  infinite  Goodnefs;  the 
 11  fountain  of  all  created  and  communicated  good  ,  to  the 
 "  Maker,  Redeemer  and  San&ificr  of  fouls  i  to  him  who  prc- 
 **  pared  Heaven  for  thee,  and  now  hath  prepared  thee  for 
 M  Heaven  !  Go  forth  then  in  triumph,  and  not  with  terrour, 
 "O  my  foul!  The  prize  is  won;  Poftefs  the  things  which 
 11  thou  haft  fo  long  prayed  for,  and  fought  J  Make  hafte  and 
 ,€  enter  into  thy  Mafters  joy  /  Go  view  the  glory  which  tho* 
 c<  haft  fo  long  heard  of  -7  and  take  thy  place  in  the  heavenly 
 11  Chore  >  and  bear  thy  part  in  their  celcftial  melody!  Sit 
 "down  with  Abraham^  1/aac  and  Jacob  in  the  Kingdom  of 
 "God!  And  receive  thit  which  Chrift  in  his  Covenant  did 
 11  promifcto give  thee  at  the  laft.  Go  boldly  to  that  blefied 
 "  God,  with  whom  thou  haft  fo  powerful  a  Mcdiatour,  and 
 "  to  the  Throne  of  whofe  grace,  thou  haft  had  fo  oft  and 
 "  fwtct  accefs.     Mgwvcnb«thy  fwior  forrow,  what  can 
 
 •be 
 
80  The  Life  of  Faith, 
 
 «*be.thyjoy?  and  where  wilt  thou  tuvc  refuge,  if  thou  fly 
 "from  God  }     If  pcrfedfc  cndlcfs  pleafures  be  thy  tcrrour, 
 «  where  then  doft  thou  expect  content !  If  grace  have  taught 
 «  thee  long  ago,  to  prefer  the  heavenly  and  durable  felicity  \ 
 "  rcfufe  it  not  now  when  thou  art  fo  near  the  port !    if  it  have 
 "  taught  thee  long  ago,  to  be  as  a  ftrangcr  in  this  Sodont>  and 
 "  to  renounce  this  finful  world  and  fle(h  »  linger  not  now  as 
 «' unwilling  to  departs  repent  not  of  thy  choice,  when  all 
 ci  that  the  world  can  do  tar  thee  is  paft  ,  repent  not  of  thy 
 41  warfare,  when  thou  haft  got  the  victory  *,  nor  of  thy  voy- 
 "  age,  when  thou  art  paft  the  florins  and  waves,  and  ready 
 cc  to  land  at  the  haven  of  felicity. 
 
 Thus  Faith  may  ling  our  Nunc  dimittv,  when  the  fl.fli  is 
 lothcft  to  be  diffblvcd. 
 
 But  we  mutt  live  by  faith,  if  we  would  thus  die  by  faith. 
 Such  a  death  doth  not  ufe  to  be  the  period  of  a  flcfhly  worldly 
 life  >  nor  of  a  carelcfs,  dull  and  negligent  life.    Nature,  which 
 brought  us  into  the  world,  without  our  forecaft  or  care,  will 
 turn  us  out  of  the  world  without  it :  But  it  will  not  give  us 
 a  joyful  paffige,  nor  bring  us  to  a  bitter  world  without  it.    It 
 cofleth  worldlings  no  fmall  care  to  die  in  an  honourable  or 
 plentiful  efl ate,  (that  they  may  fall  from  an  higher  plate  than 
 others,  and  may  have  fomething  to  make  death  more  grie- 
 vous and  unwelcome  to  them,  and  may  have  a  greater  ac- 
 count to  make  at  Judgement  jj  and  that  their  paflage  to  Hea- 
 ven may  be  as  a  Gamels  through  a  Needle  J   And  may  a  be- 
 lieving joyful  death  be  expected,  without  the  preparations  of 
 extrcife  and  experience  in  a  believing  life  f  Nature  is  fo  much 
 afraid  of  dying,  and  an  incorporated  foul\$fo  incarcerated  in 
 fenfe,  and  fo  hardly  rifcth  to  ferious  and  fatisfying  apprehen- 
 sions of  the  unfeen  world,  that  even  true  Believers,  do  find 
 it  a  work  of  no  fmall  difficulty,  to  defire  to  depart,  and  be 
 with  Chrift,  and  to  die  in  the  joyful  hopes  of  faith.     A 
 httlc  abatement  of  the  terreurs  of  death,  a  little  Supporting  hope 
 and  peace,  is  all  that  the  greater  part  of  them  attain,  inflead  of 
 the  fervent  defircs,  and  triumphant  joyes,  which  the  lively 
 belief  of  end  It  ft  glory  fhould  produce.     O  therefore  make  it 
 the  work  of  your  lives !  of  all  your  lives !  your  greateft  work'* 
 four  cQflftwt  work>to  live  by  faith  >  that  the  faith  which  hath 
 
 fiA 
 
The  Life  of  Faith.  8 
 
 rirft  conquered  all  the  reft  of  your  enemies,  may  be  able  alfo  to 
 overcome  the  laft  i  and  may  do  yourlaft  work  well,  when  it 
 hath  done  the  reft. 
 ~T*AB.T.]I. ___ 
 
 CHAP.      I. 
 
 VinBhns  bcn>  to  live  by  Faith  :  And  firft  how  to  ftrengthen 
 Faith :  Andfecondty,  the  natural  truths  prefuppofed  to  be  eon- 
 fidered. 
 
 THe  Directions  which  I  (hall  give  you,  as  helps  to  live 
 by  Faith,  are  of  two  ranks,  i.  Such  as  tend  to  the 
 ftrevgthewHg  of  your  Faith.  2.  Such  as  tell  you  how  to 
 ufe  it. 
 
 The  firft  is  the  greateft  part  of  our  task  :  for  no  man  can 
 ufe  that  faith  which  he  hath  not  >  nor  can  ufe  more  of  it  than 
 he  hath,.  And  the  commoncft  rcafon  why  we  ufe  but  little% 
 is  becaufc  we  have  but  little  to  ufe. 
 
 But  on  this  fubjtdk  (Tuppofing  it  moft  weighty,)  I  have 
 written  many  Trcatifes  already  ("The  fecond  part  of  the  Saints 
 Reft:  The  Unreafonablencfs  of  Infidelity;  And  laft  of  all, 
 The  Reafons  of  the  Chrifiian  Religion :  Betides  others  which 
 handle  it  on  the  by.)  And  fomewhat  is  faid  in  the  beginning 
 of  thisdifcour(e.  But  yet  becaufe  in  fo  great  a  matter  I  am 
 more  afraid  of  doing  too  little  than  too  muchi  I  will  here 
 give  you  an  Index  of  fome  of  the  chief  Helps,  to  be  clofc  to- 
 gether before  you  for  your  memories,  to  be  the  conftant  fuel 
 of  your  Faith, 
 
 In  the  work  of  Faith,  it  is  firft  needful  that  you  get  all  the 
 preiequifite  Helps  of  Natural  Light,  and  be  well  acquainted 
 with  their  Order  and  Evidence,  and  their  Vfefultsefs  to  befriend 
 the  fupcrnatural  revelations  ;  For  it  is  fuppofed  that  we  arc 
 wen  before  we  are  Cbrifiians :  We  were  created  before  we 
 were  redeemed :  And  we  muft  know  that  there  it  a  God,  be- 
 fore wc  can  know  that  we  have  offendedhint,  or  that  we  need 
 *  Saviour  to  reconcile  us  to  him :  And  wc  muft  know  that  we 
 
 M  have 
 
8  2  The   Lift  Of  Fail h. 
 
 have  reafonable  fouls,  before  we  can  know  that  fm  hath  cor~ 
 rupted  them,  or  that  grace  muli  fan&ifie  them  :  And  we  muft 
 know,  that  whatfocver  God  faith  is  true,  before  we  can  be- 
 lieve that  the  Scripture  is  true,  as  being  hit  revelation.  Faith 
 is  an  t6t  otRcafon*  and  Believing  is  a  kind  of  knowing  ;  even 
 a  knowing  by  the  tejYimmy  of  him  whom  wc  believe  j  becaufc 
 we  have  fufficicnt  reafon  to  believe  him. 
 
 2.  And  next  wc  mud  be  well  acquainted  with  the  evidence 
 of fupernatural  Truth,  which  prefuppofeth  the  forcfaid  Natu- 
 ral Verities.  1  (hall  fee  both  before  you  briefly  in  their  order. 
 
 1.  lhir\  well  of  the  nature  of  your  fouls  \  of  [their  faculties  or 
 powers,  their  excellency  y  and  their  proper  ufe :  And  then  you 
 will  find,  that  you  arc  not  mecr  brutes,  who  know  not  their 
 Creatour,  nor  live  not  by  a  Law  v  nor  think  not  of  another 
 world  i  nor  fear  any  fuifcrings  after  death :  But  that  you  have 
 reafon,  free- will,  and  executive  power  to  kpew  your  Mak^r,  and 
 to  live  by  Rule,  and  to  hope  for  a  Reward  m  another  life,  and 
 to  fear  a  pumfliment  hereafter.  And  that  as  no  wife  Artificer 
 maketh  any  thing  in  vain  v  fo  God  is  much  lefs  to  be  thought 
 to  have  given  you  fuch  fouls  and  faculties  in  vain. 
 
 2.  Conlldcr  next  how  all  the  world  declaretb  to  yeu,  that 
 there  is  a  Gody  who  is  infinitely  powerful,  wife  and  good*  And 
 thas  it  is  not  poiTible  that  all  things  which  we  fee  (hould  have 
 no  caufc  >  or  that  the  derived  Power,  and  Wifdom,  and  Goodnefl 
 of  the  creature,  (hould  not  proceed  from  that  which  is  more 
 excellent  in  the  firfi  and  total  caufc :  Or  that  God  mould 
 give  more  than  he  had  to  give. 
 
 3.  Confidcr  next,  in  what  Relation  fuch  a  creature  ntufi 
 needs  fland  to  fuch  a  Creatour :  If  he  made  us  of  Nothing,  it  is 
 not  poffible,  but  that  he  muft  be  our  Owner,  and  we  and  all 
 things  absolutely  his  Own  :.  And  ii  he  be  our  Makstt 
 and  Owner,  and  be  infinitely  powerful,  wife  and  good  >  and  we 
 be  Reafonable- free*  agents,  made  to  be  guided  by  Laws  or  Moral 
 Means  unto  our  end  i  it  is  not  pofliblc  but  that  wc  (hould 
 fiand  related  to  him,  as  fnb'yUs  to  their  rightful  Governour. 
 And  jf  he  be  our  CreaUur,  Owner  and  Ruler,  and  alfo  infinite- 
 ly C?W,  and  the  grand  Btnefa&w  of  the  world ;  and  if  the 
 
 urturt 
 
The  Life  of  Faith.  83 
 
 nature  of  our  fouls  be,  to  Love  Good  as  Good  >  it  cinnot  be  pot 
 iible,  that  he  fhould  not  be  our  End,  who  is  our  Greatour »  and 
 that  we  (hould  not  be  related  to  him  as  to  the  Cbiefefi  Good, 
 both  originally  as  our  BenefaQor,  and  finally  as  our  End. 
 
 4.  And  then  it  is  cafie  for  you  next  to  fee,  what  duty  you 
 owe  to  that  God  to  whom  you  are  thus  related.  That  if  you 
 are  abfolutely  bis  Own,  you  (hould  willingly  be  at  his  abfolute 
 difpofe:  And  if  he  be  your  Soveraign  Ruhr,  you  (hould  labour 
 moft  diligently  to  kpowbi s  Law s,  and  abfolutely  to  obey  them. 
 And  if  he  be  infinitely  Good,  and  your  BemfaUor  and  your  End, 
 you  are  abfolutely  bound  to  hove  him  moft  devotediy,  and 
 to  place  your  own  felicity  in  his  Love.  All  this  is  fo  evidently 
 the  duty  of  man  to  God  by  nature,  that  nothing  but  madncis 
 cm  deny  it.  And  this  is  it  which  we  call  Sanftification,  or 
 Holintfl  to  the  Lord.  And  our  cohabitation  and  relation  to 
 wen,  will  tell  us,  that  Juftice  and  Charity  are  our  duty  as  to 
 them.  And  when  a  man  is  fully  fatisfied  that  Holinefs,  Ju- 
 ftice and  Charity,  arc  our  duty,  he  hath  a  great  advantage  for 
 his  progrefs  towards  the  Chriftian  Faith. 
 
 To  which  let  me  add,  that  as  to  eur  f elves  alfo,  it  is  un- 
 deniably our  duty  to  take  more  care  for  our  fouls,  than  for 
 our  bodies,  and  to  rule  our  fenfes  and  pafftons  by  our  Rea/on, 
 and  to  fubjc&  our  Zon^r  faculties  to  the  higher,  and  fo  toufe 
 ill  fenfthle  and  prefent  things,  as  conduccth  to  the  public^ 
 good,  and  to  the  advancement  of  our  nobler  pair t,  and  to  our 
 greateft  benefit,  though  it  crofs  ou*  fenfual  appetites. 
 
 All  this  bcrng  unqucftionably  out  natural  duty,  we  fee  that 
 man  was  made  to  live  in  Holinefi,  Juftice,  Charity,  Temperance, 
 and  rational  regularity  in  the  world. 
 
 5 .  When  you  have  gone  thus  far,  confider  next  how  far  men 
 are  generally  from  the  performance  of  this  duty:  And  how 
 backward  human*  nature  is  to  it,even  while  they  cannot  deny 
 it  to  be  their  duty  ;  And  you  will  foon  perceive  that  God  who 
 wade  it  their  duty,  did  never  put  in  them  this  enmity  thereto : 
 nor  ever  made  them  without  Jonie  aptitude  to  perform  it.  And 
 if  any  would  infer  that  their  indiffofedwfs  proveth  it  to  be 
 none  of  their  duty,  the  nature  of  man  will  fully  confute  him i 
 and  the  conicience  and  confeffion  of  all  the  fobcr  part  of  the 
 world.    What  wretch  fo  blind  (if  he  believe  a  Deity)  who 
 
 M  2  will 
 
84  The  Life  of  Faith. 
 
 ■  i  ' '  ** '        ■  ■     ,  ■  ■      ■  i 
 
 will  not  confcfs  that  he  (hould  love  God  with  ill  his  heart, 
 and  that  Jultice,  Charity  and  Sobriety  are  his  duty  *,  and  that 
 his fenfe  (hould  be  ruled  by  his  reafon,  &c  ?  The  evidence  be- 
 fore given  is  not  to  be  denyed.  And  therefore  fomcthing  is 
 marr'd  in  nature.  Some  enemy  hath  feduced  man.  And  focne 
 ^  able  ch^ge  hath  befallen  him. 
 
 6.  Yea,  if  you  had  no  great  back  wardnefs  to  this  duty  your 
 felf,  confider  what  it  muji  cofl  you  faithfully  to  perform  it% 
 in  lueh  a  malignant  world  as  we  now  live  in  ?  what  envy 
 and  wrath,  what  malice  and  perfecution,  what  oppofition 
 and  difcouragements  on  every  fide  we  muft  cxped  ?  Univer- 
 fal  experience  is  too  full  a  proof  of  this,  (Befidcs  what  it 
 cofteth  our  reftrained  fle(h  ) 
 
 7.  Proceed  then  to  think  further,  that  certainly  God  hath 
 never  appointed  us  fo  much  duty,  without  convenient  Motives  to 
 perform  it.  It  cannot  be  that  he  (hould  make  us  more  noble 
 than  the  brutes,  to  be  more  miferable :  O*  that  he  (hould 
 make  Holincfi  our  duty,  that  it  might  be  our  lofs,  or  our  cala- 
 mity. If  there  were  no  other  life  but  this,  and  men  had  no 
 hopes  of  future  happinefs,  nor  any  fears  of  punifhment,  what 
 a  Hell  would  this  world  be  ?  Hearttvicfydnefs  would  be  but 
 little  feared  i  nor  heart-duty  regarded  :  Secret  fin  againft 
 Princes,  States,  and  all  degrees,  would  be  boldly  committed, 
 and  go  unpunifhed  (for  the  moft  partj  The  fins  of  Princes, 
 and  of  aU  that  have  power  to  defeat  the  Law,  would  have 
 little  or  no  rcftraint :  Every  mans  intereft  would  oblige  him, 
 rather  to  offendGody  who  Co  feldom  puni(heth  here,  than  to 
 of  end  a  Prince,  or  any  man  in  power,  who  feldom  lets  offences 
 againft  himfelf  go  unrevenged  :  And  fo  man,  more  than  God, 
 would  be  the  Ruler  cftheworld,  that  is,  our  God. 
 
 Nay  acluaVy  the  h opes  and  fears  of  another  life,  among  moft 
 Heathens,  Infidels  and  Hereticks,  is  the  principle  of  Divine 
 Government,  by  which  God  kecpeth  up  moft  of  the  order 
 and  virtue  which  is  in  the  world. 
 
 Yea,  think  what  you  (hould  be  and  do  your  fclf  i  as  to  ene- 
 mies, and  as  to  fecret  faults,  and  as  to  fenfual  vices,  if  you 
 thought  there  were  no  life  but  this ;  And  is  it  poflible  that  the 
 infinitely  powerful,  wife  and  good  Crcatour,  can  be  put  to 
 govern  all  mankind,  by  mecr  deceit,  and  a  coutfe  of  lyes  ?  as  if 
 he  wanted  better  means  }  By 
 
The  Life  of  Faith.  85 
 
 By  how  much  the  better  any  man  is,  by  fo  much  the  moic 
 regardful  is  he  of  the  life  to  come,  and  the  hopes  and  fears  of 
 another  life,  ire  fo  much  the  more  prevalent  with  him  :  And 
 1$  it  pclfible  that  God  mould  make  men  good,  to  make  them 
 the  molt  deceived,  and  mod  mferable  i  Hith  he  commanded 
 all  thefe  tares  to  be  our  needlejs  torments,  which  brutes,  and 
 fools,  and  foaifh  finncrs  do  all  fcapc  ?  Is  the  grcateft  obe- 
 dience to  God,  become  a  fign  of  the  grcateft  folly,  ox  the  way 
 to  the  greateft  lofs  or  difappointmcnt  ? 
 
 Wc  are  all  fure  that  this  life  is  (hort  and  vain  :  No  Infidel 
 can  fay  that  he  ufure  that  there  is  no  other  life  for  us :  And 
 if  this  befo,  reafon  commandeth  us  to  prefer  the  pffibihties 
 of  fuch  a  life  to  come,  before  the  certain  vanities  of  this 
 life :  So  that  «vcn  the  Infidels  uncertainty  will  unavoidably 
 infer,  that  the  fref erring  of  the  xoorldtocome  is  our  duty  ;  And 
 if  it  be  our  duty,  then  the  thing  in  it  fclf  istrue:  For  God 
 will  not  make  it  zMntens  duties  in  the  frame  of  their  nature^ 
 tofcek  tnVtopia,  and  purfue  a  (hadow  i  and  to  fpend  their 
 daies  and  chiefeft  cares  for  that  which  is  not  >  Godlinefs  is  not 
 fuch  a  dreaming  night- walk. 
 
 Confciencc  will  not  fuffer  dying  men  to  believe  that  they 
 have  more  caufe  fo  repent  of  their  Godlinefs,  than  of  their fin, 
 and  of  their  feting  Heaven^  than  of  wallowing  in  their 
 lufts. 
 
 Nay  then,  thefe  heavenly  defires  would  be  thtnsfelves  ourfinr, 
 as  being  the  following  of  a  lye,  the  afpiring  after  a  fhtc 
 which  is  above  us,  and  theabufc  and  lofs  of  our  faculties  and 
 time :  And  (enfuality  would  be  likcr  to  be  our  virtue,  as  being 
 natural  to  us,  and  a  feeking  of  our  mod  real  felicity. 
 
 The  common  confciencc  of  mankind  doth  juftifie  the  wif- 
 dora  and  virtue  of  a  temperate,  holy,  heavenly  perfon  i  and 
 acknowledged  that  our  heavenly  defires  are  of  God:.  And 
 doth  God  give  men  both  natural  faculties,  which  (hall  never 
 come  to  the  perfeQion  which  is  their  End?  and  alfo  gracious 
 defires,  which  (hall  but  deceive  us,  and  never  be  fatished  ?  If 
 God  had  made  us  for  the  e npyme nts  of  brutes,  he  would  have 
 given  us  but  the  knowledge  and  defires  of  brutes. 
 
 Every  King  and  mortal  Judge  can  punifti  faults  againft 
 Man  with  death  ;  And  hith  God  no  greater  or  further  punito- 
 ry! 3  ment, 
 
86  The  Life  of  Faith. 
 
 menf,  for  fins  as  committed  againft  bimfelf?    And  arc  his  re- 
 wards  no  greater  than  a  mans  ? 
 
 Thcfc,  and  many  more  fuch  Evidences  may  aflbre  you, 
 that  there  is  another  life  of  Rewards  and  fHnijhments  \  and 
 that  this  life  is  not  our  final  ftate,  but  only  a  time  ofprepa* 
 ration  thereunto.  Settle  this  deeply  and  fixedly  in  your 
 minds. 
 
 8.  And  look  up  to  the  heavenly  Regions,  and  think,  lstbit 
 world  fo  replenished  with  inhabitants,  both  Sea,  and  Land, 
 and  Air  it  (elf  ?  And  can  I  dream  that  the  v aft  and  glorious 
 Orbs  and  Regions,  are  all  uninhabited?  Or  that  they  have  not 
 more  numertus and  glorious  poffciTors,  than  this  fmallopacous 
 fpot  of  earth. 
 
 And  then  think,  that  thofc  higher  crea.ures  are  inttlettual 
 §irits :  ("This  is  many  waies  apparent)  and  alfoof  the  com- 
 munion which  they  have  with  mm  ;  And  when  we  find  alfo 
 an  intellectual  nature  in  our  felvcs,  why  (hould  wc  not  be- 
 lieve, that  our  likfnefs  of  nature,  doth  infer  our  likfnefs  in  our 
 future  duration  and  abode. 
 
 9.  And  mark  well  but  the  inward  and  outward  temptations^ 
 which  folieite  au  the  world  to  fin  i  and  what  notable  Evidences 
 there  be  in  many  of  them,  of  an  invifible  power  ,  and  you  will 
 cafily  believe  that  man  hath  a  foul  to  fave  orlofc,  which  is  of 
 longer  duration  than  the  body. 
 
 10.  Laftly,  If  yet  there  be  any  doubt,  confider  but  of  the 
 fenfible  Evidences  of  Apparitions,  Witchcraft  and  Pt>flijjiws% 
 and  it  cannot  chufc  but  much  confirm  you  :  Though 
 much  be  feigned  in  hiflorics  of  fuch  things,  yet  the  world 
 hath  abundant  evidence  of  that  which  was  certainly  unfeign- 
 ed. Sec  the  Devil  olMafcon,  Mr.  Mompefjons  ftory  lately  aC%- 
 cd  and  publifhcd  :  Remjgius*,  Bodins,  Vandus,  &i.  of  Witches, 
 Lavater  de  SpsUris  >  and  what  I  have  written  clfc  where. 
 
 CHAP. 
 
The  Life  of  Faith.  87 
 
 CHAP.   II. 
 
 ?le  true  Method  of  enquiry  into  the  fupernatural  Evidences  of 
 Faith,  andKules  therein  to  be  offered. 
 
 WHen  you  have  thus  feen  what  evidence  there  is  of 
 GOD,  and  his  Government,  and  of  a  life  of  reward 
 and  punifhment  hereafter,  and  of  the  natural  obligations 
 which  he  on  man  to  a  holy,  juft,  and  fober  life  •,  and  of  the  de- 
 praved ftatc  of  the  world,  which  goeth  fo  contrary  to  fuch 
 undoubted  duty  i  and  how  certain  all  this  is  even  by  natural 
 tevelationv  proceed  next  to  confider  what  fupernatural  reve- 
 lation God  hath  added,  both  to  confirm  you  in  the  fame 
 Truths,  and  to  make  known  fuch  other,  as  were  neceiTary  for 
 rmnkind  to  know.  Where  I  muft  firft  direct  you  in  the 
 true  Method  of  Enquiry,  and  then  (et  before  you  the  things 
 xhemfelves,  which  you  are  to  know. 
 
 1.  Thinly  not  that  every  unprepared  wind  is  immediately  ca- 
 pable of  the  Truth  ( either  thit,  or  any  other,  except  the  firft 
 principles  which  are  nota  per  fe,  or  are  next  to  fenfe.)  All 
 truth  requireth  a  capacity,  and  due  preparation  of  the  reci- 
 pient :  The  plaineft  principles  of  any  Art  or  Science,  are  not 
 undcrftood  by  novices  at  the  firft  fight  or  hearing.  And  there- 
 fore it  were  vain  to  imagine  that  things  of  the  greateft  di- 
 ftancc  in  hiftory,  or  profundity  in  do&rine,  can  be  compre- 
 hended at  the  firft  attempt,  by  adifufed  and  unfurniftied  un- 
 derstanding. There  muft  beat  leaft,  as  much  time,  zndftudy, 
 and  fre/pfuppofed  and  ufed,  to  the  full  difccrning  of  the  evi- 
 dences offaith,  as  are  allowed  to  the  attainment  of  common 
 Sciences.  Though  grace,  in  lefs  time,  may  give  men  fo  much 
 light  as  is  nccefTary  to  filvation  j  yet  he  that  will  be  able  to 
 defend  the  Truth,  and  anfwer  Objections,  and  attain 
 cftablilhing  fatisfa&ion  in  his  own  mind,  muft  (ordinarily^ 
 have  proportionable  helps,  and  time,  and  flu-dyes  >  unlefs  he 
 look  to  be  taught  by  miracles. 
 
 2,  fr;m«iibcr  that  it  is  aprafifcal  and  heavenly  doSrine 
 
 wbnb 
 
88  The   Lijc  of  Faith. 
 
 which  you  are  (o  learn  .'  It  is  the  Art  of  loving  God,  and  be- 
 ing happy  in  his  bve.  And  therefore  a  worldly,  fenfual,  vicious 
 foul,  mull  needs  be  under  very  great  difadvantage  for  the  re- 
 ceiving of  fuch  a  kind  of  Truths.  Do  not  therefore  impute 
 that  to  the  doubtfulnefs  of  the  Vo8rine,  which  is  but  the  erT:<$ 
 of  the  enmity  and  incapacity  of  your  minds :  How  can  he  pre- 
 fcntly  relhfti  the  fpiritual  and  heavenly  doctrine  of  the 
 Gofpel,  who  is  drowned  in  the  love  and. care  of  eonfrary 
 things  ?  Such  men  receive  not  the  things  of  the  Spirit ;  They 
 fcem  to  them  both  fee  I 'ijhnefs  zxiiunde fir  able. 
 
 3.  Ihink^not  that  the  biflory  of  things  dmefo  long  ag>,  and 
 fo  fareff,  fliouldhave  no  more  obfeurities,  nst  be  liable  to  any 
 more  Objections,  than  of  that  which  was  done  in  the  time  and 
 Country  where  you  live.  Nor  yet  that  things  done  in  the  pre- 
 fence  of  others,  and  words  fpoken  in  their  hearing  only,  (hould 
 be  known  to  you  other  wife  than  by  bifiorical  evidence,  (unlcfs 
 every  Revelation  to  others,  muft  have  a  new  Revelation  to 
 bring  it  to  each  individual  perfon  in  the  world.)  And  think 
 not  that  he  who  is  a  Granger  to  all  other  helps  of  Church- 
 hiftory,  (hould  be  as  well  able  to  underthnd  the  Scripturc- 
 hiftory,  as  thofc  that  have  thofe  other  helps. 
 
 4.  Thinl^not  that  the  narrativt  of  things  dwe  in  a  Country 
 and  Age  fo  remote,  and  to  us  unknown,  jhould  nst  bat  e  many 
 difficulties,  arifing  from  our  ignorance  ef  the  ptrfons,  places, 
 manners,  cuftoms,  and  many  circumftanca,  which  if  we  had 
 known,  would  eafily  have  refolvcd  all  fu/h  doubrs. 
 
 5.  Thinks  not  that  a  BooJ^  which  wai  written  fo  long  ago,  in 
 fo  remote  a  Country,  in  a  language  which  ftw  dofuly  uiderftand, 
 and  which  may  fmce  then  have  f<veral  changes,  as  to  phralcs, 
 and  proverbial  and  occafional  fpeeches,  (hould  have  no  more 
 difficulties  in  it,  than  a  Book  that  were  written  at  home,  in 
 the  prefent  Ages  in  our  Country  language,  and  the  mod  ufual 
 dialect.  To  fay  nothing  of  out  own  language,  what  changes 
 arc  made  in  all  other  tongu.s,  fince  the  times  that  the  Gofpel 
 was  recorded  ?  Many  proverbial  fpeeches  and  phrafes  may 
 be  now  difufed  and  unknown,  which  were  then  moil  eatle 
 to  be  undcrflood.  And  the  tranferibing  and  prefcrving  ef  the 
 Copies,  require  us  to  allow  for  fome  detc&s  of  humane  skill 
 and  indutiry  therein. 
 
 6.  lender- 
 
The  Life  of  Faith.  89 
 
 6.  Vnderftand  the  different  forts  of  Evidence,  twbich  are  re- 
 quifite  to  the  different  matters  in  tht  holy  Scriptures.  The  mat- 
 tcrs  of  fad  require  hiftorical  evidence  (which  yet  is  made  in- 
 fallible by  additional  miracles.)  The  miracles  which  were 
 wrought  to  confirm  our  hiftory,  arc  brought  to  our  know- 
 ledge only  by  other  hiflory.  The  Dodrines  which  are  evident 
 in  nature,  have  further  evidence  of  fupernatural  revelation,, 
 only  to  help  us  whofc  natural  fight  is  much  obfcured.  But  it 
 is  the  fupernaturalVMrines,  Precepts  and  Fromifes,  which  of 
 thcmfelvcs  require  fupernafural  revelation,  to  make  them 
 credible  to  man. 
 
 7.  Mijiaks  net  the  true  Vfe  and  End  of  the  holy  Scriptures. 
 1.  Think  not  that  (he  Gofpcl  as  written  was  the  firft  Con* 
 flitutive  or  Governing  Livp  of  Chrift,for  the  Chriftian  Churches. 
 The  Churches  were  conftituted,  and  the  Orders,  and  Office^ 
 and  Government  of  it  fettled,  and  cxercifed  very  many  years 
 together,  before  any  part  of  the  New  Teftament  was  written 
 to  them  >  much  more  before  the  writing  of  the  whole.    The 
 Apoflles  had  long  before  taught  them  what  was  commanded 
 them  by  Chrift  i  and  had  fettled  them  in  the  order  appointed 
 by  the  Holy  Ghoft  :  And  therefore  you  arc  not  to  look  for 
 the  firft  determination  of  fuch  doctrines  or  orders    in  the 
 Scripture  as  made  thereby  i   but  only  for  the  Records  of  what 
 was  done  and  cftablifhcd  before:    For  the  Apoftles  being  to 
 leave  the  world,  did  know  the  flipperinefs  of  the  memory  of 
 roan,  and  the  danger  of  changing  and  corrupting  the  Chri- 
 stian Doctrine  and  Orders,  if  there  were  not  left  a  fure  record 
 of  it :  And  therefore  they  did  that  for  the  fake  ofpoftcrity. 
 
 2.  Joumuji  notthinkjhat  all  it  ejfential  to  the  Chriftian  Re- 
 ligk%  which  is  contained  in  the  holy  Scriptures :  Nor  that  they 
 •fe  only  the  adequate  former- record  of  that  which  is  ftri&ly 
 and  primarily  tailed  our  Religion,  or  Chriftianity.  For  there 
 arc  divers  particular  Books  of  the  New  Teftament,  whicfc 
 contain  much  more  than  is  cfTcntial  ta Chriftianity :  And 
 many  appurtenances,  and  hiftories,  and  genealogies,  and  cir- 
 cumftances  are  there  recorded,  which  are  indeed  fubfervient 
 hdps  t&  our  Religion  >  but  are  not  ftri&ly  our  Religion  it 
 fclf. 
 
 8.  At  the  ufc  of  the  Scripture  mutt  thus  be  judged  of, 
 
 N  according 
 
0O  The  Life  of  Faith. 
 
 according  to  the  purp  >fe  of  the  holy  Spirit  i  Co  the  PerjcftuH 
 of  the  Scripture  muft  be  judged  of,  in  relation  to  its   intended 
 ufc.    If  was  not  written  to  b:  a  fyftcmc  of  Phyfickj,  nor  Ora- 
 tory  >  nor  to  decide  grammatical  C  jntroverfics  about  words  \ 
 but  to  record  in  apt  exprcfiions    the  things  which  God  would 
 have  men  to  know,  in  order  to  then  faith,  their  duty,  and 
 their  happinefs.     And  in  this  retped  it  is  a  perfed  word.  Bat 
 you  mult  not  imagine  that  it  is  fo  far   the  word  of  God 
 himfelf,as  if  God  had  (hewed  in  it  his  fullcft  skill,    and  made 
 it  as  pcifcd  in  every  refped,  both  phrafe  and  order,  as  God 
 coald  do.     And  if  you  meet  in  it  with  (everal  words,  which 
 you  think  arc  lefs  grammatical,  logical,  or  rhetorical,    than 
 many  other  men  could  fpeak,  and  which  really  favour  of  fomc 
 humane  imperfcdion,  remember  that  this  is  not  at  all  dero- 
 gatory to  Chriliianity  i  but  rather  tendeth  to  the  (lengthen- 
 ing of  our  faith  :    For  the  Scriptures  are  perfect  to  their  in- 
 tended ufc :  And  God  did  purpofely  chufc  men  of  imperfect 
 Oratory,  to  be  his  Apofilcs,  that  his  Kingdom  might  not  be  in 
 word,  but  in  porter^  and  that  our  faith  might  not  be  built 
 upon  the  vfifdom  and  oratory  of  man,  but  on  the  fupernatural 
 operations  of  the  Almighty  God  :  As  Davids  fling  and  ftonc 
 mud  kill  Goliah  :  So  unlearned  men,  that  cannot  out- wit  the 
 world  to  deceive  them,  (hall  by  the  Spirit  and  Miracles  con- 
 vince them.    Looking  for  that  in  the  Scripture,  which  God 
 never  intended  it  for,    doth  tempt  the  unskilful  into  un- 
 belief. 
 
 9.  Therefore  you  mu(i  be  fure  to  diftinguifh  the  Chriftian 
 Religion,  which  is  the  vital  part  or  kernel  of  the  Scripture;, 
 from  all  the  reft  :  And  to  get  well  planted  in  your  mind,  the 
 fumm  of  that  Religion  it  felf.  And  that  is  briefly  contained 
 in  the  two  Sacraments,  and  more  largely  in  the  Creed,  the 
 Lords  Prayer,  and  the  Decalogue,  the  fummarye*  of  our  Belief, 
 Vefire  and  Prafiiee.  And  then  wonder  no  more  that  the  other 
 parts  of  Scripture,  have  fomc  things  of  lefs  moment,  thin  that 
 a  man  hath  ringers,  nails  and  hair,  as  well  as  a  ftomach,  heart 
 and  head. 
 
 io.  Diftinguifh  therefore  between  the  Method  of  the  Cbri- 
 ftian  Religion,  and  the  Method  of  the  particular  Boohs  of  Scri- 
 ptures.   The  £*'&  were  written  on  fever al  occaGonsr  and  in 
 
 fcveral 
 
The  Life  of  Faith.  9  I 
 
 feveral  Methods  i  and  though  that  method  of  them  all,  be 
 perfect,  in  order  to  their  proper  end  >  yet  is  it  notneceffary 
 that  there  be  in  the  Method  no  humane  imperfection,  or  that 
 one  or  all  of  them,  be  written  in  that  method  which  is  ufually 
 mod  logical,  and  belt.  But  the  frame  of  Religion  contained  in 
 thofe  Books,  is  compofed  in  the  mod  perfect  method  in  the 
 world.  And  thofe  fyftemes  of  Theology  which  endeavour  to 
 open  this  method  to  you,  do  not  feign  it,  or  make  it  of  them- 
 felves  j  but  only  attempt  the  explication  of  what  they  find  in 
 the  holy  Scriptures,  Synthetically  or  Analytically:  (Though 
 indeed  all  attempts  have  yet  fallen  (hort  of  any  full  explication 
 of  this  divine  and  perfect  harmony.) 
 
 n.  Therefore  the  true  Order  of  fettling  your  faith,  is  not 
 firft  to  require  a  p roof  that  all  the  Scriptures  is  the  Word  0)  God  -y 
 butfirfl  to  prove  the  marrow  of  them,  which  is  properly  called 
 the  Chriftun  Religion,  andthen  to  proceed  to  ftr exgtb en  your  f ar- 
 ticular belief  of  the  reft.  The  contrary  opinion,  which  hath 
 obtained  with  many  in  this  Age,  hath  greatly  hindered  the 
 faith  of  the  unskilful :  And  it  came  from  a  prepolierous  care 
 of  the  honour  of  the  Scriptures,  through  an  exceffive  oppo- 
 sition to  the  Papifts  who  undervalue  them.  For  hence  it 
 comes  to  pafs,  that  every  feeming  contradiction^  or  inconfiften- 
 cy  in  any  Book  of  Scripture,  in  Chronology  or  any  other 
 refptd,  is  thought  to  be  a  fufficicnt  caufe,  to  make  the  whole 
 caufe  of  Chriftianity  as  difficult  as  that  particular  text  is :  And 
 lo  all  thofe  Readers,  who  meet  wi?h  great  or  infeparablc 
 difficulties,  in  their  daily  reading  of  the  Scriptures,  are  there- 
 by cxpofed  fo  equal  temptations,  to  damning  infidelity  it 
 felf;  So  that  if  the  Tempter  draw  any  man  to  doubt  of  the 
 ftanding  ftill  of  the  Sun  in  the  time  of  Jcjhua  j  of  the  life  of 
 Jonas  in  the  belly  of  the  Whale  i  or  any  other  fuchpaflagc  in 
 any  one  Book  of  the  Seripturcs,  he  muft  equally  doubt  of  all 
 his  Religion. 
 
 But  this  was  not  the  ancient  method  of  faith  :  It  was  many 
 years  after  Chnfis  refurre&ion,  before  any  one  Book  of  the 
 New  Tcftament  was  written  i  and  almoft  an  Age  before  it 
 was  nni(hed  :  And  all  that  time  the  Chriman  Churches  had 
 the  fame  Faith  and  B.e ligion  as  we  have  now  ^  and  the  feme 
 foundation  of  it :  That  is,  the  Gofpcl  preached  to  them  by  the 
 
 N  2  ApoGlcs; 
 
- I  I      ■  ■  ~  ^ ■  ' 
 
 92  The  Life  of  Faith. 
 
 Apottles :  But  what  they  delivered  to  them  by  word  of 
 mouth,  is  now  delivered  to  us  in  their  writings,  with  all  the 
 appurtenances  and  circumftanccs,  which  every  Chriftian  did 
 not  then  hear  of.  And  there  were  many  Articles  of  the  Chriftian 
 Faith,  which  the  Old  Teftament  did  not  at  all  make  known  ; 
 (As  that  Xhii  Je[us  is  th*  Chrilt  j  that  he  rvasborn  of  the  Virgin 
 Marjy  and  is  actually  crucified,  rifen  and  afcended,  &c.)  And 
 the  method  of  the  Apoitles  was,  to  teach  the  people,  the  fumm 
 of  Cbriftiattity  fas  Taul  doth,  1  Cor.  15.  .3,  4,  &c.  and  F^fer, 
 A&.  2.J  and  to  bring  them  to  the  belief  of  that,  and  then 
 baftizf  them,  before  they  tvrotezny  thing  to  them,  or  taught 
 them  the  rcii  which  is  now  in  the  holy  Scriptures  •,  They 
 were  firft  to  Difciple  the  Nations  and  baptize  tbemy  and  then 
 to  teach  them  to  obferve  att  things  whatever  Chrift  commanded  : 
 And  the  main  bulk  of  the  Scriptures  is  made  up  of  this  laft, 
 and  of  the  main  fubfervient  hiftcnts  and  helps. 
 
 And  accordingly  it  was  the  cuftom  of  ail  the  Primitive 
 Churches,  and  ancient  Doctors,  to  teach  the  people  fiift  the 
 Creed  and  fumm  of  Chiimanity,  and  to  make  them  Chnftians 
 before  they  taught  them  fo  much  as  to  know  what  Books  the 
 Canonical  Scriptures  did  contain  :  For  they  had  the  fumm  of 
 Chriftianity  it  felf  delivered  down  collaterally  by  the  two 
 hands  of  tradition.  1.  By  the  continuation  of  Baptifm,  and 
 publick  Church-proftfficms,  was  delivered  the  Creed  or  Co- 
 venant by  it  felf:  And  2-  By  the  holy  Scriptures,  where  it 
 was  delivered  with  all  the  reft  i  and  from  whence  every  novice 
 was  not  put  to  gather  it  of  himfclfi  but  had  it  collected  to 
 hi*  hand  by  the  Churches. 
 
 And  you  may  fee  in  the  writings  of  all  the  ancient  defenders 
 of  Chriiitaniry  (Juftirt^Athenegorasylaliayim%  Clemens  Alex- 
 *ndrmMy  ArmbiW^  tyeofb.  Antioch.  LtfantiM,  Tertufotn, 
 Tufb  *f,  Apguftmer&c.)  that  they  ufed  the  method  which  I 
 now  diredr  you  to. 
 
 And  if  you  confidcr  it  well,  you  will  find  that  the  miracles 
 of  Chrift  himfelf,  and  all  thofe  of  his  Apoitles  after  him, 
 were  wrought  for  the  confirmation  of  Chriftianity  it  felf  im- 
 mediately,  and  moftly  before  the  particular  Epiftlcs  or  Books 
 were  written  i  and  therefore  were  only  remotely  and  confe- 
 qucntially  for  the  confirmation  of  thofc  Books  as  fuch :  as 
 
 they 
 
The  Life  of  Faith.  91 
 
 they  proved  chit  the  Writers  of  them  were  guided  by  the 
 infallible  Spirit,  in  all  the  proper  work  of  thcif  cffi:e  >  of 
 which  the  writing  of  the  Scriptures  was  a  part. 
 
 i.  Therefore  fettle  your  belief  of  Chriftianity  it  ftlf,  that 
 is,  offomuchas  Bap tifrn  containeth,  or  imporccth:  This  is 
 more  cafily  proved,  than  the  truth  of  every  word  in  the 
 Scriptures-,  becaufc  there  are  controversies  about  the  Canon, 
 and  the  various  readings,  and  fuch  like:  And  this  is  the  natu- 
 ral method,  which  Chrift  and  his  Spirit  have  directed  us  to, 
 tnd  the  Apofilcs  and  the  ancient  Churches  ufed.  And  when 
 this  is  firlt  foundly  proved  to  you,  then  you  cannot  jaftly 
 take  any  textual  difficulties,  to  be  fufficient  caufe  of  railing 
 difficulties  to  your  faith  in  the  ciTentials :  But  you  may  quiet- 
 ly go*  on  in  the  firength  of  faith,  to  clear  up  all  thofe  diffi- 
 culties by  degrees. 
 
 I  know  you  will  meet  with  fome  who  think  very  highly 
 of  their  own  miftakes,  and  whofc  unskilfulnefs  in  thefe  things 
 isjoyncd  with  an  equal  meafure  of  fclf  conceitcdncfs,  who 
 will  tell  you  that  this  method  fmells  of  an  undervaluing  of 
 the  Scripture  :  But  I  would  advife  you  not  to  depart  from 
 the  way  of  Chrift,  and  his  Apofllcs  and  Churches,  nor  to  caft 
 your  felves  upon caufclcfs  hindcrances,  in  fo  high  a  matter  as* 
 Saving  Faith  is,  upon  the  reverence  of  the  words  of  any  per- 
 verted factious  wrangler,nor  toefcapethe  fangs  of  cenforious 
 ignorance.  Wc  cannot  better  jnftifiethe  holy  Scripfures  in 
 the  true  Method,  than  they  can  in  their  falfe  one :  And  can 
 better  build  up,  when  we  have  hid  the  right  foundation,  than 
 they  can  who  begin  in  the  middle,  and  omit  the  foundation, 
 and  Gill  the  fuperftru&ure  by  that  name. 
 
 2.  Suipe&notall  Church-hiftory  or  Tradition,  in  an  ex- 
 treme oppofition  to  the  Papifts,  who  cry  up  a  private  un* 
 proved  Tradition  of  their  own.  They  tell  us  of  Apoftolical 
 Traditions,  which  their  own  faction  only  are  the  ke«.p  rs  of  i 
 and  of  which  no  true  hiftorical  evidence  is  produced  :  And 
 this  they  call  the  Tradition  of  the  Church  :  But  we  have 
 another  fort  of  Tradition,  which  muft  not  be  neglc&ed  or 
 rejected,  unlefs  wc  will  deny  humanity,  and  reject  Chriftii- 
 nity.  Outlraditio  tradens^  ot  aBive  tradition,  is  primarily 
 nothing  but   thfc  certain  hiltory  or  ufage  of-the  universal 
 
 N  3  Chriftian 
 
94  The  Life  of  Faith. 
 
 Chnftian  Church  •>  as  Bipnfm,  the  Lords  day,  the  Miniftry, 
 the  Church  AfTembhes,  and  the  daily  Church  exercifes  i  which 
 arc  certain  proofs  what  Religion  was  then  received  by  f  hem. 
 And  2.  The  Scrptures  themfclvcs.  Oar  Tradttio  tradita  is 
 nothing  elfc  but  thefc  two  conjun&ly  :  I.  The  Chriftian  Re- 
 ligion, evcnlhc  Faith  then  profciTcd,  and  the  Worjhtp  and 
 Ovedienct  then  excrcifed.  2.  The  Bookj  therrifclves,  of  the 
 holy  Scriptures,  which  contain  all  this,  with  much  more. 
 But  we  arc  fo  far  from  thinking  that  Apoltolical  Oral  Tra- 
 dition, is  a  fupplcment  to  the  Scriptures,  as  being  larger  than 
 them,  that  we  believe  the  Scriptures  to  be  much  larger  thin 
 fjch Traditions  and  that  we  have  nocertainry  by  any  othrr 
 than  Scriptural  Tradition,  of  any  more  than  the  common 
 matters  of  Chriftiantty,  which  all  the  Churches  are  agreed  jn. 
 But  he  that  will  not  believe  the  mod  uDivtrfal  pradicc  and 
 hiftoiy  of  the  Church  or  world  in  a  matter  effadi,  muft  in 
 fcafon  much  lefs  believe  his  eye-fight. 
 
 13.  When  you  have  foundly  proved  your  foundation^  take  not 
 every  difficult  objeclicn  trbicb  you  cannot  anfwery  to  be  a  Efficient 
 caufe  of  doubting:  For  if  the  fundamentals  be  proved  truths, 
 you  may  truft  to  that  proof]  and  be  fure  that  there  are  waies 
 •of  folving  the  Teeming  mconfiftcnt  points,  though  you  are  not 
 yet  acquainted  with  them.  There  arc  few  Truths  fo  dear, 
 which  a  fophitier  may  not  clog  with  difficulties  :  And  there  is 
 fcarcc  any  man  that  hath  fo  comprehenfive  a  knowledge  of 
 the  moft  certain  Truths,  as  to  be  able  to  anfwer  all  that  can 
 befaid  againft  ir. 
 
 14.  Come  not  to  thu  Jiudy  in  a  melancholy  or  diftraft id  frame 
 efmind :  For  in  fuch  a  cafe  you  are  ( ordinarily)  incapable  of 
 fo  great  a  work^as  the  tryal  of  the  grounds  of  Faith  ;  And 
 therefore  muft  live  upon  the  ground- work  before  laid,  and 
 wait  for  a  fitter  time  fo  clear  it. 
 
 15.  When  new  doubts  arifey  marl^  whether  they  proceed  not 
 front  the  advantage  which  the  tempter  findetb  in  your  minds , 
 rather  than  from  the  difficulty  oft  be  thing  it  fdf:  And  whether 
 you  have  not  formerly  had  good  fatisfa&ion  againft  the  fame 
 doubts  which  now  perplex  you  :  If  fo,  furfer  not  every  dif- 
 compofureof  your  muds,  to  become  a  means  of  unbelief: 
 And  fuffcrnot  Satan  to  command  you  to  difpute  your  faith 
 
 at 
 
The  Life  *f  Faith. 
 
 95 
 
 at  his  pUafurc  :  For  if  he  may  chufc  the  time,  he  may  chufc 
 the  fuccefs.  Many  a  man  harh  caft  up  a  hrgc  account  well, 
 or  written  a  learned  Trcatifc  or  Poiition  well,  who  cannot 
 clear  up  all  objected  difficulties  on  a  fudden,  nor  without 
 Booljs  tell  you  all  that  he  before  wrote  >  cfpccially  if  he  be 
 half  drunk  or  flcepy,  or  in  the  midit  of  other  thoughts  or 
 bufinefs. 
 
 15.  When  you  are  once  pcrfwaded  of  the  truth  of  Chri- 
 (lianity,  and  the  holy  Scriptures,  thirty  not  that  you  need  not 
 ftudy  it  any  more,  becaufe  you  do  already  confidently  believe  it  : 
 For  if  your  faith  be  not  built  on  fuch  cogent  evidence  as  will 
 warrant  the  condufion  f  whether  it  be  at  the  prefent  found  or 
 not)  you  know  not  what  change  aflau  Its  may  make  upon  you 
 (as  we  have  known  them  do  on  fome  ancient  eminent  Pro- 
 fcfTors  of  the  ftridceft  Godlinefs,  who  have  turned  from  Chrift, 
 and  the  beliefofimmortality.J 
 
 Take  heed  how  you  underhand  the  common  faying  of  the 
 Schools,  that  Faith  dijfereth  from  Knowledge,  in  that  it  hath 
 not  Evidence :    It  hath  not  evidence  of  ftnfe  indeed  *  nor  the 
 immediate  evidence  of  things  in villblc,  as  in  themfelves  >  but 
 as  they  are  the  conclusions  which  follow  the  principles  which 
 arc  in  themfelves  more  evident.  It  is  evident  that  God  is  true  j 
 and  we  can  prove  by  good  evidence,  that  the  Chriftian  Verity 
 is  his  Revelation  :    And  therefor:  it  is  evident  (though  rot 
 immediately  in  it  fclQ  that  the  matter  of  that  word  or  reve- 
 lation is  true.     And  as  Mr.  Rich.  Hooker  truly  faith  [No  man 
 indeed  belicveth  beyond    the  degree    of  evidence  of  truth 
 which  ippcareth  to  him,   how  confidently  focver  they  may 
 talk.]  I  remember  that  our  excellent  Vflxr  anfwered  mc  to 
 thiscaie,  as  out  of  Ariminenfu,  that    [faith  hath  evidence  of 
 Credibility,  and  fcience  bath  evidence  oj  Certainty.']    But  un- 
 doubtedly an  evidence  of  Divine  Revelation,  is  evidence  of 
 Certainty.    And  all  evidence  of  Divine  Credibility,  is  evidence 
 of  Certainty  •,  though  of  humane  faith  and  credibility,  the  cafe 
 be  otherwise. 
 
 16.  Yea,  tbinkjutt  that  you  have  done  the  fettling  of  your  faith, 
 when  once  you  have  found  out  the  found;  ji  evidences,  and  are  able 
 U  anfwer  aU  0b\e8ion\  :  Foi  you  mud  grow  ft  ill  in  the  fuller 
 diiccrning  and  digefting  the  fame  evidences  which  you  have 
 
 difcerned  ; 
 
90  we  Lip  oj  raw*. 
 
 difccmcd  :  For  you  may  hold  them  Co  loofcly,  that  they  may 
 be  cafily  wrefted  from  you  :  And  you  miy  fee  them  with  Co 
 clear  and  full  a  knowledge,  as  (hallftablifh  your  mind  againft 
 all  oidinaiy  caufes  of  mutation.  It  is  one  kind  for  degree 
 rather)  of  knowledge  of  the  fame  things,  which  the  Pup)i,and 
 another  which  the  Do&or  harh.  I  am  fure  the  knowledge 
 which  I  have  now  of  the  cvidencci  of  the  Chriftian  Verity,  is 
 much  different  from  what  I  had  thirty  years  ago,  when  per- 
 haps I  could  iay  neer  as  much  as  now  >  and  ufed  the  fame 
 Arguments. 
 
 17.  Conlidcr  well  the  great  contentions  of  Philofopbers ;  and 
 the  great  uncertainty  of  moft  of  thofe  Nations,  to  which  ibe  In- 
 fidels would  reduce  our  faith,  or  which  they  w0nldmakf  thetefr 
 by  which  to  try  it.  They  judge  Chriftianity  uncertain,  becaufc 
 it  agreeth  not  with  their  uncertainties,  or  certain  errours. 
 
 18.  EnfhvenotyourReaJonto  the  objecls  of  fenfe  :  While  we 
 arc  in  the  body,  our  fouls  arefo  imprifoned  in  rlcfli,  and  have 
 fo  much  to  do  with  worldly  things,  that  moft  men  by  avcrfe- 
 nefs  and  difufe,  can  hardly  at  all  employ  their  minds  about 
 any  higher  things  than  fcnlitivc ■>  nor  go  any  further  than 
 fenfc  conduceth  them.  He  that  will  not  ufe  hts  foul  to  con- 
 template things  invifible,  will  be  as  unlit  for  believing,  as  a 
 Lady  rs  to  travel  a  thoufand  miles  on  foot,  who  never  went 
 out  of  her  doors,  but  in  a  Sedan  or  Coach. 
 
 19.  Where  your  want  of  learning,  or  exercife  or  light,  doth 
 caufe  any  difficulties  which  you  cannot  overcome,  go  to  the  more 
 wife  and  experienced  Believers,  and  Paftors  of  the  Church,  to  be 
 your  heifers:  For  it  is  their  office  to  be  both  the  prefervers 
 and  expounders  of  the  facrcd  Doctrine,  and  to  be  the  heifers  of 
 the  peoples  faith.  The  Friefts  lips  Jhould  pre ferve  knowledge,  and 
 they  fhouldfee\tkc  Law  at  his  mouth  :  for  he  it  the  meffenger  of 
 the  Lord  of  Hefts,  Mil.  2.  7. 
 
 «o.  Laftly,  Faithfully  pratfife  with  Love  and  alacrity  what 
 you  do  believe,  left  God  in  f*ftice  Have  you  to  difbelitve  that  which 
 you  would  not  love  and  pratlife. 
 
 So  much  to  dired  you  in  the  method  of  your  endeavours, 
 for  the  getting  wdftrengtb'mng  of  faith. 
 
 CHAP. 
 
The  Life  of  Faith.  97 
 
 CHAP.  III. 
 
 Ihe  Evidences  of  Faith. 
 
 THefe  things  in  the  Order  of  your  enquiry  being  prefup* 
 pofed,procced  to  the  conliderationof  fhc  Evidences  them- 
 (elves,  which  fully  prove  the  Chriftian  Verity  :  And  here 
 f  omitting  the  preparatory  considerations  recited  ar  large  in 
 my  [Rr a  font  of tht  Ckriftian  Religion]  I  (hall  only  fet  before 
 y ou  rhe  grand  Evidence  it  j 'elf ',  with  a  brief  recital  of  fome  of 
 thofe  means,  which  bring  it  down  to  our  notice  in  thefc 
 times. 
 
 The  great  infallible  witnefs  of  CHRIST,  is  the 
 SPIRIT  of  GOD,  or  the  Holy  Gkoft  :  Or  that  divine 
 operation  of  the  Holy  Spirit,  which  infallibly  provcth  the 
 atteftation  oiGod  himfdj,  as  inte rifling  him  in  it,  as  the  frin* 
 cipal  caufe. 
 
 As  we  know  the  Coin  of  a  Prince  by  his  image  and  fuper* 
 fcription,  and  know  his  ads  by  his  publick  proper  Seali 
 And  as  we  know  that  God  is  the  Crcatour  of  the  world,  by 
 the  Seal  of  his  likenefs  which  is  upon  it :  Or  as  we  know  fhc 
 Father  of  a  child ,  when  he  is  Co  like  him,  as  no  other  could  be* 
 get :  So  know  we  Chrift  and  Cbriftianity  to  be  of  God,  by  his 
 unimitableiWgeor  imprefpon. 
 
 The  Power, Wifdom and  Goodnefi  o(God%  are  the  cfTentiali- 
 tics  which  we  call  the  Nature  of  God  :  Thefc  in  their  proper 
 form,  and  tranfeendent  perfeSign,  arc  incommunicable :  But 
 when  they  produce  an  effect  on  the  creature,  which  for  fhc 
 refcmblancc  may  analogically  be  called  by  the  fame  names  > 
 the  names  arc  logically  communicable,  though  the  thing  it  felf 
 ('which  is  the  Divine  Effcncc  or  Perfections )bc  ftill  incommunu  . 
 cable :  But  when  they  only  produce  effv&s  more  hetcrogeneal 
 or  equivocal,  then  wc  call  thofe  crTc&s  only  the  footfleps  or 
 dem.nftrations  of  their  caufe.  So  GOD,  whofc  Power,  Wif~ 
 dom  and  Goodnefs  in  it  fclf  is  incommunicable,  hath  produced 
 int etefiual natures,  which  arc  fo  like  him,  that  their  likenefs 
 is  called  his  Image;  and  analogically  (yet  equivocally)  the 
 created  faculties  of  their  Pewtr,  InteHed  and  WiU%  are  called 
 
 O  by 
 
The  Life  of  Faith. 
 
 by  fuch  names,  as  wc  arc  fain  (7or  want  of  other  words)  to 
 apply  to  God  fthe  things  iigmficd  being  tranfeendently  and 
 unexpreffibly  in  God,  but  the  words  firft  ufed  of,  and  applied 
 to  the  creature.)  But  the  fame  God  h*th  fo  demonitrated  his 
 ?omr,mdlPifdont,  and  Goodncfl  in  the  Creation  of  the  ma- 
 terial or  corporeal  parts  of  the  world,  that  they  are  the  ve- 
 ftigia  and  infallible  proofs  of  his  caufarion  and   perfections, 
 (being  fuch  as  no  other  caufe  without  him  can  produce)  but, 
 yet  not  fo  properly  called  Ivs  Image,**  to  his  Wifdom  and 
 Goodnefl,  but  only  of  his  Tower.    But  no  wife  man  who  feeth 
 this  world,  can  doubr  whether  a  God  of  perfect  Tower,  Wi\- 
 dom  and  Goodnefs,  was  the  maker  of  it.     Even  fo  the  pcrfon 
 and  do&rinc  of  ^hrifi,    or  the  Chrijiian  Religion  objeftively 
 co  luer  d,  hath  fo  much  of  the  Image,  and  fo  much  of  the 
 dwonjtrative  iwprefpoHs  of  the  Nature  of  God,   as  may  fully 
 affurc  us  that  he  hiir.frlf  is  the  approving  caufe. 
 
 And  as  the  Sun  hath  a  double  Light,  Lux  &  Umen,  its 
 ejfiittia I  Light  in  it  felt,  and  ics  emitted  beams,  or  communis 
 cated  Ligbi ;  fo  the  Spirit  and  Imagt  of  God,  by  which  Chrifi 
 and  Cbrijijanity  are  dcmonltratcd,  are  partly  that  which  is 
 ejfential,  cottjtitutive,  and  inherent,  and  partly  that  which  is. 
 fent  and  cemmttricated from  htm  toothers. 
 
 In  the  ferfonoi  Cbrifi  there  is  the  moft  excellent  Image  of 
 God.  I.  Wondcrtul  Tower,  by  which  he  wrought  miracles, 
 and  commanded  Sea  and  Land,  Men  and  Devils,  and  raifed 
 the  dead,  and  raifed  himlelf  i  and  is  now  the  glorious  Lord  of 
 all  things.  2.  Wonderful  IVifdom,  by  which  he  formed  his 
 Laws,  and  Kingdom,  and  by  which  he  knew  the  hearts  of 
 nun,  and  prophecied  of  things  to  come.  3.  Molt  wonderful 
 L've  and  Goodjtffi.  by  which  he  healed  all  chfcJb,  and  by 
 which  he  faved  miserable  fouls,  and  procured  our  happincfs  at 
 fo  deaf  a  rate. 
 
 But  as  the  ejfential  Light  of  the  Sun,  is  too  g'orious  to  be 
 Well  oblervcdby  us  i  but  the  emitted  Light  is  it  which  doth 
 afTc&  our  eyes,  and  js  the  immediate  objc&  oL  our  fight  >  at 
 lcaft  (hat  wc  can  belt  endure  and  ufcj  fo  the  Ejpntial  Terfe- 
 Giens  of  Jefus  Chrift,arcnot  fo  immediately  and  ordinarily  fit 
 for  our  obfervatton  and  ufc,  as  the  le£er  communicated  heants% 
 which  he  lent  forth.    And  theft  ire  cither  fuch  as  were  the 
 
 immediate 
 
The  Life  of  Faith.  99 
 
 --  — — —  -  1 1 1 1 
 
 immediate  cffc&s  of  the  Spirit  inChrirt  himfclf*  or  his  perfo* 
 nil  operations,  or  clfe  the  effects  of  his  Spirit  in  others ;  And 
 that  is  cither  fuch  as  went  before  him,  or  fuch  as  vttttprefent 
 with  him,  or  fuch  as  followed  after  hint :  Even  as  the  emitted 
 Light  of  the  Sun,  is  cither  that  which  is  next  to  its  Effence'*  ot 
 that  which  itreamefh  further  to  other  creatures :  And  this 
 lail  is  either  that  which  it  fendcth  to  us  before  its  own  ap- 
 pearing or  rifing,  or  that  which  accompanieth  its  appearing, 
 or  that  which  leavcth  behind  it  as  it  fcttcth  or  paffcth  away  i 
 fo  muft  weditfinguiih  in  the  prefent  cafe. 
 
 But  all  this  is  but  One  Light,  and  One  Spirit. 
 
 So  then,  I  (hould  in  order  fpeak  1.  Of  that  Spirit  in  the 
 words  and  workj  ofChrifi  himfelf,  which  conftitutetb  the  Chri- 
 ftian  Religion.  2.  That  Spirit  in  the  Prophets  and  Fathers  be- 
 fore Chiift,  which  was  the  antecedent  light.  3.  That  Spirit 
 in  Chrifts  followers,  which  was  the  concomitant  and  fubfe- 
 quent  Light  or  witnefs  :  And  1.  In  thofe  nwer  his  abode  on 
 earth :  And  2*  Of  thofe  that  are  more  remote. 
 
 CHAP.  IV. 
 
 The  Image  of  Gods  Wifdom. 
 
 I.  A  ND  fiift,  obfervc  the  three  parts  of  Gods  Image,  or 
 j[X  imprefs  upon  the  Chriftian  Religion  in  it  fclf  as  con- 
 taining the  whole  work  of  mans  Redemption,  as  it  is  found 
 in  the  works  and  doctrine  of  Chrift. 
 
 1.  The  WlSVOM  of  itappeareth  in  thefc  particular  ob- 
 fcrvations  (which  yet  (hew  it  to  us  but  very  defectively,  for 
 want  of  the  clearnefs,  and  the  integrality,  and  the  order  of  our 
 knowledge  :  For  to  fee  but  here  and  there  a  parcel  of  one 
 entire  frame  or  work, and  to  fee  thofe  few  parcels  as  diflocated, 
 and  not  in  their  proper  places  and  order  ;  and  all  this  but  with 
 a  darf^  impcrfed/tgitf,  is  far  from  that  full  and  open  view  of 
 the  manifold  Wifdom  of  God  in  Chrift,  which  Angels  and  fu- 
 periouT  intellects  have. ) 
 
 1.  Mark  how  wifely  God  hath  ordered  it,  that  the  three 
 EgenUalitits  in  the  Divine  Nature,  Tower,  Intttitftion  and  WW, 
 
 O  2  Omni' 
 
100  rlU   Life  of  bait h% 
 
 Orntupvien  )y  fVtfdontand  Goodntjt,  ^iid  the  three  pafons  in 
 the  Trinity,  the  Father,  thcfVrd  and  the  Sf  rit\  and  the 
 Liuiiilities  of  God,  as  rAC^tfficient,  ~DireQive  and  final 
 jufe,  (of  whom,  and  through  tvhorny  and  to  tvbom  are  al  things) 
 in  mid  have  three  moft  eminent  jpecimina  or  imfreffions  in  the 
 wo  Id,  or  rhrce  moft  confpicuous  works  fo  declare  and  glori- 
 fie  them  i  viz.  N*turey  Grace  and  G/or^.  And  that  God  mould 
 accordingly  ftand  related  to  man  in  three  anfwcrablc  Rela- 
 tion s,  viz*  as  our  Creatoury  our  Redeemer,  and  our  Perfetter 
 fby  Htlmejs  initially,  and  G/ory  finally^ 
 
 2.  How  Wi/tVy  it  is  ordered,  that  feeing  Mans  Love  to  God 
 is  both  his  greatcft  duty,  and  his  ferfefiion  and  felicity,  there 
 fhould  be  fome  (landing  eminent  means  for  the  attraction  and 
 excitation  of  our  Love  :  And  this  mould  be  the  moft  eminent 
 manifcitation  of  the  Love  of  God  to  us  >  and  withal^of  his  own 
 molt  perfect  Holmcfs  and  Goodncfs ;  And  that  as  we  have 
 as  much  need  of  the  fenfeof  his  Goodnefi  as  of  his  Power % 
 (Loving  him  being  our  chief  work)  that  there  mould  be  as 
 obfcivable  ademonftration  of  his  Goodnefi  extant,  as  the  world 
 is  of  his  Popper. 
 
 3.  Efpccially  when  man  had  fallen  by  fin  from  the  Love  of 
 God,  to  the  Love  of  his  carnal  felf,  and  of  the  creature  >  and 
 when  he  was  fallen  under  vindictive  Juiiice,tnd  was  confeious 
 of  the  difplcafure  of  his  Maker,  and  had  made  himfclf  an  heir 
 of  Hell :  And  when  mans  nature  can  fo  hardly  love  one  that 
 in  Jufticc  ftandeth  engaged  or  refolvcd  to  damn  him,  forfake 
 him,  and  hate  him:  How  wifely  is  it  ordered  that  he  that 
 would  recover  him  to  his  Love,  (hould  fir  ft  declare  his  Love 
 to  the  offender  in  the  fulleii  fort,  and  (hould  reconcile  himfclf 
 unto  him,  and  (hew  his  readinefs  to  forgive  him,  and  to  fave 
 him,  yea  to  be  his  felicity  and  his  chiefclt.  good  :  That  fo  the 
 Remedy  may  be  anfwerable  to  the  difeafe,  and  to  the  duty. 
 
 4.  How  wifely  is  it  thus  contrived,  that  the  frame  and  c  our fe 
 of  mans  obedience^  (hould  be  appointed  to  contift  in  Love  and 
 Gratitude,  and  to  run  out  in  fuch  praife  and  cbearful  duty  as 
 is  animated  throughout  by  Love,  that  (o  fwect  a  fpring  may 
 bring  forth  an( werable  dreams  1  That  fo  the  Goodnefs  of  our 
 Matter  may  appear  in  the  fwettnofs  of  our  work  -,  and  we  may 
 lot  fcrvc  the  God  ol Love  and(j/«%likc  flaves, with  a  grudging 
 
 weary 
 
The  Life  of  Faith.  Id 
 
 weary  mind  ;  but  like  children  with  delight  and  quictnds : 
 And  our  work^  and  way  may  be  to  us  a  foretafte  of  our  reward 
 and  end. 
 
 5.  And  yet  how  meet  was  it,  that  while  we  live  in  fuch  a 
 dark  material  world,  in  a  body  of  corruptible  flcfti,  among 
 encmusandfnares,  our  duty  (hould  have  fomewhat  of  cau- 
 tion and  vigilancy,  and  therefore  of  fear  and  godly  forrow  to 
 teach  us  to  rcili(h  grace  the  more  :  And  that  our  condition 
 (hould  have  in  it  much  of  ncceflrty  and  trouble,  to  drive  us 
 homeward  to  God,  who  is  our  rtft.  And  how  aptly  doth 
 the  very  pcrmiflion  of  fin  it  felf,  fubferve  this  end  f 
 
 6.  How  wifely  is  it  thus  contrived, that  Glory  at  lift  mould 
 be  better  rellimed,  and  that  wan  who  hath  the  Joy  fhou^d  give 
 God  the  GUry  \  and  be  bound  to  this  by  a  double  obliga- 
 tion. 
 
 7.  How  aptly  is  this  remedying  defign,  and  all  the  work 
 of  mans  Redemption,  and  all  the  Precepts  of  the  Gofpcl, 
 built  upon,  or  planted  into  the  Law  of  natural  ferfeOion : 
 faith  being  but  the  means  to  recover  Love  >  and  Gract  being 
 to  Nature,  but  as  Medicine  is  to  the  Body  ;  and  being  to  Glo- 
 ry, as  Medicine  is  to  Health :  So  that  as  a  man  that  was 
 never  taught  to  fteak^,  or  to  goy  or  to  do  any  work,.,  or  to 
 know  any  fciercc,  or  trade %  or  bufinefi,  which  muft  be  known 
 acquifitively,  is  a  mi(erable  man,  as  wanting  all  that  which 
 mould  help  him  to  ufe  his  natural  powers  to  their  proper  ends  y 
 Co  it  is  much  mote  with  him  that  hath  Nature  without  Gract, 
 which  muft  heal  it,  and  ufe  it  to  its  proper  ends. 
 
 8.  So  that  it  appeareth,  that  as  the  Love  of  Perfedim  is 
 fitly  called  the  LawofNature,  becaufc  it  is  agreeable  to  man 
 in  his  Natural flat e  tflnnoceney  •,  fo  the  Law  of  Grace  may  be 
 now  called,  the  Law  of  def  raved  Nature,  becaufe  it  is  as  fuit- 
 ible  to  Uffed  wan.  And  when  our  pravity  is  undeniable, 
 how  credible  (hould  it  be,  that  we  have  fuch  a  Law  ? 
 
 9.  And  there  is  nothing  in  the  Gofpcl,  either  unfuitablc  to 
 the  fir  ft  Law  of  Nature,  or  contradictory  to  it,  or  yet  of  any 
 alien  nature  >  but  only  that  which  hath  the  moft  excellent  ap- 
 titude to  fubicive  it :  Giving  the  Glory  to  God  in  the  bigbefi> 
 by  reftoxing  Pw$  nnt*  the  Earth,  and  Gndneft  towards 
 wen. 
 
 O  J  10.  And 
 
102  The  Life  of  Faith, 
 
 10.  And  when  the  Divine  Monarchy  is  apt  in  the  order  of 
 Government,  to  communicate  fome  Image  of  it  felf  to  the 
 Creature,  as  well  as  the  Divine  Perfections  have  communicated 
 their  Image  to  the  Creatures  in  their  Natures  01  Beings,  how 
 wifely  it  is  ordered,  that  mankind  (hould  have  one  univerjal 
 Vicarkus  Head  or  Monarch  ?  There  is  great  rcafon  to  believe 
 that  there  is  Monarchy  among  Angels :  And  in  the  woild  it 
 moft  apparently  excellcth  all  other  forms  of  Government,  in 
 order  to  Vnity,  and  Strength,  and  Glory;  and  if  it  be  apter 
 than  fome  others  to  drgenerate  into  oppreffing  Tyranny,  that  is 
 only  caufed  by  the  great  corruption  of  humane  Nature  :  and 
 therefore  if  we  have  a  Head  who  hath  no  fuch  corruption, 
 there  is  no  place  for  that  objection.  And  as  it  is  not  credible 
 that  God  would  make  no  communication  of  this  Image  of  his 
 Dominions  in  the  world  •,  fo  it  is  certain,  that  befides  the 
 Lord  Jcfus,  the  world  hath  no  other  Univerfal  Head  (what- 
 ever the  Pope  may  pretend,  to  be  an  Vniverfal  Vicarious  Mo- 
 narch, under  the  Vniverfal  Vicarious  Monarch,)  Kingdoms 
 have  their  Monarchs  futardinate  to  Chrift  i  but  the  world 
 hath  none  but  Chrift  alone. 
 
 1 1.  And  how  meet  was  it  that  he  who  was  the  Monarch  or 
 Deputy  of  God,  (hou^d  be  alfo  the  Mediatour  !  and  that  a  pol- 
 luted (inner  dwelling  in  clay,  mould  not  come  immediately  to 
 God,  but  by  a  Reconciler,  who  is  worthy  to  prevail. 
 
 1 2.  And  when  we  hid  loft  the  knowledge  of  God,  and  of  the 
 world  to  come,  and  of  the  wjy  thereto  i  yea  and  of  our  felves 
 too,  and  our  own  immortality  of  foul  i  how  meet  was  it  that 
 z  fure  Revelation  (hould  fettle  as,  that  we  might  know  what 
 tofeel^y  'and  whither  to  return,  and  by  what  way  !  feeing 
 Light  muft  be  the  guide  of  our  Love  and  Power.  And  who 
 could  fo  infallibly  and  fatisfadorily  do  this,  as  a  Teacher  fent 
 from  God,  of  perfe&eft  knowledge  and  veracity. 
 
 13.  And  when  God  intended  the  free  forgivenefs  of  our 
 fins,  how  meet  was  it  that  he  who  would  be  the  Mediatour  of 
 our  pardon,  (hould  yield  to  thofe  terms,  which  are  confident 
 with  the  ends  of  Government,  and  cxpofc  not  the  wifdom, 
 and  veracity,  and  jufticc,  and  the  Laws  of  God  to  the  worlds 
 contempt ;  If  no  mark  of  odioufnefs  (hould  be  put  upon  (in, 
 nor  any  demonftntion  of  Juftice  b;cn  made,  the  Devil  would 
 
 hive 
 
The  Life  of  Faith.  103 
 
 htvc  triumphed^nd  find,  Did  not  I  fay  truer  than  Qod  >  when 
 he  told  you  of  dyings  and  I  told  you  that  you  (hould  not  die  > 
 And  if  the  grand  penalty  had  been  remitted  to  the  world,  for 
 four  thoufand  years  together  fuccctfivcly,  without  any  luhS- 
 cientdemonftration  of  Gods  Jufiicc  undertaken,  why  (hould 
 any  finucr  have  feared  Hell  to  the  worlds  end  >  If  you  fay, 
 that  Repentance  alone  might  be  fufticicnr,  I  mfwer,  1.  That 
 is  no  vindication  of  the  Juftice  and  Truth  o(  the  Law-maker. 
 2.  Who  (hould  bring  a  (Inner  to  Repentance,  whofe  heart  is 
 corrupted  with  the  love  of  fin?  3.  It  would  hinder  Repen- 
 tance, if  men  knew  that  God  can  forgive  all  the  world  upon 
 birc  Repentance,  without  any  reparation  of  the  breaches 
 made  by  fin,  in  the  order  of  the  world.  For  if  he  that 
 thrcatneth  future  mifcry  or  death  for  fin,  can  abfolutely 
 difpenfc  with  that  commination,  they  may  think  that  he  may 
 do  fo1  as  eafily  by  his  threatning  of  death  to  the  impenitent. 
 
 If  you  fay,  that  Tbr  eatnwis  in  a  Law,  are  not  falfe,  when 
 they  are  not  fulfilled,  becaufc  they  fpeik  not  de  eventu,  but 
 dt  debito  poena  '•>  I  anfwer,  they  fpeak  dire&ly  only  de  dehito  s 
 but  withall,  he  that  maketh  a  Law  doth  thereby  fay,  ThufhaU 
 be  the  Rule  of  your  lives ,  and  of  my  ordinary  Judgement.  And 
 therefore  confequently  they  fpeak  of  an  ordinary  event  alfo  : 
 And  they  are  the  Rule  of  Juji  Judgement,  and  therefore  Ju~ 
 ftice  muft  not  be  contemned  by  their  contempt. 
 
 Or  if  any  (hall  think,  that  all  this  proveth  not  a  dentonfira- 
 tion  ofjujxice  on  the  Redeemer  to  be  abfolutely  necelfary,  but 
 that  God  could  have  pardoned  the  penitent  without  it  i  it 
 isncverthelefs  manifeft,  that  this  was  a  very  wife  and  con- 
 gruous way :  As  he  that  cannot  prove  that  God  could  not 
 have  illuminated,  and  moved ,  and  quickened  the  fhftriour 
 fenfitives  without  the  Sun,  may  yet  prove  that  the  Sun  is  a 
 noble  creature,in  whofe  operations  Gods  Wifdom,and  Power, 
 and  Goodncfs  do  appear. 
 
 14.  And  how  agreeable  is  this  dodhine  of  the  Sacrifice  of 
 Cbrifl,  to  the  common  doctrine  of  Sacrificing,  which  hath 
 been  received  throughout  almoft  all  the  world  !  And  who  can 
 imagine  any  other  original  of  that  practice,  Co  early  and  Co 
 univcrfally  obtaining,  than  cither  divine  revelation,  or  fome- 
 whit  even  in  nature,  which  beareth  witnefs  to  the  ncceffity 
 
 of 
 
104  ™e  LtJe  °J  tatW- 
 
 of  a  demonstration  of  Gods   Jufticc  and  difpleafure  agamft 
 fin? 
 
 if.  How  wifely  is  it  determined  of  God,  that  he  who 
 undertakes  all  *  is,  {hould  bz  Man,  and  yctmorc  than  Man, 
 even  God?  That  the  Monarch  of  Mankind,  and  the  Media- 
 tour,  and  the  Teacher  of  Mm,  and  the  Sacrificcfor  fin,(hould 
 not  be  only  of  another  kind  ,  but  that  h:  be  one  that  is.  fit  to 
 b:  familiar  with  man,  and  to  be  interested  naturally  in  hit 
 concerns  i  and  one  that  is  by  u mure  and  nearnefl  capable  of 
 thefc  undertaking*  and  relations  >  And  yet  that  he  be  Co  high 
 and  near  the  Fatbtry*s  may  put  a  fuffi  :icnt  value  on  his  works, 
 and  make  him  moft  meet  to  mediate  for  us  > 
 
 1 6.  How  wifely  is  it  ordered,  that  with  a  perfect  doctrine, 
 we  (hould  have,  the  pattern  of  zferfeS  /*/>,  as  knowing  how 
 agreeable  the  way  of  imitation  is  to  our  natures  and  ne- 
 certifies  > 
 
 17.  And  as  a  pattern  of  al  other  vcrtue  is  mil  before  us  j 
 fo  how  fit  wis  it,  efpecially  that  we  fliou!d  have  a  lively  ex- 
 ample, to  teach  us  to  contemn  this  deceitful  world,  and  to  fct 
 little  comparatively,  by  reputation,  wealth,  preeminence, 
 grandeur,  pleafures,  yea  and  life  it  felf,  which  arc  the  things 
 which  all  that  pcrilh  prefer  before  God  and  immortality? 
 
 18.  And  how  needful  is  it  that  they  that  muft  be  over- 
 taken with  renewed  faults,  fhould  have  a  daily  remedy  and 
 refuge,  and  a  plaiftcr  for  their  wounds ,  and  a  more  accept- 
 able name  than  their  own  to  plead  with  God  for  pardon  ? 
 
 19.  How  meet  was  it  that  our  Saviour  (h  mid  rife  from  the 
 dead  (and  conftqucntly  that  he  (hould  die)  to  (hew  as,  that 
 his  Sacrifice  was  accepted,  and  that  there  is  indeed  another 
 life  for  man  >  and  that  death  and  the  grave  (hall  not  tiill  de- 
 tain us  ? 
 
 26  And  how  meet  was  it  that  our  Saviour  fhould  afcend 
 into  Heaven,  and  therein  our  natures  be  glorified  wi:h  God  * 
 rhat  he  might  have  all  power  to  fin:(h  the  work  of  mans  falva- 
 tiofa,  and  his  poiTcflion  might  be  a  pledge  &l  our  future  pof- 
 fcflion? 
 
 a  1.  Moft  wifely  alfo  is  it  ordered  of  Go?,  that  man  might 
 not  be  left  under  the  Covenant  of  Works,  or  of  entiic  naure, 
 which  after  it  was  broken,  could  never  juftific  him,«nd  which 
 
 was 
 
The  Life  of  Faith.  105 
 
 was  now  unfuitablc  to  his  lapfcd  ftafc,  and  that  God  mould 
 make  a  New  Covenant  with  him  as  his  Redeemer,  as  he  made 
 the  tirft  as  his  Creatour :  and  that  an  Ad  of  general  pardon 
 and  oblivion,  might  fecurc  us  of  forgivenefs  and  cverlafting 
 life:  And  that  as  we  had  a  Rule  to  live  by  for  preventing  tin 
 and  mifcry,  we  might  have  a  Rule  for  our  duty  in  order  to 
 our  recovery. 
 
 22.  And  what  more  convenient  conditions  could  this 
 Covenant  have  had,  f  han  [\r  believing  and  thankful  Acceptance 
 cf  the  mercy ,  and  a  penitent  and  obedient  folltrving  of  our  Ke- 
 deemer  unto  everlafting  life .?] 
 
 23.  And  how  convenient  is  if,  that  when  our  King  is  to 
 depart  from  earth,  and  keep  his  rcildencc  in  the  Court  of 
 Heaven,  he  mould  appoint  his  Officers  to  manage  the  humane 
 part  of  his  remaining  work  on  earth  >  And  that  fome  fhould 
 do  the  extriordinary  work,  in  laying  the  foundation,  and 
 leaving  a  certain  Rule  and  Order  to  the  reft,  and  that  the  reft 
 fhould  proceed  to  build  hereupon  >  and  that  the  wifeft  and  the 
 beftofmen,  mould  be  the  Teachers  and  Guides  of  the  reft 
 unto  the  end. 
 
 24.  And  how  necclTary  was  it  that  our  Sun  in  glory  mould 
 continually  fend  down  hrs  beams  and  influence  on  the  earth,? 
 even  the  Spirit  of  the  Fatbtr  to  be  his  conftint  Agent  here  be- 
 low )  and  to  plead  his  caufe,  and  do  his  work  on  the  hearts 
 of  mrn  ?  and  that  the  Apoftlcs,  who  were  to  found  the 
 Church,  (hould  have  that  Spirit,  in  fo  confpicuous  a  degree, 
 and  for  fuch  various  works  o(  Wonder  and  power,  as  might 
 fuftke  to  confirm  their  teftimony  to  the  world  :  And  that,  ail 
 others  as  well  as  they  to  the  end,  (hould  have  the  Spirit  jor 
 thofe  works  of  Lovr  and  Renovation,  which  are  necellary  to 
 their  ovrn  obedience  and  falvation. 
 
 2  5.  How  wifely  it  is  ordcrcd,that  he  who  is  our  Kingy\s]Lcrd 
 ef  40,and  able  to  defend  his  Church, and  torcprefs  his  proudeft 
 enemies. 
 
 26\  And  alfo  that  he  mould  be  our  final  Judge,  who  was 
 our  Saviour  and  Lawgiver^  and  made  and  fcaled  that  Covenant 
 of  Grace  by  which  we  muft  be  judged  :  That  Judgement  may 
 not  be  over  dreadful,  but  rarher  defirable  to  his  faithful  fer* 
 vants,  who  (hall  openly  be  juftificd  by  him  before  all. 
 
 P  27.  How 
 
io6  The  Life  of  Faith. 
 
 27.  How  wifely  hath  God  ordered  it,  that  when  death  is 
 nituially  fo  terrible  to  man,  we  (hould  have  a  Saviour  that 
 went  that  way  before  us,  and  wis  once  dead,  but  now  livcth, 
 and  is  where  we  rruft  be,  and  hath  the  keyes  of  death  and 
 Heaven*  that  w/rnay  boldly  go  forth  as  to  his  prefence,  and 
 to  the  innumerable  perfected  fyints  ofthe  juft,  and  may  com-  ' 
 mend  our  fouls  to  the  hands  of  our  Redeemer,  and  our  Head . 
 28.  As  alfo  that  this  mould  be  plainly  revealed;  and  thit 
 the  Scriptures  are  written  in  a  method  and  manner  fit  for  all, 
 even  for  the  rruaneft,  and  that  Miniftcrs  be  commanded  to 
 open  it,  and  apply  it,  by  tranflation,  expofition,  and  earned 
 exhortation  i  that  the  remedy  may  be  fuitcdto  the  nature 
 and  extent  of  the  diicafe  :  And  yet  that  there  b:  fome  depths, 
 to  keep  prefumptuous  daring  wits  it  a  diftance,  and  to  humble 
 them,  and  to  rxercife  our  diligence. 
 
 29.  As  alfo  that  the  life  of  faith  and  holinefs  (hould  have 
 rxuch  oppofithn  in  the  world,  that  its  glory  and  excellency 
 might  the  more  appear,  partly  by  the  prefence  of  its  con- 
 traries, and  partly  by  its  exercifc  and  victories  in  its  tryals  » 
 and  that  the  godly  may  have  ufc  for  patience,  and  fortitude, 
 and  every  grace  -,  and  may  be  kept  the  eafilier  from  loving  the 
 worldfand  taught  the  more  to  defire  the  prefence  of  theirLord. 
 30.    Laftly,  And  how  wifely  is  it  ordered,  that  God  in 
 Heaven,  from  whom  all  cometh,  (hould  be  the  end  of  all  his 
 graces  and  our  duties  ?  and  that  himfclf  alone  (hould  be  our 
 home  and  happinefs  >  and  that  as  we  are  made  by  him,  and 
 for  him,  fo  we  (hould  live  with  him,  to  his  praife,  and  in  his 
 love  for  ever :  And  that  there  as  we  (hall  have  both  glorified 
 fouls  and  bodies  \  fo  both  might  hive  a  fuitable  glory  i  and 
 that  our  glorified  Redeemer  might  there  be  in  part  the  Medi*- 
 Uut  of  out  fruit  ion, as  here  he  was  the  Mediatour  of  tcquifition. 
 1  have  recited  haiiily  a  few  of  the  parts  of  this  wondrous 
 frame,  to  Hew  you,  that  if  you  faw  them  all,  and  that  in 
 the  r  true  order  and  method,  you  might  not  think  Grange  that 
 [No*  unto  th  principalities  and  powers  in  heavenly  places  it 
 nfMde  kpovpn  H]  the  Church  the  manifold  tPifdom  •/  God,  Ephef 
 *.  1 1.  which  wis  the  firft  part  of  Gods  Image  upon  the  £bri- 
 ftiau  Religion^  which  I  was  to  (hew  you. 
 
 Bur  bclides  all  h<5,  the  IHSVOM  ©f  God  is  expreffed  in 
 
The  Life  of  Faith.  1o? 
 
 the  holy  Scriptures  rhefc  fever il  wiici:  I.  In  the  Revelation 
 of  things  f*fi,  which  could  not  be  known  by  tny  mortal  mtn  : 
 As  the  Crcition  of  the  world,  and  what  wai  therein  done, 
 before  mtn  himfclf  was  made:  Which  experience  it  (elf  doth 
 help  ui  to  believe,  bcciufe  we  fee  exceeding  great  probibi- 
 litiei  that  the  world  was  not  eternal,  nor  of  any  longer  du» 
 ration  than  the  Scriptures  mention  ;  in  that  no  place  on  earth 
 hath  any  true  monument  of  ancientcr  original  ;  and  in  that 
 humane  Sciences  and  Arts  are  yet  fo  imperfect,  and  fuch  im- 
 portant additions  arc  made  but  of  late. 
 
 a.  In  the  Revelation  of  things  diftant,  out  of  the  reach  of 
 mans  difcovcry.  So  Scripture,  Hiftory,  and  Prophecy  do  fre- 
 quently fpeak  of  preparations  and  aftions  of  Princes  and 
 people  afar  of. 
 
 3.  In  the  Revelation  of  thepertrr  cf  mem  hearts  s  As  EHJhd 
 told  (jfir*i  what  he  did  at  a  diftancc  ;  Chrift  told  Nathaniel 
 what  he  faid,  and  where  :  So  frequently  Chrift  told  the  Jews, 
 and  his  Difciples,  what  they  thought,  and  (hewed  that  he  knew 
 the  heart  of  man  :  To  which  we  may  add,  the  fearching 
 power  of  the  Word  of  God,  which  doth  fo  notably  rip  up 
 the  fecrets  of  mens  corruptions,  and  may  (hew  all  mens  hearts 
 unto  themfclves. 
 
 4*  In  the  Revelation  of  contingent  things  to  eomc,  which  is 
 moft  frequent  in  the  Prophecies  and  Fromifes  of  the  Scripture ; 
 not  only  in  the  Old  Teflamcnt,  as  Daniel,  &c.  but  alfo  in  the 
 Gofpel.  When  Chrift  forctelleth  his  death  and  rcfurrc&ion, 
 and  the  ufagc  and  fucceiTcs  of  his  Apoftles,  and  promifeth 
 them  the  miraculous  gifts  of  the  Spirit *  and  foretold  Peters 
 thrice  denying  him  \  and  foretold  the  grievous  deftradionof 
 Jerufalm,  with  other  fuch  like  clear  predictions. 
 
 5.  But  nothing  of  all  thefe  predictions  doth  (hinc  fo  clearly 
 to  our  felvet,  as  thofe  great  Fromifes  of  Chrift,  which  are 
 fulfilled  to  oir  felves,  in  all  generations.  Even  the  Promifes 
 and  Prophetical  defcriptions  of  the  great  work  of  Converlion, 
 Regeneration  or  Sandification  upon  mens  fouls,  which  is 
 wrought  in  all  Ages,  iuft  according  to  the  delineations  of  it 
 in  the  world;  All  the  humbling^,  the  repentings,  thedefires, 
 the  faith,  the  joyes,  the  prayers,  and  the  anfwers  of  them, 
 which  were  foretold,  and  was  found  in  thefirft  Believers,  ?re\ 
 
 P  2  performed 
 
ro8  Ihe  Life  of  Faith. 
 
 .  .1- 
 pciformed  and  given   to  all  true  Chnltians  to  this  day. 
 
 To  which  may  be  added,  all  the  Prophecies  of  the  extent 
 of  the  Church  i  of  the  convafion  t.f  the  Kingdoms  of  the 
 world  to  Chritt  >  and  or  the  oppofiuons  of  the  ungodly  fort 
 thereto ;  and  of  the  pcrficutions  of  (he  followers  of  Chrilt, 
 which  ate  all  fu'.hlied. 
 
 '  6.  The  WISDOM  of  God  alio  \*  clearly  manifcP.ed  in  the 
 concatenation  or  harmony  of  all  thefc  Revelations  :  Not  only 
 that  there  is  no  real  contradiction  between  them,  but  that 
 they  all  cor  jundiy  compole  one  entire  frame :  As  the  age  of 
 man  goeth  on  from  infancy  to  maturity,  and  nature  fittcth  her 
 endowments  "and  provifions  accordingly  to  each  degree",  fb 
 hath  the  Chuich  pocecded  ffom  its  infancy,  and  fohavethc 
 Revelations  ot  God  been  fuitcd  to  its  fcvcral  times  :  Chrift 
 whi- waspu  milcd  to  Adamy  and  the  Fathers  before  Mofes, 
 
 ©  for  the  full  two  thoufand  years,  and  fignified  by  their  Sacri- 
 
 fices ,  was  more  fully  revealed  for  the  next  two  thoufand 
 years,  by  bhfes  firii  in  a  typical  Gofpcl  fthe  adumbration  of 
 the  grace  to  come)  and  then  by  the  Prophets,  (efpccially 
 Ifaiab,  Micah%  Daniel  and  Malacbi)  in  plainer  predictions. 
 And  then  came  John  Baftijt  the  fore  runner,  and  Chrift  the 
 Miffiah,  and  the  Spirit  upon  the  Apofiks,  and  finifhed  the 
 Revelation:  So  that  it  may  appear  to  be  all  one  frame,  con- 
 trived and  indi&cd  by  one  Spirit.  And  the  effeds  of  it  have 
 been  according  to  thefe  degrees  of  the  Revelation. 
 
 And  the  end  of  the  world  f  whether  at  the  end  of  the  laft 
 two  thoufand  years,  01  when  elfc  God  pleafethj  will  (hortly 
 fhewthe  unbelieving  themfdves,  that  the  ptriod  (hall  ful- 
 fill what  is  yet  unfulfilled  to  the  leali  jot  and  tittle. 
 
 CHAP.      V. 
 
 ■ 
 
 The  Image  of  Gods  Gccdntfl* 
 
 II.rT-lHE  fecondpart  of  Gods  Image  on  our  KtUgmy  is 
 JL  that  of  his    matchlefs    GOOUUESS.     The  whole 
 
 fyfteme  of  it  is,  the  harmonious  expreffion  of  GODS  HO- 
 j  LINE  ss  and  LOVE.    The  paitUulus  I  mull  but  name,  left 
 
 I  I  be  too  long,  i.  The 
 
The  Life  of  Faith.  109 
 
 1.  The  Author  of  if,  Jcfus  Chnit,  was  perfe&ly  Good  him- 
 felf \  being  Gcd  and  man  %  finlefs  in  nature,  and  in  life  i  livings 
 and  <ty/»g,  and  r'jwg  to  do  goody  and  making  it  his  fffice  and 
 his  work,  even  in  Heaven,  to  do  mankind  the  grcatehV 
 good. 
 
 2.  The  Matter  of  the  Chriftian  Religion,  is  GOD  hitn- 
 felf  the  infinite  Good.  The  afe  of  it  is,  to  teach  men  to  kpzt* 
 God>  and  to  bring  us  to  him.  To  which  end  it  maketh  a  fuller 
 diicovcry  of  his  blellcd  nature,  attributes  and  works,  than  is 
 any  where  clfc  to  be  found  in  this  world. 
 
 3.  The  utmoii  End  of  it  is  the  higheft  imaginable)  the 
 pleating  and  glorifying  of  God  ;  For  he  that  is  the  Beginning 
 of  ail,  mutt  needs  be  the  End  of  all. 
 
 4.  It  leideth  man  to  the  highcii  ftatc  of  felicity  for  himfelf 
 (which  is  an  End  conjunct  in  fubordination  to  the  bigbefi.) 
 There  can  be  no  greater  happinefs  imaginable,  than  the  Chri- 
 iiian  Religion  diredeth  us  to  attain. 
 
 5.  It  pltceth  our  happinefs  fo  certainly  and  clearly  in  that 
 which  is  happinefs  indeed,  that  it  dire&cth  mans  intentions, 
 and  dcGres,  and  leavetla  them  no  longer  to  the  old  variety  of 
 opinions  about  the  chiefeft  good  :  Nature  perfected,  and 
 working  by  its  pcrfe&cft  acts  upon  the  mod  perfect  object, 
 and  receiving  the  moil  full  communications  from  him,  and 
 this  for  ever,  muft  needs  be  the  moft  perfect  felicity  of  man. 
 To  have  all  our  faculties  fully  perfect,  and  to  live  for  ever  in 
 the  peiftd  light  and  love  of  God,  and  to  be  accordingly  be- 
 lived  of  him  >  this  is  the  end  p£Chrift  ianity. 
 
 6.  To  tbi*  end,  the  whole  defign  of  the  Christian  Religion 
 is  to  mak$  man  good,  and  to  cure  him  of  all  evil,  and  to  pre- 
 pare htm  juftly  for  that  bleiTcd  Hate.  . 
 
 7.  Torfcj*  tndthe  great  work  of  ]efus  Chrift  is,  to  fend 
 down  the  fanQifjing  Sfirit  of  Gody  to  make  men  haw  creatures; 
 and  to  regenerate  them  to  the  Nature  of  God  himfelf,  and  to 
 a  heavenly  mind  and  life  :  That  they  may  not  only  have  pre- 
 cepts  which  are  good,  but  the  power  of  God  to  ntakf  them 
 goody  and  a  heavenly  principle  to  tic  them  for  Heaven. 
 
 8.  To  that  end)  the  principal  means  is,  the  fulleit  revela- 
 tion of  the  love  of  God  to  man,  that  ever  was  made,  and  more 
 than  is  any  whcie  clfc  icmlcd.     All  the  defign  of  Chnfliam  ry 
 
 p  3  is 
 
Ho  The  Life  of  faith. 
 
 is  bat  to  (hew  God  to  man,  in  the  fulleft  profpedt  of  his  Good- 
 nefl  and  unmcafurable  Love,  that  Co  he  may  appear  more  ami- 
 able to  us ,  and  ;may  be  more  beloved  by  us  >  that  Living  Good* 
 nffs  may  make  ut  gnod,  and  make  us  happy. 
 
 o.  To  encourage  us  to  Love  and  Goodnefs,  God  doth  in  the 
 Gotpcl  give  us  the  pardon  of  all  our  (ins,  as  foon  as  ever 
 we  tnrn  to  him  by  Faith  and  Repentance:  Though  we 
 have  deferved  Hell,  he  dcclarcth  thai  he  will  forgive  us  chat 
 defert.  If  we  had  come  to  Bell  before  we  had  been  redeemed, 
 I  think  we  (hould  have  taken  that  Religion  to  be  good  indeed, 
 which  would  have  brought  us  the  tydings  of  forgivenefs,  and 
 the  wed  usfo  ready  a  way  toefcape. 
 
 10.  And  this  mercy  is  given  by  an  Vniverfal  Covenant^  of- 
 fered to  all,  without  exception  :  And  the  Conditions  are  fo 
 rcafonable,  that  no  cene  can  have  any  juft  pretence  againft 
 ehem.  It  is  but  to  accept  the  mercy  offered  with  a  believing 
 thankful  mind,  as  a  condemned  man  would  do  a  pardon. 
 And  what  can  be  more  fuif able,  to  our  mifcrablc  ftatc  > 
 
 11.  And  to  bring  us  to  all  this,  and  make  us  boly%  Chrift 
 hath  given  us  a  mott  holy  word  and  doctrine  %  perfectly  holy 
 in  its  precept  $^  and  in  its  prohibitions,  and  all  the  fubfervient 
 hiftories  and  narratives ;  And  he  hath  added  the  perfect  pat- 
 tern of  his  holy  life*  that  our  Rule  and  E&tmfle  might  agree, 
 
 12.  So  good  is  this  word,  that  it  calleth  us  to  the  bigbtft 
 degree  of  Goodnefs,  and  maketh  ferfe&un  it  fclfour  duty*  that 
 our  duty  and  bappinefs  may  agree  >  and  we  may  not  have  /*• 
 berty  to  be  bad  and  miferabh\  but  may  be  every  way  baund  to 
 our  omnfclicitj ;  And  yet  fo  gnd  is  this  Covenant  of  Grace, 
 that  it  taketh  not  advantage  of  our  infirmities  to  ruine  us, 
 but  noteth  them  to  bumble  us,  in  order  to  our  cure;  And  it 
 acccptcth fimerity,  though  it  command  perfeBm.  And  Cbrift 
 looketh  not  at  our  failings,  as  a  feme  judge,  but  as  a  Fhy- 
 fician,  and  a  tender  Father 
 
 a  J.  So  good  is  our  Religion,  that  the  great  thing  which  it 
 jcquirethofuf,  is  to  prefer  the  great  eft- good)  before  the  lefler, 
 and  not  to  be  like  children  who  take  it  for  their  riches  to  fiU 
 their  pin-box  *or  likcfoolifti  Merchants, who  had  rather  trade 
 for  traft),  than  for  gold. The  great  buflnefs  of  Chriiiian  preeepts 
 it,  to  make  us  know  that  wc  are  capable  of  better  things  than 
 
 meat 
 
the  Life  of  Faith.  xx\ 
 
 meat,  and  drink,  and  lull,  and  fports,  and  wcalth,and  worldly 
 honours  i  that  the  Love  of  God,  and  the  felicity  of  the  foul% 
 in  Grace  and  Glory,  may  be  preferred  before  the  plcafurc  of  a 
 Swine.  And  is  not  that  good,  which  calleth  us  up  to  the 
 great  eft  good,  and  will  not  allots  us  to  be  fuch  enemies  to  our 
 fclvcs,  as  to  take  up  with  the  lelTcr  > 
 
 14.  Yea,  when  we  have  mo$>  it  full  cngageth  us  to  fcek 
 more:  And  will  not  allow  us  to  take  up  with  a  low  degree  of 
 grace,  or  with  a  little  meafure  of  the  greateft  good :  But  to 
 ihew  that  God  would  have  us  to  be  dill  belter,  and  to  have 
 more,  it  is  made  our  duty  Hill  to  ail^  more ,  and  Hill  to  frefs 
 higher,  and  labour  to  be  better.  Askjng  in  prayer  is  made 
 our  daily  work  >  and  Gods  giving,  and  our  receiving  may  be 
 our  daily  bletfednefs. 
 
 15.  The  mercies  here  provided  for  us,  extend  both  to  foul 
 and  bod) :  For  though  we  may  not  prefer  the  Iefs  before  the 
 greater  >  yet  we  (hall  have  it  in  its  place  ;  If  we  fcek  fir  It  the 
 Kingdom  of  God,  and  its  righteoufnefs,  and  labour  firft  for 
 the  food  which  never  perifheth,  all  other  things  (hall  be  added 
 to  us  :  We  (hall  have  then  to  do  us  good,but  notjto  do  us  hurt. 
 For  godlincfs  is  profitable  to  all  things,  having  the  promifc  of 
 the  life  that  now  is,  and  of  that  which  is  to  come,  1  Jim.  4. 
 7,  8.  &  6.  6, 
 
 16.  And  the  future  per feQ  Goodnefs,  may  invite  us  toprr- 
 fent  imperfeQ  Goodnefs,  the  Premifes  of  the  Gofprl  do  fecond 
 the  Precepts,  with  the  ftrongeft  motives  in  the  world  :  fo  that 
 evcrlaftingblelTedncfsand  joy,  is  made  the  reward  of  tempo- 
 ral fincerity,  in  faith,  love,  and  obedience.  And  if  Heaven  it 
 fclf  be  not  a  reward  fufikicnt  to  invite  men  to  be  good,  there 
 is  none  fufflcient. 
 
 17.  Yea  the  penalties  am)  feverities  of  theChriftian  Religion, 
 do  (hew  the  Goodnefs  of  it.  When  God  doth  therefore  threaten 
 Hell  tofave  men  from  it,  and  to  draw  them  up  to  the  obe- 
 dience of  the  Gofpel  .*  Threatned  evil  of  punifhment,  is  but 
 to  keep  them  from  the  evil  of  fin,  and  to  make  men  better  : 
 And  he  that  will  tcftinc  his  hatred  of  finful  evil  to  the  higheft, 
 doth  (hew  himfdf  the  greater!  enemy  of  it,  and  the  grcateit 
 lover  of  good  \  and  he  that  fctfeth  the  {harpeft  hedge  before 
 »s,  and  the  terrible  warnings  to  keep  us  from  damnation. 
 
 doth 
 
1 1  2  The  Lije  of  Faith. 
 
 do?ii  (hew  himfelf  moll    willing  to  fave    us. 
 
 1 8.  So  good  is  Chriflianity,  thar  itttuncrhall  our  cffl.&ions 
 tintogood:  It  atfjreth  us  thar  they  arc  fcnt  as  needful  medi- 
 cine, however  merited  by  our  fin  :  And  it  dircdrcth  us  haw  to 
 bear  them  cafily,  and  to  make  them  fweef,  and  fafe,  and  pro- 
 fitable, and  to  turn  them  to  our  increafc  of  holinefs,  and  to 
 the  fur:hcrance  of  our  greatcft  good,  H<b.  i,  to  13.  Rom.S.iS. 
 2  Cor.  4.  16,  17,  18. 
 
 19.  It  alio  ihbliflieth  a  perpetual  office,  even  the  frcied 
 Miniftry,  for  the  fuller  and  furcr  communication  of  all  this 
 good  forementioned.  In  which  obferve  thefe  pirficulars, 
 which  (hew  the  greatnefs  of  this  benefit.  1.  The  perfon$  called 
 to  it,  muftfby  Chrifts  appointment )  be  the  mfji  and  bejl  of 
 men  that  can  be  had.  2.  The  number  of  them  is  to  be  fuitcd 
 to  the  number  of  the  people,  fo  that  none  miy  be  without 
 the  benefit.  3.  Their  rrork^  ist  to  declare  ail  this  foremention- 
 ed Goodnefs  and  Love  of  God  to  man,  and  to  offer  them  all 
 this  grace  and  mercy  >  and  to  toach  them  to  be  holy  and 
 hippy,  and  to  fet  before  them  the  everlifting  joyes.  4.  The 
 manner  of  their  doing  it  muft  be  with  humility,  as  the  fcrvants 
 of  allj  with  tender  love,  as  Fathers  of  the  flock  v  with  wif- 
 dom  and  skill,  left  their  work  be  fruftratc  ,  with  the  greatest 
 importunity,  even  compelling  them  to  come  in,  as  men  that 
 are  loth  to  take  any  denyal  i  and  with  patient  enduring  all 
 oppofitions,  as  thofe  that  hid  rather  furT*r  any  thing,  chan 
 the  peoples  fouls  mall  be  unhealed,  and  be  damned  >  and  they 
 mult  conrinuc  to  theend,  as  thofe  that  will  never  give  up  a 
 foul  as  defperate  and  loft,  while  there  is  any  hope:  And  ail 
 this  muft  be  feconded  with  their  own  example  of  holincfs, 
 temperance  and  fove^AQs  2C.  2  lim.  2.  24,  25  Mattb. 22.$,  9. 
 
 20.  So  good  is  our  Religion,  that  nothing  but  doing  goodh 
 the  work  in  which  it  doth  employ  us.  Bcfidcs  all  the  good  of 
 fiety  and  felf-prefavation,  it  requireth  us  to  Jive  in  love  to 
 others,  and  to  do  all  the  good  in  the  world  that  we  are  able, 
 Efbcf.  2.  10  Mat.  5.  16.  &  6.  i,  2,  &c.  Taut  2. 14  Gal  6. 
 fy  8,  9.  Qood  works  muft  be  our  jludy  and  our  life :  Our 
 work  tn£  our  delight:  Even  our  enemies  wz  muft  love  and 
 do  good  Vot  Mat.  5.  44.  horn.  1*.  19,20,  21.  And  furc  that  do- 
 ctrine is  good,  which  is  purpofely  to  employ  men  in  doing 
 good  to  til  21.  So 
 
The  Life  of  Faith.  ji3 
 
 2 1.  Sogood  is  Chriftianity,  that  it  fivourcth  not  tny  one* 
 fin,  but  is  th:grcateft  condemner  of  them  all.  It  is  all  (or 
 knowledge  agahiii  hurtful  ignorance  i  it  is  all  for  humility  againft 
 %\\pide\  for /Wf-^fwyW  againft  all  injurious  ftlfijhnefs;  for  jfi- 
 rituality^  and  rhe  dv  rnimon  of  true  Rcafbn,  againft  f.nfteality 
 and  the  dominion  of  the  fleftn  for  beavenltnefs  againft  a 
 worldly  mind  v  for  fincerify  and  fimplicity  againft  all  hypocrifie 
 and  drcfir  ;  for  few  againft  w*//ce »  for  »»sifjf  and  />?<za  againft 
 divifions  and  contentions  „  (ot  jufiice  md  lenity  in  (upcriours, 
 and  obedience  and  patience  in  inferiours  •,  for  faithfulnefs  in  all 
 relations :  Its  precepts  extend  to  fecret  as  well  as  open  pra- 
 ctices >  to  the  deftrts  and  thoughts,  as  well  as  to  the  words  and 
 <iWi :  It  allowcth  not  a  thought,  or  wor^,  or  tfc7io«,  which 
 is  ungodly,  intemperate,  rebellious,  injurious,  unchaftc,  or  co- 
 vctoui  or  uncharitable,  Mat.  5. 
 
 22.  All  the  troublesome  pait  of  our  Religion,  is  but  our 
 warfare  againft  evil ,  againft  fitt,  and  the  temptations  which    . 
 would  make  us  finful :  And  it  muft  n«cds  be  good,  if  all  the 
 conflicting  pait  of  it  be  only  againft  evil,  Gal.  5.  17,  21,  23. 
 Row.  6.  6c  7.  &  8.  1,7,8,  9,  10,13. 
 
 23.  It  teachcth  us  the  only  way  to  live  in  the  great  eft  and 
 moRconftant  joy.  If  we  attain  not  this,  it  is  becaufc  we  fol- 
 low not  its  precepts.  If  cndlcft  joy  forefcen,  and  all  the 
 forefaid  mercies  in  the  way,  are  not  matter  for  continual  de- 
 light, there  is  no  greater  to  be  thought  on.  Rejoycingalwaies 
 in  the  Lord,  even  in  our  (harpeft  perfections,  is  a  great  part . 
 of  Religious  duty,  Phil.  3.  i,&4.  4.  Pfal.  33.  1,  Zech.  10.7. 
 Mat.  5.11,12.  Veut.  12.  12,  18. 
 
 24.  It  overcome th  both  the  danger  and  the  fear  of  death  j 
 and  that  muft  be  good,  which  conquereth  fo  great  an  evil  -,  and 
 maketh  the  day  of  the  ungodly's/f<w,  and  utter  mifcry,  to  be 
 the  day  of  our  defirc  and  felkity,  Rom.  6.  23 .  1  Cor.  15.55. 
 Col.$.  1,4.  Phil  3.  21. 
 
 25.  Itobligcth  all  the  Rulers  of  the  world  to  ufe  all  their 
 power  ro  do  goody  againft  all  fin  withm  their  reach  j  and 
 to  make  their  fubjeds  happy  both  in  body  and  in  foul, 
 Rom,  1;.  3,4,5,6. 
 
 26 .  It  appointcth  Churches  to  be  Societies  of  Saints,  that  ho- 
 linefs  and  goodacjs  combined  may  be  ftrong  and    honourable, 
 
 Q_  1  Cor. 
 
IP4  The  Life  of  Faith. 
 
 I  Cor.  i.  i.  &  2.  i.  i.flM.  3.  13.  1  7fo/.').  12,  13.  Tnatho- 
 ly  AflTemblics  employed  in  the  holy  love  and  praifcs  of  God, 
 might  be  a  rcprcfentation  of  the  heavenly  Jerujdlem , 
 Col.  2.  5. 
 
 27.  It  doth  make  the  Love  and  Union  of  all  the  Saints  to 
 be  (oftritt,  that  the  mercies  and  joyes  of  every  mcmbcr,might 
 extend  to  all:  All  the  corporal  and  fpintual  bleflings  of  ill 
 the  Chriftians,  (yea  and  perfons)  in  the  world,  are  mint  as  to 
 my  comfort ,  as  long  as  I  can  love  them  as  my  felf:  If  it  would 
 pleafc  me  to  be  rich,  or  honourable,  or  learned  my  fclf,  it  muft 
 pleafe  me  alfo  to  have  them  fo,  whom  I  love  as  my  felf.  And 
 when  millions  have  fo  much  matter  for  my  joy,  how  joyfully 
 (ho  a  Id  i  then  live  I  And  though  I  am  obliged  alfo  to  forrow 
 with  (hem,  it  is  with  fuch  a  forrow  only,  as  (hill  not  hinder 
 any  fcafonable  joy,  I  Cor.  12. 
 
 28.  In  thefc  focicties,  every  member  is  bound  to  contribute 
 his  help  to  the  benefit  of  each  other  >  fo  that  I  have  as  many 
 obliged  to  do  me  good,  as  there  be  Chriftians  in  the  world  -, 
 at  lead,  according  to  their  fcveral  opportunities  and  capaci- 
 ties i  by  prayer  and  fuch  diftant  means,  if  they  can  do  no 
 more.  And  the  Religion  which  givcth  every  man  fo  great 
 an  intereft,  in  the  good  of  all  others,  and  engageth  all  men  to 
 do  good  to  one  another  is  evidently  good  ir  (elf,  1  Cor.  12. 
 Epbef.4*  15,  16. 
 
 29.  And  all  this  goad  is  not  deftroyed,  but  advantaged  and 
 *£gr*v4te<f  accidentally  by  our  fin  :  So  that  where  fin  abound- 
 ed, there  grace  did  fuperabound,  Rom.  5.  15, 16, 17, 18,  19. 
 Grace  hath  taken  occation  by  (in  to  be  Grace  indeed^  and  to  be 
 the  greater  manifestation  of  the  goodnefs  of  God,  and  the 
 greater  obligation  for  gratitude  to  the  (inner. 
 
 30.  Laftly,  All  this  Goodnefs  is  beautified  by  barmsny,  it 
 is  all  placed  in  a  perfect  order.  One  mercy  doth  not  keep  us 
 from  another,  not  one  grace  oppok  another:  nor  one  duty 
 exclude  another.  As  it  is  the  great  declaration  of  Mercy  and 
 Juftice  wonderfully  confpiring  in  God ;  (Mercy  fo  ufed  as  to 
 magnifie  Jujiice  >  fuftice  fo  ufed  as  to  ma^wfie  Mcrcyt  and  not 
 only  (0  as  to  coofift )  fo  alfo  it  worketh  an!  wcrably  on  us  •*  It 
 fcttcth  not  Love  againft  filial  fear>  not  joy  againft  necrffary 
 forrotPy  not  f ait k  againft  re  f  entente,  notfraift  and  tbsnhf giving 
 
 againft 
 
The  Life  of  Faith.  US 
 
 —  i      — — 
 
 again!)  penitent  confedion  of  iint  nor  true  repentance  againft 
 the  profitable  ufc  of  the  creatures,  nor  the  care  of  our  (bull 
 againft  the  peace  and  quiet  of  our  minds ,  nor  care  for  our 
 families,  againft  contentednefs  and  trufting  God,  nor  our  la- 
 bour againft  our  necclTiry  reft,  not  f elf- deny  al  againft  the  due 
 care  of  our  own  welfare,  nor  patience  againft  due  fcnfibility , 
 and  lawful  paflion,  nor  mercy  to  men  againft  true  juftice,  nor 
 publick  and  private  good  againft  each,  nor  doth  it  fet  the 
 duty  of  the  Soveraign  and  the  Subject,  the  Mafter  and  the 
 Servant,  the  Paftor  and  the  Flock,  nor  yet  their  intereft,  in 
 any  contrariety  >  but  all  parts  of  Religion  know  their  place  » 
 and  every  duty  (even  thofc  which  iccm  moft  oppofitc)  arc 
 helpful  to  each  other  i  and  all  intercfts  arc  co-ordinate  j  and 
 all  doth  contribute  to  the  good  of  the  whole,  and  ol  every 
 part,Ef*t/4.  2,3,  15, 16. 
 
 And  now  perufe  all  this  together  (but  let  it  have  more  of 
 your  thoughts  by  far,  than  it  hath  had  of  my  wordsj  and 
 then  determine  indifferently,  whether  the  Chriftian  Religion 
 bear  not  the  lively  Image  and  fupcrfcripuon  of  GOD  the, 
 prime  effential  GOOD. 
 
 But  all  this  will  be  more  manifeft,  when  we  have  confidcr- 
 edhow  TOWER  htth  in  the  execution,  brought  all  this  into 
 cflea. 
 
 CHAP.    VI. 
 
 ?he  Image  $f  Gods  Power. 
 
 III.*T1H  E  third  part  of  Gods  Image  and  fuperfcription  on 
 1  the  Chriftian  Religion,  is  his  POWER:  And  as  mans 
 own  corruption  lyeth  more  in  the  want  of  Wifdom  and  Good- 
 nefi,  than  of  Power  i  therefore  he  is  lefs  capable  of  difecming 
 God,  in  the  impreffions  of  his  Wifdom  and  Goodnefi%  than  of 
 hii  Power :  feeing  therefore  he  is  here  moft  capable  of  ten- 
 virion,  and  acknowledging  the  hand  of  God  ,  I  (hall  open 
 this  alio  in  the  feveral  parts,  in  fome  degree. 
 
 1.  Inthehiflory  of  the  Creation,  the  Omnipotency  of  God 
 is  abundantly  fet  forth",  which  is  proved  true,  both  by  the 
 
 Q_2  agtccablenefc 
 
—————a———  "    '■  — ■ ■ 
 
 1 1 6  The  Life  of  Faith. 
 
 agrecablenefs  of  the  hiitory  to  the  crTei's,  and  by  much  fubfe- 
 quent  evidence  of  the  Writers  Veracity. 
 
 2.  The  fame  may  beftid  of  Gods  drowning  the  old  world> 
 and  the  preferving  olNoih  and  his  fam'ly  in  the  Ark. 
 
 3.  And  of  the  dcftiu&ioh  of  -Sodom  and  Gomorrah  with  fire 
 from  Heaven. 
 
 4.  The  miny  miracles  done  by  M-.fes  upon  Fbaraob  and  the 
 Egypiayif,  and  in  the  opening  of  the  Red  Sea,  and  in  the 
 fced.ngofthe  Israelites  in  the  wjlcierncfs,  and  keeping  their 
 cloths  from  weiring  for  forty  years  \  ind  the  pillar 'which 
 wcnr  before  them  as  a  fire  by  nighr,  and  a  cloud  by  day,  forfo 
 long  time  i  and  the  darknefs,  and  thunder,  and  trembling 
 of  the  Mount  at  the  giving  of  the  Law  i  with  ?he  reft  of  the 
 Miracles  then  done,  not  in  a  corner,  or  before  a  few,  but  be- 
 fore all  the  people*,  who  were  perfwaded  to  receive  and  cbey 
 the  Larv,  by  the  reafon  of  thefe  motives  which  their  eyes  had 
 
 •  feen :  And  it  all  this  had  been  faffc  *  if  no  plagues  had  been 
 
 (hewed  on  Egypt  i  if  no  Red  Sea  had  opened  \  if  no  Pillar  had 
 gone  btfore  them  j  if  no  fuch  terrible  fights  and  founds  at 
 Mount  Sinai  had  prepared  them  for  the  Law  ,  fuch  reafons 
 would  have  been  fo  unfit  to  have  perfwaded  them  ro  obe- 
 dience, that  they  would  rather  with  any  reafonablc  creatures, 
 have  procured  fcorn. 
 
 And  to  (hew  pofterity,  that  the  htftory  of  all  this  was  not 
 forged,  or  to  be  fufpecfod  i  1.  They  had  the  Li  w  it  felt  then 
 delivered  in  two  Tables  pf  ftone  to  he  ftill  feen.  2.  They  had 
 a  pot  of  Manna  ftill  preferved.  3.  They  had  the  miracle- 
 working  Rod  of  Mofes  and  Aaron  kept  like  wife  a;,  a  monu- 
 ment. 4.  They  had  an  Ark  of  purpofe  to  keep  thefe  in,  and 
 that  in  the  moft  inviolable  place  of  yvoifhip;  5.  Thej  had  the 
 brazen  Serpent  (till  H<zek&*h  broke  it)  ftill  to  be  fcen.  6.They 
 had  the  fong  of  their  deliverance  at  the  Red  Sea  for  their  con- 
 tinued ufe,  7.  They  had  fct  feafts  to  keep  the  chirf  c  f  all  thefe 
 things  in  remembrance.  They  had  the  feaft  of  unleavened 
 bread,  which  all  Ifrarf  was  to  obferve  for  feven  daics,  to  keep 
 the  remembrance  of  their  palling  out  of  Egypt  in  fo  great  hafte, 
 that  they  could  not  flay  to  knead  up,  and  make  their  bread, 
 but  took  it  as  in  meal  or  unready  dough.  They  had  the  feaft 
 of  the  Patfcover,  when  every  family  was  to  eat  of  the  Pafchal 
 
 Lamb, 
 
:ke  Life  of  Faith.  117 
 
 Lamb,  and  the  door  poiis  to  be  fpnnklcd  with  the  blood,  to 
 kvep  in  remembrance  the  night  when  the  Egyptians  firft  born 
 were  deiiroyed,  and  the  jfraelites  all  prefcrved.     And  ifthefe 
 hid  been  instituted  at  that  time,  upon  a  pretended  occafion 
 which  they  knew  ro  be  untrue,  they  would  rather  have  de- 
 rided than  obferved  them.     If  they  had  been  afterwards  insti- 
 tuted in  another  generation  which  knew  not  the  (lory,  the 
 beginning  would  have  been  known,  and  the  fiction  of  the 
 name  and  inftitution  of  M>/h  would  have  been  apparent  to  all ; 
 and  the  inftitution  would  not  have  been  found  in  the  fame 
 Law,  which  was  given  by  Mcfes :    And  it  could  not  have 
 been  fo  cxprcfly  (aid,  that  the  Israelites  did  all  obferve  thefc 
 feafts  and  folcmnities  from  the  very  time  of  their  deliverance, 
 but  in  thole  times  when  the  forgery  began,  all   would  hate 
 known  it  to  befalfe.  8.  And  they  had  many  other  words  and 
 ceremonies  among  them,  and  even  in  Gods  Publick  Worlhip, 
 which  were  all  ufed  to  keep    up  the  memory  of  thefe  things. 
 
 9.  And  they  had  an  office  of  Priefthood  conftantly  among^ 
 them,  which  faw  to  the  execution  and  prefervation  of  all  thefe. 
 
 10.  And  thry  had  a  form  of  civil  Policy  then  cftabliihed,  and 
 and  the  Rulers  were  to  prefcrvc  the  memory  of  thefc  things, 
 and*  the  practice  of  this  Law,  and  to  learn  it  themfelyes,  and 
 govern  by  ii  ;  Co  that  the  very  form  of  the  Common-  wealth, 
 and  rh«-  order  of  it,  was  a  commemoration  hereof:  And  the 
 Parents  were  to  teach  and  tell  their  children.all  thefe  things, 
 and  to  expound  all  thefe  Solemnities,  Laws  and  Ceremonies 
 to  them  :  fo  that  the  frame  of  Church,  and  Srate,  and  Fami- 
 lies, was  a  pr.fervative  hereof. 
 
 .  5.  But,  to  pafs  by  all  the  reft  in  the  Old  Teftamenr,  the  It-' 
 carnation  of  Chrift  was  fuch  a  work  of  Omnipotent  Lcve^  as 
 caenotby  us  be  comprehended.  That  God  mould  be  united 
 to  humanity  in  perfon  !  that  humanity  fhouJd  thus  be  ad- 
 vanced into  union  with  the  £)eity  !  and  Man  be  fa  abovs  the 
 Angels !  that  a  Virgin  Ihould  conceive  !  *hat  men  from  the 
 Eaft  ihould  be  Iedthifher  to  woifh.p  an  Infant  by  the  condu6fc 
 of  a  Star  (which  Cafarim  thinketh  w^s  one  of  thofc  Angels 
 or  Spirits  which  are  called  a  flame  of  iirc,Pp/.  104.  4, )  That 
 Angels  from  Heaven  (hould  declare  his  nativity  to  the  Shep- 
 herds, and  celebrate  it  with  their  praifesa  that  John  Baftift 
 
 Qj}  fhould 
 
n8  The  Life  of  Faith. 
 
 (hould  be  fo  called  to  be  his  forerunner,  and  Elizabeth,  Zacka- 
 rv,  Simeon,  and  Anni,  (hould  fo  prophefic  of  him ;  That  the 
 Spirit  (hould  be  feen  defcending  on  him  at  his  Baptifm,  and 
 the  voice  be  heard  from  Heaven,  which  owned  him  :  that  he 
 (hould  fa(V  forty  dales  and  nights  \  and  that  he  (hould  be  trinf- 
 figurcd  before  his  three  Difciplcs  on  the  Mount,  and  Mofcs 
 and  Etias  feen  with  him  in  that  glory  i  and  the  voice  from 
 Heaven  again  bear  witnefs  to  him  :  Thefc,  and  many  fuch  like 
 were  the  ittcftations  of  Divine  Omnifotency  to  the  truth  of 
 Chrift. 
 
 6.  To  thefc  may  be  next  joyned,  the  whole  courfe  of  mi- 
 racles performed  by  Chrift,  in  healing  the  fkk,  and  railing  the 
 dead  H  and  in  many  other  miraculous  ads,  which  are  moll  ot 
 thefubftance  of  the  Gofpel-hiftory,  and  which  I  have  recited 
 together  in  my  Retfons  of  the  Cbriftia*  Religion;  fee  Hcb.  2. 
 
 7.  And  to  thefc  may  be  added,  the  Toner  which  was  given 
 over  all  the  creatures,  to  Chrift  our  Mediatour.  All  power  in 
 Heaven  and  Earth  was  given  him,  Job.  17.  2. 6c  13  3.  Mat, 
 18. 19.  Rom.  14.  9.  Epbef.  1.  22,  23.  He  was  made  Head 
 over  all  things  to  the  Church,  and  all  principalities  and 
 powers  were  put  under  him  !  And  this  was  not  barely  alien- 
 ed by  him,  but  demonftratcd-  He  (hewed  his  power  over  the 
 Devils  in  calling  them  out :  and  his  power  over  Angels  by 
 their  attendance  :  and  his  power  of  life  and  death,  byraifc 
 ing  the  dead:  and  his  power  over  all  dtfeafts,  by  healing 
 them  :  and  his  power  over  the  winds  and  waters,  by  ap- 
 pealing them  :  and  his  power  over  our  food  and  natures,  by 
 turning  water  into  wine,  and  by  feeding  many  thoufands  mi- 
 raculoufly  :  yea  and  his  power  over  them  into  whofe  hands 
 he  was  rcfolvcd  to  yield  himfelf,  by  retraining  them  till  his 
 hour  was  come,  and  by  making  them  all  fall  to  the  ground  at 
 his  name:  and  his  power  over  Sun,  and  Heaven,  and  Earth, 
 by  the  darkening  of  the  Sun,  and  the  trembling  of  the  Earth, 
 and  the  rending  of  the  Rocks,  and  of  the  Vail  of  the  Temple, 
 Mat.  27.  45,  51.  And  his  power  over  the  dead,  by  the  rifing 
 of  the  bodies  of  many,  Mat.  27. 52.  And  his  power  over  the 
 Sain t$  in  Heaven,  by  the  attendance  of  Mojes  and  Eliat :  and 
 his  power  to  forgivefms,  by  talcing  away  the  penal  maladies , 
 
 and 
 
The  Life  of  Faith.  119 
 
 and  his  power  to  change  beam,  and  fave  foufe,  by  caufing 
 his  Difaples  to  leave  all  and  follow  him  at  a  word  j  and  Za- 
 chcm  to  receive  him,  and  believe  >  and  the  thief  on  the  crofc 
 to  be  converted,  and  to  enter  that  day  into  Paradifc. 
 
 8.  And  his  own  Rtfurredion  is  an  undoubted  atteitation 
 of  Divine  Omnipotcncy.  If  God  gave  him  fuch  a  victory 
 over  death,  and  raifed  him  to  life  when  men  had  killed  him, 
 and  rolled  a  (tone  upon  his  Sepulchre,  and  fealcd  and  guarded 
 it,  there  necdeth  no  further  evidence  of  the  Power  of  God 
 imprtfling  and  attefting  the  Chriftian  Religion,  than  that 
 which  afecrtaineth  to  us  the  truth  of  Chrifts  Refurrefiion.  For 
 be  was  declared  to  be  the  Son  of  God  by  TOWER,  by  rtfur- 
 redion from  the  dead,  Rom.  1.4. 
 
 9.  And  his  bodily  appearance  to  his  congregated  Difciplcs 
 when  the  doors  were  (hut  >  his  miracle  at  their  H(bing,  his 
 walking  on  the  Sea,  his  vanifhing  out  of  their  light,  Luks  24. 
 when  he  had  difcourfed  with  the  two  Difciples,  his  opening 
 their  hearts  to  undcrftand  his  Word,  &c.  do  all  (hew  this  part 
 of  Gods  Image  on  our  Religion,  even  his  Power. 
 
 10.  And  fo  doth  his  bodily  afcending  into  Heaven  before 
 the  face  of  his  Difciplcs,  AGs  1. 
 
 11.  But  cfpecially  the  fending  down  the  Holy  Ghoft  upon 
 his  Difciplcs  according  as  he  promifcd :  To  caufe  them  that 
 were  before  fo  low  in  knowledge,  to  be  fuddenly  infpired 
 with  l**guages,  and  with  the  full  undtrftandwg  of  his  own 
 will,  and  with  unanimity  and  concord  herein  s  this  made  his 
 Difciples  the  living  monuments  and  cffe&s  of  his  own  Omni- 
 potency,  A8t  2. 
 
 IS.  And  accordingly  all  the  miracles  which  they  did  by 
 this  power,  recorded  partly  in  the  A&s  of  the  Apoiiles,  (or 
 rather,  the  A8s  of  Paul,  by  Luke  who  was  his  companion  \) 
 which  you  may  there  read  (and  no  doubt  but  other  Ap  (ties 
 in  their  meafurcs  did  the  like  as  Paul,  though  they  are  not  re- 
 corded i  for  they  had  all  the /am  Promifeind  Spirit.)  This  is 
 mother  imprcfiion  of  POWER. 
 
 13.  Whereto  muft  be  added  the  great  and  wonderful  gifts 
 of  communicating  the  fame  Spirit  (or  doing  that  upon  which 
 God  would  give  \t)  to  thole  converted  Believers  on  whom 
 they  laid  their  hands  (which  Simon  U*$p  would  fain  have 
 
 bought 
 
120  The  Life  of  Faith. 
 
 bought  with  money,  A8$  8.)  To  enable  them  to  fpeak  with 
 tongues,  to  heal  difcafes,  to  prophetic,  &c.  as  they  thcmfclvcs 
 had  done,  which  is  a  great  alteration  oiOmnifotency. 
 
 14.  And  the  lanwntable  dcftru&ionof  Jtrufalem  by  the 
 Romans  foretold  by  Cbrift,  was  an  atteftation  of  Gods  FOWEK 
 in  the  revenge  or  punilhment  of  their  unbelief,  and  putting 
 Chnft  to  death. 
 
 1 5.  And  fo  was  the  great  fortitude  and  covftancy  of  Be- 
 lievers, who  underwent  all  perfections  fo  joyfully  as  they 
 did  for  the  fake  ©fChtift  *  which  was  the  effeej  of  the  cor: 
 borating  Power  of  the  Almighty. 
 
 16.  And  fo  was  the  Power  which  the  Apottles  had  to  exe- 
 cute prefent  judgements  upon  the  enemies  oftheGofpel,  (as 
 Elimaf  and  Simon  Magus')  and  on  the  abufcrs  of  Religion  fas 
 Ananias  and  Saphyra)  and  on  many  whom  they  excommu- 
 nicated and  delivered  up  to  Satan. 
 
 17.  The  fame  evidence  is  found  in  Chrifis  Legislation,  as 
 an  univerfal  Soveraign  making  Laws  for  heart  and  life*  for  all 
 the  world :  Taking  down  the  Laws  of  the  Jewifh  Polity  and 
 Ceremonies,  which  God  by  Mcfes  had  for  a  time  fet  up  :  Com- 
 manding his  Minivers  to  proclaim  his  Laws  to  all  the  world, 
 and  Princes  and  people  to  obey  them  :  And  by  thefe  Laws, 
 conferring  en  Believers  no  lefs  than  forgivcnefs  andfaivition, 
 and  binding  over  the  impenitent  to  everlafting  punim* 
 ment. 
 
 18.  But  the  great  and  continued  imprefs  of  Gods  Pooler,  is 
 that  which  together  with  his  Wifdom  and  Love,  is  made  and 
 (hewed  in  the  converfion  of  mens  fouls  to  God  by  Chrift. 
 You  may  here  firit  confider  the  numbers  which  were  fuddenly 
 converted  by  the  preaching  of  the  Apoftles  at  the  firm  And  in 
 how  little  time  there  were  Churches  planted  abroad  the 
 world  :  And  then,  how  the  Roman  Empire  was  brought  in, 
 and  fubducd  to  Chrift,  and  Crowns  and  Scepters  reflgned  to 
 him  ,  and  all  this  according  to  his  own  prediction,  that  when 
 he  was  lifted  up,  he  would  draw  all  men  to  him  i  and  accord- 
 ing to  the  predictions  of  his  Prophets.  But  that  which  I 
 would  efpecialljr  open,  is, the  FOWER  which  is  manifested  in 
 the  work  of  the  Spirit  on  thefbuli  of  men,  both  then  and  to 
 this  day. 
 
 Hitherto 
 
The  Life  cf  Faith.  12 1 
 
 Hitherto  what  I  have  mentioned  belonging  to  the  Scripture 
 it  fclf  i  it  it  to  be  taken  as  part  of  our  Religion  objeGively  con- 
 fidcred  :  But  that  which  followeth  is  the  effeQ  of  that,  even 
 our  Religion  fubjeQively  confidered  :  To  obferve  how  God 
 miketh  men  Believers  t  and  by  believing  fanttifieth  their  hearts 
 and  lives ,  is  a  great  motive  to  further  our  tvon  believing.  Con* 
 fider  the  work,  i.  As  it  is  in  it  felf,  2.  As  it  is  oppoled  by 
 all  its  enemies,  and  you  may  fee  that  it  is  the  woik  of 
 God. 
 
 1.  As  the  Gocdnefl,  fo  alfo  the  Grettnefloi it,  is  Gods  own 
 Image.  It  is  the  railing  up  of  our  ftuptd  faculties  to  bz  lively 
 and  aQive  to  thofe  holy  ufes,  to  which  they  were  become  as 
 dead  by  fin.  To  caufe  in  an  unlearned  perfon,  a  firmer  and 
 more  diftind  belief  cf  the  unfeen  world,  than  the  moft  learn- 
 ed Philofophers  can  attain  to  by  all  their  natural  contempla- 
 tions :  To  bring  up  a  foul  to  place  its  happinell  on  things  Co 
 high,  and  far  from  fcnic  !  To  caufe  him  who  naturally  is  im- 
 prisoned in  felfijknefs,  to  deny  himfclf,  and  devote  himfelf  en- 
 tirely to  Qod  i  to  lovc^him,  to  truft  him,  and  to  live  to 
 him  !  To  raife  an  earthly  mind  to  Heaven,  that  our  buli- 
 ncil  and  hope  may  be  daily  there  !  To  overcome  our  pride, 
 and  fcnfuality ,  and  bring  our  fenfes  in  fubjc&ion  unto 
 reafon,  and  to  keep  a  holy  government  in  our  thoughts, 
 and  over  our  paffions,  words  and  deeds  >  And  to  live  in 
 continual  preparation  for  death,  as  the  only  time  of  our  true 
 felicity  :  And  to  fuffcr  any  lofs  or  pain  for  the  fafe  accorn- 
 plifhment  of  this !  All  this  is  the  work  of  the  FOJVER  of 
 God. 
 
 2.  Which  will  the  more  appear  when  we  confidcr,  what  is 
 done  againft  it  within  us  and  without  us  !  what  privat ive  and 
 pfaive  averfenefs  we  have  to  it,  till  God  do  fend  down  that 
 Lift,  and  Light,  and  Love  into  our  fouls,  which  is  indeed  his 
 Image  !  How  violently  our  flcfhly  fenfe  and  appetite,  ftrivc 
 againft  the  rcftraints  of  God,  and  would  hurry  us  contrary  to 
 the  motions  of  grace  !  How  importunately  Satan  joyncth 
 with  his  fuggeiiions!  What  baits  the  world  doth  (till  fct  be- 
 fore us,  to  divert  us,  tnd  fervert  us  \  And  how  many  inft  ru- 
 mentsofits/fatffry,  or  its  cruelty,  are  ftiH  at  work,  to  flop 
 us,  or  to  turn  us  back !  to  invite  our  affc&iois  down  to 
 
 R  Earth, 
 
 !—.4 
 
I22  The  Life  of  Faith. 
 
 Earth,  and  cnfnarc  them  to  fome  deluding  vanity,  or  to  di- 
 ffract us  in  our  heavenly  defign,  and  to  afnght  or  difcouragc 
 us  from  the  holy  way. 
 
 And  if  we  think  this  an  eafic  work,  becaufc  it  is  alio  rea- 
 fonable ,  do  but  obierve  how  hardly  it  gocth  on,  till  the 
 POWER  of  God  by  grace  accomphftu  it !  what  a  deal  of 
 pains  may  the  beft  and  wifelt  Parents  take  with  a  gracelefs 
 child,  and  all  in  vain  !  what  labours  the  worthieft  Miniftcrs 
 lofe  on  gracelefs  people  !  and  how  blind,  and  dead,  and  fenfe- 
 lefs  a  thing,  the  gracelefs  heart  is,  to  any  thing  that  is  holy, 
 even  whenreafon  it  fclf  cannot  gainfay  it !  And  God  is  pleafcd 
 oft- times  to  weary  out  Parents,  and  Matters,  and  Miniftcrs, 
 with  fuch  unteachabic  and  (iony  hearts,  to  make  them  know 
 what  naturally  they  are  thcmfclves,  to  bring  them  to  the 
 m  re  lively  acknowledgement  of  the  POWER  which  is  ne- 
 ceiTary  to  renew  and  fave  t  foul.  But  having  fpoken  at  large 
 of  this  in  the  formentioncd  Trcatifc,  I  (hall  take  up  with  thefc 
 brief  intimations. 
 
 19.  And  the  frefervation  of  that  Grace  in  the  foul  which  is 
 once  given  us,  is  alio  an  crTi&  of  the  TOWER  of  God.  Our 
 rtrengthis  in  the  Lord,  and  in  the  fewer  of  his  might,  Eph. 
 6.  10.  It  is  our  Lord  himfdf,  who  is  the  Lord  of  life,  and 
 whofc  Prieftbood  was  made  after  the  fewer  cf  an  endlefi  life, 
 Hcb.  7. 16.  who  g»vethus  the  Spirit  cf  Powtr  and  of  Love, 
 and  of  a  found  mind,  2  Tm.  \.j  (or  of  received  wifdom, 
 for  (Tatp^ticyM  is  found  mderftanding  received  by  inftrutjion : 
 And  this  text  cxpreiTcth  the  thrr  e  pans  of  Gods  Image  in  the 
 new  Creature ,  viivfj.*  Avvdy^ius,  gj  ay&vtK.  x)  o-a^cvia^ . 
 And  as  Power  is  given  us  with  Love  and  Wtfdm  \  Co  Power 
 with  Love  and  Wifdom  do  give  it  us  *,  and  Pownr  alfo  muft  pre- 
 fer ve  it,  1  Pet.  1.  5.  W art  fyft  by  the  fower  of  God  through 
 faith  unt  of alvaxion,  2  Tim.  1.  8.  According  to  the  fewer  of  God 
 who  haihfaved  us.  The  Gofpcl  is  the  fewer  of  God  (that  it, 
 the  instrument  of  his  Power)  to  our  falvai'nn*  Rom.  1.  16. 
 So  1  Cor.  1.  18,  To  us  that  arefavedit  is  the  fower  of  God\ 
 becaufe  Chriit  whom  it  rcvealeth,  is  the^rf?*?  and  wifdom  of 
 God,  v.  24.  And  thus  our  faith  fiandeth  in  the  fower  of  God, 
 1  Cor.  2.  5.  2  Cot.  6.  7.  And  the  Kingdom  of  God  in  us 
 doth  confift  infomr,  1  Cor,  4.  20.  The  mind  of  man  is  very 
 
 mutable  > 
 
The  Life  of  Faith.  123 
 
 mutable »  and  he  that  is  potfeffed  once  with  the  detircs  of 
 things  fpiritual  and  eternal,  would  quickly  lofc  thole  defues, 
 and  turn  to  prefent  things  again,  (which  are  ftill  before  him, 
 while  higher  things  arc  beyond  our  fenfe)  if  the  Power  and 
 AQivity  of  the  divine  life,  did  not  preferve  the  fpark  which  is 
 kindled  in  us.  Though  the  do&iincof  Perfeverauce  be  con- 
 troverted in  (he  Chriftisn  Church,  yet  experience  afTurcth  us 
 of  that  which  all  parties  arc  agreed  in  :  Some  hold  that  all 
 true  Chriftians  perfeverc  i  and  tome  hold  that  all  confirmed 
 Chriftians  perfevere  fthat  is,  thole  who  come  to  a  firong  de- 
 gree of  grace  J  biat  thofe  that  think  othcrwife  do  yet  all  grant, 
 that  if  any  fall  away,  it  is  comparatively  but  a  very  few,  of 
 thofe  who  are  fincere.  When  none  would  perfeverc  if  Omni- 
 ptency  did  not  preferve  them. 
 
 20.  Laftly,  The  POWER  of  God  alfo  dothconfequcntly 
 own  the  Chriftian  Religion,  by  the  Prefervation  of  the  Church, 
 in  this  malicious  and  oppofing  world  fas  well  as  by  the  fre* 
 ferva-hn  cf  grace  in  the  foul  J  which  will  be  the  more  appa- 
 rent if  you  obferve,   1.  That  the  number  of  true  Chriftians  is 
 mil  very  fmall  in  comparifon  of  the  wicked.    2.  That  all 
 wicked  men  arc  naturally  ( by  the  corruption  of  nature)  their 
 enemies  i  becaufe  the  precepts  and  practice  of  Chriftianity  are 
 utterly  againft  their  carnal  minds  and  intercfts.  3.  That  the 
 doftrinc  and  practice  of  Chriftianity  is  mil  galling  them,  and 
 exciting  and  fublimating  this  enmity  into  rage :  And  God 
 doth  by  perfections  ordinarily  tell  us  to  our  tmart,  that  all 
 this  is  true.  4.  That  all  carnal  men  are  exceeding  hardly 
 moved  from  their  own  way.  5.  That  the  Government  of  the 
 Earth  is  commonly  in  their  hand,  becaufe  of  their  numbers, 
 and  their  wealth.     For  it  is  commonly  the  rich  that  rule  ■•>  and 
 the  rich  are  ufually  bad  j  fothat  the  godly  Chriftians  are  in 
 their  power.  6.  That  all  the  Hypocrites  that  are  among  our 
 felves,  have  the  fame  finful  nature  and  enmity  againft  hohnefs, 
 tnd  are  ufually  as  bitter  againft  the  power  and  practice  of  their 
 own  proftflion,  as  open  Infidels  are.  7.    That  Chriftianity  is 
 not  a  fruic  of  nature  >  Nov  nati  fed  faki  fumus  Cbriftiani,  faid 
 TertnUitu.     And  therefore  if  Gods  Power  preferred  not  Re- 
 ligion, the  degenerating  of  the  Chriftians  children  from  their 
 Parents  mind  and  way,  would  haften  its  cxtin&ion  in  the 
 
 R  z  world. 
 
1 24  iht  Life  of  Faith. 
 
 world.  8.  And  as  k  is  a  Religion  which  mult  be  tavgbt  us ,  fo 
 it  rcquircth  or  confifteth  in  fo  much  tptfdont,  and  viEingnefl, 
 and  fortitude  of  mind,  that  few  are  naturally  apt  to  receive 
 it  t  becaufe  fofy,  and  badnejs,  and  feeblenefl  of  mind  are  fo 
 common  in  the  world.  And  as  we  fee  that  Learning  will  never 
 be  common  but  in  the  poiTcffion  of  a  very  few,  becaufe  a  na- 
 tural ingenuity  is  neceffary  thereto,  which  few  are  born  with  -f 
 fo  would  it  be  with  Chnftianity,  if  Divine  Power  maintained 
 it  not.  9.  And  it  Is  a  Religion  which  rcquireth  mtch  time 
 and  contemplation,  in  th9  learning  and  in  the  pra&ifing  of 
 it :  whereas  the  world  arc  taken  up  with  fo  much  butinefs 
 for  the  body,  and  are  fo  flothful  to  thofe  cxercifes  of  the 
 mind,  which  bring  them  noprefent  fcnfiblc  commodity,  that 
 this  alfo  would  quickly  wear  it  out*  10.  And  then  the  terms 
 of  it  being  fo  contrary  to  all  mens  fiefhly  intcrcft  and  fenfc, 
 in  felf-denyal,  and /br/^g  all  for  Chrifh  and  in  mortifying 
 the  mod  beloved  fins,  and  the  world  putting  us  to  it  fo  ordi- 
 narily by  pcrfecution  i  this  alfo  would  deter  the  moft,and  wet- 
 iy  out  the  reft,  if  the  Power  of  God  did  not  uphold  them. 
 That  which  is  done  by  exceeding  indufiry,  againft  the  inclina- 
 tions and  imercttof  nature,  will  have  no  conliderablc  number 
 of  pradifcrs.  As  we  fee  in  horfes  an  i  dogs  which  are  ca- 
 pable with  great  labour,  of  being  taught  extraordinary  things 
 in  the  femblancc  of  reafon  :  And  yet  becaufe  it  muft  coft  (0 
 much  labour,  there  is  but  one  in  a  Country  that  is  brought 
 to  it.  But  (though  the  truly  religious  arc  but  few  incom- 
 parifon  of  the  wicked,  yet  J  godly  perfous  arc  not  fo  few  as 
 they  would  be,  if  it  were  the  work  of  induihy  alone.  God 
 maketh  it  as  a  new  nature  to  them  >  and  (which  is  very 
 much  to  beobferved)  the  main  change  is  oft-times  wrought 
 in  an  hour,  and  that  after  all  exhortations,  and  the  labours  of 
 Parents  and  Teachers  have  failed,  and  left  the  (inner  as  fcem- 
 ingly  hopclefs. 
 
 And  thus  I  have  (hewed  you  1 .  That  our  Religion  objective* 
 ly  taken,  is  the  Image  of  Gods  WISDOM,  GOODNESS  and 
 TOWER,  and  thereby  fully  proved  to  be  from  GOD.  2.  And 
 that  our  Religion  fubjedivcty  taken,  is  anfwerably  the  Spirit 
 erimprefst  POWER,  and  of  LOVE,  and  of  SOVND  VN- 
 VERS1  ENDING,  and  it  in  us  a  tonfiant  fcal  and  witnefsfo 
 the  truth  of  Chiift.  CHAP. 
 
The  Life  of  Faith.  j  2  5 
 
 CHAP.   VII. 
 The  means  of  makjng  known  at  ibis  infallibly  to*. 
 
 ISuppofc  the' evidence  of  divine  attention  is  fo  clear  in 
 thii  Image  of  God  oxi  the  Chrifttan  Religion,  which  I  have 
 been  opening,  that  few  can  doubt  of  it,  who  arc  fatisficd  of 
 the  biff •rical  truth  of  the  fads  >  and  therefore  this  is  next  to 
 be  confidered,  How  the  certain  knowledge  of  aU  theft  things 
 eometb  down  to  **  f 
 
 The  firft  quefticw  is,  whether  this  Vpdrine  and  Religion  in- 
 deed be  the  imprefs  of  Gods  WlSVOM,  and  his  GOODNESS 
 and  P0ITER,  fuppofing  the  truth  of  the  hiftorical  part  ?  This 
 is  it  *hich  I  think  that  few  reasonable  perfons  wil  deny  :  For 
 the  do&rinc  is  legible,  and  fheweth  it  fclf. 
 
 But  the  next  qucftion  is  it,  which  I  am  now  to  refolve, 
 H  w  wefhall  fyow  that  this  VoUrine  was  indeed  delivtred  by 
 Cbrifi  and  hit  Afoftles>  and  theft  things  done  by  tbent,  which 
 the  Scriptures  mention  ? 
 
 And  here  the  firtt  qucfiion  (hall  b:,  H,  w  the  Afoftlet^  and 
 another  the  firft  witneffes,  kpew  it  tbemfelves?  For  it  is  by 
 every  reafonable  man  to  bc^  fuppofed,  that  they  who  were 
 frejent%  and  wc  who  arc  1668  years  diftance,  could  not  re- 
 ccivc  the  knowledge  of  the  matters  of  fid,  in  the  very  fame 
 manner.  It  is  certain  that  their  knowledge  was  by  their  pre* 
 fent  fenfe  and  reafon  :  They  faw  Chrift  and  his  miracles  :  Th:y 
 heard  his  words :  They  faw  him  ri fen  from  the  dead:  They 
 difcourfed  with  him,  and  cat  and  drunk  with  him  :  They 
 faw  him  afcending  up  bodily  to  Heaven.  They  need  no  other 
 Revelation  to  tell  them  what  they  fawt  and  beard,  and 
 felt. 
 
 W you  had  asked  them  then,  Hw\now  you  that  all  theft 
 things  wertfaid  and  done  ?  they  would  have  anfwercd  you, 
 Btcaufewefaw  andheardtbem.  Eut  we  were  not  then  pre- 
 fent:  we  did  not  fee,  and  hear,  what  they  did;  Nor  did  we 
 fee  or  hear  them,  who  were  the  eye- wirneffes.  And  therefore 
 as  their  fenfes  told  it  them  >  10  the  natural  way  for  our  know- 
 ledge, ouift  be  by  detivaimjrorn  their  fenfe  to  gnrs :  For  when 
 
 R  3  rt<y 
 
2g  The  Life  of  Faith. 
 
 they  themfdves  received  it  in  a  way  To  natural,  (though  not 
 without  the  help  of  Gods  Spint,  in  the  remewbring,  record- 
 ing and  attefting  it)  vpo  that  can  fefs  pretend  to  hfturaticn,  or 
 immediate  revelation,  have  fmall  reafon  to  think  that  we  mutt 
 know  the  fame  fads,  by  cither  of  thofe  fupernatural  waies. 
 Nor  cm  our  knowledge  of  a  hiftory,  carryed  down  through 
 fo  many  ages,  be  fo  clearly  fatisfa&ory  to  our  felves,  is  fight 
 and  hearing  was  to  them.  And  yet  we  have  a  certainly,  not 
 only  infallible  i  but  fo  htfatisfattory,  as  is  fufficient  to  warrant 
 all  out  faith,  and  duty,  and  fufferings  for  the  reward  which 
 Chrift  hath  fct  before  us. 
 
 Let  us  next  then  enquire,  Hw  did  thefirft  Churches  j^rour 
 that  the  Apiftles  and  other  Preachers  of  the  Gcjj>el  did  not  de- 
 ceive them  in  the  matter  of  fa&  ?  I  anfwer,  They  had  their  de- 
 grees of  alTurance  or  knowledge  in  this  part  of  their  belief, 
 i .  They  had  the  moft  credible  humane  tejimony  of  men  that 
 were  not  like  to  deceive  them.  But  this  was  not  infallible. 
 
 2.  They  had  in  their  teftimony  the  evidence  of  a  natural 
 certainty :  It  being  naturally  impojpble,  that  fo  many  perions 
 (hotild  agree  together  to  deceive  the  world,  in  fuch  matters 
 of  fad,  at  fo  dear  a  rate,  in  the  very  place  and  age  when  the 
 things  were  pretended  to  be  done  and  faid,  whciy^any  one 
 might  have  prefently  evinced  the  falftood,  if  they  had  been 
 lyars,  about  the  twice  feeding  of  many  thoufands  miraculoufly, 
 and  the  raifmg  of  the  dead,  and  many  other  public*  miracles, 
 and  the  darknefs  at  his  death,  and  the  rending  of  the  Rocks 
 and  Vail  of  the  Temple,  and  the  Earth- quake,  and  the  comirg 
 down  of  the  Holy  Ghoft  upon  themfelves  >  with  many  the 
 like  they  would  have  been  detected  and  confuted  to  their 
 confufion :  And  we  (houldj  have  read  what  Apologies  they 
 made  againft  fuch  detections  and  confutations !    And  fome  of 
 them  fat  lc*ft  at  their  death)  would  have  been  forced  by 
 confeience,  to  confefs  the  plot. 
 
 3.  But  to  leave  no  room  for  doubting,  God  gave  thofe  firft 
 Churches,  the  addition  of  his  own  fupernatural  atteftation,  by 
 the  fame  threefold  imprefs  of  hit  Image  before  defcribed  :  1.  In 
 the  holy  Wi{dom  and  Light  which  was  in  their  doctrine.  2.  In 
 the  holy  Love,  and  Piety,  and  Purity,  which  was  confpicuous 
 in  thcii  do8rine>  and  in  their  lives.  3.   And  in  the  evidences 
 
 of 
 
The  Life  of  Faith.  127 
 
 of  divine  Tower,  in  the  many  gifts,  and  wondcrs.and  rr.iraclcs 
 which  they  wrought  and  manifeftcd.  And  thefe  things  fecm 
 a  fuller  tcftimony  than  the  miracles  of  Chrift  himfclf.  For 
 Chrifts  miracles  were  the  deeds  of  one  alone  ;  and  his  refur- 
 rc&ion  was  witntlTed  but  by  twelve  chofen  witneffes,  and 
 about  five  hundred  other  perfons*  and  he  convcrfed  with 
 them  but  forty  daies,  and  that  by  times:  But  the  miracles 
 of  the  Difciplcs  were  wrought  by  many,  and  before  many 
 thoufands,  at  feveral  times,  and  in  miny  Countreys,  and  for 
 many  and  miny  years  together  >  and  in  the  fight  and  hearing 
 of  many  of  the  Churches :  So  that  thefe  firit  Churches  had 
 fight  and  hearings  to  aflure  them  of  the  divine  miraculous  at* 
 tejrttionof  the  truth  of  ffceir  tcftimony,  who  told  them  of  the 
 do&rines,  miracles,  and  rcfurrc&ion  of  Chrift  :  And  all  this 
 from  Chrifts  folemn  promife  and  gift,  John[i±.i2.  Verify ,  ve- 
 rify* '  Uy  unt0  }oui  He  %hat  believeth  on  me,  the  worty  that  1 
 do,  (haV  be  do  alfo  •,  and  greater  veor\s  than  thefe  JbaU  he  di> 
 becaufe  I  go  to  the  Father. 
 
 But  if  it  be  demanded,  How  did  the  next  Chriftians  of  the 
 fecond  age,  receive  all  this  from  the  firft  Churches,  who  re- 
 ceived it  from  the  Apoftlcs  ?  I  anfwer,  by  the  fame  evidence, 
 and  mthfowe  advantages.  For  1.  They  had  the  credible  bn- 
 wane  tetiimony  of  all  their  Paftors,  Neighbours,  Parents,  who 
 told  them  but  what  they  fatp  and  heard*  2.  They  had  a 
 greater  evidence  of  natural  infallible  certainty :  For  r.  The 
 doctrine  was  now  delivered  to  them  in  the  records  of  the  fr- 
 cred  Scriptures,  and  fo  left  liable  to  the  mifreports  of  the  ig- 
 norant, forgetful  or  erroneous.  2.  The  reporters  were  now 
 more  numerous,  and  the  miracles  reported  more  numerous  al- 
 fo. 3.  They  were  perfons  now  difperfed  over  much  of  the 
 world,  and  could  not  poffibly  agree  together  to  deceive. 
 4.  The  deceit  would  now  have  been  yet  more  eafily  detected 
 and  abhorred. 
 
 3.  But  bcfidcs  this,  they  had  alfo  the  fupernaturaltejtimcny 
 of  God  ;  For  the  Apoftles  converts  received  the  f*me  fpirit  as 
 they  had  themfelvcs  :  And  though  the  miracles  of  other  per- 
 sons were  not  fo  numerous  as  thofe  of  the  Apoftles  •>  yet  the 
 perfons  were  many  thoufands  more  that  wrought  them :  All 
 this  is  iffcrtcd  in  the   Scripture  it   felfj   as  Gal  3.  3,4. 
 
 1  Cor. 
 
u8  The  Life  of  Faith. 
 
 i  Cor.  14.  &  12.  and  many  places  :  And  he  that  (hould  have 
 told  them  falfly  that  they  themfelves  had  the  fpirit  of  extra- 
 ordinal y  gifts  and  miracles,  would  hardly  have  been  believed 
 by  them.  And  all  this  alfo  the  following  Ages  have  them- 
 felvcs  affcrtcd  unto  us. 
 
 The  queftionthen  which  remaineth  if,  How  vet  receive  all 
 tb»  infallibly  from  the  fubfequent  Ages  or  Churches  to  thft  day  ? 
 The  anfwer  to  which  is,  ftiH  by  the  fame  way,  with  yet  greater 
 advantages  infonte  rtf^eUi,  though  lefs  in  others.  A?  1.  Wc 
 have  the  humane  testimony  of  all  our  anceftors,  and  of  many 
 of  our  enemies.  2.  We  have  greater  evidence  of  natural  cer- 
 tainty, that  they  could  not  podibly  meet  or  plot  together  to 
 deceive  us.  j.  Wc  have  Mill  the  [uptrnttural  divine  alteration 
 ( though  rarely  of  miraclei,  yet)  of  fhofe  more  neceffary  and 
 noble  operations  of  the  Sprit,  in  the  falsification  of  all  tiuc 
 Believeis,  which  Spirit  accompanieth  and  worketh  by  the 
 doctrine  which  from  our  anceftors  we  have  received. 
 
 More  diftin&ly  cbferve  all  thefe  conjunct  means  of  our 
 full  reception  of  our  Religion. 
 
 1.  The  very  Being  tf  the  Cbrijuans  *nd  Ckurches,  is  a  te- 
 stimony to  us  that  they  believed  and  received  this  Religion. 
 For  what  maketh  them  Chriftians  and  Churches  but  the  re- 
 ceiving of  it  > 
 
 2.  The  ordinance  of  Baftifm,  is  a  notable  tradition  of  it. 
 For  all  that  ever  were  made  Chriftians ,  have  been  baptized: 
 And  Baptifm  is  nothing  but  the  folemn  initiation  of  perfons 
 into  this  Religion,  by  a  vowed  confent  to  if,  as  fummarily 
 there  cxprelTcd  in  the  Chriftian  Covenant.  And  this  was  ufed 
 to  be  openly  done. 
 
 3.  The  ufe  of  the  Creed,  which  at  Baptifm  and  other  fa- 
 crcd  feafom,  was  al waits  wont  to  be  profcifcd,  (together 
 with  the  Lords  Prayer,  and  the  Vectkgue  -,  the  fummaries  of 
 out  faith,  defire  and  ftadrce)  is  another  notable  tradition ,  by 
 which  this  Religion  hath  been  fent  down  to  following  Ages: 
 For  though  perhaps  all  trie  terns  of  the  Creed  were  not  fo 
 early  as  some  think,  thus  conftamly  ufed »  yet  all  the  fenfe  and 
 (ubitance  of  it  was. 
 
 4.  The  My  Scriftpres  or  Re$ords  of  this  Religion,  con- 
 taining integrally  aH  the  dodrine,  and  all  the  neceffary  matter 
 
 ©f 
 
The  Life  of  Faith.  13^ 
 
 . 
 
 of  fad,  is  the  moft  compleat  way  of  tradition  :  And  it  will 
 appear  to  you  in  what  further  (hall  be  (aid,  that  we  have  in- 
 fallible proof,  that  thefe  Scriptures  are  the  fame,  which  the 
 firft  Churches  did  receive*  what  ever  inconfiderablc  errourf 
 may  be  crept  into  any  Copies,  by  the  unavoidable  ovcrfight  of 
 theSciibcs. 
 
 5.  The  conftantufe  of  the  facrcd  Affcmblies^  hath  been  ano- 
 ther means  of  lure  tradition  :  For  we  have  infallible  proof  of 
 the  fucccfilvc  continuation  of  fuch  AfTcmblics  >  and  that  their 
 ufe  was  (till,  the  folemn  profeflion  of  the  Chriftian  Faith,  and 
 worfhipping  God  according  to  it. 
 
 6\  And  the  conftant  ufe  of  Reading  the  Scriptures  in  tbofi 
 Affemblies,  is  another  full  hiftorical  tradition  :  For  that  which 
 is  conftantly  and  publickly  read,  as  the  do&rine  of  their  Re- 
 ligion, cannot  be  changed,  without  the  notice  of  all  the 
 Church,  and  without  an  impoftible  combination  of  all  the 
 Churches  in  the  world. 
 
 7.  And  it  fecureth  the  tradition  that  one  Jet  day  hath  been 
 kept  for  this  public^  exercife  of  Religion,  from  the  very  ilrft  » 
 even  the  Lords  day  fbe  fides  all  occaiional  times. )  The  day 
 it  felf  being  appointed  to  celebrate  the  memorial  of  drifts 
 Refurre&ion,  is  a  moft  currant  hiftory  of  if,  as  the  feaft  of 
 unleavened  bread,  and  the  Paffeover  was  of  the  Israelites  de* 
 liveranccfrom  Egypt.  And  the  excrcifes  ftill  performed  on 
 that  day,  do  make  the  tradition  morecompleat. 
 
 And  becaufc  fome  few  Sabbatarians  among  our  felves  $0 
 keep  the  old  Sabbath  only,  and  call  ftill  for  Scripture  proof  lor 
 the  inftitution  cf  the  Lords  day  \  let  me  briefly  tell  them, 
 that  which  is  enough  to  evince  their  errour.  1 .  That  the 
 Apoftles  were  Officers  immediately  commiffioned  by  Chrifty  to 
 difciplc  the  Nations,  and  to  teach  them  all  that  Chrift  com- 
 manded,  andfoto  fettle  Orders  in  the  Church,  Mat.  28.  1?, 
 20,21.  A&s  15.&C. 
 
 2.  That  Chrift  promifed  and  gave  them  his  Spirit  infallibly 
 to  guide  them  in  the  performance  of  this  commiflion  (though 
 not  to  make  them  perfectly  impeccable)  John  16. 13. 
 
 3.  That  de  fafto  the  Apoftles  appointed  the  ufe  of  the 
 Lords  day  for  the  Church  Aflcmbltcs  ;  This  being  all  that 
 is  left  to  be  proved,  and  this  being  matter  of  fad,  which 
 
 S  xequireth 
 
1 50  The  Life  of  baith. 
 
 requircth  no  other  kind  ot  proof  but  bift>ryy  part  of  ihc  hi- 
 ttory of  it  is  in  the  Scrip- ure,  and  the  reft  in  the  hifioiy  ofall 
 following  Ages.     In  the  Scripture  irfclfic  i$  evident,  that  the 
 Churches  and  the  Ap  ottles  ufed  thu  day  accord ing.y  :    And 
 it  hath  moll  infallible  hittory  (impoflible  to  be  falfc)  that  the 
 Churches  have  ufed  it  ever  to  this  day,  as  that  which  they 
 found  pra&ifid  in  their  times  by  their  appointment :  And  this 
 is  no:  a  bare  narrative,  but  an  uninterrupted  matter  of  publick 
 fidt  and  pr*dice :  So  univcifal,   that  I  remember  not  in  all 
 my  reading,  that  ever  one  enemy  queitioned  it,  or  ever  one 
 Chiittian,  or  Kerttick  denyed,  or  once  fcruplcd  it.    So  that 
 they  who  tell  us  that  all  this  is  yet  but  humane  teftimony,  do 
 (hew  their  egregious  inconfiderations,  that  know  not  that 
 fuch  humane  teftimony  or  hittory  in  a  matter  of  publick  con- 
 ftant  fa6r,  may  be  moll  certain,  and  all  that  the  nature  of  the 
 cafe  will  allow  a  fober  pcrfon  to  require.  And  they  might  as 
 well  rejed  the  Canon  ofthe  Scriptures,  becaufe  humane  tefti- 
 mony is  it  which  in  point  of  fidt  doth  certific  us,  that  theic 
 arc  the  very  unaltered  Canonical  Books,  which  were  deliver- 
 ed at  rirtt  to  the  Churches :    Yea  they  may  rejedt  all  the  ttorc 
 of  hittorical  tradition  of  Chrittianity  it  (elf,   which  I  am  here 
 reciting  to  the  frame  of  their  underttandings. 
 
 And  conflderalfc,  that  the  Lords  day  was  fettled,  and  con- 
 flantlyufcd  in  folemn  woiftvp  by  the  Churches,  many  and 
 many  years  before  any  part  of  the  New  Tettament  was  writ- 
 ten i  and  above  threefcore  years  before  it  wis  finifocd.  And 
 when  the  Churches  had  fo  many  years  been  in  publick  pofTcf- 
 fion  of  it,  who  would  require  that  the  Scriptures  fhouid  af- 
 ter all,  make  a  Law  to  mftitute  that  which  was  inftitutcd  fo 
 long  ago. 
 
 If  you  fay,  that  it-  might  have  declared  the  inftitution,  I 
 anfwer,  fo  it  hath,  as  I  have  (hewed  >  there  needing  no  other 
 declaration,  but  i.  Chritts  commiffion  to  the  Apoftles  to 
 order  the  Church,  and  declare  his  commands.  2.  And  his 
 pnrnife  c  f  infallible  guidance  therein.  3.  And  the  hittory  of 
 the  Churches  order  and  pra&icc,  to  (hew  de  faQo%  what  they 
 did  :  And  that  hittoiy  need  not  be  written  in  Scripture  for 
 the  Churches  that  then  were  -y  no  more  than  we  need  a  reve- 
 lation from  Heaven  to  tell  us  thas  the  Lords  day  is  kept  in 
 
 England: 
 
7he  Life  of  faith.  j  g  i 
 
 EngUnd.:  And  fare  the  next  Age  needed  no  fupcrnatural  te- 
 ftimonyof  it :  and  thcrctore  neither  do  we  :  But  yet  it  is 
 cceafionafy  oft  intimated  or  cxprcfTed  in  the  Scripture,  though 
 on  the  by,  as  that  which  was  no  further  nccclTary. 
 
 S%  that  I  may  well  conclude,  that  we  have  b.tter  hiftorical 
 evidence  that  the  Lo<ds  day  was  aUually  obferved  by  the 
 Churches,  for  their  publick  worfliip  and  profeflion  of  the 
 Chriltian  Faith,  than  we  have  that  ever  there  was  fuch  a  man 
 as  William  the  Conquerour  in  England,  yea  or  King  James  ; 
 much  more  than  that  there  was  a  Ctfar  or  Cicero. 
 
 8.  Moreover,  the  vet y  Office  of  the  Fafhrs  $f  the  Church, 
 and  their  continuance  from  the  beginning  to  this  day,  is  a  great 
 part  of  the  certain  tradition  of  this  Religion.  For  it  is  moft 
 certain,  that  the  Churches  were  conftituted,  and  the  Affem- 
 blics  held,  and  the  worftiip  performed  with  them,  and  by  their 
 conduct,  and  not  without :  And  it  is  certain  by  infallible  hi- 
 ftory,  that  their  office  hath  been  ftill  the  fame,  even  to  teach 
 men  this  Chriftian  Religion,  and  to  guide  them  in  the  pra- 
 ctice of  it,  and  to  read  the  fame  Scriptures  as  the  word  of 
 truth,  and  to  explain  it  to  the  people.  And  therefore  as  the 
 Judicatures  and  Offices  of  the  Judges  is  a  certain  proof  that 
 there  have  been  thofe  Laws  by  which  they  judge  fefpecially 
 if  they  had  been  alfo  the  weekly  publick  Readers  and  Ex- 
 pounders of  them)  and  fo  much  more  is  it  in  our  cafe. 
 
 9.  And  the  con(iant  ufe  0f  the  Sacrament  of  the  body  and 
 Hood  of  Chrift,  hath  according  to  his  appointment,  been  art 
 infallible  tradition  of  his  Covenant,  and  a  means  to  keep  him 
 in  remembrance  in  the  Churches.  For  when  all  the  Churches 
 in  the  world  have  made  this  Sacramental  Commemoration,  and 
 renewed  covenanting  with  Chrift  as  dead  and  rifen,  to  be 
 their  conftant  publick  practice  here,  is  a  tradition  ot  that  fa  th 
 and  Covenant  which  cannot  be  counterfeit  or  falfe. 
 
 10.  To  this  we  may  add,  the  confiant  ufe  of  Vifcipline  in 
 thefe  Churches :  it  having  been  their  conftant  law  and  pra- 
 #icc,  to  enquire  into  the  faith  and  lives  of  the  members,  and 
 to  cenfure  or  caft  out  thofe  that  impenitcntly  violated  their 
 Religion  :  which  (hewcth,  that  de  fa8o  that  Faith  and  Reli- 
 gion was  then  received  *,  and  is  a  means  of  delivering  it  down 
 to  us.     Under  which  we  may  mention    I.    Their  Synods 
 
 S  2  ind 
 
1 3  a  7he  Lije  of  Fait h. 
 
 and  Officers.  2.  And  their  Canons  by  which  this  Di(c»plinc 
 wis  cxercifcd. 
 
 11.  Another  tradition  hath  been  the  fublijhed  confegions  of 
 their  Faith  and  R  1  g  on  in  thofc  Apchgifs^  which  perfe cut  ions 
 and  calumnies  have  caufd  them  to  wrne. 
 
 12.  And  another  is,  all  thofc  fublijhed  Confutations  of  the 
 many  herefies,  which  in  every  age  have  rifen  up  i  and  all  the 
 controvcifks  which  the  Churches  have  had  with  them,  and 
 among  thcmfclvcs. 
 
 13.  An!  another  is,  all  the  Treatifes,  Sermmsi  and  other 
 injiruQingwriungsoitht  Paftors  ofthofe  times. 
 
 14.  And  another  way  of  tradition  hath  been  by  the  ttftu 
 mony  and  fufferings  of  Confcjfors  and  Martyr  s,  who  hive  en- 
 dup d  either  torments  or  death,  in  the  defence  and  owning  of 
 this  Religion:  In  all  which  waics  of  tradition,  the  dodrine 
 and  the  matter  w^re  joyntly  atteftcd  by  them.  For  the  Refur- 
 re&hnot  Chrifi  f  which  is  part  of  the  matter  of  (a6c)  was 
 one  of  the  Articles  of  their  Creed,  which  they  fuffered  for: 
 And  all  of  them  received  the  holy  Scriptures,  which  declare 
 the  Apoiilcs  miracles  i  and  they  received  their  faith,  as  deli- 
 vered by  thole  Apoft!e%  with  the  confirmation  of  thole  mi- 
 racls:  So  that  when  they  profeflcd  to  believe  the  doctrine, 
 they  efptcially  profciTcd  to  believe  the  htftory  of  the  life  and 
 death  ofChnlt,  and  ofhis  Apoftles :  And  the  Religion  which 
 they  fufT.rcd  for,  and  daily  profciTed,  contained  both:  And 
 thchiftorical  Books  called  the  Gofyds,  were  the  chief  part  of 
 thcScriptuie  which  they  called,  The  Word  of  God,  and  the 
 Records  of  theChriftian  Religion. 
 
 15.  To  this  I  may  add,  that  all  the  ordinary  prayers  and 
 fraifes  of  the  Churcbestdid  continue  the  recital  of  much  of  thie 
 biflcry,  and  o(  ihc  Apojlies  names  and aQsy  and  wcrccompofcd 
 much  in  Scriptun  pbrafe,  which  prefcrved  the  memory,  and 
 profeiTed  the  belief  of  all  thofc  things. 
 
 16.  And  the  feftivals  01  other  dayest  which  were  kept  in  ho- 
 nourable commc  morafion  of  tbofe  Affiles  and  Martyrs,  was 
 another  way  01  keeping  thefe  things  in  memory:  Whe- 
 ther it  were  well  done  or  not,  is  not  my  prcfent  enquiry  (on- 
 ly  I  may  fay,  I  cannot  accufe  it  of  any  fin,  till  it  come  to 
 over-doing,  and  afciibing  too  much  to  them.)    But  certainly 
 
 it 
 
Tie  Life  of  Faith.  133 
 
 it  was  a  way  of  transmitting  the  memory  of  thole  things 
 to  pciteriry. 
 
 17.  Another  hath  been  by  the  conftant  commemoration  of 
 the  great  works  of  Chrift,  by  the  dayes  or  feafons  of  the  year, 
 which  were  annually  obferved  :  How  far  here  alio  the  Church 
 did. well  01  ill,  I  now  meddle  not :  But  doubtltfs  the  ob< 
 f.rving  of  anniverfary  folemnitics  for  their  commemoration, 
 was  a  way  of  prefeivirg  the  memory  of  the  ads  themfclves  to 
 pofterity.  How  long  the  day  of  Chrifls  Nativity  hath  been 
 celebrated,  I  know  not ;  Reading  what  Selden  hath  faid  on 
 one  ildc  i  and  on  the  othtr  finding  no  currant  Author  men- 
 tion it  (that  I  have  read)  before  Nazianzwe;  and  finding 
 by  Cbryfcftome,  that  the  Churches  of  the  Eaft,  till  his  time  had 
 differed  from  the  Weftcrn  Churches,  as  far  as  the  fixth  of 
 January  is  from  the  25  of  December.  But  that  is  of  lefs  mo- 
 ment, becaufc  Cbrifts  birth  is  a  thirg  unquefiioncd  in  it  fclf. 
 But  we  find  that  the  time  of  his  fcfting  forty  daics,  the  time 
 of  his  Paflion,  and  of  his  Refurre&ion,  and  the  giving  of 
 the  Holy  Ghoti,  were  long  btfore  kept  in  memory,  by  fome 
 kind  of  obfervation  by  fafts  or  fcftivals :  And  though  there 
 was  a  controverfie  about  the  due  feafon  of  the  fucceflive  ob- 
 (civation  of  Eafter,  yet  that  ilgnificd  no  uncertainty  of  the 
 tirftdiy,  orihefcifon  of  the  year.  And  though  at  firft  it 
 was  but  few  dties  that  were  kept  in  faffing  at  that  feafon,  yet 
 they  were  enough  to  commemorate  both  the  forty  daies 
 falling,  and  the  death  of  Chrift. 
 
 1.8.  And  the  bijhries  of  the  Heathens  and  enemies  of  the 
 Church,  do  alfo  declare  how  long  Chrilhanity  continued,  and 
 what  they  wcrc,and  what  they  fuffcred  who  were  called  Chri- 
 ftians  i  fuch  as  Times,  Celfw,  Porphyry,  Plotinus,  Lucia*,  Sue- 
 fortius,  and  others. 
 
 1 9.  And  the  conflant  injlrutlion  of  Children  by  their  ?a~ 
 rents,  which  is  Family-tradition,  hath  been  a  very  great  means 
 alfo  of  this  commemoration.  For  it  cannot  be  (though  fome  / 
 be  negligent)  but  that  multitudes  in  ail  times  would  teach 
 their  children,  what  the  Chriftian  Religion  was,  as  to  its  d> 
 Urine  and  its  hifiory.  And  the  practice  of  catechizing,  and 
 teaching  children  the  Creed,  the  Lords  Prayer,  and  the  Deca- 
 logue, and  the  Scriptures,  the  more  fecurcd  this  tradition  in 
 families,  S  %  2o.Laftly, 
 
1 5  4  The  Life  of  faith, 
 
 20.  Lattly,  Afuccdfion  of  the  fame  Spirit,  which  wis  in 
 the  Apotttes,  and  of  much  of  the  fame  »\>rJy,  which  were 
 done  by  then,  was  fuch  a  way  of  affunng  us  of  the  truth 
 of  their  dottrine  and  hijhry,  as  a  fucccllion  of  poftcrity  tcl- 
 cih  us,  that  our  progenitors  were  men.  The  fame  fpirit  of 
 Jftfdm  and  Goodnefi  in  a  great  degree  continued  afer  them 
 to  this  day.  And  all  wrought  by  their  doctrine;  and  very 
 credible  hiflory  affurcth  us,  that  many  miracles  alfo  were 
 done,  in  many  ages  after  them  >  though  not  fo  many  as  by 
 them  :  Eufebtw%  Cy;rian,  Auguji'me,  ViQor,  Viictnfis,  Sulpitius, 
 SeverM^  and  many  others,  uV-w  us  fo  much  as  may  make 
 the  belief  of  the  Apoftlcs  the  morecafie. 
 
 And  indeed,  the  Image  of  Gods  IFISVOM,  GOODNESS 
 and  POJFER  on  the  fouls  of  aU  true  Ckrifiians  in  the  world, 
 fucceffxvely  to  tbti  dayt  confxdered  in  it  ft  If,  and  in  its  agreement 
 with  the  fame  Image  in  the  holy  Scriptures,  which  do  imprint 
 it,  and  in  its  agreement  or  famenefs  as  found  in  aU  Ages,  Na- 
 tions andPerfons,  is  fuch  a  handing  perpetual  evidence  that 
 the  Chriftian  Religion  is  Divine,  that  ("being  Ml  at  hand  J 
 it  mould  be  exceeding  fatisfa&ory  to  a  confideratc  Believer, 
 agawift  all  doubts  and  temptations  to  unbelief.  And  were  it 
 not  left,  I  mould  inftead  of  an  Index,  give  you  too  large  a  re- 
 cital of  what  I  have  more  fully  written  in  my  forefaid  Trea- 
 .tifc,  I  would  here  flay  yet  to  (hew  you  how  mptffi'Ae  it  is 
 ttiat  this  Spirit  olHolinefit  which  we  feel  in  us,  and  fee  by 
 the  erTc&s  in  others,  even  in  every  true  Believer,  mould 
 be  caufed  by  a  word  of  faifhood,  which  he  abhorrcth,  and 
 as  the  Juft*  Ruler  of  the  world,  would  be  obliged  to  dif- 
 own. 
 
 I  fhall  only  here  defire  you  by  the  Way  to  note  that  when 
 I  have  all  this  while  mewed  you  that  the  SPIRIT  is  the 
 great  witnefs  of  the  truth  of  Chriftianity,  that  it  is,  this 
 fpirit  of  IVifdom,  Goodnefi  and  Power,  in  the  Prophets,  in 
 Chrift,  in  the  Aponles,and  in  all  Chriflians,  exprelttd  in  the 
 doQrine,  and  the pr atlices  aforeUid,  which  I  mean*  as  being 
 principally  the  Evidence,  or  cbjedive  witnefs  of  Jefus  Chrift  > 
 and  fecondarily,  being  in  all  true  Believers,  their  teacher,  or 
 illuminater  and  fan&ificr,  tfficiently  tocaufethem  to  perceive 
 the  aforcfaid  djcGive  Evidences    in   its  cogent  undeniable 
 
 power. 
 
the  Life  rf  Faith.  135 
 
 power.  And  thus  the  Holy  Gbojt  is  the  prom i fed  Agent  or 
 Advocate  of  Chriit  i  to  do  his  work  in  his  bodily  ablencein 
 the  world  :  And  that  in  this  fenfe  it  is,  that  we  Believt  in 
 the  HOLX  GHOSIy  and  arc  baptized  into  his  Name  j  and 
 not  only  as  he  is  the  third  pcrfon  in  the  Eternal  Tri- 
 nity. 
 
 And  therefore  it  is  to  be  lamented  exceedingly,   I.  That 
 any  Orthodox  Teachers  mould  recite  qver  many  of  thefc 
 parts  of  the  witnefs  of  the  SPIRIT ,  and  when  they  have 
 done,  tell  us,  that  yet  all  thefe  are  not  fufficient  to  convince 
 us  without  the  tellimony  of  the    Sprit  :     As  if  all  this 
 were  none  of  'the  testimony  of  the  Spirit  >     and   as   if  they 
 would  perfwade  us  and  our  enemies,  that  the  tellimony  which 
 mult  fatisfie  us,  is  only  fomc  inward  imprefs  of  this  Fropo- 
 fition  on  the  mind, by  way  of  inipiration,  [The  Scriptures  are 
 the  Word  ofGod3  andtrue.^    Overlooking  the  great  witnefs 
 of  the  Spirit,  which  is  his  fpecial  work,  and  which  our  Bap» 
 film  relate  th    to,     and   feigning  fome  extraordinary  new 
 thing  as  the  only  teftimony. 
 
 And  it  is  to  be  lamented,  that  Papifts,  and  quarrelling  Se- 
 ctaries fhould  take  this  occafion  to  reproach  us  as  Inhdcls, 
 that  have  no  true  grounded  faith  in  Chrill  i  as  telling  us  that 
 wcrcfolvcit  all  into  a  private  inward  pretended  witnefs  of 
 the  Spirit :  And  then  they  ask  us,  who  can  know  that  Witnefs 
 but  our  fclvcs  ?  and  how  can  we  preach  the  Gofpel  to  others, 
 if  the  only  cogent  argument  of  faith  be  incommunicable,  or 
 fjch  as  we  cannot  prove  ?  Though  both  the  Believing  foul  and 
 the  Church  be  the  Kingdom  of  the  Prince  of  Light,  yet  O 
 what  wrong  hath  the  Prince  oWarkpefs  done>by  the  mixtures 
 of  darknefs  in  them  both  ! 
 
 So  much  for  the  firft  Direction  for  the  ftrengtheningof Faith; 
 which  is,  by  difecrning  the  Evidences*  of  Truth  in  our  Re- 
 ligion. 
 
 CHAP, 
 
1 3  6  The  Life  of  Faith. 
 
 CHAP.  VIII. 
 
 Jhc  reft  of  the  D'trcSious  for  Strengthening  cur  Fditb. 
 
 I  Shall  be  morebiicf  in  the  reft  of  the  Directions,  for  the 
 increafe  of  Faith:  and  they  arc  thefe. 
 Direct.  2.  Compare  the  Ckriftian  Religion  xt>ilh  aU  other  in 
 the  world :  And  feeing  it  is  certain  that  fonie  way  or  other  God 
 hath  revealed,  to  guide  wan  in  his  duty,  unto  his  end,  and  it  is  no 
 other  >  you  trilljee  that  it  wuft  needs  be  thit. 
 
 i.  The  way  of  the  Heathenifti  Idolaters  cannot  be  it :  The 
 principles  and  the  effe&s  of  their  Religion,  may  eafily  fatisfie 
 you  of  this.  The  only  true  God  would  not  command  Ido- 
 latry, nor  befriend  fuch  ignorance,  errour  and  wickednefs  as 
 doth  conftitute  their  Religion,  and  are  produced  by  it,  as  its 
 genuine  fruits. 
 
 2.  The  way  of  Judaifm  cannot  be  it :  For  it  doth  but  lead 
 us  up  toChriftianity,  and  bear  witnefs  to  Chrift,  and  of  it  felf, 
 is  evidently  inefficient-,  its  multitude  of  ceremonies  being 
 but  the  pictures  and  alphabet  of  that  truth  which  Jefus  Chrift 
 hath  brought  to  light,  and  which  hath  evidence,  which  to  us 
 is  more  convincing,  thar!  that  ©fthe  Jewifb  Law, 
 
 3.  The  Mahometane  deluiion  is  fogrofs,  that  it  feemeth 
 vain  to  fay  any  more  againft  it,  than  it  faith  it  felf »  unkfs  it 
 be  to  thofc  who  are  bicd  up  in  fuch  darknefs,  as  to  hear  of 
 nothing  clfc,  and  never  to  fee  the  Sun  which  fhincth  on  the 
 Chriftian  world  >  and  withall  arc  under  the  terrour  of  the 
 fword  ,  which  is  the  ftrongeft  reafon  of  that  barbarous 
 Sea. 
 
 4.  And  to  think  that  the  Atheifme  of  Infidels  is  the  way, 
 (who  hold  only  the  ftve  Articles  of  the  Vnity  of  God,  the 
 duty  of  obedience ,  the  immortality  of  the  foul,  the  life  of  retri- 
 hutton^  and  the  necefflty  of  Repentauce)  is  but  to  go  againft  the 
 light.  For  I.  It  is  a  denyal  of  that  abundant  evidence  of  the 
 ttuthofthe  Chriftian  Faith,  which  cannot  by  any  found  rea- 
 fon be  confuted.  2.  It  is  evidently  too  narrow  for  mans  ne- 
 ceflitics,  and  leavcth  our  raifery  without  a  fufficicnt  remedy. 
 3.  Itsinclutions  and  executions  are  contradictory  :  It  aflctteth 
 
 the 
 
The  Life  of  Faitk.  j  j  j 
 
 the  ncceflltyof  Obedience  and  Repentance,  and  yet  cxcludcth 
 the  necciTary  means  fthe  revealed  Light,  and  Love,  and 
 Power)  by  which  both  Obedience  and  Repentance  muft  be  had. 
 It  excludeth  Cbrifr  and  his  Spirit,  and  yet  requireth  that 
 which  none  but  Chrift  and  his  Spirit  can  efTe&.  4.  It  propofcth 
 a  way  as  the  only  Religion,  which  few  ever  went  from  the 
 beginning  (isto  the  exclusions.)  As  if  that  were  Gods  only 
 way  to  Heaven,  which  fcarce  any  vifible  focieties  of  men,  can 
 be  proved  to  have  pra&ifcd  to  this  day. 
 
 Which  of  all  thefc  Religions  have  the  moft  wife,  and  holy, 
 and  heavenly,  and  mortified,  and  righteous,  and  fober  per- 
 fons  to  profefs  it ;  and  the  greatcft  numbers  of  fuch  >  If  you 
 will  Judge  of  the  medicine  by  the  effects,  and  take  him  for 
 thebeft  Phyfician,  who  doth  the  greateft  cures  upon  the  fouls, 
 you  will  Toon  conclude  that  Ghnftis  the  way,  the  truth,  and 
 the  life,  and  no  wan  cometb  to  the  Father  but  by  him, 
 John  14.  6. 
 
 Direct.  3.  Think  hotv  impojfible  it  is  that  any  but  GodfhouU 
 be  the  Author  of  the  Chrifiian  Religion. 
 
 1.  No  good  man  could  be  guilty  of  fo  horrid  a  crime  as  to 
 forge  a  volume  of  delufions,  and  put  Gods  Name  to  iti  to 
 cheat  the  world  fo  blafphemoufly  and  hypocritically,  and  to 
 draw  them  into  a  life  of  trouble  to  promote  it.  Much  lefs 
 could  fo  great  a  number  of  good  w*»dothis,  as  the  fuccefs  of 
 fuch  a  cheat  (were  it  pofliblej  would  require.  There  is  no 
 man  that  can  believe  it  to  be  a  deceit,  but  muft  needs  believe, 
 as  we  do  of  Mahomet,  that  the  Author  was  one  of  the  wofit 
 men  that  ever  lived  in  the  world. 
 
 2.  No  bad  man  could  lay  fo  excellent  a  defign,  and  frame 
 a  Do&rine  and  Law  fo  holy,  fo  ft  If.  denying,  fo  merciful,  Cqjufty 
 fo  fpiritual,  fo  heavenly,  and  fo  concordant  in  it  felf,  nor 
 carry  on  fo  high  and  divine  an  undertaking  for  fo  divine  and 
 excellent  an  end  :  No  bad  man  could  fo  univerfally  condemn 
 all  badxtfi)  and  preferibe  fuch  powerful  remedies  againft  it, 
 and  fo  effectually  cure  and  conquer  it  in  fo  confiderable  a  part 
 of  the  world.    " 
 
 3.  Ifit.bc  below  any  good  man%  to  be  guilty  of  fuch  a 
 
 T  forgery 
 
I38  The  Life  of  Fatth. 
 
 forgery  as  aforcfaid,  we  can  much  lefs  fufptd  that  any  good 
 Angel  could  be  guilty  of  it. 
 
 4.  And  if  no  bad  man  could  do  fo  much  good^wc  can  much  lefs 
 imagine  ihat  any  Devil  or  bad  fpirit  could  be  the  author  of  ir. 
 The  Devil  who  is  the  tvorft  in  evil,  could  never  fo  much 
 contradict  his  nature,  and  overthrow  his  own  Kingdom,  and 
 fay  fomuchtvil  of  himftlf,  and  do  (o  much  againft  h:m- 
 fclf,  and  do  fo  much  for  the  fan&iiying  and  faving  of  the 
 world:  He  that  doth  fo  much  to  draw  men  to  fin  and  mifc- 
 ry,  would  nevtr  do  fo  much  to  deftroy  their  (in.  And  we 
 pl*in*y  f el  within  our  felvcs,  that  the  fpirit  or  party  which 
 draw  h  us  to  fin,  doth  rcfift  the  Spirit  which  drawcth  us  to 
 believe  and  obey  the  GofpeU  and  that  thefe  two  maintain  a 
 war  within  us. 
 
 5.  And  if  you  mould  fay,  that  the  good  which  is  in  Ckri- 
 ftianity,  is  caufedbyGod,  and  the  evil  of  it  by  the  Father  of  fin, 
 Ianfwcr,  either  it  is  true  or  falje  :  If  it  be  rrw*,  it  is  (0  goodt 
 that  the  Devil  can  never  poflibly  b.  a  contribute!  to  it :  Nay, 
 it  cannot  then  be  fufpe&ed  juftly  of  any  evil.  But  if  it  be 
 falfe,  it  is  then  fo  bad,  that  God  cannot  be  any  other  wife  the 
 Author  of  it,  than  as  he  is  the  Author  of  any  common  natural 
 Verity  which  it  may  take  in  and  abufe  ,  or  as  his  general  con- 
 courfc  extendeth  to  the  whole  Creation.  But  it  is  fomewhat 
 in  Chriftianity,  which  it  hath  more  than  other  Religions  have4 
 which  muft  make  it  more  pure,  and  more  powerful  andfuc- 
 ccfsful,  than  any  other  Religions  have  been.  Therefore  it 
 mult  be  more  than  common  natural  truths :  even  the  con- 
 texture of  thofe  natural  truths,  with  the  fupernaturil  reve- 
 lations of  it,  and  the  addition  of  a  fpirit  of  pwer,  and  light , 
 and  love ,  to  procure  the  fuccefs.  And  God  cannot  be  the  Au- 
 thor of  any  (uch  contexture,  or  additions,  if  it  be  falfe. 
 
 6.  If  it  be  faid,  thii men  that  had /owe  good,  and  fomebad 
 in  them,  did  contrive  it  (fuck  as  thofc  Fanaticks,  or  Enthu- 
 fufls,  who  have  pious  notions  and  words,  with  pride  and 
 fclf  exalting  minds^  I  anfwer,  The  good  is  fo  great  which  is 
 found  in  Chriftianity,  that  it  is  not  poluble  that  a  bad  man, 
 much  lefs  an  extreamly  bad  wan,  could  be  the  Author  of  it : 
 And  the  wicksdnefs  of  the  plot  would  be  fo  great  if  it  were 
 falfe,  that  it  is  not  poffiblc  that  any  but  an  txtrcamly  bad  man 
 
 could 
 
The  Life  of  Faith.  1 39 
 
 could  be  guilty  of  u  :  M  en  lefs  that  a  multitude  (hould  be 
 found  at  once  fo  extream!y  go  d  as  to  promote  it,  even  with 
 their  greatcft  labour  and  fufTenng,  and  alfo  fo  extrtamly  bad  w 
 to  joyn  together  in  the  plot  to  cheat  the  world,  in  a  matter  of 
 fuch  high  importance.  Such  exceeding  g*od  and  evil,  cannot 
 conliil  in  any  one  p.  rfon,  much  lcfs  in  fo  many  as^muft  do  fuch 
 a  thing.  And  if  fuch  a  heated  brain  -fick  perfon  as  HachsU 
 Nailer  ^David.George,  or  John  of  Leyden,  mould  cry  up  them- 
 (civet  upon  prophetical  and  pious  pretences,  their  madnefs 
 hath  ft  ill  appeared,  in  the  mixture  of  their  impious  do&rines 
 and  practices :  And  if  any  would  and  could  be  Co  wicked,  God 
 never  would  or  did  aflift  them,  by  an  age  of  numerous  open 
 miracles,  nor  lead  them  his  Omnipotency  to  deceive  the 
 world  i  but  left  them  to  the  fhame  of  their  proud  attempts, 
 and  made  their  folly  known  to  all. 
 
 Direft.  4.  Study  all  the  Evidences  of  the  Cbriflian  Verity, 
 till  their  fenfe,  and  height,  and  order,  be  throughly  digefted, 
 under  flood  and  remmbred  by  you  j  and  be  at  flain  andfamiltar 
 to  you,  as  the  leffbn  which  yen  have  moft  thoroughly  learned. 
 
 It  is  not  once  or  twice  reading,  or  hearing,  or  thinking 
 on  fuch  a  great  and  difficult  matter,  that  will  make  it 
 your  own,  for  the  ftabhming  of  your  faith.  He  that  will  un- 
 derstand the  art  of  a  Sea- man,  aSoaldicr,  a  Mufician,  a  Phy- 
 fician,  &c.  fo  as  to  f  nGife  it  i  muft  ftudy  it  hard,  and  under- 
 fland  it  clearly,  and  coraprehcnfively,  and  have  all  the  whole 
 frame  of  it  printed  on  his  mind  i  and  not  only  here  and  there 
 a  fcrtp.  Fiith  is  a  practical  knowledge  :  We  muft  have  the 
 heart  and  life  dirc&cd  and  commanded  by  it :  We  muft  live 
 by  it,  both  in  the  intention  of  our  end%  and  in  the  choice  and 
 Jeofail  the  means:  Whileft  the  Gofpel,  and  the  Reafons  of 
 our  Religion,  arc  grange  to  people,  like  a  leflbn  but  half  learn- 
 ed, who  can  exped  that  they  (hould  be  fettled  agiinft  all 
 temptations  which  aflault  their  faith,  and  able  to  confute  the 
 tempter  ?  We  lay  together  the  proofs  of  our  Religion,and  you 
 read  them  twice  or  thrice,  and  then  think  that  if  after  that 
 you  have  any  doubting,  the  fault  is  in  the  wsnt  of  evidence^ 
 and  not  in  your  want  of  understanding  ;  But  the  life  of  faith 
 
 X  2  muii 
 
I^o  The  Life  of  Faith. 
 
 muftcoli  you  more  labour  than  fov  fiudy  it  till  you  clearly 
 underftand  it,  and  remember  the  whole  method  of  the  evi- 
 dence together,  and  have  it  all  as  at  your  ringers  e:  Js,  and 
 then  you  may  have  a  confirmed  faith  to  live  by. 
 
 Direct.  5.  Whenyou  k*ton>  what  are  the  foreji  temptations  to 
 unbelief,  get  all  thofejpecial  arguments  and  provisions  in.  0  your 
 minds,  which  are  necejfry  against  thefe  particular  temptatuns. 
 And  do  not  ftren&tben  your  own  temptations  by  your  imprudent 
 entertaining  thtm. 
 
 Here  are  three  things  which  I  would  efpecially  advifc  you 
 to  igainft  temptations  to  unbelief.   1.  Enter  not  into  the  debate 
 effo  great  a  bufinefs  when  yon  are  uncapable  of  it :    Efpecially 
 1.  When  your  minds  are  taken  up  with  worldly  bufinefs,  or 
 other  thoughts  have  carryed  them  away,  let  not  Satan  then 
 lurprize  you,  and  fay,  Come  now  and  qucftton  thy  Religion  : 
 You  could  not  refolvc  a  quethon  in  Philofophy,  nor  caft  up  any 
 long  account,  on  fuchafudden,  with  an  unprepared  mind. 
 When  the  Evidences  of  your  faith  are  out  of  mind,  (fay  till 
 you  can  have  leifure  to  fet  your  felvesto  the  bufinell,  with 
 that  (tudioufnefs,  and  thofe  helps,  which  fo  great  a  matter 
 doth  require.  2.  W .en  flcknefs  or  melancholy  doth  weaken 
 your  underftandings,  you  are  then  unlit  for  fucri  a  work.  You 
 would  not  in  fuchacife  d  fpurefor  your  lives  with  s  cunning 
 fophiitcr  upon  any  djffici'l   qutrfion  what  foe  ver :    And   will 
 you  in  fuch  a  cak  ditpute  wuh  the  Devil,  when  your  falva'  on 
 may  lye  upon  it  ? 
 
 2.  When  jour  faith  is  ence  fetthdy  fuffer  mt  the  Vivil  to 
 call  you  to  difputeit  ever  ag:i.>  utiis  CommarJ.  Do  it  not  when 
 bit  fuggefthns  urge  you-^t  his  fleafurc  ±  bur  when  God  maketh 
 it  your  duty,  and  at  his  pie  a  fur  e :  E'ic  y  ur  very  difputing 
 with'Satan,  will  b'.  feme  degree  of  yicldn.g  to  him,  and  gra- 
 tifying him.  And  he  will  one  time  or  other  take  you  at  the 
 advantage,  and  aflault  you  when  you  are  without  your 
 aims. 
 
 3.  Mark  what  it  is  that  Atheifls  and  Infidels  mod  objed 
 agamii  Chriftianity  \  but  efpecially  mark  what  it  is  which 
 Satan  maketh  moft  ufc  of,  agamtf  your  felns,  to  (hake  your 
 
 faith : 
 
Tie  Life  of  Faith.  14  r 
 
 fiith  :  And  there  let  your  itudies  be  principally  bwiu  ,  that  you 
 may  have  particular  armour  to  defend  you  againft  particular 
 affaulrs :  And  get  fuch  light  by  communication  with  wifer 
 and  more  expencnerd  men,  as  may  furnilh  yoa  for  that  ufe  i 
 that  no  objection  may  be  made  againit  your  faith,  which  you 
 arc  no:  alwaies  ready  to  anfwer.  This  is  the  true  fenfe  of 
 1  Pet.  3. 15.  Sanclifie  the  Lord  God  in  your  heart  s>  and  be  rea- 
 dy alwaies  to  give  an  anfwer  to  every  nuntbat  askfthyon  a  reafen 
 oftbebofe  that  is  in  you,  with  rneekpcfe  andfe»r. 
 
 Direct.  6.  Mark^wetitkofeworkjofGodintbeworld,  which 
 are  the  f  lain  fulfilling  of  bis  Word. 
 
 God  doth  not  make  fuch  notable  difference  by  his  Judge- 
 ments, as  fliall  prevent  the  great  difcoveries  at  the  hit,  and 
 nuke  his  Afllze  and  final  Judgement  to  be  unnccelTary,  by  do- 
 ing the  fame  work  before  the  time.  But  yet  his  Providences 
 do  <>ira,  and  bear  witnefi  to  his  Word:  and  he  leavcth  not 
 the  world  without  fome  piefcnt  fentiblc  teftimonies  of  his 
 foveraign  govexnmcnt,to  convince  them,and  reftrain  them. 
 
 1.  Mark  how  the  Itate  of  the'finful  world  agrecthto  ©ods 
 defcription  of  it,  and  how  malicioufly  Godlinefs  is  every 
 where  oppofed  by  them,  and  how  notably  God  ftill  cafteth 
 ihame  uponfinners  '•»  Co  that  even  in  their  profperity  and  rage 
 they  are  pittied  and  contemned  in  the  eyes  of  all  that  are  wife 
 and  fober,  and  in  the  next  generation  their  names  do  rot, 
 Pfal.  15.  3,  4.  Prov.  10.  7.  And  it  is  wonderful  to  obferve, 
 that  fin  in  the  general  and  abftrad:,  is  ftill  fpoken  of  by  alias 
 an  odious  thing,  even  by  them  that  will  be  damned  rather  * 
 than  they  will  leave  it :  And  that  Virtue  and  Godlinefl,  Cha- 
 rily and  JujYiee  are  ftill  praifcd  in  the  world,  even  by  them 
 that  abhor  and  perfecutcit. 
 
 2.  And  it  is  very  obfervable,  how  mod  of  the  great  changes 
 of  the  world  are  made?  By  how  fmall,  contemptible  and 
 unthought  of  means  >  Efpecially  where  the  inteieft  of  the 
 Gofpcl  is  moft  concerned  !  The  lrftance  of  the  Reformation 
 hi  Luther's  time,  and  many  others  nearer  to  our  daies,  would 
 (hew  us  much  of  the  conjun&ion  of  Gods  works  with  his 
 Word,  if  they  were  particularly  and  wifely  opened. 
 
 T  3  3-  The 
 
1-2  ^e   Ltf€  of  Faith. 
 
 3.  The  many  prodigies,  or  extraordinary  events,  which 
 have  fallen  out  at  fcveral  times,  would  be  found  to  be  ot  ufc 
 this  way,  if  wifely  coniidered.  A  £rea?  number  have  fallen 
 out  among  us  of  late  years,  of  real  certainty,  and  of  a  con- 
 fiderable  ufefulnefs :  But  the  crafty  enemy  (whoufcth  molt 
 to  wrong  Chrift  and  his  Caufe,  by  his  moft  paflionatc,  inju- 
 dicious followers^  prevailed  with  fome over-forward  Minifter 
 of  this  ftrein,  ;to  publiQithem  in  many  volumes,  with  the 
 mixture  of  fo  many  falfhoods,  and  mtftaken  circumftances,  as 
 turned  them  to  the  advantage  cfthc  D:vil  and  ungodlinefs, 
 and  made  the  very  mention  of  Trodigies  to  become  a 
 (corn. 
 
 4.  The  ftrange  deliverances  of  many  of  Gods  fcrvants  in 
 the  greateft  dangers,  by  the  moft  unlikely  means,  is  a  great 
 encouragement  to  faith:  And  there  are  a  great  number  of 
 Chriftians  that  have  experience  of  fuch  :  The  very  manner 
 of  our  prcfervations  is  often  fuch  as  forceth  us  to  fay,  It  is 
 the  hand  of  God. 
 
 5.  The  notable  anfwer,  and  grant  of  prayers,  (of  which 
 many  Chriftians  have  convincing  experience)  is  alfo  a  great 
 confirmation  to  our  faith ,  (  of  which  I  have  before 
 ipoken  ) 
 
 6.  The  three  fcnfible  evidences  formerly  mentioned,  com- 
 pared with  the  Scriptures,  may  much  pcrfwadc  us  of  its  truth  : 
 I  mean  1.  Apparitions,  2.  Witches  *  3.  Satanical  polTcffions 
 or  difeafes,  which  plainly  declare  the  operation  of  Satan  in 
 them  »  of  all  which  I  could  give  you  manifold  and  proved  in- 
 fiances.  Thctc,  and  many  other  inftances  of  Gods  providence, 
 are  great  means  to  help  us  to  believe  his  Word  ("though  we 
 muft  not  with  Fanatical  perfons,  put  firft  our  own  interpreta- 
 tion upon  Gods  irffr^,  and  then  expound  his  Word  by  thcm; 
 but  ufc  his  works  as  the  fulfilling  of  his  Word,  and  expound 
 hif  Providences  by  his  Prcccpts,and  his  Promifcs  and  Threats. 
 
 Direct.  7.  Mark^  well  Gods  inward  mrkf  of  Government 
 ufon  the  foul  i  and  yen  JhaU  find  it  very  agreeable  to  the 
 Gofpel. 
 
 Tfccrc  is  a  very  great  evidence  of  a  certain  Kingdom  of  God 
 
 within 
 
The  Life  of  Faith.  140 
 
 within  us :  And  as  he  is  hmnfclf  a  Spirit,  Co  it  \s  with  the  Sfi- 
 ra  thit  he  doth  moft  apparently  converfc,  in  rhc  work  of  his 
 moral  Government  in  the  world.  1.  There  you  (hall  find  a 
 Lttf  of  duty,  or  an  inward  conviction  of  much  of  that  o  c* 
 dience  which  you  owe  to  God.  2.  There  you  (lull  rind  an  in- 
 ward mover,  driving  with  you  to  draw  you  to  peiform  (his 
 duty.  3.  There  you  (hall  find  the  inward  fuggt/lions  of  an 
 enemy,  labouring  to  draw  you  away  from  this  duty,  and  to 
 make  a  godly  life  fecm  grievous  to  you  i  and  alfo  to  draw 
 -  you  to  all  the  fins  which  Chrift  lorbiddeth.  4.  There  you  (hall 
 find  an  inward  conviction,  that  Godityour  Judge^  and  that  he 
 will  call  you  to  account  for  your  wilful  violations  of  the  Laws 
 of  Chrift. 
 
 5.  There  you  (hall  find  an  inward  fentcn^epaft  upon  you, 
 according  as  you  do  good  or  evil. 
 
 6.  And  there  you  may  find  the  foreft  Judgements  of  God 
 inflicted,  which  any  fhort  of  Hell  endure.     You  may  there 
 find  how  God  for  fin  doth  firft  afflict  the  foul  that  is  not  quite 
 forfaken,  with  troubles  and  affrightments,  and  fome  of  the 
 feeling  of  his  difpleafure.     And  where  that  is  long  dc(pifcd, 
 and  men  fin  on  ftill,  he  ufeth  to  with  hold  his  gracious  mo- 
 tions, and  leave  the  /inner  dull  and  fcnfelefe,  Co  that  he  can  fin 
 with  finful  rcmorfc,  having  no  heart  or  life  to  any  thing  that 
 is  fpiritually  good :    And  if  yet  the  (inner  think  not  of  his 
 condition,  to  repent,  he  is  ufaally  fo  far  forfaken  as  to  be 
 given  up  to  the  power  of  his  moft  bruitifli  luft  *  and  to  glo- 
 ry impudently  in  his  (hame,  and  to  hate  and  perfecutc  the  f«r- 
 vants of  Chrift,  who  would  recover  him*,  till  he  hath  filled 
 upthemeafure  of  his  fin,  and  wrath  be  come  upon  him  to 
 theutfermoft,  Epbef.  4. 18,  19.  1  Jbef.  2. 15,  16.  b:tng  abo- 
 minable, and  difobedicnt,  and  to  every  good  work  reprobate, 
 Titus  1. 15,  16.  Befides  the  IciTcr  penal  withdra wings  of  the 
 Spirit,  which  Gods  own  fcrvants  find  in  themfelves,   after 
 fome  fins  orpiegiects  of  grace. 
 
 7.  And  there  alfo  you  may  fiod  the  RstvarJs  of  Lre  and 
 faithful  duty  »  by  many  taftcs  of  Gods  acceptance,  and  many 
 comforts  of  his  Spirit,  and  by  his  owning  the  foul,  and  giving 
 out  larger  aiEftance  of  his  Spirit,  and  peace  of  conference,  and 
 tntcrumrmnt  in  prayer,  and  all  approaches  of  the  foul  to 
 
 God, 
 
144  Z*e  Ltfe  °f  Ftitb. 
 
 God,  and  fwcctcr  forctafts  of  life  eternal.  In  a  word,  if  we 
 did  but  note  Gods  dreadful  Judgements  on  the  louls  of  the 
 ungodly  in  this  age,  as  well  as  we  have  nottd  our  plagues  and 
 flames  i  and  if  Gods  feivants  kept  as  exa&  obfcrvations  of 
 their  inward  rewards  and  punifhments,  and  that  in  f arti- 
 cular /,  as  fuited  to  their  particular  fins  and  duties  *  you  will 
 fee  that  Chrift  is  King  indeed,  and  that  there  is  a  real  Govern- 
 ment according  to  his  Gofpcl,  kept  up  in  the  consciences  or 
 fouls  of  men  (though  not  fo  obferviblc  as  the  rewards  and 
 punifhments  at  the  laft  day  J 
 
 Dircdi  S.  Dwell  not  too  much  on  fenfual  objects,  and  let  them 
 not  come  too  near%your  hearts. 
 
 Three  things  I  hereperfwadc  you  carefully  to  avoid:l.That 
 you  keep  your  hearts  at  a  meet  ditiance  from  all  things  in  this 
 world  >  that  they  grow  not  toofweet  to  you,  nor  too  great 
 in  your  eftccm :  2.  That  you  gratifie  not  fen[e  it  felf  too 
 much  i  and  live  not  in  the  pleating  of  your  tafte  or  lufi  : 
 3.  That  you  furTer  not  your  imaginations  to  run  out  greedily 
 after  things  fenfitive,  nor  make  them  the  too  frequent  objects 
 of  your  thoughts. 
 
 You  may  ask  perhaps,  what  is  all  this  to  our  faiih  ?  why, 
 the  life  of  faith  is  exercifed  upon  things  that  are  not  feen : 
 And  if  you  live  upon  the  thirgs  that  are  feeny  and  inopnfon 
 your  foul  in  the  fetters  of  your  concupifcence ,  and  fill  your 
 fancies  with  things  of  another  nature,  how  can  you  be  ac- 
 quainted with  the  life  of  faith?  Can  a  bird  tlye  that  hath  a 
 (tone  tyed  to  her  foot  >  Can  you  have  a  mind  full:,  of  lufi,  and 
 of  God  at  once  ?  Or  can  that  mind  that  is  ufed  to^hefe  inor- 
 dinate fenfualities,  be  fit  toretijh  the  r  i^gs  that  are  fpiritual  ? 
 And  can  it  be  a  lover  of  earth,  and  flejkly  fleafures,  and  alfo  a 
 Believer  and  lover  of  Heaven  ? 
 
 Direct.  9.  Vjc  your  [elves  much  to  thinks  and  fptak^of  Hia- 
 vm9  and  the  tnvifibU  thing*  of  Faith  ? 
 
 Speaking  of  Heaven  is  needful  both  to  exprefs  your  thoughts, 
 and  to  actuate  and  preferve  them.    And  rhe  often  thoughts  of 
 
 Heaven, 
 
The  Life  of  Faith.  145 
 
 Heaven,  will  mike  the  mind  familiar  there:  And  familiarity 
 will  alfift  tnd  encourage  faith  :  For  it  will  much  acquaint  us 
 with  thofe  reafcm  and  inducer*  nts  of  faith,  which  a  few 
 ftrange  and  diftant  thoughts  will  never  reach  to.  As  he  that 
 converfetb  much  with  a  learned,  wife,  or  godly  man,  will  ea- 
 rlier believe  that  he  is  leirned,  wife,  or  godly,  than  he  that  is 
 ajrVrfagfrto  him,  ind  only  now  and  then  feeth  him  afar  off: 
 So  he  that  thinketh  fo  frequently  of  God  and  Heaven,  till  his 
 mind  hath  contracted  a  humble  acquaintance  and  familiarity, 
 muft  needs  believe  the  truth  of  all  that  excellency  which  be- 
 fore he  doubted  of.  For  doubting  is  the  erTcd  of  ignorance  : 
 And  he  that  kyowetb  wofl^hctc,  behevetb  bed  Falfhood  and 
 evil  cannot  bear  the  light  \  but  the  more  you  tkink^of  them, 
 and  kpow  them,  the  more  they  are  detected  and  afhamed  : 
 But  truth  and  goodnefs  love  the  light ,  and  the  better  you  are 
 acquainted  with  them,  the  more  will  your  behef  and  lore 
 be  increafed. 
 
 Direct.  lo.  Live  not  in  the  guilt  of  wilful  fin:  For  that  wii 
 many  waies  binder  your  belief. 
 
 1.  It  will  breed  fear  and  horrour  in  your  minds,  and  makf 
 you  wifr  that  it  were  not  true,  that  there  is  a  day  of  Judge- 
 ment, and  a  Hell  for  the  ungodly,  and  fuch  a  God,  fuch  a 
 Chrift,  and  fuch  a  life  to  come,  as  the  Gofpel  doth  defcribc  : 
 And  when  you  take  it  for  your  intcrefr  to  be  an  unbeliever, 
 you  will  hearken  with  defire  to  all  that  the  Diviland  Infidels 
 can  fay  :  And  you  will  the  more  cafily  make  your  fclvcs  be- 
 lieve that  the  Gofpel  is  not  true,  by  how  much  the  more  you 
 defire  that  it  mould  not  be  true.  2.  And  you  will  forfeit  the 
 grace  which  (hould  help  you  to  believe  i  both  by  your  wilfuB 
 fin,  and  by  your  unwiUingnefs  to  believe  :  Fox  who  can  expect 
 that  Chrift  mould  give  his  grace  to  them,  who  wilfully  de- 
 fprfchim,  andabufe  it :  Or  that  he  fhririld  make  men  bzlttve, 
 -who  had  rather  not  believe?  Indeed  he  ntayfcffibly  do  both 
 thefc,  but  thefc  arc  not  the  way,  norvis  it  a  thing  which  wc 
 cancxpedh  3.  And  this  guilt,  and  fear,  and  unwiUingnefs  to- 
 gether, will  all  keep  down  your  thoughts  from  He*ven  \  to 
 thatfcldom  thinking  of  it,  will  incrcafe  your  unbelief:  and 
 
 U  they 
 
1^6  The  UJe  of  Faith. 
 
 they  will  make  you  unfit  to  lee  the  evidences  of  truth  in  the 
 Gofpel,  when  you  do  think  of  them,  or  hear  them  :  For  he 
 thzi  would  not  know  cannot  learn.  Ob.y  therefore  according 
 to  the  knowledge  which  you  have,  if  ever  you  would  have 
 more,  and  would  not  bt  given  up  to  the  blindnifs  of  Infi- 
 delity. 
 
 Dired.  n.  frufi  not  wly  to  your  under  ft  andin^s,  andthi^ 
 Wt  that  ftudy  is  all  whtch  is  necejjdry  to  faith  :  But  rerttcmbtr 
 that  faith  is  the  gift  of  God,  and  therefore  fray  as  well  at 
 ftudy. 
 
 Frov.%.  5.  Truft  in  the  Lord  with  al  thy  heart,  and  lean 
 net  to  thy  own  under  ft  anding.  It  is  a  precept  as  ncceffary  in 
 this  point  as  in  any.  I-i  all  things  God  abhorrcth  the  pr0udy 
 and  lookcth  at  them  afar  iff,  as  with  difowning  and  difdain  : 
 But  in  no  cafe  more,  than  when  a  blind  ungodly  (inner  (hall 
 fo  overvalue  his  own  under  (landing,  as  to  think  that  j{  there 
 be  evidence  of  truth  in  the  my ftery  of  faith,  he  is  able  pre- 
 fently  todifcern  it,  before  or  without  any  heavenly  illumina- 
 tion, to  cure  his  dark  diftcmpercd  mind.  Remember  that  as 
 the  Sun  is  feen  only  by  his  own  light  i  fo  is  God  our  Creatour 
 and  Redeemer.  Faith  is  the  gift  of  God,  as  well  as  Repen- 
 tance, Epbefi.  8.  2  lint.  2. 15, 16.  Apply  your  felvcs  there- 
 fore to  God  by  carneft  prayer  for  it.  As  he,  Mark^  9.  24. 
 Lord,  I  believe,  keif  thou  my  unbelief.  And  as  the  Dif- 
 ciplcs,  Lukf  17.  5.  Increaft  our  faith.  A  humble  foul  that 
 waiteth  on  God  in  fervent  prayer,  and  yet  n*g?e-&eth  not 
 to  ftudy  and  fcarch  for  truth,  is  much  liker  to  become  a  con- 
 firmed Believer,  than  ungodly  Students,  who  trult  and  feek 
 no  further  than  to  their  Books,  and  theii  perverted  minds. 
 For  as  God  will  be  fought  to  for  his  grace  >  fo  thofc  that 
 draw  near  him,  do  draw  near  unto  the  Light  \  and  there- 
 fore arc  like  as  children  of  Light  to  be  delivered  from  the 
 power  of  darknefs  :  For  in  his  light  wc  (hall  fee  the  Hghrt 
 that  mull  acquaint  us  with  him. 
 
 the 
 
 Dirc&  1  a . 
 
Tk$  Life  of  Faith.  147 
 
 Dircd,  12.  Laftly,  W'b*tmtflwoftt%k)fwnQodmtk. 
 f*ftth  you,  labour  to  turn  it  a  I  into  Lope ,  and  makf  it  your 
 (trim  care  and  bufincfs  to  hpw  God,  that  you  way  bye  hin*% 
 and  to  lave  G<dfo  far  as  you  k^vw  him. 
 
 For  he  that  deiireth  fan  fact  on  in  his  doubts,  to  no  bcttei 
 end,  than  to  pleafc  his  mind  by  knowing,  and  to  free  it  from 
 the  difquiet  of  uncertainty,  hath  an  end  fo  low  in  all  hisftu- 
 dies,  that  hectnnot  expc&  that  God  and  his  grace  fhould  be 
 called  down,  to  ferve  fuch  a  low  and  bafe  dcflgn.  That  faith 
 which  is  not  employed  in  beholding  the  love  of  God  in  the  face 
 -■  of  Ckrift,  on  purpofc  to  increale  and  exercife  our  love,  is  not 
 indeed  the  true  Chriftian  Faith,  but  a  dead  opinion.  And  he 
 that  hach  never  fo  weak  a  faith,  andufcth  it  to  this  end,  to 
 tyor*  Gods  amiablenefr,  and  to  [love  him,  doth  take  the  moft 
 certain  way  for  the  confirmation  of  hit  faith.  For  Love  is  the 
 clofeft  adherence  of  the  foul  to  God,  and  therefore  will  fct  it 
 in  the  dcareft  light,  and  will  teach  it  by  the  fwect  convincing 
 wty  of  experience  and  ffirttual  tafte.  Bdieving  alone  is  like 
 the  knowledge  of  our  meat  byfeeingit ;  And  Love  is  as  the 
 knowledge  of  our  meat  by  eating  and  digefling  it.  And  he  that 
 hath  taftedihit  it  is  iweet,  hath  a  ftronger  kind  of pcrfwafion 
 that  it  is  fwect,  than  he  that  only  feeth  it  j  and  will  much 
 mere  tenacioufly  hold  his  apprefienfion  :  It  is  more  poflible 
 to  difpute  him  out  of  his  belief,  who  only  feeth,  than  him  that 
 alfo  tafleth  and  conccEletb.  A  Parent  and  child  will  not  fo  ea- 
 fily  believe  any  falfc  reports  of  one  another,  as  (hangers  or  ene- 
 mies will  \  becaufc  Love  is  a  powerful  refiftcr  of  fuch  hajr£ 
 conceits.  And  though  this  be  delufory  and  blinding  psrthii- 
 •  ty,  where  Love  is  guided  by  i*iftak$  >  yet  when  a  found  under- 
 jhw<Ji*gleadethit,  and  Love  hath  chofen  the  truefi  obje8t  it 
 is  the  naturally  perfe&ivc  motion  of  the  foul. 
 
 And  Live  kecpeth  us  under  the  fulled  influences  of  Gods 
 L^ve  ;  and  therefore  in  the  reception  of  that  grace  which  wiir 
 increalYour  faith:  For  Love  is  that  a£t  which  the  ancient 
 Doctors  were  wont  to  call,  thcprincifle  of  merit,  oifirft  me- 
 ritoricus  ail  of  the  foul-,  and  which  wc  call,  the  principle  of 
 rewardable  afts.  God  begmnoth  and  lovtth  us  firft,  paxtly 
 with  a  Love  of  complacency,  only  as  his  creatures,  and  alfo  as 
 
 U  2  in 
 
1 48  ihe  Life  of  Faith, 
 
 *?*. . — 
 
 m  effe  ccgmto,  he  forefceth  how  amiable  his  grace  will  make 
 us  i  and  partly  with  a  Love  of  benevolence,  intending  to  give 
 us  that  grace  which  (hall  make  us  really  the  ob^cls  of  his 
 further  Love  :  And  having  received  this  grace,  it  ciufeth  us 
 to  love  God  :  And  when  we  Lve  God,  we  arc  really  the  ob- 
 jects of  his  complaccntial  Love  \  and  when  we  perceive  this, 
 it  (till  incrcafcth  our  Love  :  And  thus  the  mutual  Love  of 
 Gt>d  and  Man,  is  the  true  perpetual  motion,  which  hath 
 in  evci lafting  caufr,  and  therefore  muft  have  an  evcrlafting 
 Juration.  And  fo  the  faith  which  hath  once  kindled  Love, 
 cvcnflncerc  Love  to  God  inChrift,  hath  taken  rooting  in  the 
 heart,  and  lycth  deeper  than  the  bead,  and  will  hold  Uft,  and 
 incrcafe  as  Love  incrcafcth. 
 
 And  this  is  the  true  reafon  of  the  fte dfaftnefs  and  happinefs 
 of  many  weak  unlearned  Chriftians,  who  have  not  the  di- 
 ftineS  conceptions  and  reafbnings  of  learned  men  >  and  yet  be- 
 caufe  their  Faith  is  turned  into  Love,  their  Love  doth  help  to 
 confirm  their  Faith:  And  as  they  love  more  heartily,  fo  they 
 hjitve  more fledfafHy,  and  perfevcringly,  than  many  who  can 
 fay  more  for  their  faith.    And  fo  much  for  the  ftrcngthening 
 
 •  of  your  faith. 
 
 CHAP.    IX. 
 
 General  VireBiens  for  exercifing  the  Life  of  Faith. 
 
 HAving  told  you  how  Faith  muft  be  confirmed,  I  am  next 
 to  tell  you  how  it  muft  be  uftd.  And  in  this  I  (hall  be- 
 gin with  fomc  Goner  alVired  ions,  and  then  proceed  to  fuch 
 particular  cafes  jn  which  we  have  the  greatcft  ufe  for  Faith. 
 Direct.  1.  Remember  the  necejfity  of  Faith  in  all  tbebufinefl 
 of  your  hearts  andlivs,  that  nothing  can  be  done  vpcU  tviibcut  it. 
 There  is  no  fin  to  be  conquered,  no  grace  to  be  cxercifed,  no 
 woruSip  ro  be  performed,  nor  no  a&s  of  mcrcy>  or  jufnee,  or 
 worldly  bufinefs,  to  be  well  done  without  it,  in  any  manner 
 acceptable  to  God.  Without  Faith-  it  is  imfojfikle  tofleafe  God, 
 Heb.  1 1. 6.  You  may  as  well  go  about  your  bodily  work  with- 
 out your  eyefigbtt  u  about  your  fpiritual  work  without  Faith. 
 
 Dirc&  2. 
 
The  Life  of  Faith.  149 
 
 . A  ... — " 
 
 Dircd.  2.  Makf  it  therefore  your  care  and  worl^to  g  t  Faith, 
 ar.dtoufeiti  and  fbink^nct  that  God  muji  rental  h*  mind  to 
 yotty  as  ixviftsni,  while  you  idly  negleU  your  proper  worX.  Be- 
 lieving is  the  fiift  part  of  your  trade  of  life  ;  and  the  pracltce 
 of  it  muft  be  your  cenftant  bufinefs.  It  is  not  hvir,g  ordinarily 
 by  fenfe,  and  looking  when  God  will  caft  in  the  light  of  Faith 
 extraordinarily,  which  is  indeed  the  life  of  Faith  :  Nor  is  it 
 frcming  to  (tir  up  Faith  in  a  Prayer  or  Sermon,  ind  looking 
 no  more  after  it  all  the  day :  This  is  bur  to  give  God  a  faluta- 
 tion,  and  not  to  dwell  and  walk  with  him  :  And  to  give  Hea- 
 ven 1  complcmental  viflt  fomctimes,  but  not  to  have  your 
 converfation  there,  2  Cor.  5.7,  8. 
 
 Dsrcd.  3.  Bimt  toofeldom  in  folitary  meditation.  Though 
 it  be  a  duty  which  melancholy  pcrfons  are  difablcd  toper* 
 form,  in  any  fct,  and  long,  and  orderly  manner  \  yet  it  is  fo 
 needful  to  thofc  who  arc  able,  that  the  greater!  works  of 
 Faith  are  to  be  managed  by  if.  How  mould  things  unfeen  be 
 apprehended  fo  as  to  affect  our  hearts,  without  any  feriouscx- 
 ercifc  of  our  thoughts  ?  How  mould  we  fcarch  into  myitcrics 
 cf  the  Gofpcl,  or  convcrfc  with  God,  or  walk  in  Heaven, 
 or  fetch  cither  pyet  or  motives  thence,  without  any  retired  ftu- 
 dious  contemplation  ?  If  you  cannot  meditate  or  thinks  you 
 cannot  believe.  Meditation  abttra&eth  the  mind  from  vani- 
 ty, and  liftcth  it  up  above  the  world,  andfettcthit  about  the 
 vpoy  ^  of  Faith  •>  which  by  a  mindlcfs,  thoughtlefs,  or  worldly 
 foul,  can  never  be  performed,  2  Cor.  $,  16,  17,  lS.Phil.  3.  20. 
 Mat.  6.  21.  Col.  3.  1,  3. 
 
 Direct.  4.  Let  the  Image  0}  the  Life  of  Ckrifl,  and  hit  Mar- 
 tyr 5,  andbolieft  ftrvants,  be  deeply  printed  on  your  minds.  That 
 you  may  know  what  the  way  is  which  you  have  to  go,  and 
 what  patterns  they  be  which  you  have  to  imitate  >  think  how 
 much  they  were  above  things  fenfitive,  and  how  light  they 
 fet  by  all  the  pleafures,  wealth*  and  glory  of  this  world. 
 Therefore  the  Holy  Ghoft  doth  fct  before  us  that  cloud  of 
 witnerTes,  and  catalogue  of  Martyrs, in  Heh.  11.  that  example 
 may  help  us,  and  we  may  fee  with  how  good  company  we 
 go,  in  the  life  of  Faith,  Paw/had  well  ftudied  the  example  of 
 Chtin\  when  he  t^pleafure  in  infirmities,  and  gloryed  only 
 inthc  Croft,  to  be  bile  and  affli&ed  in  this  world,   for  the 
 
 11  3  hopes 
 
I  50  The  life  of  Faith, 
 
 hopes  of  endlefs  glory,   a  Or.  11.30.  6c  11.  5.  9,  10.     And 
 when  he  could  fay,  I  count  aU  things  butlcfsfor  the  excellency  <f 
 the  knowledge  of  Cbrifi  Jefusmy  Lord\  firwbwl  have  ftffer- 
 ed  tie  lofs  of  aU  things f  and  dj count  t hew  but  dung  that  I  may 
 win  Cbrift* — —that  I  may  kgow  him,  and  the  power  of  hit  re- 
 furredion,  and  the  fcEcwfiip  of  hts  fiff<rings,  being  made  con- 
 formable to  his  deaths  Pmi.  3.  8,  9,  10.    No  man  will  well  mi- 
 litate in  the  life  of  Fairly  but  he  that  followeth  the  Captain  of 
 bit  falvation,  Hcb.  2.  10.    who  f^r  the  bringing  of  many  Som  to 
 glory  (even  thofe  whom  he  is  not  ajhamed  to  call  bit  Brethren) 
 n>at  made  per  fed,  fas  to  perfection  of  e&ion  or  performance)  by 
 Offering:    thereby  to  (hew  us,  how  little  (he  beft  of  thefe 
 vitiblc  and  fenfible  corporeal  things,  are  to  be  valued  in  com- 
 panion of  the  things  invifible:  and  therefore  as  the  General 
 and  the  fouldicrs  makeup  one  army,  and  militate  in  one  mi- 
 litia-, fohetbatfanfiifirtb,  and  they  who  are  fanBified,  are  aU 
 *f  oney  Hcb.  2.  10, 11,12.  Though  that  which  is  called  the 
 life  of  Faith  in  us ,  defcrved  a  higher  title  in  Chrift,  and  bit 
 faith  in  his  Father,  and  ours,  do  much  differ,  and  he  had 
 not  many  of  the  ob)etlsy  ails  and  ufes  of  Faith,  as  we  have 
 who  are  finners  i  yet  in  this  we  muft  follow  him  as  our  great 
 example,  in  valuing  things  invifible,  and  vilifying  things  vt- 
 fible  incomparifonof  them.     And  therefore  Paul  faith  £J  am 
 crucified  with  Cbrift :  Nevertbelefs  I  live,  yet  mt  I,  but  Christ 
 livetb  in  me  \  and  the  life  which  I  ntw  live  in  theflrjh,  I  live  by 
 the  Faith  of  the  Son  ofGod,whohvedme,  and  gave  himfeljjor 
 me,  Gal.  2.  20. 
 
 Bire&.  5 .  Renumber  therefore  that  God  and  Heaven,  the 
 unfeen  things  are  the  final  ob'yM  of  true  Faith  :  and  that  the  final 
 objeH  is  thenobltft  i  and  that  the  principal  ufe  of  Faith,  it  to  carry 
 up  the  whole  heart  and  hfe  from  things  vifible  and  temporal,  to 
 things  invifible  and  eternal  *  and  not  only  to  comfort  w  in  the 
 fiffurance  of  our  own  fcrgiventfs  and  falvation. 
 
 It  is  an  exceeding  common  and  dangerous  deceit,  to  over- 
 look both  this  principal  object  and  principal  ufe  of  the  Chri- 
 ftian  Faith.  1.  Many  think  of  no  other  object  of  it,  but  the 
 death  and  righteoufnefs  of  Chrift,  and  the  pardon  of  fin,  and 
 the  promife  of  t  hat  pardon :  And  God  and  Heaven  they  look  at 
 is  (he  obje&s  of  fome  other  common  kind  of  Faith.  2.  And 
 
 they 
 
7kc  Life  of  Faith.  I5l 
 
 they  think  of  little  other  ufe  of  if,  than  to  comfort  them 
 againft  the  guilt  of  fin,  with  the  aflurancc  of  their  Jurtihcation. 
 but  the  great  and  -principal  work  of  Faith  is.  that  which  is 
 •bout  us  final  oljeti  i  to  cany  up  the  foul  to  God  and  Heaven % 
 where  the  world,  and  things  fenfiblc,  are  the  terminus  a  quo9 
 and  God,  and  things  invihble,  the  terminus  ad  quern  :    And 
 thus  it  is  put  in  conrradiftnftion  to  living  ly  fight 1  in  2  Cor. 
 5.  6, 7,  And  thus  mortification  is  made  one  part  of  this  great 
 erTed,  in  Rom.  6.  throughout,  and  many  other  places:  and 
 thus  it  is  that  Heb.  if.  doth  fct  before  us  thofc  numerous 
 examples  of  a  life  of  Faith,  as  it  was  expreiTcd  in  valuing 
 things  unfecn,  upon  the  belief  of  the  Word  of  God,  and  the 
 vilifying  of  things  feen  which  ftand  againli  them.  And  thus 
 Chrili  tryedthc  Rich  man,  Lukf  18.  22.  whether  he  would 
 be  his  Qifciple,  by  calling  him  to  fell  all,  and  give  tothepor, 
 for  the  hopes  of  a  treafure  in    Heaven.      And    thus    Chrift 
 mikcth  bearing  the  Crofs,  and  denying  our  felves,  and  forjakjng 
 ail  for  him,  to  benecefitry  in  all  that  arc  his  D,fciples.     And 
 thus  Ptftf/dcfcribeth  the  life  of  Faith,  2  Cor.  4.  17,  18.  by  the 
 contempt  of  the  world,  and  fuffering  afflictions  for  the  hopes 
 of  Heaven  :  [For  our  light  affiidion,  which  is  but  for  a  moment, 
 vporkftb  jcr  w  a  fat  more  exceeding  and  eternal  weight  of  gUry  -, 
 while  we  looi^  not  at  the  things  which  are  feen >,  hut  at  the  things 
 which  are  net  feen  :  for  the  things  which  are  feen  are  temporal^ 
 but  the  things  which  are  net  feen  are  eternal."]    Our  Faith  is 
 our  victory  over  the  world,  even  in  rhc  very  nature  of  it,  and 
 not  only  in  the  remote  crTc&i  for  its  ajpell  and  believing  ap- 
 proaches to  God  and  the  things  unfetn,  and  a  proportionable 
 recefs  from  the  things  which  are  fen,  is  one  and  the  fame  mo- 
 tion of  the  foul,  denominated  varioufly  from  its  various  re- 
 fpc&s  to  the  terminus  ad  quern,  and  a  quo. 
 
 Direct.  6.  Remember,  that  -as  God  to  be  believed  in>  U  tie 
 principal  and  final  object  of  Faith  j  fo  the  k}ndli»g  of  love  to  god 
 in  the  foul,  is  the  principal  ufe  and  effect  tf  Faith  :  And  to  live 
 by  Faith,  is  but  to  love  (obey  andfuffer)  by  Faith.  Faith  work: 
 ingby  Love,  is  the  defcription  of  our  ChriiHanity,  Gal  5.6. 
 As  Chrift  is  the  Way  to  the  Father,  Joh.  14.6.  and  came  into 
 the  world  to  recover  Apoftatc  man  to  God,  tohvt  him,  and 
 be  beloved  by  him  \  fo  the  true  ufe  of  Faith  in  jefus  Chrift.  is 
 
 to 
 
j  52  The   Life  of  Faith. 
 
 co  be  as  ic  wcic  the  bellows  to  kindle  love ,  or  the  burning- ghfi 
 as  it  were  of  the  (ou!,  to  receive  the  beams  of  the  Love  of 
 God,  as  they  (hine  upon  us  in  Jcfus  Chnft,  and  thereby  to  en- 
 title our  hearts  in  love  to  God  again.  Therefore  if  you 
 would  live  by  Faith  indeed,  begin  here,  and  rirft  receive  the 
 dcepeft  apprehensions  of  chit  Love  of  the  Father  i  Who  fo  loved 
 the  world,  that  begavskis  only  begotten  Son,  that  tvbofoever  be- 
 lievetb  in  bimy  fo.uld  mt  fcrifo,  but  have  ever  lifting  life :  And  by 
 chefc  apprehenfi  jns,ftir  up  ycur  hearts  to  the  Love  of  God^and 
 mike  this  very  endeavour  the  work  and  bufinefs  of  your  live?. 
 
 Oh  that  miitaken  Chnftians  would  be  rectified  in  this 
 point !  how  much  would  it  tend  to  their  holinefs  and  their 
 pace?  You  think  of  almoft  nothing  of  the  life  of  Faith  > 
 but  how  to  believe  that  you  hive  a  fpecial  intereft  m 
 Cbrift,  and  (hall  be  faved  by  him  :  But  you  have  firft  another 
 rwJ^  to  do :  You  muft  firit  believe  that  common  Love  and 
 Grace  before  mentioned,  John  5. 16.  2  Cor.  5.  19,20.14,  15. 
 1  Tim.  2.  6.  Heb.  2.  9.  And  you  muft  believe  your  o*n  intereji 
 in  thif  >  ihat  is,  that  God  hath  by  Chnft,  made  to  all,  and 
 thciefore  unto  you,  an  aft  of  oblivion,  and  free  deed  of  gift, 
 that  you  (hall  have  Chrift,  and  pardon,  and  eternal  life,  if 
 you  will  belicvingly  accept  the  gift,  tnd  will  not  finally  reject 
 it.  And  the  belief  of  thia%  even  of  this  common  Live  and 
 Grace,  muft  firft  perfwadc  your  hearts  accordingly  to  accept 
 the  offer,  (and  then  you  have  a  fpecial  intereftj  and  withall, 
 at  the  fame  time,  muft  kindle  in  your  fouls  a  thankful  love 
 to  the  Lord  and  fountain  of  this  grace:  and  if  you  were  fo 
 ingenuous  is  to  begin  here,  and  firft  ufe  your  Faith  upon  the 
 forcfaid  common  gift  of  Chrift,  for  the  kindling  of  love  to 
 God  within  you,  and  would  account  this  the  work  which 
 Faith  hath  every  day  to  do ,  you  would  then  find  that  in  the 
 very  exciting  and  cxcrcilc  of  this  holy  Love,  your  arTurance  of 
 your  own  fpecial  intcrcft  in  Chrift,  would  be  fooner  and 
 more  comfortably  brought  about,  thin  by  fcarching  to  find 
 either  evidence  of  pardon  before  you  find  your  love  to  God  i  or 
 to  find  your  love  to  God,  before  you  have  laboured  to  get  and 
 txercife  it. 
 
 I  tell  yon,  they  are  dangerous  deceivers  of  your  fouls,  that 
 ihall  contradict  this  obvious  truth  ,  that  the  true  method  and 
 
 motive 
 
 ■ 
 
Tkt  Life  of Faith.  155 
 
 motive  of  mans  firft  [fecial  love  to  God,  mutt  not  be  by  be- 
 I  ieving  firft  Gods  [fecial  love  touts  but  by  believing  his  more 
 Common  love  and  mercy  in  the  general  a&  and  offer  of  grace 
 before  mentioned.  For  he  that  believeth  Gods  [fecial  love to 
 him,  and  his  fpecial  intereft  in  Chrift,  before  be  hath  any  fpe- 
 cial  love  to  God,  doth  finfully  frefume,  and  not  believe.  For  if 
 by  Gods  [fecial  love,  you  mean  his  love  of  comflacency  to  you, 
 as  a  living  member  of  Chnft  >  to  believe  this  before  you  love 
 God  truly,  is  to  believe  a  dangerous  lie  :  and  if  you  mean  on- 
 ly, Gods  love  of  benevolence,  by  which  he  decrecth  to  make 
 you  the  obje&s  of  his  forefaid  complacency,  and  to  fandific 
 a  d  favc  you  >  to  believe  this  before  you  truly  love  God,  is 
 to  believe  thit  which  is  utterly  unknown  to  you,  and  may  be 
 '  falfe  for  ought  you  know,  but  is  not  at  all  revealed  by  God, 
 and  therefore  is  not  the  object  of  Faith. 
 
 Therefore  if  you  cannot  have  true  afTurance  or  perfwafion 
 of  your  fpecial  intcrcfi  in  Chrift,  and  of  your  juftification,  be- 
 fore you  have  a  fpecial  love  to  God,  then  this  fpecial  love  muft 
 be  kindled  (I  fay  not  by  a  common  Faith,  but)  by  a  true  Fattb 
 in  the  General  Love  and  Pre mi[e  mentioned  before. 
 
 Nay,  you  muft  not  only  have  firft  this  [fecial  love  i  but  alfo 
 muft  have  fo  much  kptvlcdge,  that  indeed  you  have  ir,  as  you 
 will  hive  knowledge  of  your  fpecial  intcreft  in  Chrift,  and  the 
 love  of  God:  for  no  acSr  of  Faith  will  truly  evidence  fpecial 
 grace,  which  is  not.immediate!y  and  intimately  accompanied 
 with  true  love  to  God  our  Father  and  Redeemer,  and  the 
 ultimate  object  of  our  Faith  :  Nor  can  you  any  further  per- 
 ceive or  prove,  the  fincerity  of  your  Faith  it  fdf,  than  you 
 difcern  in  or  with  it,  the  Love  here  mentioned.  For  Faith  is 
 not  only  an  ad  of  the  Intellect,  but  of  the  Will  alfo  :  And 
 there  is  no  volition  orconfent  to  this  or  any  offered  good  .which 
 hath  not  in  it  the  true  nature  of  Love :  and  the  intention  of 
 the  end,  being  in  order  of  nature,  before  our  choice  or  uje  of 
 means  i  the  intending  of  God  as  our  end,  cannot  come  behind 
 that  ad  of  Faith,  which  is  about  Chrift  as  the  chofen  means  or 
 WtfVtoGod. 
 
 Therefore  make  this  your  great  and  principal  ufe  of  your 
 Faith,  to  receive  all  the  cxpreffions  of  Gods  Love  in  Chrift, 
 
 tand  thereby  to  kindle  in  you  a  love  to  God  >  that  firft  the 
 X  fpecial 
 
I  54  The  Life  of  Faith. 
 
 fpecial  true  belief  ot  Gods  mure  common  love  and  grace,  may 
 kindle  in  you  a  fjccial  love,  and  then  the  fenfe  of  this  may 
 aflure  you  ot  your  fpecial  intercft  in  Chrift  i  and  then  the 
 fiJJ'urance  of  that  fpecial  intcrcft,  may  incrcafe  your  love  to  a 
 much  higher  degree":  And  thus  live  by  Faith  in  the  work. 
 oi  Love. 
 
 Dircdt.  7.  That  you  may  mderftand  what  that  Faith  U  which 
 you  muft  live  by,  takjin  all  the  farts  (at  leaft  that  are  effential  to 
 itjwywr  defcriftion  >  and  take  not  fome  parcels  of  it  for  the 
 Chriftian  Faith ,  nor  think,,  nit  that  it  muft  needs  be  fever al  forts 
 of  Fait  h,  if  it  have  fever al  objtfls  i  and  hearken  not  to  that  dull  Fbi- 
 lofofbical  fubtilty,  which  would  perfwadeyou  that  Faith  is  but 
 fmefinglepbyficalatlof  the  foul. 
 
 1.  It  you  know  not  what  Faith  is,  it  muft  needs  be  a  great 
 hindcrancc  to  you,  in  the  f'ekjvgof  it,  the  trying  it,  and  the 
 vfing  it.  Foi  though  one  may  ufe  his  natural  faculties,  which 
 work  by  natural  inclination  and  neceffity,  without  knowing 
 what  t  hey  are  >  yet  it  is  not  fo  where  the  choice  of  the  rational 
 appetite  is  ncceiTary  >  for  it  muft  be  guided  by  the  rcafoning 
 faculty.  And  though  unlearned  per  fens  may  have  and  uft 
 Repentance,  Faith,  and  other  graces,  who  cannot  define  them, 
 yet  they  do  truly  (though  not  pcrfe&ly)  know  the  thing  it 
 felf,  though  they  know  not  the  terms  of  a  juft  definition  ;  and 
 all  defect  of  knowing  the  true  nature  of  Faith,  will  be  fome 
 hindcrancc  to  us  in  uling  it. 
 
 2.  It  is  a  moral  fulject  which  we  are  fpeakjng  of  i  and 
 terms  arc  to  be  uiidcrftood  according  to  the  nature  of  the  fub- 
 jed  ;  therefore  Faith  is  to  be  taken  for  a  moral  act,  which 
 comprchcndcth  many  phyfical  ads :  Such  as  is  the  act  of  be- 
 lieving in,  or  taking  iuch  a  man  for  my  Phy  fician,  or  my  Ma* 
 ftcr,  or  my  Tutor,  or  my  King.  Even  out  Philofophcrs  them- 
 felvcs  know  not  what  doth  individuate  a  phyfical  act  of  the  foul : 
 (Nay,  they  are  not  agreed  whether  its  acts  (hould  be  called 
 phyfical  properly,  or  not  J  Nay,  they  cannot  tell  what  doth 
 individuate  an  act  of  fenfe  i  whether  when  my  eye  doth  at 
 once  fee  many  words  and  letters  of  my  Book,  every  word  or 
 letter  doth  make  as  many  individual  acts,  by  being  fo  many 
 objects  >  And  if  fo,  whether  the  parts  of  every  letter  alfo 
 do  not  conftitute  an  individual  act  >  and  where  wc  (hall  here 
 ,i  flop? 
 
TkirLife  of  Faitk.  jjj 
 
 flop.  And  mutt  all  thcte  trifles  be  contidcred  in  our  Faith  >  Af- 
 fcn\  ing  to  tbe  truths  is  not  one  Faith  (unlcfs  when  fepi  rated 
 from  the  rtftj  and  cor.pnting  to  the  good,  mother  act :  Nor  is 
 it  one  Faith  (o  bJicve  the  promife,  and  anotner  to  believe  the 
 pardon  offia,  and  anohcr  to  believe  falvation,  and  another  to 
 believe  in  God,  and  another  to  b.licve  in  Jcfus  Chnft  ,  nor 
 one  to  believe  in  Chnft  as  our  Ranlom,  and  another  as  our 
 I  it  r  ret  (Tor,  and  another  as  our  Teacher,  and  another  as  our 
 King,  and  another  to  believe  in  the  Holy  3h  >ft,  &c.  I  deny 
 not  but  fome  out  of  thefe  may  be  feparated  from  the  reft,  and 
 being  fo  feparated  may  be  cabled  Faith ,  but  not  the  Cbrifiian 
 Faith,  but  only  a  material  parcel  of  it,  which  is  like  the  limb 
 of  a  man,  or  of  a  tree,  which  cut  orTfrom  the  reft,  is  dead,  and 
 ceaicth  when  feparated  to  be  a  part,  any  otherwife  than  Lo- 
 gical(a  part  of  the  dtferi  prion.) 
 
 The  Faith  which  hath  the  promife  of  falvation,  ami  which 
 youmuftHveby,  hath  i.  God  f  >r  the  Principal  Reveale r,  and 
 his  Veracity  for  its  formal  object.  2.  It  hath  Chnft,  and  An- 
 gels,tnd  Prophets,  and  Apojllcsy  for  the  [ubreveaUrt.  3.  It 
 hath  the  Holy  Gbofi  by  the  divine  atteftmg  operations  before 
 defcribed,  to  be  the  feal  and  the  confirmer.  4.  It  hath  the 
 fame  Holy  Ghoft  for  the  internal  exciter  of  it.  5.  It  hath  all 
 truths  oikjiotvn  divine  revelation,  and  all  good  of  hpoxvn  divine 
 donttionby  his  Covenant,  to  be  the  material  general objeft. 
 6.  It  hath  the  Covenant  of  Grace,  and  the  holy  Scriptures, 
 (and  formerly  the  voice  of  Chrift  and  his  ApoftlesJ  or  any 
 fuch/ga  of  the  mind  of  God,  for  the  inftrument al  efficient  caufit 
 of  the  objtd  iu  tffe  cogmto :  And  alfo  the  inftrumental  efficient 
 oftheic?.  7*  It  hath  the  pure  Deity,  Godbimfelf,  as  he  is  to 
 be  kpw*  and  loved,  wceftively  here,  and  perfectly  in  Heaven, 
 for  the  final  and  mofi  necejfary  material  obje&.  8.  It  hath  the 
 Lord  Jcfus  drift,  entirely  in  all  elTcntial  to  him,  as  God  and 
 Man,  and  as  our  Redeemer  or  Saviour,  as  our  Ranfome,  In- 
 terceflbr,  Teacher  and  Ruler,  for  the  moft  necejjary,  mediate  % 
 material  objeQ.  9.  It  hath  the  gifts  of  Pardon,  Juftirlca?ion, 
 the  Spirit  of  San&ification  or  Love,  and  all  the  necciTaiy  gifts 
 of  the  Covenant,  for  the  material,  never- final  objects,  And 
 all  this  is  eftcntial  to  the  Chriftian  Faith,  even  to  that  Fath 
 which  hath  the  promife  of  pardon  and  falvation  :  And  no  one 
 
 X  a  of 
 
j  5  6  The  Lije  of  Faith. 
 
 of  thcfe  mult  be  totally  left  out  in  the  definitionof  it,  if  you 
 would  not  be  deceived.  It  is  Herefie,  and  not  the  Chriftian 
 Faith,  if  it  txcludc  any  one  <(fntial  fart :  And  if  it  include 
 it  net,  it  is  Infidelity :  And  indeed  there  is  fuch  a  connexion 
 of  the  objects,  that  there  is  no  part  (in  truth)  where  there  is 
 not  the  whole.  And  it  is  impiety  \f  any  one  part  o(  the  ffired 
 goo^that  is  necciTiiy,  be  rtfufed.  It  is  no  true  Faith,  if  it  be 
 not  atruccompofition  ofallthefc. 
 
 Direct.  8.  T*ere  is  no  nearer  way  to  know  what  true  Faith 
 u,  thantruly  to  underhand  what  your  Baptifntjl  Cottianting 
 did  contain. 
 
 In  Scripture  phrafe,  to  be  a  Vifciple,  a  Believer,  and  a  Chri* 
 (Han,  is  all  one}  AUs  Ii.  26.  Acts  5.  14.  1  Jim.  4.  12.  Mattl\ 
 10.  42.  &  27.  57. Luke  14.  26,27.  3$.  Acts  21.  16.7*6.0.28. 
 And  to  be  a  Believer,  and  to  have  Belief  or  Faith,  is  all  one : 
 and  therefore  to  be  a  Ckriftian,  and  to  hue  Faith,  if  all  one. 
 Cbrtjtianity  fignirieth  either  our  fir  ft  entrance  into  theChriftian 
 State,  or  our  progrefi  in  it.  (As  Marriage  fignirieth  either  Ma- 
 trinDny,  or  the  Conjugal  State  continued  in  J  In  the  latter 
 fenfe  Cbriftiamty  fignirieth  wore  thin  Faith  >  for  more  than 
 Faith  is  ncctiTary  to  a  Chnftiar?.  But  in  thc/<?n*er  fenfe,  as 
 Chriftitnity  figmfieth  but  our  bee  wing  Cbriftians,  by  our 
 covenanting  with  God  i  Co  to  have  Faith,  or  to  be  a  Believer, 
 and  internally  to  become  a  Chriman  in  Scripture  (enie,  is  all 
 onei  zrAthc  outward  covenanting  is  but  the  prcfejfi  wot  Faith 
 or  Chriftianity  :  Not  that  the  word  Faith  is  never  raken  in  a 
 narrower  fenfe,  or  that  Chrtflianity,  as  it  is  our  be art -covenant 
 or  confent,  contained  nothing  butFaitb,  as  Faith  s  fo  taken 
 \n  the  narrow  eft  fenfe:  But  when  Faith  is  taken  fas  ordina- 
 rily in  Scripture^  for  that  which  is  made  the  condition  of 
 Justification  and  Salvaiion,  and  oppofed  to  Hcathcnifm,  Infi- 
 delity, Judaifm,  or  the  works  of  the  Law,  it  is  commonly 
 taken  in  this  larger  fenfe. 
 
 Faith  is  Will  enough  defenbed  to  them,  that  underfhnd 
 what  is  implyed,  by  rheufual  fhorter  defcription  i  as,  that  it 
 is  a  believing  acceptance  ofCbnft,  and  relying  on  bint  as  our  Sa- 
 viour, or  for  falvation  :  Or,  a  belief  of  pardon,  and  tb§  heavenly 
 Glory  as  procured  by  the  Redemption  wrought  by  Cbrift,  and 
 given  by  Gt&  in  the  Covenant  of  Grace  :    But  the  rcafon  us, 
 
 beemfc 
 
The  Life  of  Faith.  *  57 
 
 becaufe  all  the  reft  is  connoted,  and  fo  to  be  underitood  by  us, 
 as  if  it  were  cxprcft  in  words  :  But  the  true  and  full  definition 
 of  it  is  this. 
 
 IbeCbriftian  Faith  which  is  required  at  Baptifm,  and  then 
 profeffed,  and  bath  the  promife  of  Jufttfication  and  Glorification, 
 *  atrue  Belief  of  the  Gofrd,  and  an  acceptance  of,  and  confent 
 unto  t  be  Covenant  of  Grace:  Particularly,  abelieving  that  God 
 w  our  Cr eat our,  our  Owner,  cur  Ruler,  and  our  Chief  Good  »  and 
 that  Jefm  Chrift  is  God  and  man,  our  Saviour,  our  Ranfoms,  our 
 Teacher,  and  our  King  i  and  that  the  Holy  Gheft  is  the  SanQifie* 
 •f  the  Church  of  Chrift :  And  it  is  an  undemanding,  ferious  con- 
 fent, that  this  God  the  Father,  Son  and  Holy  Gbojt,  be  my  God 
 and  reconciled  Father  in  Chrift,  my  Saviour,  andmy  Sanftifier  \ 
 tojuftifie  tne,fan8ifi*  me%  andglorifie  me,  in  the  perfecl  knowledge 
 cfGody  and  mutual  complacence  in  Heaven  i  which  belief  a;id 
 cenfent  wrought  in  me  by  the  Word  and  Spirit  of  Chrift^  it  ground- 
 ed upon  the  Veracity  of  God  as  the  chief  Keveaier,  and  upon  bit 
 Love  and  Mercy  as  the  Donor  -,  and  upon  Chrift  and  bis  Apcftles  as 
 the  Mejfengers  of  God ',  and  upon  the  Gcfyel^  andffecialy  the  Co- 
 venant  oj  Grace,  as  the  incremental  Revelation  and  Donation  it 
 felf:  And  upon  the  manyfgnal  operations  of  the  Holy  Ghofty  as 
 the  divine  infallible  atteftation  of  their  truth. 
 
 Learn  this  definition,  and  underftand  it  throughly,  and  it 
 may  prove  a  more  folid  ufeful  knowledge  (to  have  the  true 
 nature  of  Faith  or  Chriftianity  thus  methodically  printed  on 
 your  mindsj  thin  to  read  over  a  thoufand  volumes  in  a 
 rambling  and  confufed  way  of  knowledge. 
 
 If  any  quarrel  at  this  definition,  becaufe  the  foundation  is 
 not  fitft  fct  down,  I  only  tell  him  that  no  Logicians  do  judge 
 of  the  Logical  ordex  of  words  by  the  meer  priority  and  poftc- 
 riority  of  place.  And  if  any  think  tfct  here  is  more  than  every 
 true  Chritfian  doth  underftand  and  remember,  I  anfwer, 
 that  here  is  no  more  than  every  true  Chriftian  hath  a  true 
 knowledge  of;  though  perhaps  every  one  have  not  a  know- 
 ledge fo  methodical,  cxplicitc  and  diftindt,  as  to  define  Faith 
 thus,  or  to  think  fo  diftin&ly  and  clearly  ol  it,  as  others  do, 
 or  to  be  able  by  words  to  exprek  to  another,  what  he  hath 
 a  real  conception  of  in  himfelf.  There  is  flrft  in  the  mind  of 
 man  a  conception  of  the  Objecl  or  Matter  (by  thofe  words  or 
 
 X  3  means 
 
1 5  8  The  Life  of  Faith. 
 
 means  which  introduce  it  J  and  next  that  verbum  went U ,  or 
 inward  word,  which  is  a  dittin&er  conception  of  the  matter  in 
 the  mould  ot  fuch  notions  as  may  be  cxprcli  i  and  next^the 
 vtrbum  (*isy  the  word  o(  mouth  expreffech  it.  Now  many 
 have  the  conception  of  the  matter,  long  before  they  have  the 
 iwbum  mentisyOT  logical  notions  of  it ;  And  many  have  the 
 verbum  mentis,  who  by  a  hefitant  tongue  are  hindered  from 
 oral  cxprellions ,  and  in  both,  there  axe  divers  degrees  of  di- 
 iiincinefs  and  clearneis. 
 
 Direct.  9.  Turn  not  plain  Gojpel  Votlrine  into  the  Thilo- 
 fophical  fooleries  of wrangling  and  itl-moulded  wits  \  nor  feign  to 
 yurfelves  any  new  notions,  or  offices  of  Faith,  or  any  new  terms 
 as  nectffaryt  which  are  not  in  the  holy  Scriptures, 
 
 I  do  not  fay,  ufe  no  terms  which  are  not  in  the  Scriptures : 
 for  the  Scriptures  were  not  written  in  Englim  :  Nor  do  I  per- 
 fwadc  you  to  ufe  no  other  notions  than  the  Scriptures  ufe  j 
 but  only  that  you  ufe  them  not  as  nectjfary,  and  lay  not  too 
 great  ajhefl  upon  them.     I  confefs  new  Hercfies  may  give 
 occafion  for  new  words  ("as  the  Bifhops  in  the  firft  Counccl  of 
 Nice  thought :  )   And  yet  as  Hilary  vehemently  enveigheth 
 againft  making  new  Creeds  on  fuch  pretences,  and  wifceth 
 no  fuch  practice  had  been  known  (not  excepting  theirs  at 
 Nice)  b.'caufc  it  taught  the  Hcrcticks  and  contenders  to  imi- 
 tate thtm ;  and  they  that  made  the  third  Creed,  might  have 
 the  like  arguments  for  it  as  thofcthat  midc  the  fecond  y  and 
 he  knew  not  when  there  would  be  any  end  v  fo  I  could  with 
 that  there  had  been  no  new  notions  in  the  Doctrine  of  Faith, 
 fo  much  as  ufed ,  for  the  fame  rcafons :    And  cffecially  bc- 
 caufc  that  while  the  rirft  inventcrs  do  but  ufe  them,  the  next 
 Age  which  followcth  them,  will  hold  them  neccfTary,  and  lay 
 the  Churches  corr.mumorfand  peace  upon  them. 
 
 For  inttancc,  I  think  the  word  £ fatisfadion]  as  ulcd  by 
 the  Orthodox,  is  of  a  very  found  fenfe  in  our  Controvcrfics 
 againli  the  Socinians :  And  yet  I  will  never  account  it  necef- 
 fary,  as  long  as  it  is  not  in  the  Scriptures,  and  as  long  as  the 
 words  [Sacrifice,  Ranfome,  Price,  ?ropitiation^Attonement,&c.~] 
 which  the  Scripture  ufcth,  are  full  as  g«od. 
 
 So  I  think  that  [imputing  Cbrifii  Right eoufnefs  to  w]  is  a 
 phrafc  which  the  Oithodox  ufe  in  a  very  found  fenfe  :  And 
 
 yet 
 
Tie  Life  af  Faith.  159 
 
 yet  as  long  is  it  il  not  ufed  by  the  Spirit  of  God  111  the  Scri- 
 ptures j  and  there  arc  other  phrafes  enough,  which  as  well, 
 or  better,  exprefs  the  true  fenfe,  I  will  never  hold  it  nectf- 
 f3ry. 
 
 Soalfo  the  notions  and  phrafes  of  [Faith  being  the  inftru- 
 meat  of  our  Juftifieaiion]  and  \Jaitb  jufiifitth  only  objdively'j 
 and  [that  Faith  juftifieth  only  as  it  rcceivetb  Cbnfis  bhod,  or 
 Cbrijis  Rifrbtcoufnefs,  or  Cbrifi  at  a  PriefiJ  [that  Faith  is  only 
 one  phyfical  aQ  :  that  it  is  only  in  the  under  ft  anding  >  or  only 
 in  the  will ;  that  its  only  Justifying  ail  is  Recumbency,  or  refiivg 
 on  Cbrififor  J ufri ficttion  ;  that  it  is  not  an  aUion,  but  a  paffim  , 
 that  all  ads  of  Faith  fave  one,  and  that  one  as  an  att,  are  the  workj 
 which? *xx\  exdudetb  front  our  purification  \  and  that  to  expt® 
 Jufiificatton,  by  believing  in  Cbrififor  Sanctification,  or  Glorifica- 
 tion, or  by  believing  in  him  as  our  TeAcbety  or  King,  or  Juftifying 
 Judge,  or  by  Repenting,  or  Loving  God,  or  Cbrift,  as  our  Re' 
 deemer,  or  by  conf effing  cur  fins,  and  praying  for  Pardon  andju- 
 fiification,&c.  *  to  expect  J  ufti fie  at  ion  by  Work/,  and  fo  to  fall 
 from  Grace  or  true  Jufiificatton  >  that  be  that  vPttiefcape  this  per- 
 nicious expectance  of  J  unification  by  Wor}q,  muji  knot*  what  that 
 one  act  of  Faith  is  by  which  only  we  are  jafiified,  and  mufi  ex- 
 pect Jufiificatton  by  it  only  relatively  (that  is,  not  by  it  at  all, 
 but  by  Chrift,  fay  fomc)  or  as  an  Inftrument  (fay  others,) 
 &c. 
 
 Many  of  thefe  Aflcrtions  trcpemicious  errours,  moil  of  them 
 falfe,  and  the  beft  of  them  arc  the  unmctjfary  inventions  of 
 mens  dark,  yet  bufic  wits,  who  condemn  their  own  Doctrine 
 by  their  practice,  and  their  practice  by  their  Do&rinc  ,  whillt 
 they  cry  up  the  fufficiency  of  the  Scriptures,  and  cry  down 
 other  mens  additions  ,  and  yet  fo  largely  add  them* 
 fclvcs. 
 
 Direct.  10.  7ak$  heed  lefi  parties  and  contendiugs  tempt  you 
 to  layfo  much  upon  the  right  notion  or  doctrines  of  Faith,  as  to  takf 
 up  with  thefe  alone  as  true  Chrifiianhy  >  and  to  takf  a  dead  Qpi- 
 wpn,  infiead  of  the  life  of  Faith. 
 
 This  dogmatical  Chritiianity  cheireth  many  thoufands  into 
 Hell,  who  would  fcarcc  be  led  fo  quietly  thither,  if  they 
 knew  that  they  are  indeed  no  Chiiftians.  It  is  ordinary,  by 
 the  advantages  of  education,  a/id  converfe,  and  teachers,  and 
 
 books. 
 
l6o  Th  Ltfe  of  Faith, 
 
 books,  and  Itudies,  and  the  cuitome  of  the  times,  and  the 
 countenance  of  Chrifiian  Rulers,    and  for  reputation,    and 
 worldly  advantage,  8cc.    to  fall    into  right  opinions  about 
 Chrift,  and  Faith,  and  Godlincfs,  and  Heaven  ;  and  tenaciouf- 
 ly  to  defend  thefein  difputings  \  and  perhtps  to  make  a  trade 
 of  preaching  of  it :  And  what  is  all  this  to  the  faving  of  the 
 foul,  if  there  be  no  more  ?  And  yet  the  cafe  of  many  Learned 
 Orthodox  men,  is  greatly  to  be  pittied,  who  make  thit  t 
 means  to  cheat  and  undo  thcmfelves,  which  (hould  be  the  on- 
 ly wifdom  and  way  to  life  i  and  know  but  little  more  of 
 Chriftianity,  than  to  hold,  and  defend,  and  teach  found  Do- 
 Urine,  and  topra&ifcitfofar  as  the  intcreft  of  the  fltfh  will 
 give  them  leave  »  I  had  almoft  faid,  fo  far  as  the  flefh  it  felf 
 will  command  them  to  do  well,  and  fin  it  feU  forbiddeth  fin  , 
 that  it  may  not  difgrace  them  in  the  world,  nor  bring  fome 
 hurt  or  punifhment  upon  them. 
 
 Direct,  ii.  Set  not  any  other  Graces  againft  Faith  ^  as  raif- 
 ingajealoufie  Ufithe  honouring  of  oney  be  a  diminution  of  the  ho- 
 nour  of  the  other :  But  labour  to  fee  the  necejfary  and  harmo* 
 niow  confmt\  of  at,    and   bow  aU  contribute  to  the  common 
 
 end. 
 
 Though  other  graces  are  not  Faitbt  and  have  rot  the  office 
 proper  to  Faith  i  yet  every  one  is  conjunct  in  the  work  of 
 our  falvation,  ard  in  our  pleaflng  and  glorifying  God  ;    Some 
 of  them  being  the  concomitants  of  Faith,  and  feme  of  them 
 its  end,  to  which  it  is  a  means;    Yea,  oft-times  the  words 
 [Faith  and  Repentance']   arc  ufed  as  fignifyirg  much  of  the 
 fame  works,  the  latter  named  from  the  icrpe#  to  the  term 
 from  which,  and  the  former  from  the  refpe&  to  f  art  of  the 
 term  to  which  the  foul  is  moving :    And  Faith  is  oft  taken  as 
 containing  fomewhat  of  Love  and  Vefire  in  it  \  and  he  that 
 will  without  any  prejudice  and  partiality  Rudy  Paul  where  he 
 oppofcth  Faith  and  fForkj,  as  to  our  Juftification,  (hall  find  by 
 his  almoft  conftant  naming  [the  Worlds  of  the  Law]  or  by 
 the  context  and  analyfis,  that  indeed  hi?  chief  meaning  is  to 
 prove,  that  we  are  juftified  by  the  Chriftian  Religion,  and  mult 
 be  /  ved  by  it,  and  not  by  the  Jewifh,  which  the  advcifai its  of 
 Chriftianity  then  pleaded  forx  and  frufted  to. 
 
 Dircdr  12.  Set  net  the  helps  oj  Faith  as  if  they  were  againft 
 
 Faith; 
 
■■  — "     '  — ^— — ^—   1   ■     ■     I 
 
 The  Life  of  Faith.  j  6 1 
 
 i  attb  -,  but  understand  their  fever al  p laces  and  offices,  and  uft 
 them  accordingly. 
 
 Do  not  like  thofc  ignorant  fclf  conceited  Hercticks,  who 
 cry  out,  [It  u  by  Believing,  and  not  by  Repenting,  or  Readings 
 or  Hearing  Sermons,  or  by  Fraying,  or  by  forbearing  fin^  or  by 
 doing  good,  that  we  are  jufhfied'y  and  therefore  it  it  by  Faith  on- 
 ly that  we  an  faved,  the  fame  which*  efficient  for  our  Ju- 
 jttficathn,  being  Efficient  for  our  filiation  \  feting  the  Juftified 
 cannot  bt  condemned  \  and  Jufttfication  and  Salvation  are  both 
 equally  afenbed  to  Faith  without  the  works  of  the  Lava  by  the 
 Afojrle.']  For  we  are  juftified  only  by  fuch  a  Faith,  ts  is  caufed 
 by  Gods  Word,  and  maintained  and  a&uated  by  Hearing,  Read- 
 ing, Meditation,  Frayer  and  Sacraments ;  and  as  is  accompa- 
 nied by  Repentance,  and  workftb  by  Love,  and  is  indeed  the 
 beholding  of  thofc  invifible  and  gloiious  motives,  which  may 
 incite  our  Love,  and  fet  us  on  good  works,  and  obedience  to 
 our  Redeemer.  And  he  that  by  negligence  omitteth,  or  by 
 errour  cxcludeth  any  one  of  thefc,  in  the  Life  of  Faith,  will 
 find  that  he  hath  erred  agiinlt  his  own  intereft,  peace  and 
 comfort,if  not  againft  his  own  falvation.  And  that  he  might 
 as  wifely  have  difputed  that  it  is  his  eyes  only  that  muft  (cc  his 
 way,  and  therefore  he  may  travel  without  his  legs. 
 
 Direct.  13.  Ta^e  heed  left  a  mifconceit  of  the  certainty  of 
 fome  common  Fhitofophical  Opinions,  fhould  mak$  you  ft  agger  in 
 tkofe  Articles  cf  Faith  which  feem  to  contndiU  them. 
 
 Not  that  indeed  any  truths  can  be  contrary  one  to  another: 
 For  that  which  is  true  in  Philoiophy,  is  contrary  to  no  one 
 truth  in  Theology  :  But  Philofophers  have  deceived  them- 
 fclves  and  the  world,  with  a  multitude  of  uncertain:  ies  and 
 falfuicsi  and  by  (training  them  to  fubtil  niceties,  and  locking 
 them  up  in  uncouth  terms,  have  kept  the  common  people 
 from  trying  them,  and  understanding  them  \  and  thereby  have 
 made  it  their  own  prerogative  txplic'ttely  to  erre,  and  the 
 peoples  duty  not  to  contradict  them  >  but  to  admire  that  errour 
 as  profound  parts  of  learning,  which  they  cannot  underftand. 
 And  then  their  condufions  oft  go  for  principles  which  muft 
 not  be  gainfa,yed,  when  they  are  perhaps  cither  falfc,  or  non- 
 fenfe.  And  then  when  they  meet  with  any  thing  in  Scripture, 
 which  cioflcth  their  opinions,  the  reputation  of    humane- 
 
 Y  folly 
 
l6s  Ihe  Life  of  Faith. 
 
 folly  maketh  them  dcfpifc  the  wifdomof  God.  I  have  given 
 youelfcwhcie  fome  infhnces  about  the  imrnoitatity  of  the 
 foul :  They  know  rot  what  Generation  is  •,  they  do  m  >t  know 
 it:  nor  what  arc  the  true  principles  and  elements  of  mixc 
 bodies  \  nor  what  is  the  true  d  fTcrencc  between  immircml 
 and  material  fubftances  \  with  an  hundred  fuch  like  :  And  yet 
 fome  expect,  rhat  we  fhouM  facriticc  the  molt  certain  ufeful 
 truths,  to  their  falfe  or  uncertain  ufelefs  fuppjfi  ions,  which 
 is  the  true  reafon  why  P>nl  faith,  Col.  2.  8,  9,  10.  Beware  lefl 
 any  man  jp>il  you  through  Pbihfopby,  and  vain  deceit  (not  true 
 Philofophy,  which  is  the  true  knowledge  of  the  works  of  God , 
 but  the  vain  models  which  every  Sedfc  of  them  cryed  up)  after 
 the  tradition  of  wen  (that  is,  the  opinions  of  the  Mifters  of 
 their  SedrsJ  after  the  rudiments  of  the  world,  and  not  after 
 Chrifl :  For  in  bimdweHeth  all  the  fultsefl  of  the  Godhead  bodily  j 
 and  ye  are  compleat  in  him.  See  AG.  17.  18.  It  is  Cbrijl  who 
 is  the  kernel  and  fummary  of  the  Chriftian  Philosophy  >  who 
 is  therefore  called  The  Wifdom  of  God,  1  Cor.  \ .  24,  $0.  both 
 because  he  is  the  heavenly  Teacher  of  true  Wtfdom,  and  be- 
 caufc  that  true  Wifdom  confifteth  in  knowing  him.  And  in- 
 deed even  in  thofe  times,  the  fevcral  Sedh  of  Philofbphers  ac- 
 counted much  of  each  others  principles  to  be  erroneous  \  and 
 the  Philofophers  of  thefc  times,  b:gin  to  vilifie  them  alii 
 and  withall  to  confeft  that  they  have  yet  little  of  certainty  to 
 fubftitutein  the  room  of  the  dcmoliihed  Idols ;  but  they  are 
 about  their  experiments,  to  try  if  any  thing  in  time  may  be 
 found  out. 
 
 Dirccl.  14.  EfreciaVy  takf  heed  I  fr you  be  cheated  into  Infi* 
 delity,  by  the  Dominicans  Metapb\fical  Voilrine,  of  the  necejfity 
 tfGods  Pbyfical  predetermining  promotion  at  the  firft  total  caufe% 
 to  the  being  of  every  aUion  natural  and  free,  not  only  in  generc 
 aftionis,  but  alfo  as  refpeQively  and  comparatively  exercifedon 
 this  objetl  rather  than  on  that. 
 
 I  add  this  only  for  the  learned,  who  arc  as  much  in  danger 
 of  Infidelity  as  others y  and  will  ufc  it  to  the  greater  injury  of 
 the  truth.  I  wil!  meddle  now  with  no  other  reafons  of  my 
 advice,  but  what  the  fubjed*  in  hand  tequircth.  If  God  can, 
 and  do  thus  premove  and  predetermine  the  mind,  will  and 
 tongue  of  every  lyar  in  the  world  to  every  lye  for  material 
 
 falihood) 
 
The  Life  of  Faith.  16$ 
 
 falfhoodj  which  ever  they  did  conceive  or  fpeak,  there  wili  be 
 no  certainty  of  the  Gofpel,  nor  of  any  Divine  Revelation  at 
 all:  Seeing  all  fuch certainty  is  rcfolvcd  into  Gods  Veracity : 
 that  God  cannot  lye.  And  God  fpeaketh  not  to  us,  by  any 
 but  a  created  voice:  and  if  he  can  thus  predetermine  others 
 to  thofe  words  which  are  are  a  lye,  rather  than  to  the  contra- 
 ry which  arc  true,  there  would  be  no  certainty,  but  he  may 
 do  fo  by  Prophets  and  Apoftlcs  :  and  let  them  tell  you  what 
 they  wili  of  the  greater  certainty  of  Infpirations  and  Miracles % 
 than  of  Predeterminations,  it  will  be  found  upon  tryal,  chat  no 
 man  can  prove,  or  make  it  fo  much  as  probable,  that  any 
 mfpiration  hath  more  of  a  Divine  Caufation,  .than  fuch  a  pre- 
 moving  predetermination  as  aforefaid  doth  amount  to  >  much 
 Ids  fo  much  more,  as  will  prove  that  one  is  mote  certain 
 than  the  other. 
 
 This  Doctrine  therefore  which  undeniably  (whatever  may 
 be  wrangled)  taketh  down  Chriftianity,  and  all  belief  of  God 
 or  man,  is  not  to  be  believed  meerly  upon  fuch  a  Philofophicat 
 conceit,  that  every  AQion  is  a  Being,  and  therefore  muji  in  all 
 its  circumflances  be  caufed  by  God*  As  if  God  were  not  able 
 to  make  a  faculty,  which  can  determine  its  own  comparative 
 a8  to  this  rather  than  to  that,  by  his  fuftcntation,*and  univer- 
 fal  precaufation  and  concourfe,  without  the  faid  predeter- 
 mining premotion  :  When  as  an  A&ion  as  fuch  is  but  a  modus 
 entie  ;  and  the  comparative  excrcife  of  it,  on  this  rather  than 
 on  that,  is  but  a  modus  vel  circumfiantia  modi.  And  they  leave 
 no  work,  for  gracious  determination,  becaufe  chat  natural  dt* 
 termination  doth  all  the  fame  thing  (equally  to  duty  and  fin) 
 without  it. 
 
 Direft.  15.  Confider  well  how  much  all  humane  converge  is 
 maintained  by  the  neceffary  belief  of  one  another,  and  what  the 
 world  would  be  without  it\  and  how  much  you  expect  ycur  [elves 
 to  be  believed :  And  then  think^how  much  more  belief  is  due  is 
 God. 
 
 Though  fin  hath  made  the  world  fo  bad,  that  we  may  fay, 
 that  all  men  are  lyars,  that  is,  deceitful  vanity,  and  little  to 
 be  trufted  >  yet  the  honcfty  of  thofe  that  arc  more  vcrtuous, 
 doth  help  fo  far  to  keep  up  the  honour  of  veracity,  and  the 
 (harncfulncfs  of  lying,  that  throughout  the  world,  a  lye  is  in 
 
 Y  *  difgracc, 
 
164  The  Life  of  Faitk. 
 
 difgia<3,  and  truth  in  fpcech  and  dealing  is  well  fpoken  of".  And 
 the  remnants  of  natural  honefty  in  the  worft,  do  To  far  fecond 
 the  true  honefty  of  the  beft,  that  no  rrunii  fo  wd\  fpoken  of 
 commonly  in  the  world,    as  a  imn  ot  truth  and  truftinefs, 
 whofe/^briis  his  Law  and  Miller,  and  never  fpeakcth  de- 
 ceitfully to  any  :   Nor  no  man  is  fo  commonly  ill  fpoken  (fas 
 a  knave,  as  he  that  will  lye,  and  is  not  to  be  trufted:    In  fo. 
 much,  that  even  thofe  debauched  Ruffians,  who  live  as  if  they 
 faid  in  their  hearts,  There  is  noG)d,  will  yet  venture  their 
 lives  in  revenge  againii  him  that  (hall  give  them  the  (ye,    Per- 
 haps you  will  fay,  that  this  is  not  from  any  vcrtue,  or  natu- 
 ral Law,  or  honefty,  but  from  common  intercft,  there  being 
 nothing  more  the  intereft  of  mankind,  than  that  men  be  tiufty 
 to  each  other.     To  which  I  anfwer,  that  you  oppole  things 
 which  aie  conjundc :  It  is  both  :  For  all  Gods  natural  Laws 
 are  for  the  intereft  of  mankind,  and  that  which  is  truly  raoft 
 for  our  good,  is  made moft  our  duty  j  and  that  which  is  mod 
 our  duty,  is  moft  for  our  good.     And  that  which  is  fo  much 
 for  the  intereft  of  mankind,  rauft  needs  be  good  :  If  it  were 
 not  for  credibility  and  trujlinefi  in  men,  there  were  no  living  in 
 families ',  but  Matters  and  Servants,  Parents  and  Children, 
 Husbands  and  Wives,  would  live  together  as  enemies :  And 
 neigbours  would  be  as  fo  many  thieves  to  one  another  :  There 
 could  be  no  Society  or  Common- weaUh,  when  Prince  and 
 people  could  put  no  truft  in  one  another  :  Nay,  thieves  them- 
 f.lves,  that  are  not    to   b:    trufted  by  any  others,     do  yet 
 ftrengthen  themftlves  by  confederacies,  and  oaths  of  fecrecy, 
 and  gather  into  troops  and  armies,  and  there  put  truft  in  one 
 another.     And  can  we  think  that  GOD   is  not  much  more  to 
 be  trufted,  and  is  not  a  greater  hater  of  a  lye  ?  and  is  not  the 
 fountain  of  all  fidelity  *■   and  hath  not  a  greater  care  of  the  in- 
 tereft of  his  creatures  ?     Surely  he  that  thinketh  that  God  is 
 a{y*r,  and  not  to  be  trufted,  will  think  no  better  of  any  mor- 
 tal man  or  Angel  (and  therefore  trufteth  no  one,  and  is  very 
 cenforious)  and  would  be  thought  no  better  of  himfclf,  and 
 therefore  would  have  none  believe  or  truft  him :    For  wha 
 would  be  better  than  his  God  ? 
 
 Direct.   16.  Confider  al[o  that  Veracity  in  God  is  his  nature  or 
 ejfence  >  and  cannot  be  dtnyed  without  denying  him  to  be  God, 
 
 For 
 
the  Life  of  Faith.  165 
 
 For  if  is  nothing  but  his  three  Efll-ntiahtics,  or  Principles, 
 Power,  Wifdom  and  Goodnefi,  as  they  are  txprefTed  in  his 
 Word  or  Revelation*,  is  congruous  to  h.s  mind,  and  to  the 
 n.tter  expreffed.  He  that  neither  wanteth  knowledge  (to 
 know  what  to  fay  and  do)  nor  Goodnefl  (to  love  truth,  and 
 hire  all  evil )  nor  fVn?.r  to  do  whtt  he  plcafc,  and  to  make 
 good  his  word,  cannot  poflbly  lye  v  becaufe  every  lye  1s  Tor 
 want  of  one,  or  more  of  thefc,  Heb.  618.  Titus  1.  2.  And 
 there  as  it  is  faid,  that  bs  cjnnot  lyey  and  that  it  is  tmpoffible  \ 
 ib  it  is  called,  a.  denying  cf  himfelf,  if  he  could  be  unfaithfully 
 1  Tim.  2.  13.  If  vps  believe  wot,  yet  be  abideth  faithful,  and 
 cannot  deny  himfelf. 
 
 Direct.   17.  Exercife  Faith  much  in  thofe  proper  wzrkj)  in 
 which  felf  and  fe*fe  are  tnoft  denyed  and  overcome. 
 
 Bodily  motions  and  labours  which  we  are  nor  ufed  to,  are 
 done  both  unskjlfuEy,  and  with  fain.  If  Faith  be  not  much 
 exercifed  in  its  warfare,  and  victorious  a6ts,  you  will  neither 
 fyow  its  ftrength,  nor  find  it  to  be  ftrong,  when  you  come  to 
 ufe  it.  It  is  not  thecafie  and  common  ads  of  Faith,  which 
 will  Urve  turn,  to  try  and  ftrengtben  it.  As  the  life  of  fenfe  is 
 the  adverfary  which  Faith  mull  conquer  ;  fo  ufe  it  much  in 
 fuch  conflicts  and  conquefts,  if  you  would  find  xtjhong  and  ufe- 
 fuU:  life  it  in  fuch  acts  of  mortification  and  fe  If  deny  if,  as  will 
 plainly  (hew,  that  it  over  ruleth  fenfe:  Lift  it  in  patience  and 
 rejoycing  in  fuch  fufferings,  and  in  contentment  in  fo  low  and 
 crofsaftatc,  where  you  arc  fare  that  fight  and  fenfe  do  not 
 contribute  to  your  peace  and  joy  :  Ufe  it  not  only  in  giving 
 fome  little  of  your  fuperfluities,  but  in  giving  your  whole 
 two  mites,  even  all  your  fubftance,  and  feting  all  and  giving  t* 
 tbepoor,  when  indeed  God  miketh  it  your  duty:  At  leair  in 
 forfaking  all  for  hisfakcin  aday  of  jryal.  Faith  never  doth 
 work  fo  like  it  felf,  fo  clearly,  Co  powerfully,  and  fo  com- 
 fortably, as  in  thefefe If- denying  and  o.verooming  acts,  when  it 
 doth  not  work  alone,  without  the.  help  of  fenfe  to  comfort 
 us  •>  but  alfo  againftfenfey  which  would  difcourage  us,  Lukf  18... 
 22,23.   &  14-  26,  33.  2  Cor.  5.  7. 
 
 Direct.   18.  Keep  a  confront  otfervationoj  Gcds  convey fe  with. 
 your  hearts,  and  workings  on  thetn. 
 
 For  as  I  fold  before,  there  arc  within  us  fuch  demonstrations 
 
 Y  3  of 
 
fgg  The  Life  of  Faith. 
 
 of  i  Kingdom  of  God,  in  precepts,  mercies  rewards  and  pu- 
 nifhments,  that  he  which  well  worketh  them,willhavc  much 
 help  in  the  maintaining  and  cxercifing  his  belief,  of  the  ever- 
 lafting  Kingdom :  Efpccially  the  godly,  who  have  that  Sprit 
 there  working,  which  is  indeed  the  very  fcaly  and  fledge,  and 
 tsrntft  of  life  eternal,  i  Cor.  I.  22.  c*  5.  5.  Efbef.  1.  13,  14. 
 Gal.  4.  5,  6.  Rom.  8.  16,  17.  There  is  fo  much  of  God  and 
 Heaven  in  a  true  Believers  heart,  that  (as  we  fee  the  Moon 
 and  Stars  when  we  look  down  into  the  water,  fo)  we  may  fee 
 much  of  God  and  Heaven  within  us,  if  the  heart  it  felf  be 
 throughly  ftudicd. 
 
 And  I  muft  addi  that  Experiences  here  muft  b?  carefully 
 recorded  :  and  when  God  fulfillcth  promifes  to  us,  it  mult 
 not  be  forgotten. 
 
 Direct.  19.  Converfe  much  with  them  that  live  by  Faith,  and 
 fetch  their  motives  and  comforts  [torn  the  things  unfetn. 
 
 Converfe  hath  a  transforming  power.  To  converfe  with 
 them  that  live  all  by  fenfe,  and  (hew  no  other  defires,  or  joyes, 
 orforrows,  but  what  are  fetched  from  flcfhly  fenfiblc  things, 
 is  a  great  means  to  draw  us  downwards  with  them.  And  to 
 converfe  with  them  who  converfe  in  Heaven*  and  fpeak  of 
 nothing  c\k  Co  comfortably  or  fo  ferioufly\  who  fhew  us  that 
 Heaven  ii  the  place  they  travel  to,  and  theftate  that  all  their 
 life  doth  aim  •,  and  who  make  little  of  all  the  vpants  or  plenty  % 
 fains  or  fleajures  of  the  rlefh  j  (his  much  conduccth  to  make 
 us  heavenly.  As  men  are  apt  to  learn  and  ufe  the  language, 
 the  motives,  and  the  employments  of  the  Country  and  people 
 where  they  live-,  fo  he  that  is  mofl  familiar  with  fuch 
 *s  live  by  Faith,  upon  things  unfeen,  and  take  Gods  promife 
 for  full  fecurity,  hath  a  very  great  help  to  learn  and  live  rhat 
 life  himfeif,  Heb.  10,2*  25.  1  Tbefi  4.  17,  18.  Phil.  3. 
 
 30,21. 
 
 Dircft.  20.  Forget  not  the  ntarnefi  of  the  things  unfeen%  and 
 thinly  not  of  a  long  continuance  in  this  world  >  but  live  is  con* 
 twualexpettatiw  of  your  change. 
 
 Viftant  things,  be  they  never  fo  great,  do  hardly  move  us  : 
 As  in  bodily  motion,  the  mover  mud  be  contiguous :  And  as 
 our /'m/-;  arc  not  fit  to  apprehend  beyond  a  certain  diftance* 
 fo  our  minds  ilfo  ire  finite,  and  have  their  bounds  and  mea- 
 
 fuic; 
 
The  Life  of  Faith.  167 
 
 furc :  And  fin  huh  made  them  much  narrower,  foolifh  and 
 fbort-iighted  than  they  would  have  been.    A  certain* y  of  d  y- 
 jEg  at  lalt,  fhould  do  much  with  us ;  But  yet  he  that  1  "oketh 
 to  live  /<wg  on  earth,  will  the  more  hardly  live  by  Fa»th  in 
 Heaven  -y  when  he  that  daily  waiteth  for  his  charge,  will  have 
 cafily  the  more  ferious  and  effectual  thoughts  of  the  world 
 in  which  he  mud  live  next,  and  of  all  the  preparations  nrccf- 
 fary  thereunto  \  and  will  the  more  cafily  dtfpife  the  things  on 
 earth,  which  are  the  employment  and  felicity  of  the  fcnfuif, 
 Co/.  3.1,2,3.   Phil.  1.20,21,22,23.   iCor.  15.31.  As  wefce 
 it  in  conltant  experience  in  men,  when  they  fee  that  they  muff 
 prefently  die  indeed,  howflight  then  fet  they  by  the  world  ? 
 how  little  arc  they  moved  with  the  talk  of  honour,  with  the 
 voice  of  mirth,  with  the  fight  of  meat,  or  drink,  or  b.aut y3  or 
 anything  which  before  they  had  not  power  to  deny?  and 
 how  ferioufly  they  will  then  tilk  of  fin  and  grace,  of  God  and 
 Heaven,  which  before  they  could  not  be  awakened  to  regard  ? 
 If  therefore  you  would  live  by  fjitb  indeed,  fet  your  felves 
 as  at  the  entrance  of  that  world  which  faith  forefceth,  and 
 live  as  men  that  know  they  way  die  to  morrow,  and  certainly 
 muii  be  gone  ere  long .     Dream  not  of  I  know  not  how  many 
 years  more  on  earth,  which  God  never  promifed  you  ^  unlets 
 you  make  it  your  bufinefs  to  vanquilh  faith  by  fctting  its  ob* 
 je&s  at  a  greater  diftancc  than  God  hath  fet  them.     Lcim 
 Chrifli  warning  to  one  and  all,    '[o  watch  ^  and  to  be  alw^ies 
 ready^  Mark  13.  33,  35,37.   1  Fr#.  4  7.    Mat.24.44.   Luke 
 12.40.  Hethatthinkcth  he  hath  yet  tircu  enough,  and  day- 
 light before  him,  will  be  the  apter  to  loiter  in  h  s  work  or 
 Journey  :  When  every  man  will  make  hide  when  the  Sun  is 
 fctting,  if  he  have  much  to' do,  or  far  to  go.     Dclaics  which 
 are  the  great  preventers  of  Repentance,  and  undoers  of  the 
 world,  do  take  their  greateft  advantage  from  this  unground- 
 ed expectation  of  long  life.    When  they  hear  the  Phyfician 
 fay,  He  is  a  dead  man,  and  there  is  no  hope,  then  they  would 
 fain  begin  to  live,  ind  then  how  relgiousand  reformed  would 
 they  be  >  whereas  if  this  foolifh  eirour  did  not  hinder  them, 
 they  might  be  of  the  fame  mind  all  their  lives,  and  might  have 
 then  done  their  work,  and  waited  with  defire  for  the  Crown  * 
 and  faid  with  Paul,  for  Jam  mw  retdy  to  be  offered,  and  the 
 
 time 
 
1 68'  ~  The  Lije  of  Faith, 
 
 time  of  ivy  departure  is  at  bjndi  1  have'  fought  a  good  fight 7 1 
 have  finite dmy  courfe,  1  have  kept  the  faith  \  henceforth  thsr% 
 it  laid  up  for  me  a  Crown  *f  Right  eoufnefs,  which  the  Lord 
 the  Righteous  Judge  jh aU  give  me  at  that  day  \  and  not  to  me  on- 
 ly, but  to  them  alfo  that  love  hie  appearing,  2  Tim.  4. 6,  7,  8. 
 
 And  fo  much  for  the  General  Directions  to  be  obferved  by 
 them  that  will  live  by  Faith':  I  only  add,  that  as  the  well  do-, 
 ingof  all  our  particular  duties,  dependeth  mod  on  the  conL 
 mon  health  and  foundnefs  of  the  foul,  in  its  ft  ate  of  grace  \  Co 
 our  living  by  Faith  in  all  the  particular  cafes  after  inftanced, 
 doth  depend  more  upon  thefc  General  Direllicns,  than  on  the. 
 pmticular  ones  which  are  next  to  be  adjoyned. 
 
 CHAP.  I. 
 
 An  Enumeration  of  the  Particular  Cafes  in  which  efptciaEy  Faith 
 muft  be  ufed.   1.  How  to  live  by  Faith  on  GOD. 
 
 TH  E  General  Directions  before  given  muft  be  pra&ifed 
 in  all  the  Particular  Cafes  following,  or  in  order  to  them  : 
 But  befides  them,  it  is  needful  to  have  fome  fpecial  Directions 
 for  each  Cafe.  And  the  particular  Cafes  which  I  (hall  intiance 
 inarcthefe:  1.  How  to  excrcife  Faith  on  GOD  himfetf: 
 2.  Upon  Jefus  Chrift  ;  3.  Upon  the  HjlyGhoft:  4.  About 
 the  Scripture  Precepts  and  Examples  :  5  .  About  the  Scri- 
 pture Promifes:  6.  About  the  Threatnings  :  7.  About  Par- 
 don of  (in,  and  Juftification  :  8.  About  San6hhcation,and  the 
 cxcrcifcs  of  other  Graces ,  9.  A&ainft  inward  vices  and  temp- 
 tations to  actual  iin  :  "10.  IncafcofProfperify  :  n.  In  Adver- 
 firy  and  particular  Afflictions  :  12.  In  Gods  Worfhip,  pub- 
 lick  and  private ;  13.  For  Spiritual  Peace  and  Joy  :  14.  For 
 the  World,  and  the  Church  of  God  :  15,  For  our  Relations  : 
 if.  In  loving  others  as  our  felves ;  17.  About  Heaven,  and 
 following  the  Saints:  18.  How  to  die  in  Faith:  I?,  About 
 the  coming  of  Chrift  to  Judgement,    f 
 
 %  Q0D 
 
the  Life  of  Faith.  169 
 
 GOV  is  both  the  objc&  of  outkptwlcdge,  as  he  is  revelled 
 \n  Nature,  and  of  our  Faith,  as  he  is  revealed  in  the  holy 
 Scripnres.  He  is  thefirji  and  laft  obje&  of  our  Faith.  It  ia 
 life  tttrnal  to  )yuw  him  the  only  true  God,  and  Jofw  Cbrift 
 TPbornhrhfltkf't:?.  Te  believe  in  God,  believe  alfo  inme\  was 
 Chrifl?  order  in  commanding  and  caufing  Faith,  Job.  14.  1. 
 Seeing  thert  toi  e  this  is  the  principal  part  of  Faith  (to  kfow 
 God>  and  live  upon  bint,  and  to  him)  I  (hall  give  you  many 
 (though  brief)  Directions  in  it. 
 
 Dir«d.  1.  Behold  the  glorious  andfull  demonftratitns  of  the 
 Being  of  the  Deity,  in  the  whole  frame  of  nature,  and  efpeciaVy  in 
 your  (elves. 
 
 The  great  argument  from  the  Effecl  to  the  Caufe,  is  un- 
 anfwerablc.  All  the  caufed  and  derived  Beings  in  the  world, 
 muft  needs  have  a  firft  Being  for  their  cauft  :  All  Action,ln- 
 teUtcxion  and  Volition  \  all  Power,  Wifdom  and  Goodnefc  which 
 is  caufed  by  another,  doth  prove  that  the  caufe  can  have  n% 
 lefs  than  the  total  effefc  hath.  To  fee  the  Werld,znd  to  know 
 what  a  man  is,  and  yet  to  deny  that  there  is  a  God,  is  to  be 
 mad.  He  that  will  not  know  that  which  all  the  world  doth 
 more  plainly  preach,  than  words  can  poftbly  exprefs,  and 
 will  not  know  xhe/enfe  of  his  own  Being  and  faculties,  doth 
 declare  himfelf  uncapable  of  teaching,  PfaL  14.  1.  &  49. 
 12,  20.  J/*.  1.  2,  3.  It  is  thegrcateft  (name  that  mansunder- 
 ftanding  is  capable  of,  to  be  ignorant  of  God,  1  Cor.  15.  34. 
 and  the  greatett  (harre  to  any  Nation,  H0/.4.  1.  8c  6 .6.  As  it 
 is  the  higheft  advancement  of  the  mind,  to  know  him,  and 
 therefore  the  fumm  of  all  our  duty,  Prcv.  2.  5.  H*f  6  6* 
 a  Chron.  30.  21,22.  //*.  11.9.  2  Pet.  2.20.  Ront.i.  20,28; 
 Job.  17.  3. 
 
 Direct.  2.  Therefore  takfnottbe  Being  and  Perfections  of 
 God,  for  fuperftructures  and  conclufions,  which  may  be  trpd, 
 and  made  bew  to  the  interefi  of  other  points  *,  but  as  the  greatefit 
 clear  eft,  fureft  truths,  next  to  the  knowledge  of  our  own  Being 
 and  Int  ejection :  And  that  which  all  other  (at  leaft,  not  the  pro* 
 per  objects  offenfe)  muft  be  try td  and  reduced  to. 
 
 When  there  is  no  right  met  hod  or  ordtr  of  knowledge,  there 
 is  no  true  indfolid  knowledge.  It  is  diftr action,  and  not  kpow* 
 
 2  ing> 
 
I  yo  The  Life  of  Faith. 
 
 ing,  to  bcgm  at  the  top,   arjd  to  lay  the  foundation  lilt,  and 
 reduce  things  certain  to  things  uncertain.  And  it  is  no  wifelier 
 done  of  Atheifts,  who  argue  from  their  apprehenfions  of  other 
 things,  againft  the  Beings  or  Perfections  of  God.     A*  when 
 truy  fay,  [There  is  much  evil  in  the  world  p emitted  by  God, 
 and  there  is  diath,  And  many  tormenting  fains  befall  even  the  in- 
 nice  nt  bruits ;  and  there  are  wars  and  conjufions,  and  ignorance 
 and  wich^dnefs,  have  dominion  in  the  earth:    Therefore  God  it 
 not  perfectly,  good  i  nor  perfectly  wife,  and  j«/r,  and  powerful  in 
 kit  government  of  the  world.']    Thcenour  in  the  method  of 
 arguing  here,  helpeth  to  continue  their  blindnefs.    That  God 
 if  perfectly  goodx  is  prius  cognitum  :    Nothing  is  more  certain 
 than  that  he,who  is  the  caufe  of  all  the  derived  goodnefi  in  the 
 whole  Univerfe,  muft  have  is  much  or  more  than  all  himfelf: 
 Seeing  therefore  that  Heaven  and  Earth,  and  all  things,  bear 
 fo  evident  i  witnefs  to  this  truth,  this  is  the  foundation,  and 
 firft  to  be  laid,  and  never  more  questioned,  nor  any  argument 
 brought  againftit.     For  all  that  potfibly  can  be  faid  againft  if, 
 muft  be  a  minus  notis,  from  that  which  is  more  obfeure.  Sec* 
 ing  then  that  it  is  mod  certain  by  fenfi,  that  calamities  and 
 evils  are  in  the  world,*  and  no  lefs  certain  that  there  is  a 
 God,  who  is  mod  perfectly  good  i  it  muft  needs  follow  that 
 thefc  two  are  peifc&ly  confident,  and  that  fomc  other  caufe 
 of  evil  muft  be  found  our,  than  any  imperfection  in  the  chief 
 good.     But  as  to  the  Being  of  things,  and  Order  in  the  world, 
 it  followeth  not  that  Tfoy  muft  be  as  god  md(perfe&  as  their  . 
 Maker  and  Govemour  is  himfelf:   nor  one  part  as  good  and 
 perfed  in  it  fclf  as  any  other.     Becaufe  it  was  not  the  Crea- 
 tours  purpofc  when  he  made  the  world,  to  make  another 
 God,  that  (hould  be  equal  with  himfelf  (for  two  Infinite  Be- 
 ings and  Perfeftiom,  isacontradi&ion.J    But  it  was.  his  will 
 to  imprint  fuch  meafurcs  of  his  own  hkenefs  and  excellencies 
 upon  the  creatures,  and  with  fuch  variety.,  as  his  wifdom  faw 
 fittcft  i  the  reafons  o(  which  are  beyond  our  fearch :  The  Dir 
 vine  Agency,  as  it  is  in  him  the  Agent,  is  perfect  :    But  the 
 tffetl  hath  thofe  meafurw  of  goodnels  which  he  was  freely 
 pleafed  to  communicate. 
 
 Andaslfcaveguen  you  this  inftancc,  to  (hew  the  folly  of 
 trying  the  certain  foundation  by  the  lefs  certain  notions  or 
 
 accidents 
 
_—— v.- 
 
 The  Life  of  Faith.  \J  * 
 
 accidents  in  the  world  i  fo  you  muft  abhor  the  fame  errour 
 in  all  other  inftancts  :    Some  wit  may  conlift  with  the  que- 
 /Zoning  of  many  plain  conditions :    But  he  is  a  fool  indeed^ 
 who  faith,  Jbne  is  no  God,  or  doubtcth  of  his  fjjential  pro* ' 
 pcrties,  Vfal.  14.  i,  2.  Rom.  1.  19,  20,  2  1. 
 
 Direct.  3.  Kemember  that  all  our  knowledge  of  God,  while 
 we  are  intbc  body  here,  U  but  enigmatical,  and  as  in  a  glafs  ;  and 
 that  all  words  which  man  oan  jpeak^ofGod  (at  lead  except  Being 
 and  Subftance)  an  but  terms  bslcw  him,  borrowed  from  hu 
 Image  on  the  Creatures,  and  not  fgnifying  the  fame  thing  for- 
 ma&y  in  God,  which  they  fignifie  in  its. 
 
 If  you  irvmk  othcrwife,  you  will  make  an  Idol  in  your 
 conception,  inftead  of  God  :  And  you  will  debafe  him,  and 
 bring  him  down  to  the  condition  of  the  creaf  me.  And  yet  it 
 doth  not  follow  that  we  know  nothing  of  him,  or  that  all 
 fuch  cxprtflions  of  God  arc  vain,  or  falfe,  or  muft  be  difufed  : 
 For  then  we  muft  not  think  or  talk  of  God  at  all.  But  wc 
 muft  fpeak  of  him  according  to  the  higheft  notion*,  which  wc 
 can  borrow  from  the  nobleft  patts  of  his  Image  >  confeflSng 
 Mill,  that  they  are  but  borrowed  :  And  thefc  muft  be  ufed 
 till  we  come  nearer,  and  (ec  as  face  to  face  j  and  when  that 
 which  is  perfect  is  come,  then  that  which  is  imperfect  fhll! 
 be  done  away,  iCor.  13.10,11,12.  And  yet  it  is  (in  com* 
 parifon  of  darker  revelations)  a*  with  of  en  face  that  we  heboid 
 m  in  aghfs  the  glory  of  the  Lord\  and  it  is  a  light  that  caa 
 ebjnge  us  into  the  fame  Image,  as  from  glory  to  glory,  as  by  the 
 Spirit  of  the  Lord,  2  Cor.  3.18. 
 
 Direct  4.  Abhor  the  furictu  ignorance,  which  brandetb  every 
 one  with  the  names  of  here fu  or  blaftbmy,  who  differ  from  them 
 in  the  ufe  of  fome  nnneceffary  metafbor  of  God,  when  their  diffe- 
 tentfbrafes  tend  not  indeed  to  his  dijhonour,  and  ferbafsmay 
 have  the  fame  fxgnification  with  their  own. 
 
 When  we  are  all  forced  to  confefs,  that  all  our  rearms  of 
 God  arc  improper  or  metaphorical,  and  yet  m«n  will  run 
 thofe  metaphors  into  numerous  branches,and  cany  them  unto 
 greater  impropriety,  and  then  rail  at  all  as  blafphcmei  s  tnat 
 <jueftJon  them  i  this  practice  is  (though  too  common^  a  hei- 
 nous fin  in  them,  as  it  hath  direful  e/fec^s  upon  the  Church. 
 Should  I  reeit€  the  fad  hiftories  of  this  iniqaity^nd  (hew  what 
 
 Z  2  it 
 
172  The  Life  cf  Faith. 
 
 it  hath  done  between  the  Greek  and  Lttinc  Churches,  and  be- 
 tween thole  called  Orthodox  and  Cathohck>  and  many 
 through  the  world  that  have  been  numbered  with  Kcreticks  > 
 it  would  be  too  large  a  fubjed  for  our  forrow  and  complaints. 
 
 Direct.  5.  Abhor  prefumptu.M  curiofnies  in  enquiring  into 
 the  fecrct  things  of  G:d  \  much  more  in  pretending  to  f{n»w  them  i 
 and  ntoft  of  aS  in  reviling  and  contending  agatnji  ethers  upon 
 tbofe  pretences. 
 
 It  is  fad  to  obferve  abundance  of  fccmingly  learned  men, 
 who  arc  pofed  in  the  fmallcft  creature  which  they  ftudy,  yet 
 talking  as  confidently  of  theunfcarchable  things  of  God  i  yea 
 and  raving  as  furioufly  and  voluminoufly  againft  all  that  con- 
 tradict them,  as  if  they  had  dwelt  in  the  inaccefliblc  light, 
 and  knew  all  the  order  of  the  adfo  of  God,  much  better  thin 
 they  know  themfclves,  and  the  motions  of  their  own  minds  i 
 or  better  than  they  can  anatomize  a  worm  or  a  bcaft.  They 
 that  will  not  prefume  to  fay,  that  they  know  the  fearers  of 
 their  Prince,  or  the  heart  of  any  of  their  neighbours  »  yea  they 
 that  perceive  the  difficulty  of  knowing  the  ftate  of  a  mans 
 own  foul,  becaufc  our  hearts  are  a  maze  and  labyrinth,  and 
 out  thoughts  fo  various  and  confufed,  can  yet  give  <you  fo 
 exact  a  Scheme  of  all  Gods  conceptions^  that  it  (h^l  be  no 
 lefs  than  heretic  to  queftion  the  order  of  any  part  of  ir. 
 They  can  tell  you  what  Idea's  arc  in  the  mind  ofGoi,  and 
 in  what  order  they  lye  »  and  how  thofe  Idea's  are  the  fame 
 unchanged  about  things  that  are  changed  \  about  th.ngs 
 pair,  and  prefent,  and  to  come  i  and  what  fuiurition  was  ftotn 
 Eternity,  as  in  the  Idea  of  Gods  mind  j  they  can  tell  me  in 
 what  order  he  kyomtb  things,  and  by  what  means  \  ind  whe* 
 thet  future  contingents  are  known  to  him  in  their  caufes,  or 
 in  his  decree,  or  in  their  coexiftence  in  eternity :  They  can 
 tell  what  Decrees  he  hath  about  Negatives  i  as  that  fuch  a 
 roan  (hall  not  have  Faith  given  him  i  that  millions  of  things 
 poffible  (hall  not  be  >  that  you  (hall  not  be  a  plant,  or  a  beaft, 
 nor  any  other  man,  nor  called  by  any  other  name,  6cc.  And 
 how  all  Gods  Decrees  arc  indeed  but  One,  and  yet  not  only 
 unconceivably  numerous,  but  the  order  of  them  as  to  priority 
 and  posteriority,  is  to  be  exactly  defined  and  defended, though 
 to  the  detriment  of  charity  and  peace  :   As  to  fin,  they  can 
 
 tell 
 
The  Life  of  Faith.  I  73 
 
 tcil  you,  whether  he  hive  a  real  pofitivc  Decree,  de  re  event- 
 cnte,  or  only  deeventurei,  or  only  dt  frcfria  fermifpone  even- 
 tus,  7.  t.  dt  non  tmfeditndo,  1.  e.  de  non  agendo  \  whether  non 
 agere  need  and  have  apoiitive  a&  of  Volition  or  Nolition  an- 
 tecedent i  Though  they  know  not  when  they  hear  the  found 
 of  the  wind,  cither  whence  it  comcth,  or  whither  it  goethv 
 yet  know  they  all  the  methods  of  the  Spirit :  They  know 
 how  God  as  the  rirft-movcr,  predetermincth  the  motions  of 
 all  Agents,  natural  and  free,  and  whether  his  influence  b:  up- 
 on the  eiTence,  or  faculty,  or  ad  immediately  i  and  what  that 
 influx  is.  In  a  word,  how  voluminoufly  dotbey  darken  coun- 
 fel  by  words  without  knowledge  ?  As  if  they  had  never  read 
 Gods  luge  expostulation  with  Job  (42  &c.)  Veut.  29  29. 
 Tktfccret  things  belong  unto  the  Lord  our  God  i  but  thofe  things 
 which  are  revealed^  unto  us,  and  to  our  children  for  ever,  that  we 
 way  do  all  the  words  of  this  Law.  Even  an  Angel  could  fay 
 to  Manoah9  Judg.  15.  18.  Why  as^efl  thou  thus  after  my 
 name,  feeing  it  is  fecret  ?  No  man  hath  feen  God  at  any  timey 
 (faving  )  the  only  begotttn  Son,  who  is  in  the  bofome  0}  the 
 Father  \hehath  declared  hint,  Joh.  1. 18.  And  what  he  hath  de- 
 clared we  may  know  :  But  how  much  more  do  thefe  men 
 pretend  to  know,  than  ever  Chrift  declared  >  But  who  hath 
 kyown  the  wind  of  tht  Lord,  or  who  hath  betn  his  CounfeU$r  f 
 Rom.  11.34. 
 
 Etiam  vera  deV eo  loqui  ferkulofum  :  Even  things  that  arc 
 true  ftvould  be  fpoken  of  God*  not  only  with  reverence,  but 
 with  great  caution  .'  And  a  wife  man  will  rather  admire  and 
 adore,  than  boldly  fpeak  what  he  is  not  certain  is  true  and 
 congruous.  . 
 
 Direct.  6.  Let  ell  your  knowledge  of  God  he  pd&icrt;  yea 
 wore  fraftical  than  any  other  knowledge  j  and  let  not  ymr 
 thoughts  once  ufc  Gods  Name  in  vain. 
 
 If  it  be  a  fin  toutcidle  or  unprofitable  words,  and  cfpecial- 
 ly  to  take  Gods  Name  in  vain  •,  it  cannot  be  faultlefs  to  have 
 idle  unprofitable  thoughts  of  Goi  :  for  the  thoughts  are  the 
 operations  of  the  mind  it  felf.  There  is  no  thought  or  know- 
 ledge  which  ever  cometh  into  our  minds,  which  1.  Hath  fo 
 great  work  to  do  9  and  2,  Isfo^tand  powerful!  to  Jo  it,  as 
 the  knowledge  and  thoughts  which  wc  have  of  God.     The 
 
 2  3  very 
 
174  The  Life  of  Faith, 
 
 v^iy  renovation  of  the  foul  to  his  Image,  and  transforming 
 it  into  the  Divine  Nature,  muft  be  wrought  hereby  :  The 
 thoughts  of  his  fPifdbnf,  muft  flience  all  our  contradi&ing  fol- 
 ly,and  bring  our  fouls  to  an  abfolute  fubmifflon  and  fubje&ion 
 to  his  Laws :  The  knowledge  of  his  Goodnejl,  muft  caufc  mil 
 true  fivir.gGoodneJs  in  us,  by  poinding  us  with  thehigheft  love 
 to  God.  The  knowledge  cf  his  Tcwtr^  muft  caufc  both  our 
 confidence,  and  our  fear  :  And  the  imprefs  cf  Gods  Attributes 
 mull  be  his  Image  on  our  fouls.  It  is  a  common  ("and  truej 
 obfervation  of  D;v*ncs,  that  in  Scripture,  words  of  God 
 which  cxprefs  his  Knowlcdgtdo  imply  his  will  and  affedions : 
 (As  his  kpivp'wg  the  way  of  the  righteous,  FfaL  2.  6.  is  his  ap- 
 provirg  and  loving  it,  &C.)  And  it  is  as  true,  that  words 
 of  our  knowledge  oiGod,  fhould  all  imply  affc&ion  towards 
 him.  It  is  a  grievous  aggravation  of  ungodlinefs,  to  be  a 
 Itarned  ung'diy  man  :  To  profefl  to  kpow  God,  and  deny  him 
 in  &orkjy  being  abominable  and  difobedtent,  and  reprobate  fa 
 t  very  good  rvor\  Cthough  as  orthodox  and  ready  in  goad  words 
 as  others.)  littts  1.  16. 
 
 A  thought  of  God  (hould  be  able  to  do  any  thing  upon  the 
 foul.  It  (hould  pirtake  of  the  Omn'iptency  and  perfection  of 
 the  blelTcd  Objcdt.  No  creature  (hould  be  able  to  ftand  before 
 him,  when  our  minds  entertain  any  ferious  thoughts  of  him, 
 and  conveifc  with  him.  A  thought  of  God  (hould  annihilate. 
 all  the  grandurc  and  honours  of  the  world  to  ns  i  and  all  the 
 pleafurcs  and  trcafures  of  the  flefti  \  and  all  the  power  of 
 temptations  :  what  fervency  in  prayer  ?  what  earncftnefs  of 
 dctuc  ?  what  confidence  of  faith  ?  what  hatred  of  (in  ?  what 
 ardent  love?  what  tranfporting  joy  ?  what  conftant  patience 
 (hould  one  ferious  thought  of  God,  polTcfs  the  believing 
 holy  foul  with  > 
 
 If  the  thing  tyatrw  become  as  much  one  with  the  under- 
 Handing,  as  Vlotinus  and  other  Platonifts  thought ,  or  if  man 
 were  fo  far  partaker  of  a  kind  of  deification,  as  Gibieuf  and 
 other  Oratorians,  and  BfnediQus  de  Bfmdi&ify  B*rbanfonf  and 
 othci  Fanatick  Fryers  think,  furely  the  knowledge  of  God 
 (hDuld  raife  us  more  above  our  fenfitive  defircs  and  pjffions, 
 and  make  us  a  more  excellent  fort  of  pcrfoas,  and  it  (hojld 
 make  us  more  like  thofe  blcfled  fpirits,  who  know  him  more 
 
 than 
 
Tb$  Life  of  Wa/th.  175 
 
 thm  we  on  carthi  and  it  mould  b:  the  beginning  of  our  eternal 
 life,  John  17.  3. 
 
 Direct.  7.  By  F ait  h  deliver  up  your  felves  to  GO&,  as  your 
 Creator,  and  your  Owner,  and  live  to  him  as  tbofc  that  perceive 
 they  are  abf.  luiely  bis  cvp*. 
 
 The  word  \GOD~]  doth  fignifie  both  Gods  rffmce,  and  hi* 
 three  great  Kditionsunto  man  ,  and  we  take  h'.m  not  [)tour 
 God,  if  we  take  him  not  as  in  thtfe  Divine  Relations,  There- 
 fore God  woulJ  hive  Faith  to  be  expreflfed  at  our  enrrance 
 into  his  Church,  by  Baptifm  ^  becaufe  a  believing  foul,  dothr 
 deliver  up  it  fa  If  to  God:  The  fiift  and  greateft  work  of  Faitby 
 is  toenteruslinccrcly  into  the  holy  Covenant  :  In  which  this 
 is  the  firlt  part,  that  we  takj  God  for  our  Ow.-ur,  and  nfigu  up 
 our  felves  to  him,  without  either  cxprefs  or  implicit  refcrve, 
 as  thefc  that  are  abfdutely  his  oven.  And  though  thefc  words 
 are  by  any  hypocrite  quickly  fpoken,  yet  when  the  thing  is 
 really  done,  the  very  heart  of  fin  is  broken  :  For  as  the  Apoftlc 
 faith,  He  tbjt  is  dead  is  freed  from  fin,  Rons.  6.  7.  Becaufe  a 
 dead  man  hath  no  faculties  to  do  evil  :  So  we  may  fay,  He  that 
 is  rtfigned  to  God  as  his  abfolute  Owner,  is  freed  from  fin  \  b:- 
 caufehcthat  isnot^w  oven,  hith  nothing  which  is  his  own  \ 
 and  therefore  hath  nothing  to  alienate  from  his  Owner.  We 
 are  not  our  Own,  we  are  bought  with  a  price  (which  is  the 
 fecond  title  of  Gods  propriety  in  us)  and  therefore  mufi  gfa 
 rifie  God  in  body  and  fpirit  as  being  his,  1  Cor-  6.  20. 
 
 And  from  this  Relation  faith  will  fetch  abundant  confola- 
 tion,  feeing  they  that  by  confent,  and  not  only  by  conftraht^xc 
 abfolutely  his,  (hill  undoubtedly  be  loved,  and  cared  for  as 
 his  Own,  and  ufed  and  provided  for  as  hU  own  :  He  will  not 
 neglect  bit  *i* n,  and  thofe  of  his  family,  who  will  take  us- 
 to  be  worfe than  Infidels,  iff**  do  fo,  lTiw.5.8. 
 
 Direct.  8.  By  Faith  deliver  up  your  felves  to  God,  as  your  £*- 
 veraign  Ruler ,  with  an  abfolute  Refolutim  to  learn>  and  love^ 
 and  obey  his  Laws. 
 
 Though  I  have  often  and  more  largely  fpoken  of  thefc  du- 
 ties in  other  Treaties,  I  mutt  not  here  totally  omit  them, 
 where  I  fpeak  of  that  Faith  in  God,  whkh  clTentially  confrft- 
 eth  in  them.  It  is  a  narrow,  and  foolilh,  and  pernicious  con- 
 ceit of  Faith*  which  thinketh  it  hath  xvx  objedbut  fromifu 
 
j  76  The   Life  of  Faith. 
 
 and  fardon\  and  that  it  hath  nothing  to  do  with  God  as  our 
 Sovtraign  Governour  :  And  it  is  too  large  a  defcription  of  faith, 
 which  makethjtfwtf/  and  formal  obedience  to  be  a  part  of  it: 
 As  Man  tag*  is  not  conjugal  fidelity  and  duty,  but  it  is  a  Cove- 
 nant which  obligcth  to  it  j  and  as  the  Oath  of  Allegiance  is  not 
 a  formal  obedience  to  (he  Laws,  but  it  is  a  covenanting  to  obey 
 them «  and  as  the  hiring  or  covenant  of  a  fervant,  is  not  do- 
 ing fervice,  but  it  is  an  entrirg  into  an  obligation  and  ft  ate  of 
 fervice  :  So  Faitb  and  ouifirft  Ckriftiamty%  is  not  ftr;dtly  for- 
 mal obedience  to  him  that  we  believe  in,  as  fuch  :  But  it  is 
 anentring  of  our  felves  by  covenant  into  an  obligation  and 
 ftate  of  future  obedience.  Faith  hath  Gods  precepts  for  is 
 obje&s  as  truly  as  his  promifes :  But  his  own  Relation  as-  our 
 Kmgoi  Ruler  is  its  primary  object,  before  his peceptsy  Hef. 
 13.  10.  FfaL  2.  6.  &  5.  2.  &  10.  16.  &  24  7,  8,  10.  &  47. 
 6,  7.  &  89.  18.  &  149.  2.  Rev.  15.  3.  1  Timcth.  i%  17. 
 Lu£e  19-27. 
 
 Direct.  9*  Bv  Fdirib  acknowledge  GOV  as  your  total  Be- 
 nefaQor,  from  him  you  have,  and  muft  have  all  that's  worth  the 
 having  :  And  accordingly  live  in  a  defendance  on  him. 
 
 Faitb  take th  every  good  thing  as  a  ftream  from  this  ittex- 
 haufted  ffring,  and  as  a  toh^n  of  love,  from  this  unmeafurable 
 Love.  It  knoweth  a  difference  in  the  means  and  way  of  con- 
 veyance^ but  no  difference  as  to  the  fountain  \  for  all  (Jhat^wc 
 feceive  is  equally  from  the  fame  original  >  though  not  fcnt  to 
 us  by  the  fame  hind.  Faith  (hould  not  take  or  look  at  any 
 goodab/lra&edly,  as  feparatcd  from  God  ,  but  ever  fee  the 
 itreams  as  continued  up  to  the  fountain  »  and  the  fruit  as  pro- 
 ceeding from  the  tree  and  roots :  Remember  (till  that  he 
 doth  illuminate  you  by  the  Sun  >  and  he  doth  nouiilh  you  by 
 your  food  (for  you  live  not  by  bread  only,  but  by  his  Word 
 and  blefling ,)  and  it  is  he  that  doth  teach  you  by  his  Miniftcrs, 
 and  protect  you  by  his  Magiftratcs,  and  comfort  you  by  your 
 friends ;  You  have  that  from  one,  which  another  cannot  give 
 you  >  but  you  have  nothing  from  any  creature  whatfoevcr  > 
 which  is  not  totally  from  God  :  For  though  he  honour  crea- 
 tures to  be  his  Mcilengcrs  or  Internments,  the  benefit  is  equal- 
 ly from  him,  when  he  ufeth  an  Inftrumenr,  and  when  he  ufeth 
 none.    From  him  we  have  our  Bring,  and  our  Comforts,  and 
 
 all 
 
The  Life  of  Faith.  *77 
 
 all  the  means  and  hopes  of  our  well-being  i  and  therefore  our 
 dependance  mutt  be  absolutely  or  him  :  The  blcflings  of  this 
 life,  and  of  that  to  come  i  all  things  which  appertain  to  life 
 and  godlinefs,  arc  the  gifts  of  his  incomprehcnliblc  benignity 
 t  or  it  is  natural  to  him,  who  is  infinitely  good,  to  do  good, 
 wh«nhedoth  work  ad  extra,  though  when  to  communi- 
 cate, ind  in  what  various  degrees  is  tree  to  him,  i  Tint.  4.  8. 
 M  r.  6.33.  2^f.  1.3.  PMl45-u>  15&  146-7-  &  18.50. 
 1  Tim.  6.  17.  James  1.  5.  £4.  6.  Jet.  5.  24,  25. 
 
 Direct.  10.  By  h  ait h  fet  your  eye  and  heart  ntcfl  fixedly 
 and  devotedly  on  COD,  as  your  ultimate  end  {which  is  your 
 felicity,  and  much  more. J 
 
 He  takcth  not  God  for  God  indeed,  who  taketh  him  not 
 is  his  ultimate  end:  Nay,  he  debafeth  God,  who  placing  his 
 felicity  \n  any  thing  elfe,  doth  cleave  to  God  but  as  the  means 
 to  fuch  a  felicity.  But  to  make  God  out\f elicity  is  lawful  and 
 neceffary  \  but  not  to  dream  that  this  is  the  higheft  refpeft 
 that  we  mutt  have  to  God,  to  be  our  felicity.  To  love  him, 
 and  to  b:  beloved  by  him  \  to  pleafe  him,  and  to  be  p leafed  in 
 him,  is  our  ultimate  end  i  which  though  it  be  complex,  and 
 contain  our  ownfdicity,  yet  doth  it,  as  infinitely  fuperemi- 
 ncnt",  contain  the  complacency  of  God,  and  God  as  the  ob- 
 ject of  our  Love,  contidcred  in  his  own  infinite  perfections : 
 For  he  is  the  Alpha  and  Omega,  the  firft  and  the  laft  ',  and  of 
 him,  and  through  bimt  and  to  him  are  all  things,  Rom.  1 1.  36. 
 It  is  the  higheft  and  noblcft  work  of  faith,  to  make  our  own 
 Original  to  be  our  End,  and  to  fct  our  love  entirely  upon 
 God ,  and  to  fee  that  we  our  felvcs  are  but  worms  and  vanity  * 
 capable  ot  no  higher  honour,  than  to  be  means  to  fleafe  and 
 glorihe  God  ,  and  mutt  not  take  down  God  fo,  as  to  love 
 him  or.ly  for  our  fclves.  And  he  only  who  thusdenycth  him- 
 fclffor  God,  doth  rightly  improve  fclf-love,  and  feck  the 
 only  exaltation  and  felicity*  by  carrying  up  hirr.frlf  to  God, 
 and  adhering  to  the  eternal  good,  1  Cor.  10.  31.  Luke  14,  33. 
 Mat.  16.25.  Mtrkfi.  35. 
 
 Dirccl.  ir.  Viftinguijb  thefe  Relations  of  God,  but  divide 
 them  not  •,  much  lefs  fet  them  in  any  oppofitiott  to  each  other  <,  and 
 rtmemUr  that  the  effefis  of  them  aH  are  ntarvelovfly  and  barnso* 
 nioufly  mixt  •>  but  mdtvidtd. 
 
 A  a  The 
 
178  The  Life  of  Faith. 
 
 The  effects  of  Gods  Power,  are  alwaics  (he  effeds  alfo  of 
 his  Wifdom  and  his  Goodnefi :  And  the  effc&s  of  his  Wifdom  % 
 are  al  waies  the  effects  of  his  Goodnrfl  and  his  Power  ;  And  the 
 effects  of  his  Goodntfs,  arc  alwaics  the  effects  of  his  Power 
 and  hisWifdom.The  cffl  cts  of  his  Dominion  on  his  rational  fub- 
 jects,  are  alvvaies  the  effects  alfo  of  his  Government  and  Love: 
 And  the  effects  of  his  Government,  ire  alwaies  the  effects  al- 
 fo of  his  Dominion  and  Love  :  And  the  effects  of  his  Love 
 as  Benefactor  ,  are  alwaies  the  effects  of  his  Dominion  and 
 Government.  Though  fome  one  Principle,  and  fome  one  Re- 
 lation,  may  more  eminently  appear  in  one  work  as  others  do 
 in  the  other  works.  Difpofal  is  the  effect  of  Propriety  *  but  it 
 is  alwaics  a  Regular  and  Loving  difpofal  of  the  fubjects  of 
 his  Government.  Legiflation  and  Judgement  are  thetffects 
 of  his  Kingdom  :  But  Dominion  and  Love  have  a  hand  in  both, 
 till  Rebellion  turn  men  from  fub jeetion :  Glorification  is  the 
 higheft  effect  of  Love  :  But  it  is  given  alfo  by  our  Owner^  as 
 by  one  that  may  do  as  he  lift  with  his  own j  and  by  our  Gover- 
 nour  by  the  way  of  a  Reward,  Mat.  20. 15.  2  Ttm.  4.  7,8. 
 Afrt.  25.  throughout. 
 
 Direct.  12.  Efpecially  let  F aitb  vnvailto  you  the  face  of  the 
 Goodnefs  of God  i  and  fee  that  your  thoughts  of  it  be  neither  falfe 
 nor  lew  i  but  equal  to  your  thoughts  of  his  Power  and  Vnder- 
 fiauding. 
 
 1.  As  our  lofs  by  fin,  is  more  in  the  point  o(  Goodnefs,  thin 
 of  Power  or  Knowledge  f  The  Devils  having  much  of  the  two 
 lafi,  who  have  but  little  or  nothing  of  the  firft)  fo  it  is  the 
 Goodnefs  of  God  which  mud  be  more  fiudicd  by  a  Believer, 
 thin  his  Power  or  his  tYtfdmy  becaufe  the  imprefs  of  it  is 
 more  ncccifary  to  us  in  our  lapfed  ftatc. 
 
 2.  They  have  falfe  thoughts  of  Gods  Goodnefs%  who  make 
 it  to  confitt  only  or  chiefly,  in  a  communicative  inclination  ad 
 iXtra>  which  we  call  Benignity  :  For  he  was  as  Good  from  Eter- 
 nity, before  he  made  any  creature,  as  he  is  hnce  :  And  his 
 Goodnefs  cor*(idered  as  effcntial  in  himfclf,  and  as  his  own  per* 
 flection,  is  infinitely  higher  than  the  confideration  of  it,  as  ter- 
 minated on  any  Creature.  Man  is  denominated  good  from 
 his  adaptation  to  the  will  of  God,  and  not  God  chiefly  from 
 few  adaptation  to  the  commodity  or  will  of  man.   And  they 
 
 do 
 
Tie  Life  of  Faith.  179 
 
 do  therefore  debate  God,  and  deific  his  creature,  who  mike 
 the  creature  the  ultimate  end  of  GOD  and  it  felf,  and  not  Go**" 
 the  ultimate  end  of  the  creature.  And  they  might  as  well 
 make  the  creature  the  Beginning  alio  of  it  fclf  and  God  :  (And 
 yet  this  fottifti  notion  takcth  much  with  many  half-witted 
 Novelifts  in  this  Age,  who  account  thcmfelvcs  the  men  of 
 ingenuity  ) 
 
 And  they  have  alfo  falfc  thoughts  of  the  Goodnefs  of  God% 
 who  think  that  there  is  nothing  of  communicative  Benignity  in 
 it  at  all.  For  all  the  good  which  God  doth,  he  doth  it  from 
 the  Gjodnefs  of  his  Nature  :  Thou  art  good,  and  doeflgood,  PfaJ. 
 119.68.  And  his  doing  good  is  ufually  exprelTcd  by  the  phrafc 
 of  being  (rood  to  them :  The  Lord  is  good  to  all,  P(al.  145.  9. 
 Pfal.25.8.&86.5. 
 
 Object.  But  if  communicative  Benignity  be  natural  to  God  as 
 bit  Effential  Goodnefs  U,  tbenbemuft  do  good  per  modum  na- 
 tuiac,  Scad  ulnmum  potential,  and  then  the  world  was  from 
 Eternity,  and  as  good  as  God  could  makf  it. 
 
 A*fw,  1.  Thofc  Chriftian  Divines  who  do  hold  that  the 
 Vniverfewtofrom  Eternity,  and  that  it  is  as  good  as  God  can 
 make  it ;  do  not  yet  hold  that  it  was  its  own  original,  but  an 
 eternal  emanation  from  God,  and  therefore  that  God  who  is 
 the  beginning  of  it,  is  the  ultimate  end,  and  eternally  and  vo- 
 luntarily, though  naturally  and  neccflarily  produced  it  for 
 bimfdf,  even  for  the  plcafurc  of  his  will  :  And  therefore  that 
 Gods  Effential  Gcodnefs  as  it  is  in  it  felf,  is  much  higher  than 
 the  fame  as  terminated  in,  or  productive  or*  the  ilniverfe. 
 And  that  no  mixt  bodies  which  do  eriri  &  interire,  arc  gene- 
 rated and  corrupted,  were  from  eternity  '•>  and  confequenfly, 
 that  this  prefent  fyftcmc  called  the  world,  which  is  within  our 
 fight,  was  not  from  eternity  ;  But  that  as  fpring  and  fall 
 doth  revive  the  plants,  and  end  their  tranlitory  life  ',  (o  it  hath 
 been  with  the fe  particular  fyftemes  >  the  fimplcr  and  nobler 
 parts  of  the  Univcrfc  continuing  the  fame.  And  they  held  that 
 the  world  is  next  to  infinitely  good ,  and  as  good  as  it  is  poffiblc 
 to  be  without  being  Godt  and  that  for  God  to  produce  ano- 
 ther God,  or  an  infinite  gooi,  is  a  contradiction  :  And  that 
 •11  the  bafcr,  and  pained,  and  mifcrable  parts  of  the  world, 
 wbejlrtjfreaivtlytQtbeterfetiicn  of  the  whole,  though  not  beft 
 
 A  a  2  in 
 
TsT  Me  Life  of  Faith. 
 
 in  indto  themfclvcs,  (As  every  nuck  and  pin  in  a  watch 
 is  ncctiTary  as  well  as  the  chief  parts.)  And  that  all  things  fct 
 together,  it  isbeft  that  all  things  be  as  they  are,  and  will  b: : 
 Bat  of  this  the  infinite  Wifdum,  who  fecth  not  only  fomc 
 little  parts,  bat  the  whole  Univerfe  at  one  perfect  view,  is  the 
 ritteft  Judge. 
 
 2.  But  the  generality  of  Divines  do  hold  the  contrary,  and 
 fiy,  that  it  is  natural  to  God  to  be  the  Alfufficient  pregnant 
 goods  not  only  able  to  communicate  goodnefs,  but  inclined 
 to  it    as  far  as  his  perfc&ion  doth  require  ,  but  not  inclined  to 
 communicate  in  a  way  of  natural  conltant  neceflity ,  as  the  Sun 
 fhineth,  but  in  a  way  of  liberty,  when,  and  in  what  degre es  he 
 tleafctb  >  which  fleafure  is  guided  by  his  infinite  Vndetftandmg, 
 which  no  mortal  man  can  comprehend  ,  and  therefore  mult 
 not  ask  any  further  reafon  of  the  firfi  reafon  and  rriffi  but 
 flop  here,  and  be  fatisficd  to  rind  that  it  is  indeed  Gods  Wit 
 and  Reafon,  which  caufeth  all  things  when  and  what  they 
 arc,  andnototherwifc.     And  that  God  hath  not  made  the 
 Univerfe  as  good  in  it  felf,  as  by  his  abfolute  Power  he  could 
 have  made  it :    But  that  it  is  be(t  to  be  as  it  is  and  will  be,  bc- 
 caufe  it  is  moft  fuitable  to  his  perfed  Wil  and  Wifdom.    And 
 this  anfwer  feemeth  molt  agreeable  to  Gods  Word. 
 
 And  as  you  rouft  fee  that  your  thoughts  of  Gods  Goodnefs 
 be  not  falfe  j  fo  alfo  that  they  be  not  diminutive  and  low.  As 
 no  knowledge  is  more  ufeful  and  neccflary  to  us ;  fo  nothing 
 is  more  wonderfully  revealed  by  God,   than  is  his  amiable 
 Goodnefs:    For  this  end  he  fent  his  Son  imoflcfli,  to  declare 
 his  Love  to  theforelorn  world,  and  to  call  them  to  behold  it, 
 and  admire  it,  John  i  8,9,  10.  &  3.  16.1  7***3.  1.  Rfv.ai.3. 
 And  as  Chrilt  is  the  chief  glafs  of  the  Fathers  Love,  on  this 
 fide  Heaven  j  fo  it  is  the  chief  part  of  the  office  of  Faith,  to  fee 
 Gods  Love  and  Goodnefs  in  the  face  of  Chrili :    Let  him  not 
 reveal  his  Love  in  vain,  at  fodear  a  rate,  and  in  a  way  of  fuch 
 wonderful  condefccnfion;   Think  of  his  Goodnefs,  as  equal  to 
 his  grtatntfs :    And  as  you  fee  hit  greatnefs  in  the  frame  of  the 
 world  j  fo  his  goodnefs  in  the  wonderful  work  of  mans  Re- 
 demption and  Salvation  :    Let  Faith  beholding  God  in  Chrift, 
 and  daily  thus  gazing  on  his  goodnefs,  or  rather  rafting  it,  and 
 feaRinti  on  if,  brxhe  very  (umtn  of  all  your  Religion  and 
 1        *  your 
 
The  Life  of  Faith.  181 
 
 y>  ur  lives.     This  is  indeed  to  live  by  Faith,  when  it  Workftb 
 by  that  Love,  which  is  ourholincfs  and  life. 
 
 Direct.  13.  Ltt  not  Faith  over lockjhe  Bookj  of  the  Creaticn, 
 ard  the  wonderful  demonftratioas  of  Gods  Attributes  there- 
 in. 
 
 Even  fuch  revelations  cf  Gods  goodnefs  and  fidelity   as  arc 
 nude  in  Nature,  or  the  works  of  Creation,  arc  fometimes  in 
 Scriptures  made  the  objc&s  of  faith.     At  lcaft  wc  who  by  the 
 belief  of  the  Scriptures,  do  know  how  the  worlds  were  made, 
 Hcb.  11.2,  3.  muft  belie vingly  ftudy  this  glorious  work   of 
 our  great  Crcator.     All  thofe  admirations  and  praifes  cf  God 
 as  appearing  in  his  works,    which  David  ufeth,  were  not 
 without  the  ufe  of  faith.     Thus  faith  can  ufc  the  world  as  a 
 fandificd  thing,  and  as  a  glafs  to  fee  the  glory  of  God  in, 
 while  fenfual  finners  ufc  it  igainft  God  to  their  own  perdi- 
 tion, and  make  it  an  enemy  to  God  and  them  >  fo contrary  is 
 the  Ufe  of  Faith  and  of  Senfe.     He  hath  not  the  heart  of  a 
 man  within  him,  who  is  not  ftricken  with  admiration  of  the 
 Tower,  and  Wifdom  and  Goodnefs  of  the   incomprchcnfible 
 Crcator,  when  he  ferioufly  lookcth  to  the  Sun  and  Stars,  to 
 Sea  and  Land,  to  the  courfe  of  all  things,   and  to  the  won- 
 derful variety  and  natures  of  the  particular  creatures.  And  he 
 hath  not  the  heart  of  a  Believer  in  him,  who  doth  not  think 
 [O  what  a  God  is  it  whom  I  am  bound  to  fervc,  and  who 
 hath  taken  me  into  his  Covenant  as  his  child  !     How  happy 
 arc  they  who  have  fuch  a  God,  engaged  to  bet  heir  God  and 
 Happinefs  ?  And  how  milcrable  arc  they  who  make  fuch  a 
 God  their  revenging  Judge  and  enemy  ?  Shall  I  ever  again 
 wilfully  orcarelcfly  (in  againit  a  God  of  fo  great  Ma  jetty  >  U 
 the  Sun  were  an  intellc&ual  Deity,  and  ftiil  looked  on  me, 
 fhould  I  prefumptuoufly  offend  him  ?    Shall  I  ever  diftruit 
 the  power  of  him  that  made  fuch  a  world?Sha!l  I  fear  a  woi  m, 
 a  mortal  man,  above  this  great  and  terrible  Crea'o;  ?  ^hall  I 
 ever  again  rcfift  or  difobey  the  word  and  vvifdom  oi  him,  who 
 made  and  rulcth  fuch  a  world?  Doth  he  govern  the  whol« 
 world,  and  (hould  not  I  be  governed  by  h.m  ?    Hith  he  Good- 
 nefs enough  to  communicate  as  he  hath  done  to  Sun  and  Stars 
 to  Heaven  and  Earth,  to  Angels  and  Men,  and  every  w  ght  } 
 and  hath  he  not  Goodnefs  enough  to  draw,  and  engage,  an<l 
 
 A  a  3  continually 
 
1 82  The  Life  of  Faith. 
 
 continually  delight,    this  dull  and   narrow  heart  of  mine  ? 
 Doth  the  return  of  his  Sun,  turn  the  darkfome  night  inro  the 
 lightfome  day,  and  biing  forth  the  creatures  to  their  food  and 
 labour  i  doth  its  approach  revive  the  torpid  earth,  and   turn 
 the  congealed  winter  into  the  pleafant  fpring,  and  cover  the 
 earth  with  her  fragnnf  many-coloured  Robes,  and  K'ncw  the 
 life  and  joy  of  the  ferreftrial  inhabitants  s  and  (hill  I  find  no- 
 thing in  the  God  who  made  and  ftill  continucth  the  world,  to 
 be  the  life,  and  ftrength,  and  pleafure  of  my  foul  >  Pfal.  66.  i. 
 &c.    Mak$  a)oyfvl  wife  unto  God,  ati  ye  Landt :  fing  forth  the 
 honour  of  his  Name  \  makfbis  praife glorious :  fay  unto  God,  How 
 terrible  art  thou  in  thy  works  ?•— —  Come  and  fee  the  work!  of 
 God:  He  is  terrible  in  bit  doixg  towards  the  children  of  men* 
 He  ruleth  by  bis  power  for  ever  :  bis  eyes  behold  the  Na- 
 tiotts :  Ut  not  the  rebellious  exalt  themfelves.     0  blefs  our  God  ye 
 people,  and  makf  the  voice  of  his  praife  to  be  heard !   who  boldetb 
 our  foul  in  life,  and  fufferetb  not  our  feet  to  be  moved,  Pfal.  86. 
 8,  o,  10.     Among    the  gods   there    is   none   tike  unto  tbee9 
 0   Lord*    neithtr  are  there  any    worbs   likp  unto  thy  works. 
 A%  Nations  whom  thou  baft  made  fhaJl  come  and  worfhip  before 
 thee,  0  Lord,  and  fhall  gkrifie  thy  Name :   For  thou  art  great , 
 and  doft  wonder ous  things  :  thou  art  God  alone,    P(al.  92.  5,  6. 
 O  Lord  bow  great  are  thy  workj  I  thy  thoughts  are  very  deep, 
 a  bruitijb  man  hpcwetb  not,  neither  doth  a  fool  utiderftand  this. 
 Faith  doth  not  fepatite  it  fell  from  natural  knowledge,  nor 
 neglcd  Gods  Works,  while  it  ftudyeth  his  Word',  but  faith 
 Ffal.  143.  5.  I  meditate  on  all  thy  Works:  I  mufe  en  thework^ 
 of  thy  bands.    Pfal.  104.  24.    0  Lord,  how  manifold  are  thy 
 works  I  its  wifdom  baft  thou  made  them  all :  the  earth  is  full  of 
 thy  riches ;  fo  is  the  great  andwide  Sea,  &c. 
 
 Nay,  it  is  greatly  to  be  noted,  that  as  Redemption  is  to  re- 
 pair the  Crea tion,  ind  the  Redeemer  came  to  recover  the  foul 
 of  man  to  his  Creator,  and  Chrift  is  the  way  to  the  Father  -,  fo 
 on  the  Lords  day  our  commemoration  of  Redemption  includeth 
 and  is  fubfervient  to  our  commemoration  of  the  Creation,  and 
 the  work  of  the  ancient  Sabbath  is  not  (hut  out,  but  taken  in 
 with  the  proper  work  of  the  Lords  day :  and  as  Faith  in  Chrift 
 isamcdiatcgracetocaufcinusiheLoi/ee/G^i  fo  the  Word 
 of  the  Redeemer  doth  not  call   off  our  thoughts  from  the 
 
 Works 
 
The  Life  of  Faith.  183 
 
 —   — - — 
 
 Workf  of  the  great  Creator ,  but  call  them  back  to  that  employ- 
 ment, ind  fit  us  for  it  by  reconciling  us  to  God. 
 
 Therefore  it  is  as  fuitablcto  theGofpcl  Church  at  leaft,  as 
 it  was  to  the  Jewifh,  to  make  Godswor^j  the  matter  of  our 
 Sabbith  praifes,  andtofay,  as  Pfal.  145.4*  5>  10.  One  fene- 
 ration jhall  praife  thy  works  to  another ,  and  Jhall  declare  thy 
 mighty  aGs :  I  wiE  fpeal^  of  the  glorious  honour  of  thy  Majefly », 
 and  of  thy  rvondercut  work$:  And  menfhaV  fpeak^  of  the  might 
 
 of  thy  terrible  attt,  and  I  will  declare  thy  greatnefs . — 
 
 AH thy  tvorkj  foati  praife  thee  0  Lord,  and  thy  Saint s  final  hlefs 
 thee,  Pfal.  26.  6,j.  1  will  wafh  my  bands  in  innocency,  and 
 fo  mil  I  eompafs  thine  Altar  0  Lord,  that  I  may  publijh  with 
 the  voice  of  thanksgiving,  and  tell  of  all  thy  wonder  out  work/, 
 Pfil.  9. 12.  1  mil  praife  thee  0  Lord  with  my  whole  heart,  I 
 will'fhew  forth  all  thy  marvelous  works. 
 
 Direct.  14.  Let  Faith  alfo  obferveGod  in  his  djtfy  Provi- 
 dences; and  equally  honour  him  fot  the  ordinary  and  the  extra- 
 ordinary faffiges  thereof. 
 
 The  upholding  of  the  world  is  a  continual  cauftng  of  it  j 
 and  differeth  from  creation,  as  the  continued  ftYning  of  a 
 Cindlc  doth  from  the  firft  lighting  of  it.  If  therefore  the 
 Creation  do  wonderfully  declare  the  power,  and  Wifdomy  and 
 Goodnefs  o(God ;  fo  alfo  doth  the  confervation.  And  note  that 
 Gods  ordinary  workj  are  as  great  demonftrations  of  him  in  all 
 his  perfections,  as  his  extraordinary  :  Is  it  not  as  great  a  de- 
 claration of  the  Power  of  God,  that  he  caufe  the  Sun  to  ftiinc, 
 and  to  keep  its  wonderous  courfc  from  age  to  age,  as  if  he 
 did  fuch  a  thing  but  for  a  day  or  hour ?  and  as  if  he  caufed  it 
 to  Hand  mil  a  day  ?  And  is  it  not  as  great  a  demonftration  of 
 his  knowledge  alfo,  and  of  his  goodnefs?  Surely  wefhould  take 
 it  for  as  great  an  a&  oiLove,  to  have  plenty,  and  health,  and 
 joy  continued  to  us  as  long  as  we  delircd  it,  as  for  an  hour. 
 Let  not  then  that  duration  and  ordinarinefs  of  Gods  mani re- 
 flations* to  us,  which  is  their  aggravation,  be  lookt  upon  as  if 
 it  were  their  extenuation  :  But  let  us  admire  God  in  the 
 Sun  and  Stars,  in  Sea  and  Land,  as  if  this  were  the  firft  time 
 that  ever  we  had  feen  them. 
 
 And  yet  let  the  txtraordinarnufs  of  his  works  have  its  effects 
 alfo «  Thcit  ufc  is  to  Air  up  the  diowfie  cnind  of  man,  to  ft  c 
 
 God 
 
184  The  Lrje  of  Faith. 
 
 God  in  that  which  is  unuiual,  who  is  grown  cutfomary  and 
 lifelefsin  obfcrving  him  in  things  ufiul.  Pb  track  and  his  Ma- 
 gicians will  acknowledge  God,  in  thofcunufml  works,  which 
 they  arc  no  way  able  to  imitate  thcmfelves,  and  fay,  7b it  it 
 the  finger  of  Goi,  Exod.  8.  19.  And  therefore  miracles  arc 
 never  to  be  made  light  of,  but  the  finger  cfG8d  to  be  acknow- 
 ledged in  them,  whoever  be  the  iniirument  or  occafion, 
 Luke  1 1.  20. 
 
 There  arc  frequently  alfo  fomc  notable,  though  not  mi- 
 raculous Providences,  in  the  changes  of  the  world,  and  in  the 
 difpofal  of  all  events,  and  particularly  of  our  felvcs,  in  which 
 a  Believer  mould  iiill  fee  God  ;  yea  fee  him  as  the  total  cauic, 
 and  take  the  inftrumtn's  to  be  next  to  norhing  ;  and  not 
 ga*e  all  at  wen  as  unbelievers  do  :  but  fay,  This  is  tbe  I^ords 
 doing,  and  it  is  marvelous  in  our  eyes,  Pfal.  118.  23.  Sing  unto 
 \be  Lord  a  new  fong,  for  be  bath  done  marveloW  things ,  Pfal. 
 98.  1.  Marvelous  are  thy  works,  and  that  my  fculkpowtt bright 
 
 Wf//, Pfal.  1 J 9-  M- 
 
 Dired.  15.  But  Ut  tbe  chief  fiudy  of  Faith  for  tbe  know- 
 ledge of  God,  be  of  tbe  faceofjefus  Chrijt,  and  the  mji  won- 
 derjul  myftery  of  hit  Incarnation,  and  our  Redemption* 
 
 For  God  is  no  where  dfc  fo  fully  iflanifcftcd  to  man, in  that 
 Goidnefs ,  Love,  aud  Mercy,  which  it  mo-ft  concerneth  us 
 to  know  i  ind  the  knowledge  of  which  will  b:  moft  healing 
 and  fan&ifying  to  the  foul  :  But  of  this  I  mull  fpcik  more  in 
 the  chapter  next  fo'lowing. 
 
 Diic&.  16.  Let  Faith  make  nfe  of  every  mercy,  not  only  to 
 acknowledge  God  therein,  but  to  have  a  pleafant  tafte  andrellifh 
 of  hit  Love. 
 
 For  thus  it  is  that  they  are  z\\  fanSified  fo  Believers,  and 
 this  is  the  holy  ufc  of  mercies:  Remember  that  as  in  order 
 toVnderflandmg,  your  eyes  and  f*r;arcbut  the  paiTiges  or 
 inlets  to  your  minds  •,  and  if  fights  and  founds  went  nojurther 
 than  the  ienfes,  you  would  be  no  brtrer,  if  not  worfc  than 
 beads:  So  alfo  in  order  to  Affi&icn,  the  taffe  and  fenfe  of 
 fweetnefs,  or  any  other  pleafure,  is  to  pad  by  the  fenfe  unto 
 the  heart,  and  what  (hould  it  do  there,  but  affeft  the  heart 
 with  the  Love  and  Goodnefs  of  the  giver.  A  bcaft  rafteth  as 
 much  of  the  fenfitive  fwectnefs  of  his  food  and  cafe  as  you  do : 
 
the  Life  of  Faith.  185 
 
 But  it  H  the  Believer  who  heartily  faith,  Hot*  good  it  the  Au- 
 thor and  end  of  all  this  mercy  ?  whence  is  it  that  this  Cometh  ? 
 and  whether  d.th  it  tend?    I  love  the  Lord  becaufe  be  hath 
 heard  the  voice  of  my  fupplication,    Pfal.    116.  I.    0  that  men 
 wouldpraifetke  Lord  for  his  goodnefs,  Pfal.  145. 1 5,  16.  Ihe 
 eyes  of  all  things  wait  on  thee:  thou  givefi  them  their  meat  in 
 due  feafon.    Ihcu  opmfc  thy  hand,  and  fatisfieft  the  defires  of 
 every  living    thing.     He    leaveth  not  himfelf  without  wit- 
 nefs  in  that  hs  d>th  good,  andgivetb  us  Rain  from  Heaven,  and 
 fruitful  feafons,  filling  our  hearts  with  food  andgladnefi,  A  &s 
 14.  17.    The  near  conjunction  of  foul  and  body,  and  the 
 near  relation  of  God  ar.d  his  mercies,  do  tell  us  plainly,    that 
 every  plcafure  which  toucheth  the  fenfe,   (hould  touch  the 
 heart,  and  reach  unto  the  foul  it  felf  \  and  that  as  the  creature 
 is  fitted  to  the  fenfe,  and  G>d  is  fuitable  tothe/ow/j  fo  the 
 creature  (hould  be  but  Gods  fervant  to  knock  and  caufe  us  to 
 open  the  door  to  himfelf,  and  the  way  of  his  communication 
 and  acceffion  to  the  heart.     Therefore  fo  great  a  judgement 
 is  threatnsd  againft  the  Ifraelites  in  their  profperity,  if  they 
 did  not  ferve  God  with']  yfulnefs  and  gladnefs  of  heart,  for  the 
 abundance  of  all  things,  Deut.  28.  47.    And  therefore  the  daies 
 in  which  men  were  to  rcjoyce  in  God,  with  the  greateft  Jove 
 and  thankfulnefs,  were  appointed  to  be  daies  of ftAftwg>  that 
 thepleafure  of  the  bodily  fenfes  might  promote  thefpiritual 
 pleafurc  and  gratitude  of  the  mind,  2  Cbron.  19.  2i.  &  29.  30. 
 Neb.  8.  17.  &  12.2j.Ejih.  9  17,  1 8,  19 .Numb, 10. jo. 
 
 Direct,  ij.  Let  Faith  fed  Gods  difphafurs  in  every  ch  a- 
 flifement  andjudgement. 
 
 Forwemu/ibe  equally  careful  that  we  dfyifc  them  not* 
 and  that  we  faint  not  under  them,  Heb.  12,  5.  They  that  pre- 
 tend that  it  is  the  work  of  faith  to  fee  nothing  in  any  affliction 
 but  the  love  and  benefit,  do  but  fet  one  a&  of  faith  agamft 
 another :  For  the  fame  word  which  tclleth  us,  that  it  (hall 
 turn  to  a  true  believers  good,  doth  tell  us  that  it  is  of  it  felf 
 a  natural  evil ,  and  that  as  the  good  is  from  Gods  Love,fo  the 
 evil  is  from  our  fins,  and  his  difpleafurc  ^  and  that  he  would 
 give  us  the  good  without  the  evil,  if  man  were  without  fin. 
 He  therefore  that  bclieveth  not  that  it  is  a  caiiigarory  punifh- 
 ment  for  (in,  is  an  unbeliever,  as  well  as  he  that  believefh  not 
 
 B  b  the 
 
1 86  The  Life  of  Faith. 
 
 thepromifcof  the  benefit,  Rom.  5.  12, 14,  1 6,  17,  18.  iCor. 
 11.  30,  32.7^-5-25.    Micab  1.  ^.Amos  3.  2. 
 
 Yea  this  opinion  dire&ly  fruttrateth  the  hid  end  and  ufe  of 
 all  chaftifements  which  is  to  further  mens  Repentance  for  the 
 eviloffin,  by  thefenfeof  the  evil  of  punifliment,  and  the  no- 
 tice of  Gods  difpleifure  manifefted  thereby  :  And  next  to 
 make  us  warnings  to  others,  that  they  incur  not  the  fame 
 corre&ionand  difpleafurc  as  we  have  done.  For  he  that  faith, 
 there  is  no  penalty  or  evil  in  the  fuflfering,  nor  no  difpleafurc 
 of  God  exprcft  thereby,  doth  contradict  all  this.  But  as  it  is 
 a  great  benefit  which  we  arc  to  reap  by  our  corrections,  even 
 the  furtherance  of  our  Repentance  and  amendment ;  fo  it  is 
 a  great  work  of  faith,  to  perceive  the  bitcernefs  of  fin,  and 
 the  difpleafurc  of  God  in  thefe  corrections  1  of  which  more 
 anon. 
 
 Direct.  18.  Faitb  mufl  hear  tbe  voice  of  God  in  all  bit  Word, 
 *nd  in  all  the  Counfel  which  by  any  one  he  fhall  (end  us. 
 
 When  fenfc  takcth  norice  of  nothing  but  a  boof^%  or  of  none 
 bat  a  man,  faith  muft  perceive  the  wind  and  weffage  of  God. 
 Not  only  inPreacbers,  2  Cor.  5.  ip,  20.  1  Tbef.2.  i$.Titus  2.5. 
 Heb.  13.7.  but  alfo  in  the  mouth  of  wicked  enemies,  when 
 it  is  indeed  the  will  of  God  which  they  reveal.  And  fo  David 
 heard  thecurfc  of  Sbimei,  fpeaking  to  him  the  rebukes  of 
 God,  for  his  fin  in  the  matter  ofVriab,  2  Sam.  16.  10, 11. 
 And  Pauirejoyeed  that  Cbrift  wis  preasbed  by  men  of  envy 
 and  firife,  who  did  it  to  add  affli&ion  to  his  bonds,  Phil.  1.18. 
 Mofes  perceived  the  will  of  God  in  the  counfel  ofjethro,  even 
 in  as  great  a  matter  as  the  governing  and  judging  of  the 
 people,  Exod.  18. 19.  The  counfel  of  the  ancients  which  Re- 
 hoboam  forfook,  was  the  counfel  of  God  which  he  rejeQed, 
 1  King.  12.  8.  David  blefTcd  God  for  the  counfel  of  a  woman, 
 Abigail.  Whoever  be  the  MclTengcr,  a  Believer  fhould  be  ac- 
 quainted with  the  voice  of  God,  and  know  the  true  fignifi- 
 citions  of  his  will.  The  txutjhcep  ef  Cbrift  do  tytow  bis  voice, 
 and  follow  him,  becaufc  they  arc  acquainted  with  his  Word  i 
 and  though  the  Preacher  be  himfelf  of  a  finful  life,  he  can  di- 
 ftinguifh  betwixt  God  and  the  Preacher »  and  will  not  fay, 
 it  is  not  the  Word  of  God,  becaufe  it  comet  h  from  a  wicked 
 mouth,   For  he  hath  read,?/*/,  50.  16.  where  God  faith  to 
 
 the 
 
The  Life  of  Faith.  I S  7 
 
 -  * j— — — ■ 
 the  wicked,  What  hjji  thou  to  do  to  takf  my  Covenant  in  thy 
 mouthy  feeing  thou  hateft  inftru&ion,  and  baft  caft  my  words 
 behind  tbee:  But  he  never  read  [to  the  godly,  faith  God, 
 Why  didft  thou  hear  a  wicked  Preacher  >]  He  hath  read,  fk* 
 Scribes  and  Fbarifees  fit  in  Mofes  chair,  hear  them,  but  do  not 
 as  they  ds.  But  he  never  read  [Hear  none  that  live  not  accord- 
 ing to  their  do&rine.J  An  unbeliever  will  not  know  Cbrifts 
 Word,  if*  Judas  be  the  Preacher  of  it:  but  a  Believer  can 
 read  the  coromiUion  of  Judas,  or  at  lcaft  can  understand  wbofe 
 coww/Whcdclivercth  :  and  though  he  would  be  lothtocfcw/r 
 a  Judas,  or  to  prefer  him  before  a  holy  man  >  yet  \i workers  of 
 iniquity  do  preach  in  ChriftsNamc,  he  leaveth  it  to  Chrift  to 
 fay  at  Judgement,  1  kpow  you  not,  Mat.  7.  21,  22.  A&s  1. 
 17,24. 
 
 Direct.  19.  Faith  muft  not  look^  at  God  now  and  then,  **d 
 leave  the  foul  in  ordinary  forgetfulnefs  of  him  :  but  remember  that 
 be  is  alwaiesfrefent,  and  muft  makf  us  rather  forget  them  that 
 are  talking  to  us,  or  converfing  with  us,  than  to  forget  the 
 Lord. 
 
 Nothing  is  more  the  work  of  Faith,  than  to  fee  him  who  it 
 invisible,  Heb.  n.27.  And  to  live  as  one  that  mil  rcmember- 
 eth,  that  God  ftandethby:  To  think,  as  one  that  knowcth 
 that  cur  thoughts  are  alwaics  in-nis  fight,  and  to$ MJ^and  do 
 as  one  that  forgettcth  not,  that  he  is  the  conftant  and  moft  re- 
 verend witnefs  of  all.  To  hear,  and  pray,  and  livc,and  labour 
 asifwefawthe  God  who  employcth  us,  and  will  reward 
 us,  Matth.6.  4,6.  If*.  59.  18.  Rev.  20.  12.  Mittb.  16.  27. 
 Ram.  2.  6. 
 
 Direct.  20.  Faith  muft  lay  the  heart  of  man,  to  reft  in  the 
 WiU  of  God,  and  to  make  it  our  chief  delight  to  fleafe  him,  and 
 quietly  to  truft  him  whatever  Cometh  to  fafs :  And  to  makf  no* 
 thing  of  aS  that  would  rife  uf  againft  him,  or  entice  us  from  him, 
 or  would  be  to  w  as  in  hisjtead. 
 
 Faith  fecth  thit  it  is  the  f leafing  of  the  will  of  God,  which 
 is  all  our  work,  and  all  oui  reward  :  And  that  we  fhould  be 
 fully  pleafed  in  the  pleafing  of  him  :  And  that  there  is  no 
 other  reft  for  the  foul  to  be  thought  on,  but  rhc  will  of  God : 
 And  it  muft  content  the  loul  in  him  alone,  2  Tbef.  1. 1 1.  Col. 
 3.  20.  1  0,7.3a,  1  Tfbefa.  1.  2  Tiw.2.4.  Heb,  1 1,  d.Mtf.3.17. 
 
 Bba  &I7  5- 
 
1 88  The  Lije  of  Faith. 
 
 &  17.  5.    Heb.  13.  16.  Pfal.  16.  5.  &c  73.  26.  6c  119.  57. 
 8c  143.5. 
 
 As  God  is  often  called  Jealous,  efpecially  over  the  heart  of 
 man  >  Co  faith  muft  make  us  jealous  of  our  felves,  and  very 
 watchful  againft  every  creature,  which  would  become  any 
 part  of  the  felicity  or  ultimate  objed  of  our  fouls,  God  is  fo 
 great  to  a  believing  foul,  that  Cifc,  and  honour,  and  wealth, 
 and  pleafure,  and  all  men,  high  and  low  muft  be  as  dead  and 
 nothing  to  us,  when  they  fpeak  againft  him,  or  would  be 
 loved,  or  feared,  or  fruftcd,  or  obeyed  before  him,  or  above 
 him  :  It  is  as  natural  to  a  true  life  of  Faith  oh  God,  t§  make  no* 
 thing  of  the  incroaching  creature,  as  for  our  beholding  the  Sun, 
 to  make  nothing  of  a  Candle.  And  thus  is  filth  our  victory 
 over  the  world,  1  John  $.$.Jcr.  17.5.  J/V.  2.  22.  1  Cor.15.28. 
 *>**/.  4.  6.  C#/.  3.  u. 
 
 CHAP.    II. 
 DinGiens  how  to  live  by  Faith  on  Jefus  Chriji. 
 
 SO  much  is  faid  already  towards  this  in  opening  the 
 grounds  of  Faith,  as  will  excufe  me  from  being  prolix 
 in  the  reft  :  And  the  following  parts  of  the  Life  of  Faith,  are 
 ftill  fuppofed  as  fubordinatc  to  thefc  two  which  go  be- 
 fore. 
 
 Dircdr.  1.  Keep fliO  the  true  Reafens  of  Chrifts  Incarnation 
 and  Mediation  upon  your  mind  (as  they  are  before  expreffed) 
 clfe  Chrift  will  not  be  known  by  you  as  Chrift.  Therefore  the 
 Scriptures  arc  much  in  declaring  the  rcafons  of  Chrifts  coming 
 into  the  world,  as  to.be  a  faenfice  for  fin,  to  declare  Gods 
 love  and  mercy  to  finncrs  >  to  feek  and  to  five  thit  which  was 
 lofti  to  dcftioy  the  works  of  the  Devil,  &c.  1  Tmt.  1.  15. 
 1  John  3.  8.  Heb.  2. 14.  Lufy  19.  10.  Rom.  5.  10.  1  John  3.1. 
 Gal.  4.  4,  6,  8co  Let  this  name  or  defcription  of  Chrift  be 
 engraven  as  in  capital  Letters  upon  your  minds.  THE 
 ElERNAL  WISDOM  OF  GOD  INCARNATE  70  RE- 
 VEAL AND  COMMVNICATE  HIS  WILL,  HIS  LOVE, 
 HIS  SPIRIT  TO  SINFVL  MISERABLE  MAN. 
 
 Dircfl, 
 
The  Life  of  Faith.  j  89 
 
 Dircd.  2.  See  therefore  that  you  joyn  no  conceit  of  Cbrifit 
 ubich  dfoonouretb  God,  and  is  contrary  to  this  charafter,  and  to 
 Gods  defgn. 
 
 Miny  by  miftaking  the  dodhine  of  Thrifts  Interaffion,  do 
 think  of  God  the  Father,  as  one  that  is  all  wrath  and  juftice, 
 and  unwilling  of  himfelf  to  be  reconciled  unto  man  :  and  of 
 the  fecond  perfon  in  the  Trinity,  as  more  gracious  and  mer- 
 ciful, whole  mediation  abateth  the  wrath  of  the  Father,  and 
 with  much  ado  maketh  him  willing  to  have  mercy  on  us. 
 Whereas  it  is  the  Love  of  God,  which  is  the  original  of  our 
 Redemption,  and  it  W3S  Gods  loving  the  world,  which  pro- 
 voked him  to  give  his  Son  to  be  their  Redeemer,  John$,  16. 
 Rom.  8.32.  And  God  X9js  in  Gkrift  reconciling  the  world  unto 
 himfelf,  not  imfnting  to  them  their  trefpaffes,  2  Cor.  5.  19. 
 And  therefore  we  mil  read  of  Chrifts  reconciling  man  to  God, 
 and  not  the  phrafc  of  his  reconciling  God  to  man :  Not  but 
 that  both  are  truly  wrought  by  Chrifts  mediation  i  ( For  the 
 Scripture  frequently  fpeaketh  of  Gods  bating  the  workers  of 
 iniquiry,and  of  his  vindictive  Juflice^nd  of  th&t  profitiatingzni 
 attornment,  which  ilgnifieth  the  fame  thing  :)  But  the  reafon 
 is,  beciufe  the  enmity  began  on  mans  parr,  and  not  on  Gods, 
 by  mans  forfaking  God,  and  turning  his  love  from  him  to  the 
 creature,  and  not  by  Gods  forfaking  man  ,  and  the  chtngeof 
 mans  ftate  and  heart  towards  God,  by  true  reconciliation, 
 Will  make  him  again  capable  of  peace  with  God  \  andasfoon 
 as  man  is  made  an  objeft  fit  for  the  complacency  of  God,  it 
 cannot  be  but  that  God  will  again  take  complacency  in  him  i 
 fo  that  the  real  change  muft  be  only  daman  i  and  then  that 
 relative  ox  denomina tive  change  which  muft  be  on  God,  will 
 thence  immediately  rcfult. 
 
 Some  alfo  there  be  who  gather  from  Chrifts  d<rath,that  God 
 defired  the  frfftrings  of  Chrift  as  f  leafing  to  him  in  it  felf;  as 
 if  he  made  a  bargain  with  Chrift  to  fell  lo  much  mercy  ro  man, 
 for  fo  much  blood  and  fains  ofChrifti  and  as  if  he  fo  delight- 
 ed in  the  blood  of  the  innocent,  that  he  would  the  willinglyer 
 do  good  to  us,  if  he  might  fii&forfakf  and  crucifie  Chrift.  But 
 this  is  to  contradict  Chrifts  bufinefs  in  the  world,  as  if  he 
 who  came  from  Heaven  to  declare  Gods  Lovet  had  come  to  de- 
 clare him  to  delight  in  doing  hurt  \  and  as  if  he  who  came 
 
 6b  ;  to 
 
ic? O  'The   Life  of  Faith. 
 
 to  demonftrate  Gods  Jultice,  hid  come  to  fhew,  that  he  had 
 iathcrpuni(h  the  innocent,  than  the  guilty  :  But  the  cife  is 
 quite  other  wife  :  God  doth  not  delight  in  mans  (LfTe  rings  as 
 iuch  i  no  not  of  the  guilty,  much  left  of  the  innocent:  He 
 defircd  not  drifts  fnfferingfot  it  feif:  But  as  it  was  a  con- 
 venient means,  to  demonstrate  his  Jufiice,  and  his  Holixefs, 
 and  to  vindicate  the  honour  of  his  Government  and  Ltw^  and 
 to  be  a  warning  to  finners,  not  to  fin  prefumptuoufly  ;  gnd 
 yet  to  declare  to  them  the  greatnefs  of  his  Love, 
 
 And  fome  arc  ready  to  gather  from  Chrifts  propitiation, that 
 God  is  now  more  reconcileable  to  fin,  and  fo  they  blafphemc 
 him  as  if  he  were  unholy  :  Asifhemadea  fmaller  matter  of 
 our  mif- doings,  fince  he  is  fatisficd  for  them  by  a  Mediator. 
 And  they  areready  to  gather,  that  God  can  now  take  com- 
 placency in  man,  though  he  have  no  inherent  holinefs  at  all, 
 becaufc  of  the  rightcoufnefs  of  Chrift  imputed  to  him.  And 
 fome  take  Gods  imputation  of  Chrifts  right eoufnefs  to  w,  to  be 
 a  refuting  us  to  be  the  ferfins,  who  our  jelves  fulfilled  the  Law 
 in  or  by  Chrift-,  fo  that  his  very  Attributes  of  Wifdm,  and 
 Love,  and  Holinefr,  and  Justice,  and  Mercy ,  &c.  which  Chrift 
 came  purpofcly  to  declare,  arc  by  fome  denyed,  blafphemcd 
 or  abufed,  on  pretence  of  extolling  Chrift  and  our  Redem- 
 ption •>  asif  wemightfin  that  grace  may  abound,  Rom,  6.  1,2. 
 Buti/  while  we  feek^to  be  juftified  by  Chri$,  we  cur  felves  alf§ 
 are  found  (inner sy  it  therefore  Chrift  the  Miniftcr  of  fin .«?  God 
 forbid,  Gal.  2.  17. 
 
 Direct.  3.  Viftinguifb  between  the  common  and  the  fiecial 
 benefits  of  mans  Kedemftion  by  Chrift  ;  and  fee  hove  the  Utter  do 
 frfpofe  the  former  j  and  fet  not  thefe  farts  againft  each  ether, 
 which  God  in  wifdom  hath  joyaedtogether. 
 
 Topift  by  all  other  the  great  a-nd  notable  common  benefit } 
 is  the  conditional  Covenant  of  grace ;  or  the  conditional  far  don 
 tf fin,  and  gift  of eternal  life  to  aO without  exception,  John  3.  16. 
 Mark  16. 15,  16.  Rom.  10.  p.  Mat.  6. 14,  15*  Mat.22.7,8,9. 
 And  this  general  conditional  fromife  muft  be  firft  preached  i 
 and  the  preaching  of  this  is  the  univerfal  ot  common  caU  and 
 offer  of  grace:  And  it  muft  be  rlrft  believed,  as  is  before 
 laid  But  the  actual  belief  of  it,  according  to  its  true  in- 
 test  anil  meaning,  doth  prove  oujr  actual  pcrfonal  title  to  ail 
 
 the 
 
The  Life  of  Faith.  i  91 
 
 the  benefits  which  were  before  given  but  conditionally,  John 
 3.  16.  1  John  5.  10,  11,  i2.  2  Cor,  5.  19,20  21. 
 
 Dired".  4.  Accordingly  jxdge  bow  far  Redemption  is  common 
 9t  facial,  by  tkc  common  and  fecial  benefits  f  recur ed. 
 
 For  no  mm  can  deny  but  it  is  fofar  Cvmmon,  as  the  benefits 
 arc  common  :  that  is,  fofar  as  to  procure  and  give  to  tinners  a 
 common  conditional  pardon  as  aforefaid  (as  Dr.  Twiffe  very  of- 
 ten takcth  noticej  And  no  man  can  affirm,  that  it  is  common 
 to  all,  Co  far  as  abjbltttely  or  eventually  to  give  them  a&ual  par- 
 don and  falvation,  unlcfs  they  dream  that  all  are  faved.  But 
 that  fame  eventually  and  infallibly  arc  Avcd,  all  confefs :  And 
 we  had  rather  think  that  Chrift  and  the  good  pleafureof  God, 
 is  the  chief  differencing  caufe,  than  we  our  felvcs. 
 
 Dircd.  5.  Set  not  the  feveralparts  of  the  Office  cf  Chrift 
 againfi  each  other  j  nor  either  deprefi  or  forget  any  on:  part, 
 while  you  magmfic  and  meditate  only  on  the  other, 
 
 It  is  moft  ordinary  to  reduce  all  the  Office  of  Chrift,  to  the 
 Propbetical,Prieftly,  and  Kingly  part.  (For  it  is  more  proper 
 to  call  them  three  parts  of  one  Office,  than  three  Offices :) 
 But  it  is  hard  to  reduce  his  Incarnation,  or  his  infant-humilia- 
 tion, and  his  whole  courfe  of  obedience,  and  fulfilling  the 
 Law  to  any  one,  or  all  of  thefc,  f  orally.  Though  in  fome  re- 
 fptCfr,  as  it  is  his  example,  it  is  teaching,  and  as  it  is  part  of  his 
 humiliation,  it  may  be  called  a  part  of  his  facrifice  j  yet  as  it  is 
 meritorious,  obedisnee  and  perfection,  it  belongeth  indeed  to 
 our  High- Priefl,  but  not  formally  to  h;,s  Prieljhood:  No  nor 
 yet  as  he  bimfelf  is  the  facrifice  for  fin  :  For  it  is  not  an  a&  of 
 Priefthood  to  be  himfelf  a  facrifice.  But  yet  I  think  the  com- 
 mon deftribution  intimateth  to  us  that  fenfe  which  contain- 
 ed the  truth  which  we  enquire  after  :  For  the  word  Prieft- 
 hood  is  applyed  to  Chrift  in  a  peculiar  r.otion,  fo  as  it  is  never 
 applyed  to  any  other  i  and  therefore  is  taken  more  compre- 
 henfively,  as  including  all  that  good  which  he  doth  for  us 
 (as  good)  by  the  way  of  Mediation  with  the  Father,  and  all 
 his  ads  of  Mediation  with  God  i  as  the  Prophetical  and  Kingly 
 parts,  contain  his  other  adfo  toward  men.  But  yet  a  more 
 plain  and  accurate  deftribution  (hould  be  made-,  in  which  it 
 (hould  be  manifeftcd  alfo  to  what  heads  his  many  other  af- 
 fumed  titles  of  Relation  are  to  be  reduced :  Bur  thisis  not  a 
 work  for  this  place.  But 
 
192  The  Life  of  Faith. 
 
 Butthit  which  now  I  advife  you  to  avoid,  is  the  crrour 
 of  them  who  look  fo  much  at  Chrifts  Mediation  with  Gq*j\%\ 
 theyfearec  obfeive  his  work  with  wan:  And  the  errour  of 
 them  who  look  fo  much  at  his  work,  on  nun,  that  they  ovcr- 
 ! 00k  his  Mediation  wit h  God:   And  theirs  that  fo  obferve  hs 
 facrifice,  as  to  make  light  of  his  continual  interrtfftm  :  or  that 
 obfen  ing  both,mikc  light  of  his  d  Urine  and  example  :  Or  that 
 obferve  thefefo  much  as  to  make  light  of  his  facrifice  and  in- 
 terceflion:  Or  that  extol  his  d'Mrine  ani  example,  and  over- 
 look his  giving  of  the  J^irir  to  all  his  living  members :    Or 
 that  cannot  magnilie  any  one  of  thefe,  without  depreffing  cr 
 extenuating  fome  o?hcr.    If  Chntls  Kingdom  be  not  divided, 
 Mat.  1 2.  25.  fure drift  himfelf  is  not  divided,  nor  his  works, 
 1  Cor.  1.  13. 
 
 Dircd  6.  Still  dtftinguijb  between  Cbrifis  work^  of  Re- 
 demption,  which  he  hath  already  wrought  on  earth,  to  conftitute 
 him  our  Mediatory  lie  fid,  anH  that  which  be  was  further  to  do^ 
 for  us  in  that  Relation;  that  y0u  may  ground  your  faiih  on  the 
 firft  as  a  foundation  laid  by  him,  and  may  feeh^  after  the  fecond 
 of  that  which  rtquireth  fimewbat  from  yourfdves  to  your  own 
 participation. 
 
 The  firft  part  is  commonly  called  the  Impetration,  the  fecond 
 the  Apflicaticn  for  rather,  the  Communication)  As  God  did 
 firft  co  himfelf  the  work  of  Creation,  and  thence  refult  his 
 Relations  of  our  Owner,  our  Ruler,  and  cur  Chief  Good  ( or 
 our  Love,  or  End,  or  Benefactor  i  )  Co  Ckrifi  fir  ft  doth  the 
 works  which  makj  him  cur  Redeemer  towards  God  s  and  then 
 he  is  alfo  our  Owmr^  our  Zw^Vr,and  our  communicative  Bene- 
 fjficr,  hereupon.  And  this  feemeth  infimated  by  thofc 
 phrafes,  Eeb.  5.  8.  be  2.  9,  10.  where  he  is  f3id  to  left*  obe- 
 dience by  the  things  wbieb  befuffered,  that  is,  as  a  fubj:6i  cx- 
 cretfed  obeditnee,  and  fo  learnt  to  know  by  experience  what 
 obeying  if.  And  that  (the  Captain  of  c?:r  ftiv*tion  wjs  made 
 perfect  tyfiffertr.gs,  and  for  furring  death  was  crowned  with 
 glory):  becaufehis  fuffcrings  did  conftitute  him  a  petfed  Cap- 
 tain or  Redeemer  in  performance ,  though  before  he  was  per- 
 fect in  ability.  As  he  that  uedertakech  to  redeem  fome 
 TurkiftS  gally-flavcs  by  conquering  their  Navy,  is  made  a 
 perfect  Redeemer,  or  Conqucrour,  when  he  hath  taken  the 
 
 fleet, 
 
The  Life  of  Faith.  193 
 
 '"        ■■      ■■  -        '    '     ■ ...  .n«ii«    1     ■—»——— 
 
 fleer,  though  yet  the  prifbners  are  in  his  power,  to  rclcafc 
 them  on  fuch  terms  at  fcem  beft  to  him.  And  as  a  man  is  a 
 perfeft  Chirurgcon,whcn(befides  his  skilljhc  is  furnifhed  with 
 all  his  inftruments  or  filves  (how  coftly  focverj  though  yet 
 the  cure  is  not  done  :  Or  as  he  that  hath  ranforued  prifontrs  is 
 a  perfed  Ranfomer,  when  he  hath  paid  the  price,  though 
 yet  they  are  not  delivered,  nor  have  any  actual  right  them- 
 fclvcs  to  claim  deliverance  by.  I  here  mention  this,  becaufe 
 the  building  upn  that  foundation,  which  is  fuppofed  to  be  alrea- 
 dy laid  and  finifhed^  and  the  fee kjng  of  the  further  falvatioH 
 which  yet  we  have  no  polTflion  of,  nor  perhaps  any  title  to, 
 arc  works  fo  very  different,  that  he  that  doth  not  difcern  the 
 difference,  cannot  cxercife  the  Chriftian  faith :  Becaufe  it  is 
 to  be  nccclTarily  excrcifed  by  two  fuch  different  afts,  or  dif- 
 ferent waies  of  acting  and  applying  our  felves  to  our  Re- 
 deemer. 
 
 Direct.  7.  Still  think,,  of  Cbrifls  nearnefs  both  to  the  Father 
 and  to  us  i  and  fo  of  our  NEARNESS  to  God  in  and  by 
 him. 
 
 Our  diftance  is  the  lamentable  fruit  of  our  Apoftacy  \  which 
 inferrcth,  our  fears,  and  eftrangednefs,  and  bickwardncfs  to 
 draw  near  to  God  :  It  caufcth  our  ignorance  of  him,  and  our 
 falfc  conceits  of  his  will  and  works :  it  greatly  hindercth  both 
 love  and  confidence :  whereas  the  apprehenlion  of  our  nearnefl 
 to  God  will  do  much  to  cure  all  thefc  evils.    As  it  is  the  mife- 
 ry  of  the  proud,  that  God  lookethon  them  as  afar  off,  that 
 is,  with  ftrangencfr,  and  abhorrence,  and  difdain,  Pfal.  138.6. 
 And  accordingly  they  (hall  be  far  off  from  the  bleffcd  ones 
 hereafter,  Lukf  16. 23.  So  it  is  the  happinefs  of  Believers  to 
 be  nigh  to  God,  in  Jcfus  drift,  who  condefcended  to  be  nigh 
 tousi  which  is  our  preparation  to  be  yet  nearer  to  him  for 
 ever,  pfal.  148.  14.  &  34.  18.  &  145.  18.  Efbef.  2.  13.     It 
 giveththe  foul  more  familiar  thoughts  of  God,  who  fecmed 
 before  to  be  at  an  inacctfTible  diftance  •>  which  is  part  of  the 
 boldnefs  of  acctfi  and  confidence  mentioned,    Efbef.  3.  12.  & 
 2.18.  Kiwi.  5.2.  Heb.  10.19.  Wc  mav  come  boldly  to  the 
 Throne  of  grace,  Heb.  4.  16.    And  it  gteatly  hclpeth  us  in  the 
 work  of  Love,  to  think  how  near  God  is  come  to  us  in 
 Chrift,  and  how  near  he  hath  taken  the  humane  nature  unto 
 
 C  c  him. 
 
1 94-  Th  L*ft  of  Faith t 
 
 him.  When  a  tinner  lookcth  at  God  only  as  in  himfclf,  and 
 as  he  is  eftranged  from  the  guilty,  he  is  atmzed  and  confound- 
 ed, as  if  God  were  quite  out  of  the  reach  of  our  love  j  but 
 when  he  thinketh  how  he  hath  voluntarily  come  down  into 
 our  flefh,  that  he  might  be  ww,  and  be  familiar  with  man, 
 and  whit  a  wonderful  marriage  the  Divine  Nature  hath  made 
 with  the  humane,  this  wonderfully  Kconcilcth  the  heart  to 
 God,  and  makcth  the  thoughts  of  him  more  fwcet  and  ac- 
 ceptable.    If  the  life  of  faith  be  a  dwelling  in  God,  and  God  in 
 w,  and  a  walkjng  with  God,  i  Joh.  3.  24.  &  4. 12,  15, 16. 
 Efbef.$.  17.  Gen.  17.  1.  &  24.40.  &  5.  22.  &  6.  9.  Heb. 
 1 1 .  5 .  Then  muft  we  perceive  our  nearnefs  to  God  :   The  juft 
 apprehenfion  of  this  nearnefl'm  Chrifts  Incarnation  and  Rela- 
 tion to  us,  is  the  chief  means  to  bring  us  to  the  neamefs  of 
 love  and  heavenly  convcrfation,  Col.  3.  I,  3,  4. 
 
 Dire&.   8.    Ma\$  Chrift  therefore  the  Mediation  for  all 'your 
 f  radical  thought  s  of  God. 
 
 The  thoughts  of  God  will  be  ftrange  to  us  through  our 
 dijiance,  and  terrible  through  our  guilt,  if  we  look  not  upon 
 him  through  the  profpedhve  of  Chrifts  humaaity  and  crofs. 
 God  out  of  Chrift  is  a  confuming  fire  to  guilty  fouls.  As  our 
 acceptance  muft  be  through  the  Beloved,  in  whom  he  is  well 
 pie  a  fed  i  fo  our  thoughts  muft  be  encouraged  with  the 
 fenfeof  that  acceptance-,  and  every  thought  muft  be  led  up 
 to  God,  and  emboldened  by  the  Mediatour,  Mat.  3. 17.  & 
 17.5.  &  12. 18.  Efbef.  1.6.  Heb.  2.  9,10, 12,13,17. 
 
 Direct.  9.  Never  come  to  God  in  prayer,  or  any  o^er  a3  of 
 worjlnp,  but  by  the  Mediation  of  the  Son  ■•,  and  Jut  all  your  prayers 
 as  into  bis  band,  that  he  mayprefent  them  to  the  Father. 
 
 There  is  no  hoping  for  any  thing  from  God  to  finncrs,  but 
 by  Chrift  :  and  therefore  there  is  no  fpeaking  to  God  but  by 
 him  :  not  only  in  hit  Name,  -butalfo  by  his  Mediation'.  And 
 this  is  the  excrcife  of  his  Pricfthood  for  us,  by  his  heavenly  in- 
 terceffion,  fo  much  fpoken  of  by  the  Holy  Ghoft  in  the 
 Epiftlc  to  the  Hebnws :  Seeing  we  have  a  great  High  Priefi, 
 that  is  faffed  intotbe  Heavens,  Jefus  the  Son  of  God,  let  us  bold 
 fafl  our  frofejfion:  Let  us  therefore  ome  boldly  te  tbelhrone 
 e/f  grace,  that  we  may  obtain  mercy,  and  find  grace  U  help  in 
 time  of  need)  Heb.  4. 1 4, 16. 
 
 Dircft 
 
The  Life  of  Faith.  If  5 
 
 Dire#.  iO.  Hear  every  word  of  Scripture  Precepts  and  Mmi- 
 fttrial  Exhortation  (confonant  to  the  Scripture)  at  fent  f  u$ 
 by  Cbrifr,  and  from  the  Father  by  him  >  as  the  appointed  teacher 
 of  the  Church. 
 
 Hear  Chrift  in  his  Gofpd  and  his  Minifters,and  hear  God  the 
 Father  in  the  Son.  Take  heed  of  giving  only  a  flight  and  ver- 
 bal acknowledgement  of  the  voice  of  Chrift,  whileft  you  re- 
 ally arc  more  taken  with  the  Preachers  voice,  as  if  he  had  a 
 greater  ihare  in  the  Sermon,  than  Chrift  hath.  The  voice  in 
 the  holy  Mount,  which  P<f*r  witneffeth  that  he  heard,  2  Pet. 
 1. 17.  was,  Ihit  is  my  Beloved  Son,  in  whom  1  am  wetipleafed, 
 hear  ye  him,  Mat.  17.  5.  And  it  Jh  all  come  to  pafs,  that  every 
 foul  which  veiU  mt  hear  that  Prophet ;  (hall  he  deftroyed  from 
 among  the  people,  Ads  3.  23.  When  ye  received  the  Word  of 
 God  which  ye  heard  of  us,  ye  received  it  not  as  the  Word  of 
 men,  hut  as  it  is  in  truth  the  W*rd  of  God,  which  wor^eth  ejfe- 
 Buatly  in  you  that  believe,  iThef.  2.  13.  The  Sheep  will  follow 
 himt  for  they  kpow  his  voice :  a  granger  they  wiU  not  follow, 
 John  10.  4,  5.  \ 
 
 Direct.  1 1 .  Takg  every  mercy  from  God  at  from  the  hand  of 
 Chrift  •,  both  as  procured  by  hit  Crofst  and  as  delivered  by  hie 
 Mediatory  Adminiftr  ation. 
 
 It  is  ftill  fuppofed  that  the  giving  of  the  Son  himfelf  by  the 
 Father  to  this  office,  is  excepted  as  prefuppofed.  But  all  Tub- 
 fequent  particular  mercies,  arc  both  procured  for  us,»nd  given 
 to  us,  by  the  Mediator.  Yet  is  it  neverthelcfs  from  God  the 
 Father^  nor  doth  it  everthelefs,  but  the  more  fully  fignifie  his 
 love.  But  the  ftate  of  tinners  allowcth  them  no  other  way  of 
 communication  from  God,  for  their  benefit  and  happinefs,  but 
 by  one  who  is  more  near  and  capable  to  God,  who  from  him 
 may  convey  all  blcfftngs  unto  them.  Blejpd  be  the  God  and  Fa- 
 ther of  our  Lord  J^fus  Chrift,  who  bath  blejfed  us  with  all  [pU 
 ritual  bleffwgs  in  things  heavenly  in  Chrift >  Ephef.  1.  3.  He 
 that  /pared  net  his  own  Son,  but  gave  hint  up  for  us  all,  how 
 fhall  he  net  with  him  alfo  freely  give  w  all  things  ?  Rom.  8.32. 
 Through  the  knowledge  of  him,  the  Divine  Power  giveth  us 
 all  things  that  pertain  to  life  and  godlmfs,  2  Pet.  1.3.  God 
 hath  given  us  eternal  life,  and  this  life  is  in  his  Son,  1  John  5 . 
 10, xi,  Allthings  are  deliveredinto  hk  hand,  Joh.13  3.8c  17.2. 
 
 Cc  a  Therefore 
 
196  The  Life  pf  Faith  t 
 
 Therefore  receive  every  particular  mercy  for  foul  aud  bjdy, 
 as  from  the  blood,  and  from  the  prcfent  mediation  of  Chrift, 
 that  you  may  rightly  underftand  it,  and  have  it  as  fanct/iiicd 
 and  fweetned  by  Chrift. 
 
 Direct,  12.  Let  Faith  take  occ  a  fan  by  every  fin,  to  renttv 
 yourfenfe  of  the  want  of  Chrift^  and  to  bringyou  to  him%  to  me- 
 ditate and  grant  you  a  renewed  far  don. 
 
 Therefore  entertain  not  their  miftake,  who  tell  men  that  all 
 fin,  paft,  prcfent,  and  to  come,  is  fully  pardoned  at  once 
 ^whether  it  be  before  you  were  born  in  Gods  decree,  or 
 Chrifts  fatisfa&ion,  or  at  the  time  of  your  converfionj  nor 
 theirs  who  teach  that  Chrift  pardoneth  only  fins  before  con. 
 verfion,  but  as  for  all  that  arc  committed  afterward,  he  doth 
 prevent  the  need  of  pardon,  by  preventing  all  guilt  and  ob- 
 ligation to  puniftiment  ( except  mecr  temporal  chaftifement.) 
 The  preparation  which  Chrift  hath  made  for  our  pardon,  is  in 
 it  (elf  fufficicnt,  yea  and  eflfc&ual  as  to  that  end  which  he 
 would  have  it  attain  before  our  believing :  But  our  aUual 
 far  don  is  no  fuch  end :  Nor  can  fin  be  forgiven  before  it  be  com- 
 mitted) becaufe  it  is  no  fin.  Chrift  never  intended  tojuftifie 
 or  fanGifie  w  ferfeSly  at  the  firft  (whatfocver  many  fay  to 
 the  contrary,  becaufe  they  underftand  not  what  they  fay)  but 
 to  carry  on  both  proportionably  and  by  degrees,  that  we  may 
 have  daily  ufe  for  his  daily  mediation,  and  may  daily  pray, 
 Forgive  us  our  treffafjts.  There  is  no  guilt  on  them  that  arc 
 in  Chrift ,  fo  far  as  they  vpalk^not  after  the  flefh>  but  after  the 
 ffirit  *,  nor  no  proper  condemnation  by  fentence  or  execution  at 
 all  >  becaufe  their  pardon  is  renewed  by  Chrift,  as  they  renew 
 their  fins  of  infirmity  :  but  not  becaufe  be  freventeth  their 
 need  of  any  further  pardon. 
 
 Therefore  as  God  made  advantage  of  the  fins  of  the  world, 
 for  the  honouring  of  his  grace  in  Chrift,  that  grace  might 
 abound  where  fin  abounded,  Row.  5. 12,  16,  17.  So  do  you 
 make  advantage  of  your  renewed  fins,  for  a  renewed  ufe  of 
 faith  in  Chrift  »  and  let  it  drive  you  to  him  with  renewed  dc- 
 fires  and  expectations  of  pardon  by  his  intcrceflion  :  That 
 Satan  may  be  a  lofer,  and  Chrift  may  have  more  honour  by 
 every  fin  that  we  commit.  Not  that  we  fhould  fin  that  grace 
 may  abound  >  but  that  we  may  make  ufe  of  abounding  grace 
 
 when 
 
The  Life  of  Faith.  197 
 
 when  wc  have  finned.  It  is  (he  true  nature  and  uie  of  Faith 
 and  Repentance  to  draw  good  out  of  fin  it  fclf,  or  to  make 
 the  remembrance  of  it  to  be  a  meins  of  our  hatred  and  morti- 
 fication ofit,  and  of  our  love  and  gratitude  to  our  Redeemer ; 
 Not  that  fin  it  ft  If  doth  (formally  or  efficiently)  ever  do 
 any  good:  But  (in  objectively  is  turned  into  good  :  For  Co  fin 
 is  no  fm  *  brcaufe  to  remember  fm  is  not  /in.  When  David 
 faith,  PfaL  51.3.  that  bis  fin  was  ever  before  him,  he  meaneth 
 not  only  involuntarily  to  his  grief,  but  voluntarily  as  a  medita- 
 tion ufeful  to  his  future  duty,  and  to  ftir  him  up  to  all  that 
 which  afterward  he  promifcth. 
 
 Direct.  13.  In  all  the  jveatytjf's  and  larguijbings  of  the 
 ntvp  creature,  let  Faith  look-up  to  Chrifi  forftrevgtb. 
 
 For  God  hath  put  our  life  iito  his  hand,  and  he  is  our 
 root,  and  hath  promifed  that  we  fhaU  live  becaufe  he  liveth^ 
 John  14-  if.  Do  not  think  only  of  ufingChrift,  as  you  do  a 
 friend  when  you  have  need  of  him  >  or  as  I  do  my  pen,  to 
 write,  and  lay  it  down  when  I  have  done :  But  as  the 
 branches  ufc  the  Vinc,and  as  the  members  ufe  the  Head,  which 
 they  live  by  >  and  from  which  when  they  arc  feparated,  they 
 die  and  wither,  John  15.  1,2,3,  &c.  Ephef.  1.22.  &  5. 27,  30. 
 &4.  4,  5,12,  15,  16.  Cbriftmuft  even  dwell  in  our  hearts  by 
 Faith,  Ephef.  3.  17.  that  is,  1.  Faith  muft  be  the  means  of 
 Chrilis  dwelling  in  us  by  his  Spirit  i  and  2.  Faith  muft  fo ha- 
 bituate the  heart  to  a  dependance  upon  Chrift,  and  to  an  im- 
 provement of  him  that  objstlively  he  muft  dwell  in  our  hearts, 
 as  our  friend  doth  whom  wc  moft  dearly  love  j  as  that  which 
 we  cannot  chufe  but  alwaies  think  on. 
 
 Remember  therefore  that  we  live  inChrift,  and  that  the 
 life  which  we  now  live  U  by  the  faith  of  the  Son  of  God,  who  hath 
 lovedus,  and  given  him f elf  for  us,  Gil.  2.  20.  And  his  grace  is 
 efficient  for  w%  andhu  firength  moft  manifeftedin  mr  u>eak»ef?, 
 2  Cor.  12.  9.  And  that  when  Satan  dclueth  to  fife  us,  he 
 prayeth  for  us  that  our  faith  may  not  fail,  Luhe  2.7.  3  2.  And 
 that  our  life  is  hid  with  Chriji  in  God,  even  with  Chriji  who  U 
 our  life,  Col.  3.  3,  4.  That  he  is  the  Head,  in  whom  all  rbe 
 members  live,  by  the  communication  of  his  appointed  liga- 
 ments and  joynts,  Ephef.  4.  14, 15, 16,  Therefore  when  any 
 £rac«  is  weak,  go  to  your  Head  for  lift  arid  (hergrh.    If  faifh 
 
 Ct  5  fc 
 
198  The  Life  of  faith. 
 
 be  weak,  pray,  Lord  increaft  our  faith,  Luke  J  7.  5.  If  you 
 are  ignorant,  pray  him  to  openyour  under  ft  andings,  Luk.  24.45. 
 If  your  hearts  grow  cold,  go  to  him  by  faith,  till  he  (bed 
 abroad  the  love  of  God  upon  your  hearts,  Row.  5.  3,  4.  For 
 of  his  fulnefs  it  is  that  we  murt  receive  grace  for  grace, 
 Jchn  1.  16. 
 
 Direct.  14.  Let  the  chief  and  moft  diligent  Wirk^  of  your  faith 
 in  Chrift  be,  to  inflaweyour  hearts  with  [eve  to  God,  as  hu  Good- 
 nefs  and  Love  is  revealed  to  us  in  Chrift. 
 
 Faith  kindling  Love,  and  working  by  it,  is  the  whole  fumm 
 ofChriftianity  >  of  which  before. 
 
 Direct.  15.  Let  Faith  k?ep  the  txamfle  of  Chrift  continuaty 
 before  your  eyes ;  ejj> e daily  in  t bo fe  farts  of >r,  which  he  intended 
 for  the  contradtHtng  and  healing  of  our  great eft  fms. 
 
 Above  all  others,  thefe  things  feem  purpofely  and  fpecial- 
 ly  chofen  in  the  life  of  Chrift,  for  the  condemning  and  curing 
 of  our  fins  ;  and  therefore  are  principally  to  be  obferved  by 
 faith. 
 
 1.  Hi*  wonderful  Love  to  Godf  to  his  EU8y  and  to  his  ene- 
 mies :  cxprciled  in  fo  ftrange  an  undertaking,  and  in  his  Of- 
 ferings, and  in  his  abundant  grace,  which  muft  teach  us,  what 
 fervours  of  love  to  God  and  man,  to  friends  and  enemies  muft 
 dwell  and  have  dominion  in  us,  1  John 4.  10.  Rev.  1.5.  Rora.5, 
 8, 10.  7^13.34,  35.  6c  15.  13.  1  Jobn$.  14.23.  17,  & 
 4.7,8,20,21. 
 
 2.  Ha  full  obedience  to  his  Fathers  will,  upon  the  dear  eft  rates 
 or  terms  :  To  teach  us  that  no  labour  or  coll  (hould  feem  too 
 great  to  us  in  our  obeying  the  will  of  God  i*  nor  any  thing 
 feem  to  us  of  fo  much  value,  as  to  be  a  price  great  enough  ttf 
 hire  us  to  commit  any  wilful  fin,  Row.  5.19.  Heb.j 8.P6//.2  8. 
 
 1  Sam.  15.22.  2  Cor.  10.5,6.  Heb.  5 .9.  jFeta  14.15.  &  15,10. 
 
 1  John  2.  3.  &  3.22.6c  5.  2,3.  R*v.  22.14. 
 
 3.  His  wonderful  contempt  of  all  the  Riches,  and  Greatnefs  of 
 the  world,  and  all  thepleafuresofthe  flejh,  and  all  the  honour 
 which  is  of  man  i  which  he  flawed  in  his  taking  the  form  of  a 
 fervant,  and  making  himfelf  of  no  reputation,  and  living  a  mean 
 inferiourlife  :  He  came  not  to  be  flrvcd  (or  miniftrcd  to)  but 
 to  fcrvc  ;  Not  to  live  in  ftate  with  abundance  of  attendants  » 
 with  provisions  for  every  turn  and  ufc,  which  fride,  curioftty^ 
 
 or 
 
The  Life  *f  Faith.  199 
 
 or  carnal  imagination,  takcth  (or  a  conveniency,  or  a  decency, 
 no  nor  a  necefflty  :  But  he  came  to  be  as  afervant  unto  others  i 
 not  as  defpifirg  his  liberty,  but  as  excrcifing  his  voluntary  ku~ 
 mility  and  love  :  He  that  was  Lord  of  all  for  eur  fakes,  became 
 foor  to  makg  us  rich  :  He  lived  in  Iowlincis  and  meeknefs :  He 
 fubmittcd  to  the  greateft  (corn  of  turners*  and  even  to  the 
 falfc  accufatrons  and  imputations  of  molt  odious  fin  in  it  (elf, 
 Pbil.  2.6,7,8,9.  Heb.  12. 1,2,3.  Mattb.  26.  55,  60,  61,  63,66. 
 &  27,28,  25?,30.3i.Mtftr^.  11.  29,30.  &  20.  28.  2  Cor.  8.  9. 
 which  was  to  teach  us  to  fee  the  vanity  of  the  wealth  and  ho- 
 nours of  the  world,  and  to  defpife  the  Idol  of  the  ungodly, 
 and  to  lay  that  under  our  (cct,  which  is  nearcft  to  their  heart  -, 
 and  to  be  able  without  impatiency,  to  be  fcorned,  fpit  upon, 
 buffeted  and  abufedi  to  be  poor,  and  of  no  reputation  among 
 men-,  and  though  not  toenflavc  our  fclves  to  any  fbut  if  wc 
 can  be  free  to  utc  it  rather,  1  Cor.  7.  21.)  yet  to  be  the  loving 
 and  voluntary  fervants  of  as  many  as  we  can  to  do  them  good  , 
 and  not  to  defire  to  have  a  great  retinue,  and  to  be  fuch  vo- 
 luntary burdens  to  the  world,  as  to  be  ferved  by  many,  while 
 wc  fervenonc,  as  if  wc  fwho  are  taught  by  Chrift  and  Na- 
 ture, that  it  is  more  honourable  to  give  than  to  receive,  and  to 
 be  helpful  unto  many,  than  to  need  the  help  oimany)  would 
 declare  our  impotency  to  be  fo  great,  that  (when  every  poor 
 man  can  ferve  himfelf  and  others)  wc  arc  (and  had  rather  be ) 
 fo  indigent,  as  not  to  live  and  help  ourfelves,  without  the  help 
 of  many  fervants :  yea  fcarce  to  undrefs  and  drefs  our  (elves, 
 or  to  do  any  thing  which  another  can  do  for  us,  Only  fuch 
 pcrfons  are  willing  to  eat,  and  drin\,  zndfldep  for  thcmfclves, 
 and  to  p/*y,and  laugh,  and  to  fin  for  themlelves  ,  but  as  to  any 
 thing^iat's  good  and  ufefull,  without  their  prefent  ferfuive 
 delight,  they  are  not  only  unferviceablc  to  the  world,  but 
 would  live  like  the  lame  or  dead,  that  muft  be  moved  and 
 carryed  about  by  others.  Among  Chrifts  fervants,  he  that 
 is  the  chief,  mull  be  the  chief  in  fervice,  even  as  a  fervant  mto 
 all,  Luke  22.  26.  Matth.  23.  xx*  And  all  by  love  muft  ferve 
 one  another,  Gal.  5.  13, 
 
 4..  His  fubmiffioft  unto  death,  and  conqueft  of  the  natural 
 love  of  life,  for  tgreatcr  good,  «ven  the  pleafing  ofGcdy  and  the 
 Crown  of  Glory  >  and  the  good  of  many  in  their  ftlvation :  To 
 
 teich 
 
200  Tfo   Lift  of  Faith. 
 
 teach  us  that  not  only  the  pleafures  of  life,  but  life  it  felf  mu(l 
 be  willingly  laid  down,  when  any  ofthefe  three  ends  require 
 v  it,  M*ttb.zo.i%.Jobn  10  n.  &  15.13. 1  Jobn  3.16,7^.  10.17. 
 Mn  20.24,  Mi«^7.  io.  39.  &  16.  25.Mir^i4.  26.  Pbil.  2.  30. 
 1  jfyibw  3.  16.  Kez/.i2.ii. 
 
 Direct.  16.  Let  Faith  behold  Cbrijl  in  hie  relation  to  bis  mi- 
 tt tr  fa  L  Churchy  andnot  untoyour  fe Ives  alone. 
 
 1.  Brcaufe  elfe  you  overlook  his  mod  honourable  relation: 
 It  is  more  his  glory  to.be  the  Churches  Headend  Saviour,  than 
 yours,  Efbef  5.  z$.  &  1.21,22.  And  2.  You  elfe  overlook 
 his  chief  defign  and  tt>or\\  which  is  for  the  perfecting  and 
 favirgofhisbody,  Ephef.  1.23.  Col.  1.  24.  18.    And  3.  Elfe 
 you  overlook  the  chief  part  of  your  own  duty,  an<J  of  your 
 conformity  to  Chrilr,  wUch  is  in  loving  and  edifying  the  body, 
 Efbef.  4.  12,  16,     Whereas  if  you  fee  Chrift  as  the  undivided 
 and  impartial  Head  of  alHSaints,  you  will  fee  alfo  all  Saints  as 
 dear  to  him,  and  as  united  in  him  i  and  you  will  have  commu- 
 nion by  faiih  withrkm  in  him  ;  and  you  will  love  them  all, 
 and  pray  for  all ,  and  defire  a  part  in  the  prayers  of  all  (inftead 
 of  carping  at  their  different  indifferent  manner,  and  forms,and 
 words  of  prayer,  and  running  away  from  them,  to  (hew  that 
 you  difown  them. )  And  you.  will  have  a  tender  care  of  the 
 unity,  and  honour,  and  profperity  oTthe  Church,  and  regard  the 
 welfare  of  particular  Brethren  as  your  own,  1  Cor.  ^.through- 
 out, Jobn  13,  14,  34.  &  15. 12, 17.  Rom.  13.  8.  ftooping  to  the 
 rowelt  fcrvice  t©  one  another,  if  it  were  :hc  waihing  of  the 
 fecti  and  in  honour  preferring  one  another,  Rom.  12.  10.  Not 
 judging  nor  de/pifwg,  nor  perftcuting,  but  receiving  and  forbear- 
 ing «ne  another,  Rom.  14.  throughout,  &  1 5.  1,  2,  3,  4,  7,  8. 
 Gal.  5.  13.  &  6. 1,2,3.  Efbef.  4.  2,  32.  Col.  3.13.  Edifywg,  ex- 
 horting* andfeeking  thejaving  of  one  other,  1  Jbef.  5.  iTT6c  4. 
 f>  18.  Htb.  3.  1 3.  &  10.  24.    Not  fpeaking  evil  one  of  anther, 
 James  4.  11.  Much  left  biting  and  devouring  one  another,  Gal. 
 5.  1$.   But  having  compaffion  $ne  of  another,  as  thofc  that  are 
 members  one  0}  aaetber,  1  Pet. 3.8.  Rom.  12.  5. 
 
 Dirt&.  17.  Mak*  all  your  opposition  to  the  temptations  of 
 Satan,  the  world  and  the  flejh,  by  the  exercife  of  Faith  in 
 Ckrift. 
 
 From  him  you  mull  have  your  weapons,  skill  an4  ftrengtb. 
 
 It 
 
The  Life  tf  Faith.  201 
 
 — «XW*^»— »— — «»«l     ii  ■  ■     I     ■  I  »»^— ill   ■    ,        1     I  ill  1  |«I  1       ■  ■  ** 
 
 It  is  the  great  work  of  Faitby  to  militate  under  him,  as  the 
 Captain  of  our  ialvation  i  and  by  vcrtue  of  his  precepts,  ex* 
 ample  and  Spirit  to  overcome  as  he  hath  overcome.  Of  which 
 more  anon. 
 
 Direct.  iS.  Death  alfj  muft  be  entertained  and  conquered  Ip 
 faith  in  Cbrti. 
 
 Wc  muft  lee  it  as  already  conquered  by  him,  and  entertain 
 it  as  the  piflage  to  him ;  This  alfo  will  be  after  fpokea 
 ro. 
 
 Dired.  19.  Faith  ntuft  believe  in  Cbrifi  as  our  Judge,  to 
 live  m  aur  final  J  unification,  andfentence  us  to  endlefs  /j/^Rora. 
 14..  9,10.  7^5.22,24,25. 
 
 Direct.  20.  LatHy,  Faith  mufi  fee  Cbrifi  as  pre  faring  us  a 
 flace  in  Heaven,  and  pffiffiag  it  /«r  us,  and  ready  to  receive  tee  tt 
 hivtfelf.  But  all  this  1  only  name,  becaufc  it  will  fall  in  in  the 
 laft  Chapters. 
 
 C H  AP.  III. 
 
 Directions  to  live  by  Faith  oh  the  Holy  Gbojt. 
 
 TH  is  is  not  the  lead  part  of  t  he  life  of  Faith.  If  the  Spiri  t 
 give  us  Faith  it  felf,  then  Faith  hath  certainly  its  proper 
 work  to  do  towards  that  Spirit  which  giveth  it :  And  if  the 
 Spirit  be  t  he  worker  of  all  other  grace,  and  Faith  be  the  means 
 on  our  part,  then  Faith  hath  fomewhat  to  do  with  the  Holy 
 Ghoft  herein.  The  b'eft  way  that  I  can  take  in  helping  you  to 
 believe  aright  in  the '  Holy  Ghoft,  will  be  by  opening  the  tru* 
 fenfeof  thrs  great  Article  cf  our  Faith  to  you,  that  by  under- 
 standing the  matter  aright,  you  may  know  what  you  arc  here 
 both  to  do,  and  to  expett. 
 
 Dlreft.  1.  The  name  of  the  Holy  €bofi,  or  Spirit  of  Cod,  ia 
 *fedin  Scripture  for  the  third  per fo»  in  the  Trinity  as  conjiitu- 
 ttve,  and  as  tbo  third  perfeftive  principle  of operation  >  and  ntoft 
 ufually  as  operating  ad  extra,  by  communication.  And  thercibra 
 »any  Fatbers,md  ancient  Divines  and  Schoolmen,fay,r^r  the 
 Holy  Ghoft,  tbo  third  per fon  and  principle  is  THE  LOVE  OF 
 WD  j  which  as  1';  is  Gods  Love  of  himfef,  *  a  conftitutive 
 
 D4  ptrfn 
 
3C2  The  Life  of  Faith. 
 
 per  [on  or  principle  in  the  trinity  i  but  as  it  is  pregnant  and  pro* 
 duSive,  it  ie  the  third  principle  of  ope rat  ion  ad  extra  \  and  fi> 
 that  it  is  taken  ufually,  fji  the  pregnant,  operative  L*v:  cf 
 Gcd, 
 
 And  thus  cruy  fuppofc  that  the  Divine  POWER,  INTEL- 
 LECT  and  WILL  (or  Wtfdom  and  L'vt)  arc  the  three  earn* 
 ftitutive  ferfons  in  themfelves,  and  the  three  principles  of  opera- 
 tion ad  extra.  To  this  purpofc  writeth  Origen,  Ambrofe  and 
 Richardus  the  Schoolman  \  but  p'ainlier  and  fu'lier  Vamafcene 
 and  Birnard,  and  Edmurdus  Cantuarienfis ,  and  pQthj  Prumenfis 
 cited  by  me  in  my  Reafor.s  of  the  Cbrijt'td*  Religion^  p:ge  372, 
 373  374  Avgufkint  only  putfeth  Memory  for  Pc»>er,  by  whxh 
 yet  Cantpanelh  cbinketh  he  meant  Fever,  (Mtaphyf.  par,  2. 
 /.^.c.  12.  «rt.  4. f*4  &8.)  what  Qtfiriis  and  miny  other  (iy 
 detriplici  lumihe,  I  pafs  by:  The  Lux  Radii  &  Lumen,  arc 
 thought  a  fit  fimilitude  by  miny  :  B-it  the  M  ti  nt  Light  and 
 Hr«t,  is  a  planimpr  flion  of  the  Trinity  on  that  noble  ele- 
 ment of firr.  That  holy  man  E}h'£*i  Syrus  in  his  Tcftament 
 ufcrh  the  phrafc  (\n  his  adjuration  of  his  D  fciplcs,  and  the 
 protection  of  his  own  fodfaftntls  in  the  doctrine  of  the  Tri- 
 r.ity  agamft  all  Heretic*)  [By  that  three  rained  fire  ofthemojr 
 hly  Trinity"]  'or  Divine  M-)tfty  as  another  Copy  hath  it)  [And 
 by  that  infinite  and  file,  ove  Fcvprr  of  Gad  i  and  by  th:fe  three  fub- 
 fifiencesof  the  intelligible  [or  inteluilual)  fire. 2  And  as  it  is  a 
 nioft  great  and  certain  truth,  that  this  facrcd  Trinity  of  Di- 
 vine Principles,  have  made  their  impreft  iornmunicativcly  up- 
 on the  frame  ofniture,  and  moft  evidently  on  the  nob'ejr  parts, 
 which  arc  in  excellency  neireft  their  Creatour  i  Co  it  is  evident 
 that  in  the  creatures  LOVE  is  the  pregnjr.t  communicitivt 
 principle ;  So  is  Natural  Lve'in  Generation  and  friendly  Love  in 
 benefiting  others  i  and  fpiritual  Love,  in  propagating  know- 
 ledge and  grace,  for  the  winning  of  fouls. 
 
 What  I  faid  of  the  Scripture  ufc  of  the  word  is  found  in 
 1  JjJba  5.5,67,8.  H<?K  9.  14.  1  Cor.  12^3  4.  Rw.i.+Jobn  1. 
 
 32,33.  &  3.5  34  &  *  <$3-  Gen> ia-  7oh  334*  zCor-  3- 17>>* 
 Lxi^4  iS.Mcah  3  8.  Ifa.i  1.2.  &  61  1. 
 
 Died.  2.  The  mere  excellent  meafure  of  the  Spirit  given  b) 
 Cbrijl  afttr  hie  ajecnfionto  the  Gofpel Church,  *  to  bi  diftinguijh- 
 td from  tbatvhicb  was  befqn  communicated,  tad  tb*  Spirit 
 
The  Life  *f  Faith.  20$ 
 
 tf  thrift  is  k  which  $ur  Chriftian  Faith  hath  [fecial  refpeQ  to. 
 Without  the  Sfirit  of  God,  as  the perfedive  principle,  nature 
 would  not  have  been  nature,  Gen.  1.2.  All  things  would  not 
 have  been  good,  and  vtry  good,  bjtby  the  communication  of 
 gtodntfi:  And  without  fomewhat  of  that  Spirit,  there  would 
 be  no  Moral  Go odnefs  in  any  of  mankind  :  And  without  (bmc 
 (fecial  operations  of  that  Spirit,  the  godly  before  Chrifts  com- 
 ing in  the  fledh,  would  not  have  bc:r\ god!^  nor  in  my  prcl'cnt 
 capacity  of  glory  :  Therefore  there  was  fomc  gift  of  the  Spi- 
 lit  before. 
 
 But  yet  there  wis  an  eminent  gift  of  the  Spirit  p*op  r  to 
 the  Gofpel  times,  which  the  former  ages  did  not  know  \ 
 which  is  fo  mnch  above  the  former  g  ft,  that  it  is  Efficient  to 
 prove  the  Verity  o{Chrift. 
 
 For  1.  Th:re  was  ufc  f  >r  th*  fpiciill  afteftation  of  the 
 Fither  by  way  of  Tourer,  by  M  racks,  and  his  Rcfurredton  to 
 own  his  Son.  2.  The  Wifdum  and  Word  of  God  incarnate, 
 muft  needs  bring  a  fpecial  meafure  of  #'//&w  to  his  Difciplesi 
 and  therefore  give  a  greater  meafure  of  the  Spirit  for  iVuwiw- 
 tion.  3.  The  defign  of  Redemption  being  the  revelation  of  the 
 L?ve  cf  God,  and  the  r:covery  of  our  Love  tthim,  there  muft 
 needs  be  a  fpecial  meafure  of  the  Spirit  of  Lrve  (hed  abroad 
 opon  our  hearts.  And  in  all  thefc  three  re fpeds,  the  Spirit 
 was  accordingly  communicated. 
 
 Qjeft.  Wat  it  nit  the  Spirit  of  Cbri\\  which  wis  in  the 
 Trophets,  and  i*  all  the  godly  before  Chrifts  coming  ? 
 
 Anfw.  The  Spirit  ofChriti  is  cither  that  meafure  of  the 
 Sprit,  whi.h  was  given  af:cr  the  fiift  Covenant  of  Grace,  as 
 it  dtrTcrcth  from  the  ftatc  of  man  in  innocency,  and  from  the 
 ftatc  of  man  in  his  Apoftacy  and  condemnation  :  And  thus  if 
 was  the  Spirit  ofChrift  which  was  then  given,  lo  fir  as  it  was 
 the  Covenant  and  Grace  if  Chrift,  by  which  men  were  then 
 lived.  But  there  was  t  fuller  Cox/oumi  to  be  made  after  his 
 coming,  ind  a  fuller  neafuro  0}  Grace  to  be  given,  and  a  full 
 ttteftation  of  God  for  the  eftabhfhmcnt  and  promulgarion  of 
 this  Covenant ;  And  accordingly  1  fuller  and  fpecial  gift  of 
 the  Spirit.  And  this  is  called  thi  Spirit  of  Chrift ;  in  the  pe- 
 culiar Gofpel  fcafe. 
 
 Qjeft.  How  is  itfaid,]oh.  7.37.  that  the  Hofy  Ghoft  wa> 
 
 Dd    2  riot 
 
a  04  7**'  Life  °f  F*'th- 
 
 not  yn  given,  becaufe  Cbriji  was  not  yet  glorified  ? 
 
 Anfw.  It  is  meant  of  this  facial  nteafure  of  the  Spirit, 
 vrhici  was  to  be  Chrifts  fpecial  witnefs  and  agent  in  the 
 woild.  They  had  before  that  meafurc  of  true  grace,  which 
 was  ncc;iTary  to  the  falvation  of  Believers,  before  the  Incarna- 
 tion and  Refurre#ion  of  Chrift,  ("which  was  the  Spirit  of 
 Chrift,  as  theL^r  b:forcSun-rifmg  is  the  Light  of  the  Sun,) 
 and  if  they  died  in  that  cafe,  they  would  hive  been  faved  :  But 
 they  had  not  the  fig* al  Spirit  of  tbeGcfpel,  fettled  and  refident 
 with  them  ,  but  only  fomc  little  tafte  of  it  for  carting  out  De- 
 vils, and  for  Cures,  ar  that  time  when  Chrift  fent  them  by  a 
 fpecial  million  to  preach,  and  gave  them  a  fudden  fpecial  gift, 
 Luke  P.  i.&  10.  17. 
 
 Q^fiit.  How  is  it  faidof  tbcfe  baptized  Believer; ,  Ads  19. 
 that  they  bad  not  beard  that  tb'.re  was  a  HolyGbofi  ? 
 
 Anfw.  It  is  meant  of  this  eminent  Gofpel  gift  of  the  Holy 
 Ghoft,  as  he  is  the  great  Witnefs  and  Agent  o(  Chrift  j.  and 
 not  of  all  the  graces  of  the  Holy  Gbcji  ? 
 
 Q_uft.  Was  it  before  nectary  to  have  an  explicite  belief  in  the 
 H)ly  Gbofi  as  the  third  per fon  in  the  bleffed  Trinity,  and  at  the 
 third  principle  of  the  divine  operations,  and  were  the  faithful 
 then  in  Covenant  with  him  ? 
 
 Anfw.  Diftinguifti  b:twecn  the  Perfsn  and  the  Name :  No 
 Name  is  ncceiTary  to  falvation  »  elfc  none  could  be  faved  but 
 men  of  one  language;  To  b:licve  in  the  Holy  Ghoft  under 
 that  Name,  was  not  neceffary  to  falvation  (nor  yet  is)  for  he 
 that  fpeaketh  and  hearcth  of  him  in  Greek,  or  Latine,  or 
 Slavonian,  &c.  miy  be  faved,  though  he  never  learnt  the 
 Englifti  tongue :  But  to  believe  in  thz  Energetical,  or  opera- 
 tsve,  or  communicative  Love  of  God,  was  alwaies  ncccflTary  to 
 falvation,  confidered  in  the  things  and  not  only  in  thcName  : 
 At  it  was  to  believe  in  his  Tower  and  his  Wifiim  :  And  to  be- 
 lieve which  is  thefirfl,  and  which  the  fecond,  and  which  the 
 third,  is  not  yet  ofabfolute  necepiy  to 'falvation »  while  they 
 are  coequal  and  coeffential  i  and  it  was  neceflary  to  the  Jews 
 to  believe,  that  this  Love  of  god  did  operate,  and  was  com- 
 municated to  the  faithful,  not  upon  the  terms  of  innocency,  ac- 
 cording to  the  firft  Covenant  j  bat  to  finncrs  that  deferred 
 death,  and  upon  terms  of  mercy,  through  the  Covenant  of 
 
 dacer 
 
The  Life  of  Faith.  205 
 
 Grace,  which  wis  made  with  laplcd  man  in  order  to  his  re- 
 covery, through  t  Redeemer. 
 
 Dirc&.  3.  All  that  is  efficient fynecejfary  to  our  falvation,  in 
 cr  of  God,  is  Hit  objetlively  necfjfary  to  he  kjtotvn .  And  fuch  a 
 meafure  of  the  knowledge  of  the  Son,  and  of  the  HrAj  Gboft  is 
 neceffary  Xofaveus,  as  is  nectffary  oljecHvelytofajiftifie  us  under 
 the  efficiency  of  the  (aid  Spirit :  And  al  the  reft  is  net  of  fuch  ne~ 
 ceffiy.  And  therefore  as  under  the  Gofpel,tbe  S fir it  is  Cbrijh 
 great  Witnefs,  as  well  as  Agent  in  the  vc  or  Id,  it  is  more  necef- 
 fary now  to  believe  diftintliy  in  the  H^ly  Gboji  in  that  relation, 
 than  it  was  before  Cbrifts  coming  in  t  b  flefi. 
 
 There  is  a  great  deal  of  the  Divine  Perfection,  which 
 caulcth  our  falvation,  unknown  to  us :  As  the  Sun  will 
 (hinc  upon  us,  and  the  wind  will  blow,  and  the  rain  will  fall, 
 ind  the  earth  will  bear  fruits,  whether  we  know  it  or  not  \  fo 
 cur  tywledge  of  if,  is  not  at  all  ncc^ffiry  to  any  Divine  Effi- 
 ciency as  (uch ;  The  Spirit  by  which  we  are  regenerate,  is 
 like  the  wind  that  blowcth,  whofe  found  wc  hear,  but  know 
 not  whence  it  cometh,  nor  whither  it  goeth  f  no  nor  what  it 
 is)  John  $.6,7,%. 9.  Butallthofe  things  which  are  neceifary 
 to  work  objectively  and  mjraJly  on  the  foul,  do  work  in  ejfe 
 eognito  ■■,  and  the  knowledge  of  them  is  as  neceffary  as  the  ope- 
 ration is.  I*  was  of  ablolutc  necc(fr  y  to  the  falvation  of  all,  be- 
 fore Chrifts  coming,  and  among  the  Gentiles  as  well  as  the 
 Jews ,  that  the  Spirit  (hould  fan&iric  them  to  God,  by 
 poiTefling  them  with  a  prcdomimnt  Love  of  him  in  his 
 Goodnefs >  and  that  this  Spirit  proceed  from  the  Son  or 
 Wifdomof  God:  But  it  was  not  fo  neceflary  to  them  as  it  is 
 bow  to  us,  to  have  a  diftind  knowledge  of  the  perfonality 
 and  operations  of  the  Spirit,  and  of  the  Son.  And  though 
 now  it  is  certain  that  Chrift  is  the  WAyy  the  Truth,  and  the 
 Life,  and  no  man  cometh  totbeFather,  but  by  the  Sen,  Joh.14.6- 
 Yet  that  knowledge  of  him,  which  is  necclTary  fo  them  that 
 hear  the  Gofpel,  is  not  all  nccelTary  to  them  that  never  feeir  it, 
 though  the  fame  e£i:iency  on  hie  part  be  necciTaiy  :  And  fo  it  is 
 about  the  knowledge  of  the  Holy  Ghoft,  without  which  Chr$ 
 cannot  be  fufficicntly  now  known,  and  rightly  believed 
 ifl. 
 
 Dkt$.  4.  Tkeprefence  or  oferathn  */  the  Sprit  **Godis 
 
 0d  )  90*f*lip 
 
206  The  Life  of  Fvtb. 
 
 cafuaQy  the  jpiritual  Life  of  man,  in  hie  bolinefs :  As  there  is  no 
 nitural  Being  but  by  irfluence  front  hie  Bcing>  fo  no  Life  but  by 
 communication  from  bis  Life,  and  no  Light  but  from  hit  Light \ 
 an  4  mi  Love  §r  Goodnefs,  but  from  bit  Spirit  of  Levi. 
 
 It  is  therefore  a  vain  conceit  of  them,  that  think  rain  in 
 innocency  had  not  the  Spirit  of  God  ;  They  that  fay,  his  na- 
 tural rc&itudc  was  inftead  of  the  Spit  it,  do  but  Oy>and  unfiy : 
 (or  his  natural  rc&itudc  was  the  erfed  of  the  ir  ft  ix  or  com- 
 munication of  Gods  Spirit  :    And  he  could  have  no  nurd 
 re&ttudc  without  it  >  as  there  can  be  no  effed  without  the 
 chief  caufc:   The  nature  of  Lve  and  Molbteft  cannot  fabfilt, 
 but  in  dependance  on  the  Lwe  and  Holinrfs  o\  God  :  And  thofe 
 Papifts  who  talk  of  mans  ftafe  firft  in  jure  naturals,  and  an  af- 
 rer  donation  of  the  Spirit,  muft  rru-an  by  t>ureru\uraU,  nun  in 
 hit  meer  (ffentials,  notfeaUy,  but  nothnaly  by  ablri&ion  di- 
 ft:rgu;(hed,  from  the  fame  man  a:  the  lame  mfunt  as   a  Sai'jt; 
 or  c  fc  they  fpeakunfounily  :  ¥  >r  God  made  man  in  moral 
 djpoftive  gat dne  fs  at  the  fir ft ,  and   the  fame   Love  or  SfMi't 
 whicli  did  tirft  makj  him  fo,  was  ncctiTary  afrcr  to  continue 
 him  f ).     It  was  never  his  nature  to  be  a  prime  go*d,  or  to  be 
 gncd  independently  without  the  influence  of  the  prime  gocd, 
 If*.  44.3.  Ezek<  36.27.  Job  26  13   Ffal  51.10  12   &  143    10. 
 Frov.  20  27.  Mai.  2.15.  John  3  5>6.  &  6.63   &  7.  39.  Rom.  8.  . 
 M  6  9,13,16.   1  Coy.  6.  11.  6c  2.1  t,i2. &  6.17  &  12  11,13. 
 &  15  45.  2  Cor.  3.  3,  17.  Epbif.  2.  18,  22.  &  3.  16.  &  5.  9. 
 Col.  1  8    Judi  19. 
 
 Dirctf.  5,  The  Spirit  cf  Gtd,  avd  thiiHlmefs  cf  the  foul 
 may  be  loft,  witbsut  the  deftruGiott  of  our  tfinze,  cr  fprcies  cf 
 humane  n^ure  \  and  may  be  reftored  without  m  akin  g  W  §tci fie  aly 
 ttber  Xhir.gi. 
 
 That  influence  of  the  Spirit  which  giveth  us  the  faculty  of 
 a  s\at tonal  Appetite  or  JFiB,  inclined  to  good  as  good,  cannot 
 ceafe,but  our  humanity  or  Being  would  ceafe  :  But  that  in- 
 fluence of  the  Spiiit,  which  caufeth  our  adherence  to  God  by 
 Love,  may  ceafc,  without  the  ceiTation  of  our  B'ings  i  as  our 
 health  maybe  loft,  while  our  life  continucth,  Pfal.  51.  10. 
 ilkef^.19. 
 
 D  red.  6.  The  great  eft  mercy  in  this  world,  is  the  gift  of 
 the  Spirit^  andtbegfegteftrnfery  is  to  he  deprived  of  the  Spirit  \ 
 
 and 
 
The  Life  of  Faith.  207 
 
 andto.btbefe  arc  dine  to  man  by  God,  as  aGovernour,  by  Way 
 of  reward  and  punifhment  oft-times:  Therefore  the  greatej/t  rc> 
 ward  to  be  dferved  in  tbit  world,  is  tbe  increafe  of  the  Spirit  up- 
 on u<,  andtbe  greateft  punijhment  in  thti  wcrld  ii  tbs  denyJrg  «r 
 witbbcldirgoftbe  Spirit. 
 
 It  is  then  fore  a  great  part  of  a  Chriftians  wifdom  and 
 work,  to  obferve  the  accedes  and  affiflanccs  of  the  Spir.r,  and 
 its  withdrawing*  •,  and  to  take  more  notice  to  God  jn  his 
 thankfulntfs  of  the  gift  of  tbe  Spirit,  than  of  all  other  bene- 
 fits in  this  worM  :  Ard  to  lament  more  the  retiring  or  with- 
 holding of  G(  ds  Sptrir,  than  all  the  calamities  :n  the  world  : 
 And  rofcar  this  more  as  a  punimmcnt  of  his  tin  :  Lett  God 
 (hould  fay  as  Pfal.  81.  1 1,  12.  But  my  pecple  would  noe  bcaifyn 
 to  my  voice,  iff  at  I  would  none  of  me  :.  fo  I  give  them  up  to  their 
 iwn  hearts  lvjisy  to  wal\  in  their  own  counfels :  And  we  mufi 
 obey  God  through  the  motive  of  this  promife  and  reward, 
 Frov.  1.23.  Turn  you  at  my  reproof  ■>  Ubold,  I  will  powre  out 
 my  Spirit  unto  you,  I  will  makf  kjtiwn  my  words  toyou9  J0h-7.jp 
 Hejp»ks  thii  of  tbe  Spirit,  which  they  that,  believe  on  him  jhould 
 receive,  Luke  1 1. 13.  God  w»ll  give  his  holy  Spirit  :o  trurn 
 that  ask  it.  And  we  have  great  caufc  when  wc  have  Ui^cd, 
 to  pray  with  David,  Call  me  not  away  from  thy  prcfence,  and 
 take  not  thy  holy  Spirit  from  me.  Create  in  mc  a  clean  heart, 
 O  God,  and  renew  a  tight  fpirit  in  me.  Reiiore  to  mc  the 
 joy  of  thy  falvarion,  and  ftablim  me  with  thy  free  Sprit, 
 Ffai  5  1.  10,  1 1,  12.  And  as  the  1  In  to  be  feared  is  the  grieving 
 of  tbe  holy  Spirit,  Ephcf  4.  30.  fo  the  judgement  to  be 
 feared  ,  is  accordingly  the  witho'riwing  of  u,  Ifaiab  63. 
 iO,  II.  But  tbty  rebelled  and  vexed  bis.  holy  Spirit  > 
 tbtrefoft  be  was  turned  to  be  their  entmy,  and  fought  a^ain^ 
 tbtm.    Then  be  remembred  the  daies  of  old,  Mofts  ani  his  people, 
 
 faying,  Where  is  be  that  brought  them  up Where  is  he 
 
 that  put  bis  holy  Spirit  wnbinthem  ?  The  great  thing  to  be 
 dreaded,  is,  left  [tbpfc  that  were  once  enlightened,  and  have 
 rafted  ef the  heavenly  £ift,  and  were  made  part akfrs  of  the  Holy 
 
 Cbofi jKuld  faO away,  and  be  no  more  renewed  by  npen- 
 
 tsnce--Htb.6.4  6. 
 
 Direct.  7.  Therefore* executive  pardon  or  justification  cannot 
 fojebly  beany  perfeBer  tbanfan&ifieathn  is :  Becaup  no  fin  is  fur- 
 
 tktf 
 
The   Life  of  Faith. 
 
 — — — ;  ,     i*|*i/W  executively,  than  the  fuwfit- 
 
 j£|h3S|  r  kfp.^  $  »  "»«""  '*«•"""  """*'"  "*  *• 
 
 %M  of  this  more  in  the  Chapter  of  Juft'.ficKion  foltow- 
 
 ''S^KSJ  *M*  ^GUry:    But  d- 
 Commonly  .t  »  «nea  ,  ,liniierexp0UBj. 
 
 ther.hemms  CGr^nd        >j  IfbVyG„c,be  meant 
 
 cre!Je7ZV,n   Butyefin.he  work  of  Miftoffaft 
 
 r  /    hi  T    nVv  undividcdly  concur  :  And  fo  in  thc/nSifyvg 
 /,//  theTrini.yundmdeay  dirtmaiy  calleth  <he  aft 
 
 35-gS^ggf^tf^gE-S  and  the  work  of  the 
 Si  by  ,he  n'anfe  oUd.mftr^,  and  .he  part  o  «he  Hg 
 CM  by  the  name  dt&fK,  I  <*•  1 2. 4.  5>  «•  And  ,n  icfteft 
 to  thefe  /^«fy^  0^«»«'  °f  God«    'i'^cJirfS 
 
 Sg  Sfi^S^  «» :  WheU  by ^  ^eth  to  be 
 meant  all  the  perfons  m  the  Trinity  in  their  perfefiio* ,  bat 
 SedaUy  he E*rr a, the Fa*** .of Ljve  and « «P^'"I 
 Love  by  the  S«,  and  the  Sfim *  «.  b, -*; :  Gr*.  *  «*'£;  « 
 -  .  .11  rh,t  cr,»cioB$  provifion  he  hath  made  for  mans  Ul- 
 ,Z  L^h£8Reat°eapPl.c.«1onofit,  by  his  interceffion, 
 vation,  and  the  Kcianvc  «j»r  >       A«4kVfhfri**- 
 
 I7^dtvSe  El  ,t  (elf,  which  is  eminently  afaibed 
 «»t  >»(y  fr««  /ram »»«  Spr*. 
 
The  Life  tk  1*7 
 
 Not  that  the  Eflcnce  o  or  the  pcrfonof'hc  Ho!y 
 
 Ghoft,is  capable  of  being  co  xd  in  any  place,  or  removing 
 to  or  from  a  place,  by  local  ;  ion:  But  i.  The  Holy  Ghoft 
 is  given  to  us  Relatively^  as  ...  Covenanting  Santtifitr  in  the 
 Bapnfmal  Covenant  :*  We  have  a  Covenant- right  to  him,  that 
 is,  to  his  operations.  2.  Anc  he  Spirit  it  feif  is  prefent  as  the 
 immediits  Operator  \  not  lo  immediate  as  to  be  without 
 Means ,  but  fo  immediately  as  to  be  no  dijiant  Agent , 
 but  by  proximate  attingency ,  not  only  ratione  virtutia , 
 but  alfo  ratione  fuppofiti,  performcth  his  operations :  If  you 
 fay,  f*  be  is  prefent  every  where  \  I  anfwer,  but  he  is  not  a 
 frefent  Operator  every  where  alike.  We  are  called  the  Temples 
 of  the  HclyGbcft,  both  becaufe  he  buildeth  us  up  forfo  holy 
 a  ufe,  and  becaufe  he^lCodweUetb  in  us,  i  Cor.  6.  19. 
 
 Dire&.  10.  By  the  fantlification  commonly  afcribed  to  the 
 Holy  Gboft,  is  meant  that  recovery  of  the  foul  to  God,  from  whom 
 it  isfalen,  which  confifieth  in  our  primitive  Holinefs,  or  devoted- 
 nefs  U  Gcd,  hut  fummarily  in  the  Love  of  God,  as  God. 
 
 Oircd.  11.  And  Faith  in  Chrift  is  oft  placed  as  before  itx 
 not  as  if  the  Spirit  were  no  caufc  of  Faith,  ncr  as  if  Faith  were 
 no  part  of  our  faving  fpecial grace  i  tfbr  as  if  any  hadfaving  Faitb 
 before  they  had  Love  to  Gsd>  but  becaufe  as  Cbrifi  is  the  Media- 
 tour  and  way  to  the  Father  \  fo  Faitb  in  him  is  but  a  mediate 
 gract  to  bring  us  up  to  the  Love  of  God,  which  is  the  final  p*r~ 
 fedive  grace:  And  becaufe,  though  thty  are  inftpar ably  compli- 
 cate* yet  fome  ails  of  Faitb  go  before  our  fpecial  Love  to  God  in  or- 
 der of  nature,  though  fome  others  fohw  after  if,    or  go  with  it. 
 
 It  is  a  queftion  which  feemeth  very  difficult  to  many,  whe- 
 ther Love  to  God,  or  Faith  in  Chrift  muft  gofirft  f  whether  in 
 f/'weorordcr  of  nature.)  For  if  we  fay  that  Faitb  in  Chrift 
 muft  go  fiift,  then  it  feemeth  that  we  take  aot  Faitb  or  Chrift 
 as  a  Means  to  bring  us  to  (-Was  our  End i  for  our  End'is  Del* 
 amatus,  Gid  as  beloved ;  and  to  make  God  our  End,  and  to  love 
 him,  areinfeparable.  We  firft  love  the  good  which  appeareth 
 to  us,  and  then  we  cbufe  and  ufe  the  Mians  to  attain  it  \  and 
 in  fo  doing  we  make  that  our  End  which  we  did  levt  i  fo  that 
 it  is  the  fir  ft  loved  for  it  felf,  and  then  made  our  End.  Now  if 
 Chrift  be  not  ufed  as  a  Means  to  God,  or  as  our  Ultimate  End, 
 then  he  is  not  bslicvud  in,  or  ufed  at  Chrift,  and  therefore  »t  is 
 
 Ee  n* 
 
2I8  TheLife  of  Faitk. 
 
 no  true  Faith :  And  that  which  hath  not  the  true  End,  is  not 
 the  true  ad  or  grace  in  qutftion,  nor  ctn  that  be  any  fpecia I 
 grace  at  all,  which  hath  not  God  for  his  Ultimate  End:  On 
 both  which  accounts,  it  can  be  no  true  Faith :  The  intenth 
 fini*,  being  before  the  choice  or  ufe  of  means,  though  theaiTc- 
 cut  ion  be  after. 
 
 And  yet  on  the  other  fide,  if  God  be  loved  as  our  End,  be- 
 fore we  believe  in  Chriji  as  the  weans,  then  we  arc  fanBiftfd 
 before  we  believe.  And  then  faith  in  Cbrifl  is  not  the  Means 
 of  our  Rxft  jpecial  Lwe  to  God.  And  the  confequents  on  both 
 parts  are  intolerable  j    and  how  are  they  to  be  avoided  > 
 
 Confiderherc  i.  You  muft  diftinguifh  betwixt  the  avert- 
 ing or  hpo&ivg  ad  cf  frith,  and  the  confenting  or  chufing  \6t 
 of  it  in  the  will.  2.  And  between  Chrift  as  he  is  a  Means  of 
 Gods  chuitng  and  ufirg,  and  as  he  is  a  means  of  our  chufing 
 and  ufing.  And  fo  I  anfwer  the  cafe  in  thefc  Propor- 
 tions. 
 
 1 .  The  knowledge  of  a  "Deity  is  fuppofed  before  the  lyfojr- 
 ledge  of  Chriji  as  a  Mediator ;  For  no  man  can  believe  that  he 
 is  a  Teacher  fent  of  God,  nor  a  Mediator  between  us  and 
 God,  nor  a  Sacrifice  to  appcafe  Gods  wrath,  who  doth  not 
 believe  firft  that  there  is  a  God. 
 
 2.  In  this  belief  or  fycreledge  of  God,  is  contained  the 
 knowledge  of  his  Effential  Twer,  Wifdom  and  Goodnt$\  and 
 that  he  is  our  Creator  and  Governour,  and  that  we  have 
 broken  his  Laws,  and  that  we  are  obnoxious  to  his  Juftice, 
 and  deferve  punilhment  for  ©ur  fins.  All  this  is  to  be  k^iot^n 
 before  we  believe  in  Chrift  as  the  Mcdiatour. 
 
 3.  Yet  where  Chriftianity  is  the  Religion  of  the  Country,it 
 is  Cbrift  bmfelf  by  his  Word  and  Ministers,  who  teacheth  us 
 thefe  things  concerning  God  i  But  it  is  not  Chrifi  as  a  Meant 
 chofen  or  vfed  by  us,  to  bring  us  fo  the  Love  of  God  j  (for  no 
 man  can  ckufe  or  ufe  a  Means  for  an  End  not  yet  kpottn  or  in* 
 tended :)  but  it  is  Chriji  as  a  Means  chofen  and  vfed  by  God,  to 
 bring  home  finners  to  himfelf :  ( even  as  his  dying  for  us  on- 
 the  Crofs  wis  J 
 
 4.  The  foul  thit  knoweth  all  this  concerning  God,  cannot 
 yet  love  him  favingly,  both  becaufc  he  wanteth  the  Spirit  to 
 effect  it,  andbecaufea  holy  fin-bating  God%  tngagtd  in  Juftice 
 
 r# 
 
The  Life  of  Faith.  219 
 
 to  damn  the  finner,  is  not  fuch  an  objcd,  as  a  guilty  foul  can 
 lore :  but  it  mull  be  a  loving  and  reconciled  God  thit  is  willing 
 to  forgive. 
 
 5.  When  Chrift  by  his  Word  and  Minifters  hath  taught  a 
 firmer  both  what  God  is  in  himfelf,  and  what  he  is  to  us,  and 
 what  we  have  deferved,  and  what  our  cafe  is »  and  then 
 hath  taught  him,  what  he  himfelf  is  as  to  his  perfon  and  his  of- 
 fice, and  what  he  hath  done  to  reconcile  us  to  God,  and  how 
 far  God  is  reconei Whereupon,  and  what  a  common  conditional 
 pardoning  Covenant,  he  hath  made  and  offereth  to  all,  and 
 what  he  will  be  and  do  to  thofc  that  do  come  in,  the  belief  of 
 all  this  ferioufly  (by  the  affenting  ad  of  the  undcrftanding)  is 
 the  firft  part  cAfaving  Faith,  going  in  nature  before  both  the 
 Love  of  God,  and  the  confenting  ad  of  the  Will  to  the  Re- 
 deemer. (And  yet  perhaps  the  fame  *tts  of  faith  in  an  un- 
 effectual  fuperficial  rneafure,  may  go  long  before  this  in 
 many.) 
 
 ^.  In  this  affent  our  belief  in  God,  and  in  the  Mediatour,  arc 
 conjunct  in  time  and  nature ;  they  being  Relatives  here  as  the 
 cbjeds  of  our  faith.  It  is  not  poflible  to  believe  \nChrifi  as 
 the  Mediatour >  who  hath  propitiated  GodtoW%  before  we  6c- 
 licve  that  God  is  propitiated  by  the  Mediatour,  nor  vice  verfa  : 
 Indeed  there  is  a  difference  in  order  of  dignity  and  defirable- 
 nefi  -,  God  as  propitiated  being  reprcfented  to  us  as  the  End, 
 tnd  the  Propitiator,  but  as  the  Means  :  But  as  to  the  order  of 
 our  apprehenfion  or  believing,  there  can  be  no  difference  at  all, 
 no  more  than  in  the  order  of  knowing  the  Father  and  the 
 Son,  the  Husband  and  Wife,  the  King  and  fubjeds ;  Thefc 
 Relatives  are  fimul  natura  &  tempore. 
 
 7.  This  affent ing  ad  of  Faith,  by  which  at  once  we  believe 
 Chrift  to  be  the  Propitiator,  and  G^to  be  propitiated  by  him, 
 is  not  the  belief  that  my  fins  art  aduaUy  pardoned,  and  my  foul 
 adualiy  reconciled  and  juftificdv  but  it  includcth  the  belief 
 of  thchiftoryofChriftsfatisfadion,  and  of  the  common  con- 
 ditional Covenint  of  Promife  and  Offer  from  God,  viz.  that 
 God  is  fo  far  reconciled  by  the  Mediatour,  as  that  he  will  for- 
 give, and  juftific,  and  gtorific  all  that  Repent  and  Believe,  that 
 is,  that  return  to  God  by  faith  in  Cbrifi  i  and  offer ech  this 
 mercy  to  all,  and  intreateth   them  to  accept  it,   and  will 
 
 E  2  condemn 
 
220  iht  Life  of  Faith. 
 
 condemn  nonc^rf  them  bur  thofc  that  finally  rejed  if.  A'l 
 th'trgs  are  of  God,  who  halb  reconciled  us  to  bimfelf  by  Jtfus 
 Ckrift,  and  bath  given  to  us  the  Miniftry  of  reconciliation,  to  wit, 
 that  God  was  in  Cbrifl  reconciling  the  world  untobimfdf,  net 
 im futirg  their  trefpaffes  to  them  s  and  hath  committed  to  us  the 
 word  of  reconciliation  ;  Now  then  we  are  Embjffadors  for  Chrifly 
 at  though  G(d  did  befeechyou  by  us  :  we  fray  you  in  Chrijis  ftead, 
 be  ye  reconciled  unto  God,  2  Cor.  5.  18,  19,  20.  So  that  it  is  at 
 once  the  belief  of  the  Father  as  reconciled,  and  the  Son  as  the 
 Reconcilr,  and  that  according  to  the  tenour  of  the  common 
 conditional  Covenant  y  which  is  (he  firft  affenting  part  of  faving 
 Faith. 
 
 8.  This  fame  Covenant  which  revealeth  God  as  tltu  far 
 reconciled  by  Cbrift,  doth  offer  him  to  be  further  aduaUy  and 
 fully  reconciled,  and  tojuftific  and  glorifie  us,  that  is,  to  forgive, 
 accept,  and  love  us  pcrfe&ly  forever.  And  it  orTcrcth  us 
 Cbriji  to  be  our  a&ual  Head  and  Mcdiatour,  to  procure  and 
 give  us  all  this  mercy,  by  communicating  the  benefits  which 
 he  hath  purchafed  according  to  his  Covenant-terms  :  fo  that 
 as  before  the  Father  and  the  Son  were  revealed  to  our  ajjent  to- 
 gether ,  fo  here  they  arc  offered  to  the  Witt  together. 
 
 9.  In  this  ejftr,  God  is  offered  as  the  End,  and  Cbrifl  as 
 Mcdiatour  is  offered  as  the  Mtans }  therefore  the  a&  of  the 
 Will  to  God,  which  is  here  required,  is  fimfle  Love  of  compla- 
 cency (with  fubjedion,  which  is  a  confent  to  obey)  but  the 
 adr  of  the  Will  to  Chrift,  is  called  choice  or  confent,  though 
 there  be  in  it  Amor  Mtdii,  the  Love  of  that  Means  for  its 
 aptitude  as  to  the  end. 
 
 10    This  Love  of  God  as  the  Endznd  Confent  to  Chrift  as 
 the  Means,  being  not  ads  of  the  IntetteQ,  but  of  the  Witt,  can- 
 not be  the  firft  ads  of  Faith,  but  do  prefuppofe  the  firft  ajfent* 
 '  ing  ads. 
 
 1 1.  But  the  affenting  ad  of  Faith,  doth  caufe  thefc  ads  of 
 the  Witt  to  God  and  the  Mcdiatour.  Bccaufc  we  believe  the 
 Irutb  and  Goodnefl,wc  Confent  and  Love* 
 
 12.  Both  thefe  ads  of  the  W/ll  are  caufed  by  afTcnt  at  one 
 time,  without  the  lcaft  diftance. 
 
 13.  But  here  is  a  difference  in  order  of  Nature,  becaufe 
 w*  wit  God  as  the  End,  and  foi  kirn  ft  If  i  *ad  therefore  firft  in 
 
 th* 
 
The  Life  of  Faith.  2  2  1 
 
 the  natural  order  of  intonthn  \  md  we  mil  Chnit  as  the 
 Means  for  that  End,  and  therefore  but  JecorJinly.  Though  in 
 the  Intellects  afprehenfimmd  djfpHf, there  be  no  fuch  difference  i 
 beciufe  in  [hzTruth,  which  is<he  Vnderjtandingt  object, there 
 is  no  d  rTerence,  but  only  in  the  Goodne/s  which  is  the  WiUs 
 objed  :  And  as  Gondnefs  it  felf  is  apprehended  by  the  Vnder- 
 ftandirg,  ut  verc  bonumi  there  is  only  in  objr&ivc  d  rTerence  of 
 dignity  J 
 
 14.  Therefore  as  the  G)fpel  revelation  cometh  to  us  in  a 
 way  of  offer,  fromife  and  covenant t  Co  our  Faith  muft  adt  in  a 
 way  of Acceptance  &  Covenanting  with  God  and  the  Redeemer 
 and  San&ifier.  And  the  Sacrament  of  Baptifm  is  the  fo- 
 lemniz'ngof  this  Covenant  on  both  parts.  And  till  our  hearts 
 do  confent  to  the  Biptifmal  Covenant  of  Grace,  wc  arc  not  Be- 
 lievers in  a  favingfenfe. 
 
 15.  There  is  nodiftance  of  time  between  the  AJfent  of  Faith^ 
 and  the  firfi  true  degree  of  Love  and  Confent :  (Though  an  hh- 
 found  Affent  may  go  long  before  ',  yet  found  Affent  doth  imme- 
 diately produce  Love  and  Confent  •, )  and  though  a  clear  and 
 full  r efolved.de gree  of  confent  may  be  fome  time  afterward  :  And 
 therefore  the  foul  may  not  at  thefirft  degree  Co  well  under- 
 ftand  it  (elf,  as  to  be  ready  for  an  open  covenanting  ) 
 
 16.  This  being  the  true  order  of  the  work  of  Faith  and 
 Love,  the  cafe  now  lyeth  plain  before  thofc  that  can  obfeive 
 things  diftin&ly,  and  take  not  up  wifheonfufed  knowledge. 
 ( And  no  other  are  fit  to  meddle  with  fuch  cafes)  viz  that  the 
 knowing  or  alTenting  acTs  of  faith  in  God  asreconciled((o  far)a»d 
 in  Chrift  as  the  recenciler,Co  far  as  to  give  out  the  offer  or  Co- 
 venant of  Grace,  are  both  at  once,  and  both  go  before  the  a&s 
 of  the  will,  as  the  caufe  before  the  immediate  effect",  and  that 
 this  affent  rirft  in  order  of  nature  (but  at  once  in  time)caufeth 
 the  will  to  love  God  as  our  End,  and  to  confent  to,  and  chufc 
 Chrift  in  heart-  covenant  as  the  means,  and  (o  in  our  covenant 
 wc  give  up  our  felves  to  both  :  And  that  this  Repentance  and 
 Love  to  God,  which  are  both  one  work  called  converfion,  of 
 turning  from  the  creature  to  God,  the  one  as  denominated  from 
 the  terminus  a  quo,  riz.  ("Repentance)  the  other  from  the  f er- 
 minui  ad  quern  (  viz.  Love  )  are  twifted  at  once  with  true 
 faving  Faith,  And  that  Chiift  as  the  means  ufed  by  God  is  our 
 
 £e  3  firft 
 
222  The  Life  of  Faith. 
 
 fir  ft  Teacher,  and  bringcth  us  to  ajfent :  And  then  that  af- 
 fint  biingcth  us  to  tak^e  God  for  our  End,  and  Cbrjft  for  the 
 Means  cf our  aUual  Juftification  and  Glory,  fo  that  Chrift  i$ 
 not  by  Faitbcbofen  and  ufedbj  us  under  the  notion  of  a  M  dia- 
 tcur  or  Means  to  our  firfl  aft  of  love  and  con(en\\  but  is  a  Means 
 totbat  of  the  Fathers  cbufing  only  >  but  is  in  that  firji  confent 
 cbefen  by  us  for  the  ftanding  means  of  our  Juftification  and  GlQ. 
 f%  and  of  all  out  folic  wing  exercife  and  increase  of  love  to  God, 
 and  our  fanttifkation  >  fothat  it  is  only  the  affirming  aft  of 
 faith,  ard  not  the  eleUiag  *#,  which  if  the  efficient  caufe  ofou 
 veryfirft  aft  of  LovetoGodgand  of  our  fir  ft  degree  effandfrifica- 
 tion  >  and  thus  it  is  that  Faith  is  called  the  feed  and  mother 
 grace  :  But  it  is  not  thtt  favitfg  Faith  which  is  our  Christiani- 
 ty,  and  the  condition  of  Juftification  and  of  Glory,  till  it  come  up 
 to  i  covenant- con f?ttt  o(  heart,  and  take  in  the  forefaid  adts  of 
 Repentance  and  Love  to  Godi%  our  God  and  ultimate  end. 
 
 The  obfervation  of  many  written  milhkes  about  the  order 
 of  the  work  of  grace,  and  the  ill  and  contentious  confequcnts 
 that  have  followed  them,  hath  made  me  think  thtt  this  true 
 and  accurate  decifion  of  this  cafe,  is  not  unufeful  or  unnc* 
 cefliry. 
 
 Diredr.  12.  Ihe  Holy  Gkoft  fo  far  concurred  with  the  eternal 
 Word,  in  our  Redemption,  that  be  was  the  perfecting  Operator,  in 
 the  Conception,  the  Fklinefs,  the  Miracles,  the  Refurredion  ofjefm 
 Chrift. 
 
 Of  his  Conception  it  is  faid,  Mat.  i.  20.  For  that  which  is 
 conceived  in  her,  it  ef  the  Holy  Ghoft.  And  verf  18.  She  was 
 found  with  child  of  the  Holy  Gbofi.  And  of  his  holy  perfection, 
 as  it  is  faid,  Lukf  2.52.  that  be  increafed  inwifdom,  andfta- 
 ture,  and  favour  with  €od  and  men,  ffmeaning  thofe  pofitivc 
 perfections  of  his  humane  nature  (which  were  to  grow  up 
 with  nature  it  felf,  and  not  the  fupply  of  any  culpable  or  pri- 
 vative dcfe&s)  fo  when  he  was  baptized,  the  Holy  Ghoft  de- 
 feended  in  a  bodily  (hapc  like  a  Dove  upon  him,  Lu\q  3.  22. 
 And  Lukf  4. 1.  it  is  faid,  Jefw  being  full  of  the  Holy  Ghoft,  &c, 
 Ifa.  11* "  1.  And  the  Spirit  of  the  L^rdJhaU  reft  upon  him  >  the  Spi- 
 rit ofwifdom  and  understanding  \  the  Spirit  of  counfel  and  might  -9 
 the  Spirit  of  k>nV'l(dge,andthcfoar  of  the  Lord,  and  JhaV  makf 
 him  quicfyfunderft anding  in  tbeftarcftbe  Lord,  &c.  Joh.  5. 34 
 
 For 
 
Tie  Life  *f  Faith.  223 
 
 For  Godgiveth  not  the  Spirit  by  meafure  to  him,  Ads  1.  2.  After 
 that  be  through  the  Holy  Gbcft  bad  given  commandments  to  the 
 Apofiles  whom  he  bad  cbofen,  Rom.  1.4.  Andreas  didaredto 
 he  the  Sm  of  God,  with  powtr,  according  to  the  Spirit  of  Holwtfi 
 ( that  is,  the  Holy  Spirit)  by  the  refurreUion  from  the  d:ad, 
 Mat.  12.  28.  Iflcaft  out  Devils  by  the  Spirit  of  God,  &c.  Luke 
 418.  Ike  Spirit  of  the  Lord  is  upon  me  j  becaufe  he  bath  anoint- 
 ed me  to  preach  the  Gufpt  I  to  the  poor,  be  hath  fent  me  to  heal, 
 &c.  Ift.  61.  I. 
 
 In  til  this  you  fee  how  great  the  work  of  the  Holy  Spirit 
 was  upon  Chnft  himfelf,  to  fit  his  humane  natmc  for  the 
 woik  of  our  redemption,  and  actuate  h  m  in  it  i  though  it  was 
 the  Word  only  which  was  made  flefli,  and  dwelt  among  us, 
 John  1.  3. 
 
 Dired.  13.  Chrift  was  thus  fiS:d  with  the  Spirit,  to  be  the 
 Header  quickfning  Spirit  to  hit  body  :  and  accordingly  to  fit  each 
 member  for  its  peculiar  office :  And  therefore  the  Spirit  now  j^'n  en 
 ie  caVedthe  Spirit  ofChnft,  as  communicated  by  him. 
 
 Rom.  8.  9.  If  any  man  have  not  the  Spirit  of  Cbr  ift,  the  fame 
 it  none  of  kit, ]oh.  7.  37.  Jbit  fpakj  be  of  the  Spirit,  which  they 
 that  believe  jhould  receive,  viz.  it  is  the  water  tflife, which  Chrijl 
 will  give  them.  1  Ccr.  15.45.  The  loft  Adam  was  made  a  quick- 
 ening Spirit,  Gal.  4.  6.  Gcdhathfent  forth  the  Spirit  of  hit  Son 
 into  our  hearts,  whereby  we  cry  Abba  Father,  Phil.  1. 19.  Through 
 the  Ifupply  of  the  Spirit  of  Jefm  cbrift.  Sec  alfo  Ephef.  1 .  2  2, 2  3. 
 &  J.  17,18,19.6c  2. 18,  22.&4.3,i2,i6.  iCor.  i2,&c. 
 
 Direct.  14.  the  great  eft  extraordinary  meafure  o\  the  Spirit ; 
 was  given  by  him  to  hit  Apoftles,  and  the  Frintitive  Chriftians,  to 
 be  the  fealof  hit  cwn  truth  and  power,  and  to  fit  them  to  found  the 
 firft  Churches,  and  to  convince  unbelievers,  andto  deliver  hit  wiU 
 on  record  in  the  Scriptures,  infallibly  to  the  Church  for  future 
 times. 
 
 It  would  be  tedioas  to  cite  the  proofs  of  this,  they  are  (b 
 numerous  i  take  but  a  few,  Matth.  28.  20.  Teaching  them  to 
 obferve  all  things  whatfoever  1  have  commanded  you  (that's  the 
 cornmiffionj  Mark,  16.  17.  And  tbefe  figns  fbaU  fjJSow  them 
 that  believe,  &c.  Jeh.  20.  22.  Receive  ye  the  Holy  Ghoft,  &ci 
 14.26.  But  the  Comforter,  the  Holy  Ghoft,  whom  the  Father  wiU 
 lend  in  my  name^  he  wiU  teach  you  all  things,  and  bring  aU  things 
 
 to 
 
234  ^he   Life  of  Faith. 
 
 to  your  reMtmbrar.ee ,  whatforvtr  I  have  faid  untoyiu  Joh.  1 6.  J  3. 
 When  the  Sprit  of  Truth  h  come,  he  wit  guide  you  into  all  '[ruth, 
 &c.  Hcb  2.4.  God  alfo  bearing  then*  wit »rf^  both  with  figns 9 
 avd  wonders,  and  with  divers  miracles,  and  gifts  of  the  Holy 
 Ghcfr,  according  to  hit  own  wiP. 
 
 Dircd".  15.  Ar.d  of  fuch  gifts  of  the  Spirit  was  given  to  the 
 Apofltes  as  their  office  required  \  fo  thefc  fanQifying  graces,  $r 
 that  ffiritual  Life,  Light  andhtve,  are  given  by  it  to  ill  true  Cbri- 
 ftiars,  which  their  caliir.g  and falvationdttb  rcf/ire. 
 
 John  3.  5,6.  Except  a  wan  be  born  of  Water,  and  of  the  Spi- 
 rit, he  cannot  enter  into  the  Kingdom  of  Heaven.  That  which  it 
 hern  of  the  fl-fh,isfi?fh  >  and  that  which  is  born  of  the  Spirit,  it 
 Spirit,  Htb.  12.  14.  Without  holinefs  none  jhaU  fee  God,  Rom. 
 8.  84  o5 1  o,  r  4  7  hty  that  are  in  the  flsfh  cannot  pie  aft  God  :  But 
 ye  are  not  in  theflefh,  but  in  the  Spirit,  if  fo  be  that  the  Spirit  of 
 God  dwell  in  you,  Now  if  any  man  have  not  the  Spirit  of  Cbrijr% 
 he  it  none  of  hie.  See  alfo  v.  1,3,4,5,67,  &c.  Tuuf  3 .5,6,7.  He 
 favedue  by  the  wafhingof  Regeneration,  andtbe  renewing  of  the 
 HolyGbofry  which  hefhedon  us  abundantly,  through  JcfusChnft 
 our  Saviours,  that  being  jujiified  by  hit  grace,  we  fhouldbe  made 
 heirs,  according  to  the  hope  of  eternal  life.  But  the  teftimonies 
 of  this  truth  arc  more  numerous  than  I  may  recite. 
 
 Dired.  16.  By  ad  thit  it  appear eth  that  the  Holy  Ghofl  it  both 
 Chrifts great  witnefs  ob)tUively  in  the  world,  by  which  it  is  that 
 be  is  owned  of  Gody  and  proved  to  be  true  -,  and  alfo  hit  Advocate  or 
 great  Agent  in  the  Church,  both  to  indite  the  Scriptures,  and  to 
 fanBifiefiulf. 
 
 So  that  no  mm  can  be  aChriftian  indeed,  without  thefe 
 three:  1.  The  objedive  witnefs  of  the  Spirit  to  the  truth  of 
 Chrift.  2.  The  Gojpel  taught  by  the  Spirit  in  the  Apoftles. 
 3.  And  the  quickening,  illuminating  and  fantlifying  work  of  the 
 Spirit  upon  their  fouls. 
 
 Diiedt  17.  It  it  therefore  in  tbeferefpetis  that  we  are  baptized 
 into  the  Name  of  the  Htly  Ghoft,  as  well  as  of  the  Father  andtbe 
 Son,  it  being  hie  wnkjo  make  us  tlw  both  Believers  and  Saints', 
 '  ttndhia perfeQive  work^cfour  real Santlification,  being  as  ntCffjj* 
 ry  to  us  as  our  Redemption  or  Creation,  Mitlh.  28.  19,20. 
 Hcb.  6.  1,2,4,5,6. 
 
 Dircft.  1 S.  Therefore  as  every  QhrifiUn  vwff  lookup**  hmfelf, 
 
 m 
 
The  Life  of  Faith.  225 
 
 as  being  in  fpecial  Covenant  with  the  Holy  Ghoft,  fa  be  mu$  «*- 
 dtrftand  diflinQl)  what  art  the  benefits ,  and  what  are  the  condi* 
 tions,  **A  what  are  the  duties  of  that  part  0}  hie  Covenant. 
 
 The  fpecial  Bewfits  are  the  Life,  Light  and  Love  before  men- 
 tioned, by  the  quickening  illumination  and  fanftification  of  the 
 Spirit »  not  as  in  the  firii  AQ  or  $eed>  for  fo  they  arc  prcfup- 
 pofed  in  that  Faith  and  Repentance  which  is  the  Condition.  But 
 as  in  the  following  a&s  and  habits,  and  increafe  of  both,  unto 
 perfection,  AGs  2.  38.  Repent  and  be  baptized  every  one  of  you , 
 in  the  Name  ofjefhs  Chrift,  for  the  remiffim  of  fins  \  andyefhall 
 receive  the  gift  of  the  Holy  Gboft  >  for  the  promife  it  to  you  and 
 to  your  children,  and  to  all  that  are  afar  of,  and  to  as  many  as 
 the  Lord  our  God  Jh all  call.  See  A8s  26.  18.  Epbefi  1. 18, 19. 
 Titus  3.5,6,7- 
 
 The  fpecial  condition  on  our  parts,  is  our  conjent  to  the  whole 
 Covenant  ofGraces  viz.  to  give  up  cur  felves  to  God  as  our  Re- 
 conciled God  and  Father  inChnft,  and  to  Jcfus  Chrift  as  our 
 Saviour,  and  to  the  holy  Spirit  as  to  his  Agenr,  and  our  San- 
 dificr.  There  necdeth  no  other  proof  of  this,  than  adual 
 Bapti/m  as  celebrated  in  the  Church  from  Chrifts  daics  till 
 now.  And  the  inftitution  of  it,  Mat.  28. 19.  with  I  John  5, 
 7,8,9.  &  1  Pet.  5.21.  with  John  3.  5. 
 
 The  fpecial  Duties  afterward  to  be  performed,  have  their 
 rewards  as  aforcfaid,  and  the  negled  of  them  their  penalties » 
 and  therefore  have  the  nature  of  a  Condition  as  ©f  thofe  parti- 
 cular rewards  or  benefits. 
 
 Diredr.  19.  The  Duties  which  our  Covenant  with  the  Htly 
 Gboft  doth  bind  us  to,  are  1.  Faithfully  to  endeavour  by  the  powtr 
 and  help  which  he  givetb  ust  to  continue  our  confent  to  all  the  fore- 
 faid  Covenant :  And  2.  To  ebty  bit  further  motions,  for  the 
 work^oj  Obedience  and  Love:  3.  And  to  ufe  Chrift  s  appointed 
 means  with  which  hit  Spirit  worketb  :  And  4.  To  forbear  thofe 
 wilful  fins  which  grieve  the  Spirit. 
 
 John  1  j.  4.  Abide  in  me,  and  I  in  you.  v.  7.  If  ye  abide  in 
 me,  and  my  words  abide  inyou,  yejhallaik^  what  ye  will,  and  it 
 (hall  be  done  unto  you,  v.  9 .  Continue  in  my  love%  Col.  I.  23.  If 
 yt  tontinue  in  the  Faith,  &c.  Judc  2 1 .  Keep  your  felves  in  the 
 Love  of  God.  Heb.  10.25,26.  Not  forfakjng  the  affmblinf  of 
 )m  felves  together%&c%  Forifwefin  wilfully,  &c.  of  bow  much 
 
 Ff  [out 
 
226  The  Life  of  faith. 
 
 forcr puni foment Jh all  he  be  thought  Worthy,  whohatb  done  de- 
 jfight  to  the  Spirit  of  grace,  v.  29.  Hcb.  6.  4,  5,  6.  Ephcf.  4  30, 
 Grieve  not  the  holy  Spirit  of  God,  1  Thcf.  5.  19.  gJ«fKct  wr 
 the  Spirit. 
 
 Ditcdt.  io.  Bytkkit  ispUin,  that  the  Spirit  wtrkfth  not  en 
 wan  as  a  dead  thing,  which  hat  b  no  principle  of  aQivity  in  it 
 felf\  nor  as  on  a  naturaly  neceffitated  Agent,  which  bath  no  fd\- 
 dettrmin'mgf acuity  of  wi\i  ■>  but  as  on  a  [tying  free  fdf- determin- 
 ing A^ent,  which  hath  duty  of  its  own  toperformfor  the  attaining 
 oftheenddefved. 
 
 Thofc  thcrtforc  that  upon  the  pretence  of  the  Spirits  doing 
 alt,  and  our  doing  nothing  without  him,  will  lye  idle,  and  not  do 
 their  parts  with  him,  and  fay  that  they  wait  for  the  motions  of 
 the  Spirit,  and  that  our  endeavours  will  not  further  the  end, 
 doabufc  the  Spirit,  and  contradid  thcmfclvcs ,  feeing  the 
 Spirits  work  is  to  fiir  us  up  to  endeavour,  which  when  wc 
 refufe  to  do,  we  difobcy  and  (hive  againtt  the  Spirit. 
 
 Dircdfr.  21.  Ibougbfimetimes  the  Spirit  worh^fo  efficacioufty, 
 at  certainly  to  caufe  the  volition,  or  other  ejfeU  which  itmovetk  to  ; 
 yetfometimes  it  fo  moveth,  asprocuretb  not  tkt  ejfetl,  wbenyet  it 
 gave  man  ad  the  power  andhelp  which  was  neceffary  to  the  effett  -, 
 becaufe  that  man  jailed  of  that  endeavour  of  hi*  own,  which  (boa  Id 
 have  concurred  to  the  tffeQ,  and  which  he  was  able  without  mere 
 help  to  have  performed. 
 
 That  there  is  fuch  effe&ual  grace,  A&s  9.  and  many  Scri- 
 ptures with  our  great  experience  tell  us.  That  there  is  fuch  1 
 nteer  necfjfary  unetfe&ual  grace  popble,  and  fomctime  in  being, 
 (  which  iomc  call  fuffieient  grace)  is  undeniable  in  the  cafe  of 
 Adam  i  who  finned  not  for  want  of  necejfary  grace,  without 
 which  he  could  not  do  otherwife.  And  to  deny  this,blotteth 
 out  all  Chnftianity  and  Religion  at  one  da(h. 
 
 By  all  which  it  appearctb,  that  the  work  of  the  Spirit  is 
 fuch  on  mans  will,  as  that  fometimes  the  cried  is  fufpended 
 on  our  concurrence  v  fo  that  though  the  Spirit  be  the  total 
 caufi  of  its  own  proper  cfledr,  and  of  the  ad  of  man,  in  its  own- 
 place  and  kjnd  of  action  *,  yet  not  fimply  a  total  caufe  of  mans 
 ad  or  volition  >  but  mans  concurrence  may  be  further  re- 
 quired to  ir,  and  may  fail. 
 Diied.  22.  Satan  transform ttb  k'mfelf  oft  into  an  Angel  tf 
 
 Lighty 
 
The  Life  of  Faith.  22J 
 
 Light,  to  deceivejnen  by  pretending  to  be  the  Spirit  cfGod :  there- 
 fort  tbeffirits  wujjk  be  tryed,andnot  every  fpirit  trufted,  2  Cor.  1 1 . 
 14, 15.  Mat.  24.  4,  5,11,24, 1  John  3.7.  Ephcf.  4.  14.  Revel. 
 20.  3,8.  2Thtf.  a.  2.  1  John  4.  i,  3>  <*• 
 
 Direct.  23.  Toe  way  c{  trying  the  [fir its ,  is  to  try  all  their 
 uncertain  fuggeftions,  by  the  Rule  of  the  certain  Truths  already 
 revealed  in  Nature,  and  in  the  holy  Scriptures :  And  to  try  thim 
 by  the  Scripture t,  is  but  to  try  the  fpirits,  by  the  Spirit :  the 
 doubt  full  fpirit,  by  the  undoubted  Spirit,  which  indited  andfeaUd 
 the  Scriptures  more  fully,  than  cart  be  expelled  in  any  after  rcv>- 
 lation,  1  Thcf  1.  21.  Ifa.  8. 16,  20.  2  Pet.  1. 19.  John  5.  39. 
 Ads  17.  11.  The  Spirit  of  God  is  never  contrary  to  it  felf: 
 Therefore  nothing  can  be  from  that  Spirit,  which  is  contrary 
 to  the  Scriptures  which  the  Spirit  indited. 
 
 Iiiredr.  24.  When  you  would  have  an  increafe  of  the  Spirit ,g$ 
 to  Chrift  for  it,  hy  renewed  ads  of  that  fame  Faith ,  by  which  at 
 prftyou  obtained  the  Spirit,  Gal.  3.3,4.  Gal.  4.  6, 
 
 Faith  in  Chrift  doth  two  waics  help  us  to  the  Spirit :  1.  As 
 it  is  that  Condition  upon  which  he  hath  promifed  it,  to  whom 
 it  belongcth  to  give  us  the  Spirit.  2.  As  it  is  that  a6t  of  the 
 foul  whjch  is  dtttd  in  the  nature  of  it,  to  the  work  cf  the 
 Spirit :  That  is,  as  it  is  the  ferious  contemplation  of  the  in- 
 finite Goodncfs  and  Love  of  God,  mod  brightly  mining  to  us 
 in  the  face  of  the  Redeemer :  and  as  it  is  a  ferious  contempla- 
 tion of  that  heavenly  glory  procured  by  Chrift,  which  is  the 
 fulled  expreffibn  of  the  Love  of  God  :  and  fo  is  fitted  to 
 kindle  that  Love  to  God  in  the  foul,  which  is  the  work  of 
 the  Spirit.  Thcfe  are  joyned,  Row.  5. 1,2,5,6.  Being  jufiified 
 by  Faith,  we  have  peace  with  God,  through  our  Lordjcfut  thrift. 
 By  whom  alfo  we  have  accefl  by  Faith  into  thie  grace  wherein  we 
 ft  and,  andrejoyce  in  hope  of  the  Glory  of  God — —  The  Love  of 
 Gci  is  jhed  abroad  in  our  hearts  by  the  Holy  Ghoft,  which  U  given 
 U  w.    For  when  we  were  without  ftrengtb,  in  due  time  Chrift 
 
 died  for  the  ungodly -God  commended  bit  Love  to  us,  that 
 
 while  we  were  yet  finners,  Chrift  died  for  w So  Efhef. 
 
 3. 17, 18,  19.  Let  Chrift  dwelinyour  hearts  by  Faith,  and  it 
 would  help  you  to  be  rooted  and  grounded  in  Love,  and  to  com- 
 prehend with  aU  Saints,  what  is  the  breadth,  and  length,  and 
 oiepth,  and  height  \  and  to  hpwtbe  Love  of  Chrift  which  paffeth 
 
 Ff  2  h$owledgt% 
 
228  The  life  of  faith. 
 
 kjiiwledgt,  axdfo  to  be  fitted  with  the  fnlntfs  of*God.  If  Faith 
 be  the  way  to  fee  Gods  Love,  and  Faith  be  the  way  thereby  to 
 taife  our  Love  to  God,  then  Faith  in  Chrift  mull  needs  be  the 
 continual  inftrument  of  the  Spirit,  or  that  means  which  wc 
 muft  Kill  ufe  for  the  increafc  of  the  Spirit. 
 
 Direct.  25.  the  mrkj  of  the  Spirit,  n-xt  to  the  excitation  of 
 Life,  Light  and  Love,  do  confift  in  the  fubduing  of  the  lujh  of  the 
 flejh,  and  of  the  power  of  all  the  ob)eU%  of  fefife  which  ferve  it. 
 Therefore  he  fure  that  you  faithfully  ferve  the  Spirit  in  tbit  morti- 
 fying work^>  and  tbjt  you  takf  not  part  with  the  fltfh  againft 
 it.  ' 
 
 A  grat  put  of  our  duty  towards  the  Holy  Ghoft,  doth  con- 
 fift in  this  joyning  with  him,  and  obeying  him  inh'n  firivings 
 againft  the  rlc(h  ;  And  therefore  it  is  that  fo  many  and  earned 
 exhortations  arc  ufed  with  us,  to  live  after  the  Spirit,  and  not 
 after  the  flefh  j  and  to  mortifie  the  lufts  of  the  item,  and  the 
 deeds  of  it  by  the  Spirit  v  cfpecially  in  Rom.  8.  *.  to  the  16. 
 and  in  Gal.  5 .  throughout.  &  Rom.  6.&J.  Sc  Col.  3.  Epbef.  5. 
 Dircd:.  26.  Tafy  not  every  ftriving  for  a  villory,  n  r  every 
 defire  of  grace,  to  be  true  grace  itftlf\  unleflgracd*  defired  as  it 
 it  the  lovely  Image  of  God,  and  pleafing  to  him,  and  be  defired 
 before  all  earthly  things  y  and  unlefsyou  not  only  (irive  agiinfi,  but 
 conquer  the  predominant  love  of  every  fin. 
 
 There  arc  many  unefTedual  defires  and  ftrivings  which  con- 
 lift  with  the  dominion  of  fin.  Many  a  fornicator,  and  glutton, 
 and  drunkard,  hath  earncft  wifhes  that  he  could  leave  his  fin, 
 whenhcthinkcthof  thefaune  and  punifhrncntj  and  hath  a 
 great  deal  of  (hiving  ag<«in(t  it  before  he  yicldeth  :  But  yet  he 
 liveth  in  it  (rill,  becaufe  his  love  to  it  is  the  predominant  part 
 in  him,  Row.  6.2.  How  fh all  we  that  are  dead  to  fin,  live  any 
 longer  therein  i  Know  ye  mt  that  fo  many  of  us  as  were  baft  iztd 
 into  Chrijr,  were  baptized  into  hit  death---  We  are  buryed  with 
 him  by  Baptifm Knowing  tbit,  that  our  old  man  if  cru- 
 cified with  bint,  that  the  body  of  fin  might  be  deftroyed,  that 
 henceforth  we  fhould  not  ferve  fin:  For  be  that  is  dead,  ie  freed 
 from  fin.—  -V.  iz«  Let  not  fin  reign  therefore  inyour  mor- 
 tal bodies,  tbatytjbould  obey  it  in  the  lufts  thereof.  — V.  1 3. 
 
 Iftitber  yield  your  members  fervants  of  unrighteoufnefs   unto 
 ftn^^^forfinjhcM  not  have  dominion  over  you~—Knw  yo 
 
 not 
 
The  Life  of  Faith.  229 
 
 not  that  to  whom  you  yield  your  felves  fervanti  to  obry%  bu  [tr- 
 vants  ye  are  to  wbomye  obey  ?  whether  of  fin  unto  death,  or  of 
 ohcdnnce  unto  right  eoufnefs,  Rom.  8. 13.  1}  ye  live  after  fhe 
 flijh,  ye  JhaV  die  >  but  if  ye  through  the  Sprit  do  mortrfie  the 
 deeds  of  the  body,  ye  fhaU  live.  See  Gel.  ">.  16,  18,  19,  20,  21, 
 22,23.  Ibey  that  are  Cbrifls,  hive  crucified  tbrflejh,  with  the 
 affeQions  and  lufts.  V.  24.  and  2  fim.  2.  19.  The  foundation  of 
 Godftandetbfure,  bavingtbif  feat,  7be  Lord  \nowetb  who  are 
 hi*.  And  let  every  one  that  nantetb  the  Name  of  Cbrifi,  depart 
 front  iniquity. 
 
 Objc#.  But  it  it  [aid,  Gil.  5.17.  7be  fltjh  lufietb  againfl  the 
 Spirit  •    * — fo  that  ye  cannot  do  the  things  which  ye  would. 
 
 Anfw.  That  is,  every  true  Chriftian  would  fain  be  per  fell  in 
 Holinefs  and  Obedience,  but  cannot,  becaufc  of  the  luftings  of 
 the  fkm  :  But  it  doth  not  fay  or  mean,  chat  any  fiu:  Chri- 
 (tian  would  live  without  wilful  groft,  or  reigning  tin,  and  can- 
 not i  that  he  would  live  without  murder,  adultery,  theft,  or 
 any  fin  which  is  more  loved  than  hated,  but  cannot.  We  cannst 
 do  ati  that  we  would ;  but  it  doth  not  follow  that  we  can  do 
 nothing  which  we  would,  or  cannot  fincerely  obey  the 
 Gofpel. 
 
 Objc&.  Paul  faith,  Rom.  7.  15,  18.  To  will  is  prefentwitb 
 me\  but  how  to  perform  that  which  is  good  I  find  net :  and  what 
 j  would,  that  I  da  not. 
 
 Anfw.  The  fame  anfwer  will  fervc.  to  will  perfetl  0bedi~ 
 ence  to  all  Gods  Laws,  was  prefent  with  Vaul  \  but  not  to  do  it. 
 He  would  be  free  from  every  infirmity,  but  could  not ;  f  And 
 therefore  could  not  be  juftiricd  by  the  Law  of  Works.)  But 
 he  never  faith,  that  he  would  obey  fincerely,  and  could  noti 
 or  that  he  would  live  without  heinous  fin,  and  could  not.  In~ 
 deed  in  his  fiefh  he  faith,  there  dwelletb  no  good  thing  \  but 
 thatdenyeth  not  his  ftiritualpswer  fwho  fo  often  propofcth 
 himfclf  as  an  example  to  be  imitated  by  thofc  that  he  wrote  to.) 
 Thoulands  arc  deceived  about  their  ftttc,  by  taking  every  un- 
 tffeclual  defire  and  wijb,  and  every  firiving  before  they  fin,  to  be 
 a  mark  of  faving  grace:  mifunderftanding  Mr.  Perkins,  and 
 fomc  others  with  him,  who  make  a  deftre  of  grace,  to  be  the 
 grace  it  felf,  and  a  combat e  againfi  the  fl.'Jh,  to  be  a  iigo  of  the 
 renovation  by  the  Spirit,  whereas  they  mtan  only,  fuch  a 
 
 F  f  3  dffirt 
 
230  The  Lift  of  Faith. 
 
 ......  -"  — ~~~~~^~^^^~~ 
 
 deftre  »{ grace  as  grace  for  the  Live  ef  God,  as  is  more  powerful 
 than  any  contrary  deftre s  >  and  fuch  a  combating  asconqucrcth 
 grofs  (or  mortal)  fin,  and  finvttb  againfl  ivfirmities.  And  of 
 this,  this  faying  is  very  true. 
 
 Direct.  27.  Strive  with  your  hearts  when  the  Spirit  uftrive- 
 ing  rvitbyw :  and  takf  the  feafon  of  its  fpecial  help  \  and  make 
 one gale  of  grace  advantageous  to  another. 
 
 ThisMs  a  great  point  of  Chriftian  wifdom  :  The  help  of  the 
 Spirit  is  not  at  our  comrn  md  :  take  it  while  you  have  ir.  life 
 wind  and  tide  brfore  they  ccafe.  God  will  not  be  a  fervant 
 to  our  flothfulntfs  and  ..cgligence.  As  he  that  will  not  come 
 to  the  Church  at  the  hoar  when  the  Minifter  of  Chrift  is  there, 
 but  fay,  I  will  come  another  time,  will  have  none  of  his 
 teaching  there*  fo  he  that  will  not  take  the  Spirits  time%  but 
 fay,  I  am  not  now  at  leifure,  may  be  left  without  its  help,  and 
 taught  by  fad  experience  to  know,  that  it  is  fitter  for  man  to 
 wait  on  God,  than  for  God  to  wait  on  man.  More  may  be 
 done  and  got  at  one  hour,  than  at  another,  when  we  have  no 
 fuch  help  and  motions. 
 
 Direct.  28.  Be  much  in  the  center*  flatten  of  the  heavenly  Glo- 
 ry i  for  there  are  the  bigbeft  objetls, and  the  great*  1  demonftratiens 
 of  Gods  Love  and  Goodnefs',  and  then foy  e  in  fuck  thoughts  we  are 
 mofi  likfly  to  meet  tcitb  the  Spirit  with  vphcfe  nature  and  dtfign 
 they  are  fo  agreeable. 
 
 Wc  fall  in  with  the  heavenly  Spirit  in  his  own  way,  when 
 we  fct  our  felves  to  be  moft  heavenly.  Heavenly  thoughts 
 arc  the  work  which  he  would  fet  you  on  >  and  the  Love  of  God 
 is  the  thing  which  he  works  you  to  thereby  :  And  nothing 
 will  fo  powerfully  inflame  the  foul  with  the  Love  of  God,  as 
 to  think  that  we  (hall  live  in  his  Love  and  Glory  foi  ever 
 more.  Set  your  felves  therefore  to  this  work,  ar.d  it  will  be  a 
 ilgn  that  the  Spirit  fets  you  on  it ,  and  you  may  be  (lire  that 
 hewill  not  be  behind  with  you,  in  a  work  which  both  he 
 and  you  mull  do.  To  this  fenfe  the  Apoftle  bids  us,  pray  in 
 the  Holy  Gbc$y  Jude  20.  Becaufe  though  prayer  muft  be  from 
 the  Spirit,  which  is  not  in  our  power  \  yet  when  wc  fet  our 
 felves  to  pray,  it  is  both  a  fign  that  the  Spirit  excifeth,  and  a 
 certain  proof  that  he  will  not  be  behind  with  us,  but  will  af- 
 ford us  his  tffiftancc. 
 
 Diicft. 
 
The  Life  of  Faith.  231 
 
 Direct.  29.  Converfe  tf'itb  tbo/e  who  have  moft  of  the  Sffrit% 
 as  far  as  you  can  attain  if. 
 
 And  that  isnotthcfe  (hat  are  moft  for  revelations  or  vifi  >ns, 
 or  that  pretend  to  cxtracrdinsry  illumination?,  or  that  (;t  the 
 Spirit  again!!  the  Word  \  or  that  boift  molt  of  the  Spirit,  in 
 contempt  of  others:  But  thofe  who  arc  moft  bumble,  molt 
 bolyy  and  moft  heavenly*  who  love  God  moft,  and  hate  fin 
 moft,  Convetfe  with  fuch  as  have  moft  of  the  Spirit  (ofiovc 
 and  hcavcnlinefsj  is  the  way  to  make  you  more  fpiritual  j  as 
 converfe  with  learned  men  is  the  way  to  learning  ;  For  the 
 Spirit  giveth  his  graces  in  the  ulc  of  fuitablc  means,  as  well  as 
 he  doth  his  common  gifts,  Jude  20,21.  Heb.  1 0.24,2  5.  &  3.13. 
 Efkrf.  4.  12,15,16. 
 
 Direct.  30.  Laftly,  The  rigbt  ordering  of  the  body  it  {elf  it  a 
 be.'f  to  our  fpirituality.  A  clean  and  a  cbearful  body  is  a  fitter 
 inftrument  for  the  Spirit  to  make  ufeof,  than  one  that  is  op- 
 preft  with  crudities,  or  dcjc&ed  with  heavy  melancholy. 
 Therefore  cfpecially  avuid  two  cxtrcams :  I.  The  fatif* 
 fying  the  lufts  of  tbe  flejh ,  and  clogging  the  body  with 
 excels  of  meat  or  drink,  or  corrupting  the  fantafie  with 
 foolifti  pleafures ;  2.  And  the  addicting  your  fclves  to  di- 
 grading  melancholy \  or  to  any  difconfolatc  or  difcontcntcd 
 thoughts. 
 
 And  from  hence  you  may  both  take  notice  pfthefcnfc  of 
 all  that  fafting  and  abftinence  which  God  eommandeth  us,  and 
 of  the  true  meafure  of  if,  viz.  as  it  cither  fktcth  or  unfitteth 
 the  body  for  our  duty,  and  for  our  ready  ebedience  to  the 
 Spirit  of  God.  1  Cor.  9,  27.  Ikftp  under  my 'body ',  and  bring  it 
 into  fubjrftiont  left  by  any  means  when  1  have  preached  to  others , 
 lmyfeljfljouldbe  acaft  avpay.  Rom.  13.  12,15,14.  Let  us  VPa\ 
 honeftly  as  in  the  day  \  not  in  rioting  and  drunkj nntfsy  not  in 
 chambering  and  vPantonmfsx  not  in  jbrife  and  envying  ;  but  put 
 ye  on  the  Lord  J efus  Cbrift,  and  mai^e  no  provifionfortbe  flejb, 
 for  lull.  Pampering  the  body,  and  addicting  our  fclves  to  th© 
 pleifingofir,  turneth  a  man  from  fpirituality  into  bruitifh- 
 nefs  j  and  favouring  or  minding  the  things  of  the  fl:(h,  dc- 
 ftroycth  both  the  relifh  and  minding  of  the  things  of  the  Spirit, 
 Sow.  8.  %6jfl.  And  a  fbwrc  difcontcntcd  melancholy  tern* 
 
 per, 
 
22  2  7*«  Lift  of  Faith. 
 
 per,  is  contrary  to  thai  alacrity  rcquifitc  in  Gods  fcrvicc  >  and 
 to  thofc  which  the  Comforter  is  to  work  in  us. 
 So  much  for  living  by  Faith  on  the  Holy  Ghoft. 
 
 CHAP.  IV. 
 
 D'ireUiom  how  to  exercife  Faith  nfon  Gods  Commandments,  for 
 Duty. 
 
 IT  being  prefuppofed  that  your  Faith  is  fettled  about  the 
 truth  of  the  Scriptures  in  general  (by  the  means  here  be- 
 fore and  clfcwhere  more  at  large  defcribed^  you  are  next  to 
 learn  how  to  cxercife  the  Life  of  Faith  about  the  Prccefts  of 
 God  in  particular ,  and  herein  take  thefe  helps. 
 
 Direct,  i.  Ob ferve  well  bow  fuitable  Gods  Commands  are  to 
 reafotti  and  humanity ,  and  natural  revelation  it  felf  -t  and  fo 
 bow  Nature  and  Scripture  do  fully  agree,  in  all  the  precepts  for 
 primitive  bolinefs. 
 
 This  is  the  caufc  why  Divines  have  thought  it  fo  ufeful  to 
 read  Heathen  Moralifts  themfclves,  that  in  a  Cicero*  a  Plutarcb^ 
 a  Seneca^  an  Antonmy  an  Epi8etus>  &c.  they  might  fee  what 
 tcfiimony  nature  it  felf  yieldeth,  agamft  all  ungodlinefs'andun- 
 right eoufneft  of  men.  See  Rom.  19,  2o,6cc.  But  of  this  I  have 
 been  larger  in  my  Reafons  of  the  Cbriftian  Religion. 
 
 Dircdb.  2.  Obftrvc  well  how  fuitable  all  Gods  Commandments 
 are  to  your  own  goody  and  how  nectffary  to  your  own  feli- 
 $ity. 
 
 All  that  God  commandcth  you,  is,  1 .  To  be  aUive%  and  ufc 
 the  faculties  of  your  fouls,  in  oppofition  toldlenefi:  2.  To  ufe 
 them  rightly  and  on  the  bigbeft  objefls,  and  not  to  Webafc  them 
 by  preferring  vaniry  and  fordid  things,  nor  to  pervert  them  by 
 ill  doing.  And  are  not  both  thefe  fuitable  to  your  natural 
 perfection,  and  ncceflary  to  your  good? 
 
 1.  If  there  were  one  Law  made,  that  men  mould  lit  otjfand 
 /hi/all  the  day,  with  their  eyes  (hut,  and  their  ears  flopped, 
 and  their  mouths  clofed,  and  that  they  mould  not  fthr,  not  fee; 
 not  bear,  not  taftc,  and  another  law  thaj  men  (houid  ufo 
 
 their 
 
The  Life  of  Faith.  233 
 
 their  eyes,  and  ears,  and  limbs,  8cc.  which  of  thelc  were  more 
 fuitable  to  humanity,  and  more  eafie  (or  a  found  man  to  obey 
 (though  thefirii  might  beft  fuit  with  the  lame,  and  M«^,  and 
 fick^ )  and  why  (hould  not  the  goodnefs  of  Gods  Law  be  dif- 
 ccrncd,  which  rcquireih  men  to  ufe  the  higher  faculties,  the 
 Reafon,  mdEkclive,  and  Executive  Powers,  which  God  hath 
 given  them?  If  men  mould  make  a  Law,  that  no  one  mould 
 ufe  hit  Reafcn  to  get  Learning,  or  for  his  Trade  or  bufinefs  in 
 the  world,  you  would  think  that  it  warre  an  inftiturionofi 
 Kingdom  of  Bedlams,  or  a  herd  of  beafts :  And  mould  not 
 you  then  be  required  to  ufe  your  Reafon  faithfully  and  dili- 
 gently in  greater  thing?? 
 
 2.  And  if  one  Law  were  made,  that  every  man  that  tra- 
 veleth  (ha\\  ftttmble  and  wallow  in  the  dirt,  and  wander  up  and 
 down  out  of  his  way  •>  and  that  every  man  that  cateth  and 
 drinketh,  mould  feed  on  dirt,  and  ditch-water,  or  poyfon, 
 Sec.    And  another  Law,  that  all  men  mould  keep  their  right 
 way,  and  live  foberly,  and  feed  healthfully  •,  which  of  thefc 
 would  fit  a  wife  man  beft,  and  be  eafieft  to  o^ey  ?  or  if  one 
 Law  were  made,  that  all  Scholars  (hall  learn  nothing  but  lies 
 and  errours  i  and  anofher,  that  they  (hall  learn  nothing  but 
 truth  and  wifdom,  which  of  them  would  be  more  eafie  and 
 fuitable  to  humanity  >    (Though  the  firft  might  be  more 
 pleating  to  fome  foolsj  Why  then  mould  not  the  goodnefs  of 
 Gods  Laws  be  confeffed,  who  doth  but  forbid  men  learning 
 the  moft  pernicious  errours,  and  wandering  in  the  maze  of 
 folly,  and  wallowing  in  the  dirt  of  fenfualiry,  and  feeding  on 
 the  dung  and  poyfon  of  fin  >  Is  the  love  of  a  harlot,  or  of  glut- 
 tony, drunkennenfr,  rioting,  or  gaming,  more  fuitable  to  hu- 
 manity, than  the  Love  cfGod,  and  Heaven,  and  Holintfl,of  Wit- 
 dom,  Temperance,  and  doing  good  >  To  a  Swine  or  a  Bedlam 
 it  may  be  more  fuitable  i  but  not  to  one  that  livcth  like  a\ 
 man.     What  did  G©d  ever  forbid  you,  that  was  not  hurtful 
 to  you  }  And  what  did  he  ever  command  you,  which  was  not 
 lor  your  benefit  f  either  for  your  prefent  delight,  or  for  your 
 future  happinefs  -,  for  the  healing  of  your  difcafes,  or  the  f  re< 
 venting  them  > 
 
 And  if  Reafon  can  difcern  the  goodnefs  of  Gods  Laws  to  **, 
 Faith  can  acknowledge  it  with  more  advantage .    For  wc  can 
 
 Gg]  fee 
 
234  The  Life  of  Fa/tb. 
 
 fee  by  fm)frytke giMutfs  oi  tncir  Author ,  and  the  goodnefs  of 
 the  rewarded  end,  more  fully  than  by  reafon  only  :  And  aB:- 
 licvcr  hath  found  by  fad  experience,  how  bid  and  bitter  the 
 waics  of  fin  arc,  and  by  tweet  experience,  how  g  >od  and 
 plcafant  the  waits  of  God  are.  He  hath  found  that  it  is  the 
 way  to  peace,  and  hope,  and  joyr,  to  deny  hi?,  lads,  and  obry 
 his  Maker  and  Redeemer  :  And  it  is  the  way  to  tcrrour  and  a 
 troubled  foul,  and  a  broken  heart, to  Lin  and  'ogratifie  his  fen- 
 fuality,  Prov.  3.  17.  AH  her  rvaies  are  flee f ant nef^  and  jil  her 
 paths  are  fence,  Pfali  19.  165.  Great  feace  have  thy  which  love 
 thy  Law,  and  nothing  can  tffendxkem.  Pfal.  37  37.  Mark,  the 
 ufright  man,  and  b<hAd  the  JjJt,  for  the  eni  of  that  man  it 
 peace,  Rom.  14.  17,  Kighteoufnefs,  and  peace,  and  )y  in  the 
 Holy  G  heft,  are  the  Kingdom  of  God.  Grace,  Mercy  and  Peace  are 
 Gods  entertainment  of  the  faithful  foul,  litus  i.  4.  1  Tim.i.z. 
 &  zTitn.  1.2.  1  Cor.  l.  3,&c.  But  there  is  no  feace  to  the 
 fvickfdi  faith  my  God,  If*.  57.  21.  &  48.  22.  For  the  way  of 
 feace  they  have  not  kpown.  1  hey  have  mad.  them  croofyd  faths  > 
 wbofoever  goetb  therein,  /hall  not  know  peace,  Ifa.  54.  8. 
 
 Direct.  3.  Mark^wellhcw  tkofe  Commands  of  God,  which  feent 
 not  nee effaryfjr your  fshes,  are  plainly  nectffary  for  the gmd  of 
 otbers^endfor  thepublich^welfare^  which  G.dmuft  provide  for  as 
 Well  as  yours. 
 
 He  is  not  your  God  only,  but  the  God  of  all  ;he  world.  And 
 the  welfare  of  many,  efpecitlly  ot  Kingdoms  and  Soc;ecies,  is 
 more  to  be  regarded  than  the  welfare  (much  more  thm  the 
 humouring  or  pleafing)  of  any  one  You  may  think  t  ha*  if  you 
 had  leave  to  be  fornicators,  and  aduhcrers,  to  be  riotous,  and 
 examples  of  evil,  10  be  covetous,  and  to  deceive,  and  ii.es),  and 
 lye,  that  it  would  do^yw  no  harm  :  But  fuppofe  it  were  fo, 
 yet  a  little  wit  may  ferve  to  (hew  you,  how  pernicious  it 
 would  be  to  others,  and  to  fociecics.  And  Faith  can  tell  a 
 true  Believer,  what  is  like  to  be  the  end:  And  that  fm  is  4 
 tef roach  to  anyftofle,  Pro  v.  14.  34. 
 
 You  may  think  perhaps  that  if  you  were  excufed  from  ma- 
 ny duties  of  Charity  and  Jafticc,  in  Miniftry,  Magiftracy>  or  a 
 more  private  ftate,  it  would  be  no  harm  to  your  felves.  But 
 fuppofe  it  were  fo,  mult  not  others  be  regarded  ?  If  God 
 (bould  regard  but  one,  why  (bould  it  fall  to  your  lot  rather  than 
 
 to 
 
The  Life  of  Faith,  235 
 
 to  anofhers  ?  And  why  Ihould  any  ethers  be  bound  to  ufc  Ju- 
 liice  or  Charity  to  yw  any  more  than  you  to  them  }  There  is 
 no  member  of  the  b)dy  politick  or  ecckliiftick,  which  will 
 not  receive  more  good  to  it  felf,  by  the  Laws  of  Communion, 
 if  truly  pra<£ifcd,th.  nit  can  do  to  others.  For  you  are  but 
 one  who  are  bound  to  be  charitable  and  do  good  to  others,  and 
 that  but  according  to  your  own  ability  :  But  it  may  be 
 hundreds  or  thoufands  who  may  be  all  bound  to  do  good  to 
 you.  You  have  the  vital  influences,  and  aftirhnccs  of  all  the 
 pirrs  :  you  have  the  prayers  of  all  the  ChtiKans  in  the 
 world. 
 
 Suppofe  that  the  Laws  were  made  to  fecur^  your  felvcs  of 
 your  iltatc  and  lives  •,  but  to  Lave  the  eftatts  and  lives  of  your 
 children  to  the  will  of  any  one  that  ruth  a  will  to  wrong 
 them,  would  you  be  content  with  fjch  kind  of  Laws  as 
 thcle  >  And  why  mould  not  others  gscd  b~  fecurtd,  as  well  as 
 >wrpofteittics>  1  dr.  1 :. 12,1 4,20, &c.Rowm2  4,5   &  16.  2. 
 
 1  Cor.  1 0.17, 3 3.  EpH4  3.11,12  14.15,16. 
 
 Die£t.  4.  The ckicjwork^  of  Faith  u  to  tHukf  the  obedience 
 of  Gcds  Commar.ds  to  be  fir  eet  and  flea  fant  to  us,  by  feeing  ftiU 
 that  ir.trinjecalgoodmfs,  and  the  cxxrivfecalmttivts,  and  the  eter- 
 nal rewards,  which  maycaufe  the  foul  to  imbrtce  them  with  tk$ 
 deareft  love, 
 
 Thry  arc  much  miftaken,  who  know  noufe  for  Faith  but 
 to  comfort  them,  and  fave  them  from  Hell  >  the  great  work  of 
 F*if£isto  bring  up  the  foul  to  Obedience,  7hjnk,fulmfS  and 
 Love.    Therefore  it  hath  to  do  with  the  Precepts,  as  well  as 
 with  the  Promifn  >  and  with  the  Prowifes  tofwecten  the  Pre- 
 cepts to  us.     Believers  arc  not  called  to  the  obedience  oiflavrs^ 
 nor  to  be  a&ed  only  by  the  fear  of  fain  i  but  to  the  obedience 
 of  redeemed  ones  and  Sons  \  that  Faith  may  caufe  them  to 
 obey  m  Love  *  and   the  effemial  act  of  Love  is  complacency  : 
 Therefore  it  is  the  work  of  Faith,  to  caufe  us  to  obey  God 
 with  fleafure  and  ^ light.     Forced  motives  endure  not  long  : 
 They  are  accompanied  wirh  unwiEingntfiind  xcearimfa  which 
 at  hi\  will  lit  down,  when  the  fears  do*by  dilhnce,  delay  or 
 dulnefs,  abate.     Love  is  our  Nature  i  but  tear  is  only  a  fcr- 
 vant  to  watch  for  us  while  we  do  the  work  of  L«ve .   As  matt} 
 at  are  led  by  the  Spirit  of  God,  are  the  Sm  tfGod  (and  thcrc- 
 
 Gg  a  (on 
 
236  The  Life  cf  Faith. 
 
 fore  will  obey  as  Sons.  )  For  we  have  not  received  the  fpirit  of 
 bondage  again  to  fear  '•,  but  we  have  received  the  S  fir  it  of  Adop- 
 tion, whereby  we  cry  Abba  Father,  Rom.  8.  14,  15.  Chrift  fuf- 
 f:red  death  to  overcome  the  Devil  that  hid  the  power  of 
 death,  and  to  deliver  us  from  the  fears  of  ir,  which  was  the 
 bondage  of  our  lives,  Htb.  2.  14,15.  That  wc  might/Vrt/f  God 
 without  far ,  in  holinefs  and  right  ecu fnefs,  all  the  dates  $f  our 
 lives,  Luke  1.74.  There  is  no  fear  in  love  >  but  perfefi  love  caft- 
 e-th  out  fear,  becaufe  fear  hath  torment,  1  John  4.  18.  The 
 meaning  is,  not  on'y  that  the  Love  of  God  caftcth  out  the  fear 
 olmen,  and  perfections  bat  alfo  that  it  maketh  the  fear  of 
 tormenting  punilhmenr,  10  become  un^ecelTary  to  drive  us  to 
 obedience,  io  far  as  the  Love  of  God  and  of  obedience  doth 
 prevail ;  He  that  loveth  moje  to  feaft,  than  to  fare  hardly,  to 
 be  rich,  than  to  be  poor,  (and  Co  to  be  obedient  and  holy,than 
 to  be  unholy)  need  not  (fofarj  any  fear  ofpunimment  to  drive 
 him  to  it.  Even  as  the  Love  of  the  world,  as  adverfe  to  the 
 Love  of  God,  is  overcome  by  Faith,  1  John  2.15.  ind  yet  the 
 Love  of  the  world  as  Gods  creature,  and  as  reprcfenting  him, 
 and  fan&tfied  to  his  fcrvice,  is  but  fubordinate  to  the  Love  of 
 the  Father  j  fo  alfo  Fear  as  adverfe  to  Love,  or  as  disjunct  from 
 it,  is  caft  out  by  it :  But  as  it  fubferveth  it  in  watching 
 againft  the  enemies  of  Love,  and  is  ttuly  filial,  it  is  a  fruit  of 
 Faith,  and  the  beginning  of  wifdom. 
 
 Employ  Faith  therefore  day  by  day,in  looking  into  the  Love 
 of  God  in  Chrift,  and  the  Kingdom  of  Glory,  the  reward  of 
 obedience,  and  the  beauties  of  holinefs,  and  the  merciful  con- 
 ditions of filial  obedience  (when  wc  have  a  pardon  of  out 
 infirmities,  and  arc  accepted  in  Chrift)  that  io  we  may  feet 
 that  Chrift s  joakjs  eafie,  and  hie  burden  light,  and  his  Command- 
 ments are  not  grievous %  Mat.  11.28,  29.  1  John  5.  3.  And 
 when  Faith  hith  taught  you  to  hunger  and  thirft  after  righte* 
 oufnefs,  and  to  delight  to  do  the  will  of  God,  Love  which  is 
 the  end  of  Faith  will  fatisfie  you,  M*t.  5.  6.  Pfal.  40.8. 
 
 Direct.  5.  Takf  [fecial  notice  how  fuit able  a  holy  Law  is  u 
 the  nature  of  am  oft  holy  Gody  and  how  much  he  is  honoured  in 
 that  demonft  ration  of  hit  holinefs  \  and  how  odious  a  thing  it 
 wouldbe  to  wifh,  that  the  moft  holy  one  would  have  made  for  m 
 an  unholy  Law, 
 
 WottW 
 
The  Life  of  Faith.  237 
 
 Would  you  draw  the  pidturc  of  your  friend  like  an  Ape 
 on  Monkey,  or  a  Monlkr  ?  Or  would  you  have  chc  King 
 pi&ured  like  a  fool  ?  Or  would  you  have  his  Laws  written 
 like  the  words  of  a  Bedlam,  or  the  Laws  of  Barbarians  or  Can- 
 nibals? Kow  much  more  intolerable  were  it  to  w;(h,  that 
 an  unholy  or  unrighteous  Law,  (hou'd  be  the  prod  u&  and 
 imprefs  of  the  moft  gr*rt->  ninft  wife  and  holy  God  >  This 
 thought  Ihould  make  every  Believer  exceedingly  in  love  with 
 the  Holintfs  of  Gods  Commands,  beciulc  they  are  the  Ap- 
 pearance or  Image  of  his  Holinefs,  and  nectiTary  to  his  honour, 
 as  he  is  the  Govcrnour  of  the  world,  Rom.  7.  6,  7,  1 2.  When 
 Paul  confeffcth  that  he  could  no  more  perjtUly  keep  the  Law 
 without  fin,  than  a  fettered  prifoner  can  walk  at  liberty  (Tor 
 that  is  the  fenfc  of  the  text)  yet  doth  he  give  the  Law  this 
 honour,  that  it  is  holy,  )uft  and  good,  and  therefore  he  lovcth  it, 
 and  fain  would  perfectly  obey  it,  if  he  could.  Sec  Pfal.i  9.7,1  a^ 
 dec.  11972.  &  37.31. 8c  i.a.  Ifa.5.  24,  &c. 
 
 Direct.  6.  Remember  that  both  Fromifes,  and  Threatnings, 
 and  Gods  Mercies,  and  hit  Judgements,  are  iff ointed  weans  to 
 bring  us  to  obey  the  Precepts  >  and  therefore  obedience,  which  i* 
 their  end,  it  highly  to  be  ejieemed. 
 
 It  fecmeth  a  great  difficulty  whether  the  Precept  before 
 Promife,  or  the  Promifefor  the  Precept  *  which  is  the  End,  and 
 which  is  the  Means  j  whether  obedience  be  a  means  to  attain  the 
 reward,  or  the  reward  be  a  means  to  procure  obedience :  And 
 the  anfwer  is  as  pleafant  to  our  consideration,  viz.  that  as  the 
 works  of  the  Ti inity  of  perfons,  and  of  Gods  Power,  and  Wif- 
 dm,  and  Goodnefs  ad  extra  are  undivided  j  fo  arc  the  cffc&s  of 
 the  one  in  Gods  Laws,  the  effects  alio  of  the  other  >  and  they 
 are  hirmoniouily  and  infeparably  conjunct :  fo  that  we  muft 
 obey  the  Command,  that  we  may  attain  the  bleffing  of  the  Pro- 
 wife,  and  be  a  flared  of  it :    And  we  muft  beluve  the  Promife, 
 and  the  Reward,  that  we  may  be  moved  to  obey  the  Precept : 
 And  when  all  is  done,  we  find  that  all  comes  to  one-,  and  in 
 the  end,  the  duty  and  the  reward  will  be  the  fame,  when  duty 
 cometh  to  perfection  :  And  that  the  reward  which  is  promifed 
 is  our  perfection  in  that  Holinefs,  and  Love,  and  Conformity  f 
 the  Will  ofGod,in  which  God  doth  take  that  cwpticency  which 
 is  our  ultimate  end* 
 
 Q  g  j  But 
 
238  The  Life  of  Faith, 
 
 But  if  you  /ool^at  the  matter  of  obedience  rather  than  the 
 form,  it  fomctimc  conilfteth  in  troublcfome  thing*,  as  fuflfer- 
 ing  pcifccution,  &c.  which  is  kfs  dcfirablc  than  the  promifed 
 reward,  which  is  but  pUafmg  God,  and  obeying  him,  in  a 
 more  deferable  and  grateful  matter,  even  in  perfed  Love  for 
 ever;  And  therefore  the  more  detirable  muft  be  confidered  to 
 draw  us  to  the  lefs  dcfirable  i  and  that  confidtr  ation  of  the  re- 
 teard^md  not  the  pojftflir.g  of  it)\s  the  means  fo  our  obedience, 
 not  for  the  fake  of  the  ungrateful  matter,  but  of  the  form  and 
 end,  Mat.  5.10,1 1,1 2,&  6.  1,4.  &  10.41,42.  1  Cor.  9.  17,18. 
 l  Tim.  5.  18.  Ueb.  1I.6.  &  10  35.  &  11.  26. Col.  f.  24. 
 
 Dircd.  7.  Remember  how  much  Cbrift  himfelj  bath  conde- 
 fcended,  to  be  made  a  Mtans  or  MedUtour  to  frocure  our  obedience 
 to  God. 
 
 And  furely  that  muft  be  an  excellent  end,  which  Chrift 
 himklf  became  a  means  to  1  He  came  tofave  hit  people  from 
 their  fins ,  Mat.  1.  21.  And  to  cal  finners  to  repentance^  Luke 
 5.  32.  Mat.  9.  13.  h  Chrijt  the  Mimfler  of  fin  ?  God  forbid, 
 Gal.  2.  17.  For  this  end  was  he  revealed,  that  he  might  deftroy 
 the  works  of  the  Vevily  1  John  3.  8.  And  he  died  to  redeem 
 and  purifie  to  himfelf  a  peculiar  peoplei  ^eahw  of  gnod  workj, 
 Titus  2. 14.  Chrift  came  as  much  to  kill  fin,  as  to  pardon  it  : 
 Judge  therefore  of  the  worth  of  obedience  by  the  noblentfs  and 
 dignity  of  the  means. 
 
 DirecS.8.  Remember  ft iH  that  the  fame  Law  which  goverxtth 
 us  >muft  judge  f»:  Let  Faith  fee  the  fur  e  andchfe  connexion  between 
 obedience  and  judgement* 
 
 If  Faith  do  but/peak^aloudto  a  fluggifti  foul  [Thou  muft  be 
 judged  by  the  fame  word  which  eommandeth  thee  to  watch 
 and  pray,  and  to  walk  in  holmefs  with  God]  it  will  much 
 awaken  the  foul  to  duty  :  And  if  Faith  do  but  fay  aloud  to  a 
 tempted  finner  [The  Judge  is  at  the  door,  and  thou  murf 
 hear  of  this  again>  and  review  fin  when  it  will  have  another 
 countenance]  it  will  do  much  fo  kill  the  force  of  the  tempta- 
 tion, Rom.  14.,  12.  Phil.  4.  17.  Hcb.i$.ij.  Mat.  12.  36.  2  Pet. 
 
 3.  II,  12* 
 
 Djrcdt  9  Be  fur e  that  your  heart-fubjecliontoGodbefixed, 
 that  you  may  Hue  under  the  fenfe  of  his  Authority. 
 
 Foi  as  Gods  Veracity  is  the  f oinaaj  object  of  all  Faith  -,  Co 
 
 Gods 
 
The  Life  of  Faith.  239 
 
 Gods  Authority  is  the  formal  oh] eft  of  aU  obedience.  And  there- 
 fore the  deep  renewed  apprehenfions  of  his  Majcfty,  his  Wif- 
 dom,  and  abfolutc  Authority,  will  make  us  perceive  that  til 
 things  and  pcrfons  muft  give  place  to  him,  and  he  to  none ,  and 
 will  be  a  conftant  fpring  within  us,  to  move  the  will  to  a  rea- 
 dy obedience  in  particular  cafes,  MaL  1.6.  Matth.  23.  8,  10. 
 3<r.  5-22. 
 
 Dired.  10.  Keef  in  memory  fomep lain  texts  of  Ssripture  for 
 every -particular  duty,  and  againji  every  particular  fin  \  which  I 
 would  willingly  here  writedown,  bat  that  the  book  fwellc*th 
 toobi^,  and  it  is  fo  plentifully  done  already  in  mod  Cate- 
 chifms,  where  they  confirm  all  fuch  commands  with  the  texts  . 
 of  Scripture  cited  to  that  ufc  :  As  you  may  fee  in  the  Af- 
 lemblits  Catechifm,  wirh  the  proofs,  and  more  briefly  in 
 Mr.  Tobias  Ellis  his  Englift)  School ',  where  a  text  or/more  for 
 every  Article -of  Fii'h,  and  every  duty,  is  recited»for  the  ufe 
 of  children.  Gods  Word  which  is  the  object  #hd  Rule  of 
 Faith,  mould  be  b:(ore  the  eye  of  Faith  in  this  great  work  of 
 caufing  our  obedience. 
 
 Direct,  n.  Vnder^andvpell  the  dijferent  nature  and  ufe  of 
 Scripture  exdmples\  kotv  fome  of  them  have  the  nature  of  a  di- 
 vine Revelation  and  a  Law  \  and  others  are  only  motives  to  obe- 
 diince  and  others  of  them  are  evils  to  be  avoided  by  us. 
 
 1.  To  Af/r*  and-the  Apjftles  of  Chrift,  a  fpecial  Commiflion 
 was  granted,  tofrjie  to  fettle  the  Tabernacle  and  its  worfhip, 
 *nd  to  the  orher^  to  fettle  the  orders  of  the  Gofpel  Church. 
 Chrift  fent  them|t,o  teach  aU  things,   rvhatfoever  he  commanded. 
 Mat.  28.20.  And  he  promifed  to  be  with  them,  and  to  fend, 
 them  the  Spirit  tf\ead  them  into  at  truth,  and  to  bring  aU  things 
 to  their  remembrance..  Accordingly  they  did  obey  this  Commif- 
 fion,  and  fettled  the  Gofpel  Churches  according  to  the  will  of 
 Chrift  •,  and  this  many  years  before  any  of  the  New  Tene- 
 ment was  written.    Therefore  thefe  a&s  of  theirs  have  the  na- 
 ture and  ufc  of  a  divine  Revelation  a;nd  a  Law.    For  if  they 
 were  fallible  in  this,   Chnft  muft  break   the  for-faid   Pro^ 
 mifc. 
 
 2.  But  all  the  Ads  of  the  Apoftles  which  were  either  about 
 indiffcrent  thing9,or  which  were  about  forecommanded  duties, 
 
 xtd  not  in  the  execution  of  the  fbrcfaid  Comniiffion,  foi  which 
 
 they  j 
 
■^J"  Ihe  Life  of  Faith. 
 
 they  had  the  promifc  of  infallibility,  have  no  fuch  force  or  in* 
 terpretatior.  For  i.  Their  holy  actions  of  obedience  to  for* 
 mcr  Laws,  are  not  properly  Laws  to  us,  but  motives  to  obey 
 Gods  Laws  :  And  this  is  the  common  ufc  of  all  other  good 
 examples  of  the  Saints  in  Scripture  :  Their  examples  arc  to  be 
 tryed  by  the  Law,and  followed  as  fecondary  copies  or  motives, 
 and  not  as  the  Law  it  felf,  i  Cor.  1 1.  i.  Be  ye  formers  of  me, 
 even  as  I alfa  am  of  Cbrifl.  Hcb.  6.  12.  Be  followers  of  them, 
 who  through  faith  and  patience  do  inherit  the  promife.  1  Cor.  4. 16. 
 Phil.3.17.  1  Thcf.1.6.  &  2.16.  &  37,9.  Hcb.  13.7. 
 
 2 .  And  the  evil  examples  even  of  Apoftlcs  are  to  be  avoided, 
 as  all  other  evil  examples  recorded  in  the  Scriptures  arc »  fuch 
 as  Pet  en  denial  of  his  Lord,  and  the  Difciples  all  forfa  king 
 him,  and  Peters  finful  reparation  and  diffimulation,  and  B*r- 
 nabas%  with  him,  Gal  2.  And  the  falling  out  of  Paul  and  Bar. 
 nabasy  &c. 
 
 3.  And  the  hiftory  of  indifferent  aftions,  or  thofc  which 
 were  the  performance  but  of  a  temporary  duty,  are  inftru&ing 
 to  us,  but  not  examples  which  we  mult  imitate.  It  is  no  di- 
 vine Faith  which /orgcth  an  object  or  rule  to  it  felf.  What- 
 focver  example  wc  will  prove  to  be  obligatory  to  us  to  imi- 
 tate, wc  muft  cither  prove,  1.  That  it  was  an  execution  of 
 Gods  own  commiffion,  which  had  a  promife  of  infallible  guid- 
 ance :  Or  2,  That  it  was  done  according  to  fomc  former 
 Law  of  God,  which  is  common  to  them  and  us.  ( As  the  firft 
 muft  be  the  revealing  of  fome  duty  extended  to  this  age,  as 
 well  as  that. J 
 
 Dired.  12.  Faith  mufi  maks  great  ufe  of -Scripture  examples, 
 both  for  motive  and  comfort ,  when  we  find  their  cafe  te  be  the  fame 
 tp'u  hours. 
 
 Wc  cannot  conclude  that  wc  muft  imitate  them  in  extra- 
 ordinary  circumftances »  nor  can  we  conclude  that  God  wil-1 
 give  every  extraordinary  mercy  to  us,  which  he  gave  to  them 
 ("as  that  he  will  make  all  Kings  as  he  did  Vavidfit  all  Apoillcs-i 
 or  raifc  all  as  he  did  Lizaru*  now,  dec.)  nor  that  every  Be- 
 liever (hall  have  the  fame  outward  things,  or  (hall  have  juft 
 the  fame  degrees  of  grace,  &c.  But  we  may  conclude  that  we 
 (hall  have  all  Gods  promifes  fulfilled  to  us,  as  they  had  to 
 them  ,  and  (hall  have  all  that  is  fuitablc  to  our  condition.  As 
 
 David 
 
The  Life  of  Faith.  2^1 
 
 Vavid  was  pardoned  upon  repentance,  Co  may  others :  Icon- 
 } \ fled,  and  thou  forgave ft :  For  tbit  Jh  aU  every  one  that  is  godly 
 -pray  to  thee  ■■  -  Pfal.  32.  $,6.  Hath  God  pardoned  a  Ma- 
 ftfijfeby  a  Peter,  tTaul,  &e.  upon  repentance  >  10  is  he  ready  to 
 do  to  us.  Hath  he  helped  the  diftretfed  ?  htth  he  heard  and 
 pitticd,  even  the  weak  in  faith  ?  fo  we  may  hope  he  will  do 
 by  us,  /p.  38.  io,  11,  Pfal.  116.$.  ^fl*  27.  20.  7***6  2.4. 
 We  have  the  fame  God,  the  fame  Chrift,  the  fame  Promifc, 
 if  we  have  the  fame  Faith,  and  pray  with  the  fame  Spirit, 
 Rot*.  8.  i6.Heb.  4  15.  Though  we  may  not  have  ju(i  the 
 fame  cafe,  or  the  tame  manner  of  deliverance.  Therefore  it  is 
 a  mercy  that  the  Scripture  is  written  hiftorically :  And  there- 
 fore wc  (hould  remember  fuch  particular  examples  as  fuit  our 
 own  cafe. 
 
 CHAP.    V. 
 
 DircQhns  bow  to  live  by  Faitb  upon  Gods  Prontifes. 
 
 THis  part  of  the  work  of  Faith  is  the  more  noble,  becaufc 
 the  eminent  part  of  the  Gofpelis  the  Prons'rfe  /,or  Covenant 
 01  Graces  and  it  is  the  more  necef}aryy  becaufc  our  lapfed  mi- 
 ferableftarc  hath  made  the  Promt fes  fo  neceffary  to  our  ufc  : 
 The  helps  to  be  ufed  herein  are  thefc : 
 
 Direct.  1 .  Confider  that  every  Tromife  ofGod^  is  the  exprejjton 
 of  bis  immutable  vs>iH  and  counfel. 
 
 It  is  a  great  difputc  among  the  Schoolmen,  whether  God  be 
 properly  obliged  fo  us  by  his  Prontifes :  When  the  word  [obli- 
 gation] it  felfisbut  a  metaphor,  which  muftbectit  away  or 
 explained,  before  the  qucftion  can  be  anfwered  :  God  cannot 
 be  bound  as  man  is,  who  transferred  a  propriety  to  another 
 from  himfclf:  or  raaketh  himfelf  a  proper  debrer  in  point  of 
 communicative  Juftice  »  or  may  be  fued  at  Law,  and  made  to 
 perform  againft  his  will.  But  it  is  a  higher  obligation  than  all 
 this  which  lycth  upon  God.  His  Poxver^  Wifdom  and  Goodnefl, 
 which  arc  himfclf,  do  conftitutc  his  Veracity :  And  his  very 
 Nature  is  immutable^  ahdjw/r'i  and  therefore  his  Nature  and 
 Beings  is  the  infallible  caufc  of  the  fulfilling  of  his  Promifcs : 
 
 Hh  He 
 
242  The  Life  of  Faith. 
 
 Hzfruly  made  them  i  but  he  neciffartly  peiformcrh  them: 
 And  therefore  the  Ap^ftlc  faith,  that  God  thai cannot  lye  bath 
 prom  if  ed  eternal  lift,  before  the  world  began  \  which  is  cither 
 fjro^ifed  according  to  bit  counfel  wbicb  be  bad  before  the  world 
 btgav~~\  cr[from  the  heginningof  the  n>crld~]  Titus  I.  2.  Or  it 
 the  word  alfo  fignifieth  wavy  ages  ago.  And  Htb.6.  17,18. 
 Wherefore  God  wiling  more  abundantly  to  flew  to  ibe  beir$  of 
 Promife,  the  imrnut ability  of  bis  counfel,  confirmed  it  I y  an  oatb\ 
 tkat  by  two  immutable  things ,  in  wbicb  it  was  imfeffiblc  for  God 
 to  lye,  we  might  have  affrong  conflation,  who  bavefldfor  refuge r 
 to  layboldufon  tbe  bofefet  before  us  :  wbicb  bsfe  we  bavi  as  an 
 dncbor  of  tbe  foul,  both  fure  and  ftedf aft-- hnd  therefore  when 
 the  Apoiilc  meaneth,  thatChrift  will  not  be  unfaithful  to  us, 
 hisphrafe  is,  He  cannot  deny  bimfe If  2  Tim.  2.  13.  As  if  his 
 very  Nature  and  Burg  confirmed  more  in  hii  truth  and  fidelity, 
 than  any  mortal  mans  can  do. 
 
 Direct.  2.  Vnderjtand  tbe  N-jture  and  Kufons  of  fidelity 
 among  men,  viz.  1.  To  m^  them  conformable  to  God:  And 
 2.  To  maintain  all  Jufiice,  Order  and  Virtue  in  tbe  world.  And 
 when  you  have  pondered  thefc  two,  you  will  fee  that  it  isim- 
 pcfliblcfor  God  to  be  unfaithful;  For  1.  If  it  be  1  vice  in 
 the  Ccfy,  whit  would  it  be  in  the  Original !  Nay,  would  not 
 fatthood  and  perfidioufnefs  become  our  fcrfetiion,  to  make  us 
 li\e  God  ?  2.  And  if  all  the  world  would  be  like  a  company  of 
 enemies,  Bedlams,  bruits,  or  worfe,  if  it  were  not  for  the 
 remnants  of  fidelity,  it  is  impofiible  that  the  Nature  or  Wil  of 
 God,  mould  be  the  pattern  or  original  of  fo  great  evil 
 
 Direct.  3.  Conftderwbat  a  foundation  of  bis  Promifs  God 
 batb  laid  in  Jtfo  Cbriftyand  what  afealbis  bkod  andrefurreUion 
 iiunto  them. 
 
 When  it  htth  coft  Chrift  fo  dear  to  procure  them,  certainly 
 God  will  not  break  them.  A  Promife  ratified  in  the  blood 
 of  the  Son  of  God,  called  the  bkod  of  tbe  everlafting  Covenant, 
 Hib.  13.  20.  and  by  his  rifirg  from  the  dead,  can  never  be 
 broken.  If  the  Law  given  by  Mofc  st  was  firmvand  a  jot  or 
 tittle  (hould  not  pafs  away  till  all  were  fulfilled,  much  more 
 the  word  and  teflament  of  the  Mediatour  of  a  better  Cove- 
 nant, 2  Cor.  i?  20.  AH  tbe  Promifes  in  bim  are  Tea  and  Amen  ? 
 than*,  they  arc  ilfertcd  01  made  in  him,  and  they  arc  ratified, 
 
 and 
 
The  Life  of  Faith.  243 
 
 and  (hall  be  fulfilled  in  him.  Heb.  8.  6.  He  bath  obtained  a  more 
 excellent  Minijtry,  by  bow  much  alfo  be  if  the  Mediatour  of  a  bet- 
 ter Covenant,  which  war  eft abli [bed  on  better  Promifes.  And 
 thofc  that  are  better,  cannot  be  Ids  fur  e.  It  is  the  fare  mercies 
 ofVavid,  that  are  given. ir,  by  a  Promife  which  is  fure  to  all 
 the  fed,  A#s  13.34. lfa  55-3-  Rom.4.16* 
 
 Direct.  4.  Confide  if  ell  that  it  is  Gods  own  interefi  to  fulfil 
 bis  Vrontifs  \  for  be  attaineib  not  that  glory  of  bis  L  >ve  and  Grace 
 in  the  perfection  of  his  people  tillit  be  done,  which  he  dtfigned  in 
 the  wakjrtg  eft  hem. 
 
 And  certainly  God  will  not  fail  himfclf  and  his  own  interett. 
 The  happicefs  will  be  ours,  but  it  will  be  his  evcrlafting  pica- 
 fure  to  fee  his  creatures  in  their  perfection.  If  he  was  fo  plea- 
 fed  after  the  Creation,  to  fee  them  all  good,  that  he  appointed 
 a  Sabbath  of  Reft,  to  celebrate  the  commemoration  of  it >  how 
 much  more  will  it  plcafe  him  to  fee  all  reftorcd  by  Jefus  C  hriit, 
 and  brought  up  to  that  perfection  which  Adam  was  but  in  the 
 way  to  when  he  finned  and  fell  fhort  of  the  Glory  of  God.  He 
 will  not  mifsofhisowndefign,  nor  lofe  the  cvcrlafling  com- 
 placency of  his  love. 
 
 Direct.  5..  Confider  how  fpeatftrefs  God  hath  laid  upon  the  be- 
 lief of  his  promifes,  and  of  how  great  ufe  he  bath  made  them  in, 
 the  world. 
 
 U  the  intimation  of  another  world  and  reward  which  wc  find 
 in  Nature, tnd  the  Promife  of  it  in  Scriptures,  were  out  of  the 
 world,  or  were  not  believed,  and  fo  men  had  nothing  but 
 temporal  motives  to  rule  their  hearts  and  lives  by,  O  what  an 
 odious  thing  would  man  be?  and  what  a  Hell  would  the 
 world  be  }  I  have  elfcwhere  (hewed  that  the  Government  of 
 the  world  is  mainly  (leered  by  the  hopes  and  fears  of  another 
 life,  and  could  not  be  otherwtfc,  unlefs  man  be  turned  into  far 
 worfe  than  a  bcaft.  And  certainly  thofc  Promifcs  cannot  be 
 falfe,  which  God  hath  laid  fo  great  a  ftrefs  on,  and  the  belief 
 of  which  is  of  fo  great  moment.  For  the  wi\e,  and  holy,  and 
 fowerfulGod,  niither  ncedeth  a  lye,  nor  can  ufe  it  to  fo  great 
 a  work 
 
 DiicCjfr.  6.  Ta^e  notice  how  agreeable  Gods  Fromifes  are  te 
 the  Nature  both  of  God  and  man. 
 
 It  is  not  only  Gods  Precepts  that  have  a  congruence  to  na- 
 
 Hh  a  tural 
 
244  The  Life  of  Faith. 
 
 tut al  Reafon,  bat  his  Promifes  al(b.    It  is  agreeable  to  the  Na- 
 ture of  Infinite  Goodntfi  to  do  good  :  And  yet  we  fee  that  he 
 doth  not  do  to  all  alike.     He  maketh  not  every  creature  an 
 Angel,  nor  a  man  :   How  then  (hill  we  difcern  what  he  in- 
 tendeth  to  do  by  his  creatures,  but  by  tucir  (everal  natural 
 Thcnature  of  every  thing  is  fitted  to  us  ufe.    Seeing  therefore 
 God  hath  given  man  a  nature  capable  of  trowing,  loving  and 
 enjoying  him,  we  have  reafon  to  think  he  gave  it  not  in  vain. 
 And  wc  have  reafon  to  think  that  nature  may  be  brought  up 
 to  its  own  perfection  •,  and  that  he  never  intended  to  imploy 
 man  all  his  daics  on  earth,  in  feeking  an  end  which  cannot  be 
 attained.  And  yet  wc  fee  that  fomc  do  unfit  themfelves  for 
 this  end,  by  turning  from  it,  and  following  vanity  :  and  that 
 God  rcquireth  every  man  as  a  free  Agent,  to  ufe  his  guidance 
 and  help  aright,  for  his  own  preparation  to  felicity.  Therefore 
 reafon  may  tell  us,    that  thofe  who  are  fo  prepared  by  the 
 ncareft  capacity,  and  have  a  love  to  God,  and  a  heavenly 
 mind,  (hill  enjoy  the  Glory  which  they  arc  fitted  for-  And  it 
 helpcth  much  oui  belief  of  Gods  Promifc,  to  find  that  Reafon 
 thus  difecrneth  the  equity  of  it  :    Yea  to  find  that  a  Cicero,  a 
 Seneca,  a  Socrates,  a  Plato,  &c   expected  much  the  like  feli- 
 city to  the  juft,  which  the  Scripture  promifcth. 
 
 Direct.  7.  Be  fure  tounderfiand  Gods  Promises  aright,  that 
 you  expeB  mt  that  which  be  never  promifed,  and  take  not  {re- 
 sumption to  be  Faith. 
 
 Many  do  make  promifes  to  themfelves  by  mifundcr Hand- 
 ing, and  look  that  God  (hould  fulfil  them  :  and  if  any  of  them 
 be  not  fulfilled,  they  arc  ready  to  fufpedfc  the  truth  of  God. 
 And  thus  men  become  falfe  Prophets  to  themfelves  and  others, 
 and  fpeak  words  in  the  Name  of  the  Lord,  which  he  hath  ne- 
 ver fpoken,  and  incur  much  of  the  guilt,  which  God  oft 
 chargcth  on  falfc  Prophets,  and  fuch  as  add  to  the  Word  cf 
 God.  It  is  no  fmall  fault  to  father  an  untruth  on  God,  and  to 
 call  that  his  Promife  which  he  never  made. 
 
 Dircd.  8.  Ihink^not  that  God promifethyou  all  that  you  defire 
 $r  think^jeu  want,  in  bodily  things. 
 
 h  is  not  our  own  defires  which  he  hath  made  the  meafure  of 
 his  outward  gifts  i  no  nor  of  our  own  Opinion  of  our  Necejpty 
 neither  :  clfc  r*oit  men  would  have  nothing  but  riches,  and 
 
 health, 
 
the  Life  rf  Faith.  245 
 
 health,  and  love,  and  refped  from  men  i  and  few  would  have 
 ar,y  want,  or  pain,  or  fufTering.  But  it  is  fo  much  as  is  good 
 1.  To  the  common  ends  of  Government,  and  the  Societies 
 with  which  we  live.  2,  And  to  our  fouls,  which  God  doth 
 promife  to  his  own.  And  his  Wifdom,  and  not  their  partial 
 conceits,  (hall  be  the  Judge.  Our  Father  kpowdb  what  we 
 need,  and  therefore  we  mull  cift  our  caie  on  him,  and  take 
 not  too  particular  nor  anxious  thoughts  for  our  felves,  Mat. 
 6.  24.  to  the  end,  1  Fet .  5  7. 
 
 Dired.  9.  Ikink^  not  that  God  prom'tfetb  you  aU  that  you  will 
 tik^i  no  not  that  which  he  comm audit b you  to  as\;  unlefs  it  "grec 
 with  hit  promifing  rviU,  as  well  as  with  bit  commanding  will. 
 
 Thatpromifc  ofChrift,  Ask^andye  fhall  receive,  &c.  And 
 wbaifjeveryou  as\\he  Father  in  my  Name,  aceordingto  his  willy 
 he  will  give  it  you  >  are  often  mifunderftood :  and  there  is  fome 
 difficulty  in  undcrftanding  what  Willed  God  is  here  meant :  If 
 it  be  his  Decreeing  Will,  that  is  fecret,  and  the  promife  giveth 
 us  nofure  confolation  :  If  it  b:  meant  of  his  Promifing  Wtlly 
 what  ufc  is  this  general  promife  for,  if  we  muft  have  t  particu- 
 larpromife  alfo  for  all  thit  we  cm  exped  >  If  it  be  meant  of 
 his  Commanding  Will,  the  event  notorioufly  gainfaycth  it : 
 For  it  is  moft  certain,  that  (ince  the  Church  hath  long  prayed 
 for  the  convcrfion  of  the  Infidel  world,  and  the  reforming  of 
 the  corrupted  Churches,  &c  it  is  not  yet  done  :  And  it  is  all 
 Chriftiansduty,  to  pray  for  Kings,  and  all  in  Authority  ;  and 
 to  ask  that  wifdom  and  grace  for  them  which  God  doth  fcl- 
 dom  give  them.  And  all  Parents  who  are  bound  to  pray  for 
 grace  for  their  children,  do  not  fpeed  according  to  theit 
 prayers. 
 
 Objcd.  That  is  hecavfz  that  prayers  for  "other  wen,  fuppo/e 
 ttbtrs  to  concur  in  the  qualifying  conditions  as  well  as  our  fives : 
 But  the  promife  is  meant  only  of  whatever  we  ai^for  cur  felves 
 as  he  eommandetb,  or  for  otben  tvbo  areprepared  ai  he  requiretk. 
 Anftv.  1.  Iffo,  then  the  promife  is  not  only  made  t&wr  pray- 
 ing ms  commanded.  2.  It  cannot  be  thought  that  our  prayers 
 for  Infidels,  who  muft  have  preparing  grace  before  they  can  be 
 prepared,  fhould  be  thus  iufpended  in  their  preparation  of 
 thcmfelves.  3.  It  maybe  a  duty  to  pray  for  many  tilings  for 
 iur  felve  $  too,  which  yet  we  (hall  not  particularly  receive: 
 
 Hh  3  As- 
 
*  ..  ,    ■       »    II     <»       I  »  '  — ■ — ■ — 
 
 246  The  Uje  of  Faith. 
 
 As  t  Miniltci  may  fray  for  greater  abilities  fox  his  work, 
 
 #  Obje&.  We  pray  not  as  commanded  for  any  fuch  things,  if  me 
 pray  not  conditionally  for  then*.  Anfr*.  But  ft  ill  the  difficulty  is. 
 What  is  the  condition  to  be  inferted  ?  whether  it  be,  If  God  mil? 
 Or,  If  it  he  for  our  good  ?  O',  If'tt  be  for  the  universal  good  of  the 
 world?  If  it  were  the  laft,  then  we  might  be  fureof  thefal- 
 vatton  of  all  rrun,  when  we  ask  it  •,  and  the  fecond  cannot  be 
 the  condition  when  we  pray  for  others  :  and  if  it  be  thefirjf, 
 then  ittelkth  us  that  the  commanding  JViU  of  God  is  not  it 
 which  is  principally  meant  in  the  promife. 
 
 In  this  difficulty  we  muft  conclude,rh*t  the  text  refpedeth 
 God*  Will  comprchendvely  in  all  thefc  three  forementioned 
 rcfpe&s  i  but  primarily  Kispromiftnz,  Willm  matters  which  fall 
 under  promife,  and  his  decreeing  Will  in  things  which  he  hath 
 thought  meet  to  make  no  promife  of:  and  then  fecondaiily, 
 his  commanding  Will  to  us  \  but  this  extendeth  not  only  to 
 profit  fclf,  but  alfo  to  the  manner  of  prayer,  and  to  our 
 conjunft  md  fubfequent  endeavours.  And  fo  this  mreteth  and 
 clofeth  with  the  former  Will of  God :  becaufe  we  do  not  pray 
 according  to  his  commanding  WiH^  unlefl  wc  do  it  with  due  re- 
 fped  to  his  promiftng  and  decreeing  Will.  And  fo  it  is,  as  if  it 
 were  faid  [Of  all  tbofe  things  which  God  bath  promifed  or  de- 
 creed, xvhaxfoeverytu  askjn  my  Name,  in  a  w inner  agreeable  to 
 hie  command,  anddofcond your  prayers  %9\xh  faithful  endeavours ' 
 you  Jh all  obtain  it  i  kecattfe  neither  bit  decrees  or  promife s  are 
 nakedly,  or  meerly  to  give  fuch  4  thing;  but  complicatelytogivt 
 it  in  thii  Tvayofaskjy.g.'] 
 
 And  as  to  (he  Objections  in  the  beginning,  I  anfwer, 
 1.  Where  only  Gods  decreeing  Will  is  the  meafure  of  the  mat- 
 ter to  be  granted,  the  text  intendethnot  to  us  a  particular  af- 
 iurance  of  the  thing*  but  the  comfort  that  xve  and  our  prayers 
 arc  accepted^  and  they  (hall  be  granted  if  it  be  not  fuch  a  thing, 
 as  God  in  his  wifdom  and  eternal  counfel,  hath  fecrctly  dctei  - 
 reined  not  to  do.  As  if  you  pray  for  the  conversion  r(  the 
 Kingdom  of  China,  ofjaponto(lndoftan,  oiTartary,&cc. 
 
 And  2.  Where  Gods  Promife  hath  given  us  fecurity  of  the 
 thing  in  particular  i  yet  this  general  promife^  and  our  prayer, 
 arc  neither  of  them  in  vain.     For  i.  Ihc  general  promife 
 
 doth 
 
'Ike  Life  of  Faiik.  247 
 
 doth  both  contirm  our  Faith  in  general,  which  is  a  htlp  to  us 
 in  each  particular  cafe  i  and  alfo  it  dirc&cth  us  to  Chriii  as  the 
 means,  in  whofc  name  we  arc  to  ask  all  things  of  the  Father  , 
 and  ailhreth  us, that  it  is  for  his  fake  that  God  doth  fulfil  thofe 
 particular  promifes  to  u.c.  2.  And  prayer  in  hi*  Name,  is  the 
 condition,  way  or  means  of  the  fulfilling  them. 
 
 It  is  a  very  common  errour  among  many  praying  perfons, 
 to  think  that  if  they  can  but  prove  it  their  duty  to  ask  fuch  a 
 thing,  this  promife  telleth  them,  that  they  (hill  have  it :  But 
 you  fee  there  is  more  neceffary  to  the  understanding  of  it 
 than  fo. 
 
 Direct.  10.  Tbintyot  that  God  frem'Jetb you  all  that  you  do 
 believe  that  ytufh  all  receive,  when  you  ashpit  *,  though  it  be  with 
 never  fo  confident  an  expectation. 
 
 This  is  a  more  common  errour  than  the  former :    Many 
 think  that  if  the  thing  be  but  lawful  which  they  pray  for, 
 much  more  if  it  be  their  duty  to  pray  for  it,  then  zparticuhr 
 belief  that  they  Jhall  receive  it,  is  the  condition  of  the  promife, 
 and   therefore   that    they  (hall  certainly   receive  it.    As  if 
 they  pray  for  the  recovery  of  one  that  is  lick,  or  for    the 
 converfion   of  one    that  is  unconverted,     and  can  but  be- 
 lieve that  it  (hall  be  done,  they  think  God  is  then  obliged  by 
 promife  to  do  it,  Marl^g.  23.  If  thou  canfk  believe,all  things  are 
 fofftble.    And  1 1.  23,  24.  Whomever  fhallfayto  tbi*  Mount aitt, 
 Be  thou  remjved,  &c.  and  jhall  not  doubt  in  his  heart,  but  believe, 
 &c.  Therefore  1  fay  unto  you,  what  things  foevetye  dtfire  when 
 ye  pray  Relieve  that  ye  receive  them,  and  ye  flj all  have  them. 
 
 A*fw.  Tne  reafon  of  this  was,  becaufe  they  had  a  facial 
 promt  fg  of  the  gift  of  miracles,  as  is  cxprcft,  Marh^  \6.  17,  1 8. 
 And  even  this  text  is  fuch  a  particular  promife :  For  the  farit 
 of  miracles  was  then  given  to  confirm  the  Gofpel,  and  gather 
 the  flrft  Churches,  and  Faith  was  the  condition  of  them  :  Ot 
 the  Spirit,  when  ever  he  would  work  a  miracle,  would  firft 
 work  an  extraordinary  Faith  to  prepare  for  it.  And  yet  if 
 you  examine  well  the  pirticular  texts,  which  (peak  of  this 
 fubjcS,  you  llaall  find  that  as  it  was  the  doubt  of  the  diviner 
 Authority  of  Chrifts  temmony,  and  of  his  own  real  power, 
 which  was  the  unbelief  of  thofe  times  i  (b  it  was  the  belief  of 
 his  Authority  and  Fewer,  which  wis  the  Faith  required  *>  and 
 
 ihis:, 
 
248  T^e  L*fe  °f  ?*?*&• 
 
 this  is  ofcencr  expieflfcd  than  the  belief  of  the  event  i  and  when 
 the  belief  of  the  event  is  extolled,  it  is  becaufc  the  belief  of 
 Cbrifis  Potter  is  contained  in  if.  [Iftboucanft  believe,  all  things 
 are  foffible,  Maik  9.  23.  Not  [all things Jhallcome to  pafs]  Mar. 
 p.  28.  The  blind  men  came  to  him,  and  Jefui  /aid,  Beluvtye 
 that  I  am  alle  to  do  \h*  ?  they  f aid  Ui  to  him,  yea  Lird:  Then 
 touched  hi  their  eyes,  faying,  according  to  your  fat  h  be  it  untoyo'J. 
 So  the  Centurions  faith  is  defcribed  as  a  belief  of  Cbrifti  Power,  • 
 Mat.  8. 7,  8,9,10.  So  is  it  in  many  other  inftanccs. 
 
 So  that  this  text  is  no  exception  from  the  general  Rule*  but 
 the  meaning  of  it  is,  IVbaifoever  promifed  thing  you  asl{,  not 
 doubting,ye  jhall  receive  it :  Or  doubt  not  of  my  enabling 
 power,  and  you  {bill  receive  whatever  you  ask,  which  I  have 
 promifed  you  y  and  miracles  themfelves  mail  be  done  by 
 you. 
 
 Objed.  But  what  if  they  bad  only  dcubted  of  Cbrifis  Will  ? 
 Anjw.  If  they  had  doubted  of  his  will  in  cafes  where  he  ne- 
 ver expreft  his  mil,  they  could  not  indeed  have  been  certain  of 
 the  event  (for  that  is  contrary  to  the  doubt  J  But  they  could 
 not  have  charged  Chrift  with  any  breach  of  promife  >  and 
 therefore  could  not  themfelves  have  been  charged  with  any 
 unbelief.  (For  it  is  no  unbelief  to  doubt  of  that  will  which 
 never  was  revcalcdj  But  if  they  had  doubted  of  his  revealed 
 xr/7/ concerning  the  event,  they  had  then  charged  him  with 
 \falJhood,  and  had  linncd  againft  him,  as  ill  as  thofe  who  deny 
 his  power. 
 
 And  the  large  experience  of  this  our  age,confuteth  this  fore- 
 faiderrour  of  ^particular  belief:  For  we  have  abundance  of 
 instances  of  good  people  who  were  thus  miftaken,  and  have 
 ventured  thereupon  to  conclude  with  confidence,  that  fuch  a 
 fick  perfon  (hall  be  healed,  and  fuch  a  thing  (hall  come  to  pafs  •, 
 when  over  and  over  the  event  hath  proved  contrary,  and 
 brought  fuch  confidence  into  contempt,  upon  the  failing 
 ofif. 
 
 Dircdr.  11.  Think,  not  that  beeaufe  fomeftrong  imagination 
 Iringethfome  frornif:  to  your  winds,  that  therefore  it  belongetb 
 untoyou,  unlefs  ufon  tryil,  the  true  meaning  of  it  do  extend  to 
 you. 
 
 Many  and  many  an  honcft,  ignorant,  milancholy  woman, 
 
 hath 
 
The  Life  of  Faith.  249 
 
 hath  told  me  what  abundance  of  fuddcn  comfort  they  have 
 had,  becaufc  fuch  a  text  was  brought  to  their  minds,  and  fuch 
 a  fromifc  wai  fuddenly  fct  upon  their  hearts  >  when  as  they 
 mittook  the  very  fenfeof  the  promife,  and  upon  true  enquiry, 
 it  was  nothing  tothtir  purpofc.  Yet  it  is  beft  not  rather  to 
 contradict  thole  miftaken  and  ungrounded  comforts  of  fuch 
 perfons :  Bccaufe  when  they  are  godly,  and  have  true  right  fo 
 founder  comforts,  but  cannot  fee  it  i  it  is  better  thit  they  fup- 
 port  thcmfclvcs  a  while  with  fuch  raiftakes,  than  that  they 
 (ink  intodefpair.  For  though  we  may  not  offer  tbem  fuch 
 miftakes,  nor  comfort  them  by  a  lie  j  yet  we  may  permit  that 
 which  we  may  not  do  (as  Gad  himfclf  doth.)  It  is  not  at  all 
 times  that  we  arc  bound  to  rc&ifie  other  mens  mitiakes,  viz. 
 not  when  it  will  do  them  more  harm  than  good. 
 
 Many  an  occafion  may  bring  a  text  to  our  remembrance 
 which  conccrncth  us  not,without  the  Spirit  of  God.  Our  own 
 imaginations  may  do  much  that  way  of  themfclvcs.Try  there- 
 fore what  is  the  true  fenfe  of  the  text,  before  you  build  your 
 conclufions  on  it. 
 
 But  yet  if  indeed  God  bring  to  your  minds  any  pertinent 
 promife ,  I  would  not  have  you  to  neglect  the  comfort 
 of  it. 
 
 D.rtdt.  12.  Ibinh^not  that  God  bath  prevtifed  t9  all  Cbri- 
 ftiam  the  [awe  degrees  tf grace  \  and  therefore  that  you  may  ex- 
 peQ  as  much  as  any  others  have. 
 
 Object.  But  fhall  not  all  at  laftbe  perf(8?  and  what  can 
 there  be  added  to  ptrfeBicn  ? 
 
 Atiftv.  The  perfection  of  a  creature  is  to  be  advanced  to 
 the  higheft  degree,  which  his  own  fpecifical  and  individual  na- 
 ture are  capable  of;  Abealt  may  be  perfect,  and  yet  not  be  a 
 man  :  and  a  man  may  be  perfect,  and  yet  not  be  an  Angel. 
 And  Lazarus  may  be  perfect,  and  yet  r.of  reach  the  degree  of 
 Abraham.  For  there  is,  no  doubf,  a  gradual  difference  between 
 the  capacities  of  fcvcral  individual  iouls,  of  the  famefpecies  : 
 As  there  is  offcveral  vcffclsoftrrcfame  metal,  though  not  by 
 fuch  di&rcnce  of  corporal  extenfion.  And  there  is  no  great 
 probability  that  all  the  difference  in  the  degrees  of  wit  from 
 the  ldeot  to  Acbitofbel,  is  founded  only  in  the  bodily  organs  j 
 and  not  at  all  in  the  fouls.    And  it  is  certain,  that  there  ire 
 
 I  i  various 
 
2  50  7fo  Life  of  Faith. 
 
 Vinous  degrees  of  glory  in  Heaven,  and  yet  that  every  oi,, 
 there  is  pcrUd. 
 
 Bat  it  this  Wire  njt  fo,  yet  it  is  in  this  life  only  that  we  arc 
 now-  telling  you,  that  all  Chriftians  have  not  a  piomif:  of  the 
 fame  degrees. 
 
 Objcd.  But  ii  nit  additional  grace  given  by  way  of  reward  ? 
 And  then  have  not  all  a  fromife  of  the  fame  degree  which  th:  beft 
 attain,  condaionaUy  if  they  do  as  much  as  they  for  it  ? 
 
 Anfw.  O  yes,  oh):Qivt\  but  not  fubjefthe-,  b.caufe  all  have 
 nbt  the  fame  natural  capiciry,  nor  are  bound  ro  the  fame  de- 
 gree of  duty  as  to  the  condition  it  (elf.  As  perfection  in  H;a- 
 ven  is  given  by  way  of  reward,  and  yet  all  (full  not  have  the 
 fame  degree  of  peifc&ion  j  fo  is  it  as  to  the  degrees  of  grace  on 
 earth.  2.  All  have  not  the  fame  degrees  of  the  firfi  f  reverting 
 grace  given  them  i  and  therefore  it  is  molt  certain  that  all  will 
 not  ufc  the  fame  degree  of  induftry  for  more :  Some  have  but 
 one  talent,  and  fotnc  two,  when  fome  have  five,and  therefore 
 gain  ten  talents  in  the  improvement.  Mat.  25. 
 
 Ail  mufrftrive  for  the  higheft  mcafure :  and  all  the  fincerc 
 may  at  laft  expect  their  own  perfection :  But  God  brcaketh  no 
 promifc,  if  he  give  them  not  all  as  much  as  fom~  have. 
 
 Direct.  13.  Much  left  bath  God  frowifed  the  fame  degree  of 
 common  gifts  to  all. 
 
 If  you  never  attain  to  the  fame  meafurc  of  acutenefs,  learn- 
 ing, memory,  utterance^  do  not  think  that  God  brcaketh  pro- 
 mifc with  you:  Nor  do  not  call  your  preemption  by  the 
 name  of  Faith,  if  you  have  fuch  expectation^.  See  1  Cor.  12. 
 throughout. 
 
 Dircd.  1 4.  God  often  prowiftth  the  thingit  felf,  when  he  fro- 
 tnifetb  the  time  of  giving  it :  therefore  do  not  takf  it  to  be  an  all 
 9}  Faith,  to  believe  a  fet  time,  where  God  bath  ftt  no  time  at 
 all. 
 
 Many  are  the  troubles  if  the  righteous^  but  God  will  deliver 
 them  out  of  all,  Pfal.  37.  But  he  hath  not  fet  them  juft  the 
 time .  Chrift  hath  promifed  to  come  again  and  take  us  to  bim- 
 Jelf,]oK  14.  1,2.3.  Bute/  that  day  and  hour kftowetb  no  man. 
 God  will  give  ncccrTary  comfort  to  his  fervants  i  but  he  beft 
 knoweth  when  it  is  nccelTary  :  and  therefore  they  mud  not 
 fet  him  a  time,  and  fay,  Let  it  be  no wr  or  thou  breakeft  thy 
 
 word. 
 
The  Life  of  Faith.  25  1 
 
 ^'■■'  -  11.     i.         ...        .      .  I.,        ... 
 
 word.  Piticnt  waiting  Gods  own  time,  is  as  needlul  as  be- 
 lieving :  Yea  he  that  btlieveth,  will  not  make  hade,  Jfa. 
 28.  16.  Kont.  2  7.  2  Tbef  3.  5.  James  $.  7,8.  Htb.  6.  12. 
 &  10.  36.  &  12.  1.  7tfWfi  5-  7-  RcvtL  13.  10.  &  14.  1  2. 
 lHx/1.3,  11. 
 
 Drd  1 5.  Godoftenfromifeth  tbe  thing,  wben  befromifetb 
 not  e'vber  in  what  manner ,  or  by  what  inftrument  be  will  do 
 it. 
 
 He  may  deliver  his  Church,  tnd  may  deliver  particular  per- 
 Tons  out  of  trouble  >  and  yet  do  it  in  a  way,  and  by  fuch 
 means  as  they  never  dreamed  of.  Sometimes  he  forctclleth 
 us  his  means,  when  it  is  we  that  in  ducy  are  to  ufe  them.  And 
 f -metimes  hekcepcth  them  unknown  to  us,  when  they  are 
 only  to  be  ufed  by  himfclf.  In  the  Mount  will  tbe  Lordbefeen  > 
 but  yet  Abraham  thought  not  of  the  Ram  in  the  Thicket.  The 
 Israelites  knew  not  that  God  would  deliver  them  by  the  hand 
 ciMofts,  AQsj.i<>. 
 
 Direct.  16.  lake  not  tbe  friwifes  f  roper  to  one  time  or  age  of 
 tbe  Church,  as  iftbey  were  common  to  all,  or  unto  us. 
 
 There  were  many  promifcs  to  the  Ifiachtes,  which  belong 
 not  ro  us,  as  well  as  many  precepts :  The  incrcafe  of  their 
 iced,  and  the  notable  prosperity  in  the  world  which  was  pro- 
 mifed  them,  was  partly  becaufe  that  the  motive  mould  be  Suit- 
 ed to  the  ceremonial  duties,  and  partly  becaufe  the  eternal 
 things  b^ing  not  then  fo  fully  brought  to  light  as  now,  they 
 were  the  more  to  be  moved  with  the  prefent  outward  tokens 
 of  Gods  Love.  And  fo  the  gift  of  the  Spirit  of  Mraclcs,  and 
 Infallibility,  for  writing  and  confirmirg  Scriptures,  was  pro- 
 mised to  the  tirft  age,  which  is  not  promifed  to  us. 
 
 Direct.   1 7.   Takf  not  &*y  good  mans  obfervaticn  in  tbofe  times 
 for  an  univtrfalfromip  of  God. 
 
 For  inltance,  D*vid  faith,  Pfal.  73.  I  bave  been  young,  and 
 now  am  old*  yet  did  I  never  fee  tbe  rigbteous  forfakfn,  nor  bit 
 feed  beggtrg  their  bread.  But  if  he  had  lived  in  Gofpcl  times, 
 where  God  giveth  greater  heavenly  bkffings  and  comforts,and 
 cal'eth  men  to  higher  degrees  of  patience  and  mortification, 
 and  contempt  of  the  world,  he  might  have  fcen  many  both  of 
 the  righteous  and  their  feed  begging  their  bread,  though  not 
 forfakfn  =>  yet  Chrift  himfelf  asking  for  water  of  a  woman, 
 
2  52  The  Life  of  Faith. 
 
 Dir-eC/l.  18  Tafy  b(ed  of  making  promfes  to  feem  inftead  / 
 precepts  j  as  if  you  were  to  do  that  Jour  [elves,  which  God  hath 
 promifed  that  he  will  do. 
 
 If  God  promife  to  deliver  his  Church,  or  (o  free  any  of  hii 
 feivints  from  trouble  or  persecution,  you  muft  hav*  zprecef? 
 to  tell  you  what  is  your  own  duty,  and  what  means  you  muft 
 ufc,  before  ycumtfiY  at  tempt  your  own  deliverance. What  God 
 will  do,  is  one  thing  \  and  wlnt  you  mud  do,  is  another.  This 
 hath  been  the  (irargc  delation  of  the  people  that  call  them- 
 felves  the  Fifth- Monarchy  men  in  our  times,  who  believing 
 that  Chrift  will  fct  up  rightcoufnefs,  and  pull  down  Tyrants 
 in  the  earth,  have  thought  that  therefore  they  mull  do  it  by 
 arms  v  and  fohavc  been  drawn  into  rmny  reb.llions.,  to  the 
 fcandal  of  others,  and  their  ownruine. 
 
 Diced.  1$.  Takfkffd  of  wiftakjr.g-Pnphiciet  for  Promif*', 
 efeciatiy  dark^  Prophecies  not  understood. 
 
 M*ny  things  ixe  foretold  by  God  in  Prophecies,  which  arc 
 mens  fins  :  Herod,  and  PontiW  Pilate,  and  the  people  of  the 
 Jews,  fulfilled  Prophesies  in  the  crucifying  of  Chrift  :  and  all 
 the  perfecutors  and  mudcrcrs  of  the  Saints,  fulfil  Chrifts  Pro* 
 ■fbecies  \  and  fodo  all  that  hate  us,  And  [ay  aS  manner  of  evil 
 falfi)  againftmfor  bufakf,  Mat.  5. 1  \%  12.  But  the  In  is  never 
 the  lefs  for  that.  It  is  propheped  that  the  ten  Kings  JhaO  give 
 up  their  Kingdoms  to  the  beaft  \  that  in  the  I  aft  dairsjhjll  come 
 (coffers  walking  after  their  even  tufts  ;  and  in  the  hi}  dates  (ball 
 he  per  flow  times,  &c    Thefc  arc  not  Promife  s^  nor  T>reccp;s. 
 
 It  hatti  lamentably  difturbed  the  Church  ot  Chnir,  when 
 ignorant  fc If-  conceited  Chriftians,  who  ftcilnot  the  difficulty, 
 grow  confident  that  they  understand  many  Prophecies  in 
 T>anie\  \he  Revelations,  &c.  and  thereupon  found  their  pre* 
 fumpthn  fmifcalled  faith)  upon  their  own  wiftakssy  and  then 
 form  their  prayers,  their  communion,  their  practice  into  fuch 
 fchifm,  and  fechtion,  and  uncharitable  waics,  as  the  intcreft 
 of  theit  opinions  do  require  (as  the  Millenaries  before  men- 
 tioned have  done  in  this  generation. ) 
 
 Direct.  20.    Jhinl{  not  that  all  Gods  ? rone ife<  are  made  u 
 meet  pneerity  \  and  that  every  true  Chriftian  muft  be  freed  from 
 aU  penal  hurt,  however  they  behave  themfelves. 
 For  theic  lit  further  helps  ofthcSpirit^  which  arc  promifccl 
 
 only 
 
The  Life  af  Fdlft.  253 
 
 cnly  to'oui  diligence  in  attending  the  Spirit,  and  to  the  degrees 
 oJindunSy,  and  fervour,  and  fidelity  in  watching,  praying, 
 driving,  and  other  ufc  of  means.  And  there  are  heavy  cba- 
 flifcmeutj  which  God  thrcatneth  to  the  godly,  when  they 
 misbchive  themfdves :  Efpccially  the  hiding  of  his  face,  and 
 with- holding  any  mcafure  of  his  Spirit.  The  Sciipturc  isfuU 
 of  fuch  threatnings  and  infhnccs. 
 
 Diredt.  2i.  Much  Itfs  way yw  imagine  that  God  hath  made 
 any  Promtfe,  that  all  the  fins  of  true  Briievtrs  jhall  work^  together 
 for  their  gocd. 
 
 They  mifcxpound  Rom.  8.  2$.  who  fo  expound  it  (as  I 
 have  el  cwhere  (hewed.)  For  1.  The  context  confirmed  it 
 to  fufTc rings.  2.  The  qualification  added  \jo  them  that  love 
 God']  doth  thew  that  the  abatement  of  love  to  God,  is  none 
 of  the  things  meant  that  (hall  work  our  good.  3.  And  it  (hew- 
 erh,  that  it  is  Love  as  Love,  and  therefore  not  the  leaft  that  is 
 confident  with  ncglcdr  and  fin,  which  is  our  full  condition. 
 4. Experience  telltth  us, that  too  many  true  Chrifoans  may  fall 
 from  fomc  degrees  of  grace,  and  the  Love  of  God,  and  die  in 
 a  lefs  e'e^ree  than  they  once  had."  and  that  lefs  of  holinefs  doth 
 not  work  for  their  good.  5.  And  it  is  not  a  thing  iuitableto 
 all  the  reft  of  Gods  method  in  the  Scriptures,  that  he  (hould 
 allure  all  beforehand,  that  all  their  (ins  (hall  work  for  their 
 good.  That  he  (hould  command  obedience  fo  ftti&ly,  and 
 promife  rewards  fo  liberally,  and  threaten  pumfhrocnt  fo  ter- 
 ribly, and  give  fuch  frightful  examples  as  Solomans,  Davids, 
 and  others  are  i  and  at  the  fame  time  fry,  Whatever  fin  thou 
 committfft  inwardly  or  outwardly  by  negle&ing.  my  Love,  and 
 Grace,  and  Spirit,  by  loving  the  world,  by  pleating  the  rlc(h, 
 as  Daviddid,  Sec.  it  (hall  all  be  turned  to  do  thee  more  good 
 than  hurt.  This  is  not  a  fuitable  means  to  men  in  our  cafe, 
 to  keep  them  from  fin,  nor  to  caulc  their  pcrfcveiance, 
 
 Direct.  22.  VnderftandweU  what  Tromifes  are  univerfal  t& 
 all  Believers,  and  what  are  but  particular  and  proper  to  fome 
 few. 
 
 There  are  many  particular  Promifes  in  Scripture,  made  by 
 name,  to  Noah,  to  Abraham,  to  Mofes,  to  Aaron,  to  David,  to 
 Solomon,  to  Hezekjab,  to  Cbr i/f,to  Peter,  to  Paul,  dec.  which  we 
 cannot  fay  arc  made  to  us.  Therefore  the  Covenant  of  Grace, 
 
 Ii  3  which 
 
254  T^e  Ljfe  °fFa*fk* 
 
 which  is  the  V/tiverfal  Promife^  reml*  cfpcciilly  be  nude  the 
 ground  of  our  faith,  and  all  other  as  they  arc  branches  and  ap- 
 purtenances of  that,  and  have  in  the  Scripture  (bmc  fiuc  lig- 
 nification,  that  ihey  indeed  extend  to  us.  For  if  we  (hou!d 
 believe  that  every  Promife  made  to  any  Saint  of  God  (as 
 Hannah,  Sarab,  Rebecca,  Eltztbetb,  Mdry^&c.  do  belong  to 
 us,  we  mould  abufc  our  felves  and  God.  And  yet  to  w  ihey 
 have  their  ufe. 
 
 Direct.  23.  It  is  of  very  great  importance,  to  underftsnd  whit 
 Prowifes  are  abfolute,  and  which  are  fufpendtd  upm  any  condi- 
 tion to  be  performed  by  *f  >  and  what  each  of  thofe  conditions 
 is. 
 
 As  the  Promife  to  the  Fathers  that  the  Meffah  (hould 
 come,  was  abfolutt.  God  give  not  a  Saviour  to  the  world, 
 fo  as  to  fufpend  his  coming  on  any  thing  to  be  done  by  mar. 
 The  not  drowning  of  the  world,  was  an  abfolute  Promife 
 made  to  Noah  :  fo  was  the  calling  of  the  Gentiles  promifcd. 
 But  the  Covenant  of  Pronsifes  feaUd  in  Bjptifm,  is  conditional: 
 and  therefore  both  parties,  God  and  man,  are  the  Covenanters 
 therein. 
 
 And  in  the  Gofpel  the  Pf  omifes  of  our  firft  Justification  and 
 Adoption,  and  of  our  after  pardon,  and  of  our  Justification  at 
 Judgement,  and  of  our  additional  degrees  of  grace,  and  of  our 
 freedom  from  chaftifements,  have  fome  difference  in  the  con- 
 ditions, though  true  Chrittianity  be  the  main  fubiiance  of 
 them  all.  Mecr  Chriftianity,  or  true  confent  to  the  Covenant, 
 is  the  condition  oiout  firft  Juftification.  And  the  continuance 
 oftbit,  with  aQual  fincerc  obedience,  is  the  condition  ofnon- 
 ©million,  or  of  continuance  of  this  ftate  of  Jaftirication:  And 
 the  ufe  ofpraytr  and  other  means,  is  a  condition  of  our  further 
 reception  of  more  grace.  And  per fever ance  in  true  holincfs 
 withfaith,  is  the  condition  of  our  final  Juftification  and  Glori- 
 fication (of  which  more  anon.) 
 
 Direct.  24.  Toucan  no  further  believe  the  fulfilling  of  any  of 
 tbefe  conditional  Promife i,  than  yon  kyovt>  that  y:u  perform  tbt 
 condition. 
 
 -  It  is  preemption,  and  not  faith,  for  an  impenitent  perfon  to 
 expect  the  benefit  of  thofe  Promifes,  which  belong  to  the 
 penitent  only  ;  And  (bit  is  for  him  that  forgtveth  not  others, 
 
 to 
 
The  Lift  of  Faith.  2  55 
 
 to  cxped  (o  be  forgiven  his  particular  fins;  And  fo  in  all  the 
 id!  of  the  Promife*. 
 
 Dii e&-  25.  But  be  fure  that  you  afcribe  no  more  to  your  febes3 
 hr  performing  any  condition  of  a  Promife,  thm  God  doth. 
 
 A  condition  as  fuch  is  no  caufe  at  all  of  the  performance  of 
 thePfon^ki  cither  natural  or  rA<>ral ;  only  the  non*p erfor- 
 mance  of  the  condition  is  a  caufe  of  the  non  performance  of  the 
 Promife  :  For  the  true  nature  of  a  condition  as  fuck,  is  only  to 
 fajpeffd  the  ben  fu.  Though  naturally  a  condition  may  be  me- 
 ritorious  among  naeni  and  for  their  own  commodity  (which 
 God  is  not  capable  of)  they  ordinarily  make  only  meritorious 
 ads  to  be  conditions :  As  God  alfo  doth  only  fuch  ads  as  arc 
 pleafing  10  him,  and  fuited  to  their  proper  ends.  But  this  is 
 nothing  to  a  condition  for mally,  which  is  but  to  fufpend  the 
 benefit  till  it  be  done. 
 
 Dircd.  26  When  you  find  a  Promife  to  he  common  or  uni- 
 verfal,  apply  it  as  boldly  as  if  your  name  were  written  in  it :  and 
 alfo  when  you  find  that  any  particular  Promife  to  a  Saint  U  but  a 
 branch  of  that  univerfal  Promife  to  all  Saints  >  or  to  all  that  are 
 iathe  fame  cafe,  and  find  that  the  cafe  and  reafon  of  the  Promife 
 provetb  the  fenfe  of  it  to  belong  toyou  as  well  as  them. 
 
 If  it  be  faid,  that  tvhofoever  believeth  fhallnot  peri/h,  but  have 
 ever laftini  lift,  John  3. 16.  You  miy  apply  it  as  boldly  as  if 
 it  were  faid,  If  thou  John,  or  Thomas  be  a  Believer,  thou  fhah 
 mtpertfk,  but  have  ever lafting  life.  As  I  may  apply  the  abfolute 
 Promife  of  the  Re/urre&ion  to  my  fclf  as  boldly,  as  if  my  name 
 were  in  it,  becaufe  it  is  all  that  (hall  be  raifed  (  John  5.22, 
 24,  25O  1  Cor,  15.  So  may  I  all  the  conditional  promifes  of 
 pardon  and  glory  conditionally  [jf  I  repent  and  beluve.'}  And 
 you  may  abfolutely  thence  conclude  youf  certain  intcrcft  in  the 
 benefit,  fo  far  as  you  are  certain  that  you  repent  and  be- 
 lieve. 
 
 And  when  you  read  that  Chrift  promifeth  his  twelve 
 Apoftles,  to  be  with  them,  and  to  reward  their  labours,  and 
 to  fee  that  they  (hall  be  no  lofcrs  by  him,  if  they  lofe  their 
 lives,  &c.  You  may  believe  that  he  will  do  fo  by  you  alfo. 
 For  though  your  rwi^be  not  altogether  the  fame  with  theirs  > 
 yet  thisjs  but  a  branch  of  the  common  Promife  to  all  the  faithful, 
 who  mud  all  follow  him  on  the  fame  terms  of  fclf  denial, 
 
 Lvkt 
 
a  $6  Tie  Life  of  Faith. 
 
 Lukf*4.  26,  27,  35.  Mur.  ii3.  Raw.  8.17,  18.  And  on  this 
 ground  the  promifcto  Jefhua  is  applied,  Heb.  1 3.  I  iri//  **vjrr 
 failtbee  mrforfgfy  thee ,  fcfcrftfp  it  is  but  a  branch  of  the  Co- 
 ven-ant common  to  all  the  faithful 
 
 Direct.  27.  lie  Jure  that  you  lay  tbeftrefl  $fall  y$ur  hopes  on 
 tbeFrotnifes  of  God,  and  venture  all  your  bappineft  on  them  y  and 
 wbenCod eaJletb  to  it,  exfrefs  tbia  by  forfafyg  all  elfc  for  tbefe 
 bofes,tbat  it  may  appear  you  realty  truft  Gods  word,  without  any 
 feeret  hypocritical  refines. 
 
 This  is  the  trut  life,  and  worj^,  and  iryal  of  faith  :  whether 
 wcbuildCo  much  dn  the  Fromift  of  God,  that  we  can  take  the 
 thing  promifed  for  ttiwr  tttafure^  and  the  Word  of  God  for 
 our  whole  fee  urity. 
 
 As  Faith  is  called  xTrufting  in  Gods  (o  it  is  a  p radical  kind 
 oiTruf-,  and  the  principal  tryalofit,  lyerh  in  for  faking  all 
 other  happincfi  and  hopes,  in  confidence  of  Gods  promifc 
 through  Jcfus  Chirift. 
 
 To  open  the  matter  by  a  fimilitudc  :    Suppofc  that  Chiifi 
 i  cane  again  on  earth  as  he  did  at  his  Incarnation,  and  (hould 
 
 confirm  his  truth  by  the  fame  miracles,  and  other  means  i 
 and  fuppofc  he  fhould  then  tell  all  the  Country,  I  have  a 
 Kingdom  at  the  Antipodes,  where  men  never  die,  but  live  in 
 perpetual  prosperity  \  and  thofc  of  you  (hall  freely  jpoiTc(sir, ' 
 who  will  part  with  your  own  eftates  and  Country,  and  go  in 
 *  (hip  of  my  providing,  and  truft  me  for  your  Pilot  to  bring 
 you  thither,  and  tjurVme.  to  give  it  you  when  you  come  there. 
 My  power  to  do  all  this,  I  have  proved  by  my  miracles,  and 
 my  love  and  will,  my  offer  provcth.J  How  now  will  you 
 know  whether  a  man  believe  thrift,  and  truft  this  promife  or 
 not  }  why,  if  he  believe  and  truft  him,  he  will  go  with  £/j*,and 
 will  leave'dU,  and  wzlure  over  the  Seas  whitherfoever  he 
 condu&eth  him,  and  in  that  flip  which  he  prcparcth  for  him  : 
 Bur  if  he  dare  not  Venture^  or  will  not  leave  h.s  prefent  Gww- 
 try  and  pofTeflions,  it  is  a  fign  that  he  doth  ny;  trvjlbim. 
 
 If  you  were  goii^to  Sea,  .and  had  fsVeral  sfiipi  and  Pilots 
 offered  you,  and  you  were  afraid  left  one  were  unfafe,  and  the 
 Pilot  unskilful,  and  it  were  doubtful  which  were  to  be  truftedi 
 when  after  all  deliberation  you  chufc  one%  and  refufe  the  reft,  and 
 tcfolvc  to  venture  your  life  and  goods  in  it,  this  is  properly 
 
 called 
 
1 
 
 The  Life  cf  Faith.  257 
 
 called  trufling  it.  50  truing  in  God,  and  in  J t flu  G'fcn/f,  is 
 not  a  t4rf  epww  of  hi*  fidejny,  but  a  PRACTICAL  ThVST-, 
 and  that  you  may  be  fure  to  undcrftand  it  clearly,  I  will  once 
 open  the  parts  of  it  diftindtly. 
 
 D. vines  commonly  tell  ui  that  Faith  is  an  Affiance  or  Trufl 
 in  God:  and  fome  of  them  fay  that  this  is  an  adt  ef  the  undir- 
 ftandixg,  and  fomc,  that  it  is  an  ac^  of  the  jp/'J,  and  othirs  hyt 
 that  Faith  confiitcth  in  AJfent  alone,  and  that  Trufl  orjti ffitr.ee 
 is  as  Hope,  a  fruit  of  Faith,  and  not  Faith  itfelf :  And  what  Af- 
 fianee  it  fdfiSy  is  no  fmall  controvcr  fie  (And  fo  it  is  what  Faith 
 and  Chriftianity  is,  even  among  the  Teachers  of  Chriftim\) 
 
 The  plain  truth  is  this  ;  as  to  thename  of  F«ir&,it  fomctimc 
 Cgnifietha  meet  Intellectual  AJfent,  when  the  ob).&  requircth 
 no  more :  And  fomctime  it  tignificth  a  fraSical  Irufl  cr  Af- 
 fiance, in  theTrwtfcor  Truftincfs  of  the  undertaker  or  pro- 
 mifer,  that  is,  in  his  Potter,  Wifdow  and  Goodnefs,  or  honerty, 
 conjunct  as  cxprefled  in  his  word ,  and  that  is,  when  the 
 matter  is  practical,  requiring  fuch  a  trufl.  Tne  former  is  oft 
 called,  The  Chrijrian  Faith  i  becaufe  it  is  the  belief  of  the  truth 
 o{  the  Chrifii an  Principles  i  and  is  the  leading  part  of  Faith  in 
 the  full  fenfe.  But  it  is  the  Utter  which  is  the  Cbriflian  Yiith,  Jfhat  ^ae 
 as  it  is  taken,  not  fecundum  quid,  but  fimply  *,  net  for  a  f  rfrf,but  pa  [jf  ia,n 
 the  while  i  not  for  the  opinion  of  men  about  Chrft,  but  for 
 Chriftianity  it  felf,  or  that  Faith  which  muft  be  profek  in  Bap- 
 tifm,  and  which  hath  the  promifc  of  Juflificat ion  ind  Salva- 
 tion. 
 
 And  this  Trufi  or  Affiance  is  placed  rcfpe&ively  on  all  the 
 obj.ds  mentioned  in  the  beginning  \  on  God  as  the  firfl  effi- 
 cient foundation  i  and  on  $od  as  the  ultimate  end\  as  the  cer- 
 tain full  felicity,  and  final  objcA  of  the  foul :  On  Chrifl  as  the 
 Mediatour,  and  as  the  feemdary  f$undatUn,  and  the  guidf,  and 
 the  fin'Jher  of  our  faith  and  falvation  j  tfee  chief  fub-reveakr 
 and  performer :  On  the  Holy  Ghofl,  as  the  third  foundation  j  both 
 revealing  and  attefiirtg  the  doctrine  by  his  gifrs  i  And  on  the 
 Apeflles  and  Prophets  as  his  Inftruwents  and  Chrifl s  chief  entrufltd 
 Mejpngers  :  And  on  the  Prowife  or  Covenant  of  Chrift  as  his 
 Iti/hutnental  Revelation  itfelf:  And  on  the  Scriptures  as  the 
 tuthentickJLtcord  of  this  Revelation  and  Promife.  And  the  be- 
 nefit/or srfrjcfr  allthcfearc  trufled,  is,  recmrytt  Gtd,  or  Re- 
 ft k  dtmptiiH 
 
2<j8  The  Life  of  Faith. 
 
 detnpticn  and  Salvation^  viz.  pardon  of  fin,  and  Jsftifi:atijtr, 
 Adoption,  Salification  and  Glorification  i  and  all  things  nccef- 
 fary  thereunto. 
 
 This  Jrujt  is  an  aft  of  all  the  thr ee  faculties :   flSr  tbrte 
 there  arej  even  of  the  wiWe  w*«  :    Of  the  vitalp ji»ery  the 
 undemanding  and  the  irifl  ;  and  is  mod  properly  called  Apra- 
 Qicil  Irujt  i  fuch  as  trufiing  a  Pkyficiau  with  your  life  and 
 health  \  or  a  Tutor  to  teach  you  5  or  a  Af-ff  *r  f  0  govern   and 
 reward  you  >  or  a  Sfc/p  and  P//;ffas  aforefaid^)  to  carry  you 
 (afc  through  the  ding.rs  of  the  Sea  :     A?  in  this  iinniirude  i 
 Affiance  as  in  the  under  ft  adding    is  its  /fjrar  to  the  [efficiency 
 and  fidelity  of  the  F/M  and  ££>//>    (or  Pbyfician)  that  I   trutt; 
 Affiance  in  the  *r/I7  isthe  c&w/i^of  this  Ship,  Pilot,  PJiyfuian 
 ro  venture  my  life  with,  and  refusing  all  others  v    which  is 
 called  confent,  when  itfolloweth  the  motion  and  ofrtr  of  him 
 whom  we  truft.     Affiance  in  the  vital  power  of  the  foul,  is 
 the  fortitude  and  venturing  jff  upon  this  ch-fen  Truftee  :  which 
 is,  the  quieting  Cin  feme  mcafure)  disturbing  fears,  and  the 
 exim  or  cona:usy  or  firft  cgrefs    of  the  loul  towards  execu- 
 tion . 
 
 And  whereas  the  quarrelling  pievifh ignorance  of  this  age, 
 hith  caufed  a  great  deal  of  burer,rcproac-  ful, uncharitable  con- 
 tention on  both  iidcs,  about  the  qudlion,   Hjw  far  (bcdience 
 belongeth  tofahh  ?   whether  as  a  p*rt^  or  ettd^  or  fruit,  or  confe- 
 ffuew  ?   In  all  this  it  is  calily  difcccncd,  that  as  aU.giance  or 
 Jubjefiion  differ  (10m  obedience,  and  hiring  my  fclf  to  a  Mafiery 
 dirT.reth  from  obeying  him  i  and  taking  a  man  for  my  Tutor , 
 dirTereth  from  learning  of  him  v  and  Marriage  difrcrcth  from 
 ctn'jugal  duty  \  and  giving  up  my  felf  to  a  Pbyfician^  diftcrcth 
 from  taking  his  counfel  and  medicines ,  and  faking  a  man  for  my 
 Pi/of,  dvrTereth  from  being  conduced  by  him  \  fo  doth  our  firft 
 faith  or  Chriftianity  differ  from  *<2*/*/  obedier.ee  to  the  healing 
 precepts  of  our  Saviour.     It  is  the  covenant  cf  obedience  and 
 etnfent  to  if,  immediately  enteringw  into  the  pratlice :    It  is 
 the  /W  of  obedience  *,  orthe/o*/,  or  life  of  it,  which  will  im- 
 mediately bring  it  forth,  and  a#  it.     It  is  virtual,  but  not 
 ttiual  cbedr nee  to  Cbrtft  ■■>  becaufeit  isbutthefi.ru  confent  to- 
 his  Kingly  Relation  to  us ',  unlcfsyou  will  call  it  that  Inception 
 from  whence  all  ob;dicnc$  followcth.  But  it  miy  b:  atlual 
 
 (common) 
 
The  Life  of  Faith.  2  59 
 
 (common J  obedienct  to  God,  where  he  is  believed  in  and  ac- 
 knowledged before  Cbrifl :  And  all  following  aQsof  Faith  after 
 the  firf*  arc  both  the  root  of  all  other  obedience,  and  a  part  of 
 it;  as  our  continued  Allegiance  to  the  Kiwg  is:    And  as  the 
 Heart,  when  it  is  the  fir  ft  formed  Organ  in  nature,  is  no  fare 
 of  the  man,  but  the  Organ  to  make  all  the  parts,  becaufc  it  is 
 folitary  i  and  there  is  yet  no  man,  of  whom  it  can  be  called  « 
 fart\  but  when  the  man  is  formed,  the  heart  is  bothhisciiff 
 part,  and  the  Organ  to  actuate  and  maintain  the  reft. 
 Objtd.  But  Faith  as  Faith  is  net  obedience. 
 Anfva.  Nor  Learning  as  Learning  is  not  obedience  to  your 
 Tutor:  ^qt  plow  it  gas  pU  wing  is  not  obedience  to  your  Mtf* 
 ^er:  Or  to  fpeak  more  aptly,  the  continuance  of  your  confenty 
 that  this  man  be  your  Tutor  as  fucb,  is  not  obedience  to  him  j 
 but  it  is  materially  part  of  your  cbedt.nce  to  your  Father  who 
 commindcthiti  and  y our  continued  Allegiance  or  fub'yUion  as 
 fuch,  is  net  obedience  to  your  King,  but  as  primarily  it  was 
 the fcundatic not  heart  of  future  obedience  ^  Co  afterward  it  is 
 alfo  mater iity  a  part  of  your  obedience,  b.ing  commandedby 
 him  to  whom  you  arc  now  fubjed*.     And  fo  it  is  in  the  cafe 
 of  Faith  :  and  therefore  true  Faith  and  Obedience  arc  as  icarly 
 cenjoyncd  as  Life  gndMition^nd  the  one  is  ever  conneftd  in  the 
 other  :    Faith  ri  fir  Obedience  to  Chrilts  healing  means,  as 
 truftir.g  and  takjng  a  Phyftcian,  is  for  the  ufmg  of  his  qpunfck 
 and  Faith  is  (ox  love  and  holy  obeditnee  to  God,  which  is  called 
 our  SanGificaticn,  as  truftingi  Pbyfician,  is  for  health.     Faith  is 
 implicite  virtual  obedience  to  a  Saviour  :  and  obedience  to  a  £** 
 pifAf,  is  explictte  operating  Faith  or  fruit. 
 
 1.  In  the  under  ft  an  din g,F  ait  h  in  Gods  Fnmifes  hath  all  thefc 
 a6ts  contained  in  it. 
 
 i.  ^4  belief  that  Godis,  and  that  he  is  perfedly  powerful,  wife 
 and  good. 
 
 2.  A  belief  that  he  is  our  Maker,  and  fo  our  Owner,  our 
 Ruler,  and  our  chief  Good  (initially  and  finally )  delighting  to  d© 
 good,  and  the  perfect  felicitating  end  and  objed  of  the 
 foul, 
 
 3.  A  belief  that  God  hath  expreiTcd  the  benignity  of  his 
 nature,  by  a  Covenant  or  Promife  odife  to  man. 
 
 4.  To  believe  that  -Jefue  Cbrift,God  and  Man>\$  the  Mediator 
 
 Kka  of 
 
2<5o  ihe  Life  of  Faith, 
 
 of  this  Covenant,  thb.  8  6.  dc  9.  15.  &  12.  24.  procuring  it, 
 andcntruft'vd  to  admmifter  or  communicate  the  blcfSngs  of  it, 
 He£.  5.  9. 
 
 5.  To  believe  that  the  H  ly  Ghofi  is  the  feal  and  vritnefi  of 
 ths  Covenant. 
 
 6  To  believe  that  this  Covenant  giveth  pardon  of  fin,  ind 
 Jufiification  and  Adoption,  and  further  grace,  to  penitent  Be- 
 1  even  •>  and  Glorification  to  thofc  that  peifeverc  in  true  Faith, 
 Love  and  Obedience  to  the  end. 
 
 7.  To  believe  that  the  Holy  Scriptures  or  Word  delivered 
 by  the  Apofl!esy  is  the  fare  Record  of  this  Covenant,  and  of  the 
 hHjkory  and  doQrine  on  which  it  is  grounded. 
 
 9.  To  believe  that  God  is  moft  perfectly  regardful  and  faith, 
 ful  to  fulfil  this  Covenant,  and  that  he  cannot  lye  or  break  it, 
 Tim  1.  a  Hb.6  17,  18. 
 
 9.  To  b  1  eve  that  you  in  particular  ire  included  in  this  Co- 
 venant,  as  well  as  others,  it  being  univerfal  as  conditional  to 
 all  rfthey  will  r  pntand  believe,  and  no  exception  put  in 
 agiinft  you  to  exclude  you,  John  3%  16.  M*r^i&  15,16. 
 
 10.  To  believe  or  know  that  there  is  nothing  tlft  to  be 
 trufted  to,  as  out  felicity  and  endinQezd  of  God-,  nor  as  our 
 way  snftead  of  the  Mediator,  and  the  forefaid  means  appoint- 
 ed by  him. 
 
 11.  In  the  Wi\l%  Faith  or  TV ult  hath  1.  Afimple  complacency 
 in  God  a«  b-lieved  to  be  moft  perfeQly  good  as  fore-defcribed. 
 
 2.  Ir  hifh  an  aQual  intending  anddtfiring  of  him  as  our  end 
 andreh^le  idkiy  to  be  enjoyed  in  Heaven,  Gal.  5.  5,  7  E^r/. 
 £.  I7>  *$>  ip.  C#/.  j.  1,  3,  4.  1  C#r.  13.  Hr*.  u.  Af<if.6. 
 ao,  21. 
 
 3.  It  is  the  turning  away  from,  and  refufing  all  other  (ccm- 
 i»g  felicity  or  endst  and  rafting  *//  our  happinefs  and  hopes 
 upon  G  >d  ahne. 
 
 4.  ft  is  the  chafing  Jefm  Cbrift-u  the  only  way  and  Me- 
 diator to  this  end  >  with  the  refunVg  of  all  other,  J  oh.  14. <S. 
 and  trufting  all  that  we  arc  or  hope  for  upon  his  Media- 
 tion. 
 
 HI.  hi  the  Vital  Power,  it  is  the  cafling  away  all  inconfiftcnt 
 fears,  and  the  inward  rcfolved  delivering  up  the  foul  to  the 
 f*tber,  Son  and  Holy  Spirit  in  this  Covenant,  entering  our 
 
 fdves 
 
The  Life  of  Faith.  261 
 
 fclvts  into  a  refold d  war  with  the  Devil,  the  World,  and  the 
 F!tfr\  which  in  (he  performance  will  refill  us.  And  thus 
 Faith  or  Tru!l  is  conlVituttd  and  completed  in  the  true  Bap- 
 tifmai  Covenant. 
 
 DireS.  28.  In  all  tbie  before  that you  obferve  the  difference 
 between  the  truth  of  Faith  tandtbe  high  degrees. 
 
 The  truth  of  it  is  mod  certainly  difecrned  by  fas  confiftirg 
 in)  (THE  AESOLVlE  CASTING  or  VEN1VRING  nor 
 part,  but  ALL  TOVR  HAPPINESS  and  HOPES  VPON 
 GOV  and  the  MEDIATOR  ONLT ,  and  LEiTING  GO 
 ALL  WHICH  IS  INCONSISTENT  WITH  THIS 
 CHOICE  and  TRVSf.  This  is  true  and  favwg  Faith  and 
 Truft. 
 
 Pardon  me  that  I  iometirae  ufe  the  word  VENTVRING 
 ALL,  as  if  there  were  any  uncertainty  in  the  matter.  I  in- 
 tend not  by  it  toexprefs  the  leaft  uncertainty  or  fallibility  in 
 Gods  Proroife  :  For  Heaven  and  Earth  (hall  pafs  away,  but 
 one  jot  or  tittle  of  his  Word  (hall  not  pafs,  till  all  be  fulfilled  : 
 But  I  (hall  here  add, 
 
 1.  Jrue  Faith  or  Trufi  may  con  lift  whh  uncertainty  in  the 
 ferfun  who  belie  vcth  j  if  he  believe  and  trufi  Chrift  but  fo  far, 
 that  he  can  cart  away  all  his  worldly  creatures  and  hopes,  even 
 life  it  felf  upon  that  trufi.  Every  one  is  not  an  Infidel,  nor  a* 
 Hypocrite,,  who  muft  fay,  if  he  fpeak  his  heart  [I  am  not  cer- 
 tain pafi  all  doubts,  that  the  foul  is  immortal,  or  the  G  fart  true.: 
 but  I  am  certain,  that  immortal  bap  fine  ft  is  mofi  deferable,  and 
 rndlefs  mifery  mofi  terrible  \  and  that  thia  world  is  vanity,  and 
 nothing  in  it  worthy  t$  be  compared,  with  the  bofes  which  Cbrifi 
 bath  given  us  of  a  better  life  :  Andtherefore  upon  )ufi  deliberation 
 I  am  refdwdtokt  go  all  my  finfulfleafutes,  profits,  and  worldly 
 reputation,  and  life  it  felf,  whenit  is  inconfiften*  with  thofe  bofes : 
 And  t§  take  Gods  Love  for  my  felicity  and  end,  and  to  trufi  and 
 venture  abfolutely  all  my  bappinefs  and  hopes  on  the  favour  of 
 G$4,  the  mediation  of  Cbrifr,  and  the  Promifes  which  he  bath 
 given  us  m  the  Goffel.~] 
 
 I  know  I  rtill  meet  with  abundance  of  Teachers  and  people, 
 that  will  fhakc  the  head  at  this  doctrine  as  dangerous,  and  cry 
 out  of  it  as  favouring  unbelief,  that  any  one  (hould  have  true 
 ft vir.g  Faith,  whodeubtttb,  or  is  uncertain  of  the  immortfikty 
 
261  The  Lije  of  faith, 
 
 of  the  foul,  or  the  truth  of  the  Cofrel !  but  I  fee  fo  much  in  hot- 
 brained  proud  pcrfons,  to  be  pittitd,  and  fo  much  of  ffcrir* 
 jwrJtjn  che  Church  to  be  with  tears  lamented,  that  I  mil  not 
 by  fpeecb  or  filence  favour  their  brainliek,  bold  afoitwns,  nor 
 will  I  fear  their  phrenctick  furious  cenfurc*.    I!  it  be  not  a 
 mark  of  a  wife  and  good  Mmiiicr  of  Chriil,  to  be  utterly  igni 
 rant  of  the  ftate  of  fouls,    both  his  own,  and  all  the  feopl :s> 
 then  I  will  not  concur  tc  the  advancement  of  the  reputation 
 of  fuch  ignorance.     It  is  enough  fo  pardon  the  great  injury 
 which  fuch  do  to  the  Church  of  God, without  countenancing  it. 
 Though  this  one  infUncc  only  now  mind  mc  of  it,  abundance 
 more  do  fccond  it,  and  tell  us,  that  there  are  in  the  Churches 
 through  the  wor!d>  abundance  of  Divines,  who  arc  tirft  taught 
 by  a  party  which  they  moft  tftecm,  what  is  to  be  held  and 
 (aid  as  orthodox,  and  then  make  it  their  work,  to  contend 
 for  that  orthodoxnefs  which  they  were  taught  fo  to  honour, 
 even  with  the  moft  unmanly  and  unchriftian  fcorns  and  cen- 
 fures  *  when  as  if  they  had  not  been  dolefully  ignorant  both  of 
 the  Scriptures,  and  tbemfelves,  and  the  fouls  of  men,  they 
 Would  have  known,  that  it  is  the  fool  tbdt  ragetb  and  h  con- 
 fident) and  that  it  was  not  their  knowing  more  than  others, 
 but  their  knowing  lefs,  which  made  them  fo  prefuroptuous  j 
 tnd  that  they  are  tbentfelves  as  far  from  certainty  as  others, 
 when  they  condemn  tbemfelves  to  defend  their  opinions:  Even 
 like  our  late  Perfetiionifts,  who  all  lived  more  imperfeWy  than 
 others,  but  wrote  and  railed  (otfinlefl  perft&ion,  as  foon  as 
 they  did  but  fake  up  the  opinion.     As  if  turning  to  that  opi- 
 nion had  made  themperfefi.    So  men  may  pafs  the  cenfure  of 
 hypocrific  and  damnation  upon  themfclves  when  they  plcafe, 
 by  damning  all  as  hypocrites,  whofc  faith  is  thus  far  imperfect  ; 
 but  they  Fhall  never  make  any  wife  man  believe  by  it,  that 
 their  otvnfaitb  is  ever  the  more  certain  or  perfctt. 
 
 As  far  as  I  can  judge  by  acquaintance  with  pcrfons  moti  re- 
 ligious, though  there  be  many  who  arc  afraid  to  (peak  it  out, 
 yet  the  fir  greater  number  of  jhc  molt  faithful  Christians,  have 
 but  fuch  a  faith  winch  I  dclcribed,  *nd  their  hearts  Uy  [I  am 
 mot  cert  am,  or  pafi  aU  doubt,  of  tbt  truth  of  our  immortality,  or  •/ 
 tbrGofpel  j  but  I  mU  venture  all  my  hopes  and  bafpmefi9  tbtugb 
 Ufa  farting  witHifi  iifr If  ufnii.2 
 
 And 
 
The  Life  of Fail h.  263 
 
 And  I  will  venture  to  Hy  it,  as  the  truth  of  Chrift,  that  he 
 that  truly  cm  do  this,  hath  a  finccre  and  favir  g  faith  \  what- 
 foevcr  OpinionifiS  may  fay  agamft  if.  For  Chrift  hath  pro- 
 rnidd,  that  be  that  kfetk  bis  hfe  for  hit  fa{e  and  the  Gofpe!sy 
 fiaU  have  life  evwlafiing,  Mat-  10.37,38,  39,  42.fr  16.  25  & 
 19.  29.  Lukf  18.  30.  And  he  hath  appointed  no  higher  cx- 
 pnflions  of  faith,  as  necefTary  to  falvation,  than  denying  our 
 [elves,  and  taking  up  tht  Crofs,  and  for/aking  all  that  we  have  \ 
 ix  in  one  word,  than  Mirtyrdont  ;  and  this  as  proceeding 
 from  the  Love  of  Gody  Luke  14.  26)27,29,33  Row.  8.  17,18, 
 
 28,29,3o,35,3^37o8>39- 
 
 And  it  is  molt  evident  that  the  fincerc  have  been  vpea\  in 
 'faith,  Luke  17.  5.  Andtke  Apoftles [aid  untotbeLord,  Increafe 
 cur  faith,  Mark  9.  24.  Lnd  1  believe,  help  thou  my  unbelief 
 Luke  7.  9.  /  have  nit  found  fo  great  faith,  no  not  in  Ijrael.  The 
 weak^farih  was  the  more  common. 
 
 2.  And  as  t rue  Faith  or  Truft  may  confift  with  doubts  and 
 uncertainty  in  the  fubjed  ^  fomayit  with  much  anxiety,  carc+ 
 difquietment  and  linful/^r  s  which  fheweth  the  imperfection 
 of  our  Faith.  Shall  ben*  much  more  clothe  ywyQ ye  of  tittle 
 faith?  Mat.  1 6.  8.  O  ye  of  litilt  faith,  why  re afonyni  among 
 yourfelves,  &c.  Mit.  8.  16,  Why  are  ye  fearful,  0  ye  of  little 
 faith?  M;t.  14-31.  Fcter  hid  a  faith  that  could  venture  his 
 life  on  the  waters  to  come  toChrift,  as  confident  of  a  miracle 
 upon  his  command  :  But  yet  it  was  not  without  fear,  v.  %o. 
 When  he  favp  the  windboifteroUf,  he  was  afraid ;  which  caufed 
 Chrift  to  fay  \_0  thou  of  little  faith,  wherefore  didfi  thou 
 d:uht  f~\ 
 
 Ana  you  cannot  fay  that  this  is  only  a  hindcrancc  in  the  ap- 
 plying aU,  and  not  in  the  direQ  and  principal  ad  of  faith  :  tor 
 Lukg  24.  21.  we  find  fome  Difcip'cs  at  this  pafs  [B«t  we  truft- 
 ed  that  it  had  been  he^  wk)  fhsuld  have  redeemed  Ifrael.~]  And 
 v.  25,  26.  Chrifi  faith  to  them  0  fools,  and  flow  of  heart  to 
 brieve  all  that  the  Prophets  havefpokgn  ,  eught  not  Cbrift  to  have 
 fufferedthef;  things,  and  to  enter  into  bit  Glory  ?  Luke  24.  1  r. 
 The  words  of  them  who  told  the  Apoftles,  that  Chrift  was 
 rifzn,  jewed  but  as  tales  to  them^  and  they  believed  them  nor. 
 And  v.  41 .  While  they  believed  notforjsy,  and  wondered.  &c. 
 
 3.  Nay,  a  weak  faith  mayhavefucha  fwouniogfhf,  as  fo 
 
 faiV 
 
2  64  ^e   *-7/e  of  faith. 
 
 (ill  extraordinarily  in  an  hour  of  temptation,  Co  Tar  as  to  deny 
 Cbrtf,  or  thrmk  from  him  in  this  tear:  fa  did  Peter,  and  not 
 only  he,  but  4//  rfo  Difcifles  ftrfook^  hint,  and  flcd>  Mafth. 
 26  56. 
 
 Bur  yet  he  that  according  to  the  habituated  ftate  of  hi*  foul, 
 hath  [0  much  Yaiih%and  Love,  as  will  caufebim  to  venture  life  and 
 aP,upon  the  trujl  which  he  haib  to  the  fnmi/ts  of  the  Gfyel,  hath  a 
 true  and  faxing  faih. 
 
 And  here  I  defire  all  doubting  Chrlftians,  to  lay  by  the 
 common  miftake  in  the  trying  of  their  faith  or  truft  inChnft, 
 and  to  go  hereafter  upon  furer  grounds.  Many  (ay,  /  cannot 
 believe  irtrufi  Chrift  j*r  [aivatson,  for  I  am  full  of  doubts,  and 
 fears 9  and  troubles ,  and  fur ely  this  is  not  truftingGod.  Anf  I. 
 The  queftion  is  nor,  whether  you  truft  hitnpcrfeQly,  Co  is  to 
 have  no  fears,  no  troubles,  no  doubts :  but  whether  you  truft 
 him  fincerely,  fofaras  to  venture  allupn  him  in  bis  way.  If 
 you  can  venture  all  on  him,  and  let  go  all  to  follow  him,  your 
 faith  is  true  and  fivmg. 
 
 This  would  abundantly  comfort  many  fearful  troubled 
 Chriftians,  if  they  did  bat  underftand  it  well :  For  many  of 
 them  that  thus  fear,  would  as  foon  as  any,  forfakc  all  for 
 Chrift,  and  let  go  all  carnal  pleafures,  and  worldly  things,  or 
 any  wilful  (In  whatfoever,  rather  than  forfake  him  >  and 
 would  not  take  to  any  other  portion  and  felicity  than  God, 
 nor  any  other  way  than  Chrift,  and  the  Spirit  of  holincft,  for 
 all  the  temptations  in  the  world  :  And  yet  they  fear  becaufe 
 they  fear  i  and  doubt  more  becaufe  they  doubt.  Doubring 
 foul,  let  this  refolve  thee  -,  fuppofc  Chrift  and  his  way  were 
 like  a  Pilot  with  his  Ship  at  Sea  :  Miny  mojpc  promifc  to  con- 
 vey thee  fafcly,  and  many  pcrfwadc  thee  not  to  venture,  but 
 May  at  Land :  But  if  thou  haft  fo  much  truft  as  that  thou 
 wilt  go,  and  put  thy  fclf,  and  all  that  thou  haft  into  this  Ship, 
 and  forfake  all  other,  though  thou  go  trembling  ail  the  way, 
 and  be  afraid  of  every  ftorm,  and  tempeft,  and  gulf  i  yet  thou 
 haft  true  faith,  though  it  be  weak.  If  thy  fiith  will  but  keep 
 thee  in  the  Ship  with  Chrift,  that  thou  neither  turn  bick  again 
 to  the  flcftv,  and  world  >  nor  yet  take  another  Ship  and  Pilot, 
 fas  Mahomctanes,  and  thofc  without  the  Church)  undoubt- 
 edly  Chrift  will  bring  thec  fkfc  to  Land,  though  thy  fear  and 
 diiiuftbciillthyfin.  Fox 
 
The  Life  of  Faith.  265 
 
 — ■ — ...  ...  _____ 
 
 For  the  hypocrites  cafe  is  alwaiet  fomc  ofthefe:  it  Some 
 of  them  will  only  truft  God  in  fomcfmalltr  matter,  wherein 
 their  happinefs  confifttth  not :  As  a  man  will  truft  one  with 
 fomc  trifle  which  he  doth  not  much  regard,  whom  yet  he 
 thinks  fo  ill  of,that  he  cannot  truft  him  in  a  matter  of  weight. 
 
 2.  Some  of  them  will  truft  God  for  the  faving  of  their  fouls, 
 and  the  life  to  come  (or  rather  pre  fume  on  him,  while  they  call 
 il truflingbim)  but  they  will  not  truft  him  with  their  bodies^ 
 their  wealth,  and  honours  %  and  flefhly  pleafures,  or  their  lives . 
 Thcfe  they  arc  refolved  to  fhift  for,  and  fecure  th.mfdves,  as 
 well  ai  they  can.  For  they  know  that  for  the  world  to  come, 
 they  muft  be  at  Gods  difpofa',  and  they  have  no  way  of  their 
 own  to  fhift  out  of  his  hands :  whether  there  be  fuch  a  life  or 
 no,  they  know  not  >  but  if  there  be,  they  will  cart  their  fouls 
 upon  Gods  mercy,  when  they  have  kept  the  world  as  long  as 
 they  can,and  have  had  all  that  it  can  do  for  thcm.But  they  will 
 not  lofe  their  prcfent  part, for  fuch  uncertain  hopes  as  they  ac- 
 count them. 
 
 3.  Some  of  them  will  truft  him  only  in  pretence  and  name, 
 while  it  is  the  creature  which  they  truft  indeed.  Becaufe  they 
 have  learned  to  fay,  that  God  is  the  difpofer  of  all,  and  only 
 to  be  trufted,  and  all  creatures  are  but  ufed  by  his  will , 
 therefore  they  think  that  when  they  truft  the  creature,  it  is 
 but  in  fubordination  to  God  >  though  indeed  they  truft  not 
 God  at  all. 
 
 4.  Some  of  them  will  truft  God  and  the  creature  joyntly ; 
 and  as  they  ferve  God  and  Mammon,  and  think  to  make  furc 
 of  the  profperity  of  the  body,  and  the  falvation  of  the  foul,; 
 without  loling  cither  of  them ,  fo  they  truft  in  both  conjunct- 
 ly, to  make  up  their  felicity.  Some  think  when  they  read 
 Chiifts  words,  Mark^  1 0.24.  Hovohardis  it  for  them  that  truft 
 in  Riches,  to  enter  into  the  Kingdom  of  God  f]  that  they  are  fate 
 enough  if  that  be  all  the  danger  \  for  they  do  not  truft  in  their 
 riches,  though  they  love  them  :  He  is  a  mad  man  they  fay,that 
 will  fut  his  truft  in  them.  And  yctChrift  intimatcth  it  as  the 
 truereafon  why  few  that  have  riches  can  be  faved,  becaufe 
 there  is  few  that  have  riches,  who  do  not  truft  in  them  :  You 
 know  that  riches  will  not  fave  your  fouls  i  you  know  that 
 they  will  not  five  you  from  the  gr_vs>   you  know  that 
 
 LI  they 
 
a  6  6  T*e  Zi/e  0/  t  aiti. 
 
 they  will  not  cure  your  difeafes,  nor  cafe  your  pains :  And 
 therefore  you  do  not  trufi  to  riches,  either  to  keep  you  from 
 fickpefs,  or  from  dying,  or  from  Hell :    But  yet  you  think  that 
 riches  may  help  you  to  live  mflea/ure,  and  in  reputation  with 
 the  world,  and  in  plenty  of  all  things,  and  to  have  your  will, 
 as  long  as  health  and  life  will  la(U  and  this  you  take  to  be  the 
 chiefefi  happinefs  which  a  man  can  makefureof:    And  for- 
 this  you  trujl  them.     The  fool  in  Luks  12.1 9>  who  faid,  Soul% 
 tak?  thy  cafe,  eat ,  drinks,   and  be  merry ,   thou  baft  enough  laid 
 up  for  many  years,  did  not  truft  his  riches  to  make  him  inrnor- 
 tal>  nor  tofave  bis  foul:    But  he  trufted  in  them,  as  a  provifionv 
 which  might  fuffice  for  many  years,  that  he  might  eat,  drinks, 
 and  be  merry  %  and  take  bit  eaft\  and  this  he  loved  better,  and 
 preferred  before  any  pleafurcs  or  happinefc  which  he  hoped 
 for  in  another  world.    And  thus  it  is-  that  all  worldly  hypo- 
 crites do  truft  in  riches ;  Yea  the  fooreft,  do  truft  in  their  little 
 poor  provifions  in  this  world,  as  feemingto  them  f*rer,  and 
 therefore  better  thin  any  which  they  can  expect  hereafter.  This 
 is  the  way  of  truftitsg  in  unartain  riches,   (viz.  to  be  their 
 fu reft  happinefs)  inftead  of  trufting  in  the  living  God,  i.Tirrw 
 6. 17.  &.4.  10.  Pfjl.  49.6.  &S2-?- 
 
 But  yet  becaufe  the  hypocrite  kooweth,  that  he  cannot 
 live  here  alwaies,but  mull  die,  and  his  riches  mud  be  parted 
 with  at  laft,  and  hearcth  of  a  life  of  glory  afterwards,  he  would 
 fain  have  his  part  in  that  too,  when  he  can  keep  the  world  no 
 longer  :  And  fo  he  taketh  both  together  for  his  part  and 
 hope,  viz*  as  much  bodily  happinefs  as  he  can  get  in  this 
 world,  and  Heaven  at  lilt,  when  he  muft  die  :  not  knowing 
 that  God  will  be  all  our  portion  and  felicity,  or  none  j  and 
 that  rhe  world  mult  be  valued  and  ufed  but  for  his  fake,  and  in 
 iubordination  to  him  and  a  better  world. 
 
 5.  Yet  fome  hypocrites  feem  to  go  further  (though  they  do 
 rot)  for  they  will/ftm,  even  to  themfelves,  to  refign  goods,  and 
 life,  and  all  things  absolutely  to  the  will  of  God.  But  the  reafon 
 ss,  becaufe  they  are  fecrctly  petfwided  in.  their  hearts,  that 
 their  resignation  (hall  no  whit  deprive  them  of  them  >, and 
 that  God  will  never  the  more  take  it  from  them  >  but  that 
 they  may  poflefs  as  much  prefent  corporal  felicity,  in  a  life  cf 
 Religion,  as  if  they  lived  in  the  dangerous  cafe  of  the  ungodly  : 
 
 ox 
 
The  Life  of  Faith.  267 
 
 or  at  Icaft ,  that  they  may  keep  fo  much,  as  not  to  be  undent  or 
 left  to  any  great  fuferings  in  the  world  i  or  at  lead,  their  lives 
 may  not  be  called  for.    For  they  live  in  a  time,  when  few  dif- 
 fer for  Chrifti  and  therefore  they  fee  little  caufc  to  fc^r  that 
 they  Ihould  be  of  chat  fmaller  number  :  and  it  is  but  being  a 
 little  the  more  wife  and  cautclous,   and  they  hope  they  may 
 fcapc  well  enough.   And  if  they  had  not  this  hope,  they  would 
 never  give  up  all  to  Chrift.    But  like  pcrfbns  that  will  be  libe- 
 ral to  their  Phytician,  they  will  offer  a  great  deal,  when  they 
 think  he  will  not  take  it  j  but  if  they  thought  he  would  take 
 all  that  is  offered,  they  would  offrr  lefs.    Or  as  if  a  fick  perfon 
 fhould  hear  that  fuch  a  Phyfician  will  give  him  no  very  ftrong 
 or  loathfomc  Phyfick  i  and  therefore  when  the  Phyficitn 
 tcllethhim  [I  will  be  none  of  y tour  Pbyfician  unlefs  you  will  ab- 
 folutely  promtfe  to  takf  every  thing  which  I  fball  give  you.~\   He 
 promifeth  that  be  will  do  it  i  but  it  is  only  bcciufe  he  fuppoftth 
 that  he  will  give  him  nothing  which  is  troubltfome :  And  if  he 
 find  his  cxptdation  croft,  he  brcaketh  his  promife,  and  faith, 
 If  lb  ad  known  that  be  would  have  ufed  me  thm,  1  Would  never 
 have  fromifed  it  hint.    So  hypocrites  by  promipgive  up  them- 
 felves  abfolutely  to  God,  and  to  be  wholly  at  his  will,  without 
 excepting  life  it  fclf:  But  their  hearts  do  fecrctly  except  it: 
 tor -all  this  is  becaufc  they  doubt  sot  but    they  may  (avc 
 rheir  earthly  profperity  and  lives,  and  be  Chriftians  too ;  And 
 if  once  Chrift  call  them  to  fuffcr  death  for  him,  they  (hew  ihen 
 what  was  the  meaning  of  their  hearts. 
 
 To  rcafTumc  the  former  fimilitudc  *  If  Chrift  on  earth  fhntld 
 tfer  to  convey  you  to  a  Kingdom  at  the  Antipodes,  where  men 
 live  for  ever  in  glorious  bolinefs,  if  you  will  but  trufi  himy  and  g$ 
 in  hie  Ship,  and  takf  him  for  your  Tilot :  Here  one  faith,  I  do  not 
 believe  him  that  there  is  fuch  a  place,  and  therefore  I  will  not 
 go  (that  is, the  Infidcl.J  Another  faith,  I  like  my  merry  life 
 at  home,  better  than  his  glorious  bolinefs  (  that's  the  open 
 tf  or Idling  and  propbane. )  Another  faith,  I  will  live  in  my  own 
 Country,  and  on  my  own  efiate,  as  long  as  I  can,  and  when  I  find 
 that  I  am  dying,  and  can  ftay  here  no  longer,  that  I  may  b? 
 furc  to  lofe  nothing  by  him,  I  will  take  his  offer.  Another 
 faith,  I  will  go  with  him,  but  I  will  turn  back  again,  if  I  find 
 *ny  dangerous  ftorms  and  gulfs  in  the  pafTige.  Another  faith,  I 
 
 LI  2  will 
 
2  68  The  Life*/  Ftitb. 
 
 will  take  mother  Ship  ind  Pilot  along  with  me,  lefthcfhould 
 fail  me,  that  I  may  not  be  deceived.  Another  faith,  I  am 
 told  that  the  Seas  are  calm,  and  there  is  no  danger  in  the  paf- 
 fige,  and  therefore  I  will  abfolutely  truft  him,  and  venture 
 all,  but  when  he  meets  with  ftorms  and  hideous  waves,  he 
 faith,  This  is  not  as  I  expected,  and  (b  he  turncth  back  again. 
 But  another  (the  true  Chriftian)  faith,  I  will  venture  til,  and 
 -wholly  truft  him  :  And  Co,  though  he  is  oft  afraid  in  dangers, 
 when  he  fceth  the  devouring  gulfe,  yet  not  fo  fearful  as  to 
 turn  back,  but  on  he  goeth,  come  on  it  what  will  >  becaufe  he 
 knoweth  that  the  place  which  he  goeth  to  is  mott  defirable, 
 and  mortality  will  foon  end  his  old  profperityi  and  he  hath 
 great  reafon  to  believe  his  Pilot  to  be  trufty. 
 
 By  all  this  you  may  fee,  how  it  comcth  to  pafs  that  Chrift 
 who  proroifeth  life  to  Eelievtrs,  doth  yet  mike  fe If- deny at,  and 
 forfakjvg  all  that  we  have,  even  life  itfdf,  to  be  alfo  neceffary  i 
 and  what  relation  felf-denyal  hath  to  faith,  Luke  14,  26,  33, 
 Nearer  by  far  than  moft  confider.  You  may  fee  here  the  reafon 
 why  Chrift  tryed  the  rich  man,  Lukf  18.  22.  with  felling  all, 
 and  f  oL 0 whig  him  in  hope  of  a  reward  in  Heaven  :  And  why  he 
 bid  his  Diciples,  Lukf  12.  33.  Sell  that  ye  have,  and  give  alms  \ 
 frovide your  f elves  bags  which  wax  not  old,  a  treasure  in  the 
 
 Heavens  which  faileth  not -And  why  the  firft  Chri* 
 
 flians  were  made  a  pattern  of  entire  Chrift  ianiry,  by  felling  all, 
 and  laying  down  at  the  Apoftles  feet  \    And  Ananias  and  Sa- 
 pbira  were  the  inftances  of  Hypociific,  who  fecretly  and  lying- 
 ly  kept  back  part :  You  fee  here  how  it  comes  to  pafr,  that  all 
 true  Chriftiansmuftb:  heart-martyrs,  or  prepared  to  die  for 
 Chrift  and  Heaven,  rather  than  forfake  him.  You  may  plainly 
 perceive  that  Faith  it  felf  is  an  Affiance  otftufting  inGodby 
 Chrift,  even  a  truftingin  God  in  Heaven  as  our  felicity,  and 
 in  Chrift  as  the  Mediator  and  the  Way  •,  tnd  that  this  Truft  is 
 a  venturing  all  upon  him,  and  a  forfah^ng  all  for  God,  and  his 
 fromifes  in  Chrift.    And  that  it  is  one  and  the  fame  Motion 
 which  from  the  terminus  a  quo  is  called  Repentance  and  for- 
 f*kj*gall>  and  from  the  terminw  ad  quern  is  caVedTruji  and 
 L$ve.  They  that  arc  willing  to  fee,  may  profit  much  by  this 
 obfervation  j  and  they  that  are  not  may  quarrel  at  it,  and  talk 
 againft  that  which  their  prejudice  will  not  allow  them  to  un- 
 dcrftind.  And 
 
The  Lift,  of  Faith.  269 
 
 And  by  all  this  you  may  fee  alfo  wherein  the  ftrengtb  of 
 Faith  contiiicth  :  And  that  is  1 .  In  fo  clear  a  fight  of  the  evi- 
 dences of  truth  as  (hall  leave  no  considerable  jaWuVfg;,  Mai. 
 21.  21.  So  Abraham  ft  agger  ed  not  at  the  promife  of  God  through 
 unbelief,  tut  was  {hong  in  faith  9  giving  glory  to  God, 
 Rom.  4. 
 
 2.  Info  confirmed  a  Refolution  to  cleave  to  God  and  Chrift 
 alone,  as  leavcth  no  wavering,  or  looking  back  :  that  we  may 
 fay  groundedly  with  Peter,  Though  I  die,  I  will  nor  deny 
 thee  i  which  doubtleft  fignified  thenfome  ftrengthrf  faith  : 
 And  as  Paul,  1  am  ready  not  only  to  be  bound,  but  to  die  for  the 
 Name  of  the  Lord  J e fas,  Ads  21.  13. 
 
 3. In  fo  (Hong  a  fortitude  of  foul, as  to  venture  and  give  up  our 
 filves%  our  lives,  and  all  our  comforts  and  hopes  into  the  hand  of 
 Chrift,  without  any  trouble  or  i\n(u\  fears,  and  to  pafs  through 
 all  difficulties  and  tryals  in  the  way,  without  any  diftruft  or 
 anxiety  of  mind.  Thcfeb:  the  chara&ers  of  a  ftrongand  great 
 degree  of  faith* 
 
 And  you  may  note  how  Heb.  1 1.  defcrib:th  Faith  common- 
 ly by  this  venturing  and  forfaking  all  upon  the  belief  of  God. 
 As  in  Noah's  cafe,  verfe  7.  And  in  Abraham's  leaving  his  Coun- 
 try, v.  8.  And  in  his  iacrificing  Ifaac,  v.ij.  And  in  Mifes 
 forfaking  Pharaoh's  Court,  and  chufing  the  rcpioach  of  Chrilt*  . 
 rather  than  the  pleafures  of  fin  for  a  fcafon,  v.  24,25,26.  And 
 in  the  Ifraclites  venturing  into  the  Red  Sea,  v. 29  And  in 
 Rabab's  hiding  the  fpies,  which  mud  needs  be  her  danger  in 
 her  own  Countrey.  And  in  all  thofe,  who  by  faith  fubdued 
 Kingdoms,  wrought  Right eoufnefs,  obtained  Promifes,  flopped  the 
 mouths  of  Lions ,  quenched  the  violence  of  fire,  efcapedthe  edge  of 
 thefword;  out  of  weakpefi  were  made  ftrong—~*Qihers  were 
 tortured,  not  accepting  deliverance,  that  they  might  obtain  a  better 
 rtfurrefiion,  and  others  bad  tryalof  cruel  mockjngs  andfeourg- 
 tngs  i  yea  moreover  of  bonds  and  imprifonment  s  \  they  were  done  J, 
 they  were  fawn  afunder,  were  temptea\were  flain  with  thefword  \ 
 they  wandered  about  in  Sheep  styns^and  Goat  skjns,being  destitute, 
 affiifad, tormented,  of  whom  the  world  was  not  worthy:  Jbey 
 wandered  in  Vefarts  and  Mountains,  and  in  ~Dens,  and  Caves  of 
 the  earth.  And  in  Heb.  10.  32,  33,  dec.  They  endured  a  great 
 fight  ofaffligion',  partly  wbilji  they  were  made  a  gating  ftoci^, 
 
 LI  3  htb. 
 
270  The  Life  of  Faith. 
 
 both  by  reproaches  and  a fflidiens  ^  and  part ly  wbiijt  they  became 
 companions  of  them  that  were  jo  ufed  -~— And  took^joy July  the 
 ffroilivg  of  their  goods,  k^omng  in  thcmfelves  that  they  bad  in 
 Heaven  a  better  andan  enduring  fubfiance.  And  thus,  the  jufi  da 
 livebyfaitb  \  but  if any man \  drawback^ ,  my  fcui  JbnV  have  no 
 fleafure  in  him,  faith  the  Lord.  Sec  alio  Rom.  8.  33,  36, 
 37  fcc. 
 
 Thcfc  ire  the  Spirits  defcriptions  of  fiith  *,  but  if  you  will 
 rather  take  a  whimficil  ignorant  mans  defcription,  who  can 
 only  tofs  in  his  mouth  the  name  of  FREE  GRACE,  and 
 knowcthnot  of  what  he  fpcaketh,  or  what  he  affirmeth,  or 
 what  that  name  figniricth,  which  he  chcafcth  his  own  foul 
 with,  inftead  of  true  Free  Grace  it  ftlf,  you  muft  furTcr  the 
 bitter  fruits  of  your  own  delusion.  For  my  part  I  (hall  fay 
 thus  much  more,  to  tell  you  why  I  fay  fo  much,  to  help  you 
 to  a  right  undcrftandiug  of  the  nature  of  true  Chriman 
 Faith. 
 
 1.  If  you  undcrftand  not  truly  what  Faith  is,  you  under- 
 stand not  what  Religion  it  is  that  you  profefs :  And  fo  you 
 call  your  fclvcs  Chrimans,  and  know  not  what  it  is.  It  feems 
 thole  that  faid,  Lor d,xce  have  eaten  and  drunkf*  in  thy  pre' 
 fence,  and  prefbefied  in  thy  Name,  did  think  they  hid  been 
 true  Believers,  Mattb.  7.21,  22. 
 
 a.  To  erre  about  the  nature  of  true  Faith,  will  engage  you 
 in  abundance  of  other  errours,  which  will  neceffarily  arifc 
 fromthitj  as  it  did  them,  againft  whom  James  difputcth, 
 James  2.  14,  15,  &c.  about  Justification  by  Faith  and  by 
 Works. 
 
 3.  It  will  damnably  delude  your  fouls,  about  your  own 
 ftatc,  and  draw  you  to  think  that  you  have  faving  Faith,  be- 
 caufe  you  have  that  fancy  which  you  thought  was  it.  One 
 comes  boldly  toChrift,  Mat.  8.  19.  Mafter,  I  wiQ  follow  thee 
 vthitberfomer  tbougoeft:  But  when  he  heard  [The  Foxes  have 
 holes,  and  the  Birds  have  nefts,  but  the  Son  of  man  hath  not  when 
 to  lay  bit  beaoQ  we  hear  no  more  of  him.  And  another  came 
 with  [a  '[Good  Mafter,  rvhat  jhati  I  do  to  inherit  eternal  life  />] 
 Luke  18. 1 8.  as  if  he  would  have  been  one  of  Chrifts  Difciples, 
 and  have  done  any  thing  for  Heaven.  (And  it's  like  that  he 
 would  have  been  a  Chriftian,  if  Free  Grace  had  been  as  large, 
 
 and 
 
Tie  Life  $f  Faith.  271 
 
 and  as  little  grace,  asfome  now  imagine.)  But  when  he  heard 
 [let  lackffi  thou  one  thing :  fell  all  that  thou  bajf,  and  dijbibute 
 10  the  poor,  and  thou  ft;  alt  have  treasure  in  Heaven:  Come  y  fol- 
 low me~^  he  neat  then  veryfoYrotvful,  for  he  was  very  rich,  Luke 
 18.21,22,23.  Thoufands  cheat  their  fouls  with  a  conceit 
 that  they  are  Believers,  becaufe  they  believe  that  they  (hall 
 be  faved  by  Free  Grace,  without  the  faith  and  grace  which 
 Chrifl  hath  made  necclTary  to  falvation. 
 
 4.  And  this  will  take  off  all  thofe  needful  thoughts  and 
 means ',  which  mould  help  you  to.  the  faith,  which  yet  you 
 have  not. 
 
 5.  And  it  will  engage  you  in  pcrverie  difputes  againft  that 
 true  faith  which  you  underftand  not :  And  you  will  think, 
 that  you  are  contending  for  Free  Grace,  and  for  the  Faith, 
 when  you  are  proud,  knowing  nothing,  butficl^or  doting  about 
 queflions,  which  engender  no  better  birth  than  firifes,  railings, 
 evil  fur  mifings,  perverfe  difputings,&c.  1  Tim.  6.  4,  5, 
 
 6.  Lailly,  You  can  fcarce  more  difhonour  the  Chriftian  Re- 
 ligion, noi  injure  God  and  our  Mediatour,  or  harden  men  in 
 Infidelity,  than  by  fathering  your  ill-(hapen  fictions  onChrift, 
 and  calling  them  the  Chriftian  or  Juftifying  Faith. 
 
 Direct.  29.  Takf  not  all  doubts  and  fears  of  your  falvation,  to 
 he  the  proper  e feels  and  figns  of  unbelief  1.  Seeing  that  in  many 
 they  arife  front  the  mifunderfiandini  of  the  meaning  of  Gods 
 ?romife>  and  in  more,  from  the  doubifulnefs  of  their  own  quali- 
 fications, rather  than  from  any  unbelief  of  the  Promt fe,  or  diftrufi 
 ofCbrift. 
 
 It  is  ordinary  with  ignorant  Chriftians  to  fay,  that  they 
 cannot  believe,  becaufe  they  doubt  of  their  own  finccrity  and 
 falvation  :  as  thinking  that  it  is  the  nature  of  true  faith,  to 
 believe  that  they  thcmfclves  arc  juftified,  and  (hall  be  fayed  i 
 and  that  to  doubt  of  this,  is  to  doubt  of  the  Promifes,  becaufe 
 they  doubringly  apply  it.  Such  diftreffes  hive  falfc  principles 
 brought  many  to.  But  there  are  two  other  things  beiides 
 the  weaknefs  offaith,  which  are  ufually  the  caufes  of  all  this. 
 1.  Many  tniftake  the  meaning  of  Chrifts  Covenant,  and  think 
 that  it  hath  no  univerfality  in  it  i  and  thit  he  died  enly  for 
 the  £le&,  and  promifeth  pardon  to  none  but  the  Eleft  (no 
 not  on  the  condition  of  believing. )    And  therefore  thinking 
 
 that 
 
2j2  The  Life  of  Faith. 
 
 that  they  can  have  no  affurancc  (hit  they  arc  Ele&%  they  doubt 
 ofthecondufion. 
 
 And  many  of  (hem  think  that  the  Protmfc  extendeth 
 nottofuch  as  they,  becaufe  of  font  fin,  or  great  un  wort  hi- 
 nefs,  which  they  are  guilty  of. 
 
 And  otheis  think  that  they  have  not  that  Faith  and  Repen- 
 tance which  are  the  condition  of  the  promife  of  pardon  and  fal- 
 vation  :  And  in  fomc  of  thefe  the  thing  it  felf  may  be  fo  ob- 
 fcurc,  as  to  be  indeed  the  matter  of  rational  doubtfulnefs. 
 And  in  others  of  them,  the  caufe  may  be  cither  a  mifake 
 about  the  true  nature  and  figns  of  Faith  and  Repentance  >  or 
 elfe  a  timcrous  melancholy  caufclefs  fufpition  of  themfelvcs 
 But  which  of  all  thefe  foever  be  the  caufe,  it  is  fomcthing 
 different  from  proper  unbelief  or  diftruji  of  God.  For  he  that 
 miftaketh  the  extent  of  the  Promife,  and  thinkeththat  it  bc- 
 longeth  not  to  fuch  as  he,  would  believe  and  trufi  it,  if  he  un- 
 derstood it,  that  it  extends  to  him  as  well  as  others.  And  he 
 that  doubteth  of  his  own  Repentance  and  Faith, wty  yet  be  con* 
 iident  of  the  truth  of  Gods  Promife  to  all  true  penitent 
 Believers. 
 
 I  mention  this  for  the  cure  of  two  mifchiefs ;  The  firft  is 
 that  of  the  prefumptuous  Opinhnift,  who  goeth  to  Hell  pre* 
 fuming  that  he  hath  true  faving  faith,  becaufe  he  confidently 
 bdieveth,  that  he  himfelf  is  pardoned,  and  (hall  be  faved. 
 The  fecond  is  that  of  the  perplexed  fearful  ChriAian,  who 
 thinks  that  all  his  uncertainty  of  his  own  fmerity,  and  fo  of 
 his&lvation,  is  properly  unbelief,  and  fo  concludeth  that  he 
 cannot  believe,  and  (hall  not  be  faved.  Becaufe  he  knoweth 
 not  that  faith  is  fueb  a  be lief  and  trufi  in  Ckrijr^  as  mi  bring  u$ , 
 abfolutely  and  mrefervediy  to  venture  cur  aU  upon  km 
 alone. 
 
 And  yet  I  mud  tell  all  thefe  peribns,  that  all  this  while 
 it  is  ten  to  one,  but  there  is  really  a  great  deal  of  unbelief  in 
 them  which  they  know  not:  and  that  their  belief  of  the 
 truth  of  the  immortality  of  the  foul,  and  the  life  to  come, 
 and  of  the  Gofpcl  it  felf,  is  not  fo  ftrong  and  firm,  as  their 
 never- doubting  of  it  would  intimate ,  or  as  fomc  of  their 
 definitions  of  Faith,  and  their  Book-opinions  and  Difputes 
 import.    And   it   hid  been  well  for  fomc  of  them,  that 
 
 they 
 
The  Life  of  Faith.  273 
 
 they  had  doubted  more,  that  they  might  have  believed^  and 
 been  fettled  better. 
 
 Dircd.  30.  Tbin\often  of  the  excellencies  of  the  life  of  faith , 
 that  the  Motives  may  befiill  indwngyou  thereto. 
 
 As  i.  It  is  but  readable  tnat  God  (hould  be  trujledy  or 
 clfc  indeed  we  deny  him  to  be  God,  Pfal.  20  7. 
 
 2.  What  elfc  (hall  we  trufi  to  >  (hall  wc  deifie  creatures, 
 and  fry  toa/hcJ^,  Thou  art  my  Father?  Jer.  2.  27.  Lam.  1. 19. 
 Shall  we  diftruft  God,  and  truft  a  lyar  and  a  worm  > 
 
 3.  Trying  times  will  (hortly  come  i  and  then  woe  to  the 
 foul  that  cannot  trutt  in  God  !  Then  nothing  clfe  will  fcrvc 
 our  turns.  Then  curftdbe  the  man  that  trufleth  in  man*  and 
 makfthfleflthH  arm,  andtvhkdraiveib  bis  heart  frm  the  Lord  i 
 bejhab  be  likf  the  barren  mldernefsy  &c.  7ben  none  that  trujted 
 in  himfhjU  be  ajhamed,  Jer.  17.  5,  6.   Pfal.  25.3,4.    Pfal.  73. 
 
 2*,  27,2& 
 
 4.  Gods  Alfifficiency  leaveth  no  rcafon  for  the  lead  d  iftruft : 
 There  is  the  molt  abfoluce  certainty  that  God  cannot  fail  us, 
 becaufc  his  veracity  is  grounded  on  his  cflcntial  perfe- 
 ctions. 
 
 5.  No  witnefs  could  ever  (land  up  agiinft  the  life  of 
 faith,  and  fay  that  he  loft  by  trufting  God,  or  that  ever  God 
 deceived  any. 
 
 6.  The  life  of  faith  is  a  conqueft  of  all  that  would  diftrefs 
 the  foul,  tnd  it  is  a  life  of  conftant  peace  and  quietnefs  :  Yea 
 it  feafteth  the  foul  upon  the  cvcrUfting  Joyes,  Though  the 
 mountains  be  removed  \  though  this  world  be  turned  uplide 
 down,  and  bediiTolved  \  whether  poverty  or  wealth,  ficknefs 
 or  health,  evil  report  or  good,  perfecution  or  profperity  be- 
 fall us  *,  how  little  are  we  concerned  in  all  this  >  and  how 
 little  (hould  they  do  to  difturb  the  peace  and  comfort  of  that 
 foul,  who  believeth  that  he  (hajl  live  with  God  for  ever.  Ma- 
 ry fuch  confident  ions  (hould  make  us  more  willing  to  live 
 by  faith  upon  Gods  Promifcs,  than  to  live  by  fenfc  on  tranii- 
 tory  things. 
 
 Direct.  31.  Renew  your  Covenant  with  Chrift  in  his  holy 
 Sacrament,  frequent /y,  under  ft  andvtgly,  andferiwfly. 
 
 For  1.  when  we  renew  our  Covenant  with  Chrift,  then 
 Chrift  rencweth  his  Covenant  with  us  i  and  that  with  great 
 
 M  m  advantage 
 
274  The  Life  of  Faith. 
 
 advantage  to  our  faith  :  i .  In  an  appointed  Ordinance  which 
 he  willblcfs.  2.  By  a  fpccial  Miniftcr  appointed  to  feal  and 
 deliver  it  to  us  as  in  his  Name.  3.  By  a  folemn  Sacramental 
 Inveftiture. 
 
 2.  And  our  own  renewing  our  Covenant  with  him,  is  the 
 renewed  excrcifeof/aiffc,  which  will  tend  to  ftrengthen  it,and 
 to  (hew  us  that  we  are  indeed  Believers.  And  there  is  much 
 in  that  Sacrament  to  help  the  lengthening  of  faith  :  There- 
 fore the  frequent  and  right  ufing  of  it,  is  one  of  Gods  ap- 
 pointed means,  to  feed  and  maintain  our  fpirtfual  life i 
 which  if  we  negled,  we  wilfully  ftarve  our  faith,  1  Cor.  11. 
 
 26.2S,&C 
 
 Direct.  3  2.  Keep  all  your  own  fromifes  to  God  and  man. 
 For  1.  Lyars  alwaies  fufped  others.  2.  Guilt  breedcth 
 fufpicioufnefs.  3.  God  in  juftice  may  leave  you  to  your  &u 
 ftruft  of  him,  when  you  will  be  perfidious  your  felves.  You 
 can  never  be  confident  in  God,  while  you  deal  falfly  with  him 
 or  with  others.  The  end  of  the  Commandment  is  Charity  out  of 
 a  pure  hearty  a  good  conference,  and  faith  unfeigned^  1  Tim. 
 1.5. 
 
 Direct.  33.  Labour  1 9  improve  your  belief  of  every  promife, 
 for  the  inoreafe  of  bolinefs  and  obedience  1  And  to  get  more  upon 
 your  fouls  that  true  Image  of  God  in  his  Power,  fVifdom  and 
 Goodnejs,  which  will  mafy  it  safie  to  you  to  believe  him. 
 
 u  The  more  the  hypocrite  fcemcth  to  believe  the  promifc, 
 
 the  more  he  boldly  ventureth  upon  fin,  and  difobeyeth  the 
 
 precept)  becaufe  it  wis  but  fear  that  retrained  him  ^  and  his 
 
 belief  is  but  prefumption  abating  fear.   But  the  more  1  true 
 
 Chriftian  believeth,  the  more  he  flyeth  from  fin,  and  ufeth 
 
 Gods  means,  and  tludicth  more  exad  obedience  >  and  having 
 
 tkefe  promifet)  labour eth  to  clean (e  him felf  from  all filthinefs  of 
 
 flefk  and  Spirit ]  perfecting  bolinefs  in  the  fear  ofGod>  2  Cor.7.1. 
 
 And  receiving  a  Kingdom  whih  cannot  he  moved,  we  muft  ferve 
 
 God  acceptably    with    reverence   and  godly  fear ,  Hcb.  it. 
 
 a8,  29. 
 
 2.  The  Uker  the  foul  is  to  God,  the  eaficr  it  will  believe 
 and  truft  him.  As  faith  caufeth  holinefs  \  fo  every  part  of 
 holinefs  bdriendcth  faith.  Now  the  three  great  imprcflions 
 ©f  the  Trinity  upon  us  arcexprcfled  diftinftly  by  the  Apoftle, 
 
 2  Jim, 
 
The  Life  ef  Faith.  77  5  $ 
 
 afw.i.j,  For  God  katb  not  given  w  the  Spirit  of  fear ,  but  of 
 Fofpcr^of  Love,  and  of  'a  found  wind ',  »yn7ju*  JW/usa>o  xj  *>*- 
 *w,  fc  *a9?:vttux.  FotPer,Love,  and  a  found  mind  or  underhand* 
 ing^o  anfwer  Gods  nature  as  the  face  in  the  glafs  doth  anfwer 
 our  face,  and  therefore  cannot chufc  but  truft  him. 
 
 Direct.  34.  Lay  up  inyour  memory  particular  pertinent  and 
 cle&r  Prom'ifa,  for  every  particular  uft  of  faith. 
 
 The  number  is  not  fo  much  i  but  be  furc  that  they  be 
 plain  and  well  understood,  that  you  may  have  no  caufc  to 
 doubt  whether  they  mean  any  fuch  thing  indeed  or  not.  Here 
 fome  will  expe&  that  I  (hould  do  this  for  them,  and  gather 
 them  fuch  promifes.  Two  things  diflTwade  me  from  doing 
 it  at  large:  I.  So  many  Books  have  done  it  already.  2.  It 
 will  fwell  thirBook  too  big:  But  take  thefc  few. 
 
 a.  For  forgivcnefiofallfins,  and  Justification  to  penitent  Bf« 
 litvers. 
 
 A8s  5.  3 1.  Him  hath  God  exalted  with  his  right  hand  to 
 be  a  Prince  and  a  Saviour,  to  give  repentance  to  Ifracl,  and 
 for.givcnefs  of  fins. 
 
 AUi  13*  38,  39.  Be  it  known  unto  you,  that  through  this 
 man  is  preached  unto  you  theforgivenefs  of  fins  \  and  by  him 
 all  that  believe  are  jumficd  from  all  things,  from  which  j c 
 could  not  bejuftifiedby  the  Law  of  Mofcs. 
 
 AQs  26. 18.  To  open  their  eyes,  and  turn  them  from 
 daiknefs  to  light,  and  from  the  power  of  Satan  onto  God, 
 that  they  miy  receive  forgivenefs  of  fins,  and  an  inheritance 
 among  them  that  are  fan&fied,  by  faith,  that  is  in  me, 
 
 1  John  jr.  ?.  If  we  confefs  our  fins,  he  is  faithful  and  juft  to 
 forgive  us  our  fins,  and  to  clcanfc  us  from  all  unrightcoufnefo 
 Heb.  8.  12.  I  will  be  merciful  to  their  umighteoufnefs,and 
 their  fins  and  iniquities  I  will  remember  no  more. 
 
 Alb  10.43.  To  him  give  aft  the  Prophets  witneis,  that 
 through  his  Name,  whoever  believeth  in  him  (hall  receive  re- 
 in uTion  ef  fins. 
 
 Luke  24. 47.  That  repentance  and  rcmiffion  of  tins  fhouli 
 
 be  preached  in  his  Name  to  ail  Nations.  .^ 
 
 2.  Fromiffi  &f  Salvation  from  Ully  and  ptffefjion  of  Heaved 
 
 John  3.  itf.  God  fo  loved  the  world,  that  he  gave  his  only, 
 
 begotten  Son,  that  whofocver  believeth  in  him,   ftould  not 
 
 Mm  g  pcrifr; 
 
276  The  Life  pf  Faith. 
 
 pcn(h,  but  have  evcrlafting  life.  v.  i&    He  that  belicverh  on 
 
 him  is  not  condemned- ——v.  36.   He  that  bclieverh  on 
 
 the  Son,  hath  cverlafting  life,   iJobn<$.  11,12.   And  this  is 
 the  record  that  Goi  hath  given  us,  eternal  life .\  and  this  1$ 
 
 in  his  Son  ;  He  that  hath  the  Son,  hath  life ■ 
 
 ASs  26.  lS.  before  cited,  1  Tim,  1.15.  Chrift  Jcfus  came 
 into  the  world  to  fave  finncrs. 
 
 Heb.  7.  25  He  is  able  to  fave  to  the  utmofUll  that  come 
 to  God  by  h.m. 
 
 He!?.1).  9.  And  being  madeperfed,  he  became  the  Author 
 of  eternal  falvation  to  all  them  that  obey  him. 
 
 Mark^i6.  16.  He  that  bdicveth  and  is  baptized,  (hall  be 
 favtd. 
 
 John  10.  9.  By  me  if  my  man  enter  in,  he  flnll  be  frved. 
 John  10.27,28.    My  (heep  hear  my  voice,  and  I  know 
 them,  and  they  follow  me,  and  I  will  give  unto  them  eternal 
 life,  *nd  they  mall  never  pcriftr  ~ 
 
 Row.  59,10.  Being  jjnificd  by  his  blood,  we  (hall  be 
 faved  from  wrath  through  him*-""* —  Much  more  being  re- 
 conciled, we  (hall  be  faved  by  his  life.  See  Luke.  1  8  30.  John 
 4.  14.6c  6.27,40,47.  &  12.  5  ).  Rom.  5.  22.Ga!.6.8.i  Tim. 
 1.  16. 
 
 3.  Prontifes  of  Reconciliation,  Adoption,  and  acceptance 
 with  God  through  Chrift. 
 
 2  Car.  5.  iS,  19,  20.  God  hath  reconciled  us  to  himfelf  by 
 jcfus  Chiift,  and  hith  given  to  us  the  miniftry  of  reconcilia- 
 tion i  to  wit,  that  God  was  in  Chrift  reconciling  the  world 
 unto  himfelf,  nor  imputing  their  trefpaffes  to  them,  and  hath 
 committed  to  us  the  word  of  reconciliation.  Now  then  we  are 
 Arcbiflidours  for  Chrift,is  thbughGod  did  befecch  you  by  us  > 
 *ve  pray  you  in  Chrifts  ftcad,  be  ye  reconciled  unto  God  :  Fo* 
 he  hat  h  made  him  to  be  tin  for  us,  who  knew  no  fin,  that  we 
 might  be  midc  thcrighteoufnefsof-God  in  him. 
 
 Kom.  5.  1,2,  10.  Being  jjftified  by  faith,  we  have  peace 
 with  God,  through  our  Lord  Jefus  Chrift  >  by  whom  alio  we 
 have  acceft  by  faith,  into  this  grace  wherein  we  itand,  and  re- 
 
 Joyce  in  hope  of  the  glory  of  God 1 When  we  were 
 
 enemies  we  were  reconciled  to  God  by  the  death  of  his  Son. 
 2  Or.  6.  1 6,  17,  18.  I.  will  dwell  jnihcm,  and  walk  in 
 
 them. 
 
I  I      ll  I         II  ■■■■■■■■     I 
 
 The  Life  of  Faith.  27/ 
 
 them  \  and  I  will  be  their  God,  and  they  (hill  be  my  people--. 
 I  will  receive  you,  and  be  a  Father  unto  you,  and  ye  (hall  be 
 my  Sons  and  Daughters,  faith  the  Lord  Almighty. 
 
 Rom.  8.  i.  There  is  no  condemnation  to  them  that  are  in 
 Chrift  Jcfus,  who  walk  not  after  the  fbfh,  but  after  the 
 Spirit, 
 
 John  1. 12.  'As  many  as  received  him,  to  them  gave  he 
 power  to  become  the  Sons  of  God  i  even  to  them  thai  believe 
 onhisNimei  which  were  born  not  of  blood,  nor  ofihewill 
 of  the  fLfh,  nor  of  the  will  of  man,  but  of  God. 
 
 Ads  10.35.  In  evny  Nition  he  that  fearcth  God,  and 
 worketh  righteoufnefs,  is  accepted  of  him. 
 
 Ephtf.  \  6  He  hath  made  us  accepted  in, the  Beloved, 
 Epbef.l.  14,  16.  Col.  1.  20. 
 
 John  16.27.  The  Father  himWf  loveth  you,  becaufc  ye 
 have  loved  me,  and  believed  that  I  came  out  from  God. 
 
 4.  Proniifcs  of  xenzwed  Pardon  offtns  after  cmverfion. 
 
 1  John  2. 1 2.  If  any  man  lin,we  have  an  Advocate  with  the 
 Father,  Jifus  Chrift  the  righteous^  and  he  is  the  propiralon. 
 for  our  fins  i  and  not  for  ours  only,  but  for  the  fins  of  the 
 whole  world. 
 
 Mattb.  6.  14.  Forgive  us  our  trefpaffcs  --For  if  we  forgive 
 men  their  trefpifTcs,  your  heavenly  Father  will  forgive  you--- 
 
 James*).  15.  If  he  have  committed  fins,  they  (hall  be  for- 
 given him. 
 
 Mattb.  12.  31.  I  fay  unto  you,  All  manner  of  Cm  and  blaf- 
 phemy  (hall  be  forgiven  unto  men  >  but  the  -blafphemy  agiinft 
 the  Spirit--- 
 
 ?/*/.  103.  3.  Who  forgiveth  all  thine  iniquities- — 
 
 1  John  1.9.  If  we  confefs  our  tins,  he  is  faithful  and  juft  t© 
 forgive  us  our  fins--- 
 
 5.  PromfetoftbeSfiritofSajittificationto  Believers*  and  of 
 divine  affiances  of  grace. 
 
 Luke  1 1. 13*  How  much  more  fnall  your  heavenly  Father 
 give  the  Holy  Spit  it  ro  them  that  ask  him. 
 
 Jcbn  7.  37,  38,  3?.  If  any  man  thirty  let  htm  come  to  m* 
 and  drink:  He  that  belicvethon  mc,  as  the  Scripture  hath 
 faid,  out  of  his  belly  (hall  flow  rivers  of  living- water  :  This  ha 
 fpake  of  the  Spirit,  which  they  that  believe  oa  him  dial  re- 
 ceive-— Mm  3  7i^1 
 
27S  T/je  L//e  of  Faith, 
 
 Jibn  4.  io>  14.  If  thou  kncwcft  the  gift  of  God,  and  who 
 it  is— thou  wouldft  have  asked  of  him,  and  he  would  have 
 given  thee  living  waters--- 
 
 Ezfkc  36.  26, 27.  A  new  heart  alfo  will  I  give  you,  and  a 
 newfpint  will  1  put  within  you  :  and  I  will  rake  away  the 
 /tony  heart  out  of  your  flefh,  and  I  will  give  you  an  heart  of 
 flc(h:  and  I  will  put  niy  Spirit  within  you,  and  caufe  yoia  to 
 walk  in  my  (Unites-- 
 
 EseJ^.  11. 19.  And  I  will  give  them  one  heart,  and  I  will 
 put  a  new  fpirit  within  you— 
 
 AUs  2.  38,  39.  Repent  and  be  bap*:zed  every  one  of  you  in 
 the  Name  of  Jefus  Chrift,  for  the  rcmiffion  of  fins,  and  yc  (hall 
 receive  the  gift  of  the  Holy  Ghoit :  For  the  promifc  is  to  you, 
 and  to  your  children,  and  to  all  that  are  afar  oil,  even  as  many 
 as  the  Lord  our  God  (hall  call. 
 
 Gal.  4.6.  And  becaufe  you  are  Sons,  God  hath  tint  forth 
 the  Spirit  of  his  Son  into  your  hearts,  ciy  ing,  Abba  Father. 
 
 Prov.  1.  23.  Turn  you  at  my  reproof*  behold  I  will  pour 
 out  my  Spirit  unto  you  i  I  will  make  known  my  words  unto 
 you-— 
 
 Rom.  8.  26  Likcwife  the  Spirit  helpcth  our  infirmities; 
 for  we  know  not  what  we  (hould  pray  for  as  we  ought  i  but 
 the  Spirit  it  (elf  makcth  intcccrffion  for  us,  with  groanings 
 which  cannot  be  uttered. 
 
 6.  Promifes  of  Gods  giving  his  grdec  to  all  that  truly  defire 
 and  fcek  it* 
 
 Mattb.  5  6.  BhrlTcd  are  they  which  hunger  and  thirft  after 
 righfeoufnefs,  for  they  (hall  be  filled. 
 
 If  a.  55.  i.  Ho,  everyone  that  thirtieth,  come  yc  to  the 
 waters,  and  he  that  hath  no  mony  ;  come  ye,  buy  and  eat, 
 yea  come,  buy  wine  and  milk  without  mony  and  without 
 price— Hearken  diligently  to  me,  and  eat  ye  that  which  is 
 good,  and  let  your  foul  delight  it  felf  in  fatnefs.  Eneline  your 
 car,  and  come  unto  me  \  hear  and  your  foul  (hall  \ivey  and  I 
 will  make  an  evcrlafting  covenant  with  you— v.  6.  Seek  yc 
 the  Lord  while  he  may  be  found  i  call  upon  him  while  he  is 
 near— 
 
 Rev.  22.  17.  Let  him  that  is  athirft  come  i  and  whofoevcr 
 will,  let  him  take  the  water  of  life  freely. 
 
 *     7,  P rmifts 
 
The  Life  of  Faith.  279 
 
 7.  Fromifes  of  Gods  giving  us  all  that  we  pray  for  according  to 
 his  prcwifes  and  wiV.  • 
 
 Mat.  7.  7, 8, 1 1  •  Ask,  and  it  (hall  be  g!  vjn  yo'J  i  fcek,  and 
 yc  (hall  find  i  knock,  and  it  (hall  be  opened  ro  you  ;  for  every 
 one  that  askcth,receiveth>  and  he  that  feckerh  rlndeth  \  and 
 to  him  that  knocktth,  it  (hall  be  opened--- If  ye  being  evil 
 know  how  to  give  good  gifts  unto  your  children  i  how  much 
 more  (hall  your  Father  which  is  in  Heaven,  give  good  things 
 to  them  that  ask  him  ? 
 
 Matt h.  6.  6.  Pray  fo  thy  Father  which  is  in  fecref,  and  thy 
 Father  which  (ceth  in  fecret,  (hall  reward  thee  openly. 
 
 John  14.  13,  14.&  1$.  16.  &  16.  23.  John  15.7.  If  ye 
 abide  in  me,  and  my  words  abide  in  you,  yc  (hall  ask  what  yc 
 will,  and  it  (hall  be  done  unto  you. 
 
 1  John  5. 14, 1 5.  And  this  is  the  confidence  which  we  have 
 in  him,  that  if  we  ask  any  thing  according  to  his  will,  he  hear* 
 cth  us.  And  if  we  know  that  he  hcareth  ur,  whatsoever  we 
 ask,  we  know  that  we  have  the  petitions  which  we  dciired 
 of  him. 
 
 1  John  3.  22.  And  whatfocver  we  ask,  we  receive  of  him, 
 becaufe  we  keep  his  Commandments,  and  do  thofc  things 
 which  are  pleating  in  his  fight. 
 
 Prcv.  15.8,  29.  The  prayer  of  the  upright  is  his  delight- 
 He  hearcth  the  prayer  of  the  righteous. 
 
 1  Pet.  3. 12.  The  eyes  of  the  Lord  are  over  the  righteous, 
 and  his  ears  are  open  to  their  prayers  -- 
 
 8.  Ihat  God  will  accept  weak  prayers  and  groans,  which 
 want  exprejJidHs,  ij they he  fine ere, 
 
 Row.  8.  26,  27.  The  Spirit  helpeth  our  infirmities- -The 
 Spirit  it  fclf  makcth  intcrceffion  for  us,  with  groanings 
 which  cannot  be  utteted  :  And  he  that  fcarcheth  the  hearty 
 knowcth  what  is  the  mind  of  the  fpirit. 
 
 Gal.  4.  6.  --Crying,  Abba,  Father. 
 
 PfaL  77.  3.  I  remembred  God,  and  wis  troubled,  and  my 
 fpirit  was  overwhelmed— 
 
 PfaL  38. ?.  Lord,  all  my  deflrc  is  before  the? ,and  my  groan- 
 ing is  not  hid  from  thee. 
 
 Lukf  1 8. 1 4.  God  be  merciful  to  me  a  (inner. 
 
 9.  Promifes  of  all  things  in  general  which  we  want,  and  which 
 art  truly  for  wr  good.  PfaL 
 
2SO 
 
 The   Life  of  Faith. 
 
 Pfal.  S4.  Ii.«  For  the  LordGoi  is  a  Sun  and  Shield:  the 
 Lord  will  give  grace  and  glory  :  no  good  thing  will  he  With- 
 hold from  chem  thar  walk  uprightly. 
 
 Tfal.  34.  9,  10.  O  fear  the  Lord  ye  his  Saints  i  for  there  is 
 no  want  to  them  that  fear  him—They  that  feck  the  Lord 
 {hall  not  want  any  good  thing. 
 
 Rom.  8  28,  32  All  things  work  together  for  good  to  them 
 that  love  God---He  that  fparcd  not  his  own  Son>  but  gave 
 him  up  for  us  all,  how  fh ill  he  not  with  him  alfo  freely  g<ve 
 us  all  things? 
 
 M&ttb.  6.  33.  Seek  flrft  the  Kingdom  of  God  and  his  righ- 
 tcoufnefa»  and  all  thefc  things  (hall  be  added  to  you. 
 
 2  Per.  i.  3.  According  as  his  divine  power  hath  given  us 
 all  things  thar  pertain  to  life  and  godlmtfs. 
 
 1  Tim.  4.  8.  But  godlincfs  is  profitable  to  all  things,  hiving 
 the  promile  of  the  life  that  now  is,  and  of  that  which  is  to 
 come. 
 
 10  Promifes  of  a  bkfling  on  them  tbaifincerely  bear  and  read 
 GodsJVord^  and  ufe  bu  Sacraments  andotber  means. 
 
 lfa.  55.  3.  Enclinc  your  car  and  come  unto  mz>  hear  and 
 your  fouls  (hall  live. 
 
 Read  tbe  Eunuchs  convex  fion^  in  A<9s  8.  tvbt>  wds  reading 
 the  Scripture  in  bit  Chariot. 
 
 1  Pet.  2.  1.  Laying  afidc  all  malice,  and  all  guile  and  hy- 
 pocrifie,  and  envies,  and  evil  fpeakings,  as  new  born  babes  de- 
 lire  the  fincerc  milk  of  the  word,  that  ye  may  grow  thereby. 
 
 Rev,  1.  3.  BlelTed  is  he  that  rcadcth,  and  they  that  hear  the 
 words  of  this  Prophecy,  and  keep  thole  things  that  are  writ- 
 ten therein. 
 
 Pfal.  1.  1,2*  BlelTed  is  the  man  that  walketh  not  in  the 
 counfel  of  the  ungodly- -But  his  delight  is  in  the  Law  of  the 
 Lord,  and  in  his  Law  doth  he  meditate  day  and  night. 
 
 Mattb.j.  24,  25.  Whofoever  heareth  thefc  fayings  of  mine, 
 and  doth  them,  1  will  liken  him  to  a  wife  man,  that  built  his 
 houfe  upon  a  rock,  &c 
 
 LukfS.  21.  Rather  blcfled  are  they  that  hear  the  Word  of 
 God  and  do  if. 
 
 Luke  10.  42.  Mary  hathchofen  that  good  part  which  (hall 
 not  be  taken  from  her. 
 
 Mark. 
 
Tie  Life  of  Faith.  *8i 
 
 M*r^.  23,24.  ii  any  man  have  cais  to  hear,  let  him 
 hear-- And  unto  you  that  hear  (hall  more  be  given— 
 
 ifftjl  1. 14.  Who  (hall  tell  thee  woids  whereby  thou  and 
 all  thy  houlhold  (hal'i  be  faved. 
 
 1  Tiw.4.  16.  Take  heed  to  thy  fclf  and  unto  the  do&rinc, 
 and  continue  therein  »  for  in  doing  this  thou  (halt  both  fav« 
 thy  felf,  and  them  that  hear  thee. 
 
 Ffal.  8?.  15.  BlclTed  is  the  people  that  know  the  joyful 
 found  !  they  (hall  walk  O  Lord  in  the  light  of  thy  counte- 
 nance, in  thy  Name  (hall  they  rejoyce  all  the  day-- 
 
 Heb.  4.  12.  The  Word  of  God  is  quick  and  powerful,  &c. 
 
 1  Cor.  10.  16.  The  cup  of  bltfling  which  we  blefs,  is  it  not 
 the  communion  of  the  blood  of  Chiilt?  The  bread  which  wc 
 break,  is  it  not  the  communion  of  the  body  ofChrift  ? 
 
 Maitb.  18.20.  FOi  where  two  or  three  arc  gathered  toge- 
 ther in  my  Name,  there  am  I  in  the  midtt  of  them. 
 
 lfa.$.  ;.  \r.a  the  Lord  will  create  upon  every  dwelling 
 place  ot  Mount  Z:on,  ind  upon  her  Affcmblies,  a  cloud  and 
 (moke  by  day  ,  and  the  mining  of  a  flaming  tire  by  night  • 
 for  upon  all  the  glory  (hall  be  a  defence. 
 
 1 1.  Promifes  to  the  bumble,  mtc\  andl&vtly. 
 
 Maitb.  5.  3, 4,  5.  Blefled  are  the  poor  in  fpirit ,  for  theirc 
 is  the  Kingdom  of  Heaven.  Blefled  are  they  that  mourn  \  for 
 they  (hall  be  comforted.  Blefled  are  the  meek ,  for  they  (hall 
 inherit  the  earth.  j 
 
 Mattb.  1 1. 28,29.  Come  unto  me  all  ye  that  labour  and 
 are  heavy  laden,  and  I  will  give  you  reft.  Take  my  yoak  up* 
 on  you,  and  learn  of  me  »  for  I  am  meek  and  lowly  in  heart  * 
 and  ye  (hall  find  reft  unto  your  fouls :  for  my  yoak  is  cafie, 
 and  my  burden  is  light. 
 
 Tfdl.  34. 18.  The  Lord  is  nigh  to  them  that  are  oft 
 broken  heart,  and  faveth  fuch  as  be  of  a  contrite  fpirit. 
 
 Pp/,51. 17.  The  facrifices  of  God  are  a  broken  fpirit :  a 
 broken  and  a  contrite  heart,  O  God,  thou  wilt  notdefpifc. 
 
 lfa.  57,  15.  For  thus  faith  the  high  and  lofty  One  that  in- 
 habited eternity,  whofc  Name  is  holy,  I  dwell  in  height  and 
 holincfs  (or  in  the  high  and  holy  place)  with  him  alfo  that  is* 
 of  a  contrite  fpirit,  to  revive  the  fpirit  of  the  humble,  and  t* 
 revive  the  heart  of  the  contrite  ones. 
 
 Nr  If*. 
 
282  The  Life  of  Faith. 
 
 If*.  66.  2.  To  this  man  will  I  look,  even  to  him  that  is 
 poor,  and  ofa  contrite  fpirif,  and  trembleth  at  my  Word. 
 
 Lj/^4.  18.  The  Spirit  of  the  Lord  is  upon  me:  he  hith 
 tnointcd  mc  to  preach  the  Gofpel  to  the  poor :  he  hith  fent 
 me  to  heal  the  broken  hearted,  to  preach  deliverance  to  the 
 captives,  and  recovering  of  light  to  the  blind,  and  to  fct  at  li- 
 berty them  that  arc  bruifed--- 
 
 Jawes  4.  6.  He  giveth  grice  to  the  humble. 
 Mattb.  18.  4.  Whofocvcr  mall  humble  himfclf  as  this  little 
 child,  the  fame  is  grcatcft  in  the  Kingdom  of  Heaven. 
 
 Mattb.  23.  12.  He  that  (hall  humble  himfelf  {hall  be  ex- 
 alted. 
 
 James  4.  10.  Humble  your  fclves  in  the  fight  of  the  Lord, 
 indhc  (hall  lift  you  up. 
 
 Frov.  3.34.  He  giveth  grace  to  the  lowly. 
 1 2.  Fromifa  to  tht  feaceable  and  feace-nakers. 
 Mattb.  5.9.  BlelTed  arc  the  peace-makers  i  for  they  (hall 
 be  called  the  children  of  God. 
 
 James  3.17, 18.  The  wifdom  from  above  is  firft  pure,  then 
 peaceable,  gentle,  carle  to  be  intrcared—  And  the  fruit  of 
 righteoufnefs  is  fown  in  peace,  of  them  that  make  peace. 
 
 2  Cor.  13.  11.  Bcperfcdti  be  of  good  comfort  >  be  of  one 
 mind  i  live  in  peace  >  and  the  God  of  Love  and  Peace  Shall  be 
 with  you. 
 
 Frov.  12. 20.  To  the  councellours  of  peace  is  joy* 
 Rom.  1 5.  3  3.  &  1 6.  20.  Phil.  4.  9.  The  God  of  peace  (hall 
 be  with  you,  dec.  (hall  bmifc  Satan  under  your  feet  fhoxtly — 
 Giace  and  Peace  arc  the  blefling  of  Saints. 
 
 1 3 .  Fromifes  to  the  diligent  and  laborious  Chrtfiianl 
 lieb.  Ii.  6.  He  that  comcth  to  God,  muft  believe  that  God 
 is,  and  that  he  is  a  rewardcr  of  them  that  diligently  feck 
 him. 
 
 Frov.  1 3.  4.  The  foul  of  the  diligent  (halt  be  made  fat. 
 1  Or.  15  58.  Be fiedfaft, unmoveable,  alwaics  abounding 
 in  the  work  of  the  Lord,  forafmuch  as  yc  know  that  your  la- 
 bour is  not  in  vain  in  the  Lord. 
 
 a  Fet.  ir  10.   Give  diligence  to   make  your  calling  and 
 •k&ion  furc  i  for  if  ye  do  thefc  things,  ye  (hall  never  fail. 
 %  Fit.  1. 5,  8,  Giving  all  diligence,  add  to  your  faith,  vcr* 
 
 tat, 
 
The  Life  of  Faith.  28 
 
 tuc,  and  to  vertuc  knowledge,  &c.  For  if  thefe  things  be  in 
 you  and  abound,  they  mike  you  that  you  (hall  neither  be 
 barren,  nor  unfruitful  in  the  knowledge  of  Jefus  Chrift. 
 
 2  Cor.  5 .  9.  Wheicforc  we  labour,  that  whether  prefenror 
 ibfenr,  we  may  be  accepted  of  hirr. 
 
 Matth.  6.  33.  Seek  rirft  the  Kingdom  of  God  and  his  righ- 
 teoufnefs,  and  all  thefc  things  (hall  be  added  to  you. 
 
 1  Cor.  3.  8.  Every  man  (hall  receive  his  own  reward,  ac- 
 cording to  his  own  labour. 
 
 M^tb.  1 1.  12.  The  Kingdom  of  Heaven  fuflercth  violence, 
 and  the  violent  take  it  by  force.  See  Prov^.^&c.  6c  ^f.to  14. 
 &  6  20,  &c  &  7.  I,  &c.  8c  8,  &  9.  throughout. 
 
 14.  Frcwifes  \o  the-faXient  waiting  Cbrift idn. 
 
 Htb.  6.  1 1,  12.  And  we  dtfire  that  every  one  of  you  do 
 (hew  the  fame  diligence,  to  the  full  afTurance  of  hope  unto  the 
 end,  that  yc  be  not  flothful,  but  followers  of  them,  who 
 through  faith  and  patience  inherit  the  promifes. 
 
 James  1.  3,4.  Knowing  that  the  trying  of  your  faith  work- 
 eth  patience  •,  but  let  patience  have  its  perfect  work,  that  yc 
 may  be  perfect  and  entire,  wanting  nothing. 
 
 Pfal.  27.  14.  Wait  on  the  Lord  •,  be  of  good  courage,  and 
 he  (hall  ftrengthen  thine  heart  i  wait,  I  fay,  on  the  Lord. 
 
 •P/i/.  37.  7,  9,  34.  Reft  in  the  Lord,  and  wait  patiently  far 
 him— Thofe  that  wait  on  the  Lord  (hall  inherit  the  earth. 
 Wait  on  the  Lord,  and  keep  his  way  i  and  he  (hall  exalt  thct 
 to  inherit  the  Land. 
 
 Frov.  20.22.  Wait  on  the  Lord,  and  he  (haflfave  thee. 
 
 I/tf.30. 18.  Bleffcd  arc  all  they  that  wait  for  him. 
 
 //>.  40. 3 1 .  They  that  wait  on  the  Lord  (hall  renew  their 
 ftrength  •,  they  (hall  mount  up  with  yfrngs  as  Eagles  >  they 
 (hall  run,  and  not  be  weary  •>  they  (hall  walk,and  not  be  faint. 
 
 Ifa.  49.23.  They  (hall  not  bcafliamcd  that  wait  forme. 
 
 Lam.  3.25.  The  Lord  is  good  to  them  that  wait  for  him  \ 
 to  the  foul  that  feeketh  him.  26.  It  is  good  that  a  man  (hould 
 both  hope,  and  quietly  wait  for  the  falvation  of  the  Lord. 
 
 Rom.  8.  25.  But  if  we  hope  for  that  wcfccnot,thcn  do  wc 
 with  patience  wait  for  it. 
 
 G^.5.5.  For  wc  through  the  Spirit  wait  for  the  hop:  of 
 rightcoufnefs  by  faith. 
 
 No  2  ttfef. 
 
2g+  The  Lift  of  Faith t 
 
 i  thef.  3,.  5.  The  Loid  diredfr  your  hearts  into  the  Love  of 
 God,  and  the  patient  waiting  for  Chrift. 
 
 R$m.  2.  7.  To  them  who  by  patient  continuance  in  well 
 doing,  feck  for  glory,  honour  and  immortality,  eternal  life. 
 Heb.  10.  36.  Ye  have  need  of  patience,  that  after  ye  have 
 done  the  will  of  God,  ye  may  inherit  the  promifc. 
 15.  Promifes  to  fine  ere  Obedience. 
 
 Rev.  21.  14.  BlclTcd  are  they  that  do  his  Command- 
 ■aents,  that  they  may  have  right  to  the  tree  of  life,  and  may 
 enter  in  by  the  gate  into  the  City. 
 
 John  3. 22.  Whatfoever  we  ask,  we  receive  of  him,  becaufe 
 we  keep  his  Commandments,  and  do  thofe  things  that  are 
 pleafmg  in  his  fight,  v.  24.  He  that  kcepeth  his  Command- 
 ments, dwelleth  in  him,  and  he  in  him. 
 
 John  14. 21.  He  that  hath  my  Commandments,  and  kecp- 
 eth  them,  he  it  is  that  loveth  me  :  and  he  that  loveth  me,(hall 
 beloved  of  my  Father,  and  I  will  love  him,  and  manifcft  my 
 felf  to  him. 
 
 John  15^  10.  If  ye  keep  my  Commandments,  ye  (hall* 
 abide  in  my  love »  even  as  I  have  kept  my  Fathers  Command- 
 ments,  and  abide  in  his  love. 
 
 1  Cor.  7.  19.  Circumcifion  is  nothing,  and  uncircumcifio» 
 is  nothing,  but  the  Commandments  of  God;  See  Pfal.  II*.  1. 
 &119.  6.  Prov.  1.20,  21,  22,   &c.    Jfa.  48.  18.  Pfal.  19. 
 
 *>  9,  &c. 
 
 Heb.  5.9.  He  became  the  Author  of  eternal  falvation  to  all 
 them  that  obey  him. 
 
 Rev.  14.  12.  Here  are  they  that  keep  the  Commandments 
 •f  God,  and  the  faith  of  Jefus. 
 
 1  John  j,  3.  For  this  is  the  Love  of  God,  that  we  keep  hi* 
 Commandments. 
 
 Ecslef.  12.  1 3, 14.  Let  us  hen  the  conclusion  of  the  whole 
 matter:  Fear  God,  and  keep  his  Commandments  *  for  this 
 ss  the  whole  duty  of  man  i  for  God  (ball  bring  every  work  urn* 
 to  judgement,  dec. 
 
 \*  Matth.  5. 8.  BlcfTcd  are  the  pure  in  heaif,  for  they  (hall  fee 
 Sod. 
 
 James  2.24.  You  fee  then  how  that  by  woiks  a  man  is  ja- 
 flihed,  and  not  by  faith  only. 
 
 in- — ■ — ■  » 
 
The  Life  of  Faith.  285 
 
 Rom.  2. 6,  7, 10.  Who  will  render  to  every  man  according 
 to  his  deeds:  To  them  who  by  patient  continuance  in  well 
 doing,  fcekfor  glory,  and  honour,  and  immortality,  eternal 
 life-- Glory,  honour  and  peace  to  every  man  that  workcth 
 good--- 
 
 AGs  10.  35.  In  every  Nation  he  that  fcarcth  God,  and 
 workcth  righteoufnefs,  is  accepted  with  him. 
 
 Rom.  6.  16.  Of  obedience  unto  righteoufnefs. 
 
 i  John  3.  7.  He  that  doth  righteoufnefs  is  righteous,  cvea 
 as  he  is  righteous. 
 
 James  $.  18.  The  fruit  of  righteoufnefs  is  fown  in  peace 
 
 Gal  6.  8.  He  that  foweth  to  the  Spirit,  (hall  of  the  Spirit 
 reap  life  everhfting. 
 
 Rom.  8.  13.  If  by  the  Spirit  ye  mortific  the  deeds  of  the 
 body,  ye  (hall  live. 
 
 16.  Protvij '  i  totbemtbjt  love  God. 
 
 Row.  8.  28.  All  things  work  together  for  good  to  them 
 that  love  God. 
 
 I  Cot.  2.  9.  Eye  hath  not  feen,  nor  ear  heard,  nor  hath  it 
 cntred  into  the  heart  of  man,  the  things  which  God  hath  pre- 
 pared for  them  that  love  him. 
 
 Jama  1.  12.  He  (hall  receive  the  Crown  of  life,  which  Goi 
 hath  promifed  to  them  that  love  him. 
 
 fames  2.  5.  Rich  in  faith,  and  heirs  of  the  Kingdom,  which 
 God  hath  promifed  to  them  that  love  him. 
 
 John  14.  21.  He  that  loveth  me,  (hall  be  loved  of  my  Far 
 ther,  and  I  will  love  him,  and  will  msnifeft  my  felf  to  him. 
 
 frov.  8.17.  I  love  them  that  love  me. 
 
 John  14,  15.  Ifytlovcmc,  keep  my  Commandments,  and 
 I  will  pray  the  Father,  and  he  (hall  give  you  another  Com- 
 forter, tkathe  may  abide  with  you  forever. 
 
 John  16.  27.  The  Father  himfclf  loveth  you,  becaute  y* 
 have  loved  me,  and  believed— 
 
 17.  Promifestotbem  that  love  the  godly,  and  that  are  met- 
 mful%  and  do  the  wrkj  of  love. 
 
 John  13.3;.  By  this  (hall  all  men  know,  that  ye  are  ray 
 Difciples,  if  ye  have  love  one  toanofher. 
 
 Gal.  5.  6,  13,  22*  In  Chrift  Jefas  neither  circumeifion 
 ayaikth  any  thing,   nor  uncircumriiion,   hut    faith  which 
 
 Nn  $  workcth. 
 
2  86  The  Lip  of  Fait  A. 
 
 workcth  by  love-- By  lovcfcrvc  one  mother  >  for  aU  the  Law 
 is  fulfilled  in  one  word  i  in  this,  Thou  (halt  love  thy  neighbour 
 as  thy  felf.  The  fruit  of  the  Spirit  is  love,  joy,  peace,  long-fuf* 
 fcring,  gentlenefs,  goodnefs--  Againft  fuch  there  is  no  Law. 
 
 Rcb.6.  10.  God  is  not  unrighteous  to  forget  your  work 
 and  labour  of  love. 
 
 i  Jobn$.  14.  We  know  that  we  have  piiTcd  from  death 
 to  life,  becaufc  we  love  the  brethren.  18.  My  little  children, 
 let  us  not  love  in  word,  nor  tongue,  but  in  deed  and  in  truth  : 
 And  hereby  we  know  that  we  arc  of  the  truth,  and  (hall  at'- 
 fure  our  hearts  before  him. 
 
 1  John  4. 7.  Beloved,  let  us  love  one  another,  for  love  is  of 
 God,  and  every  one  that  love(h  is  born  of  God,  and  knowcth 
 God—  v.  16.  God  is  Love,  and  he  that  dwtlleth  in  Love, 
 d  wellcth  in  God,  and  God  in  him.  v.  12.  If  we  love  one  ano- 
 ther, God  dwelleth  in  us,  and  his  love  is  perfected  in  us. 
 
 2  Cor.  9.  7.  God  loveth  a  chcarful  giver,  v.  6.  He  that 
 foweth  bountifully,  (hall  reap  bountifully--- 
 
 A/if.5.7,BleiTed  are  the  mcrciful,for  they  (hall  obtain  mercy. 
 
 Mtttb.  10.41,42.  He  that  receiveth  a  Prophet  in  the 
 name  of  a  Prophet,  (hall  receive  a  Prophets  reward  \  and  he 
 that  receiveth  a  righteous  man,  in  the  name  of  a  righteous 
 man,  (hall  receive  a  righteous  mans  reward.  And  whofoevcr 
 (hall  give  to  drink  to  one  of  thefc  little  ones,  a  cup  of  cold  wa- 
 ter only  in  the  name  of  a  Difciplc,  verily  I  fay  unto  you,  he 
 (hall  in  no  wife  lofe  his  reward. 
 
 Mattb.  25.34,  40,  45.  Come  ye  blcffcd  of  my  Father,  in- 
 herit the  Kingdom— Verily  I  fay  unto  you,  in  as  much  as  ye 
 have  done  it  unto  one  of  the  leaft  of  thefc  my  brethren,  ye  have 
 done  it  unto  me— The  t ightcous  fhall  go  into  life  eternal* 
 
 Hcb.  13.16.  But  to  do  good,  and  to  communicate,  forget 
 not  i  for  with  fuch  (acririccs  God  is  well  pleafed. 
 
 Fbil.  4. 17.  I  defire  fruit  which  may  abound  to  your  ac- 
 count. 
 
 2  Cor.  9. 9.  As  it  is  written,  He  hath  difperfed  abroad  \  he 
 hath  given  to  the  poor  •  his  rightcoufhefs  remainethfor  ever. 
 
 1  %.  Promt fes  to  the  poor  and  ntedy  Cbriftians. 
 
 Mattb.  6*.  30,  32,  33.  If  God  fo  clothe  the  grafs  of  the  field, 
 which  to  day  is,  and  to  morrow  is  cat  iato  the  Oven,  (hall  he 
 
 nee 
 
Tie  Life  #/ Fdith.  287 
 
 not  much  more  clothe  you,  O  yc  of  little  fakh  ?  Your  heaven  * 
 ly  Father  knowech  that  ye  have  need  of  all  thefe  things.  Bat 
 feck  yctiift  the  Kingdom  of  God  and  his  righteouinels,  and 
 all  thefe  things  (hall  be  added  to  yea. 
 
 ffe£.  13.5.  Let  your  conventions  be  without  covetouf- 
 nefs,  and  be  content  with  fuch  things  as  yc  have  :  for  he  hath 
 faid,  I  will  never  fail  thee  nor  forfake  thee. 
 
 Jama  2.  5.  Hah  not  God  chofen  the  poor  of  this  world, 
 rich  in  faith,  and  heirs  of  the  Kingdom  ? 
 
 Ffjl.  34.  10.  They  that  feck  the  Lord  (hall  not  want  any 
 good  thing. 
 
 Pfal.  23.1.  The  Lord  is  my  Shepherd,  I  (hall  not  want* 
 Pfal  4.  1  p.  My  God  (hill  fopply  all  your  need. 
 Phil  4. 1 1, 1 2, 1 3,  I  have  learned  in  whatfoever  ftate  I  am, 
 therewith  to  be  content.  I  know  both  how*tobe  abafcd,  and 
 I  know  how  to  abound  >  every  where,  and  in  all  things  I  ana 
 inftrudttd,  both  to  be  full,  and  to  be  hungry  ,  both  to  abound* 
 and  to  furfcr  need. 
 
 Pfal  9.  18,  The  needy  (hall  not  alway  be  forgotten  :  the 
 expectation  of  the  poor  (hall  not  perifh  for  ever. 
 1 9.  Promfcs  to  the  offreffedsnd  wronged  Cbrift'un. 
 Pfal.  12. 5, 6,  7.  For  the  opprcflion  of  the  poor,  and  for 
 the  fighing  of  the  needy,  now  will  I  arifc,  faith  the  Lord :  I 
 willfet  him  in  fafetyfrom  him  that  putTcth  at  him —Thou 
 fhalt  keep  them  OLord.thou  (halt  prefcrve  them  from  this  ge- 
 neration for  ever. 
 
 PfaL  35-io.  All  my  bones  (hall  fay,  Lord,  who  is  like  unto 
 thee,  whfch  dclivcrcft  the  poor  from  him  that  is  too  (trong  for 
 hicn,  yea  the  poor  and  the  needy,  from  him  that  fpoilech 
 him. 
 
 'Pfal  40. 17.  But  I  am  poor  and  needy,  yet  the  Lord  chink* 
 eth  on  me  i  thou  art  my  helper  and  deliverer. 
 
 pfal  4.2.  2,  4,  12,  1 3.  He  (hall  judge  thy  people  with  rigl> 
 teoufnefsi  and  thy  poor  with  judgement— He  (hail  jadge*  the 
 poor  of  the  people  \  he  (hall  fave  the  children  of  the  needy  i 
 and  (hall  break  in  pieces  the  opprcflbr.  For  he  (hall  deliver 
 the  needy  when  he  crycth  ',  the  poor  alfo,  and  him  that  hath 
 no  helper,  He  (hall  (pare  the  poor  and  needy,  and  (hill  fave 
 the  fouls  of  the  needy :    He  mall  redeem  their  fouls  from 
 
 deceit 
 
a  8  8  The  Lije  of  Faiik. 
 
 deceit  and  violence,  and  precious  (hall  (Ken  blood  be  in  hi» 
 fight. 
 
 ffsl.1 13. 7.  He  nifeth  up  the  poor  out  of  the  daft,  and 
 lifrcth  the  needy  out  of  the  dunghill.  Sec  If*.  35.  j,  4,  5.  & 
 14.30.^6.9.8.  I/k.  51.13. 
 
 Ecc/r/.  5.8.  If  thou  feeft  the  opprclfion  of  the  poor,  and 
 violent  perverting  of  judgement  and  juiiicc  in  a  Province,mar« 
 vel  not  at  the  matter  :  for  he  that  is  higher  than  the  higheft, 
 icgardeth  i  and  there  be  higher  than  they. 
 
 20.  Promi/es  to  the  ferfecuted  tfbo/ufferfor  right eoufntfs. 
 
 Mattb.  5.  io,  11,12.  Blefltd  arc  they  which  are  persecuted 
 for  righteoufnefs  fake  >  for  theirs  is  the  Kingdom  of  Heaven. 
 Blefled  are  ye  when  men  (hall  revile  you,  and  perfecutc  you, 
 and  fay  all  manner  of  evil  againft-you  falfly,  for  my  fake.  Re- 
 joyce  and  be  exceeding  glad  >  for  great  is  your  reward  in  Hca* 
 vtn:  for  fo  peifecuted  they  the  Piophcts  which  were  before 
 you. 
 
 Mattb,  10. 28,  29,  30,31,32.  Fear  not  (hem  which  kill  the 
 body,  but  are  not  able  to  kill  the  foul — Axe  not  (wo  Sparrows 
 fold  for  a  farthing,  and  one  of  them  (hall  not  fall  on  the  ground 
 without  your  Father  :  But  the  very  hairs  of  your  head  arc  all 
 numbered  :  Fear  you  not  therefore  >  ye  are  of  more  value 
 than  many  Sparrows.  Whofocvcr  (hall  confefs  roe  before 
 men,  him  will  I  confefs  alfo  before  my  Father  which  is  in  Hea- 
 ven—  v.  39.  He  that  lofeth  his  life  (or  my  fake,  (hall  find  it. 
 
 Mattb.  19.29.  And  every  one  that  hath  forfaken  houfcs,oi 
 brethren,  01  filters,  or  father,  or  mother,  or  wife,  or  children, 
 or  lands,  for  my  Names  fake,  (hall  receive  an  hundred-fold, 
 and  (hall  inherit  cverlafting  life. 
 
 a  Tbef.  1.  4,  5,  6.  Your  patience  and  faith  in  all  your  perfe- 
 ctions and  tribulations  which  ye  fuflcr,  is  a  manifeft  token 
 of  the  righteous  judgement  of  God,  that  ye  may  be  counted 
 worthy  of  the  Kingdom  ol  God,  for  which  ye  alfo  furTer  : 
 feeing  it  is  a  righteous  thing  with  God  to  recompence  tribu- 
 lation ro  them  that  trouble  you  >  and  to  you  who  arc  troubled, 
 reft  with  us— when  Chrift  (hall  come  to  be  glorified  in  hie 
 Saints,  and  admired  in  all  them  that  believe— 
 
 AH<  f.  4.  Saul,  Saul,  why  perfecutcft  thou  cae  > 
 
 Read  Rm.t.ii.  U tbt tnd,  &  Rtv.  2. fc  3d. * Htb.ii.ic  12. 
 
 1  Cor. 
 
The  Life  of  Faith.  289 
 
 1  Cor.  10. 13.  There  hath  no  temptation  taken  you,  but 
 fuch  as  is  common  toman  :  but  God  is  faithful,  who  Will  not 
 ftttfer  you  to  be  tempted  above  that  ye  are  able  j  but  will  with 
 the  temptation  alfo  make  a  way  to  efcape,  that  ye  may  be  able 
 to  bear  it. 
 
 1  tint*  2.  9,10,11,1a.  I  farter  trouble  as  an  evil  doer  unto 
 bonds  \  but  the  Word  of  God  is  not  bound  t  I  endure  all 
 things  for  the  Elcdts  fake— It  is  a  faithful  faying:  For  ifwc 
 be  dead  with  him,  we  (hall  alfo  live  with  him  :  Ifwc  fuffer, 
 we  (hall  alfo  reign  with  him. 
 
 Row.  8.  17,  18.  If  fo  be  that  we  fuffer  with  him,  that  wc 
 t  may  be  alfo  glorified  together.    For  I  reckon  that  the  futfer- 
 .  ing«  of  this  prefent  time,  are  not  worthy  to  be  compared  with 
 the  glory  ready  to  b:  f  evealed  on  us. 
 
 1  Cor.  4..  17.  For  our  light  affliction  which  is  but  for  a  mo- 
 ment, workcth  for  us  a  far  more  exceeding  eternal  weight  of 
 gtoiy. 
 
 1  Pet.  3. 14,  15.  But  it  ye  fuffer  for  right eoufntfs  falfcc,hap- 
 pyareye:  and  be  not  afraid  of  their  terrour,  neither  be 
 troubled.  Read  1  Pet.  4.  12,  15,  14, 15,  16,18,19.  Rom.  5.  ij 
 
 2,3.4- 
 
 1  Ptt.  5.10.  The  God  of  all  grace,  who  hathu:alled  us  to 
 his  eternal  glory  by  Chrift  Jcius,  after  ye  have  fufTered  a  while, 
 make  you  perfect,  ftabli(h.  (lengthen,  fettle  you--' 
 
 21.  Promifes  to  the  faimful  in  dangers,  daily  and  ordinary, 
 or  extraordinary. 
 
 Pfal.  34. 7.  The  Angel  of  the  Lord  encampeth  round  about 
 them  that  fear  him  *,  and  dehvereth  them.  v.  17.  The  righte- 
 ous cry,  and  the  Lord  hearcth  and  delivcrcth  them  out  of  all 
 their  troubles,  v.  19,  20,22.  Many  aie  the  afflictions  of  the 
 righteous  *,  but  the  Lord  delivcrcth  him  out  of  them  all.  He 
 kecpeth  ail  his  bones,  not  one  of  them  is  broken.  The  Lord 
 redeemeth  the  foul  of  his  fervants  i  and  none  of  them  that  trull 
 in  him  (hall  be  dcfolate. 
 
 Pfal.  91;  1.  He  that  dwelleth  in  the  fecret  place  of  the  moft 
 high,  (hall  abide  under  the  tabernacle  of  the  Almighty,  v.  2,  3. 
 I  will  fay  to  the  Lord,  He  is  my  refuge  and  my  tortrefs  i  my 
 God, in  him  will  I  fruit— -Surely  he  will  deliver  thee  from  tht 
 fnarcof  the  fowler,  and  from  the  noifome  Pcftilcncc—  v.  5, 
 
 Oo  Thou 
 
290  flhe  Life  of  Faith. 
 
 Thou  (halt  not  be  afraid  for  the  tcrrour  by  night—  v.  1 1,1s. 
 For  he  (hill  give  his  Angels  charge  over  thee,  to  keep  thec  in 
 all  thy  waits.  They  (hall  bear  thec  up  in  chcu  hands,  left  thou 
 dafh  thy  foot  againft  a  (lone,   Read  the  while— 
 
 Pfal.  121.  2,  3,4,5  6  7,8.  My  hclpcomcth  from  the  Lord, 
 which  made  Heaven  and  Earth.  He  will  not  furTcr  thy  foot  to 
 be  moved  >  he  that  keep;th  thee  wilKnot  flumbcr~-The  Lord 
 is  thy  keeper  ••>  the  Lord  is  thy  (hide  upon  thy  right  hand  : 
 The  Lord  (hill  prefcrvc  thee  from  all  evil  ^  he  (hail  prcferve 
 thy  foul.  The  Lo  d  (hall  prefcrvc  thy  going  out,  and  coming 
 in,  from  this  time  forth,  and  even  for  ever  more. 
 
 Pfal.  I45.  20.  The  Lord  prefcrveth  all  them  that  love 
 him--- 
 
 Pfal.  31.23  6c  97. 10-  &  1 16.  6.  Prov.  2.  8.  JA43.  2.  When 
 thou  patieft  thorow  (he  waters  I  will  be  with  thee— 
 
 1  Pit.  5. 7.  Catling  all  your  care  on  him  i  fox  he  careth  for 
 you. 
 
 22.  Promifesfr  help  againft  Temptations,  to  believers. 
 
 1  Cor-  10.  i$.befere  cited,  2F<r.2.o.  The  Lord  knoweth 
 how  to  deliver  the  godly  out  of  temptations. 
 
 Compare  Matt h.  4.  where  Chrift  was  tempted  even  to  worjbip 
 tbeT>evil,  &c.  with  Heb,  4.  15.  &  2.  18.  For  we  have  not  an 
 HighPricli  which  cannot  be  touched  with  the  feeling  of  our 
 infirmities,  but  was  in  all  points  tempted  like  as  wc  are,  with- 
 out iln-«-Whereforcin  all  things  it  behoved  him  t©  be  made 
 like  unto  his  brethren, that  he  might  be  a  merciful  and  faithful 
 HighPricft,  in  things  God- ward  for  us— For  in  that  he  him- 
 fclf  hath  fufTcred  b.ing  tcraptcd,hc  is  able  to  fuccour  them  that 
 are  tempted. 
 
 James  j.  2.  My  Brethren,  count  it  all  ioy  when  yc  fall  into 
 divers  temptations  (that  is,  by  fuflfcrings  for  Chrift.J  v.  12. 
 Bleflcd  is  the  man  that  endureth  temptation  :  for  when  he  is 
 tryed,  he  (hall  receive  the  Crown  of  life. 
 
 2  Cor.  12.  9.  My  grace  h  fufficient  for  thee  :  My  (trength 
 is  made  perfect  in  weaknefs. 
 
 Phil.  4.  13.  I  can  do  all  things  through  Chrift  which 
 fcrcngthencth  me. 
 
 1  Pet.  5.  9.  Whom  reftft,ftcdfafl  in  the  faith :  with  v.  10. 
 
 James  4. 7.  Rcfift  the  Devil,  wd  he  will  flee  from  you.  fyb- 
 *.i9;ii,&c.  Rom. 
 
The  Life  of  Faith.  291 
 
 Rom.  6. 14.  For  (in  (ball  not  have  dominion  over  you  >  for 
 yc  ire  not  under  t  he  Law,  but  under  Grace. 
 
 John  16.33.  Be  of  good  cheer,  I  have  overcome  the  world. 
 
 i  John  5.4.  This  is  the  victory  thatovercometh  the  world, 
 even  our  faith. 
 
 23.  Promifesto  them  that  overcome  andperfevere. 
 
 Rev.  2.  7.  To  him  that  overcometh  will  I  give  to  eat  of 
 the  tree  of  life;  which  is  in  the  midft  of  the  Paradifc  of  Qod. 
 
 V.  1 1.  He  that  ovcrcometh  (hall  not  be  hurt  of  the  fecond 
 death. 
 
 V.  17.  To  him  that  overcomcth  will  1  give  to  eat  of  the 
 hidden  Manna,  and  will  give  him  a  white  (tone,  &c.  V.  10.  Be 
 faithful  unto  death,  and  I  will  give  thee  a  Crown  of  life. 
 
 V.  26 ,  28.  He  that  ovcrcometh  and  kecpeth  my  words  un- 
 to the  end,  to  him  will  I  give  power  over  the  Nations,  and 
 he  (hall  rule  them  with  a  Rod  of  Iron- -Even  as  I  received  of 
 my  Father :  and  1  will  give  him  the  morning  itar. 
 
 Rev.  3  5.  He  thatovercometh,  the  fame  (hall  be  clothed 
 in  whuerayment,  and  I  will  not  blot  out  his  name  out  of 
 the  book  of  life  i  but  I  willconfefs  his  name  before  my  Father, 
 andbeforehis  Angels.  V.  \i\  Him  that  ovcrcometh  will  I 
 make  a  pillar  in  the  Temple  of  my  God,  acid  he  (hall  go  no 
 more  out:  And  I  will  write  upon  him  the  name  of  my  God, 
 and  the  name  of  the  City  of  my  God,  New  Jerufalem,  which 
 cometh  down  out  of  Heaven  from  my  God,  and  my  new 
 name. 
 
 V.  2  1.  To  him  that  ovcrcometh  will  I  grant  to  fit  down 
 with  me  on  my  Throne,  even  as  I  overcame,  and  am  fet  down 
 wi^h  my  Father  on  his  Throne. 
 
 $cbn  8  31.  If  ye  continue  in  my  word,  then  arc  ye  my 
 Difjbiplis indeed',  and  ye  (hall  know  the  truth,  and  the  truth 
 (hall  make  you  free. 
 
 Col.  1.  22,  23.  To  prefent  you  holy  and  unblameable,  and 
 unrcproveablc  m  his  fight  s  U  ye  continue  in  the  faith,ground- 
 ed  and  fettled,  and  b:  not  moved  away  from  the  hope  of  the 
 Gofpcl  — 
 
 John  15.  7.  If  ye  abide  in  me  ,  and  my  words  abide  in 
 you,  ye  (hall  ask  what  yc  will,  and  it  (haUVbedone  unto 
 you. 
 
 Oo  z  Matth. 
 
292  The  Lije  of  Faith. 
 
 Mattb.  10.  22.  He  that  erdureth  to  the  end  (hall  be  faved- 
 i      14.  Promifes  to  believe  in  fickjtefs  and  at  death. 
 
 1  Cor.  1 1.32.  But  when  wcaie  judged,  we  uc  chaftencd 
 of  the  Lord,  that  wc  fhould  not  be  condemned  wich  the 
 world. 
 
 Heb.  H.  6,7,8,1 1.  For  whom  the  Lord  loveth,he  chaftcn- 
 cth,  and  fcourgeth  every  Son  whom  he  rcccivcth  :  If  ye  cn- 
 dur  e  chaftcning,  God  dealeth  with  you  as  wirh  Sons-. Shall 
 wc  not  be  in  fubjc&ion  to  the  Father  of  fpirits,  and  live.-But 
 he  for  oaf  profit,  that  we  might  be  partakers  of  his  holincfs  ; 
 Nochafkningfor  the  prtfent  fecmeth  fo  be  joyous,  but  grie- 
 vous i  nevcrthelefs  afterward  it  yieldcth  the  peaceable  fruit 
 of  righteoufnefs  to  them  which  arcexercifed  thereby. 
 
 James  5.  14.  Is  any  fick,  let  them  fend  for  the  Elders  of 
 thcChurch---The  prayer  of  frith  (hall  fave  the  iick,  and  the 
 Lord  ftuli  raife  him  up,  and  if  he  have  committed  lins,  they 
 tball  be  forgiven  him. 
 
 Jcint  1 1.  3.  He  whom  thou  loveft  is  fick— 
 
 PP/.4I.  1,  2,  3.  BleiTcd  is  the  man  that  confidercth  the 
 poor  :  the  Lord  fhall  deliver  him  in  time  of  trouble.  The 
 Lordjfhall  prcfervc  him  and  keep  him  aIive--Thc  Lord 
 will  ftrcngthen  him  upon  the  bed  ©I  languifhing :  Thou  wilt 
 make  all  his  bed  in  his  ficknefs. 
 
 2  Cor.  5.  1,  &c.  For  we  know  that  if  our  earthly  houfe  of 
 this  tabernacle  were  diflblvcd,  wc  have  a  building  of  God,  an 
 houfe  not  made  with  hands,  eternal  in  the  Heavens.  For  in 
 this  we  groan  carncftly,  defiling  to  be  clothed  upon,  wkh  our 
 houfe  which  is  from  Heaven— For  we  that  are  in  this  tabcr- 
 sacle  do  groan,  being  burdened  i  not  for  that  we  would  be 
 unclothed,  but  clothed  upon,  that  mortality  may  be  fwallow- 
 ed  up  of  life.  Now  he  that  hath  wrought  this'for  the  fclf 
 fame  thing  is  God ,  who  alio  hath  given  to  us  the  earned  of 
 the  Spirit.  Therefore  we  arc  alwaics  confident,  knowing  that 
 wht'ft  we  arc  at  home  in  the  body,  we  are  abfent  from  the 
 Lord,  f  For  wc  walk  by  faith,  not  by  fight)  wc  arc  confident 
 1  fay,  and  willing  rather  to  be  abfent  from  the  body,  and  to  be 
 prcient  with  the  Lord. 
 
 Phi/.  1. 20,  21,  23,  Now  alfo  Chrift  fhall  be  magnified  in 
 my  body,  whether  it  be  by  life  or  by  death.    For  to  me  to 
 
 live 
 
The   Life  of  Faith.  1&3 
 
 live  is  Chrift,  and  ro  die  is  gin-  *  I  am  in  a  ftrait  betwixt  two, 
 having  a  dctirc  to  depart,  and  to  be  with  Chrirf,  which  is  fit 
 better. 
 
 Luk>  23.  43.  To  day  Quit  thou  be  with  me  in  Piradife. 
 
 Rw.  14  13.  I  heard  a  voice  from  Heaven,  <aymg  to  me, 
 write,  Blcffcd  are  the  dead,  which  die  in  the  Lord,  from 
 henceforth  •,  yea,  kith  the  Spirit,  that  they  may  reft  from 
 their  labours,  and  their  works  do  follow  them. 
 
 Htb.  2.  14.  Fonfmuchas  the  children  are  partakers  of  flcfti 
 and  blood,  he  alfo  himfelflikewifc  took  part  of  the  fame,  thit 
 through  death,  he  might  deftroy  him  that  had  the  power  of 
 death,  (hat  is,  the  Devil  *  and  deliver  them  who  through  fear 
 of  death,  were  all  their  life  timeiubjed  to  bondage. 
 
 ffal.  68.  20.  He  that  is  our  God,  is  the  God  of  falvafion, 
 and  to  God  the  Lord  belong  the  liTues  from  death. 
 
 2  Tim.  1. 10.  Who  hath  abohflied  death,  and  hath  brought 
 hfc  and  immortality  to  light  by  the  Gofpel. 
 
 t  Cor.  15.54.  O  death!  where  is  thy  (ling  ?  O  grave! 
 where  i$  thy  vi&ory  ?  The  fting  of  death  is  fin  •,  and  the 
 ftrength  of  (in  is  the  Law :  but  thanks  be  to  God,which  givcth 
 us  the  victory  through  our  Lord  Jefus  Ow iff. 
 
 25.  Frontifes  to  perfeveringBehevers,  of  the  Re  fur  region  unto 
 lift,  andoffuftificatun  injudgimzm,  andGl>riftcatin. 
 
 1  Cor.  1 5.  throughout.  John  5.  22,  24,28  29.  Hethafhear- 
 ethmy  Word,  and  bclicvcthon  himthat  fent  me,  ha«h  cvtt- 
 lafting  life,  and  (hall  not  come  into  condemnation,hut  is  pafTcd 
 from  death  to  l:fc---The  hour  is  coming  in  the  which  all  mat 
 are  in  the  graves,  (hall  hear  his  voice,  and  (hall  come  forthj 
 they  that  hive  done  good,  to  the  rcfurrcftion  of  life,  and  they 
 that  have  done  evil,  to  the  rcfurredfrion  of  damnation. 
 
 John  14.19.  Bccaufc  I  live,  ye  (hall  live  alfo. 
 
 Col.  3, 1,  3, 4.  If  yc  b-  rifen  with  Chrift,  fcek  thofe  things 
 which  ire  above,  where  Chrift  fitteth  at  the  r  ght  feand  of 
 God.  Set  your  affections  on  things  above,  not  on  things  on 
 the  earth:  For  ye  are  dead,  and  your  life  is  hid  with  Chrift 
 in  God.  When  Chrift  who  is  out  life  (hill  appear,  then  (hall 
 ye  alfo  appear  with  him  in  glory.  ' 
 
 ilhef.  1.  10.  He  (hill  come  to  be  glorified  in  his  Saint*, 
 and  admired  in  all  them  that  believe. 
 
 Oo  3  Mat.l\. 
 
294  T^  L*fe  °fFaith* 
 
 M.ttb.  25  34,46.  Come  yc  bit  fled,  <xc.  The  righteous  in- 
 to life  eternal. 
 
 John  12.  26.  Ifanymanfcrveme,  let  him  follow  me  i  and 
 where  1  am,  there  mall  alfb  my  fcrvant  be.  If  any  man  fcive 
 mc,  him  will  my  Father  honour. 
 
 John  14.  1,  2,  3.  Let  not  your  heart  be  troubled- -In  my 
 Fathers  houfc  are  many  manfions  --I  go  to  prepare  a  place 
 for  you.  And  if!  go  and  prepare  a  place  for  you,  I  will  come 
 agun,  and  receive  you  to  my  felf,  that  where  I  am,  there  yc 
 may  be  alfo. 
 
 Jnhn  17.  24-  Father,  I  will  that  they  alfo  whom  thou  haft 
 given  me,  be  with  me  where  1  am,  that  they  may  behold  the 
 glory  which  thou  haft  given  mje. 
 
 John  2.  i7.  GO  W  MX  BRETHREN,  and  SAT  VN- 
 10  THEM,  I  ASCEND  JO  MY  FATHER,  and  TOVR 
 FATHER,  tO  MT  GOD,  and  10  TOVR  GOV. 
 
 1  Cor.  6.2,3.  Know  yc  not  that  the  Saints  (hall  judge  the 
 world  ?  Know  ye  not  that  wc  (hall  judge  Angels  > 
 
 AGs  3.  19.  Repent  and  be  converted,  that  your  fins  may 
 be  blotted  out,  when  the  time  of  refrefhing  (hill  come  from 
 the  prefence  of  the  Lord  i  and  he  (hall  fend  JefusChrift  — 
 
 Luke  14.  14.  Thou  (halt  be  recompenicd  at  the  refur- 
 re&ionof  the  juft. 
 
 Let  the  Reader  here  takf  notice  of  that  ntoft  important  obfttva- 
 tionof  Dr.  Hammond,  that  dwd^ttwte,  the  Refurre&ion,  dotb 
 often  fignifie,  in  general  [our  livingin  the  next  world,  or  our  next 
 ftate  of  life  J  in  the  Scriptures  *  and  not  the  laft  Rcfurrediion  on- 
 ly, unlefs  it  be  called.  The  Refurrc&ion  of  the  rlefti,  or  of  the 
 body  for  diftin&ion  \  or  the  context  have  before  explained  it  other  - 
 wife.  By  which  \  Cor.  15.  and  Chrijis  anfwet  to  the  Sad- 
 ducees,  nuy  be  the  better  underwood. 
 
 26.  Vromifes  to  the  godly  for  their  children,  fuppofing  them  to 
 be  faithful  in  dedicating  them  to  Godt  and  educating  them  in  hi* 
 holy  waies. 
 
 EW.20.  Commandment  2d.  Shewing  mercy  to  thoufands  in 
 them  that  love  m?,  and  keep  my  Commandments. 
 
 AUs  2.  39.  For  the  prormfe  is  made  to  you,  and  to  your 
 children,  and  to  all  that  are  afar  off,  &c. 
 
 Tf*L  37,26.  Hisfeedisblcffed. 
 
 1  Cor. 
 
The  Life  of  Faith.  295 
 
 1  Cor.  7.  14.  Elfe  were  your  children  unclean,  but  now 
 arc  thty  holy. 
 
 Mattb.  23.37.  Ojerufalem,  Jerufalem,  how  oft  would  I 
 have  githcrcd  thy  children  together,  eatn  as  a  Hen  gathcrcth 
 hce  chickens  under  her  wings,  and  ye  would  not. 
 
 Rotrt.  11.  1 1.  Through  their  fall  falvation  is  come  to  the 
 Gentiles,  16,  17,18,  dec.  (hew,  that  they  were  broken  olf  by 
 unbelief,  and  we  are  grarTcd  in,  and  arc  holy  as  they  were. 
 
 Mattb.  28.  19;  20.  Go  and  Difciplc  all  Nations,  baptizing 
 them,  &c 
 
 hont.  4.  16.  That  the  promife  might  be  fureto  all  the  feed. 
 And$.%.  The  children  of  the  Promife  are  counted  for  the 
 feed. 
 
 Mattb.  19.  13,  14.  Jefus  faid,  fuffcr  little  children,  and  for- 
 bid them  not  to  come  unto  me,  for  of  fuch  is  the  Kingdom 
 of  Heaven. 
 
 27.  Promifcs  totbeCburcb,ofitsincreafty  and  frefcrvatiw> 
 and  ferfctfioH. 
 
 Rev.  11.  15.  The  Kingdoms  of  the  woild  are  become  the 
 Kingdoms  of  the  L<  rd,  and  of  his  Chiift. 
 
 Lukf  1.  33.  He  (hall  reign  over  the  houfe  of  Jacob  for  ever, 
 and  of  his  Kingdom  there  (hall  be  no  end. 
 
 Matrb.  13.  31,33.  The  Kingdom  of  Heaven  is  like  to  a  grain 
 %  of  Muftard-fced,  which  a  man  took,  and  fowed  in  his  field; 
 which  is  indeed  the  lcaft  of  all  feeds  y  but  when  it  is  grown,  it 
 is  the  grcatcft  among  herbs,  and  becomcth  a  tree ,  fo  that  the 
 birdsof  the  air  lodge  in  the  branches  of  it-- -The  Kingdom  of 
 Heaven  is  hke  unto  leven,  which  a  woman  took  and  hid  in 
 three  meafures  of  meal,  till  the  whole  was  levencd. 
 
 Jobn  12.  32.  And  I,  if  I  be  lifted  up,  will  draw  all  men  an- 
 tome. 
 
 Van.  2.44.  In  the  daies  of  thefc  Kings,  (hall  the  God  of 
 Heaves  fet  up  a  Kingdom  which  (hail  never  be  deftroyed  > 
 and  the  Kingdom  (hall  not  be  left  to  other  people,  but  it  (hall 
 break  in  pieces, and confume  all  thefc  Kingdoms,  and  it  (hall 
 ft  and  for  ever. 
 
 Mattb.  1 6.  18.  Upon  this  Rock  will  I  build  my  Church, 
 and  the  gates  of  Hdl  (hall  not  prevail  againft  if. 
 
 Epbef^,  12, 1 6,  For,  the  peifc&ing  of  the  Saints  j  for  th& 
 
 work 
 
256  The  Life  of  Faith. 
 
 workof  the  Mmitiry  •>  for  the  edifying  of  the  bodycfChriftj 
 till  we  all  come  in  the  unity  of  the  faith,  and  the  knowledge 
 of  the  Son  of  God,  unto  a  perfed  man  >  unto  the  meafurc  of 
 the  ftature  of  the  fulnefs  of  Chritt  :  that  henceforth  we  miy  be 
 no  more  children  toflcd  to  and  fro,  and  carryed  about  with 
 eveiy  wind  of  Doctrine,  by  the  fleightofmen,  and  cunning 
 erafunefs,  whereby  they  lye  in  wait  to  deceive  i  but  (peaking 
 the  truth  in  love,  may  grow  up  into  him  in  all  things,  who  is 
 the  head,  Chiift :  from  whom  the  whole  body  fitly  joyncd 
 together  and  compacted,  by  that  which  every  joynt  fupplieth, 
 according  to  the  cffc&ual  working  in  the  mcafore  of  every 
 part,  maketh  increafe  of  the  body  to  the  edifying  of  it  felf  in 
 Love. 
 
 Epbtf.  5.  25,  26,  27.  Chrift  loved  the  Church,  and  gave 
 himfelffor  it,  that  he  might  fan&ific  and  clcanfe  it,  with  the 
 wafting  of  water  by  the  Word  ,  that  he  migkt  prefent  it  to 
 himfelf  a  glorious  Church,  not  having  fpot  or  wrinckle,  or 
 any  fuch  thing  i  but  it  would  be  hely,  and  without  blcmifh. 
 Read  Rev.  2 1, 6c  22. 
 
 blittb.  28.  20.  Lo,  I  am  with  you  to  the  end  of  the 
 world. 
 
 Mattb.  24. 14.  And  this  Gofpcl  of  the  Kingdom  (hall  be 
 preached  in  all  the  world  for  a  witnefc  to  all  Nations,  and 
 then  (hall  the  end  come. 
 
 M*ttb.  2i.  44.  Whofoever  (hill  fall  on  this  ftonc,  (hail 
 be  broken  >  but  on  whomfocver  it  (hall  fall,  it  will  grind  him 
 to  powder. 
 
 The  obfeure  Profbetick^  pajfages  Jpafs  by. 
 
 So  muebfor  living  by  Faith  971  the  Fromifes  of  God. 
 
 CHAP. 
 
The  Life  cf  Faith.  297 
 
 CHAP.    VI. 
 
 How  Faith  mvft  be  exercifedcn  Gods  T'breatKings  and  Judg- 
 ments. 
 
 TH  E  exercife  of  Faith  upon  Gods  Threatnings  and 
 Judgments,  muiibe  guided  by  fuch  rules  and  helps  as 
 thci'i. 
 
 Dircd.  I.  1b\n\not  either  that  Chriji  ba\h  no  Tbreatntn% 
 yenal  Laws,  or  that  there  are  none  which  are  made  for  theufe 
 '  of  Believers. 
 
 If  there  vv:re  no  penalties,  or  penal  Laws,  there  w*re  no 
 dijiwguifbirg  Government  nf  the  world.  This  Antinomun  fan- 
 cy dcltioyeth  Religion.  And  if  there  be  threats,  ox  penal 
 Lates^  none  can  be  cxpc&ed  to  mike  fo  m  rch  u(c  of  them  as 
 true  Believers.  1.  Bccaufc  he  that  molt  believeih  them,  muit 
 needs  be  molt  lfTe&td  with  them.  2.  Bccaufe  all  things  are  for 
 them%  and  for  their  benefit  j  and  if  it  they  that  muit  bcmcv.d 
 by  them  to  the  fear  of  God,  and  an  efcaping  of  the  puniih* 
 menf. 
 
 And  therefore  they  that  obj  Ct,  that  Believers  are  pa  fed'  al- 
 ready  from  death  to  life  \  and  there  is  no  condemnation  to  them  \ 
 aid  they  are  already  julhfid,  and  therefore  have  noufe  of  threats 
 or  fears']  do  contrad  &  tnemfclves  :  For  it  w  11  rather  follow 
 Therefore  they  and  they  only  d)  and  veu  faithfully  vfe  the  threat- 
 nings in  godly  fears ."]  For  1.  Though  they  arc  jujiifitd,  and 
 p ijfedfrw death  to  11ft,  they  have  tvii  fa\b,  m  order  of  na- 
 ture before  their  jollification  ,  ani  he  that  bchtveih  not  Gm\% 
 tbieatnings  with  fear, huh  no  rrw?  Faith.  \A  2  Tney  have 
 ever  inherent  R'ghteoufncfs  or  San*  ifi:a:i  n  with  their  Ja- 
 liiricition  :  And  this  Faith  is  pArt  ol  that  hohncis,  and  of  the 
 life  ofgrice  which  they  are  p«iTed  into.  F  >r  this  U  life  eternal, 
 to  knjiv  tbe  only  true  God,  and  Jefus  Ckrvt,  John  17.  3  .  And  he 
 knoweth  not  God,  who  bnowcth  him  not  to  be  fr«f.  And 
 this  is  part  of  our  knowledge  of  Cftttil  alio,  to  know  him  as 
 the  infallible  Authn  of  our  Edith]  that  is,  of  the  Gnfpcl,  which 
 fath  not  only,  Hethatbelievetbandisbapiiz'd,  /h/U  b$faved\ 
 but  Mi^He that beticvetb mt fhjll be  damned,  Mark,  16.16.  And 
 
 P  p  th:i 
 
298  The  Life  of  F til h. 
 
 this  is  the  record  which  God  gave  of  his  Son,  which  be  that  be- 
 lievctb  not,  makjtb  hint  a  lyar  j   tbat  God  b alb  given  us  eternal 
 life,  and  this  life  is  in  bis  Son  :  He  that  bath  the  5o»,  bath  life  j 
 and  be  that  bath  not  the  Son,  bath  not  life,  1  Jjhn  J.  12.  Yea 
 is  he  tbatbeUevetb  on  the  Son,  batb  everlajiing  life  i  fo  be  tbat 
 believetb  not  the  Son,JhaU  not  fee  life%  but  the  wrath  of  God  abidetb 
 on  him,  John  3.  36.  And  therefore  3.  The  rcafon  why  there 
 y  no  condemnation  to  us,  is  becauie  believing,  not  part  only,  but 
 aUtbi*  IfordofCbrifr,   we  fly  from  fin  and  wrath,  and  are  in 
 Cbrift  Jefuf,  as  giving  up  our  felvcs  to  him,  and  walkjtot  after 
 tbeflejh,  but  after  the  S fir  it  \  being  moved  Co  to  do  both  by 
 the  prorrtifes  and  threats  of  God.    This  is  plain  Englifh,  and 
 plain  and  neccflary  truth,  the  greater  is  the  pitty,  that  many 
 honcfl,  well* meaning  Antinomians  fhould  fight  againft  it,  on 
 an  ignorant  conceit  of  vindicating  Free  Grace :   If  the  plain 
 Word  of  God  were  not  through  partiality  over-lookt  by  them, 
 they  might  fee  eEOugh  to  end  the  controvcrfie  in  many  and 
 full  exprtffions  of  Scriptuare.  I  will  cite  but  three  more,  Mattb. 
 to.  28.  and  Luke  12.  5.  But  fear  him  who  is  able  to  deftroy  both 
 foul  and  body  in  HeE ,  or  when  be  batb  kjUed,  batb  fewer  to  cap 
 into  Hell  •,  yea  I  fay  unto  you,  fear  hint.  Doth  Chi  ill  thus  iterate 
 that  it  is  he  that  faith  it,  and  faith  it  to  his  Difciplcs  -,  and  yet 
 Jhall  a  Chriftian  fay,  it  mud  not  be  preached   to  Difciplcs  as 
 the  Word  of  Guilt  to  them  > 
 
 Hib.$.  1.  Let  us  therefore  fear,  left  a  fremife  being  left  us  of 
 entering  int$  bit  refft  any  of  ytu  fhould  feem  to  come  Jbort  0)  it. 
 
 Heb.  1 1 . 7.  By  Faith  Noah  being  warned  of  God,  of  things 
 notfeen  as  yet  (that  is,  of  the  delugej  moved  with  fear,  frefared 
 ate  Arb^,  to  the  faying  of  hie  boufe  >  by  the  which  be  condemned  the 
 worldt  and  became  bar  of  the  rigkteoufnefs  which  is  by  faith. 
 
 Note  here  how  much  the  belief  of  Gods  thrcatnings  doth 
 to  the  conftituticn  of  that  faith  which  is  juftifying  and 
 faving. 
 
 Dire&.  2.  Judge  not  of  Cods  threat  xings  by  the  evil  which* 
 tbreatnedy  but  by  the  obedience  to  which  tbttbr  cat  rings  fh$uld 
 drive  us,  and  the  evil  from  which  they  would pefcrve  us^  and  the 
 order  of  the  world  which  they  peferve,  and  the  wifdom,  and  bo* 
 hntf,  andjujiice  ofGod\  which  they  demonfir ate. 
 
 When  men  think  how  dreadful  %  mifcry  HcB  is,  they  are 
 
 ready 
 
The  Life  of  Fait b.  299 
 
 rcidy  to  think  hardly  of  God,  both  for  his  tbreatning  tnd  txe- 
 cuiiony    as  if  it  were  long  of  him,  and  not  of  themfervej,  that 
 they  ire  raiferablc.    And  as  it  is  a  very  hird  thirg   to  think 
 of  the  funifltment  it  felf  with  approbation  s  fo  is  if  all j  Co 
 think  of  the  tbreatning,  or  Ltw  which  binds  men  over  to  it » 
 or  of  the  Judgement  which  will  pafi  the  fcntcncc  on  them. 
 But  think  of  the  tr«e  nature,  ufe  and  benefits  of  thefc  threats 
 or  penal  Laws,  and  true  reafon,  and  faith  will  not  only  be  re- 
 conciled to  them  ,  but  fee  that  they  arc  to  be  loved  and  bo- 
 mured,  as  well  zs  feared.    1.  They  are  of  great  ufe  to  drive  us 
 to  obedience.    And  it  is  cafier  to  fee  the  amiablcncfs  of  Gods 
 commands,  than  of  his  threats  :   And  obeditnee  to  thefe  com- 
 mands, is  the  holy  rc&itude,  health  and  beauty  of  the  foul. 
 Ami  therefore  that  which  is  a  fuitable  and  needful  means,  to 
 promote  obedience,  is  amiable  and  beneficial  to  us.     Though 
 Lm  mull  be  the  principle  or  chief  fpring  of  our  obedience* 
 y.cthe  that  knoweth  not  that  Fear  mult  drive,  as  Love  muft 
 draw,  and  is  necefftry  in  its  place  to  joyn  with  Love,  or  to  do 
 that  which  the  weakness  of  Love  leave  undone,  dothneithet 
 know  what  a  man  is,  nor  what  Gods  Word  is,  nor  what  his 
 Government  is,  nor  what  either  Magiftracy,  or  any  civil,  of 
 domeftical  Government  is  \  and  therefore  mould  ipend  many 
 years  at  School  before  he  turneth  a  difputcr. 
 
 2.  They  are  of  ufe  to  keep  up  order  in  the  wjrld\  which 
 could  not  be  expected  if  it  were  not  for  Gods  threatnings.  If 
 the  world  be  fo  full  of  wickednefs,  rapine  and  oppreffions,  not- 
 withstanding affffo  threatnings  of  Hell,  what  could  we  expedr 
 it  (hould  be,  if  there  were  mntfucb,  but  even  as  the  fuburbs  of 
 Hell  it  felf.  When  Princes,  and  Lords,  and  Rich  men,  anil 
 all  thofe  thieves  and  rebels  that  can  but  get  ftrength  enough  to 
 defend  then ifclves,  and  all  that  can  but  hide  their  faulfs,  would 
 be  under  no  rcftraints  considerable,  but  would  do  all  the  evil 
 that  they  have  a  mind  to  do  :  Men  would  be  woife  to  ona 
 another,  than  Bcaisand  Tygeis. 
 
 3.  Gods  threatnings  in  their  primary  intention  or  ufe,  art 
 made  to  keep  us/r-m  tbefuniflment  tbreatned.  Punifhment  is 
 naturally  due  to  evil  doers :  And  God  deciaretb  it,  to  give  us 
 warning,  that  wc  may  take  heed,  avoid  it  and  efcapr. 
 
 4.  That  which  doth  fo  clearly  demonfiiatt  the  Holinefs  of 
 
 Pp  a  GosU 
 
500  The  Lije  of  Faith. 
 
 God,  in  his  righteous  Governments  JFifdm  and  h  s  fajiice 
 
 is  certainly  good  and  amiable  in  it  ft  If.    B  it  we  mult  not  expect 
 
 that  the  fame  thing  Ihould  be  good  and  amiable  ro  the  wicked, 
 
 who  run  themfelves  info  it  >    which  is  good  to  fhe  world,  or 
 
 tothejw/rsboiuthem,orto  the  honour  of  God.  AHJzcf,  Prifons 
 
 and  Gallows  arc  good  to  the  Country  t  and  to  all   the  innocent 9 
 
 to  prefcrve  their  peace,  and  to  the  honour  of  the  Km^  and  his 
 
 Government  i  bnt  not  to  murderers,  thieves  or  rebels,  Ifa. 
 
 26.7,8,9.  P/W.48.  n.  &  9.  16.&  89.  14.  &  97.  2.  &  149.9, 
 
 &  1^6.7.  &  37.  6,  28.  Jw^e  6.  &15.  Rev.  4.7.6c  15.4.  & 
 
 16.7.  6c  19.  2.  Etf/ff.  12.  14. 
 
 DircCT.  3.  Judge  of  the  feventy  of  Gods  threat nings^  partly  by 
 the  greatness  0)  bint  ft  If  whom  we  offend,  and  partly  by  the  nee ef- 
 fny  of  them  for  the  Government  of  the  world. 
 
 "1.  Remember  that  tinning  wilfully  again  ft  the  infinite  Ma- 
 jeffy  of  Heaven,  and  refuting  his  healing  mercy  toihelaft, 
 deferveth  worft  than  any  thing  againft  a  man  ean  do,  1  Sam. 
 2.  25. 
 
 2.  And  remember  that  even  the  threatning  of  Hell  doth 
 n°tferve  turn  with  molt  of  the  woild,  to  keep  them  from 
 fining  and  defpifing  God  :  and  therefore  you  cannot  fay  that 
 they  are  too  great,  for  that  plailter  draweth  not  too  ftrongly, 
 which  will  not  draw  out  the  thorn.  If  Hell  be  not  terrible 
 enough  to  pcrfwadc  you  from  f\n%  it  is  not  too  terrible  to  be 
 tbreatned  and  executed:  He  that  fhould  fay,  Why  trill  God 
 wakflo  terrible  a  Lawi  and  withall  ihould  fay,  As  terrible  & 
 it  is  I  will  venture  on  ft,  rather  than  leave  mypleafures^  and  ra- 
 ther than  live  a  holy  life  j  doth  contradict  himlclf,  and  tcllcth 
 us,  that  the  Law  is  not  terrible  enough  to  attain  its  chief  and 
 primary  end,  with  fuch  is  he,  that  will  not  be  moved  by  it, 
 from  the  molt  fordid/  bale  or  bruitim  pleafure. 
 
 Dired.4.  Remember  how  Cbrijl  bimfelfjven  when  he  came  to 
 deliver  tu  from  Gods  Lawy  did  yet  come  to  verifie  his  threatning 
 in  the  matter  of  if,  and  to  be  afacripce  f$r  fin9  andfublick,  de- 
 mnfirationcfGodsJuftice. 
 
 For  tbis-end  was  Cbrijl  manifefled%  tideffroy  the  workj  of  the 
 t>evilt  1  John3.5,  &  And  the firft and  great  work ofthc De- 
 vil was,  to  represent  God  as  a  lyar,  and  to  pcrfwadc  Eve  not 
 to  believe  hts  tbrettnings,  and  to  tcjl  her,  that  though  (he 
 
 finned, 
 
The   Life  of  Faith.  3QI 
 
 finned,  the  ihou!d  nor  die.  And  though  God  /i  far  dtfpenfed 
 with  it,  as  to  forgive  man  the  great eft  part  of  the  penalty,  it 
 Was  by  laying  it  on  his  Redeemer  j  and  making  him  a  factt- 
 fice  tohisjuihec  :  that  his  Crofs  might  openly  confute  the 
 Tempter,  and  allure  the  world,  (hat  God  is  juft,  and  that  th« 
 t*>  ages  of  fin  is  death,  Rom.  6.  23.  though  eternal  life  be  t  be  gift 
 of  God  through  J? fut  fortf. 
 
 And  he  that  well  coniidcrcth  this,that  thcSon  of  God  would' 
 rather  Hoop  to  fuffeiings and  death,  than  the  D.v»ls reproach 
 of  Gods  threatnings  mould  be  made  true,  and  than  the  Juftice 
 ofGodagamft  fin  Ihould  not  be  manifefted,  will  furc  never 
 think,  that  this  Juftice  is  any  difkonour  to  the  Almighty. 
 
 Dircd.  5.  Let  tbh  be  your  ufe  of  the  tbreatnia^s  of  God,  to 
 drive  you  front  fin  to  more  careful  obedience,  andtobelpyou  agiinjt 
 the  defeBsoflove,  and  to  fet  them  againft  every  temptation  when 
 you  are  a ff lulled  by  it. 
 
 When  a  tempting  bait  is  fet  befoieyou,  fet  Hell  againft  it, 
 as  well  as  Heaven  »  and  fay,  Can  I  take  this  cup,  this  whore, 
 this  preferment,  this  gain  of  Judas,  with  H:ll,  for  my  part 
 inftead  of  Heaven  ?  If  men  threaten  death,  imprifonnncnt,  or 
 anyo:her  prnalty  >  or  if  loflcs  or  reproaches  be  like  by  men 
 to  be  made  your  reward,  remember  that  God  threatneth  Hell, 
 and  ask  whether  this  bs  not  the  molt  intolerable  fufrtr- 
 ing. 
 
 '  And  if  any  Antinomian  revile  you  for  thus  doing   and  fay 
 £You  (hould  fee  only  Free  Grace  before  you,  to  keep  you  from 
 tinning,  and  not  hell  and  damnation]  Tell  him  that  it  is  Cbriji' 
 the  Mediataur  of  Free  Grace,  which  hath  Cet  H*V  before  you  in 
 the  Scripture,  and  not_yow;  And  that  you  do  but  confider  of 
 that  which  Chri\\  hath  (ct  there  before  you  to  be  considered  of.  ' 
 Ask  them  whether  it  be  not  God  that  prepared  hell  for  the* 
 Devil  and  his  Angds,   and  Cnrut  himUlf  that  will  adjudge 
 all  impenitent  tinners  to  it,  Muttb,  25.  And  ask  them  why 
 Chrift  doth  fo  often  talk  of  it  in  the  Gofpcl,  Mtfth.  1 3.  of  the 
 ■norm  that  never  dyeth,  and  the  fire  tbat  never  foati  be  quenched, . 
 Luke  19, 27.  Mark  16.  16.  John  3.  36.2  Thef.  1.  8, 9. See.  And 
 whether  they  know  why  Fear  was  given  to  mani  and  whe- 
 ther Chrift  miftook  in  all  fuch  commands,  Luk*  1  J-  4.  H*^ 
 11.7.  Heb.^.i.   And  whether  God  hath  made  any  part  of 
 hit  Laws  in  vain.  Pp  3  *X» 
 
502  The  Life  of  Faith. 
 
 -       .  .     ,  ■ 
 
 If  they  fay,  that  the  Law  was  not  made  for  a  righteous  man, 
 i  Tim.  I,  9.  Tell  them  that  the  words  ire  expounded,  Gal. 
 5  *3«  Again*  fuch  there  is  no  Law.  The  Law  was  pot  made 
 to  condemn  and  funijh  a  righteous  man  *,  bcciufe  he  feared  the 
 threat ning  of  it,  and  (6  fell  not  under  the  condemnation.  If  you 
 fpcakof  the  LiwofChrift,  or  any  Law  which  fuppofcth  the 
 fubjeci  rigkteous :  There  is  no  Law  can  be  pleaded  agtinft  fuch 
 to  their  damnation.  That  there  is  no  Law  againft  them  is  but 
 as  Row.  8.  1.  There  is  no  condemnation  to  them.  And  wc  grant 
 alio,  that  in  that  meafuie  as  mens  (buls  are  habituated  with 
 love  to  God,  and  duty*  and  batredoi fin,thcy  need  no  Law  to  urge 
 and  threaten  them  i  no  more  than  a  loving  wife  need  to  have  a 
 Law  trjfoibid  her  mufdernig  her  husband,  or  abufing  him. 
 But  withall  wc  know,  that  no  man  on  earth  is  perfect  in  the 
 degrees  oj  Love  i  and  therefore  nUnced  Laws  and  fear, 
 
 life  all  Gods  penal  Laws  to  the  ends  that  he  appointed  them, 
 to  quicken  you  in  your  obedience,  and  retrain  you  from 
 yielding  to  temptations,  and  from  tinning,  and  then  your  own 
 lent  fit  will  reconcile  you  to  the  Wifdom,  Holimfs,  and  ]uftke 
 *(  the  Laws. 
 
 Direct.  6.  Remember  that  all  Cbrifliam  have  fclemnlyprofejjed 
 their  own  eonfent,   to  the  threats  and  punifhmentf  of  the  Gofp't!. 
 
 Though  God  will  punifli  linnets  whether  they  eonfent or 
 not  j  and  though  none  eonfent  to  the  execution  upon  tb  em felves, 
 when  it  comes  to  it  >  yet  all  that  profefs  Chriftianity  do  pro* 
 fefs  their  eonfent  to  the  condemning,  as  well  as  to  thejw/fijfy- 
 ing  part  of  Gods  Word.  For  every  Chriftian  profcfTcth  his 
 eonfent  to  be  governed  byChriftj  and  thci eforc  he  profeflcth 
 his  eonfent  to  be  governed  by  Guilts  Laws :  For  if  Chrift  be  a 
 King*  he  mufl  have  Laws  :  and  if  he  govern  us  at  all,  he  go- 
 rcrneth  us  by  Laws.  And  this  is  Chrifls  Law  ,  He  that  be- 
 lievctb,  and  is  baptized,  jhaV  be  faved\  andhtthat  believeih  not 
 jhal!  be  damned,  Mark  16.  16.  He  that  profcfTcth  to  be  gone rmd 
 by  Cbrifi,  profsflcthhisc#ii/fji*  to  be  governed  by  tbia  very  Law: 
 and  therefore  he  profeflcth  hie  eonfent  to  bt  damned  if  he  believe 
 not.  Chrift  told  you  that  you  muft  eonfent  to  both  parts,  or 
 to  neither  :  and  will  you  grudge  at  the  fe verity  of  that  Law 
 which  you  have  profeffed  your  eonfent  to  >  The  curfes  of  the 
 Ctvcaant  (Vent. 29.2!  1)  were  to  be  repeated  to  ifrc  pceple 
 
 of 
 
Tie  Life  *f  Faith.  303 
 
 — ^  ^  h  __________    .  ■  - 
 
 of  T/rirr/'i  and  they  were  exprefly  to  fay  Amen  to  each  of 
 them.  For  lift  and  <&4r/?  were  fct  brfore  (hem  ;  bKdings  and 
 curfirgs  7)r«t.  30.  1,  1  p.  and  not  life  and  bit  flings  alone. 
 And  fo  the  Gofpel  which  we  arc  to  believe,  containeth  though 
 principally  and  eminently  the  Fromifts  i  yet  fecondarily  alfo  the 
 xhreatnings  of  Hrf  to  impenitent  unbelievers.  And  our  confent 
 doth  fpeak  our  approbation, 
 
 Dired.  7.  Obfervetbat  the  belief  cfCkrijls  threatnings  of  dam- 
 nation to  impenitent  unbelievers,  is  a  real  part  of  the  Chrifiian 
 faying  Faith,  and  that  whenever  it  iejyned  with  a  true  love  and 
 defxre  after  kolinrfi>  it  certainly  proveth  that  the  Prowifes  alfo  are 
 believed,  though  the  party  thinly  that  hi  doth  not  believe 
 them. 
 
 Note  here  1.  That  I  do  not  fay,  that  at  belief  or  fear  of 
 Gods  threatnings  isfaving  Faith.  But  2.  That  i\\  faying  Faith 
 containeth  fuch  a  belief  of  the  threatnings.  3.  And  that  many 
 times  poor  Chriftians,  who  believe  and  tremble  at  the  threat* 
 nings,  do  truly  believe  the  Promifts,  and  yctmiftake,  and  ve- 
 rily think  that  they  do  not  believe  them.  4.  But  their  ifii- 
 flake  may  certainly  be  manifefted,  if  (heir  Faith  do  but  work 
 by  a  leve  and  defire  after  holinefl,  and  the  fruition  of  Cod. 
 
 For  1.  It  is  evident  that  the  fame  Gofpel  which  faith,  He 
 that  believeth  (haV be  fjved;  doth  fay,  He  that  believeth  not  (h*i 
 be  damned.  Therefore  the  fame  faith  believeth  both,  2.  Ie 
 is  plain  that  the  fame  formal  object  of  faith,  which  is  Godt 
 Veracity ,  will  bring  a  man  to  believe  one  as  well  as  the  other, 
 if  he  equally  know  it  to  be  a  divine  revelation;  He  that  be- 
 lieveth that  AH  that  God  faith  ie  true  :  and  then  believeth  that 
 God  fauh  that  AS  true  Believers  Jh ad  befavtd\  muft  needs  be* 
 licve  that  this  Iromife  ie  true.  And  he  that  under  ft  andeth  that 
 Chrift  faith,  Vnbelieverifhallbe  damned*  cannot  but  find  alfo 
 that  he  faith,  True  Believers  jh  all  be  faved.  And  if  he  believe 
 the  one,  becaufe  it  is  the  word  of  Chrift  >  he  doth  lure  believe 
 the  other,  becaufcit  is  the  word  of  Chrift.  3.  Yea  it  is  in  ma* 
 ny  rtfpe&s  harder  to  believe  Gods  thrcatnings,  than  his  pro- 
 mitts  i  partly  becaufe  Hnners  are  more  unwilling  that  they 
 mould  be  true  i  and  they  have  more  enmity  to  the  thrcatning, 
 than  to  the  proroife ,  and  partly  becaufe  they  commonly  feign 
 God  to  be  fuch  as  they  would  have  him  be,  P/W,  50.    7hfi* 
 
■  ■   ■  -     J I  I     ■■■»  
 
 204  The  Life  of  Faith. 
 
 t'oougbtefi  Ivaas  f*ch  a  one  as  thy  ft  If,  &c.  And   partly  becaufe 
 Gods  Goodnefi  being  known  to  be  his  very  eiTcnce,  and  all  men 
 being  apt  to  j udgc  of  Goodnefs,  by  the  mcafure  of  their  own 
 intcrclt,    it  1$  far  more  obyious  and  facil  to  mans  under- 
 ftanding,   to  conclude  that  fome  a*efaved,  than  that  fome  arc 
 damned  *  and  that  the  penitent  believers  are  fived,  than  that 
 the  impenitent  unbelievers  are  damned:   Wc  hear  daily  how  ea- 
 fily  almolt  all  n  en  arc  brought  to  believe  that  Gad  is  merciful  -, 
 and  how  hard  it  is  to   perfwade  them  of  his  damning  Juftice 
 iti&'fivcrity.    Therefore  he  that  can  do  the  harder,  is  not  un- 
 like to  do  the  eafur. 
 
 An<i  indeed  it  is  mecr  ignorance  of  the  true  nature  of  faith, 
 which  maketh  thofc  whom  I  am  now  defcribmg,  to  think 
 that  they  do  not  believe  Gods  Fromifts,  when  they  believe 
 his  Ihreatnings,  They  think  that  becaufe  they  believe  not  that 
 they  themfclves  arc  far done 'd,  juftified,  and  mall  be  faved,  that 
 therefore  they  believe  not  the  promifeofGod  ;    But  this  is 
 not  the  reafon  i  but  it  is  becaufe  you  find  not  the  condition  of 
 the  promife  yet  in  your  fclves,  and  therefore  think  that  you 
 have  no  part  in  the  benefits  ;  But  its  one  thing  to  doubt  of 
 your  own  fwcerity,  and  another  thing  to  doubt  whether  the 
 promifeofGod  be  true.    Suppofc  that  the  Law  do  pardon  a 
 fellon  if  he  can  r* 4^  <*i  *  Clerks  and  one  that  is  a  fellon  be  in 
 doubt  whether  his  reading  will  fervc  or  not  i  this  is  not  to 
 deny  belief  to  the  pardoning  ad  of  the  Law.    Suppofe  one 
 promife  a  yearly  ihpend  to  ail  that  arc  of  full  one  and  twenty 
 years  of  age,  in  the  Town  or  Country  :    To  doubt  of  my 
 age,  is  not  to  doubt  of  the  truth  of  the  p-omife. 
 
 Objcd.  But  do  not  Proteftant  Divines  conclude  againft  the 
 Pflpiffy,  that  faving  Faith  muji  be  a  particular  application  of 
 Cbrift  and  the  Promife  to  turfdves,  and  not  only  a  general  ajfent  f 
 Anfw*  It  is  very  true  \  and  the  clofcr  that  application  is  the 
 better.    But  the  application  which  all  found  Divines  fin  this 
 poinO  require  as  neceffary  in  faving  Faith,  is  neither  an  effu* 
 rance^  nor  per fwafionthity out  oxt>n  fins  are  already  pardoned, 
 or  thatthey  ever  rviU  be  :  But  it  is  1.  A  belief  that  the  Pro- 
 mife of  pardon  to  all  believers,  is  Co  universal,  as  that  it  w- 
 cludtthy:ugs  well  as  others,  and  promifcth  and  orTcreth  you 
 pardon,  and  life,  if  you  will  believe  in  Chrift.    2.  And  !t  is  ft 
 
 rat/to 
 
The  Life  of  Faith*  505 
 
 conftttt  or  rt>tBirt£HffiQf  heart  that  Cfcrj/J  be  yours /And  you  be  kUy 
 tothccndspropofed  in  the  Gofpel.  3.  And  it  1$  a  pa&icA 
 Trttfi  in  his  fafficiency,  ts  chufwg  him  for  the  ow/y  Mediatortr^ 
 rcfolving  to  venture  your  fouls,  and  all  your  hopes  upon  him  : 
 Though  yet  through  your  ig  lorance  of  your  fclves,  you  may 
 think  that  you  do  not  tbx  thing  in  fincerity,  which  indeed  you 
 do,ycaand  much  fcar(through  melancholy  or  temptation )( hit 
 you  never JhaU doit,  and  confeqicntly  never  fhall  be  faved. 
 
 He  that  doubfeth  of  his  own  falvation,  not  becaufe  he 
 doubtcth  of  the  truth  of  the  Go'pel  >  but  becaufe  he  doubtcth 
 of  the  ilncerity  of  his  own  heart,  may  be  miftaken  in  himfelf, 
 but  is  not  therefore  an  unb<  ?i»;vcr  (as  is  faid  before.) 
 
 If  you  would  know  whether  you  believe  the  Tromifes  truly, 
 anfwer  me  thefc  particular  queftions :  1    Do  you  believe  that 
 God  hath  prcmifed  tbat  all  true  Believers  (hall  be  faved  ? 
 e.  Do  you  believe  that  if  you  are  or  fhati  be  a  true  Believer ^ 
 ycu  mall  be  faved  ?  3 .  Do  you  cbufe  or  defire  God  as  your  on- 
 ly happinefs  and  end,  to  be  enjoyed  in  Heaven,  and  Cbrift  as 
 the  only  Mediatour  to  procure  it ,  and  his  holy  Sprit  as  his 
 Agent  in  your  fouls,  to  fandrifie  you  fully  to  the  Image  of 
 God  ?  Are  you  truly  mVing  that  thus  it  mould  be  ?  And  if  God 
 be  willing,  will  not  you  rcfufc  it  ?  4.  Do  you  turn  a  way  from 
 all  other  waies  of  felicity,  and  chufe  this  alone,  to  venture  all 
 your  hopes  upon,  and  refolve  to  feek  for  none  but  this  >  and  to 
 venture  all  on  God  and  (Shrift,  though  yet  you  are  uncertain 
 of  your  fincerity  and  falvation  ?   why  this  makes  up  true 
 faving  faith. 
 
 5.  And  I  would  further  ask  you  >  Do  you  fear  damnation, 
 and  Gods  wrath,  or  not  >  If  not,  what  troublcth  you  i  and 
 why  complain  you  ?  If  you  do,  tell  me  then  whether  you  do 
 believe  Gods  threatning,  that  he  that  believeth  not  (hill  be 
 damned,  or  not  ?  If  you  do  not,  what  maksrh  you  fear  dam- 
 nation ?  Do  you  fear  it,  and  not  believe  that  there  is  any 
 fuch  thing?  If  you  do  believe  it,  how  can  you  chufe  but  be- 
 lieve alio,  that  every  true  Believer  (hall  be  faved  ?  Is  God 
 true  in  his  ttrcttnwgs ,  (and  not  in  his  Promifes  f  This  muft 
 force  you  plainly  to  confefs,  that  ym  db  believe  Gods  Vrmifts^ 
 but  only  doubt  of  your  own  fincerity,  and  confequently  of  your 
 falvttio*  >  which  is  moie  a  weaknefs  in  youi  bofa  than  in  your 
 
 Qjj  faith 
 
go6  tie  Life  of  Fditt. 
 
 faith,  or  rather  chiefly  in  your  acquaintance  with  your  fclf. 
 
 Dired.  8.  Ttt  ftM  dwell  mofl  uf  on  Gods  Promifis  in  the  ex* 
 ereife  of  love  >  defire  and  tbankjulnefs  >  and  ufe  all  your  fear  about 
 tkctbreatnings,  but  inafecondplace,  to  further  and net  to  kinder 
 the  tvorfyf  love. 
 
 D;re&.  9.  Let  faith  interpret  all  Gods  Judgements,  meerly 
 by  the  UgH  of  the  tbreatnings  of  hit  Word  \  and  do  not  gather  any 
 conclufims  from  themy  which  the  Word  affordeth  not,  or  alotvetb 
 not,  Gods  judgments  may  be  dangerovjly  mifunderfiood. 
 
 CHAP.  V  I  L 
 
 How  to  exercife  Faith  ahoui  Pardon  of  fin  and  J  unification. 
 
 TH  E  practice  of  Faith  about  our  Juftiftcation,  is  harden- 
 ed by  fo  many  unhappy  controverts  and  hcrefies,  that 
 what  to  do  wi  h  them  here  in  our  way,  is  not  very  cafic  to  de- 
 termine :  Should  I  omit  the  mention  of  them,  I  leave  moft 
 that  I  write  for,  either  under  that  difeafe  it  felf,  or  the  danger 
 of  it,  which  may  fruftrate  all  the  reft  which  I  muft  fay  :  For 
 thecrrouis  hereabout  are  fvvarming  in  moft  quarters  of  the 
 Land,  and  are  like  to  come  to  the  cars  of  molt  that  arc  ftu- 
 dious  cf  thefe  matters :  fo  that  an  antidote  to  moft,  and  a  vomit 
 to  the  r^,  is  become  a  matter  ofnecefpty,  to  the  fucccfsofall 
 our  practical  Directions. 
 
 And  yet  many  cannot  endure  to  be  troubled  with  difficulties, 
 who  %xc  Jlotbful,  and  muft  have  nothing  let  before  them  that 
 will  coft  them  much  ftudy  \  and  many  peaceable  Chriftians  love 
 not  any  thing  that  fou-ndeth  hke  controvcrfie  or  ftnfc  (As 
 others  that  are  Sons  of  contention  relifti  nothing  elfe)  But 
 averfenef  muft  give  place  to  neaffity.  If  the  Leproile  arife, 
 the»Pricft  muft;  icarch  it,  and  the  Phyfician  muft  do  his 
 bvft  to  cure  it,  notwithfianding  their  natural  averfenefs 
 to  it.  Though  I  may  be  as  avcrfe  to  write  againft  c rrrours, 
 as  the  Reader  is  to  read  what  I  write,  we  muft  both  blame 
 that  which  caufeth  the  neceffiiy,  but  not  therefore  deny  our 
 neceffary  duty  :  But  yet  I  will  fofar  gratific  them  that  need 
 no  more,  as  to  put  the  more  practical  Directions  fjrft,   that 
 
 they 
 
The  Life  of  Faith.  %0j 
 
 they  may  pafs  by  the  heap  of  errours  after,    if  their  own 
 judgements  prevail  not  againft  their  unwillingncfs. 
 
 Dirc&.  i.  Vnd<rftand  well  what  need  you  have  of  pardon  of 
 fin>  and  Juftification.by  reafon  of  your  guilty  and  of  Gods  Law 
 and  Jufticey  and  the  everlafiing  funijbment  which  if  legally  your 
 due. 
 
 i.  It  mud  beafcnftble,  awakening,  practical  knowledge  of 
 our  own  great  ncccfliry,  which  muft  teach  us  to  value  Chrift 
 as  a  Saviour,  and  to  come  to  him  in  that  em?tyy  ftr^and  weary 
 plight,  asisnec/iisry  in  thofe  who  will  make  ufc  of  liim  for 
 their  fupply  and  cure,  Mmh.  9.  12.  &  1 1.  28,  29.  A  fuper- 
 ficial  fpeculative  knowledge  of  our/ia  and  mifery^  will  prep  re 
 us  but  for  a  fpecial  opinionative  faith  in  Chrift,  as  the  remedy. 
 But  a  true  fenfe  of  both,  will  teach  us  to  think  of  him  as  a 
 Saviour  indeed. 
 
 2.  Original  fin,  and  a&uil,  the  wickednefs  both  of  heart 
 and  life,  even  all  our  particular  fins  of  omiffion  ind  commif- 
 rion,  and  all  their  circumftancesand  aggravations,  are  the  firft 
 reafon  of  our  great  ncctflity  of  pardon  ;  And  therefore  it  can- 
 not  but  be  a  duty  to  lay  them  to  heart  as  particularly  as  we 
 can,  to  make  that  necfjfity,  and  Chrifts  redemption  the  better 
 underftood,  A8s  2, 37.  A3s  22.  8,  9,  &c. 
 
 3.  The  wrath  of  God,  and  the  mifcries  of  this  life,  and  the 
 cverlafling  miferies  of  the  damned  in  Hell,  being  the  due  ef- 
 fects or  punifhment  of  fin,  are  the  fecond  caufe  of  our  necedlry 
 of  pardon:  And  therefore  tbcfettfo  muft  be  thought  on  fen- 
 oufly,  by  him  that  will  ferioufl  y  brieve  in  Chrift. 
 
 4.  The  Law  of  god  which  we  have  broken,  maketh  this 
 puntChmcnt  our  due,  Row.  J.  &  5.  &  7.  And  the  Juftice  of 
 God  is  engaged  to  (ccure  his  own  honour,  in  the  honour  of 
 his  Laws  and  Government. 
 
 Dirc&.  2.  Vndetfiand  well  what  Cbrifi  is  and  doth ,  for  the 
 Juftification  of  a  finner,  and  bow  (not  one  only)  but  all  the 
 farts  of  bis  office  are  exerci fed  hereunto. 
 
 In  the  dignity  of  hu  per  fin,  and  perfect  original  holinefs  of 
 his  natures  ^divine  and  humane,  he  is  fitly  qualifitdfot  his  work 
 of  our  Juftification  and  Salvation. 
 
 His  undertaking  (which  is  but  the  Divine  Decree)  did  from 
 eternity  lay  the  foundation  of  all,  but  did  not  a&ually  jaftifie 
 any.  Qj[  a  H« 
 
3ofc  The  Life  of  Faith. 
 
 His  Promife,Gen.  3.  15.  and  his  uew\Rehtion  to  man  there* 
 upon,  did  that  to  the  Fathers  in  fome  degree,  which  his  after* 
 i  ncarnat  ion  ind  performance,  and  his  Relation  thereupon,  doth 
 
 BOW  tO  US. 
 
 HlsperftQ  Obedience  to  the  Laws  yea  to  that  Law  of  Me- 
 diation  alfo  peculiar  to  himfclf  (which  he  performed  neither 
 as  Prieft,  or  Prophet,  or  King,  but  as  a  fubjed)  was  the  me- 
 ritorious  caufe  of  that  Covenant  and  Grace  which  juftifieth  us^ 
 and  fo  of  our  Juftification.  And  that  which  is  the  meritorious 
 taufe  here,  is  alfo  ufually  called  the  material,  as  it  is  that 
 matter  or  thing  which  meritttk  out  Juftification  >  and  (bis 
 called  Our  Rigbtemfnefs  it  felf. 
 
 Ashe  was  a  facrifice  for  fin,  he  anfwered  the  ends  of  the 
 Law  which  we  violated,  and  which  condemned  us,  as  well 
 as  if  we  had  b:cn  all  punifhed  according  to  the  fenfk 
 of  the  Law  :  And  therefore  did  thereby  fatisfie  the  Law. 
 giver:  and  thereby  alfo  merited  our  pardon  and  Juftification ; 
 fo  that  his  0  edience  as  fuch,  and  his  Sacrifice  (or  whole  hu- 
 miliation) as  fatisfadory  by  anfwenng  the  ends  of  the  Law* 
 are  conjunctly  the  meritorious  caufe  of  our  Juftification. 
 
 His  New  Covenant  (which  in  Baptifmjs  made  mutual  by  our 
 cxprcffld  confent)  is  a  general  gift  or  aft  of oblivion,  or  pardon, 
 given  freely  to  all  mankind,  on  condition  they  will  believe 
 and  confent  to  it,  or  accept  it  *  fo  that  it  is  Gods  pardoning 
 and  adopting  inftrumtnt :  And  all  are  pardoned  by  it  condi- 
 tionally i  and  every  penitent  Believer  a&ually  and  really.  And 
 this  Covenant  01  Gift  is  the  eflfecS  of  the  forefaid  merit  of 
 Chrift,  both  founded  and  fealed  by  his  blood. 
 
 As  he  merit  e  J  this  as  a  mediating  fubjetl  and  facrifice,Co  as  our 
 High  Prieft  he  ffered  this  facrifice  of  himfclf  to  God. 
 
 And  as  our  King,  he  being  the  Law- giver  to  the  Church, 
 did  make  this  Covenant  as  his  Law  of  grace,  defcribing  the 
 term*  of  life  and  death  :  And  being  the  Judge  of  the  world, 
 doth  by  hisfentence  juftifie  and  condemn  men,  asbclicv  rs  or 
 unbelievers,  according  to  this  Covenant ;  And  alfo  executeth 
 his  fe  tence  accordingly  ( partly  in  this  life,  but  fully  in  the 
 life  to  come.) 
 
 As  our  Teacher,  and  the  Prophet,  or  Angel  of  the  Covenant, 
 he  doth  declare  it  as  the  Fathers  will,  and  promulgate  and 
 
 proclaim  . 
 
The  Life  of  Faith.  k        309 
 
 proclaim  this  Covenant  and  conditional  Pardon  and  Jui.ifici- 
 tion  to  the  world  ;  and  (end  out  his  Embatfadours  with  it  to 
 befcech  men  in  his  Name  to  be  reconciled  to  God,  and  to  de- 
 clare, yea  and  by  facramental  inveftiture,  to  feal  and  deliver 
 a  Pardon  and  actual  Juftiricition  to  Believers  when  they 
 confent. 
 
 And  as  our  Mediating  High  Pritfi  now  in  the  Heavens,  he 
 prefentcth  our  ncccflity,  and  his  own  rightcoufnefles  and  fa- 
 cririceas  bit  merit  r,  for  the  continual  communication  of  all 
 this  grace,  by  himfclf,  as  the  Head  of  the  Church,  and  Ad- 
 miniftrator  of  the  Covenant. 
 
 So  that  Chnft  doth  jufiifie  us  both  as  a  fubje8  Meriting,  as  a 
 facrifiee  meriting,  as  a  Prie(i  offering  that  facrifiee  -,  as  a  King 
 actually  making  the  Jvftifying  Law,  or  enacting  a  general 
 Tar  don  ;  as  a  King  fententially  and  executively  juftifying  \  as  a- 
 Prophet  or  Angel  of  the  Covenant  promulgating  iti  as  King, 
 and  Prophet,  and  Priefr,  delivering  a  fealcd  Pardon  by  his  Mef- 
 fengers :  And  as  the  Priefr,  Head  and  •  Adminiftrator  cowtnu- 
 nic axing  this  with  the  reft  of  his  benefits.  By  which  you  may 
 fee  in  what  rcfpc&s  Chrift  muft  be  believed  in  to  Juftificatio% 
 if  Justifying  Faith  were  fas  it  is  notjonly  the  receiving  him  as 
 our  Juliifier :  It  would  not  be  the  receiving  him  as  in  one 
 part  of  his  office  only. 
 
 Direct.  3 .  Vnderfiand  rightly  hoi*  far  it  is  that  the  rigbte~ 
 $u[nefs  of  Chrift  himfelf  is  made  ours,  or  imputed  to  Jtf,  and  box? 
 far  not. 
 
 There  are  moft  vehement  controverfies  to  this  day*  about 
 the  Imputation  of  Cbrijls  Rifbteoufnefli  m  which  I  know  not 
 well  which  of  the  cxtreams  are  in  the  greater  errour,  thole 
 that  plead  for  it  in  the  miftaken  fen (e,  or  thofc  that  plead 
 againft  it  in  the  fobcr  and  right  fenfe  ;  But  I  make  no  doubt 
 but  they  arc  both  of  them  damnable,  as  plainly  fubverting  the 
 foundation  of  our  faith  :  And  yet  I  do  not  think  that  they 
 will  prove  afluaVy  damningto  the  Authors,  becaufe  I  believe 
 that  they  mifundertUnd  their  ad verfaric^  and  do  not  wellun- 
 derftand  themfclves,  and  that  they  digeft  not,  wdfraSife  not 
 what  thry  plead  for,  but  digeft  and  pra&ifc  that  truth  which 
 they  do&rmally  fubvert,  not  knowing  the  contrariety  >  which 
 if  they  knew  they  would  renounce  the  cnour,  and  not  the 
 
 Q&  3  truth, 
 
5  io  The  Life  of  Faith. 
 
 truth.  And  I  think  that  many  1  one  that  tkw  contradicfoth 
 fundamentals,  may  be  faved. 
 
 Some  there  be  (bcfidcs  the  Antinomians)  that  hold  that 
 Chiill  did  pcrfctlly  obey  md  fat  if  fie  (not  in  the  natural,  but) 
 in  the  civil  or  legal  perfon  of  each  (inner  that  is  ele&  freprc- 
 fenting  and  bearing  as  many  diftir.ct  perfbns  as  are  ck<3) 
 fo  fujly  as  that  God  doth  repute  every  Elecc  perfon  for 
 fay  others,  every  Believer)  to  be  one  that  in  Law  (enfe,  did 
 perfeUly  obey  and  fathfie  Juftice  himfclf  i  and  fo  imputeth 
 ChriftsRighteoufnefs  and  fatisfa&ion  to  us,  as  that  which  was 
 reputatively  01  legally  of  qui  even  performance,  and  Co  is  ours, 
 not  on-y  in  its  tffe8st  but  in  itfelf. 
 
 Others  feeing  the  pernicious  confequenccs  of  this  opinion, 
 deny  all  imputed  Right eoufnefs  of  Chrift  to  us,  and  write  many 
 reproachful  volumes  againftit  fas  you  may  ice  in  Thorndil^es 
 laft  works,  and  Dr.Grff,  and  Parker  againft  the  Aflembly,  and 
 abundance  mqrc.J 
 
 The  truth  is„  Chrift  merited  and  fatisfied  for  us  in  the  perfon 
 of  a  Mediator :  But  this  Mediator  was  the  Head  and  Root  of  all 
 Believers,  and  the  fecond  Adam,  the  fountain  of  fpiritual  life  ; 
 and  the  Surety  of  the  New  Covenant,  Heb.  7.  22.  1  Cor.  15. 
 22,45.  and  did  allthisin  the  »*fwre  of  man,  and  for  the  fake 
 and  benefit  of  man  -,  fufTcring,  that  we  might  not  fuffcr  dam- 
 nation, but  not  obeying  that  we  might  not  obey  >  but  fuffer- 
 ing  and  obeying  that  our  finful  imperfection  of  obedience 
 might  not  be  our  ruinc,  and  our  p^rfe&  obedience  might  not 
 be  necelTiiy  to  our  Juftification  or  Salvation,  but  that  God 
 might  for  the  fake  and  merit  of  this  his  perfeB  obedience  and 
 fatufaGim,  forgive  all  our  fins,  and  adopt  us  for  his  Sons,  and 
 give  us  his  holy  Spirit,  and  giorific  usior  ever  i  fo  that  Chrifts 
 Righteoufncfs,  both  obediential  and  jatufaBory,  is  ours  in  the 
 effefts  of  it  in  themfclves,  and  ours  relatively  for  tbefe  effedsy 
 fo  far  as  to  be  purpofely  given  f©r  us  to  that  end  >  but  not  onrs 
 initfelffimpljf9  or  as  if  we  were  reputed  the  legal  performers 
 our  fclves,  or  might  be  faid  in  Law  fenfe,  or  by  divine  *ftima- 
 tion  or  imputation,  to  have  our  fclves  in  and  by  Chrift  ful- 
 filled the  Law,  and  fuffcrcd  for  our  not  fulfilling  it  ( which  is 
 a  contradiction.  J 
 
 As  he  that  both  by  a  price,  and  by  fotne  meritorious  a&, 
 
 doth 
 
the  Life  rf  Faith.  5  1 1 
 
 doth  redeem  a  captive,  or  purchafc  pardon  for  a  traitor,  doth 
 give  the  money  and  merit  in  itfdf  to  the  Prince,  and  not  to  the 
 Captive  or  Traitor  himfelf.  (He  never  faw  it,  nor  ever  had 
 propriety  in  the  thing  it  felfO  But  the  deliverance  is  the  Pri- 
 fjners,  and  not  the  Princes  i  and  therefore  it  is  given  to  the 
 Prifoner,  as  t©  the  effeQs,  though  not  in  it  fclfi  in  that  it  was 
 given  for  bine. 
 
 And  becaufe  Chrift  fuffered  what  we  fliould  have  fuffered 
 fas  to  the  value )  to  fave  us  frem  fuffering,  and  our  fins  were 
 the  caufe  of  our  guilt  of  pumfhment,  and  fo  the  remote  caufe 
 ofthefuffcrings  of  Chrift  fhis  own  fponfion  b:ing  the  nearer 
 caufe  J  therefore  it  may  be  faid  truly  that  Chrift  did  not  only 
 furTer  for  our  benefit,  but  in  our  dead  01  place  \  and  in  a  larger 
 and  lefs  find:  and  proper  fenfe,  that  he  fuffered  in  the  perfon 
 of  a  finner,  and  as  one  to  whom  our  fws  were  imputed  \  mean- 
 ing no  more  but  that  he  fuffcredas  one  that  by  his  own  con- 
 fent  undertook  to  furTer  for  the  perfons  of  Tinners,  and  that 
 as  fuch  an  undertaker  only  he  fuffered  >  and  that  thus  our  fins 
 were  imputed  to  him  (not  in  tbemfelves,  as  if  he  were  in  Law 
 fenfethe  Wfwwitrrrofthem,  or  polluted  by  them,  or  by  God 
 efteemedio  to  have  been,  but)  as  to  the  tffefts,  that  is,  kit  Of- 
 fering i  in  that  they  were  the  occafien,  and  the  remote  or  af- 
 fumed  caufe  of  his  furTerings  s  as  his  Kigbteoufnefs  is  imputed  to 
 us,   as  the  meritorious  caufe  of  our  Pardon  and  Juftirication, 
 
 But  he  could  not  be  faid  no  not  in  fo  large  a  fenfe  as  this, 
 to  have  obeyed  in  our  ftcad  (eonfidcring  it  as  obedience  or  bolt- 
 »f/?,  but  only  as  merit)  becaufe  he  did  it  not  that  wc  might 
 not  obey,  bat  that  we  might  not  fuffer  (or  disobeying. 
 
 More  of  this  will  follow  in  the  next  Chapter. 
 
 Direct.  4.  Vnderftand  well  wbat  guilt  it  Utbat  Chrift  dotb 
 remit  in  our  Juftificathns  not  tbe  guilt  of  the  fad,  nor  of  tbe 
 fault  itfelfy  but  tbe  guilt  of  punifljment\  andvf  the  fault  onlyfo 
 far  as  it  is  the  caufe  of  wrath  andfunifhtnent. 
 
 1.  The  guilt  off  aft,  is  inther^Ziry  or  truth  of -this  chiiige,' 
 that  fucb  a  fa8  we  did  or  omitted :  fo  far  it  is  but  Pbyficjlly 
 eonfidered,  and  would  not  come  into  /*g*/ confederation,  were 
 it  not  for  the  following  relation  of  it. 
 
 2.  The  guilt  of  fault -re alus  culpa,  is  thd  r<r*!ity  of  this 
 charge  Cor  the  foundation  of  it  in  us)  that  we  are  the  xom* 
 
 miners 
 
o  i  2  The  Life  of  Faith. 
 
 miters  or  omtterr  of  fuch  an  aGtion  contrary  to  the  Law:  or 
 that  out  a8  or  omifliM  was  really  a  cr/wr  or  fault. 
 
 3.  The  gttifr  of  funijhmcnty  reatus  pcen£%  vel  ad  for****,  is 
 the  foundation  of  this  charge,  that  we  are  by  that  Love  which 
 wuft  judge  w,  eondemable,  or  obliged  to  punijhment  for  it  is 
 tur  rtght)  for  the  (ins  fo  committed. 
 
 Now  Chrift  doth  not  by  )uftifying  us,  or  pardoning  us,  make 
 us  either  to  be  fuch  as  really  did  not  do  thc/jfl  >  or  fuch  as 
 ■  did  not  a  culpable  fad ,  no  nor  fuch  as  did  nor  deferve  damna- 
 tion, or  to  whom  it  was  not  dm  by  the  fiift  Law  alone  ,  but 
 to  be  fuch  who  are  not  now  at  all  condemnablt  for  it,  becaufe 
 the  aevp  Lav  which  we  mud  be  judged  by,  doth  abfilve  us,  by 
 forgiving  us  9  not  making  the  fault  no  fault,  nor  caufing  God 
 co  think  that  Chrift  committed  it,  and  not  we  ,  or  to  tfteem 
 ui  to  be  fuch  as  never  did  commit  it ,  but  remitting  the  pu- 
 ui/fcmrwf.and  that  duenef  of punifemnt  uidobligathn  to  it, which 
 did  before  refult  from  the  fault  and  Law  together ,  and  fo  the 
 fault  it  felf  is  remitted  as  it  is  the  foundation  from  whence  that 
 obligation  to  punifhment  refultcth,refpcSi  vely  ,but  not  fimply, 
 nor  as  a  fault  in  it  felf  at  all. 
 
 When  I  fay  the  punijhment  and  the  dutntfs  of  it  to  us,  is  /*r- 
 given,  I  mean  not  only  the  punifhment  of  fenfe,  but  of  hfs  al- 
 fo :  noi  only  the  outward  part,  which  is  executed  by  crea- 
 tures, but  efpecially  the  firft  and  great  penalty,  of  Gods  own 
 difpleafure  with  the  pexfon,  and  the  withdrawing  of  his  Spirit 
 and  complacential  love,  and  that  which  we  miy  improperly 
 call,  bit  obligation  in  Jufticc  to  iostdemn  the  finner.  There  was 
 upon  God,  before  Chrifts  fatisfa&ion  and  our  title  to  him, 
 that  which  we  may  fo  call  a  legal  or  relative  obligation  on  God 
 f 0  punifh  us,  becaufe  elfe  he  mould  have  done  contrary  to 
 the  due  ends  of  Government,  and  fo  contrary  to  the  Wtfdm 
 zndjuftieeof*  Govtrnour,  which  is  not  confident  with  his 
 perfection.  But  now  the  ends  of  Government  are  fo  anfwercd 
 and  provided  for,  that  there  is  n$  fuck  obligation  on  God  to 
 punifh  us,  but  he  maj  remit  it  without  any  difhonour  at  all , 
 nay,  with  the  bononr  of  his  Wtfdom  and  Juftice*  We  are  now 
 noneondemnanditHot  condemnable,  though  we  are  finner s.  In 
 Judgement  we  muft  confefs  the  latter,  and  deny  the  former 
 ©nly. 
 
 Dircft, 
 
Tk$  Life  of Faith.  313 
 
 Dire d.  5.  Under  ft  and  well  what  fins  Cbrijtjufttfietb  men  from, 
 orforgivetb  to  them,  and  what  not :  All  fins  which  csnfift  with 
 true  faith  andrtpentance  (ortruo  conversion  to  God  in  love,  by 
 faith  in  Cbrift)  and  all  that  went  before :  But  be  forgtveth  no 
 man  in  a  ftate  of  iwpeniteney  and  unbelief,  nor  any  wans  find 
 impeniiencyand  unbelief  at  all;  nor  amy  otber  fins,  vpben  tbofe 
 are  final  y  cxeept  it  he  with  tbe  common  conditional  forgivenefl 
 before  mentioned*  or  that  abfolute  particular  forghtnefs  of  forne 
 prefent  penalties,  wbitb  favetbno  man  from  dimnation,  Mirth* 
 12.31.  Ads  2*.  i8,Rom.  8.  1,30.  Ads  5.  31.  Ads  2.  38,39. 
 Maik  16.16  John  3.  16,  18,  36. 1  John  5.  it, 12.  Mark  4.11. 
 ^Matth.18.27,  32. 
 
 Dircd.  6.  Vnderftand  well  the  true  nature  ofthtt  Faith  and 
 Rp<ntance,  which  God  bath  made  tbe  condition  of  our  Juftifi- 
 cation.  This  is  fufficicntly  opened  before  ;  and  the  confuta- 
 tion of  all  the  carils  againfi  it,  would  be  tedious  and  unfa- 
 vouf  y  here. 
 
 D«red.  7.  Vnderftand  well  tbe  Covenant  and  fromifcofju- 
 ft*fication\  and  meafure  your  belief  and  cxpefiatigns  by  that 
 Promife. 
 
 Expect  no  other  pardon,  nor  on  any  other  condition!  cc 
 teimsthan  the  Promife  doth  contain  i  For  it  is  Gods  pardon- 
 ing ad  or  inftrument  ji  and  by  it  wc  mull  be  jtrtified  of  con- 
 demned; And  we  know  not  but  by  v,  whom  God  will 
 juftifie, 
 
 Dired.  S.  Keep  alwaies  the  ajfuring  grounds  of  faith  before 
 your  eyts,  when  you  look,,  after  pardon,  ibatytur  faith  may  be 
 firm,  ami  powerful,  and  quieting  >  effeciatiy  eorfidtr  the  following 
 grounds. 
 
 1.  Gods  gracious  Nature  proclaimed  ercn  to  Mefes,  a?  abun- 
 dant in  mercy,  and  forgiving  iniquity  $,  trar.ferejfions  and  fins  {to 
 thofc,  and  upon  thofe  terms  that  hepromifeth  forgmncftj 
 though  be  will  by  no  meant  cleat  tbe  guilty  (that  is,  will  neither 
 take  the  unrighteous  to  be  righteous  ,  nor  forgive  them,  or 
 aiqait  them  in  judgment,  whom  his  Covenant  did  not  firft 
 forgive.) 
 
 a.  The  merciful  Nature  ilfo  of  our  Redeemer,  Heb.  2 .  17. 
 
 3.  How  deeply  Chrift  harh  ergtged  himfeff  to  (btw  mer- 
 cy, when  he  iflurrred  cut    nature,    and  did   fo  much  to- 
 ft r  warfc 
 
:.l.  The  Life  of  Faith. 
 
 wards  our  falvation  as  he  hath  done,  Heb.  8,  &  9. 
 
 4.  That  it  is  tys  very  offict*f\d  undeitakirg,  whxh  there- 
 fore he  cannot  poijibly.  negledt,  £)^  19  10.  &  2.  n.  JFoJ&m 
 4.42,^5.  H-ft  "3  &*■    1 
 
 c.  That  Gifld  rue  raihir  himfdf  -did  give  him  tons,  and 
 appoint  him  to  this  Caving  office,  Jthn  $.  \6t  18.  ^#*  5.31. 
 &  12.  23.  Yea  God  «?<*;  inCkstft  reconciling  the  tporldunto  bim- 
 fdf,  H9r.  irnputhgto  them  their  trefpM{pst%CoT.  5.  18,  19.  And 
 God  made  him  fin  ("that  is,  a  faenficefir  fin)  for  us  who  tyev* 
 no  (in,  that  toe  might  bi  mede  the  right  eoufne.fs  of  God  in  him 
 (that  is,  mg^lbt  t.h<:  publicly  inftances  o{  God*  merciful  Jufiict% 
 as  Chrift  wasot  his  pn&l  Ju(hce\  and  this  byi  rigbteoufnefs 
 given  us  by  God  himfeif,  and  purchafed  or  merited  for  us  by 
 Chiifi,  2  Cor.  5.21.  yea  and  be  renewed  in  hohnefs  and  rigrv 
 tcovtfnefs  according  to  his  Image. 
 
 6.  That  now  it  is  become  the  very  inter  eft  of  God,  and  of 
 JcfusChrifthirnfclfto  juftifie  us  \  as  ever  he  would  not  lofc 
 either  the  glory,  of  .his  grace,j!  or  the  obedience  and  fufTering 
 which  he  hath  performed,  I/a. 5  3.19.  Rem.  5.12,13,18,19,8^. 
 Row.  4.  throughout. 
 
 7.  Confidcr  the  nearnefs  of. the  Perfw  okChrift,  both  to  the 
 Filter  .and  cou?,H^.  i,&ia,.&  3. 
 
 $s  Think  qf  the  perfection  ol  hisfacriflce  and  merit,  fer  out 
 throughout  the  Epiftle  to  the  Hebrews. 
 
 9.  Think  of  the  word  of  Promife  or  Covenant,  which  he 
 hath  made,  and  fcalcd  and  fworn,  Heb.  6.  17,  18.  Titus  1.  2. 
 
 iq.  Think  of  the  great  fcal  of  the  Spirit,,  which  is  more 
 than  a  Promife,  even  an  f  <ir»f/r,  which  is  a  certain  degree  of 
 pofTcflion,and  is  an  executive  pardon  (as  after  (hall  be  declared) 
 Ront.  S,  15,  16.  Gal.  4..  6. 
 
 xi.  Remember  that  Gods  own  Juftice  is  now  eng2ged  for 
 out  Juftification,  in  thefe  tworefpe^s  conjunct  :  1.  Bccaufc 
 of  the  fulnefs  of  the  merus  and  fatisfa&ion  of  Chrift ;  2.  And 
 becaufe  of  his  Vtratity  which  niuft  fulfil  his  promife,  and  his 
 governing  01  dcftributive  Juftice,  which  muft  judge  men  ac- 
 cording to  his  own  Law  of  Grace,  and  muft  give  men  that 
 which  he  himfeif  hath  made  their  right>  2  Jim.  4.  7, 8.  1.  John 
 
 jas  li%>  Thinjt  of  the  many  nuUions  now  in  Heaven, 
 
 ©f 
 
The  Life  of  Faith.  315 
 
 of  whom  many  were  greater  Tinners  than  you  >  and  no  one 
 of  them  (T*ve  ChriftJ  came  thither  by  the  way  of  innocency 
 and  rtgil  Juftification  :  There  are  no  Siints  in  Heaven  that 
 were  nor  redeemed  from  the  captivity  of  the  Devil,  and  juftt- 
 fled  by  the  way  of  pardoning  grace,  and  were  not  once  the 
 heirs  of  death,  John  3.  3,  5.  Rom.  3,  &  4. 
 
 Upon  thefe  confederations  truft  your  felvcs  confidently  0* 
 the  grace  of  Cnriff?  and  take  all  your  fins  but  as  the  advan- 
 tages of  his  grace. 
 
 Direct.  9.  Remember  that  there  is  fimewbat  on  your  own 
 farts  to  be  done,  for  the  continuing,  as  well  as  for  the  btginning  of 
 your  Juftifieatton  y  yea  fometehat  more  than  for  the  beginning  \ 
 eventbe  fait hfu I  keeping  of  your  baptifmal  Covenant,  in  the  ejfen- 
 tiahofit\  and  alf*  that  you  have  continual  need  of  Chrijit  to 
 continue  your  Juftification. 
 
 Many  take  JuftificatUn  to  be  one  inftentanious  a&  of  God, 
 which  is  never  afterwards  to  be  done  :  And  fo  it  is,if  we  mean 
 only  the  riift  makjngof  him  rigbtiM  who  was  unrigbteons  :  (As 
 thetirft  making  of  the  world,  and  not  the  continuance  of  it, 
 is  called  Creation :)  but  this  is  but  about  the  name :  For  the 
 thing  it  felf ,  no  doubt  but  that  Covenant  which  firft  justified 
 us,  doth  continue  to  juftifie  us  \  and  if  the  caufe(hou\d  ceafc, 
 the  tffeft  would  ceafe.  And  he  that  requirefh  no  atlual  obe- 
 dience, as  the  condition  of  our  begun  Juftification,  do*h  re- 
 quire both  the  continuance  of  faith,  and  *crW  fincsre  obedience, 
 as  the  condition  of  continuing,  or  not  lofmg  our  Juftificition,  (as 
 Vavsnant^Befgius,  Blank,,  &c.  have  weii  optned,  and  I  havs 
 elfcwhere  proved  at  1  rgc.J  As  Matrimony  %'wtth  title  to  con- 
 jugal privikdges^o  rhe  wife  i  but  conjugal  fidelity  and  perfor- 
 manceof  the  c  ilenrials  of  the  con  trad  is  necefTary  to  continue 
 them.  Therefore  labour  to  keep  up  your  fa'th,  and  to  abide 
 in  Chrift,  and  he  in  you,  and  to  bring  forth  rruir,  left  ye  be 
 branches  withered,  and  for  rhe  tire,  John  15.  2,75f;  7.  8,  9, 
 Sec 
 
 And  upon  the  former  mifspprchcnfioh,  the  umepeifons  da 
 look  upon  all  the  faith  which  they  excrcifc  through  trui* 
 lives,  afrcr  the  rlrft  inftantanious  a&,  as  no  justifying  faith  at 
 all  f  but  only  a  faith  of  the  fame  kind )  but  to  what  ufe  they 
 hardly  know.     Yea  they  look  upon  Chrift  himfclf,  as  if  they 
 
 R12  had 
 
3l6  The  Lije  of  Faith, 
 
 had  no  more  u(e  for  him,  cither  is  to  cwfww  their  Jollifica- 
 tion, or  to  forgive  their  aftcr«lin?v  when  a*  our  continued 
 faith  muft  be  cxercifed  all  our  lives  on  (he  (ame  Chrift,  and 
 truft  on  the  fime  Covenant,  for  the  continuation  and  perfe- 
 ction of  that  which  was  begun  at  the  time  of  our  Regenera- 
 tion, Col.  1.23.  1  J*bn  a.  24.  Heb.  3.  6.  12,  13.  Heb.  6.11,12. 
 U  lo.  22,23. 
 
 Direct.  10.  Vnderfland  that  every  fin  which  you  commit, 
 bath  need  &f  *  renewed  pardon  in  Cbrifi :  and  that  he  d>th  not 
 fr event  your  necefpty  of  juch  pardon*  And  therefore  you  wtE  have 
 conjiant  need  ofCbrtf,  and  muji  daily  come  to  God  for  pardon  by 
 bint  i  not  only  for  the  par  dm  of  temporal  chapfements,  but  of  ever - 
 hftixgpmiflments. 
 
 €>f  the  fenfeof  this,  I  (hall  fay  more  anon  ;  the  proof  of  it 
 is  in  the  forerccited  Promifes*,  and  in  all  thole  texts  of  Scripture 
 which  tell  us  that  death  is  the  wages  of  tin,  and  call  us  to  ask 
 pardon,  and  tell  us  on  what  terms  it  may  be  had. 
 
 Direct.  I.i.  let  do  net  thinkjhat  every  fin  doth  put  you  into  a 
 ftate  of  condemn  *ticn  again ,  er  nu&fie  your  former  Jujfification  : 
 tor  though  the  Law  0}  nature  ia  fa  farftill  in  force,  as  to  ntakj 
 funijhment  by  it  your  natural  due  \  yet  the  Covenant  of  Grace  is 
 a  cominuaUy  pardoning  aH,  and  according  to  its  proper  terms, 
 doth  difftlve  the  fort ffatdohli gat ion%  and  prefently  remit  tkepnifh- 
 ment  :  and  as  its  moral  aQion  it  net  interrupted  >  ho  more  it  our 
 juftified  ft  ate. 
 
 1  here  »  no  condemnation  to  them  that  are  la  Gbrift  Jefus, 
 &c.  Rom.  8. 1.  John  3,  16, 18.  1  John  5.  1 1,  12.  If  any  man 
 fin,  we  have  an  Advocate  with  the  Father,  JefmChnji  the  righ- 
 teous, and  be  h  the  Propitiation  for  our  fins,  1  John  2.  1,  2.  // 
 weconfefs  our  fins,  be  is  faithful  andjuft  to  forgive  us  curfisn  and 
 to  cleanfe  us  from  all  untight eoujnefs.  If  all  need  of  pardon  had 
 been  prevented  by  Chritt,  what  ufe  were  there  of  his  advoca- 
 tion for  our  future  foigivenefs  > 
 
 Ditcd.  1  a.  Remember,  that  though  unknown  infirmities,  and 
 unavoidable  ones,  have  an  immediate  far  don  %  becaufithe  Believer 
 hath  an  habitual  Faith  and  Repentance  j  yet  great  and  kpown 
 fins  muji  have  adual  Rjpentance,  before  tb*  pardon  will  be  pie- 
 nary  er  perfeQ ,  though  the  perfon  is  not  in  the  mean  time  an  hh- 
 regencratt  ntrunjufiiflcdperfoH. 
 
 1.  That 
 
7bi  Life  of  Faith     ?M7 
 
 1.  That  great  and  knovn  lins  mud  have  a  particular  re- 
 pentmcc,  appearcth,  I.  In  that  it  is  uttcily  incor.dftcnt  with 
 the  [inter ity  oi  habitual  Repentance,  not  to  b:  aUualy  when  fins 
 arc  )qi*ff>ny  and  come  into  our  deliberate  remembrance.  2.  By 
 all  thofc  texts  which  require  fuch  repentance,  confeffion  and 
 forfaking,  i  Jcbn  2.  i,  a.  1  John  1.  9.  Prov.  *8.  13.  F/W.  32. 
 &51.2O.  7.  1 1.  Km/,  2.  5,  i6.L«V  l£»  !•  J-J**!1*1?' 
 Lw^f6.  37.  &  11.  4«  Repentance  contiltcth  chiefly  in  for* 
 faking  fin  •  and  i(  men  f  or fakf not  fuch  known  wilfulfiRS,  they 
 arc  wicked  men  ,  and  therefore  arc  not  pirdoned. 
 
 2.  That  unavoidable  frailties,  and  mecr  infirmities,  and  un- 
 known faults,  are  pardoned  immediately  to  them  that  are  tru- 
 ly godly,  and  have  a  general  and  implicit  Repentance,  is  plain, 
 becaufe  elfe  no  man  m  the  world  could  be  faved  \  becaufc  eve- 
 ry man  hath  fuch  infirmities  and  unknown  tins,  1  John 
 1.  10. 
 
 3.  Yet  David  himfclf  is  not  put  by  his  (in  into  a  mcer 
 gracclcfs  Mate,  and  as  a  perfon  that  hath  no  former  Justifica- 
 tion »  for  he  praycth  God  not  to  take  his  Spirit  from  him,  and 
 he  was  not  deprived  of  the  true  love  to  God,  which  is  the 
 character  of  Gods  children  :  But  he  had  incurred  heinous  guilt,  t 
 and  put  himfelf  in  the  way  towards  utter  damnatton,  and . 
 caufed  a  nectffity  of  a  wore  f  articular  de.f  Repentance  before  he 
 could  be  fully  pa+doned^  than  elfe  he  needed. 
 
 Before  the  world  had  a  Saviour,  we  were  all  fo  far  unpar- 
 doned, that  ifathfywg  Sacrifice  was  ncccifary  to  our  Juftitica- 
 hon  :  But  afterward,  all  men  arc  fo  far  pardoned,  that  only 
 the  Acceptame  of  what  is  purchafed  and  freely  (though  con- 
 ditionally^)   given,    is  nccclTary  to  if.    Before  men  are  con- 
 verted^ they  arc  yet  fo  far  unpardoned,  that  (though  nomorc 
 Sacrifice  be  nccciTary,  yet)  \totalconveifion  and  renovation,  by 
 turning  front  a  life^of  fin  to  God  by  Faith  in  CbrijT,    is  neceiTary 
 to  their  actual  jultification  and  forgivenefs.     When  a  man  is 
 turned  from  a  life  of  fin  to  God,  and  liveth  in  the  Hare  of 
 grace,  all  his  following  fins,  which  contift  with  the  loving  of 
 6od and  holinefs above  the  world  and  finful  pica  fur  cs,  arefb 
 far  forgiven  immediately  upon  the  commit ting,    that  they 
 need  neither  another  Sacrifice ,  nor  another  Kegemration,  or 
 purification  (quoad  jtatum)  but  only  an  acting  of  that  Faith 
 
 R  r  3  and 
 
318  The  Lije]of  Faith. 
 
 *nd  Repentance,  which  habitually  he  hath  aheady.  Bjt  the 
 unknown  crrours  and  faults  of  fuch  godly  perf  ns  arc  par- 
 doned even  without  that  atlual  repentance :  and  infirmities, 
 without  forfaking  of  the  iin  ovcrcommgly  in  pradice.  And 
 Co cveiy  one  Iivcth  and  dyeth,  in  fome  digrce  of  fi/iful  defc- 
 &ivenefsand  omifllon,  of  his  love  to  God,  and  trud,  and  hope, 
 and  zeal,  and  defire,  and  love  to  men,  and  cire  of  his  duty, 
 and  watchfulnefs,  and  fervency  in  prayer,  meditation,^-.  And 
 in  fome  degree  of  tinful  diforder  in  our  ill  governed  thoughts, 
 and  words,  and  affections,  or  pillions,  and  actions  :  we  are 
 never  iinlcfs  till  we  die. 
 
 Direct.  13.  Remember  that  you  wvft  neither  tbin\  that  every 
 fn  which  is  a  caufe  of Repentance ,  f;  a  /efficient  reafon  for  y%u  to 
 doubt  ofycur  frefent  ft  ate  of  J unification  •,  nor  yet  that  no  fm 
 canbefo  great  as  to  be  a  nee tffary  caufe  •( doubting. 
 
 U  eviry  (in  (hould  make  us  doubt  of  our  Jufiification,  then 
 all  men  mud  alwaics  doubt :  And  then  it  inuft  be  becaufc  no 
 fin  is  confident  with/wc/rifv,  and  the  knowledge  of  finecrityi 
 which  is  apparently  faUe. 
 
 If  no  tin  mould  caufe  our  doubting,  then  there  is  no  fin 
 which  is  not  confident  both  with  fincerity,    and  with  the 
 tytcwledge  ofw,  which  is  as  falfe,  and  much  more  dangerous 
 to  hold.  1.  There  arc  many  fins  that  are  utterly  inconfiftcnt 
 with  true  godlincfs  ,  othcrwifcthe  godly  were  ungodly,  and 
 as  bad  as  others  :    And  if  you  fay  that  no  godly  man  comroit- 
 cth  thefe,  it  is  true  -y  and  therefore  it  is  true  that  he  that  com- 
 mittcth  them,  is  not  a  godly  man,  or  justified.    And  how  (hall 
 a  man  know  his  godlincfs,  but  by  his  life  as  the  produd  of  his 
 inward  graces  ?     It  is  arguing  from  an  uncertainty  againft  a 
 certainty,  to  fay,  I  amplified  and  godly,  and  therefore  my 
 wilful  fins  of  drunkennefs,  fornication,  opprefiion,  lying,  ma- 
 1  ce,  &c.  are  confident  with  Judication  :  and  it  is  arguing 
 from  a  certain  truth,  againd  a  d  ubrcd  faKhood,  to  fay,  I  live 
 inordinary,  wilful,  heinous  fin  i  therefore  I  am  not  judificd 
 criinccre,  Efhef  5.  5,6.    For  this  ye  tyoir,  that  ho  whore- 
 monger,  nor  unclean  prfn,  nor  covetous  man,  who  is  an  Id later ; 
 hath  any  inheritance  in  the  Kingdom  of  Chri\\y  and  of  God.   Let 
 no  man  deceive  you  with  vain  words  \  for  beeauje  of  tbefe  things 
 twttb    the  wrath  */  Ctd  upn   the  children  t]  dtf>beduncey 
 
 1  Cor. 
 
The  Life  cf  Faith.  3  1  9 
 
 I  Cor.  6.  9,  10.  Know  ye  not  that  the  unrigbteoUf  fir) all  not  in- 
 kirit  the  Kingdom  of  God?  Be  not  deceived*  neither  fornicators^ 
 nor  idolaters,  nor  adulterers,  nor  effeminate^  nor  abufers  ef  them- 
 felves  with  manendi  nor  thieves,  nor  covetous \  n>r  drunkards,  nor 
 reviUrs,  nor  extortioners^  (hall  inherit  the  Kingdom  of  God.  And 
 fuch  were  fome  of  you  \butye  are  wafhed,  but  yeafefanQified,  hut 
 yearejitftifiedy&c. 
 
 Rom.  8.  1,  13.  There  is  no  condemnation  U  them  that  art 
 in  Chrtjx  Jefw,  who  walk^not  after  the p flt%  hut  after  the  Spirit. 
 Jf ye  live  after  the  flefky  ye  fhal  di^&c.  Gal.  5.  2o,2i,  22, 
 
 23,24- 
 
 2.  And  there  arc  rmny  fins  which  confift  with  true  grace, 
 which  will  not  confift  with  the  affurance  of  its  (Incerity*  And 
 that  1.  From  the  nature  of  the  things',  becaufc  the  leaft  de- 
 gree of  grace  conjunct  with,  and  clouded  by  the  greatefl  de- 
 gree of  \m  which  may  confift  with  it,  is  not  difcernable  to 
 to  him  that  hath  it :  He  that  is  to  very  near  a  ftatc  of  death, 
 and  fo  very  li\e  to  an  unjuftified  perfon,  can  never  be  Cure,  in 
 that  cafe,  that  he  is  juftfied.  2.  And  alfo  God  in  Wifdomand 
 Jufticc  will  have  it  to  >  that  fin  may  not  be  encouraged,  nor 
 preemption  cherifhed,  nor  the  comforrs  which  are  the  re- 
 ward of  an  obedient  child,  be  caft  away  on  in  uncapabk 
 child  in  his  ftubborn  difobediencc,  Pfal.  5  1 .  &  32.  &  77. 
 
 Therefore  for  a  man  that  livcth  in  grofs  fin,to  fay  that  he  is 
 Cure  that  he  is  juftified,  and  therefore  no  fin  mall  make  him 
 quefton  it  j  is  but  to  believe  the  Antinomian  Devil  transform- 
 ing himfelf  into  an  Angel  of  L'ght,and  his  M  niftcrs  when  they 
 call  themfclves  the  Minifters  if  Rigbteoufnefi  \  amd  to  deny  be- 
 lief to  the  Spirit  of  Holinefs  and  Truth.  And  if  a  true  Be- 
 liever (hould  come  very  near  fuch  a  ftatc  of  death,  common 
 rcafon,  and  the  due  care  of  his  own  foul,  obligch  him  to  be 
 fufpiciojs  of  himfelf,  and  to  fear  the  worft,  till  he  have  made 
 fure  of  better,  Heb.  6. 8c  3.10.  Heb.4.1. 8>c  12,13, 14.  1  Cor.  10, 
 J%bn  15.  2,7,8,  &c 
 
 Direct.  14.  Let  not  the  ferfwafion  that  ytu  are  juftified, 
 makf  you  more  fecure  and  bold  in finningy  but  more  to  hate  it,  as 
 eontrary  to  the  ends  of  Justification,  and  to  the  hvg  which  freely 
 juftified  you. 
 
 It  is  a  great  mark  of  difference  between  wue  affnrance,  and 
 
 Hint 
 
320  The  Life  of  Faith. 
 
 blind pi\%m}tion,  thit  the  one  rnakcth  men  hate  (in  more, 
 and  more  carefully  to  avoid  it  -,  and  the  other  caufeth  men  to 
 fin  with  left  rclu&ancY,  and  remorfc,  bewaufc  with  lcfs 
 fear. 
 
 DireA.  \^,  jVbenthe  abufs  of  the  VMrine  of  ]nftific*t'nn 
 by  Faith  alone,  and  not  by  Whrks,  dotb  pervert  ywr  minds  dnd 
 lives,  remember  tbat  all  canfefi,  that  we  fbillbe  judged  according 
 to  w*mrkt  (as  tbe  Covenmt  of  Grace  it  tbe  Lew  by  wbieb  we 
 fhaQ  be  judged :)  And  to  be  judged,  if  t$  be  juftificd  or  con- 
 demned. 
 
 I  need  not  recite  all  thofe  Scriptures  to  you,  that  fay,  that 
 wt  (hill  be  judged,  and  (hill  recede  according  to  what  we  have 
 done  in  the  body,  whether  it  be  good  01  evil ;  And  this  is  alt 
 that  we  defire  you  to  believe,  and  live  accordingly. 
 
 Dtrcd.  16.  Remember  (till  tbat  Faitb  in  (thrift  u  but  a 
 means  to  raife  us  to  tbe  Love  of  God,  and  tfftt  ferfett  Holtntfs  * 
 higher  and  more  excellent  than  tbe  far  dm  of  fin  :  And  therefor  t  . 
 defire  faith,  and  nfe  it,  for  tbe  kjadling  of  love,  and  far  don  of  fin, 
 to  endear  you  to  God,  and  that  you  may  do  fo  no  more  :  And  di 
 not  fin,  tbat  you  may  have  tbe  more  to  be  pardoned* 
 
 jfre  end  of  the  Commandment  is  Charity,  out  of  afnre  hearty 
 and  a  good  conference,  and  faitb  unfeigned.  Rom.  6.  \,%.  Shall 
 roe  continue  in  fin ,  tbat  grace  may  abound  ?  God  forbid : 
 Hot*  fhall  they  tbat  are  dead  to  fin,  live  any  longer  there- 
 in ?     Sec   Titus  3.  5,  6,  7.   Rm.  5.  1,  4.  5>*.   Rom-  *• 
 
 i>  4>  ?>  G*l*  4 ■  6.  &  5«  *4>  **•  So  raucn  *°r  tn°k  P"&icai 
 Directions,  which  arc  nccdfull  for  them  that  love  nor  Cor  * 
 
 troverfic. 
 
 CHAP. 
 
Tic  Life  of  Faith.  32  I 
 
 CHAP.    VIII. 
 
 The  petnkkut  or  dangerous  Errours  deteSed^  which  binder  the 
 work,  of  Faith  about  eur  purification  >  and  the  contrary 
 truths  ajferted. 
 
 THcrc  is  fo  much  duft  and  «ontrovcrfie  raifed  here  to  blind 
 the  eyes  of  the  weak,  and  to  hinder  the  life  of  Faith  >  and 
 fo  much  poiion  ferved  up  under  the  name  0/  Jutfification 
 and  Free  Grace,  that  I  fhould  be  unfaithful  if  I  fhould  not  dif- 
 cover  it,  either  through  fear  of  offending  the  guilty,  or  of 
 wearying  them  that  had  rather  venture  upon  deceit,  than  up- 
 on controverfie.  And  we  arc  now  fo  fortified  againft  the 
 fopifh  and  Scciniancxtrczms,  and  thofe  who  ml  am  how  di- 
 reefing  to  live  by  Faith,  arc  fo  fettled  againft  them,  that  I 
 think  it  more  neceiTary  (having  not  lciiurc  for  both,  and 
 having  done  it  heretofore  in  my  Gonfeffim)  to  open  at  this 
 time  (he  method  of  falfe  do&rina  oa  the  other  extream,which 
 for  the  moft  part  is  it  which  conftituteth  Antinomtamffl^ 
 though  fome  of  them  are  maintained  by  others. 
 
 And  I  will  firft  name  each  crrour  *  and  then  with  it,  the 
 contrary  truth. 
 
 Errour  1.  Chrifis  f*  firing  was  cavfedby  thefmsofntnf,at 
 the  affumed  merit orumcaufe,  or  as  they  mfitatiyfay,  as  imputed 
 to  him,  or  lying  en  hint,  fave  only  *f  the  EleQ  that  fifgi  he 
 faved. 
 
 Contr.  7 he  fins  of  fallen  mankind  in  general,  tx«ft  tkofers- 
 jeGions  of  Grace,  whefe  pardm  it  not  ofered  in  the  conditional 
 Covenant,  did  lye  en  Chrifi  as  the  affumed  caufe  of  hie  fvfef' 
 iwgs. 
 
 Sccjofcrt  T.29.  a  Cor.  5.  it,  i?, 20.  Jo** 3  16,17,  i8,ie. 
 Heb.2.  p.  1  Tim.  2.4,5,6.  1  ]obn2.i.  1  Tim.  4.  10  2  ftr.z.i-. 
 See  Par  alts  in  his  hemcm,  &  Twifje  vind.  &  alibi  ptffim,  lay- 
 ing as  muchi  and  Amyrald,  Vavenant,  ValUw,  1e[iajduat 
 Vfher,  &c.  proving  ir. 
 
 Errour  2.  Chriji  did  both  perfedly  obey,  and  alfomakf  fatif- 
 faHionforfin  hyfvjfering^  intbefeifon  of  all  the  EleQ  in  the  fen  fo 
 of  the  Law,  or  Gods  account  >  fo  that  kia  Right* ovfnefs  of  obe- 
 
 $  [  dunce 
 
322  The  Life  of  Faith. 
 
 dicnce  and  perfeft  bdinefl,  and  hit  [atitfa8ion%  it  fo  imputed  to  mt 
 at  the  pojrtttaries,  as  if  tv*  our  felves  bad  done  it,  and  (uffered 
 it  :  not  by  an  afur  donation  in  the  effcfis,  but  by  thtt  jirid  im- 
 putation m  it  [elf. 
 
 Contr.  Ibe  contrary  Truth  is  at  Urge  opened  before,  and  in 
 my  cenfeffion. 
 
 Chrifts  fatisfa&ion,  and  the  merit  of  his  whole  obedience,  is 
 as  effectual  for  our  pardon,  judication  and  falvation,  as  if 
 Believers  thimfelves  had  performed  it  v  and  it  is  imputed  to 
 them,  in  that  it  was  done  for  their  fakes,  and  {uttered  in  their 
 (lead,  and  the  fruits  of  it  by  a  free  Covenant  or  donation 
 given  them.  But  i.  God  is  not  miftaken,  to  judge  that  we 
 obeyed  or  furfered  when  we  did  not.  2.  God  is  no  lyar,  to 
 fay,  we  did  it,  when  he  knowcth  that  we  did  it  not.  3.  If  we. 
 were  not  the  aBors  mdfufferers,  it  is  not  pojfible  that  wc  fhouid 
 be  made  the  natural  fubjeGs  of  the  Accidents  of  anothcrs  body, 
 by  any  putation,  eftimation  or  mif-  judging  whatsoever,  no 
 nor  by  any  donation  neither.  It  is  a  contradiction,  and  there- 
 fore an  impoffibility  that  the  fame  individual  Atlions  and  Paf- 
 fions,  of  which  Chrifts  humane  nature  was  the  agent  and  fub- 
 Je6t  fo  many  hundred  years  ago,  and  have  themfclvcs  now  no 
 exiftence,  fhouid  in  tbemfelves,  I  fay,  in  themfelvcs,  be  made 
 yours  now,  and  you  be  the  fubjed  of  the  fame  accidents. 
 4.  Therefore  they  can  no  other  wife  be  given  to  us,  but  1.  By 
 a  true  eftimation  of  the  reafons  why  Garift  underwent  them, 
 viz.  for  our  fakes  as  aforefaid.  a.  And  by  a  donation  of  the 
 effects  or  fruits  ofthcrn^viz.pardoning,  *Tid)uftifying>  and  faving 
 hs  by  them  (on  the  terms  chofenby  the  Donor  himfelf,  and 
 put  into  his  Teftament  or  Covenant}  as  certainly  fbut  not  in 
 the  fame  manner )  as  if  we  had  done  and  furfered  them  our 
 felves.  5.  If  Chrift  had  furfered  in  our  perfon  reputati vcly  in 
 all  refpeds,  his  furTaings  would  not  have  redeemed  us :  Be- 
 caufc  we  are  finite  worms,  and  our  furTering  for  fo  (hort  a 
 time,  would  not  have  been  accepted  infieacl  of  Hell  furTerings. 
 But  the  perfon  of  the  Mediator  made  them  valuable.  6.  God 
 never  mack  any  fuch  Covenant  with  us[that  he  will  j  aiiirie  us, 
 and  ule  us  juft  as  he  would  have  done,  if  we  had  our  felves 
 perfectly  obeyed  and  fatisfied.]  They  that  take  on  them  to 
 fce w  fitch  a  Promifc,  muft  fee  chat  no  wife  man  examine  it; 
 •  7.  God 
 
The  Life  rf Faith.  323 
 
 7.  God  hath  both  by  hii  Covenant ,  and   his  fPorly,  ever 
 ti  nee  confuted  chat  opinion  v  and  hath  not  dealt  within  as  he 
 would  have  done,  if  we  had  bren  the  reputed  afcerj  and  /«f- 
 /irrw  of  it  all  our  fclves.     For  he  hath  made  conveyance  of  the 
 Benefits,  by  a  pardoning  and  juftifying  Law,  or  Prontlfe  -,  and 
 he  giv  cth  us  additional  pardon  of  renewed  fins  as  we  a&  them, 
 and  he  addcth  tbreainings  in  his  Law  or  Covenant »  and  he  in* 
 fl  &eth  penalties  j  yea  tome  that  arc  very  grievous,  even  the 
 with- holding  of  much  of  his  Spirits  help  and  grace  i  all  which 
 are  inconfiftcnt  with  that  conceit  j  nor  would  he  (b  have  ufed 
 us,  if  we  had  been  perfectly  innocent,  and  had  fully  fatisficd 
 for  our  fins  our  fclves.    8.    All  men  would  have  had  frefent 
 fcjpffion  of  Glory,  if  God  had  fo  reputed  us  the  ferfeet  wer  iters 
 o\  it.     For  his  Jufticc  would  no  more  have  delayed  our  re- 
 ward, than^^e^ir.  9.  All  that  are  faved  would  have  equal 
 degrees  of  bdinefs  and  baffinefs,  as  well  as  of  rigbteoufnefs,  be- 
 caufeall  would  equally  be  reputed  the  perfect  rultilhfs  of  the 
 Law.     And  as  no  penalty  could  ever  be  juftly  inflidred  on 
 them  here  *  fo  no  degree  of  glory  could  be  denyfd  them  here- 
 after for  their  fin,  or  for  want  of  perfect  righteoufnefs.  10.  The 
 opinion  of  this  kind  of  imputation,  is  a  moil  evident  contra- 
 diction in  it  fclf.     For  he  that  is  imputativcly  a  fatufier  for 
 atihi*  own  fin,  is  therein  fuppofed  to  be  a  tinner :  And  he  that 
 is  imputativcly  a  ferfeet  innocent  fulfiSer  of  the  Law,  is  thereby 
 fuppofed  to  need  no  (atisfadion  to  juftice  for  his  fin,  as  being 
 imputativcly  no  finner.    11.  By  this  all  Chrifts  facrifice  and 
 fatisfa&ion  is  made  a  work  of  needlefs  fupcrcrrogation  i  yea 
 unjuft,  or  rather  impoffiblc.     For  if  we  perfectly  obeyed  ia 
 him,  he  could  not  furTcr  for  our  difobedience.   12.  Hereby 
 pardon  of  fin  is  utterly  denyed:  for  he  that  is  reputatively  no 
 (inner,  hath  no  fin  to  pardon. 
 
 If  they  fay  that  God  did  firft  impute  the  fat  k fact  ton  for  fin, 
 then  there  was  no  room  after  for  the  imputation  of  pcrfcd 
 obedience.  ^Vc  cannot  feign  God  to  receive  all  the  debt,  or 
 inflict  all  the  penalty,  and  then  to  fay,  now  I  will  eftecm  the* 
 one  that  never  didft  defervc  it. 
 
 If  they  (ay  that  he  doth  neither  impute  the  obedience  or  the 
 f*fering  to  us  (imply,  and  to  all  effects,  but  in  tantum  ad  hoc, 
 or  feenndam  quid  only :  fo  that  we  (hall  be  pardoned  for  his 
 
 Sf*  ftrTcring, 
 
r     — — -^M— — »^^W^^      I    I     II  I        ■     I      I       ■■!  ■  —  I  ■ 
 
 224  The  Lije  of  Faith. 
 
 suffering,  and  then  judged  worthy  of  Heaven  for  his  obe- 
 dience :  this  is  but  to  come  up  towaidf  the  truth  before  you 
 are  aware,  and  to  confefs  that  neither  of  them  is  given  us  in 
 it/elf,  but  in  the  effects^  as  being  it  fclfpard  to  God  to  pro- 
 cure thofc  cffc&s. 
 
 Bat  withall,  the  matter  muft  be  vindicated  from  their  un- 
 round inventions,  and  it  muft  be  faid,  that  Chrift  dyed  not 
 only  for  our  fins  of  commiffion,  but  of  omiflion  alio  i  and  that 
 he  that  is  pardoned  both  his  fins  of  commiflbn  and  om  (lion,  is 
 Creefrom  the  puniftiment  both  offenfeand  lofs  i  yea  and  is 
 reputed  as  one  that  never  culpably  omitted  any  duty  -f  and 
 confequently  fell  fhort  of  no  reward  by  fuch  omiflion  :  Co  that 
 there  remaineth  no  more  neeeffity  of  Rightcoufiefs  in  order 
 to  a  reward  where  the  pardon  is  perfect,  favc  only  (N.  B  )  to 
 procure  us  that  degree  of  reward  which  muft  be  fuperadded  to 
 what  we  forfeited  by  our  fin  -y  and  which  we  never  by  any 
 culpable  omiflion  defcrved  to  be  denyed.  And  thus  much  we 
 do  not  deny  that  fomewhat  ( even  Adoption)  which  is  more 
 than  mcer  Pardon  and  Juftification  muft  confer  on  us.  But 
 withal',  as  we  hold  not  that  the  Sun  muft  bring  light,  and 
 fomewhat  clfe  muft  ilrft  banifti  darknefs  \  that  one  thing  muft 
 cure  death,  and  another  caufe  life  >  that  fatisfa&ion  muft  pro- 
 cure the  paidonoffins  of  omiflion  and  com  million,  as  to  the 
 fwa  dantni  &  fenfm^  and  make  us  cfteemed  and  ufed  as  m 
 (inner  s^  and  then  imputed  obedience  muft  give  us  right  to  that 
 reward,  which  the  ]ZKadamniy  deprived  us  of  \  (b(N.  B.) 
 we  mam  an  that  Chrtjis  fufferings  have  merited  our  eternal 
 falvation,  and  our  Juftification  and  Adoption  j  and  thit  his 
 obedience  hath  merited  our  forgivenefs  of  fin  :  And  that  both 
 go  together,  the  merit  of  the  one  and  of  the  other,  to  procure 
 all  that  we  receive,  and  that  the  efTe&s  are  not  parcelled  our  as 
 they  have  devifed  ;  Though  yet  we  believe  that  Chr;fts  fuf- 
 ferings were  paid  to  God,  as  for  our  fins,  to  latisrie  Jufticc,  and 
 that  m  the  ftfftve  Obedience^  it  is  fir/1  f.titfdCtory,  and  then  and 
 therefore  meritorious,  and  in  the  active  ft  is  meerly  meri+ 
 tor  ions. 
 
 13.  And  the  maintainers  of  the  contrary  opinion,  befides 
 all  the  forementioned  evils,  could  never  agree  how  much  of 
 Chillis  Ri&hteoufncfs  muft  b;  in  their  fenfe  imputed  :  ibmc 
 
 holding 
 
The  Life  of  Faith.  325 
 
 ■■    ■  ■  j-  ■  '  ■ 
 
 holding  only  the  piflivc  i  a  fecond  fort  the  adivc  and  paftive  , 
 a  third  fort,  the  habitual,  a&ive  and  paffire  i  a  fourth  fort,  the 
 divine,  the  habitual,  the  active  and  the  paflive. 
 
 But  of  all  thefe  things  there  is  fo  much  written  againft 
 them,  by  Cargius,  Vrfinus^  Qlevian%Pifcator,  Partus,  Scultetus, 
 Aljtedius,  Wendeltne,  Camero%  Bradjhaw,  Gather,  and  many 
 more,  that  I  need  not  to  add  any  more  for  confutation. 
 
 Errour  3.  That  no  entfltaBfujfer  wkofe  fins  lay  on  Cbrift,  and 
 were  fufferedfor  by  him. 
 
 Contr.  Many  fitch  (hall  fufcr  the  forer  puni fitment,  for  finning 
 againft  the  Lord  that  bought  them,  and  trading  under  foot  the 
 bjoodofthe  Covenant,  wherewith  they  wenfofarfanctified,  as  t§ 
 bg  a  people  by  their  own  Covenant  [cparated  toGodtRcbi  #.25,260 
 Heb.  6.  4,5,6.  2  Pet.  2.2.  Hcb.4.1. 8c  2.  3. 6c  12.  i§. 
 
 Errour  4.  That  no  godly  man  ((ay  fomc  (or  Elect  perfote, 
 though  ungodly  ( fay  others)  ia  ever  punijhed  ly  God,  becaufc 
 Cbrift  Offered  all  their  punifhment  bimfelf. 
 
 Contr.  Every  godly  man  is  chaftened  of  God,  and  all  cbaftife- 
 rnent  is  a  fatherly  correcting  punifhment :  And  many  jufttfied 
 per  Jons  are  punifited  to  their final  Ufi,  by  the  denyal  of  forfeited 
 degrees  of  grace ,  andconfequently  of  glory,  Hcb.  12.  7,  8,  9,10; 
 1  Cor.  11.  32.  1  Thef  5. 19.  Ephef  4. 30.  But  fad  expenencr- 
 is  too  full  a  proof.  Sec  my  Conftffion, 
 
 Errour  5.  That  God  were  unjuji  if  he  laid  any  degree  ofpunifh- 
 went  on  thofe  that  Chrift  died  fors  $r  (fay  others;  on  the  juftU 
 fitd  -,  becaufe  befltouldpwjh  one  fin  twice. 
 
 Contr.  If  is  certain,  that  Gtdpunijhetb  thefuftified  in  foms 
 degree  (much  more  the  EUct  before  eonverfion)  and  it  is  certain 
 that  God  is  not  un)ufi.  Therefore  it  is  certain  that  the  ground 
 of  this  accusation  is  falfe  >  for  it  was  not  our  defervedpmijhment 
 it  fclf,  or  the  fame  which  was  due  in  the  true  fenfe  of  the  Law 
 which  Chrift  endured :  but  it  was  the  punifhment  of  a  volun- 
 tary fponfbr,  which  was  the  eepivalens,  and  not  the  idemthvt 
 was  due  \  and  did  anfwer  the  ends  of  the  Law,  but  not^fulfii 
 the  meaning  of  the  thrcatning/,  which  threatned  thefinnerr 
 himfclf,  and  not  another  for  him  :  feeing  then  it  was  a /*«/-' 
 faction,  otfacrifice  fir  /i*,  which  God  received  for  an  attorn- 
 ment and  propitiation,  and  not  a  folutionot  furTcring  of  th* 
 fmner  himfelfm  the  fenfe  of  the  Law,  the  charge  of  injutiice  on 
 Qod  is  groundkff,  S  f  3  An«l  . 
 
23  £  The  Life  of  Faith. 
 
 And  no  man  can  have  more  right  to  Chrifts  fufTerings  or 
 benefits,  than  hehimfclf  is  willing  to  give:  And  it  is  not 
 Yi\iownwiH  (into  whole  hands  all  power  and  judgement  if 
 committed)  that  we  mould  befubjeft  to  no  puni foment  be- 
 caufe  he  fuflfered  for  us. 
 
 Errour  6.  That  the  EleQ  are  jufiified  from  eternity  (fry 
 fomej  or  from  Chnfts  death  before  they  were  born  (fay  ofhersj 
 or  before  they  believed  (Tay  others,) 
 
 Againft  this  i  have  (aid  enough  m  many  Volumes  hereto- 
 fore. 
 
 Errour  7.  TbatFaitb'iuftifietb  only  inthegourt  of  our  own 
 ConfcunceSy  by  making  us  to  kpow  that  we  .were  jufiified  be- 
 fore. 
 
 Againft  this  ilfo  I  have  faid  enough  elfewhcre. 
 
 Errour  S.  f  bat  fins  to  come,  not  yet  committed,  art  pardoned 
 in  ourfirfl  Juftification. 
 
 Contr.  Sifts  to  come Mre  no  fins:  and  no  fins  have  no  *8ual 
 fur  don :  but  only  the  certain  remedy  it  provided,  which  mB  far- 
 don  their  fins  as  foon  as  they  are  capable. 
 
 Errour  9.  Juftification  is  not  a  making  us )ufa  but  afenttucc 
 pronouncing  *  \uft. 
 
 Contr.  Juftifieation  is  a  word  of  fo  many  figmfisatms,  that 
 he  that  dnh  notfirft  tell  what  he  meanetb  by  it,  wlO  not  he  capable 
 of  giving  or  receiving  fat  isfadion. 
 
 And  here  once  for  all,  I  mud  intreat  the  Reader  that  loveth 
 not  confuflon  and  errour,  to  dimnguifh  ofthefe  fcveral  forts 
 •f  Juftification,  as  the  chief  which  we  arc  to  note. 
 
 Juftification  is  cither  public^  by  a  Govcrnour,  or  private  by 
 an  equal  or  Rieer  jyifcerner :  Juftification  is  by  Gcdy  or  by 
 Man.  Justification  by  G©d  is  either  as  he  is  Law-giver,  and 
 above  Laws,  or  as  he  is  Judge  according  to  his  Laws ;  In  the 
 firft  way  Godmafyb  ttsjuft  i  by  his  Ad  of  Oblivion,  or  pardon- 
 ing Law,  or  Covenant  of  Grace.  In  the  fecond  refped  God 
 doth  two  waies  juftifeand  forgive:  1.  As  a  determining 
 Judge:  a.  As  the  Executioner  of  his  Judgement.  In  the 
 former  refpedfc  God  doth  two  waies  jaftific  us  :  1 .  By  eftecm- 
 ihgus-jufl.  2.  By  public^  font  earing  us  fujt.  As  Executioner, 
 he  ufetb  us  as  jtfjr,  and  as  10  judged. 
 
 I  pais  by  here  purpofely  all  Chiifts  Justification  of  us  by  way 
 
 •f 
 
The  Life  of  Faith. 
 
 of  apology  or  pica  i  and  all  Juliitication  by  wimcfles  arid  evi* 
 dence%  &c.  and  all  the  cottftitutive  canfes  of  our  Righteo<; ' 
 left  I  hinder  themiwhom  I  would  help,  L, 
 c5rions  than  (hey  arc  willing  to  learn.But  fthefe  fewarcmetfeffrrY . 
 
 1.  It  is  one  thing  for  Gad  to  make  us  Righteous,  by  for- 
 giving all  our  fins  of  commiffionandomitioo,  for  the  Take  ef 
 Chrilts  latixfadiion  and  obedience. 
 
 2.  It  is  another  thing  for  God  to  eftcem  us  to  be  Co  Righ- 
 teous when  he  hath  rirft  made  us  to. 
 
 3.  It  is  another  for  God  tofentenct  us  Righteous  a&  'he  Fub- 
 lick  Judge,  by  Jefus  Chrift. 
 
 4.  And  it  is  another  thing  for  God  to  take  off  all  penalties 
 and  evils,  and  to  give  us  all  the  good  which  belong  to  the 
 Righteous  i  and  Co  to  execute  his  own  Law*  and  Sentence, 
 And  he  that  will  not  dittinguiih  of  thefe  fenfes  or  forts  of  Jul* 
 Hification,  (hall  not  difpute  with  me. 
 
 And  while  I  am  upon  this,  I  will  give  the  Reader  thefe 
 two  remarks  and  counfcli.  1.  That  he  will  not  in  difputing 
 about  JuAification,  with  any  fcclr,  begin  the  difpute  of  the 
 Things  till  he  hath  fir  A  determined  and  agreed  of  their  fenfc 
 of  the  Word.  And  that  he  will  not  confound  the  Controversies 
 de  nomine  about  the  mrdt  with  thofe  de  re,  about  the  matter. 
 And  that  he  will  remember  in  citing  texts  of  Scripture,  that 
 Beza,  and  many  of  our  be  A  Expofttors,  do  grant  to  the  Pa* 
 piAs  fas  I  heard  Bifliop  Vfar  alfo  do)  that  fome  texts  of 
 Scripture  do  take  the  word  \Jvft'fie~\  as  they  do,  for  Pardon 
 and  Salification  conjunctly:  As  Titus  3,  7.  1  Cor.  6.1 1. 
 Rom.  8.30.  three  famous  texts  i  of  which  fee  Le  Btavkut 
 large  in  his  Tbef.  de  now,  Juftific.  If  the  controvcrfie  be  only 
 of  the  fenfe  of  a  Text,  handle  it  accordingly :  If  of  the  mattery 
 turn  it  not  to  words. 
 
 2.  Note  this  Obfcrvation,  that  Sanfiiftcation  it  felf%  or  the 
 giving  us  the  Spirit,  is  a  great  ac^  (though  I  fay  not  the  on- 
 ly) of  executive  Juftification.  The  with-holding  of  the  Spi- 
 rit is  the  grcateft  punifhment  inflitted  in  this  life '•  and  there- 
 fore the  giving  oftbe  Sfirit  is  the  removalor  executive  remit- 
 ing  of  the  grcatcA  penal  y  :  So  that  if  pardon  were  only  as 
 Dr.  Imjje  thought,  zwH-pnire,  a  not  punifliing,  then  this 
 were  the  moA  proper,**  well  as  plenary  pardon  in  this  life.  But 
 
 th* 
 
?28  The  Life  ef  Faith. 
 
 A  ..III  ■■■  ■  ■!■  .  ■        ■     I  I  III  I        ■ 
 
 the  truth  is,that  our  Far  don  and  Juftification  in  Right  gocrh  firlt, 
 which  God  crTc&cthby  his  Covenant-gift:  And  then  God 
 efleemtb  us  juji  or  pardoned,when  by  pardon  he  hath  made  us 
 j  aft  :  and  if  there  be  iny  [entettce,or  any  thing  equivalent  before 
 the  day  of  Judgement  or  death,he  next  ftmencctb  us  Juft »  and 
 lauly,  he  ujetb  us  as  jf/r,  that  is,  ttparekned  (all  fins  of  omif- 
 fionandcommiflion)  which  is  by  taking  off  all  punifhment 
 both  of  f*in(otfcnfe)  and/op-,  of  which  part  the  giving  of 
 his  Spirit,  is  the  chief  a&  on  this  fide  our  Glorification. 
 
 Note  therefore  that  thus  far  co  Proteftant  can  deny  to  the 
 Papifts,  nor  will  do,  that  Smc>ihcation  and  Juftiflcation  are 
 all  one,  that  is,  that  God  having  pardoned  us  de  )*u%  doth 
 pardon  us  executively,  by  giving  us  his  forfeited  Spirit  and 
 Grace  \  and  by  all  the  communion  which  we  have  after  with 
 hiro,  and  the  comfert  which  we  have  from  him. 
 
 And  further  let  it  be  well  noted,  that  the  nature  of  this 
 executive  Tar  don  or  JttfHficdUtn  ( of  which  read  Mr.  Htcbkjs 
 at  large)  is  tar  better  known  to  us,  than  the  nature  of  Gods 
 p«/ewtM/ P*r^H  and  Juftification  :  and  therefore  there  is  lefs 
 eontroverfic  about  it.    For  what  it  is  to  forbear  or  takjffa 
 fUHiJbment,  is  cafily  under flood  :  But  though  mod  Prore&ants 
 fay,  that  Jvflificationist  fentence  of  God,  they  arc  not  agreed 
 what  that  fentence  is.     Some  think  ffiulyj  that  our  fiift  Ju- 
 stification by  Faith  is  but  a  virtual  fentence  of  the  Law  of 
 Grace,  by  which  we  muft  be  judged.     OtHcrs  fay  that'by  a 
 fentence  is  meant  Gods  fecret  mental  eftim at  ion :    Others  fay, 
 that  as  Angeh  are  his  executioners  \  fo  it  is  before  them  (where 
 joy  is  faid  to  be  for  a  finners  converfion)  L*h$  15.  that  do^h 
 declare  and  fentence  us  pardoned  and  jutt.   Others  thick  that 
 these  isno/irnff/icfbut  Gods  notification  of  pardon  to  ourc*»- 
 ftieacis,  or  giving  us  the  fenfc  or  knowledge  of  it.     Others 
 thiak  that  there  is  no  fentence  till  death%  or  public^  Judgment. 
 Others  fay  that  Cod  dotbfeutence  us  juft,  though  we  know  not 
 wberey  nor btw.    And  Mr.  Latpfm  notcth,.that  fas  all confek 
 that  God  hath  no  voice,  but  a  created  voice  >  and  therefore 
 «feth  not  words  as  we  >  unlefs  what  Chrift  as  man  may  do  in 
 that  we  know  not  \  (6)  his  fentence  is  nothing  but  his  decla- 
 ration that  he  efteemetb  us  pardoned  and  \uft  in  title  ,    which  is 
 principally,  if  not  only,  by  his  execution,  and  taking  off  all 
 
 penalties 
 
The  Life  of  Faith.  319 
 
 penalties  of  fenieand  lo(«,  and  utingus  as  pardoned  in  tide: 
 and  (0  that  the  giving  of  bis  Spirit,  is  his  ve  ry  fenXence%i  Ju- 
 jliJic*tt*H  in  this  life,  as  it  is  h  s  declaration  as  aforefatd. 
 
 Anddoubtlcfs  executive  pirdon  is  the  moit  perfd  and 
 cemplear,  as  bong  the  end  and  perfection  cf  all  the  left.  There- 
 fore God  makftb  us  jw/r"  in  title  by  Covenant- pardon  i  ani 
 therefore  hefenteneetb  usa<  j^/f,  that  he  miy  tike  <  rTall  penal- 
 ty, and  gt  /c  us  the  felicity  due  to  the  righteous  i  and  may  uft 
 us  is  thofe  that  arc  made  juft. 
 
 There  is  much  truth  in  mo(i  of  the  forefaid  opinions  inclu- 
 fiv(ly>  and  much  fallhood  in  their  feveral  exclufions  of  all  the 
 rcit  (unlefs  their  quarrel  be  only  4tnmine%  which  of  all  thefc 
 is  fitliert  called  Jvliificttiox.  V  r  i.  There  is  no  doubt  but 
 o^rpjrjitf,  otcftjtitAted  Jaftirication  in  C3vcnant-utle,  is  a 
 virrualfentential  J  unification.  2.  And  there  vis  no  doubt  but 
 God  doth  ejieent  th>m  )ttft9  that  aie  fix  A  made  juft,  and  no  other 
 (bcaufehc  errcth  not  :)  And  that  this  cjimatiiH  is  fintentia 
 concefta  ,  asdiitind  from  fintentia  prolat a.  3.  And  it  is  certain 
 thatthofc  Angels  that  muft  execute  hisf'Mtewc^muft  fir ii  k^ow 
 it:  And  it  is  probable  that  the  Joy  Itanov  rft  dyyi?a¥  tb  0s», 
 in  ibefrefcrtce  of  the  Angels  of  Godt  doth  intimate  that  God 
 ufcthordnanly  to  notihe  the  convcrfiod  of  a  (inner  ro  An- 
 gels (whether  the  joy  here  be  meant  as  Dr.  Htmmwd  and 
 others  think,  Gods  Joyfignifiedto  Angds,  or  rather  the  Angsls 
 J vy,  by  their  frefence  being,  in  Cboro  AngeUrum^  or  <m<fog 
 them,  that  is,  in  them  >  or  both. )  4.  Ani  it  is  granted  that 
 God  doth  ufually  give  fome  notice  of  his  pardon,  at  one  time, 
 or  other,  more  or  Ufs  to  a  tinners  confcicnce  (though  that  is 
 too  late,  too  uncertain,  too  low,  and  to  1  uncqQal,  and  too  un- 
 confhnt  to  b;  the  great  and  fa m  >us  Juftifi~:athn  by  Faith,) 
 5.  And  it  is  ciear,  that  till  deaf  b  or  Judgment*,  there  is  no 
 tiCh  (olemn  p'.eiury  )udicial  fentenu  or  declaration  as  there 
 will  be  then.  6.  A  id  it  is  cerfain,that  at  death  and  judgment, 
 Cnriii  as  M*ny  a  creature,  can  jpeak,  or  exprefs  himLlf,  2s  the 
 bldlcd  creatures  do  to  one  another.  7  And  its  certain  fhit 
 God  hatha  way  of  exprdling  himfelk  to  c-e*tures,  which  is 
 beyoiid  our  prcient  underltandings ;  But  we  may  conceive  of 
 it  by  the  limihtudc  of  Ligbt^  which  in  the  fame  inflant  reveal- 
 eth  mi-lions   of  things  to  millions  of  peifons  refpe&ivcly. 
 
 T  t  (Though 
 
33©  The  Lije  of  Faith. 
 
 (Though  that  is  nothing  to  his  prefent  J  unification  of  us  by 
 Faith,  unlefsas  heievealcth  it  to  Angels.)  8.  And  it  is  cer- 
 tain, that  at  the  day  ofdeath  and  judgment,  God  will  thus  by 
 an  ineligible  light,  lay  open  every  man  to  himfclf,  and  to  the 
 world,  which  may  be  called  his  fentence,  differing;  from  the 
 Execution?  and  (hat  Chrift  in  our  nature  will  be  cur  Judge, 
 and  may  exprefs  that  fentence  as  aforefaid,  9.  And  it  is  cer- 
 tain, that  Gods  actual  taking  off  punifbment,  and  giving  the 
 blcfling  which  fin  had  deprived  us  of,  is  a  declaration  of  his 
 wind)  which  may  be  called,  an  executive  fentence^  and  might 
 fcive  the  turn  if  there  were  no  more :  And  that  in  Scripture, 
 the  terms  cf  [_Cod$  judging  the  teorld~]  doth  ufually  fignifie 
 Gods  executive  Government,  rewarding  and  puni/hing:  And' 
 that  God  doth  begin  fuch  execution  in  this  life  :  and  that  his 
 giving  the  S^  iiit  is  thus  his  principal  pardoning  and  juftifying 
 a&  v  and  yet  that  this  is  but  part,  and  not  the  whole  of  our 
 frefent  executive  pardon  ;  and  that  glorification  in  this  ienfe 
 is  the  higheft  and  nobleft  Jumticafion  or  Pardon  i  when  God 
 givtth  us  all  that  fin  had  forfeited  fBut  yet  we  deny  not  that 
 Glorification  is  fomewhat  more  than  an  execurivc  pardon,  fo 
 far  as  any  wore  is  then  given  ur,  than  we  did  forfeit  by  our 
 tins.) 
 
 I  mud  defire  the  Reader  not  to  forget  all  this  explication  of 
 the  suture  of  Justification,  becaufeit  will  be  fuppofed  to  the 
 understanding  of  all  before  and  after. 
 
 Errour  10.  That  the  juftifie dor  regenerate  never  incur  gjty 
 guilt  or  obligation  to  anyfunifhment,  but  only  temporal  corrections  , 
 and  therefore  need  no  pardon  at  all  of  any  fw,  atleaft,  fince  rege- 
 neration, as  totbe  ever  laft  tig  punifhment  -,  becaufe  Cbriji  djedto 
 prevent  that  guilty  and  confequently  the  neceffity  of  any  fuch 
 pardon. 
 
 Contr.  This  is  before  explained.  Chrift  died  to  procure  us 
 that  pardoning  Covenant,  which  (on  its  own  terms.)  will 
 pardon  every  fin  of  the  Justified  when  they  are  committed  > 
 but  not  to  prevent  the  need  of  pardon.  Other  wife  Chrift 
 fhould  not  fatisfie  for  any  fins  after  regeneration,  nor  bear  them 
 in  his  fuffcrings  at  all :  For  his  fatisfa&ion  is  a  bearing  of  a 
 punifhment,  which  in  its  dignity  and  vfefulnefs  is  equivalent 
 to  our  defcrved,  or  (to  he  deftrvtd)  puniffcment.    Now  if  we 
 
 never 
 
Tbe  Life  *f  Fditb.  331 
 
 never  do  dtferve  if,  Chrift  cannot  beai  that  in  our  ftcad, which 
 wc  never  defer  ve :  As  the  preventing  of  the  fin  or  reatus  culpa* 
 proveth  that  Chrift  never  iuffered  for  that  fin  prevented,  bc- 
 eaufc  it  is  terminus  dminuens,  and  is  no  fin  i  fo  is  it  in  pre- 
 venting the  defcrt  of  punifhment.  And  as  for  Correction  Chrift 
 doth  inilid  fo  much  as  is  good  for  us  i  and  therefore  did  not 
 die  to  prevenc  it.  But  of  this  Controverfie  I  have  faid  more  at 
 large  ctfc where. 
 
 Eirour  II.  That  Jufttfication  by  Faith  is  perfect  at  tbe  firjl 
 inftant  \  though  Sanctification  be  imperfect, 
 
 Contr.  Againft  this  Errour  read  Mr. George  Hopkjnsbook 
 of falvation  from  fin  i  (hewing  how  fuftification  and  Sanctifi* 
 sation  arc  equally  carryed  on. 
 
 It  is  granted  that  at  our  firft  true  faith,  we  are  pardoned  all 
 thefins  that  ever  wc  committed  before,  as  to  the  eternal  pu- 
 nifhment :  And  fo  wc  arc  converted  from  them  all :  But  (as 
 our  Sanc^ification  is  imperfect,  Co)  our  Pardon  is  yet  imper- 
 fect in  many  rejpects :  For  1 .  Wc  aie  fiill  liable  to  dtat h%whiot\ 
 is  the  wages  of  fin,  though  it  be  fo  far  conquered  as  not  to 
 hinder  our  falvation  ;  Heneck  and  Elias  went  to  Heaven  with- 
 out if,  Rem.  5  12,  14,  17,  21.  Gen.  3.  16,  17,  1$.  I  Coy.  15. 
 21,  26.  2.  Wc  arc  Hill  liable  to  many  penal  chaftifements  m 
 this  hfc  i  which  though  they  do  us  good  by  accident,  arc  yet 
 the  fruits  of  fin  ,  no  father  chaft.fing  a  faultleG  child,but  doing 
 him  good  in  another  way.  3.  Thcr«  arc  many  fins  yet  left 
 uncuied,  which  though  as  fins  %  they  arc  our  own  only,  y&t  as 
 an  evil  not  cured,  are  alfb  penal ;  I  am  fure  that  the  not-giving 
 of  more  of  his  Spirit  and  Grace  is  penal.  Therefore  till  our 
 grace  b:  perfed,  we  arc  not  perfectly  delivered  fr  ,m  the  pa~ 
 na!  fruits  of  fin,  and  therefore  not  perfectly  justified  znd  pi*- 
 do.ud.  4.  That  Pardon  and  Jiitifkiuon  ii'  not  perfect,  winch 
 hath  fo  many  conditions,  and  of  fuch  a  nature  for  its  continua- 
 tion, as  ours  now  hath  :  As  co  fay,  yju  ffiitj  lofcyour  j  jftirkd 
 fh'e,  unlefs  you  fight  and  overcome,  in  mortification,  iuifer- 
 ings,  pcxfcverancc.  &c.  H:  thit  hath  a  title?  to  sa  crate, 
 which  is  held  by  fuch  a  tenure,  and  would  b:  kfft  it  he.  ihould 
 fail  infuch  conditions,  haxhnot  Co  p*jf&  a  title,  as  he  that 
 ispaftall  fuch  conditions.  5,  That  piiaoH  which  is  only  of 
 fins  pift,  while  there  are  thousands  more  hereafter  rob*:' pa*- 
 
 T  t  1  doned 
 
7^ci  (ox  elfe  wlftwuld  yet  perifh;  »  not  Co  p*fia  as  that 
 P'  don  and  Juft-ficrion  io  the  concluhon  o.  our  fives  when 
 IlVfin  that  ever  will  be  eorwnitred  ,> .  forg.v.n  .bfotady. 
 6  The  M  of  our  pr.fi^.Juft.ficatiqo  »  .mpesfed  i  k  bung 
 LinCovenant-utle,  and  feme  part  of  «««.,« ,  the  full 
 andpefa/VH.^ceandc^ti^bcmg  at  the  day  of  Judg- 
 
 Cleave  .hem  therefore  to  fay  (ctofg&Hpifi  ***** 
 
 mCbrvh  whokrownot  what  ImpaUMc  herein  nor  that 
 "m!  perfonal  Righteoufnefs  is  not  given  to  us  »' F*>P™' 
 toT/ri&,  butVn  the  rjrwtiiwd  who  know  not  the  dif- 
 fered ce  Hwln  'e/.evh-g  and  blalpheming,  and  making  our 
 [  vea  as  (o  many  Chiiffi  to  our  fcWes  ,  and  that  know  not 
 wha  need  (hey  have  of  Chr.il,  orof  Fa.:h,  or  Prayer,  or  of 
 rnvho"y  endeavour  for  any  more  Pardon  and  Righteoufnefs 
 or  juft  ihemon,  than  they  have  already  :  Or  who  .broke  «hat 
 vLi  in  his  Adulte.y  and  Murder  was  a,  pe.fedly  pardoned 
 and  iuftifudashew.il  be  in  Heaven  at  laft:  And  ,n  a  word, 
 who  know  not  the  difference  between  Earth  and  Heaven. 
 
 E,  rour  12    7  bit  ChriH  jf*btt  «  <**>  "  '  *Tt*  :  0f  l& 
 takers)  only  as  obeying  *ndfatisf)ing.  ■    ■■,;* 
 
 Coin cU  icfiud  cur  Jujbf^tUn  '«  *"  J»'*«  •**"■**■ 
 iJ^jWUf  f^cudntbeL^  rjEfS^a 
 %  aZtUcn.cc  is  /he  High  Pried  of  the  Church  or  world  : 
 Bu  th,w  snot#»g«<-  Chnft  made  us  the  Nen>  C 
 ™«»r  as  our  Ki*g  and  as  the  great  Pr.pbc,  of  the  Father  or 
 Ang ofthe  Covenant,  MKI.3.  «.  And  this  C«  met* 
 us  our  pardon  and  title  to  impunity,  and  to  fife eternal* ,  And 
 Chr.ft.soui  Kfeg  and  Medoth  jaftifeu.  by  a  Juium, 
 £££,««  -fob,  fcSta  of  that  few* : :  6 ^  that 
 the  relations  moft  eminently  appear  in  onr  Judication,  are  all 
 excluded  by  the  forefaid  errour. 
 
 ^deBnrbtlUvingMftnvtrdnotbKndofnrlivu,  m  m  )n- 
 **3£'  Ind«d  if  the  queflion  be  only  about  the  M«  of 
 
 W!)*i,  *  y°» "ilhakt  itonlyfor  GW  fitflch«n6emJ°itae 
 
The  Life  of  Faith,  $$$ 
 
 ftatc  of  nghteoulncfs  by  pinion,  it  is  fruc.  But  (he  fotvwiag 
 *fl/ of  Faith  arc  of  the  fame  ufe  and  need  to  the  continuing  or 
 our  Jiilihcation,  or  fiate  of  Rightcoufncfs,  asthefiift  a&  was 
 for  the  beginning  of  if. 
 
 Errour  14.  That  the  continuance ef  our  Juftificat ion  ne.'d.tb 
 no  other  cond  nonr  to  be  iyus  performed,  than  the  continuance  of 
 tbdt  Faith  ok  which  it  was  hg\n. 
 
 Contr.  Where  t  rut  fir  ft  F*tth  continucth,  there  our  J  uni- 
 fication doth  continue  .'  But  that  F*ith  never  cwtinutth  with- 
 out fincerc  obedience  to  Chrift  i  and  that  obedience  is-f*rf  of  the 
 condithn  of  the  continuance,  orno:lofi»ig  oar  Jiftifcationfas 
 is  proved  before,  and  at  large  elfe  where)  The  Faith  which  in 
 Baptifm  we  profefs,  and  by  which  we  have  our  fuft  Juftifica- 
 tien  or  Covenant- right,  is  an  accepting  of  Chrift  as  our  Sa- 
 viour and  Lord  to  be  obeyed  by  us  in  the  ufe  of  his  faving  re- 
 medies >  and  we  there  vow  and  covenant  future  obedience. 
 a\nd  as  our  marriage  to  Chrift,  or  Covenant-making,  is  all  the 
 condition  of  our  firjl  right  to  him  and  his  benefits,  without 
 any  other  good  works  or  obedience  i  (bour  Mtrr i*ge- fidelity ; 
 or  Covenant  keeping)  is  part  of  the  condition  of  our  continuance 
 herein,  or  not  loling  it  by  a  divorce,  John  15,  Col,  1.23. 
 fee. 
 
 Errour  15;  That  Faith  is  &  condition  of  our  part  in  Chrift, 
 and  our  Juftification9  but  only  one  of  Gods  gifts  of  the  Covenant % 
 given  with  Chrift  and  J  unification. 
 
 Errour  1 6.  That  the  Covenant  «f  Grace  hath  no  conditions  on 
 our  part,  bat  only  donatives  on  Gods  part. 
 
 Errour  17.  Th *t  if :< he  Covenant  had  any  conditions ,  it  wet t 
 not  free.  And  that  every  condition  is  a  meritorious  caufe,  or  at 
 If  aft  fame  caufe. 
 
 Contr.  All  thefc  I  have  confuted  at  large  elfe  where,  and 
 proved  1.  That  Faith  is  a*  proper  condition  of  thofe  benefits 
 which  God  giveth  us  by  the  conditional  Covenant  of  Gracci 
 but  not  of  aU  the  benefits  which  he  any  other  way  giveth  us.  It 
 was  not  the  condition  of  his  giving  Chrift  to  live  and  die  for 
 us  i  nor  of  his  giving  us  the  Gofiel,  or  this  Covenant  it  felf\  nor 
 of  his  giving  us  Preacher s9  or  of  the  jiff?  motions  of  his  Spirit  > 
 nor  was  Faith  the  condition  of  the  gift  of  Faith  it  fclf  i  becaufc 
 all  thefc  arc  not  given  us  in  that  way,  by  that  Covenant,  but 
 ahfolutely,  as  God  (hall  pleafe,  T  t  5  2.That  1 
 
og4  The  Life  of  Faith. 
 
 2.  Thatfome  Promifes  of  God  of  the  iaft  mentioned  gifts, 
 hive  no  condition  ;    The  promifes  of  giving  a  Saviour  to  the 
 world  i  and  (he  promife  of  giving  and  continuing  the  Gofpcl 
 in  the  world,  and  of  converting  many  by  it  in  the  world, 
 and  of  making  them  Believers,  and  giving  (hem  new  hearts, 
 and  bringing  (hem  to  falvation,  &c.    have  m  conditions.     Bur 
 thefe  are  promifes  made,  fomeof  them  to  Cbrifl  only,  and 
 fomc  of  them  toj r alien  mavkjnd,  or  the  world  in  general,  otpre* 
 dittws  what  God  will  do  by  certain  men  unborn,  unnamed, 
 and  not  defcribed,  called  the  E/f#.    But  all  this  givetb  no  title 
 to  Pardon,   or  Juftification,    or  Salvation  to  any  one  perfon 
 
 it  all. 
 
 Remember  therefore  once  for  all,  that  the  Covenant  which 
 I  ftillmcan,  by  the  Covenant  of  Grace,  is  that  which  God  of- 
 fereth  men  in  Baptijm,  by  the  acceptance  whereof  we  become 
 Cbr'tjtians. 
 
 3.  That  Gods  gift  of  a  Saviour,  and  Neve  Covenant  to  the 
 world,  are  fo  free  as  to  be  without  any  condition  :     But  Gods 
 gift  of  Cbrijt  with  all  his  benefits  of  Jufttfication,  Adoption,  &c. 
 to  individual  perfons,  is  fo  free  as  to  be  without  and  contrary 
 to  our  defert  \  but  not  fo  free  as  to  be  without  any  conditio  .* 
 And  that  he  that  will  fay  to  God  [Thy  grace  of  pardon  is  not 
 free  if  thou  wilt  not  give  it  me,  but  on  condition  that  I  ac- 
 cept it,  yea  or  defire  it,  or  as\  it~]   (hall  prove  a  contemner  of 
 grace,  and  a  reproacher  of  his  Saviour,  and  not  an  exalter  of 
 free  grace.    There  is  no  inconfiftency  for  God  to  be  the  giver 
 ofgracctocaufe  us  to  believe  and  accept  of  Chrift,  and  yet  to 
 make  a  deed  of  gift  of  him  to  all  on  condition  of  that  Faith  and 
 acceptance  i  no  more  than  it  is  inconfiftent  to  give  Faitb  and 
 Repentance,  and  to  command  them :    of  both  which  the  ob- 
 je6ters  themfclves  do  not  feem  to  doubt.   For  he  makcth  both 
 h\$comtNand,  and  his  conditional  form  of  Promife  to  be  his  choicn 
 means  ( and  moft  wifely  chofen)  of  working  in  us  the  thing 
 commanded. 
 
 4.  That  a  condition  as  a  condition  is  m*  caufe  at  all,  much 
 kfs  a  meritmow  eaufe :  But  only  the  nonperformance  of  it 
 fufpendcth  the  donation  of  the  Covenant,  by  the  will  of  the 
 Denor  :  Or  rather  it  is  the  Don«rs  will  that  fufpendeth  tt  till 
 the  «ondi*on  bi  d#ne.    And  fome  conditions  fignific  no  moarc 
 
 thai* 
 
The  Life  of  Faith.  335 
 
 than  ztctm  of  time  :  and  fome  (in  the  ttutttr  of  them,  and 
 not  in  the  fornt)  area  nit  -dtmer  it  ing,  or  not  -abufmg  the  Giver , 
 or  not-de$ifing  the  gift  :  and  fome  among  men  arc  meritorim. 
 And  with  God  eveiy  aft  that  is  chofen  by  him  to  be  a  condi- 
 t  on  of  his  gift,  is  pleafuig  to  him,  for  fome  fecial  aptitude 
 which  it  hath  to  that  office.  This  is  the  full  truth,  and  the 
 plain  truth  about  conditions. 
 
 Etrour  18.  Ihere  id  no  degree  of  far  dm  given  to  any  that 
 are  not  pnfeSly  juftified,  and  that  Jh all  not  befaved:  But  the 
 giving  of  the  Spirit  fo  far  as  to  caufe  us  to  believe  and  repent,  ia 
 fjwe  dtgree  of  executive  pardon :  Jberefcre  tvi  are  juftifted before 
 we belit ve. 
 
 Contr.  There  is  a  great  dgree  of  pardon  given  to  the  world, 
 before  convcilion,  which  (hall  yet  juftifie  and  fave  none  but 
 Beheveis :  Gods  giving  a  Saviour  to  the  world,  and  a  New 
 Covenant,  and  in  that  an  univerfal  conditional  pardon  i  yea  his 
 giving  them  teaching,  txbortatims  and  offers  of  free  grace  $  and 
 his  giving  them  fife  and  time,  and  many  mercies  which  the 
 full  execution  of  the  Law  would  have  deprived  them  of,  is  a 
 very  great  degree  of  pardon.  God  pardoned  to  mankind 
 much  of  the  penalty  which  fin  defcrved,  even  prefently  after 
 the  firft  tranfgreffion,  in  the  prom  fe  made  to  Adam,  Gen. 
 3.15.  Many  texts  of  Scripture  (which  partial  men  for  their 
 opinions  fike  do  pervert)  do  fpeak  magnificently  of  a  common 
 pardon,  which  muft  be  fued  out,  and  made pjrticular  upon  our 
 believing.  The  world  was  before  under  fo  much  impefftbiiiy  - 
 of  being  faved  by  any  thing  that  they  could  do,  that  they 
 muft  have  procured  all  to  be  done  fifft  which  Chnft  hath  done 
 and  fuffered  for  them  \  which  was  utterly  above  their  power. 
 They  that  were  a&tially  obliged  to  bear  the  pains  of  death, 
 both  temporal,  fpirituil  and  eternal,  arc  now  fofar  redeemed, 
 pardoned  and  delivered,  thit  all  the  merit  and  fatiifallton  n:- 
 cetTary  to  actual  forgivenefs,  is  made  for  them  by  another,  and 
 no  one  of  them  all  fhill  perifh  for  want  of  a  Sacrifice  made  and 
 accepted  for  them  ?  and  an  univerfal  conditional  pardon  is  en- 
 acted, fealed,  and  recorded,  and  ofTerci  and  urged  on  all  to 
 whom  the  Gofpel  comcth  >  and  nothing  but  their  obftinate, 
 wilful  rcfufal  or  neglcd,  can  deprive  them  of  it :  And  this  is 
 fo  great  a  degree  of  pardon,  that  it  is  called  often  by  fuchab- 
 
 fclut«- 
 
3  6  7 he  Life  of  Faith. 
 
 folutc  names,  as  if  all  were  done  i  becaufc  all  is  done  which 
 conctrntth  God  as  LegtJIator  or  Covenant  maker  t  to  do,  b'.forc 
 our  own  Acctftance  of  it. 
 
 Sj ppofc  a  Prince  redeem  all  his  captive  fubjc&s  from  the 
 Turkilbilavry,  and  one  half  of  them  fo  love  their  ftate  of 
 bc;nda£e,or  fume  harlot  or  ill  company  thereCyca  if  all  of  them 
 dofo,  till  half  of  them  are  ptrfwaded  from  it)  that  they  will 
 no?  come  away.  It  is  no  improper  nor  unufual  language  to 
 fay  that  he  hath  redeemed  them,  and  given  them  a  rcleafc, 
 though  they  would  not  have  it.  That  m*y  be  given  to  a  man, 
 which  he  never  bathy  becaufe  he  rtfufcth  to  accept  it  j  when 
 the  Donor  hath  done  all  that  belongeth  to  him  in  that  rela- 
 tion of  a  Dontr  >  though  perhaps  as  a  Per  [trader  he  might  do 
 more. 
 
 This  is  the  fenfe  of  Heb.  i.  3.  When  be  bad  by  him  ft  If purg- 
 ed our  fins  (or  made  pur  gat  fan  of  our  fins)  be  fate  dwn  oh  the 
 right  band  of  the  M«jefty  on  bigb  i  that  is,  when  hchad  become  a 
 Jacnficeforfin,  and  fealed  the  Covenant  by  his  blocd.]  For 
 aduil  pcrfonal  pardon  was  not  .given  by  him  before  our  ac- 
 cept at  cc. 
 
 This  is  the  plain  fenfe  of  2  Cor.  5.18,  19,  20.  God  teas  in 
 Cbrtft  reconciling  tbe  world  to  bimfelf,  not  imfuting  to  them 
 tbeir  treffaffhs  (that  is,  purchafing  and  g  ving  them  a  pardon- 
 ing Covenant  J  and  bath  committed  to  us  tbe  wcrd ,  and  mmtflry 
 of  reconciliation :  Now  then  we  are  Ewbaffsdturs  for  Chrift,  as 
 though  God  did  be  fetch  you  byusy  tee  fray  you  in  Cbrifts  ftead  to 
 be  reconciled  to  God. 
 
 John  1.  29,  36.  Behold  tbe  Lamb  of  God  which  taketb  away 
 tbe  fins  of  tbe  world  y  (that  is,  as  a  facrificc  for  fin  J  As  Heb. 
 9.  z6.  Once  in  tbe  end  of  the  world  be  hath  afpearedtofut  away 
 fi»t  bytbefacrificeofbimfelj:  (Though  the  facrifice  as  offered 
 only,  doth  not  actually  and  fully  pardon  it.)  The  fame  as 
 Heb.  1©.  12,  After  be  bad  offered  one  Sacrifice  for  fins  for  ever, 
 fate  down  on  tbe  rifjot  band  of  God. 
 
 So  Mattb.  18.  27,  32.  He  forgave  hint  tbe  debt 1  for- 
 gave thee  aS  that  debt—  viz  cond  tionally,  and  as  David  for- 
 gave Sbimei. 
 
 ff*l.  78.38.  He  forgave  their  iniquity,  and  dtftroyedtbem  not\ 
 lh*t  is,  be  forgave  :ke  temporal  p*iniftimcnr,  and  fuffrended  the 
 
 execution 
 
Tie  Lift  rf  Faith.  337 
 
 execution  of  eternal  punimment,  giving  them  yet  more  time 
 and  offers  of  repentance  ar>d  offurchcr  mercy.  And  Co  he  for- 
 gave Abab  and  Nineve  upon  their  humiliation,  Numb.  14. 19. 
 Pardon  I  befeecb  thee  the  iniquity  of  thu  people,  according  to  the 
 greatnefl  of  thy  mercy,  and  as  thou  baft  forgiven  this  people  from 
 Egypt  until  now. 
 
 So  ffal  85.  2,  3.  Jboubaftforgiventhe  iniquity  of  thy  people , 
 thou  baft  covered  aU  their  fins:  thou  haft  taken  away  all  thy 
 
 wrath Turn  us  0  Gedcfcur  fulvation,  and  caufe  thine 
 
 anger  to  ceafe  :  wilt  thou  be  angry  with  usfcr  ever  ?  So  that  they 
 are  tvro  palpable  errors  here  altered  by  the  obje&ersy iz.thit 
 there  U  no  degree  of  pardon  to  fucb  as  arc  not  faved\  and  that 
 tte  arc  juftified  when  ever  we  have  any  degree  of  pardon.  We  may 
 be  Co  far  pardoned  as  to  have  grace  given  us  erFc&ually  to  be- 
 lieve, and  yet  our  Justification,  or  the  Covenant- forgivenefs 
 of  eternal  punifhment,  is  in  order  of  nature  afcer  oar  believing, 
 and  not  before  it. 
 
 Errour  19.  That  our  natures  are  as  far  from  being  able  to  be- 
 lieve in  Chrift,  as  from  being  able  tofulfilthe  Law  of  worfy,  and 
 1 9  be  juftified  by  it  j  they  being  t  quajly  impofliile  to  w  \  and  as  much 
 help  if  neajjary  to  one  as  to  the  other. 
 
 Contr.  To  be  juiHried  by  the  Law  of  works^btn  wc  have 
 once  broken  it,  is  a  contradiction,  and  a  na t Ural  im poftibility i 
 as  it  is  to  be  at  once  a  (Inner,  and  no  (inner.  But  (0  it  is  not 
 for  a  finncr  to  believe  in  Cbnft  :  The  mnpofTibility  is  but  m;ral 
 at  molt  \  whfch  contiileth  not  in  a  want  of  natural  faculties 
 or  power ,  bat  in  the  want  of  a  right  dJPfoiont  or  wiUingncfl  oi 
 mind. 
 
 And  to  .fulfil  the  Law  of  God,  and  to  be  pe*fe<3  for  the  fu- 
 ture, is  furely  a  far  h'ghcr  degree  of  fpiritual  grace  and  excel- 
 lency, than  to  be  a  poor,  Wc«k,  finjtul  believer,  d firing  to 
 fulfil  it.  Thrrdore  pur  (infill  natures  ajc  much  farther  orf 
 (tompeifdlion  than  dom  faith. 
 
 5.  And  though  the  ficne  OnnipotencJ  do  all  Gods  works 
 (for  all  Gods  Pcwtr  is  QmmpouncyJ  ytt  it  is  not  equslly 
 put  forth,  and  mamftfted  iti  all  his  works :  The  moving  of  a 
 feather,  and  the  making  of  the  world,  are  both  works  of  Qas- 
 mpotency  >  but  not  equal  works  or  exertions  of  it. 
 
 4.  And  it  is  certain  that  in  rerumnatura,  there  is  fwtfi  a 
 
 u  u  &Ȥ ' 
 
338  The  Lije  of  Faith. 
 
 thing  as  a  proper  Povpa  given  by  God,  to  do  many  things  that 
 never  arc  done*  and  that  necfjfary  grace  (which  feme  call/S*f- 
 ficient)  which  is  not  eventually  effectual  :  for  fuch  Adam  hid 
 f  fuch  Povpct^  and  fuch  nectary  grace  or  helpj  to  have  forborn 
 his  iirft  fin,  which  he  did  not  forbear.  And  no  man  can  prove 
 that  no  final  unbelievers,  have  had  fuch  fairer -and  help  to  have 
 lel.evcd,  a*  Adam  had  to  have  flood.  But  it  is  certain  t*Mt  we 
 have  not  fuch  power*  and  nectary  grace^  to  have  pafcdly 
 fulfilled  all  the  Law. 
 
 Errour   20.  that  Faith  jufiifieth  as  an  h.ftmment  and  on- 
 ly  {>. 
 
 Of  this  I  have  written  at  large  heretofore.  An  inftrument 
 prnpeily  fo  called,  is  an  (fficient  caufe :  Faith  is  no  efficient 
 caufe  of  our  Juftirication  y  neither  Gods  inftrumenr,  nor  ours : 
 for  we  juftine  notour  fclves  inltrumentally  :  The  known  un- 
 doubted instrument  of  our  Juitificanon,  is  G)ds  Covenant  or 
 deed  of  gift  i  which  is  his  pardoning  ad  :  They  that  fay  it  is 
 not  z  P  by  fie  al  but  a  Moral  inftrurnent,  cither  mean  that  its  mo* 
 rafy  called  an  inftrument,  that  is,  reputativelyy  and  not  farift  i 
 or  that  if  is  indeed  amoralinfrument,  that  is,  effefieth  our  Jh<* 
 ftificatimtnoraly.  But  the  latter  is  falfci  for  it  erfedeth  it 
 not  at  all:  and  the  former  is  falfe  :  for  as  there  is  no  reafim  \ 
 fo  there  is  no  Scripture  to  prove  that  God  reputeth  it  to  be 
 what  it  is  not. 
 
 All  that  rcmainethtobefiid  is  that  indeed  Faith  in  Cbriji 
 nan  ad  whofc  wjtKre  partly  (that  is,  one  ad  of  ir)  confirteth 
 in  the  Acceptance  of  Chrift  himfclf  who  is  given  to  us  for  our 
 Justification  and  Sanation,  by  a  Covenant  which  makcih  this 
 believing- accept anceitt  condition.  And  fo  this  accepting- all  in 
 the  very  ejpnee  of  it,  is  fuch  as  fomecall  a  receiving  inftrument 
 (or  *  p.- five  J  which  is  indeed  no  infirument^  but  sn  ad  meta- 
 phorical)! called  an  inftrument  (And  in  difputes  metaphors 
 muli  not  be  ufed  without  necettity  >  and  to  undcifhnd  them 
 froperly  is  to  erre.)  So  that  fuch  an  improper  infirumsnt  of  Ju- 
 (iification  Faith  is,  as  my  trufiing  my  Pbyfic'tan  f  and  taking  him 
 for  my  Phyfician)  is  the  infirument  of  my  cure :  And  as  my 
 trnftir.g  my  fill  to  thecondud  of  fuch  aPi/,r,is  thcinftrument  of 
 my  fa(e  voyage ,  or  as  my  trufiing  my  lutor  is  the  inurnment  of 
 my  learnings  ox  rather  as  a  womans  Mrwgc-confem  is  the™- 
 
 jtrftmm 
 
The  Life  of  Faith.  3  39 
 
 ftrumtnt  of  all  the  wealth  and  honour  which  (he  hath  by  her 
 husband.  Indeed  marriage  may  be  better  called  the  infxruivent 
 ofiti  that  is,  not  her  own  conjent  (which  is  properly  there* 
 ceivi,:g  condition)  but  the  confent  and  atiual  marriage  by  her 
 hmband:  For  be  is  the  giver.  And  fo  the  Civcnatt  is  Godt 
 Jtyhfyitig  injirument,  as  fignifying  his  donative  confent  i  and 
 Bapiifm  is  the  injirument  of  if,  by  folemn  invefliture  or  tradition* 
 as  the  delivering  of  a  Key,  is  the  inlirumcntal  delivery  of  the 
 houfe. 
 
 The  Cite  then  is  very  plain  to  him  that  is  but  willing  to  un- 
 dertiand,  viz.  that  Faith  in  its  ejpnce.is  b.iides  the  dffenting  ad% 
 %n  accepting  of  an  offered  Saviour  for  mr  J  unification,  Santtifica- 
 t  ion  and  Salvation,  and  a  trusting  in   him:  That  this  att  of 
 Faith  being  its  ejjence,  is  the  molt  aft  for  the  ufe  that  God  in 
 his  Covenant  hath  appointed  it  unto  :  becaufc  he  wll  g»ve  us 
 a  Saviour  freely,  but  yet  not  to  b:  refufedznd  negkded,  but 
 to  b:  thankfully  and  konourably  received^nd  ttfed:  That  this 
 fecial  aptitude  of  Faith,  or  its  very  fffence,    is  the  feaftn  why 
 itischofen  to  be  the  condition  of  the  Te/tament  or  Gift  : 
 That  this  fame effence  and  apritudc,  is  that  which  fomc  call 
 is  Receptive  or  Pafivc  Inflrumcntality  :    1  hat  this  tjfence  and 
 aptitude  is  not  thcneerelt  rcafon  why  we  are  justified  by  it  , 
 for  then  Faith  as  Faith,  and  as  fuch  an  &Q  or  w.rk^  of  oiirs 
 Ihould  julhhc,  and  that  e x opere  operate;  and  that  Without  or 
 againft  Gods  will.     For  if  Gods  mil  have  interpofed,  the  /Ig- 
 mfier  of  that  veil  mutt  needs  be  the  chief  and  neareit  rcafon  .' 
 Therefore  thisac^t  to  apt  b  ing  by  God  made  the  condition  of 
 the  Gift  or  Covenant,  is  neareit  and  chief  mrereft  (I  will  not 
 callitcauiality)  in  our  JuhSncition,  $  this  office  of  a  condi- 
 tion.  Therefore  in  a  word,  we  arejuftijied  by  Faith  diretlly  as, 
 or  became  it  *  the  conditio  pr£jiiiay  the  perform mcc  of  the  coi- 
 dition  of  the  Jultuying  a&,  and  it  was  by  God  made  the  con- 
 dition, becaufc  it  was   in  it*  nature  moji  apt  <  thereto  >  which 
 aptitudtm&y  be  metaphorically  called  trs  Receptive  {nftrumenta- 
 l-ty:  And   that  thus  as   it  accepteth  Cbn\i  far  Jujiificatim, 
 Adoption,  Sahcitficatim  and  Glorification  >  io  it  is  hVii  the  «V- 
 taphorjcalinfirument  o( Q\x%  part  tnChnft  \  and  out  confequent- 
 ly  the  mtaftoiicaltnpun^mi^o+t  t it !ty to  pardon,  the  spi  ic 
 and  H.avcn  ,  and  in  no  tollerable  fenfe  at  all  f  how  figurative 
 
 U  u  2  foeVcrJ 
 
340  The  Lije  ef  Faith. 
 
 foevcr)  is  it  any  instrument  of  Gods  fentence  of  Jj(tiric%tion 
 (which  yet  is  all  the  Juititication  acknowledged  by  the  ufual 
 dtfcndersof  Iri(humenulity)  favingasit  may  be  fa  id  to  give 
 us  a  right  to  it,  by  giving  us  conftitutive  Jufhfication  in  the 
 pardon  of  our  /Ins. 
 
 And  the  Scripture  never  faith  that  Faith  jaftifietb  hs,  nor 
 callethit  fuftifyirtg Faith*  but  that  we  arc  juftified  by  Faith, 
 and  moll  commonly  (j>f  Faith']  for  the  ufualltfi  phrafe  is 
 c*  *n$-*<w,  ex  fide,  as  it  is  ex  operibu*y  when  Juftification  by 
 works  is  denyed  •  which  is  not  the  mecr  Instrumentality  of 
 rrori^, 
 
 So  that  here  is  a  double  errour  ■,  i.  That  Faith  juftificih  as 
 a  true  and  proper  inlirument :  2.  And  no  other  way. 
 
 Errour  21.  That  Faith  caufeth  J  unification*  as  it  caufeth 
 San8ificati)ti '*  as  much  and  as  properly. 
 
 Contr.  Faith  caufeth  not  Jumfication  at  all,  but  only  is  the 
 tonditionof  it :  But  Faith  caufeth  the  ads  of  other  graces  by  a 
 proper  efficiency  *  believing  is  a  proper  cfHs-icnt  caufe  of  the 
 wills  volition,  complacency,  confenr,  f  though  but  a  moral 
 efficient,  becaufc  the  liberty  of  the  will  forbiddcth  the  Intellect 
 to  move  it  per  modum  njtur£.)  And  the  wills  confent  pro- 
 duccth  other  ads,  and  phyfically  excitcth  other  graces:  Be- 
 caufc to  love,  and  dciire,  and  fear,  and  feek,  and  obey,  are  ads 
 of  our  own  fouls,  where  one  may  properly  caufe  another :  But 
 to  juftific  or  pardon  is  an  ad  of  God :  and  therefore  Faith  equal- 
 ly procureth  our  right  or  titlt  to  Justification  and  to  Sandifi- 
 cationand  Glorification  >  but  it  doth  not  equally  ejfcQ  them, 
 2  Cor.  7.  1.  Let  us  cleanfe  cur  felvcs  from  aB  filthmefs  of  flefh 
 and  Spirit,  perfeding  bolinefi*  &c  Not  let  us  pardon  and  ju- 
 ftific our  felvcs.  James  4.  8.  Cleanfe  your  hearts  you  fmners,  &e. 
 Ifa.  1.  Wafhyouyma)^you  ~clcan*put  away  the  evil  of  your  doings* 
 (not  your  guilt  and  punifhmentj  So  only  Chrift  cleanfetb  hs 
 from  alfmandunrigbtccufnefs*  1  John  1.7,  9.  Judc2i.  Keep 
 yourfelvet  in  the  Love  of  God.  John  15.  Abide  in  me.  &c.  1  ]ohn 
 J.l8.  He  thit  is  begotten  of  God*  kfepeth  himfe-lf*  &c. 
 
 Errour  22.  That  the  Faith  by  which  we  are  juftified*  is  not 
 many  fbyfieal  aUs  of  the  foul  only*  but  one,, 
 
 Errour    »J»  That  it  is  only  an  aU  9)  one  faculty  of  the 
 
 ContT. 
 
The  Life  of  Faith.  3  41 
 
 Contr.  The  contrary  is  fully  opened  before,  and  pioved  at 
 large  clfcwherc,  and  through  ihe  Scripture.  Faith  is  fas 
 Vavenant  well  notcth)  the  a6fc  of  the  whole  man  :  I  was  wont 
 to  fay  of  both  faculties,  I  now  fay  of  the  three  faculties  which 
 conftitutc  the  foul  of  man,  the  Poteflative,  the  Intellective  and 
 the  Volitive.  And  the  Ajpnt  it  fclf  is  many  ads  fas  a&s  are 
 phylically  fpecified  by  their  objects)  as  is  (hewed.  It  is  one 
 moral  aft  01  work  of  the  foul:  Like  truftinga  man  as  my 
 Phylician ,  which  is  a  fiducial  confent  that  he  be  my 
 Phyiician,  in  order  to  the  ufe  of  his  remedies :  Orastakinga 
 man  to  be  your  Prince,  Hutband,  Tutor,  Maftcr,  8cc.  when 
 he.that  will  tell  people  that  taking  fignificth  but  one  phyfical 
 atft,  would  be  ridiculous.  And  he  that  will  tell  people  that 
 only  one  phyficil  a<5t  of  one  faculty  is  it  that  they  muft  look 
 to  be  jurtified  by,  will  be  much  worfe  than  ridiculous.    I 
 
 Errour  24.  That  we  are  justified  by  Faith,  not  as  it  receivetb 
 Chrifls  perfon,  but  his  benefits  or  righuoufntfs. 
 
 Contr.  The  contrary  is  before  and  after  provedf and  infix- 
 ed on  by  Dr.  Preflon  at  large.)  Indeed  we  receive  not  Chriiis 
 pcrfon  it  (cKpbyficaly  -,  but  his  perfon  in  the  rffice  and  retathn 
 of  our  Saviour  >  as  we  muft  chufe  what  person  (hall  be  our 
 Pbyfician,  before  we  tike  his  medicines,  or  nceive  our  health > 
 but  it  is  only  a  confent  that  he  and  no  other,  be  our  Efyfi* 
 cian,  which  we  call  the  taking  of  his  per  fori.  And  fo  it  is 
 here. 
 
 Errour  25.  7^*'  it  it  one  a&  of  Faith  which  givetb  us  right 
 to  (Shrift,  and  another  to  hU  right  eoufnefsyand  another  to  hit  teach- 
 ing.and  another  to  hit  Splrit,and  another  to  Adoption ,and  to  Hex- 
 ven,&c.  and  not  the  fame. 
 
 Confr,  This  is  .1.  Adding  to  the  Word  of  God,  and  that 
 in  a  matter  near  our  chiefeft  comfort  and  fafety.  Prove  if,  or 
 affirm  it  not.  2.  It  \%  corrupting,  ^nd  perverting,  and  contra- 
 di&ingthc  Word  and  Covenant  of  God,  which  unitedly  make- 
 em  the  fame  Faith  (without  any  fuch  diftinchonj  the  condi- 
 tion of  all  the  Covenant- gifts,  Mark  16.  16.  John  3.  i6> 
 &c. 
 
 Errour  26.  That  tboU£h  the  fame  Faith  wbicbjuftifietb  doth  be- 
 lieve  in  him  as  a  Teacher,  as  a  King  and  Judge  %&c.  yet  it  fUfrifietb 
 us  only  quatenus  rcceplio  jaftiti*,**** « the  rewvivg  of  Chrifls 
 Kigbteoufnefs.  U  u  3  Contr* 
 
242  The  Life  of  Faith. 
 
 Contr.  S^cinmyDifputc  or' Jult  fixation,  myConfutatioi 
 of  this  Aflcrtion  in  Mr.  Warner.     Properly  Faith  juftificth 
 not  at  all  i  but  wc  are  juftified  of  or  by  it  as  a  condition  by  the 
 tenour  of  Gods  deed  of  gift.     And  io  far  as  it  is  the  condition 
 in  that  gift,  (o  fir  we  arc  juftifkd  by  it.     But  it  is  one  entire 
 Faith  in  Chrifi,  which  is  the  condition,  without  fuch  diftin- 
 &ion  j  therefore  we  are  fojultificd  by  it.    2.  Accjrding  to 
 that  Rule,  there  muft  be  as  many  ads  of  Faith,  as  there  are 
 benefits  to  be  received,  and  the  title  to  be  afcribed  to  each 
 one  accordingly.     3.   The  natural  YHathn  of  the  aU.  to  the 
 rijfdl;  fhewethno  more  but  what  the  nature  or  effenceof that 
 Faith  is,  and  not  how  we  come  to  be  juftified  by  if.   4.   The 
 fenfc  containcth  this  falfe  Propofif ion  [Hac fides  qua  taliry  or 
 qua  fides  juftific  at:   Faith  as  Faith,  or  as  this  Faith  in  fpecit, 
 juftifieth  (which  fome  call  the  (To  credere)  For  it  is  the  if- 
 fence  of  Faith  which  they  call  its  Reception  of  Cb rifts  Ritfote- 
 •ufnefl,    5.  The  true  paffive  Reception  of  Righfcoufncfs  and 
 Pardon,  is  that  of  the  per fon,  as  he  is  tht  terminus  of  the  do- 
 native or  j  unifying  a&  of  the  Covenant:    To  receive  Far  don 
 properly,  is  t$be  pardoned :  But  our  A&ive  Receiving  or  Con- 
 fent,  is  but  the  condition  of  it »  and  there  is  no  proof  or  rcafon 
 that  the  condition  mould  be  Co  parcelled.     6.   Yet  if  by  your 
 quatenus  you  intend  no  more  than  the  defcription  of  the  a&  of 
 Faith  as  elTcntiaily  related  to  its  fubfequcnt  benefit,  and  not  at 
 all  to  fpeak  of  its  conditional  nearcft  intereft  in  our  Judica- 
 tion, the  matter  were  lefs.     7.    Bat  the  truth  is,  elvt  if  wc 
 might  diftinguifh  where  God  doth  not  diftmguifh,  it  were 
 much  more  rational  to  fuy,  that  taking  Cbrift  for  a  true  M?f- 
 fenger  ef  God,  and  a  Teacher^  andSan^ifie^  and  King,  hath  a 
 greater  hand  in  our  Justification,  than  taking  him  to  juftitie 
 us  (fuppofing  that  all  be  prefent.)     Bccaufc  the  common  way 
 ■and  rcafon  of  conditions  in  Covenanrs  is,that  fomewhat  which 
 the  pirty  is  witling  of,  is  promilcd  upon  condition  of  fome- 
 thing  which  he  is  unwilling  of,  that  for  the  one  he  may  be 
 drawn  to  confent  unto  the  other  :  As  if  the  Phyfician  (h«uld 
 fay  [If  you  will  take  mc  for  your  Phyiician,  and  rcfufc  none 
 of  my  medicines,  I  will  undertake  to  cure  you.}   Here  it  is 
 fuppofed  -that  the  Patient  is  wihng  of  healthy  and  not  wiling 
 of  the  Medicine*)  but  for  healths  fake  ;  and  therefore  confenting 
 
 tv 
 
The  Life  of  Faith.  343 
 
 to  the  Medicines  (  or  receiving  this  man  to  be  h;s  Phyhcian  as 
 a  prcfcr  ibcr  of  the  Medicines)  is  moic  the  condition  of  his 
 cure,  than  hisconfentmg  to  the  cure  it  fclf,  01  receiving  the 
 Phyfician  as  the  caufcoi  his  health:  So  here  it  is  fuppofed 
 that  condemned  (inners  are  already  willing  to  be  juftified^  par* 
 domd  and  faved  from  punifhment,  but  not  willing  to  rtpent 
 and  follow  the  teaching  and  counfel  of  a  Saviour  ',  and  there-* 
 fore  that  Pardon  and  Jumlicatioi  is  given  and  offered  them, 
 on  condition  that  they  accept  of,  and  fubmit  to  the  fetching 
 and  government  of  Chrirt,  and  of  falvation  from  their  fins  2 
 But  the  truth  is,  we  mutt  not  prefume  beyond  his  revelation, 
 to  give  the  reafons  of  Gods  inftitutions  :  We  arc  furc  that  the 
 entire  Belief  in  Chrit\>  and  accepting  of  himfclf  as  our  perfect 
 Saviour  ra  order  to  all  the  ends  of  his  Relation,  is  made  by 
 God  in  his  Covenant,  the  condition  of  our  title  to  thebenc- 
 fitsof  his  Covenant  conjunctly  :  And  it  is  not  only  the  be- 
 lieving in  Chrjft  for  pardon  that  as  fuch  is  the  condition  of  par- 
 don •>  nor  is  any  one  ad  the  condition  of  any  benefit,  but  as  it 
 is  a  part  of  t  hat  whole  Faith  which  is  indeed  the  condition. 
 
 The  occafion  #f  their  errour  is,  that  they  contider  only  what 
 it  is  in  Chrilt  the  objeft  of  Faith  which  jumrieth,  fanciirieth,8cc. 
 and  they  think  that  the  4<3  only  which  is  exercifed  on  th  it  ob- 
 )eU  muli  do  it  \  which  is  a  grofs  miftake :  Becaufe  Faith  is  not 
 hkeftfj^tfgofmony,  jewels,  books.  &c  into  ones  hand, which 
 is  a  phy  ileal  ac?i  which  rakcth  poiTvflion  of  them  :  But  it  is  a 
 Jus  or  Vebitum,  a  Right  and  Relation  which  ret  are  morally 
 and  paffively  to  receive,  as  conftituting  our  firft  Juttification 
 and  Pardon  >  and  as  the  condition  of  this  we  are  to  take  Chrift 
 for  our  Saviour,  which  is  but  a  pbyficial  aftive  Metaphorical  re* 
 ceivingy  in  order  to  the  attainment  of  the  faid  pajjive proper  r*- 
 ceiving  (For  recipere  proprie  eft  pati.) 
 
 If  an  Ad  be  paded,  that  all  Traitors  and  Rebels,  who  will 
 give  up  themfclvcs  to  the  Kings  Son,as  one  that  hath  ranforn- 
 cd  them,  to  be  taught  and  ruled  by  htm,  and  reduced  to  their 
 obedience,&  to  be  their  general  in  the  wars  againft  his  enemies* 
 (hall  have  pardon,  and  land?,  and  h)nours,and  further  rewards 
 after  this  ferviee  i  here  the  Prince  himfeU  doth  deliver  them  by 
 his  ranfom,  and  enrich  them  by  his  lands,  and  honour  them  by 
 his  hoaour  or  power,6cc,But  their  ad  of  giving  up  thecnfelves 
 
 to 
 
o^4  The  Life  of  FaHh. 
 
 &o  him  under  the  notion  of  a  Ranfomcr,  doth  no  moie  to 
 their  deliverance,  than  their  giving  up  thcmfelves  to  him  un- 
 der the  notion  of  a  General  or  Ruler,  6cc.  Bccaufe  it  doth  not 
 free  them  as  it  is  fuch  an  aft,  but  as  it  is  an  t<ft  made  the  con- 
 dition of  his  gift. 
 
 And  note  that  I  have  before  proved,  that  even  as  to  the 
 objed  Chrift  juftifieth  us  in  all  the  pirts  of  his  office. 
 
 Eriour  27.  7  hat  believing  in  God  as  G$d  and  our  Father  in 
 Cbrifty  it  not  an  aft  ofjuftifying  Faith,  but  only  a  confequent  or 
 concomitant  of  it. 
 
 Contr.  1.  No  doubt  but  God  muftfome  way  ba  believed 
 in,  in  order  of  nature,  before  Chrift  can  be  believed  in  (as  is 
 proved )    who    can  believe    that    Chrift   is  the    Son  and 
 MeiTcngcr  of  God  ?   who  bdieveth    not   that    there   is  a 
 God?  Or  that  Chrift  reconcilcth  us  to  God,  before  he  be- 
 lieve that  he  is  our  offended  God  and  Governour.  2.  Butt© 
 believe  in  God  as  the  end  of  our  Redemption  i  to  who&  love 
 and  favour  we  muft  be  reftored  by  Faith  in  Chrift,  and  who 
 pardoneth  by  the  Son,  is  as  cffcntral  an  a<S  of  Juftifying  Faith, 
 as  our  belief  in  Chrift. 
 
 Object.  But  not  quatenus  juftificantit,  not  of  Faith  as  juftifying. 
 Anfvp.  If  by  [asjuftifying']  you  mean  [not  as  tffeBingJu- 
 filiation]  it  is  a  r*lfe  fuppolition:  There  is  no  fuch  Faith.  If 
 you-mcan  [not  as  the  condition  of  Juftificati  w~\  it  is  f*lfe :  It  is 
 as  cflcntial  a  part  of  it  as  the  condition.     If  you  mean  [not  as 
 Faith  is  denominated  J  unifying  from  the  Confequent  be.iefit~j  its 
 true,  but  impertinent :  For  the  fame  may  be  fiid  of  Faith  in 
 Chrift  \  it  is  not  called  [Faith  in  Chnft']  as  it  is  called  f  by  you) 
 Juftifying.  Andyet  I  may  add,  that  in  the  very  fk\ fie at  nature 
 ofit^  Belief  in  God  as  our  God  and  End,  is  cifcnrial  to  it ;    Af 
 conftntirg  to  be  healed  is"  ttfcntial  toconfenting  to  thcPhy- 
 (ician  :   and  confenting  to  be  reconciled  is  clTcntul  to  our  con- 
 futing to  a  Mediation  for  that  end  :  Becaufc  the  refped  to  the 
 end  is  tiTcntial  to  the  Relation  confentcd  to. 
 
 All  the  Faith  defenbed  Heb.  if.  in  all  thofc  inflar.ces,  hith 
 fpecUl  cflcntial  refpedfr  to  God. 
 
 So  hath  Abrahams  hhhi  Komt  4  3.  Air ah  am  believed  God, 
 and*  vp  as  imputed  to  him  fcr  rigbttoufvfi  —  -v.  5.  To  him 
 that  w>r \tb  not,  but  believeth  on  him  (on  God)  that  )uftifitb 
 
 tb* 
 
The  Life  of  Fait k.  345 
 
 tbe  ungodly,  b»  Faith  it  counted  for  tigbteoufnefs  ■  v.  t.  t 
 
 BUJfed  is  tbe  mm  to  whom  the  Lord  wiS  not  impute  fin -v.  1  jr. 
 
 Before  bim  whom  be  believed,  even  God  who  quickjnetb  tbe 
 dead— r.  20.  He  ft  agger  ed  not  at  tbe  Promifc  cfGod—Beinz 
 fulyforfwaded,  that  what  bt  bad  promifed,  be  was  alft  able  r# 
 perform,  v.  21,2a.  And  therefore  it  was  imputed  to  bim  for 
 rigbteottfnefs.  Now  it  was  not  written  for  bisfakf  alone  that  it 
 was  imputed  to  bim,  but  for  usalfa  to  whom  it  fhaU  be  imputed,  if 
 vpe  btlteve  on  bim  who  raifed  nf  Jefus  our  Lord  from  tbe 
 dead. 
 
 Abundance  fuch  tcftimonics  ire  obvious  in  Scripture  >  but 
 this  being  as  plain  as  can  be  fpoken,  he  roakcth  his  own  Faith, 
 who  rcfufeth  to  believe  ir.  Our  Faith  in  God  as  God  hith  as 
 mnch  hand  in  our  Justification,  as  oui  Faith  in  Chrift  as  Me- 
 diatour. 
 
 Bunhe  form  of  the  Baptifmal  Covenant  which  the  Church 
 ever  ufed,  fully  proveth  it  as  is  aforefaid,  though  to  anfwer  all 
 ignorant  cavils  againft  it,  as  an  unncccflary  tcdioufnefs  I  pa  ft 
 by. 
 
 Errour  a8.  the  belief  of  Heaven,  or  tbe  life  to  tome,  isnoef- 
 j ennui  part  of  JuftifyingFaitb  as  fucb. 
 
 Contr.  The  laft  anfwer  to  this  Errour  is  fufficient :  Heave* 
 ft  the  cvcrlafting  vifion  and  love  of  God  >  and  therefore  wc 
 arc  juftified  by  believing  it,  though  not  it  alone  :  It  is  ef- 
 fential  to  our  Saviour,  tofavcand  bring  us  to  the  fruition  of 
 God. 
 
 Errour  29.  That  Juft'tfying  Faith  is  a  believing  that  /  am 
 jwJrijW,  oreleQy  andfltal  be  favedby  Chrift . 
 
 Errour  30.  1ba$  tbisffitb  is.  aful  aflitrance,  erfeffwafiom 
 at  leafl,  excluding  doubting. 
 
 Contr.  1.  We  arc  juftified  by  believing  and  accepting  Go4 
 for  our  God,  and  Chrift  for  our  Saviour,  that  we  m#y  be  j«- 
 Itificd  i  and  not  by  believing  that  we  are  )*ftified.  t.  It  i* 
 falfc,  and  evci  will  be,  that  any  of  the  frafciti  (as  Auftin  and 
 Troffer  call  thern)  or  the  Non-EhB,  ate  cleft,  or  jutfified,  or 
 will  be faved  '  But  thcNon-Elcd  are  commanded  and  bound 
 to  believe  with  that  fame  kind  of  Faith  by  which  we  are  jufti- 
 fied ;  Therefore  to  believe  that  they  thernfeives  arc  clcdr,  ju- 
 ftificd,  and  liiall  be  fav«d,  is  net  (hat  kind  of  Faith  by  which 
 
 XI  W€ 
 
34  6  The  Life  of  faith. 
 
 *  . v        -   - 
 
 we  arc  julhried.  No  men  arc  bound  by  God  on  pain  of  dam- 
 nation to  believe  a  lye,  nor  damned  for  not  believing  it.  3.  Af- 
 furancc  of  pcrfonal  pardon,  is  the  happinefs  but  of  few  true 
 Chrimans  in  this  life  :  And  where  it  is^  ic  is  only  an  eflk&  or 
 eonfequcnt  participating  of  Faith  :  See  Mr.  Hickman  on  this 
 fubjeft. 
 
 Errour  31.  The  meaning  of  that  Article  of  our  Creed  [He. 
 heve  the  remiffton  of  fins~\  is,  I  believe  that  my  own  fins  are  fcr- 
 given  to  we  per  finally. 
 
 Contr.  Though  worthy  Mr.  Ferkjns,  and  other  ancient  Di- 
 vines have  too  much  countenanced  this  expofition,  it  is  falfe. 
 The  meaning  of  that  Article  is  but  this  [I  believe  that  afirffiaent 
 frovifionfor  pardon  is  made  byCbrift,  both  for  fins  before  regene- 
 ration, and  after -fault  which  fhaU  be  repented  of  \  and  that  a 
 pardoning  Covenant  is  mads  to  all,  if  they  will repent  and  believe  i 
 and  tome  as  well  as  others,  and  1  accept  of  that  gracious  offer, 
 and  truji  in  that  Covenant  in  Cbrift.] 
 
 Its  dangerous  mifexpounding  Articles  of  the  Creed. 
 
 Errour  32.  At  leaft  it  is  an  aQ  of  Divine  Belief  to  believe  that 
 I  am  elect,  and  \uftified,  and  JhaU  be  faved. 
 
 Contr.  Many  have  been  a  great  fcanda!  or  faare  to  harden 
 thcPapifts  by  aiTcrting  this.  But  the  truth  is,  it  is  but  a  ra- 
 tional conclusion  from  two  premifcsi  the  one  of  which  is  of 
 Divine  Revelation,  and  the  other  of  inward  expirience\  and  all 
 that  is  capable  of  being  a  controvetfic  to  the  judicious,  is  only 
 de  nomine,  whether  logically  the  conclufion  be  to  be  denomi- 
 nated from  the  more  dtbile  of  the  premifes,  or  from  both  by 
 participation,  as  being  both  an  aft  of  faith,  and  otReafon,  fc- 
 iundum  quid,  and  of  neither  firnpliciter.  But  it  is  commonly 
 concluded,  that  the  more  debile  of  the  premifismuft  denominate 
 the  conclufion  :  And  it  is  certain  de  re,  that  the  conclufion  can 
 be  no  more  certain  than  it. 
 
 Objed.  Bttt  when  the  Scripture  faitby  He  that  believetbfiaU 
 be  faved,  it  is  equipollent  to  this,  [/John  believe y*ndtberej lon 
 IJhaVbefaved*] 
 
 Anfw.  A  grofs  deceit.  That  I  believe,  is  no  where  in  the 
 Scripture :  If  it  be,  doth  the  Scripture  fay,  that  aU  men  believe, 
 aronly  fome  ?  \ifome,  doth  it  name  them,  or  notific  them  by 
 any  thing  but  the  marks  by  which  they  mud  find  it  in  trum* 
 Cdves*  Objeft. 
 
The  Life  cf  Faith.  347 
 
 Object.  But  he  that  believeth  may  be  as  [ure  thai  he  bthevctb, 
 as  lhat  the  Scripture  is  trur. 
 
 Anfvp.  But  not  that  he  is  fincerc,  and  excecdeth  all  hypo* 
 critcs  and  common  believers:  At  Jcaft  there  are  but  few  that 
 get  fo  full  an  tflurance  hereof. 
 
 ObjecSh  The  Spirit  tvitntjftb  that  we  are  Gods  children:  And 
 to  believe  the  Spirit ,  is  to  believe  God- 
 
 Anfxv.  The  Spirit  is  oft  called  in  Scripture,  the  witneft,  and 
 fUdge,  and  earn-jr,  in  the  fame  ftnfc  j  that  is,  if  is  the  evidtnc* 
 of  our  light  to  Chrift  and  life.  If  any  manhavenct  his  Spirit, 
 he  is  none  cf  his  t  Rom.  8.  o.  And  hereby  vet  kpctv  that  he  dwel- 
 etb  in  us,  by  the  Spirit  which  he  hath  givin  vs.  As  the  Spirits 
 Miracles  were  the  wifnefs  of  Chrift,  Htb.  2.  3,  &c.  objectively, 
 is  evidence  is  called  veitnefs.  2.  And  withall  the  Spirit  by  illu- 
 mination  and  excitation  helpcth  us  to  fee  it  fclf  as  our  evidence. 
 3.  And  to  rcjoyce  in  this  difcovery.  And  thus  the  Spirit  wit- 
 DcfTcth  our  adoption.  But  none  of  theic  are  the  proper  ob- 
 jects of  a  Divine  Belief  \.  The  obje&ivc  evidence  of  holinef* 
 inttfy  is  the  objid  of  our  rational  felf-acquaintance,  or  -con- 
 ference only.  2.  The  illuminating  grace  by  which  we  fee  this, 
 is  not  anew  Divine  leffimony^ot  proper  Revelation,  or  tVordcf 
 God>  but  the  fame  help  of  grace  by  which  all  other  divine 
 things  are  known.  And  all  the  Spirits  grace  for  our  under- 
 standing of  divine  Revelations  are  not  new  objective  Revela- 
 tions themfclves  >  requiring  a  new  ad  of  Faith  for  them.  A 
 w>cr<i  or  proper  Revelation  from  Ged  is  the  object  of  divine  be- 
 lief >  otheiwife  every  illuminating  ad  of  the  Spirit  for  our  &;i- 
 dtrfranding  Gods  Word,  would  be  it  felf  a  new  word,  to  b:  be- 
 lieved, and  fc  in  infinitum. 
 
 Errour  33.  Doubting  of  the  life  to  come,  orof  the  truth  cf  the 
 Gc#elt  vcillnot ftandwitb favingFaith. 
 
 Contr.  It  will  not  ftand  with  a  confirmed  Faith  •>  but  it  Will 
 witha/wcer*  Faith.  Hcthatdoubtcthof  the  truth  ofthepro- 
 mife,  fo  far  as  that  he  will  not  venture  life  and  foul,  and  ail 
 his  hopes  and  happincfs,temporal.  and  eternal  upon  it,  hath  no 
 true  Faith  :  But  he  that  doubtethy  but  yet  fo  far  b;l  evcth  the 
 Gofpel,  as  to  take  God  for  his  only  God  and  portion,  and 
 Chrift  for  his  only  Saviour,  and  the  Spirit  for  his  Sandificr,, 
 and  will  caft  away  life,  or  all  that  (tend  in  competition  , 
 
 Xx  2  hath 
 
The  Life  of  FaHk. 
 
 hath  t  true  and  living  Faith  >  as  is  before  proved. 
 
 Errouf  34.  That  Rtpentance  is  no  condition  of  Pardon  or  Ju- 
 ftification  *,  for  then  H  would  be  equal  therein  with  Faith. 
 
 Contr.  I  have  clfcwhere  at  large  proved  the  contrai y  from 
 Scripture.    Repentance  hath  many  ads  as  Faith  bath.  To 
 repent  (as  it  is  the  change  of  the  mind)  of  our  Atheifnty  Idola- 
 try ,  and  not  loving  God,  and  obeying  him,  is  the  fame  motion 
 ottheioul  denominated  from  the  terminus  a  quOy  iiFaitb  in 
 God,  and  Love  to  God  is  denominated  from  the  terminus  ad 
 quern  :     This  is  Repentance  towards  God,    Repenting  of  our 
 infidelity  againft  Chrift,  is  the  fame  motion  of  the  foul  as  be- 
 Utvingin  Chrift,  only  one  is  denominated  from  the  objet. turn- 
 ed front,  and  the  other  from  the  ob)ect*turned  to.     By  which 
 you  may  fee  that  fome  Refentance  is  the  fame  with  Faith  in 
 Cbriftv  and  Come  is  the  fame  with  Faith  in  God  \  and  fome  is 
 rhe  fame  with  Love  to  God  ;  and  fome  is  but  the  fame  with  the 
 leaving  of  fome  particular  fin,  or  turning  to  fome  particular 
 fore- neglc&cd  duty.     And  fo  you  may  eafily  rcfolve  the  cafe 
 how  far  it  is  the  condition  of  Pardon>  Repentance,  as  it  is  a 
 return  to  the  Love  of  God,  as  he  is  our  God,  and  End,  and 
 All,  is  made  the  final  condition  of  further  bleffings  as  ncceffiry 
 in  and  of  it  felfas  the  end  of  Faith  in  drift;  And  Repentance 
 of  Infidelity,  and  Faith  in  Chrift  is  made  the  Mediate  or  Medi- 
 e in al  Condition.     As  contenting  to  be  friends  with  your  Father 
 ©r  King  after  a  rebellion  s  and  confenting  to  the  Mediation  of 
 a  friend  to  reconcile  you,  arc  both  conditions,  one  ( the  more 
 noble)  define^  and  the  other  ds  mediis  ^  or  as  confentn&to  be 
 turedy  and  contenting  to  take  Phyfick.  They  that  will  or  muft 
 live  in  the  daxknefs  of  confufion,  were  beft  at  leaft  hold  their 
 tongues  there,  till  they  come  into  diftinguiftiing  light. 
 
 Erroui  35.  That  all  other  act s  of  Faith  in  Chrift  (as  our 
 Lord,  or  Heather,  or  Judge)  or  of  Faith  in  God,  or  the  Holy 
 Ghofty  all  conf effing  fin,  and  paying  for  par  deny  and  repenting 
 and  forgiving  others,  and  receivingBeptifm,  &c.  are  the  tvorhj 
 *>JbicfcPaul  excludethfrom  J  unification:  Andoneact  offaitb  (to- 
 ly  beingthe  Jufttfying  Inftrumenty  he  that  loo\nh  to  he  juftiftedby 
 anyofalltbefe,  be  fides  that  one  acty  doth  look>  for  Juftification  by 
 Worhj,  and  confequently  is  fallen  from  grace. 
 Contr.  This  i$  not  only  an  addition  to  Gods  Word  and 
 
 Covenant 
 
tk$  Lift  rftditb.  349 
 
 Covenant  [not  to  be  ufed  by  them  that  judge  it  unlawful  to 
 add  a  form  or  ceremony  in  his  woiftup)    but  it  is  a  mod 
 dangerous  invention  to  wrack  mens  conferences,  and  keep  all 
 men  under  certain  defperation.     For  whilefl  the  world  ftand- 
 cth,  the  fubtilett  of  thefe  Invent  ers  of  new  doctrines  will  never 
 b:  able  to  tell  the  world,  which  is  that  one  folc  at$  of  Faith,  by 
 which  they  are  juftified,  that  they  may  efcapc  looking  for  a 
 legal  J  unification  by  the  reft  :  whether  it  be  believing  in  Chrifts 
 Divinity,  or  Humanity,  or  both  ior  in  his  Divine,or  Humane, 
 or  Habitual  Righttoufnefs,  or  his  Obcdtencc  as  a  fubj.<ft,or  his 
 Sacrifice,  or  his  Prieft-hood  offering  that  Sacrifice,  or  his  Co- 
 venant and  Promifc  of  Pardon  and  Juftification  ,  or  in  God 
 that  givcth  him  and  them  •,  or  in  his  Refurre&ions,  or  in  Gods 
 prefent  fenfential  or  executive  Juftification  >  or  in  his  final 
 f  entential  Juftification,  dec.  No  man  to  the  end  of  the  world 
 fhall  know  which  of  thefe,  or  any  other  is  the  folc  jtaftifying 
 ad  v  and  fo  no  man  can  fcapc  being  a  legal  adverfary  to  grace. 
 Unhappy  Papifts,  who  by  the  contrary  cxtrcam, have  frighten- 
 ed or  difputed  us  into  fuch  wild  and  (candalous  inventions.  Of 
 this  fee  fully  my  Difput.  of  Jumfication,  againft  the  worthy 
 and  excellent  Mr.  Anthony  Burgefi. 
 
 Errour  36.  that  our  own  Faith  is  not  at  all  imputed  to  us  for 
 Right  eoufne ft,  but  only  Cbrifts  Right  ecufnefs  received  by  it. 
 
 Contr.  The  Scripture  no  where  faith,  that  Cbrijt  or  his 
 Rrgbteoufitejl,  or  his  Obedience,  or  his  Satkfa&hn  is  imputed  to 
 us  :  And  yet  we  jufily  defend  it>  as  is  before  explained,  and 
 as  Mr.  Bradfbatf  and  GrotitH  de  fatitfdd.  have  explained  it. 
 And  on  the  other  fide,  the  Scripture  often  faith,  that  Faith  it 
 imputed  fcr  Right ewfnefi,  and  (hall  be  fo  to  all  that  believe  in 
 God  that  rtifed  £bri}i  (Rom.  4.)  And  this  thefc  objectors  per 
 remptorily  deny.  But  expounding  Scripture  amifs,  is  a  much 
 cleanlier  pretence  for  errour  than  zftat  denyai  of  its  truth.  And 
 a  true  Expofition  is  better  thin  either. 
 
 The  fame  God  who  hath  given  us  a  Saviour  to  fatisfic  legal 
 Juftice,  and  to  merit  our  Juftification  againft  the  charge  that 
 we  are  condemnable  by  the  Law  of  Works  \  hath  thought 
 meet  to  convey  our  title  to  this  Chrift  and  Juftification,  by  the 
 Inftramcntality  of  a  new  Covenant,  Teftament,  or  pardoning 
 t\&\  in  which  (though  he  abfolutely  give  many  antecedent 
 
 Xx  3  mercies. 
 
2j0  1'ht  Life  of  Faith t 
 
 mercies,  yet)  he  giveth  thefc  and  other  Rights,  by  a  condi- 
 tioAaigift;  that  as  the  Reward  of  Glory  Ihould  have  invited 
 mm  to  keep  the  Law  of  Nature  and  his  Incowency  i  fo  the  Re- 
 ward fhould  be  a  moving  rrjeans  to  draw  men  to  blicve,  So 
 that  there  is  a  condition  to  be  performed  by  our  (elvcsCthrough 
 gucej  b.fore  we  cm  have  the  Covenant  right  to  Justification. 
 Now  when  that  is  performed,  Chriik  then  is  our  only  Righ- 
 teoulnels  (as  aforefaid)  by  whiJi  we  muft  anfwer  the  charge 
 of  breaking  the  lirft  Law,  and  being  condemnablc  by  it.  Bi»t 
 we  can  lay  no  claim  to  this  Righteoufnefs  of  Chrift,  rill  we 
 firft  prove  that  we  are  our  felvcs  inherently  righteous,  agamit 
 the  charge  of  being  iwpentent  Vnbebevers.  This  falfc  accvf*~ 
 tion  we  mult  be  jullficd  agiinft  by  our  own  Faith  and  Repen- 
 tance j  that  we  may  be  juftihed  by  Chnft,  againii  the  true  ac- 
 eufaticn  of.  finning  agamft  the  Latvy  and  thereby  being  con- 
 dcmnablc  by  if.  Now  as  to  our  Legal  Righteoufnefs,  or  Tro- 
 l<g*l  rather,  by  which  this  laft  ma  ft  be  avoided,  it  is  [only  ike 
 mtritsofCbrifi,gwentousin  its  fruits,  in  the  New  Covenant  % 
 even  the  merits  of  bis  obedience  and  focr\fice7\  But  our  Faith 
 it  felf  is  the  other  Right  eon fne  fa  which  muft  be  fonnd  in  our 
 perfons  to  entitle  us  to  this  fiift ;  And  this  being  it,  and  being 
 all  (in  the  fenfe  aforcfaidj  that  is  made  the  condition  of  our 
 pardon  by  the  New  Covenant ;  therefore  God  is  faid  to  impute, 
 tt  it  felf  to  w  for  a  Righteoufnefs,  b;:caufe  that  condition  make- 
 cth  itfo  -,  and  to  impute  it  to  us  for  our  Righteoufnefs ,  that  is^ 
 as  all  that  row  by  this  Covenant  he  rcquireth  to  be  pcrfonally 
 done  by  us,  who  had  formerly  been  under  a  harder  condition, 
 even  the  fulfilling  of  the  Law  by  innocency,  or  furTcring  for 
 6v\  brcaufe  he  that  doth  not  fulfil  nor  fatitfie,  as  is  faid,  yet 
 if  he  believe,  hath  a  right  t©  the  Juftification  merited  by  Chnft, 
 who  did  fulfil  and  fat* fie.  This  is  eafie  to  be  underftood  as 
 undoubted  truth  by  the  vPiU'mg  -y  and  the  reft  will  be  molt  con^ 
 tcntious,  where  they  are  moii  erroneous. 
 
 Errour  37.  That  ftneere  obedience^  and  all  afts  of  Love,  Re- 
 pentance, and  Faith  faveom,  do  jufiifie  us  only  before  men\  and 
 cftbatfpeaketb  St.  James,  ch.  2. 
 
 Contr.  I  muft  refer  the  Rcider  to  other  Books,  in  which  I 
 have  fully  confuted  this.  How  can  men  judge  of  the  ads  of 
 Repentance,  Faith,  Love,  &c.  which  arc  in  the  heart  >   And 
 
 James 
 
The  Life  of  Faith.  i 
 
 James  plainly  fpcaketh  of  Gods  imputing  Right eoufnefs  to  Abra- 
 ham, James  a.  21,  23.  And  how  (hould  men  jufufic  Abraham 
 for  £'W»g  *>*  ea/y  £01*  ?  And  how  fmall  a  matter  is  Justifica- 
 tion by  wan,  when  we  may  be  faved  without  it  ? 
 
 2.  Sincere  Obedience  to  God  in  Chrijt,  is  the  condition  ofth^ 
 continuance,  or  not  loling  our  Justification  here,  and  the  i 
 dary  part  of  the  condition  of  our  final  fentenlial  and  executive 
 Justification. 
 
 Errour  38.  Th*t  our  inherent  Righteonfafs  before  difcrib'cd- 
 hath  no  plaee  cf  a  condition  in  our  J  unification  in  the  day  if 
 Judgement* 
 
 Contr.  The  Scriptures  fully  confuting  this,  I  have  clfe- 
 where  cited.  All  thofc  (hit  fay,  we  (hall  be  judged  according 
 to  our  rporkji  &c.  fpeak  againft  it :  For  to  be  \udged,  is  only  to 
 be  j'^ftified  Or  condemned  :  So  Rev.  22. 14.  Mattb.  25,  &c. 
 
 Errour  39  That  there  is  no  J  unification  at  Judgement  t* 
 he  expelled,  but  only  a  declaration  of  it. 
 
 Contr.  The  Deci five  fentence  and  declaration  of  the  Judge, 
 is  the  moft  proper  fenfe  or  fort  of  Justification,  and  the  per- 
 fection of  all  tha.t  went  before.  If  we  (hall  not  be  then  jufth 
 fied,  then  there  is  no  fuch  thing  as  Jufrification  by  Sentence  : 
 Nay,  there  is  no  fuch  thing  as  a  day  of  Judgement  >  or  clfe  all 
 menmuftbe  condemned.  For  it  is  moft  certain  that  wc  muft 
 be  juftifitd,  or  condemned,  or  not*\udged. 
 
 Errour  40.  That  no  man  ought  to  believe  that  the  conditional 
 Covenant,  AS  or  Gift  of  Juflificaiion,  belongttb  to  kirn  as  a  mem- 
 ber of  the  loji  world  t  or  as  a  (inner  in  Adam-,  becaufe  God  hath 
 made  no  fuch  gift  or  fromife  tc  any  but  to  the  Elefi. 
 
 Contr.  This  is  confuted  on  the  by  before. 
 
 Errour  41.  That  though  it  befalfe  that  the  tson  el;U  are  riJcT, 
 andtbat  Chrift  dyed  for  them,  yet  they  are  bound  to  believe  it  > 
 every  man  ofh'mfdf,  to  prove  thai  they  are  eUH. 
 
 Contr.  Thisis  confuted  on  the  by  before.  God  bindcth>cv 
 biddcth  no  man  to  believe  a  lye. 
 
 Errour  42.  That  rte  muft  belitve  Gods  Eltclion,  and  our  Ju~ 
 jiificatmjy  andthefce  rial  Love  of  God  to  Uf,  before  vet  can  hie 
 him  with  a  fpecial  Love  ;  Becaufe  it  will  not  cavfe  in  us  a  ftecia! 
 Uve9  to  believt  only  a  common  love  ofGodt  and  fuch  a\  be  hath  to 
 the  mckfd  end  h't*  enemies 
 
 corf. 
 
352  The  Life  of  Faith. 
 
 Contr.  No  man  can  groundcdly  believe  the  $e cut  Love  of 
 Gcdtohint,  nor  his  own  Election  or  Juftification,  before  he 
 bdtb  (yea  before  he  find  in  himielf)  afrectal  hveto  God.  Bccaufe 
 he  that  batb  no  [fecial  love  to  God,  mult  believe  a  lye  if  he  be- 
 lieve that  he  is  juftiilcd,  or  that  ever  God  revealed  to  him  that 
 he  is  cleft,  or  fpccially  beloved  of  God  :  and  no  man  hath  any 
 evidence  or  proof  at  allof  his  election,  and  Gods  fpecial  love, 
 till  he  have  this  evidence  of  his  fpecial  love  to  God.  Till  he 
 know  this,  he  cannot  know  that  any  other  is  tincere. 
 
 2.  They  that  deny  or  bhfphcmc  Gods  common  love  to 
 fallen  mar,  and  his  univerfal  pardoning  Covenant,  do  their 
 worft  to  keep  men  from  being  moved  to  the  fptciel  Love  of 
 Cod  by  his  common  Love  ■:  But  when  they  have  done  their 
 worft,  it  fhallftand  as  a  fure  obligation.  Is  mere  not  reafon 
 enough  to  bind  men  to  love  God  above  all,  even  as  one  that 
 yet  may  be  their  happinefs  in  his  own  infinite  Goodnefs,  and 
 all  the  revelations  of  it  by  Chrift,  and  in  his  fo  loving  the  mrld% 
 m  to  give  bit  enly  Sony  that  wbofoever  believetb  in  bim  fhouldnot 
 fenjh,  but  have  everlafting  life.  And  in  his  giving  a  free  pardon 
 of  all  tin  to  mankind,  and  offering  life  eternal  to  them,  fo  that 
 none  but  the  final  refufers  (hall  lofe  it,  and  intreating  rhem  to 
 accept  it,  &c  ?  Is  not  all  this  fufficient  in  reafon  to  move  men 
 to  the  love  of  God,  if  the  Spirit  help  them  to  makf  uje  of Rea- 
 fon fas  he  muft  do  what  Rrafons  (bevcrare  prcfented  to  them  J 
 unlcfs  men  think  that  God  doth  not  oblige  them  by  any  kind- 
 nefs  which  they  can  poffibly  rcjcS  ?  or  by  any  thing  which 
 many  others  do  partake  of  ? 
 
 Yet  here  note,  that  by  Gods  common  love  to  »an,I  do  not 
 mean,  any  which  he  hath  to  Reprobates,  under  the  confedera- 
 tion of  final  defpifers  of  bis  Antecedent  Love :  But  of  that  An- 
 ted dent  Love  itfelf%  which  he  hath  (hewed  to  loft  mankind  in 
 Chrift. 
 
 And  note  alio,  that  Id©  not  deny  but  that  Love  of  God  m 
 feme  men  may  be  true,  where  their  own  preemption  that  God 
 hath  elected  them,  and  loved  them  above  others,  before  they 
 had  any  proof  of  it,  was  an  additional  motive :  But  this  is  mam 
 Pfajx  and  not  Gods. 
 
 Errour  43.  Jbat  trufiingUany  things  fail  G*d  and  Jefw 
 €brijt,for  our  falvatiwy  *fma*4  damn  At, 
 
 Cm*. 
 
The  Life  of  Faitb.  353 
 
 Contf.  Confulion  cheateth  and  choakcth  mens  understand- 
 ing. In  a  word,  to  truft  to  any  thing  bnt  God,  and  Chrift, 
 and  the  holy  Spirit,  for  any  of  that  which  is  the  proper  part 
 of  God,  of  Chnft,  of  the  Spirit,  is  fin  and  damnable.  But  to 
 truft  to  any  thing  or  pcrfon,  for  that  which  is  but  his  own 
 part,  is  but  our  duty..  And  he  that  praycth,  and  readcth,  and 
 heareth,  and  endeavoureth,  and  lookcth  to  be  never  the  better 
 by  them,  nor  truftcth  them  for  their  proper  part,  will  be  both 
 heat tlcfs  and  formal  in  his  work* 
 
 And  I  have  (hewed  before,  that  the  Scripture^  the  Vromife* 
 the  Apoftlcs,  the  Miniftir,  and  every  Cbrijlian  and  bontft  wan, 
 hath  a  certain  truji  due  to  them  for  that  which  is  their  farr% 
 even  in  order  to  our  falvatron.  I  may  truft  only  to  the  skjti  of 
 the  Phyfician,  and  yet  truft  his  Apothecary,  and  the  Boy  that 
 carrycth  the  Medicine  for  their  part. 
 
 Errour  44.  That  it  iefinful,  and  contrary  to  free  grace,  to 
 [oo\at  anytbinginourfelves,  or  ottr  own  inherent  rigbteoufnefs% 
 44  tbe  evidence  of  cur  Juftification. 
 
 Contr.  Then  no  man  can  know  his  Justification  at  all.  The 
 Spirit  ofHolinefs  and  Adoption  in  our  (elves,  is  ourearncftof 
 falvation,  and  the  witnefs  that  we  are  Gods  children,  and  the 
 pledge  of  Gods  love  i  as  is  proved  before.  This  is  Gods  teal, 
 as  God  knowcth  who  are  his ,  fo  he  that  will  know  it  him* 
 felf,  muft  depart  from  iniquity,  when  he  nametb  Chnft.  If  God 
 fan&ifie  none  but  thofe  whom  he  juftifietb,  then  may  the  (an* 
 #ified  know  that  they  arc  juftificd.  Hath  God  delivered  m 
 Scripture  fo  many  figns  or  characters  of  the  juftificd  in 
 vain  ? 
 
 Object.  Tbe  mtnefl  of  tbe  Spirit  only  can  affure  w. 
 
 Anf  You  know  not  what  the  witnefs  of  the  Spirit  is  i  or 
 die  you  would  know  that  it  is  the  Spirit  making  us  boly,  and 
 pofleffing  us  with  a  filial  love  of  God,  and  with  a  defire  to 
 pleafc  him,  and  a  dependance  on  him,  &c.  which  is  the  mtnefs% 
 even  by  way  of  an  inherent  evidenee  (and  helping  us  to  pfr- 
 ceive  that  evidence,  and  take  cemfort  in  it  J  As  a  cbildlikf  love, 
 and  a  pkafing  obedience,  and  dependance,  with  tlikenefs  to  the 
 Father,  is  a  witnefs,  that  is,  an  evidence  which  is  your 
 child. 
 
 Errour  45.  Tkatitiffinfulto  perfwade  mckfdniento  pray 
 
 Yy  /w 
 
354.  The  Lije  of  Faith. 
 
 for  Jujiificjtiox,  or  any  grace,  or  to  do  any  thing  for  if,  feeing 
 their  payers  and  doings  are  abominable  to  God,  and  cannot  flcafe 
 him. 
 
 Confr.  Then  it  is  finful  to  perfwade  a  wicked  man  from  his 
 wickedntft:  Praying  and  obeying,  is  departing  from  wicked- 
 nefs.  He  that  praycth  to  be  fan&ified  indeed,  is  reprnting  and 
 turning  from  his  tin  to  God.  Wc  mver  exhort  wicked  men 
 ro  pray  with  the  tongue,  without  the  defire  of  the  heart.  Defirc 
 is  the  (bul  of  prayer,  and  words  are  but  the  body  :  Wc  per- 
 fwade them  not  to  diffcmble  :  But  as  Peter  did  Simon,  A8t  8. 
 Repent  zndfray  for  forgivenefs.  And  if  we  miy  not  exhort 
 them  to  good  defires  (and  to  excite  and  exprefsthc  beft  de- 
 fires  they  have)  wc  may  not  exhort  them  to  conversion,  I  fa. 
 55.  6,  10.  Seek^tbe  Lor d  while  be  may  be  fcundy  and  call  upon 
 hint  tvhih  be  u  neer.  Let  the  mckjdforfakf  bis  veay,  &c.  You 
 fe  there  that  praying  is  a  rcptnting  a<ft  >  and  when  we  exhort 
 them  to  pr«y.  wc  exhort  them  to  repent  and  ftek  God. 
 
 Obj^.  But  thy  have  no  ability  to  do  it. 
 
 Anf.  Thus  the  Devil  would  excufe  finaers,  and  accufc 
 God.  Thus  you  may  put  by  all  Gods  commands,  and  fay, 
 God  ihould  not  have  commanded  them  to  repent,  believe, 
 love  him,  obey  him,  nor  love  one  another,  nor  forbear  their 
 ilrs  j  fci  'hey  have  no  ability  to  do  if.  But  they  have  their 
 natun I  faculties,  or  powers,  and  they  have  common  grace  jand 
 Gods  way  of  giving  them  [fecial grace,  is  by  meeting  them  in 
 theufcof  his  appointed  means  i  and  not  by  meeting  them  in 
 an  Alehoufc,  or  in  finful  courfes.  f  However  a  foul  may  be 
 met  with  in  his  perfecuting,  and  God  may  be  found  of  them 
 that  fought  him  nor  >  yet  that  is  not  his  ufual,  nor  his  ap- 
 pointed way.)  Can  any  man  of  reafon  dream  that  it  is  not  the 
 duty  of  a  wicked  man  to  ufe  any  means  for  the  obtaining  of 
 grace,  or  to  be  better  \  nor  to  do  any  thing  towards  his  own 
 recovery  and  falvation  ?  Nature  and  Scripture  teach  men  as 
 foon  as  they  fee  their  (in  and  mifcry,  to  fay,  What  mud  I  do 
 to  be  faved  ?  As  the  repenting  Jews,  and  T*ul,  and  the  Jaylor 
 did,  Ads  2.  37.  &  Ads  8.  &  16. 
 
 The  prayers  of  wicked  man  as  mtkfd&t  abominable  i  that 
 is,  both  his  wickfd  frayer/,  and  his  praying  to  quiet  and 
 ftxengthen  himfclf  in  his  wickednefs,  or  praying  with  the 
 
 tongue 
 
Tbt  Life  of  Faith.  355 
 
 tongue  without  the  heart.  The  prayers  which  come  from  a 
 common  faith,  and  common  gnod  cU fires  arc  better  than  nona, 
 but  have  no  promife  of  Juftification.  But  the  wicked  mufi  be 
 exhorted  both  to  this,  and  more,  even  to  repent,  dcfirc  and 
 pray  fmcercly. 
 
 Errour  46.  It  it  fitful,  and  againft  free  grace,  to  thinks  that 
 any  tvrfks  or  jttioxs  of  our  cwa,  are  retvirdable  y  or  to  fay,  that 
 they  tire  mtritorioutt  though  it  be  nothing  but  retvardablenefs  that 
 is  meant  by  it. 
 
 Contr.  The  Papifts  have  fo  much  abufed  the  word  nterit% 
 by  many  dangerous  opinions  about  it,  that  it  is  now  become 
 more  unmeet  to  be  ufed  by  us  than  it  was  in  ancient  timcs,whcn 
 the  Doctors  and  Churches  (even  Aufk in  himfclf)did  commonly 
 ufc  it.  But  if  nothing  be  meant  by  it,  but  revpardalhnefs,  or 
 the  relation  of  a  duty  to  the  reward  as  freely  promifed  by  God 
 (as  many  Papifts  themfelves  undcrftand  it,  and  the  ancient 
 Fathers  generally  ditj  he  that  will  charge  a  man  with  errour 
 in  doftrine  for  the  ute  of  an  inconvenient  word,  is  unchtr- 
 table  and  pcrverfc  ;  especially  when  it  is  other  mens  abufe, 
 which  hath  done  moft  to  make  it  inconvenient.  The  merit  of 
 the  caufe  is  a  common  phrafe  among  all  Lawyers,  when  there 
 is  commutative  meriting  intended.  I  have  fully  (hewed  in  my 
 Confejfton,  that  the  Scripture  frequently  ufeth  the  word  [nw- 
 *ty]  which  is  the  fame  or  full  as  much  :  And  a  fubjed  rmy  be 
 faid  to  merit  protection  of  his  Prince  >  and  a  fcholar  to  merit 
 fraifc  of  fe is  Matter,  and  a  child  to  defcrve  love  and  refpec% 
 from  his  Parents,  and  all  this  in  no  refpedr  to  commutative  Ju- 
 ftice,  wherein  the  Re v arder  is  fuppofed  to  be  a  gainer  at  alls 
 but  only  in  governing  diftnbutive  Juftice,  which  givcih  every 
 one  that  which  (by  gift  or  any  wayj  is  his  due.  And  that 
 every  good  man,  and  every  good  action,  deferveth  praife,  that 
 is,  to  be  ettcemed  fuch  as  it  is.  And  that  there  is  alfo  a^ow- 
 farative  merit,  and  a  not  meriting  evil  :  As  a  Believer  may  be 
 faid  not  to  deftrve  damnation  by  the  Covenant  of  Grace,  but 
 only  by  for  according  to)  the  Law  of  Nature  or  Works. 
 
 But  to  pafs  from  the  word  merit  (which  I  had  rather  were 
 quite  difufed,  becaufe  the  danger  is  greater  than  the  benefit  J 
 the  thing  fignified  thus  by  it,  is  part  all  diff»ute,  viz.  that  what- 
 ever duty  God  hath  promifed  a  Keward  to,  that  duty  or  work 
 
 Yy  z  u 
 
___^— ^ — «■■■  ■        «■  I     II  I 
 
 35*  The  Life  of  Fditk. 
 
 is  Renw^Mc  tccording  to  the  tcnour  of  that  promife :  And 
 they  thit  deny  this,  deny  Gods  Laws,  and  Government,  and 
 Judgement,  and  his  Covenant  of  Grace,  and  leave  not  them^ 
 felvcs  one  promifc  for  faith  to  reft  upon  :  So  certainly  would 
 allthefe  pcrfons  be  damned,  if  God  in  mercy  did  not  keep 
 them  from  digefting  their  own  errours,  and  bringing  them 
 into  pra&icc. 
 
 Etiour  47.  God  is  fie  a fed  with  us  only  for  the  rigbteoufnefs  of 
 Chrift,  and  not  for  any  thingin  our  [elves. 
 
 Contr.  This  is  iuflkiently  anfwercd  bcfore.Hc  blifphemcth 
 God,  who  thinkcth  that  he  is  no  better  flea  fed  with  holinefs 
 than  with  wickcdnels  s  with  well  doing,  than  with  ill  doing. 
 'fbeytbat  are  in  the  fiejb  cannot  fleafe  God,  Rom.  8.  6,7.  but 
 the  fpiritual  and  obedient  may.    Without  faith  it  is  intfofible  to 
 fleafe  hint,  becaufc  unbelievers  think  not  that  he  is  a  Kewarder% 
 and  therefore  will  not/i<^his  reward  atight ;  But  they  that 
 will  plcafe  him,  mud  believe  that  he  island  that  he  is  a  rew  order 
 of  them  that  diligently  fee\hm,Ucb.  11.6.  They  forget  not  to 
 do  good  and  diftiibute,  becaufe  with  fucb  facrifices  God  is  vpeU 
 flea  fed,  Hcb.  13.  And  in  a  word,  it  is  the  work  of  all  their 
 lives  to  labour,  that  whether  living  or  dying  they  may  be  accefted 
 of  him,  2  Cor.  5.  8, 9.  and  to  be  fuch,  and  to  do  thofc  things 
 as  are  f  leafing  in  his  fight.   Nay,  I  will  add,  that  as  the  glory  of 
 God,  that  is^the  glorious  demonftration  or  affearanccof  bimfclf 
 in  his  work},  is  materially  the  ultimate  end  of  man  *>    fo  the 
 fleafingofbimfrffin  this  his  glory  (hining  in  his  Image  and 
 Works,  is  the  very  afex,  or  higheft  formal  notion  of  this  ul- 
 timate end  of   God  and  of  man,   as  far  as  is  within  our 
 reach. 
 
 No  mans  works  pletfc  God  out  of  Chrift,  both  becaufe  they 
 f  arc  unfound  and  bad  in  the  ffring  and  e ndy  and  becaufe  their 
 
 faultinefs  is  not  pardoned.  But  in  Chrift,  the  pcrfons  and 
 duties  of  the  godly  arc  fleafag  to  God,  becaufe  they  have  his 
 Image,  and  are  fincerely  good,  and  becaufe  their  former  fins,  and 
 prefent  imperfections  arc  forgiven  for  the  fake  of  Chrift  (who 
 never  reconciled  God  to  wickednefs. 
 
 Errour  48.  It  ismrcenaryt*  worhjor  a  reward,  and  legal 
 tofct  men  on  doing  for  falvation. 
 Contr,    It  h  legal  or  fooliih  to  think  of  mrkjngfer  any 
 6  reward, 
 
The  Life  $f  Faith.  357 
 
 reward,  byfticb  meritorious  workj  as  make  the  reward  to  be  not 
 of  grace,  but  of  debt,  Rom.  4.  4,  But  he  that  maketh  God  him- 
 fclf,  and  his  cvctlafiing  love  to  be  his  reward,  and  fruftcth  in 
 Chrift  the  only  reconciler,  as  knowing  his  guilt  and  enmity 
 by  fin  ;  and  laboureth  for  the  food  which  perifheth  nor,    but 
 endureth  to  everlafting  life  \  and  laycth  up  a  treafurc  in  Hea- 
 ven, and  miketh  himlclf  friends  of  the  Mammon  of  unrighte- 
 oufneis,  and  layeth  up  a  good  foundation  for  the  time  to  come, 
 laying  hold  upon  eternal  life,  and  ftrivcrh  to  enter  in  at  the 
 ftrait  gate,  and  frghtcth  a  good  fight,  and  finifheth  his  comie 
 for  the  Crown  of  Rightcoufncfs,  and  fuffcrcth  perfecution  for 
 a  reward  in  Heaven,  and  praycth  in  fecret  that  God  may  re- 
 ward him,  and  alwaics  aboundeth  in  the  work  of  the  Lord', 
 becaufc  his  labour  is  not  in  vain  in  the  Lord,  and  endureth  to- 
 the  end,  that  he  may  be  faved,  and  is  faithful  to  the  death, 
 and  overcometh,  that  he  may  receive  the  Crown  of  Life :  this 
 man  taketh  Gods  way,  and  the  only  way  to  Heaven',  and  they 
 that  thus  feek  not  the  reward  (being  at  the  ufc  of  reafonj  are 
 never  like  to  hare  it. 
 
 Errour  49.  It  it  not  lawful  for  the  juftified  to  fray  for  the 
 far  don  of  an)  penalties,  but  tew for al. 
 
 Contr.  The  ground  of  this  is  before  overthrown. 
 Errour  50.  his  nut  lawful  to  fray  twice  for  the  far  don  of  the 
 fame  fin  j  becau/e  it  intplietb  unbelief,  as  if  it  were  not  pardoned' 
 already. 
 
 Contr.  It  is  a  duty  to  pray  oft  and  continuedly  for  the  par- 
 don of  former  fins :  1.  Becaufc  pardon  once  granted  muft  be 
 continued  i  and  therefore  the  continuance  mult  be  prayed  for : 
 If  you  fiy,  It  U  certain  to  be  continued,  I  anfwer,  then  it  is 
 ascertain  that  you  will  continue  to  pray  for  it  (and  to  live  a 
 ho!y  life. J  2.  Becaufc  the  evils  deferved,  are  fuch  as  we  arc 
 not  perfectly  delivered  from,  and  are  in  danger  of  more  daily, 
 And  therefore  we  muft  pray  for  daily  executive  pardon,  t'^at  is, 
 impunity  >  and  that  God  will  give  us  more  of  his  Spiiif,  and 
 favc  us  from  the  fruit  of  formerfin :  Becaufe  our  rigHt  to  ru- 
 turc  impunity  is  given  before  all  the  impunity  it  felt.  3  And 
 the  compleat  Juftificttion  from  all  paft  (ins,  is  yet  to  come  at 
 the  day  of  judgement.  And  all  this,  (befidesthat  feme  that 
 Have  pardon,  know  it  not)  may  and  mud  be  daUy  prayed  for. 
 
 Y  y   3  Errour- 
 
?98  The  Life  of Faith. 
 
 Eirouf  fi.  The  Jujtifiedwuft  not  fray  again  for  tU  far  don 
 cf  the  fins  before  converfion. 
 
 Contr*  VVhaf  was  laft  faid  confutcth  (his. 
 Euour   52.  Nt  man  at  all  way  fray  for  fardon,  but  only  for 
 afjurance  :  Fur  the  fins  »fthe  Ele&  are  all  pardoned  before  they 
 trerebom:  and  the  non-el?&  have  no  faiiffa.Bion  made  (or  their 
 /f>jj,  and  therefore  their  far  don  h  imfcffvle. 
 
 Contr.  Mattb*  6.  Forgive  us  our  trefpatfes,  &c. 
 Thcfc  confluences  do  but  fhew  the  falftiood  of  the  ante- 
 cedents. 
 
 Errour  53  No  wan  cart  know  that  be  it  under  the  guilt  of 
 any  ftn  >  btcaufc  no  man  can  knc>w  but  that  he  ie  eU8y  andconfe- 
 quet.tly  juftificd  already. 
 
 Contr.  No  infidel,  or  impenitent  perfon  is  jullified. 
 Errour  54..  Cbrtft  only  is  covenanted  with  by  the  Fathtr^  and 
 be  is  the  only  Prcmifer  as  for  us,  and  not  we  for  ourftlves. 
 
 Contr.  Chrift  only  hath  undertaken  to  do  the  work  of 
 Chrift,  but  man  muft  undertake,  andpromifc,  and  covenant, 
 even  to  Chrift  himfclf,  that  fby  the  help  of  his  grace)  he  will 
 do  his  own  part.  Or  elfc  no  man  mould  be  baptized.  What  a 
 Baptifmand  Sacramental  Communion  do  thcfc  men  make? 
 He  that  doth  not  covenant  with  the  Father,  Son,  and  Holy 
 Spirit,  ha:h  no  right  to  the  benefits  of  Gods  part  of  the  Cove- 
 nant. And  no  man  fat  sgej  can  be  faved  that  doth  not  both 
 promile  and  perform. 
 
 Enour  55.  Wc  are  not  only  freed  from  the  condemning  fen- 
 tence  of  the  Law  >  but  freed  aifo  from  its  Commit  ds. 
 
 Contr.    Wc  are  not  under  Mofij  Judaical  Law,  which  was 
 proper  to  their  Nation,  and  then  Prpfelites  :  Nor  are  we  un- 
 der a  neccflny  or  duty,  of  Lbouring  after  peifcd  obeditnee  in 
 our  felvcs,  as  the  condition  of  our  Juftification  or  Salvation  i 
 but  to  renounce  all  Fuch  expirations.     Nor  will  the  Law  of 
 Works  it  ftlfcver  jumric  ui  (as  iomc  affirm^  as  having  per- 
 fectly fulfilled  it  by  another:    But  wc  arc  jujiificd  againft  its 
 charge ,   and  not  by  it ,    by    the  Covenant  of  Grace,  and 
 not  of  Work*.     But  perfet?  otedUnce  to  all  the  Law  of  Na- 
 ture, and  all  the  Commands  of  Chrift,  is  iiill  our  duty,  and 
 finccrc  obedience  is  nccefliry  to  our  fal  vatior.     All  our  duty  is 
 ■ot  fupeicrrogation. 
 
 Errom 
 
The  Life  of  Faith.  359 
 
 Errour  56.  When  a  man  doubt  el  b  whether  he  b;  a  Brficvcr 
 er  penitent,  be  mufi  believe  that  Cbrifi  repented  and  believed  for 
 kirn. 
 
 Contr  Chrift  never  had  (in  to  rep:nt  ofi  and  it  is  not  pro- 
 per to  fay  one  repenreth  of anothcrs  lin  \  drift  believed  his 
 Fathers  but  had  no  ufc  for  that  faith  in  a  Medutour  which 
 tee  mult  have.  He  that  repenreth  nor,  and  bclievcth  not  hirn- 
 feli,  (hill  be  damned  :  Th.reforc  you  rruy  fee  how  Chrift  re- 
 pented and  believed  for  us. 
 
 Errour  57.  A  man  that  tru(letb  to  be  juflified  at  the  diy  of 
 Judgement,  againft  the  charge  of  unbelief,  impenitency  and  hypo- 
 crific,  by  his  own  faith,  repentance  andfincerityy  as  bis  particular 
 (ubordmate  Right  eoujnefl,  and  not  by  Chrift  s  Right eoufaefs  imputed 
 only  finntlh  againft  free  grace. 
 
 Contr.  Chrifts  Righteoufncfs  is  imputed  or  given  to  none, 
 nor  (hall  j  iftifle  any  that  are  true  Unbelievers,  Impenitent  or 
 Hypocrites ;  Therefore  if  any  fuch  pcrfon  truft  tobr  juftificd  by 
 Chnft,  he  decciveth  him.  If  the  charge  be,  7hou  art  an  Infidel 
 or  impenitent,  it  is  frivolous  to  fay,  But  Chriji  obeyed,  fufferedt 
 er  believed,  or  repented  for  me.  But  he  that  will  then  be  juftt- 
 hed  againft  that  charge,  muft  fay,  and  fay  truly,  I  truly  be- 
 lieved, repented  and  obeyed. 
 
 Errour  5  8.  There  it  m  ufefor  a  Justification  againft  any  fuch 
 falfe  accuftttion  before  God,  wha  kriowetb  all  mens  hearts. 
 
 Contr.  j.  You  might  as  well  fay,  There  is  no  ufe  of  judg- 
 ing men  according  to  what  they  have  done,  when  God  know- 
 cth  what  they  have  done  already.  2.  Weatcro  be  juftified  by 
 God  before  men  and  Angels,  that  Chrift  may  be  glorified  jn 
 his  Saints,  and  admired  in  all  them  that  believe,  becaufe  the 
 Gofpcl  was  believed  by  them,  2  fbe[«  1.  10,  1 1.  And  not  only 
 the  mourh  of  iniquity  may  be  (topped,  and  open  falfe  accufa- 
 tions  confuted  >  but  that  the  prejudices  and  heart-Hinders  of 
 the  wicked  may  b:  refellcd,  and  our  r?ghteo  jfnefs  be  brought 
 fnthas  the  light,  and  cur  judgement  as  the  noon  day  :  That 
 all  the  falfe  judgements  and  reproaches  of  the  wicked  againft 
 the  juft  may  be  confounded  >  and  they  may  anfwer  for  all 
 their  ungodly  faying?,  and  hardfpeeches  (as  Henoch  prophc- 
 ficdj  agaiiiit  the  godly  .*  and  that  they  that  fpeik  evil  of  us, 
 becaufe  we  run  not  with  them  to  all  excefs  of  nor,  may  give 
 
360  The  Life  of  Faith. 
 
 an  account  to  him  rvbj  ia  ready  to  judge  the  quicks  and  the  dea&% 
 1  Pet.  4.  4, 5.  And  that  til  may  be  fee  ftraight  which  men 
 made  crooked  ,  and  hidden  things  be  ail  brought  to 
 light. 
 
 5.  And  we  mud  be  better  acquainted  with  the  ingenuity  of 
 the  great  accufer  of  the  Brethren,  before  we  can  be  fure  that  he 
 who  belyed  God  to  man,  will  not  bely  man  to  God  i  feeing  he 
 is  the  Father  of  lyes,  and  did  Co  by  Job,  dec. 
 
 4.  But  we  mA\  not  think  of  the  diy  of  Judgement,  as  a  day 
 of  talk^  b:twccn  God,  and  Satan,  and  M*n*  but  as  a  day  of 
 DECISIVE  LIGHT  or  manifest  ion.  And  Co  the  cafe  is  out 
 of  doubt.  The  F  ait  b, Repentance  and  Sincerity  of  the  juft  will 
 be  there  manifeft,  againft  all  former  or  latter,  real  or  veitual 
 calumnies  of  men  or  dc )  ils  to  the  contrary. 
 
 5.  But  above  all  let  it  be  marked,  that  nothing  clfe  can  be 
 matter  of  controvertie  to  be  decided.  That  Cbriji  batb  obeyed, 
 end  fujfered,  and  ptisfied  for  Believers  (ins,  and  made  a  tc- 
 flament  or  covenant  to  pardon  all  tTue  Believers,  will  be  kyoren 
 totheaccufcr,  and  paft  all  doubt.  The  day  of  Judgement  is 
 not  to  try  Chriftj  obedience  and  firings,  nor  to  decide  the 
 cafe  whether  he  fulfilled  t be  La n>,  and  fat  it  ficd  for  fin,  or  made 
 apardoningCovenant  to  Believers :  But  whether  we  have  fart 
 in  biw  or  wot,  and  fo  are  to  be  juftified  by  the  Gofpcl  Covenant, 
 through  his  merits  againft  the  Legal  Covenant ;  And  whether 
 we  have  fulfilled  the  conditions  of  the  pardoning  Covenant  or 
 not.  This  is  all  that  can  be  then  made  a  Controvexfiei  this 
 is  the  fee-rets  of  mens&^xr*  and  cafe  that  mutt  be  opened  before 
 the  world  by  God.  However  we  doubt  not,  but  the  glory  of 
 all  will  redound  to  Chriit,  whoiemeiits  are  unquestioned. 
 
 6.  Notealfo,  that  Chrift  will  be  the  Judge  on  fuppohtion 
 of  his  merits,  and  not  the  party  to  be  tryed  and  judged. 
 
 7.  Note  alfo,  that  we  arc  to  be  judged  by  the  Ntw  Cove- 
 nantor Law  of  Liberty,  and  therefore  it  is  the  condition  of 
 that  Covenant  (as  made  with  us)  which  is  to  be  enquired 
 after. 
 
 8.  Notealfo  that  Chrift  himfclf  in  Mattb.  25.  (and  every 
 where)  when  he  defcribcth  the  day  of  Judgement,  doth  not 
 at  all  fpeakofany  decifton  of  fuch  a  contiovcrfie,  as  whether 
 he  was  the  Lamb  of  God,  who  took  away  the  fins  of  the  world  > 
 
Tic  Life  of  Faith.  361 
 
 or  whether  he  did  his  part  or  not  \  but  only  whcthci  men  did 
 their  parts  or  nor,  and  (hewed  the  fincerity  of  their  love  to 
 God  and  him,  by  venturing  all  for  him,  and  owning  him  in 
 his  fervants,  to  their  coft  and  hazard.  And  the  fruit  of  Chriflt 
 part  is  only  mentioned  as  a  prefuppofed  thing,  Come  ye  bleffed 
 
 of  my  Father,  inherit  the  Kingdom  prepared  for  Jou* 
 
 For  I  was  hungry ,  &c  The  Preparation  (in  Gods  Decree 
 and  (Thrifts  merits  J  is  unqueftioned,  and  Co  is  the  donation  to 
 all  true  Believers  i  therefore  it  js  the  cafe  of  their  title  to  this 
 gift,  and  of  the  condition  or  evidence  of  their  titic>  which  if 
 here  tryed  and  decided. 
 
 Laftly ,  Note  1  hat  upon  the  decifion ,  in  refpeft  of  both  to- 
 gether (Chi his  Merits  and  Covenant  as  fuppofed,  and  their 
 own  true  Faith,  and  Love,  as  manifefted  decifwely)  they  arc 
 called  Righteous,  v.  46.  The  Righteous  into  life  eternal. 
 
 So  much  to  take  the  Humbling- blocks  out  of  the  way  of 
 Faith,  about  Free-Grace  and  Juftirication,  which  the  weak- 
 nefs  of  many  well  meaning  erroneous  men  hath  laid  there  of 
 late  times,  to  the  great  danger  or  impediment  of  weak  Be- 
 lievers. 
 
 Jp.57-  M-  **fc  *?  '**  ftumhting  blocks  cut  of  the  way  4 
 my  feofU' 
 
 Levit.  1 9. 14.  Thou/halt  not  put  g  ftumbling-bloek^fafcre  xh$ 
 blind,  butjbalt  fear  thy  God. 
 
 CHAP.    IX. 
 
 Htw  t$  rive  by  Faitby  in  order  to  the  exereifc  of  other  grans  ana 
 duties  ofSanQification,  and  Obedience  to  God. 
 
 And  firfi  tf  the  Votirinal  VireU'ms.* 
 
 WE  cannot  by  Faith  promote  San&ification,  unlcfs  we 
 understand  the  nature  and  reafons  of  Smdiilcation. 
 This  therefore  mud  be  our  firft  endeavour. 
 
 The  word  [SanSified']  doth  fignifie  that  which  isfefarated 
 to  Godfrom  commonufes.j  And  this  fffaration  is  either  by  God 
 bimfelf  (as  he  hath  Uncjtificd  the  Lords  day,  &c.)  or  by  mans 
 
 2z  dedication 
 
36a  The  Life  of  Faith. 
 
 dedication  -y  cither  of  perfons  to  i  holy  office  *  and  fo  the  Mini- 
 ftcrs  of  Chult  tie  fanGified  in  their  Ordination  ( which  is  a  Con- 
 fcerjtion)  and  their  fe  If- dedication  to  God.  (And  it  is  high  fa- 
 ciiledgein  themfclvcs,  or  any  other,  that  (hall  alienate  them 
 unjuftly  from  their  facred  calling  and  work.)  Or  of  things  to 
 holy  ufts  i  (as  plxces  and  utcniils  may  be  fanctified  :  Or  it  may 
 be  a  dedication  oiftrfms  to  a  holy  ftate,  r/Utitn  and  ufe  i  as  is 
 that  of  every  Chriftian  in  his  Baptifm  ;  and  this  is  either  an 
 external  de  die  at  ion  \  and  fo  all  the  baptized  are  f  wcT/fied  and 
 holy,  or  an  internal  Dedication,  which  if  it  be  fwcere,  it  is 
 both  atlualind  habitual,  when  we  both  give  up  our  fclvcs  to 
 God  in  Covenant,  andarealfo  di/pofed  and  inclined  to  him  i 
 and  our  hearts  arc  Cct  upon  him  »  yea  and  the  life  alfo  conillteth 
 of  the  exerctfe  of  this  difpofition,  and  performance  of  this  cove- 
 nant. This  is  the  Sanguification  which  here  I  fpeak  of.  And 
 fo  much  for  the  name. 
 
 The  doctrinal  Propositions  nccclTary  to  be  underftood  about 
 it,  are  thefe  (more  largely  and  plainly  laid  down  in  my  Con- 
 ftfflon,  Ch*p.  3  ) 
 
 Prop.  i.  So  much  of  the  appearance  er  Image  of  God  as  there 
 U  upon  any  creature,  fo  much  'it  it  gnd  and  amiable  to  Cod  and 
 man. 
 
 Object.  Godlovethus  from  eternity ,  and  when  we  pure  bit 
 enemies  i  not  becaufe  we  were  good,  but  to  ntak.e  tts  bctttr  than  we 
 were. 
 
 Anfw.  Gods  Love  (and  til  Love  J  confiftcfh  formally  in 
 complacency.  GoHhathno  complacency  in  any  thing  but  in 
 goody  or  according  to  the  mcafure  of  itsgoodnefs :  From  eter- 
 nity God  fere  feeing  the  good  which  would  be  in  us,  loved  us 
 as  good  in  tffe  cognito ,  and  not  as  a&ualy  good,  when  we  were 
 not.  When  wc  were  his  enemies,  he  had  a  double  love  to  us 
 (or  complacency^)  the  one  was  for  that  natural  good  which  re- 
 mained in  us  as  wc  were  men,  and  repairable,  and  capable  of 
 being  made  Saints.  The  other  was  for  that  f ore feen  good  as  in 
 Recognita,  which  he  purpofed  in  time  to  come,  to  put  upon 
 us.  This  complacency  exceeded  not  at  all  the  good  which  was 
 the  object  of  it  :  But  with  it  wai  joyncd  a  wS  andpurpofe  to 
 give  us  grace  and  glory  hereafter »  and  thence  it  is  called,  A 
 Uve  of Benevolence :  Not  but  that  comp lacency  is  the  true  no- 
 tion 
 
The  Lift  of  Faith.  363 
 
 tion  oiLove  i  and  Benevolence,  or  a  purpofe  to  give  bencnrs,  is 
 buc  thc/r«if  of  if.  But  if  my  will  needs  call  the  Benevriencc 
 alone  by  the  name  of  Love,  we  deny  not  in  that  fenfe  that  God 
 Ioveth  Saul  a  perfecufor,  as  well  as  Paul  an  Apoftlc  >  in  that 
 his  put pofe  to  do  him  good  is  the  lame. 
 
 Object.  God  Ioveth  us  in  Chrift,  and  for  bis  right  eoufnefs  t  and 
 not  only  for  our  own  inherent  holme fs. 
 
 Anfw.  1,  The  Benevolence  of  God  is  cxercifcd  towards  us 
 in  and  by  Chrift  •,  and  the  fruits  of  his  Love  are  Chrift  bimfelf, 
 and  the  mercies  given  us  with  Chrift,  and  by  Chrift.  And  out 
 Pardon*  and  Juftificat  ion,  *nd  Adoption,  and  Accept  at  c<  is  if 
 h*  meritorious  rightcoufnefs  :  And  it  is  by  him  that  we  arc 
 pofleffed  with  Gods  Spirit,  and  renewed  according  to  his 
 Imige^n  Wifdom,  and  Rightcouf  eft,  and  Holinefs ;  And  all 
 this  relative  and  inherent  mercy  we  haVe  as  in  Chrift,  related  fo 
 him,  without  whom  we  have  nothing:  And  thus  it  is  that 
 we  arc  accepted  and  beloved  in  him,  and  for  his  rightcoufnefs. 
 But  Child  did  not  die  or  merit  to  change  Gods  Nature^  and 
 make  him  more  indifferent  in  his  Lqvc  to  the  holy  and  the 
 unholy,  or  equally  to  the  more  holy,  and  to  the  lefs  holy.  But 
 his  complacency  is  iiill  in  no  rhan  further  than  he  is  made  truly 
 amiable  in  his  real  holinefs )  and  his  relation  to  Chrift, and  to  the 
 Father.  ( The  Doctrine  of  Imputation  is  opened  b. fore.;  John 
 16.27.  7be  Father  himfelf  Ioveth  you,  becaufe  ye  have  I  wed  me, 
 arid  believed,  &c.  And  14.21.  He  that  Ioveth  me,  fhatt be  loved 
 
 *fmy  Father As  God  loved  us  with  the  love  o(  benevolence, 
 
 and  fo  much  complacence  as  is  before  dtfenbed  before  we  loved 
 bim  (1  John  4.  10.  Ephcf  a.  4.)  fo  he  now  Uveth  us  com f la* 
 centiaVy  for  his  Imagt  upon  us,  and  fo  much  of  his  grace  as  fe 
 found  in  us  j  and  alfo  for  our  relation  to  his  Soi,  and  to  him- 
 felf, which  wc  fland  in  by  this  grace  :  But  as  he  Ioveth  not 
 SwIjl  perfecutor,  under  the  notion  of^fulfiBer  ofhif  Law  in 
 Chnjl  •,  f0  neither  doth  he  love  David  in  his  tin,  under  the  no- 
 •  of  one  rhat  is  without  fin,  and  perfect,  as  having  fulfilled 
 Law  in  Chrift  ;  But  fo  Ioveth  him  in  Chrift,  as  fo  pardon 
 l>^»,  and  make  him  moic  lovely  in  himfclf,  by  (teatirg 
 4  clean  heart,  and  renewing  a  right  fptrit  within  bim, 
 tor  the  fake  of  the  fuisfatiion  and  merits  .of  Chrift. 
 
364  The  Lifi'fF*'**' 
 
 frof.  2.  Hohncfs  is  Gods  Image  upon  us,  md  that  which 
 
 was  our  primitive  amiablcncft,  Col.  3.  10. 
 frof.  3.  The  lofs  of  Holinefs,  was  the  lots  of  oux  amiable- 
 
 nefs,  and  our  Hate  of  enmity  to  God. 
 frof.  4.  Holinefs  confiftethm  1.  Oar  refrgnarion  of  our 
 fclvcs  to  God  as  our  Owner,  and  fubmiflion  to  his  Pro- 
 vidence :  2.  And  our  fubje&ion  to  God  as  our  Ruler  * 
 and  obedience  to  his  Teaching  and  his  Laws :   j.  And 
 in  Thankfulnefs  and  Love  to  God  as  our  Chief  Good, 
 efficiently  and  finally. 
 Frof.  J.  Love  is  that  finilperfc&tvc  aft,  which  implyeth 
 and  comprchendeth  all  the  reft »  and  (o  is  the  fulfilling 
 of  the  Liw,  and  the  true  ftate  of  fan&iftcation,  Rom* 
 13.  10.  Mattb.  22.  37.  Mark^i2.  33.  1  Jvbn  7.  16. 
 Trof.  6.  Heaven  it  felf,  as  it  is  our  ultimate  end  and  per- 
 fection, is  but  our  perfed  Love  to  God  maintained  by 
 perfect  vifion  of  him,  with  the  perfect  reception  of  hi* 
 Love  to  us. 
 frof.    7.  Therefore  rt  was  €hrifts  great  bufinefi  in  the 
 world,  to  dcftioy  the  works  of  the  Devil,  and  to  bring 
 us  to  this  perfect  Love  of  God. 
 frof.  3.  Accordingly  the  greateft  ufe  of  Faith  in  Chrift  is 
 
 to  fubferve  and  kindle  our  Love  to  God. 
 frof.  9.  This  it  doth  two  fpecial  waies :  1.  By  procuring 
 the  pardon  of  fin,  which  forfeited  the  grace  of  the  Spirit » 
 that  fothe  Spirit  may  kindle  the  Love  of  God  in  us  • 
 2.  By  actual  beholding  tha  Love  of  God,  which  (hineth 
 to  us  mod  glorioufly  in  Chrift,  by  which  our  Love  muft 
 fee  excited,  as  the  rnoft  fuitable  and  effectual  means, 
 Jabn^.  i.&  4,  10. 
 *r*p.  10.    Our  whole  Religion  therefore  conilftcth  of  two 
 parrs;  1.  Primitive  Holinefs,  reftortd  and  perfected;, 
 a.  The  reftoring  and  perfecting  means:  Or  1.   Love  to 
 God,  the  rinal  and  more  excellent  part :    a.  Faith  in 
 Chrrft,  the  mediate  part.  Faith  caufing Love,  and  Love 
 caufedby  Faith,  1  C*r.  Ia,laft,  &  13.  Rom.  8.  35.  Epbtf* 
 6.  23.  1  Tim.  1.5.2  Ibtf.  3.  5.  1  Cor.  2.  ?,  &  8.  3.  Rom. 
 8.  i8.  James  1. 12.&  2.  5. 1  Fit.  1.  8. 
 Jr*f    Ii,  Repentance  t©wards$God,  is  the  foukreturut© 
 
 G»a) 
 
The  Life  of  Faith.  365 
 
 God  in  Love  >  ind  Regeneration  by  the  Spirit,  is  the 
 Spirits  begetting  us  to  the  Image  and  Nature  of  God  our 
 heavenly  Father,  in  a  heavenly  Love  to  him  :  So  that  the 
 Holy  Ghoft  is  given  us  to  work  in  us  a  Love  to  God, 
 which  1$  our  fan&tfication,  Rom.  5.  l.fitw  5.4,  5,  6,7, 
 1  Cor.  13.  14.   1  John  4.  16. 
 
 Trof.  12.  When  San&iHcation  is  mentioned  as  a  gift  con- 
 sequent to  Faith,  it  is  the  Love  of  God  as  our  Father 
 in  Chnft,and  the  Spirit  of  Love,  that  is  principally  meant 
 by  that  Sanctification . 
 
 Erop.  13.  The  pardon  of  fin  confifteth  more  in  forgiving 
 the  fontam  damni,  the  forfeiture  and  lofsof  Love,  and  the 
 Spirit  of  Love,  than  in  remitting  any  corporal  pain  of 
 fenfe.  And  the  reftonng  of  Love,  and  the  Spirit  of 
 Love,  and  the  perfecting  hereof  in  Heaven,  is  the  moft 
 eminent  part  of  our  executive  Pardon,  Juitification  and 
 Adoption.  Thus  far  San&ifkation  is  Pardon  it  fcl£ 
 Kow.  8.15,16,17.  GW.46.  1  Ccr.  6  io,  n.Tttns  3.  6,7. 
 litwz.  13.,  14.  Row.  6.  Rom.  8.4,10,13. 
 
 Yrop.  14.  The  pardon  of  the  pain  of  fcnl'c,  is  given  us  as  a 
 means,  to  the  executive  pardon  of  the  pain  of  loft,  that 
 is,  to  put  us  in  a  capacity,  with  doubled  obligations  arxl 
 advantages  to  Love  God,  Lukf  7.  47. 
 
 Inf.  15.  SandHfication  therefore  being  bttter  than  all 
 other  pardon  of  fin,  as  being  its  end  \  we  mult  value  it 
 more,  and  muft  make  it  our  tuft  defirc  to  be  as  holy  as 
 may  be,  that  we  may  need  as  little  forgivenefs  as  may  be, 
 and  in  the  fecond  place  only  defirc  the  pardon  of  tha* 
 which  we  had  rather  not  have  committed  \  and  not  make 
 pardon  our  chief  defirc,  Rom.  6>  &7,  &  $  throughout, 
 GgL  5.17.  to-thc  end. 
 
 Trof.  16.  Holinefs  is  the  true  Morality  i  and  they  that  pre- 
 fcrthe  preaching,  and  practice  of  Faith  in  Chrift,  be- 
 fore the  preaching  and  practice  of  Holinefs,  and  Height 
 this  as  meet  morality,  do  prefer  the  means  before  tha 
 end,  and  their  phyfick  before  their  health  ;  And  they 
 that  preach  or  think  to  pra&ife  Hohncfs,  without 
 Faith  in  Chrift,  do  dream  of  a  cure  without  the  only 
 Phylician  of  fouls,  And  they  that  proch  up  Molality 
 Z*  3  * 
 
2  66  ~~  "  ~V&e    L//e  of  Faith. 
 
 as  contorting  tn  mcer  jdltice,  charity  to  men,  and  tempe- 
 rance, without  the  Love  of  God  in  ChriM,  do  fake  a 
 branch  cut  otf  and  withered,  for  the  tree. 
 
 Some  ignorant  Sectaries  cry  down  all  Preaching,  as  mcer 
 morality,  which  doth  not  frequently  tofs  the  name  of  Cbrifr, 
 and  Free  Grace. 
 
 And  fome  ungodly  Preachers,  who  never  felt  the  work  of 
 Faithor  Love  to  God  in  their  own  fouls,  for  want  of  holy 
 experience,  favour  rot,  and  under  Hand  not  holy  Preaching  -y 
 and  therefore  fpend  almoft  all  their  time,  in  declaiming  again  ft 
 fome  particular  vices,  and  fpeakirg  what  they  have  learned  of 
 fome  vertues  of  fobriety,  juftice  or  mercy.  And  when  they 
 have  done,  cover  over  their  ungodly  unbelieving  courfc,  by 
 reproaching  the  weaknelTcs  of  the  former  fort,  who  cry  down 
 Preaching  meermnrality.  But  let  fuch  know,  that  thofc  Mi- 
 nilicrs  and  Chriiiians,  who  juftly  lament  their  lifclefs  kind  of 
 Preaching,  do  mean  by  morality^  that  which  you  commonly 
 call  Ethickj  in  the  Schools,  which  leavcth  out  not  only  Faith 
 in  C^rifi,  but  the  Love  of God,  and  the  S  and  i fie  at  ion  of  the 
 Sfirit,  and  the  heavenly  Glory.  AntLrhey  do  not  cry  down 
 true  morality,  bat  thefe  dead  branches  of  it,  which  are  all  your 
 morality :  It  is  not  morality  it  fcU  inclufively  thar  they  bUmc, 
 but  meer  morality,  that  is,  fo  much  only  as  ArifiotlesEthicbj 
 teach,  as  exciulive  to  the  Chriftian  Faith  and  Love.  Aid  do 
 you  think  with  any  wife  men  for  with  your  own  conferences 
 long  to  rind  it  a  cloak  to  your  Infidel  or  unholy  hearts  and 
 doctrine,  to  miftakc  them  that  blame  you,  or  to  take  advan* 
 tage  of  that  ignorance  of  others  >  The  Grace  of  our  Lordjefus 
 Gbrift,  and  the  Love  of  God  the  Fatbet,  and  the  Communion  of 
 the  Holy  Ghofr,  do  (hut  up  your  Liturgy  by  way  of  B:nedi8ion  i 
 but  it  is  almoft  all  (hut  out  of  your  Sermon.s,unlef$  a  few  heart- 
 lefs  cuftomary  paffages ;  And  when  there  is  nothing  lefs  in 
 your  preaching,  thin/hat  which  is  the  fubftance  of  your  Bap- 
 tifmal  Covenant  and  Chriftianity,  and  your  cuftomary  Bene- 
 diQion  ,  you  do  but  tell  the  people  what  kind  of  Chriftianity 
 you  have,  and  what  BenediQicn :  that  is,  that  you  arc  neither 
 truly  Cbriftians,  nor  BUffed. 
 TiucMwtlityi  or  thtChiiftian  Ethicks,  is  the  Lou  of  God 
 
 and 
 
■    ■     "  -■■!■■    ».-»■■  ■■*■  +*     ■■         -..,■■  ,    |    ,        |     .        -, 
 
 The  Life  of  Faith.  367 
 
 andmantftirredupbytbe  Spirit  of  Cbrijf^  through  l<mtb>  and 
 exercifedin  mrks  of  Piety,  Jftjfcf,  Cbaruy  andTemperance,  in 
 order  to  the  attainment  of  everUfiing  happiuef,  iff  the  pcrftfi  vi- 
 fion  and  fruition  of  God.  And  none  bur  ignorant  ot  brain  lick 
 Se&aries,  will  be  offended  for  the  P/ctching  of  any  of  this 
 Morality .  Lukf  11.  41.  Wo  to  you  Ph  art  fees  •>  for  y%  tytbe  Mtnt 
 andRue — andfafs  ever  Judgment  and  the  Love  of  God  ?  Ibefe 
 ought  ye  to^have  done,  and  not  to  leave  the  other  undone. 
 
 CHAP.    X. 
 
 The  Practical  Dirtftions  to  live  by  Faith  %  a  life  of  Holinefs  or 
 
 Love. 
 
 Direct.   1 .  *TMitf  Jefui  Cbrijl  as  a  Teacher  fent  from  Heaven  ♦ 
 J   the   beft  and  furefi  revealtr   of   God  and  his 
 WiG  unto  mankind. 
 
 All  the  Books  of  Philosophers  arc  faplcfs  and  empty,  in  com- 
 parifon  of  the  teaching  of  Jcfus  Chrift  \  they  are  but  enquiries 
 into  the  nature  of  the  creatures,  and  the  toweft  things,  meft  im- 
 pertinent to  our  happinefs  or  duty;  Or  if  they  rife  up  to  God, 
 it  is  but  with  dark  and  unpractical  conjectures,  for  the  moft 
 part  of  them;  and  the  re(i  do  but  grope  and  fumble  in  ob- 
 fcuriiy.  And  their  learning  is  moftly  but  ufclcfs  fpeculations, 
 and  lixiving  about  wqrds  and  fciences  falfty  fo  called,  which 
 little  tend  to  godly  edifying.  It  is  Chrift  who  is  made  mfdoA 
 to  us,  as  being  himfelf  the  voifdom  of  God.  If  you  knew  but 
 where  to  hear  an  Angel,  you  would  all  prefer  him  before 
 Ariftotle  or  Plato,  or  Cartefw,  or  Gaflendut  -y  how  much  more 
 thcSonhimfeli?  He  is  the  true  Light,  to  lighten  every  man 
 that  will  not  fcrve  the  Prince  of  darknefs.  Chriftians  were 
 firft  called  Chrijts  Vifciples »  and  therefore  to  learn  of  him  the 
 true  knowledge  of  God,  is  the  work  of  every  true  Believer, 
 John  17,  3.  Alls  3.23.  70JW  8.43,47.  &ia  3>27&  **•  47- 
 &  14.  24.Miiffc.  17.  5. 
 
 Direct.  '2.  Remember  that  Cbrifls  n> ay  of  Teaching  is  \  1.  By 
 bis  Word ;  2K  His  Minifters  •,  3.  And  his  Spirit  con)u»Qy  and 
 the  place  for  his  Vifcifles  is  in  his  Church. 
 
 1.  HU 
 
'—*&$  The  Lije  of  Faith. 
 
 I,  His  Gofpcl  written  is  his  Book  which  mud  be  caught 
 us.    a.  His  Mmifters  office  is  to  teach  it  us.    3.  His  Spirit  is 
 
 i.iwardly  to  illuminate  us  that  wc  miy  understand  it.  And  he 
 tnat  will  dcfpile  or  ntgled  eichcr  the  Scripture,  Mtnijiry  or 
 Spirit,  is  never  like  to  learn  of  Chrift. 
 
 Dircd.  J  .  Lookjw  the  L  rd  Jefus,  and  the  tpork^ofmans  Rf* 
 demptionby  hint,  as  thegrtat  defignedReve/ation  of  the  Fathers 
 Love  and  Goodnefs\  even  as  the  fair w^  of  the  world  is  fit  up 
 to  be  the  Glafs  or  Revelation  (eminently)  of  his  Greatnefs. 
 
 Thciefoie  as  you  chufe  your  Book  for  the  fike  of  the 
 Science  or  fubjed  which  you  would  learn-,  folet  thi^b:  the 
 ddigncd,  Studied,  conftant  ufc  which  you  make  of  Crjrift,  ui 
 fee  and  admire  in  him  the  Fathers  Love.  When  you  read  your 
 Grammar,  if  one  ask  you,  why  ?  you  will  fay  it  is  to  learn 
 the  language  which  it  tcacheth  \  and  he  that  readcth  L*w»boo\q% 
 or  Philofophy,  or  Medicine,  it  is  to  learn  Lave,  Philofophy  or  Pby- 
 fici^:  Co  whenever  you  read  the  Gofpel,  meditate  on  Chrift,  or 
 hear  his  W^rd  ',  if  you  are  askt  why  you  do  it  ?  be  able  to  fay, 
 1  do  it  to  ham  the  Love  of  God,  which  is  no  where  elfe  in  the  world 
 to  be  learnt  fo  well.  No  wonder  if  Hypocrites  have  learned  to 
 mortifie  Str ipture,  Sermons,  Prayer st  and  all  other  means  of 
 grace >  yea  all  the  world  which  (hould  teach  them  God  >  and 
 to  learn  thclttters,  and  not  thefenfe:  But  it  is  moftpittifal 
 that  they  mould  thus  mortific  Cbrift  bimfelf  to  them  i  and 
 ihould  gaze  on  the  glafs,  and  never  take  much  notice  of  the 
 face  even  of  the  Love  of  God  which  he  is  ftt  up  to  de- 
 clare. 
 
 Direct.  4.  Therefore  congeft  all  the  great  difcoveries  af  this 
 Love,  and  fet  them  all  together  in  order  >  and  mak<  them  your 
 daily  \}udy  ,  and  abhor  all  doctrines  orfuggeftions  from  men  or  de- 
 vils,* which  tindto  difgrace,  diminijh  or  hide  this  revealed  Love 
 ofQodinChrift. 
 
 Think  of  the  grand  defig*  it  fdf  •>  the  reconciling  and  faving 
 of  loft  mankind  :  Think  of  the  gracious  nature  of  Chrift,  of 
 his  wonderful  condefcention  in  his  incarnation  in  his  life  and  do- 
 ctrine, in  his  Offerings  and  death  i  in  his  miracles  and  gifts : 
 Think  of  his  merciful  Covenant  and  Promifes  \  of  air  his  benefitr 
 given  to  his  Church  y  and  all  the  privileges  pf  his  Saints  i  of 
 pardon  and  peace ,  of  his  Spirit  of  Hohnefs,  of  pre fer vat ion  and 
 
 provifieij, 
 
The  Life  of  Faith.  369 
 
 fnvifioH,  ofrcfurrtcthn  and  }ufttficationt  ami  of  the  life  of  glory 
 which  we  (hall  lrvc  for  ever.  And  if  the  Faith  which  lookcth 
 on  all  thefe%  cannot  yet  warm  your  hearts  with  love,  nor  en- 
 gage  them  in  thankful  obedience  to  your  Redeemer,  certainly 
 it  is  no  true  and  lively  Faith. 
 
 But  you  muft  not  think  narrowly  and  feldom  of  thefc  mer- 
 cies i  nor  hearken  to  the  Devil  or  the  doctrine  of  any  miftaken 
 Teachers,  that  would  reprcfent  Gods  Love  as  vailed  or  cc- 
 clipfed*  or  (hew  you  nothing  but  wrath  and  flames.  That 
 which  Chrift  principally  came  to  reveal,  the  Devil  principally 
 ftrivcth  to  conceal,  even  the  Love  of  God  to  finmrs  i  that  fo 
 that  which  Chrift  principally  came  to  ttorle^  in  us,  the  Devil 
 might  principally  labour  to  deftroy*  and  that  is,  our  love  t* 
 him  that  hath  fo  loved  us. 
 
 Direct.  5.  Taks  heed  of  all  the  Antinomian  Doctrines  before 
 ttcitedy  which,  to  extol  the  imply  Name  and  Image  cf  Free 
 Grace,  do  defiroy  the  true  principles  and  motives  of  holinefs  and 
 obedience. 
 
 Dirt&.  6.  Exercift  your  Faith  upon  eV  the  holy  Scriptures, 
 frecepts,  Promifts  and  Ikreatnixgs,  and  not  on  one  1}  them  aknt. 
 For  when  God  hath  appointed  all  conjunctly  for  this  work, 
 you  are  unlike  to  have  his  bit  fling,  or  the  crT.6t,  if  you  will 
 lay  by  moft  of  hii  remedies. 
 
 Direct.  7.  Take  not  that  for  Holinefs  and  Good Workf,  which 
 is  no  fveh  thing  >  tut  either  mam  inventions,  or  fonte  common 
 gifts  of  God. 
 
 It  greatly  dtludeth  the  world,  to  take  up  a  wrong  defcrip* 
 tion  01  character  of  Holinefs  in  their  minds.  As  1 .  The  Pa- 
 pitfs  take  it  for  Holinefs,  to  be  veiy  obfervant  in  their  adoration 
 of  the  fuppofed  tranfubftantiated  Hott>i  to  ufe  their  reliques, 
 pilgrimages,  erodings,  prayeis  to  Saints  and  Angels,  anointings, 
 Candles,  Images,  obfervation  of  meats  and  daies,  penance,  au- 
 ricular confeflion,  praying  by  numbers  and  hours  on  their 
 beads,  &c.  They  think  their  idle  ceremonies  are  holinefs,  and 
 that  their  hurtful  aufterkies,  and  (elf-affliCjtings  fby  riling  in 
 the  night,  when  they  might  pray  as  long  before  they  go  to 
 bed)  ( and  by  whipping  thcmfelvcs^)  to  be  very  meritorious 
 parts  ef  Religion.  And  their  vows  of  renouncing  marriage 
 and  propriety,  and  of  abfolute  obedience,  to  be  «  fete  of 
 perfection.  Aaa  2.  Oihcrs 
 
gyo  The  Life  of  Faith. 
 
 2.  Others  think  that  Holinefs  confifteth  much  in  being  rc- 
 baptized,  tnd  in  ccnfuiing  the  Par  ifh-Churchcs  and  Miniftcrs 
 as  Null,  and  in  withdrawing  from  their  communion  >  and  in 
 avoiding  forms  of  prayer,  &c. 
 
 ).  And  others  for  the  fame)  think  that  more  of  it  conGft- 
 cth  in  the  gifts  of  utterance,  in  praying,  and  preaching,  than 
 indeed  it  doth  \  and  that  thofe  only  arc  godly,  that  can  pray 
 without  book  (in  their  families,  or  at  other  times)  and  that 
 are  mod  in  private  meetings  *,  and  none  but  they. 
 
 4.  And  fomc  think  that  thegreateft  parts  of  Godlinefs,  arc 
 the  fpiiit  of  bondage  to  fear ,  and  the  fhedding  of  tears  for  (in  > 
 or  finding  that  they  were  under  terrour,  before  they  had  any 
 ipiritual  peace  and  comfort )  or  being  able  to  tell  at  what  Ser- 
 mon, or  time,or  in  what  ordered  by  what  means  they  were 
 converted. 
 
 It  is  of  exceeding  great  confcqucncc,  to  have  a  fight  apprc- 
 henfion  of  the  Nature  of  Holinefs,  and  to  efcapc  all  falfc  con- 
 ceits thereof.  But  I  (hall  not  now  ftand  further  to  defcribe  it, 
 becaufc  I  have  done  it  in  many  Books,  cfpecially  in  my  Rea- 
 fons  of  the  Cbrifiian  Religion  ,  and  in  my  [A  Saint ,  or  a  Bruit'] 
 and  in  a  Treatifc  only  of  thefubjedt  called  The  character  of  a 
 found  Cbriflian. 
 
 Direct.  8.  Let  all  Gods  Attributes  be  orderly  and  deeply  print- 
 ed in  your  minds  »   (as  I  have  directed  in  my  book  called,  1 be 
 Divine  Life.)  For  it  is  that  which  muftmoft  immediately  form 
 his  Image  on  you.     To  know  God  rnChrift  is  life  eternal, 
 John  17.  5. 
 
 Direct.  o.  Never  fefarate  reward  from  duty,  but  in  every 
 religions  or  obedient  action,  ftitifee  it  as  connect  mtk  Heaven. 
 The  means  is  no  means  but  for  the  end  s  and  muft  never  be 
 nfed  but  with  fpecial  refpeft  unto  the  end.  Remember  in 
 leading,  hearing,  praying,  meditating  in  the  duties  of  your 
 callings  and  relations,  and  in  all  ads  of  charity  and  obedience  > 
 that  AQ  tbie  is  for  Heaver*.  It  will  make  you  mend  your  pace, 
 if  you  thirfk  belie  vingly  whither  you  arc  going,  Heb.  11. 
 
 Dircd.  10.  let  watch  mft  carefully  againft  all  proud  /W/- 
 efteeming  thoughts  of  proper  merit  as  obliging  God  i  or  as  if  you 
 were  better  than  indeedyou  are.  For  Pride  is  the  moftfemicUw 
 vermine  that  can  breed  in  gifts  01  in  good  works,    And  the 
 
 totter 
 
The  Life  of  Faith.  jyi 
 
 better  you  arc  indeed,  the  more  humble  yon  will  be,  and  apt 
 to  think  others  better  than  your  fclf. 
 
 Direct.  1 1 .  So  alfo  in  every  temptation  U  finy  let  Faith  ft$ 
 Heaven  open,  andtakf  the  temptation  in  its  proper  fenfe%  <j.  d. 
 [Talptbit  pleafure  injiead  of  God:  feU  thy  part  in  Heaven  for 
 tbh  preferment  or  commodity  :  cafl  away  thy  foul  for  this  fenfual 
 delight \\  This  is  the  true  meaning  of  every  temptation  to  fin, 
 and  only  Faith  can  ^nderftand  it.  The  Devil  cafily  prevaileth, 
 when  Heaven  is  forgotten  and  out  of  fight  i  and  pie  a  fur  ^com- 
 modity, credit  md  preferment,  feem  a  great  matter,  and  can 
 do  much,  till  Heaven  be  fet  in  the  ballance  againft  thern  i  and 
 there  they  arc  nothing,  and  can  do  nothing,  Phil.  3.  7,  8,  9. 
 H<b.  12.  i^2,  3. 2  Cor.  4.  1 6, 17. 
 
 Direct.  12.  Let  Faith  alfo  fee  God  alwaies  prefent.  Mea 
 dare  do  any  thing  when  they  think  they  arc  behind  his  back  i 
 even  truants  and  eyc-fcrvants  will  do  well  under  the  Matters 
 eye:  Faith  feeing  him  that  is  invifible  (Heb.  n.)is  it  that 
 fandifieth  heart  and  life.  As  the  Attributes  of  God  are  the 
 fcal  which  mult  make  his  Image  on  us,  fo  the  apprchenfion 
 of  his  prtfence  fetteth  them  on,  and  kecpeth  our  faculties 
 awake. 
 
 Direct.  13.  Be  fire  that  Faith  ma^e  Gods  acceptance  jeur 
 full  reward^  and  fet  ym  above  the  opinion  of  man. 
 
 Not  in  fclf-conceitednefi,  and  pride  of  your  felf-fufficiency, 
 to  fet  light  by  the  judgment  of  other  men  :  ("That  is  a  heinou* 
 fin  of  it  fclf,  and  doubled  when  it  is  done  upon  pretence  of 
 living  upon  God  alone. )  But  that  really  you  live  fo  much  f® 
 God  alone,  as  that  all  men  fcena  as  nothing  to  you,  and  their 
 opinion  of  you,  as  ablaftof  wind,  in  regard  of  any  felicity 
 of  your  own,  which  might  be  placed  in  their  love  orpraifc: 
 Though  as  a  means  to  Gods  fcr vice,  and  their  own  good,  yota 
 muftpleafe  all  men  to  their  edification,  and  become  all  things  tie 
 aUmen,  to  win  them  te  God,  Gal.  1.  16, 11.  Rom,  15.  1,2. 
 Prov.  1 1.  30.  i  Cor.  9.  22.  &  10. 33.  yea  and  fludy  to  pleafe 
 your  Governoursas  your  duty,  Titus  2. 9.  But  as  wa**pleafing 
 is  the  Hypocrites  nwj^and  ***£«  ;  fo  muft  the  pleafing  o(Goa 
 be  tor*,  though  all  the  world  (hould  be  difpleafed,  Matth.  6- 
 *>  *>  3>  5»  6,  &c.  2  Tim.  2. 4. 1  Cor*  7.  3  2.  1  Tbef.  4.1.  z  Cor. 
 5.  8,  p.  x  Tbff.z,  4.  1  John  3.  22. 
 
 Aaa  2  Dired.  14. 
 
?72  The  Life  of  Faith. 
 
 D  rcCt.  14.  Lft  the  conftant  ntork^of  Faith  be,  to  take  you  off 
 the  life  tffetife,  hy  mortifying  aU  the  CQncupifcence  of  tbeflcjh,  and 
 over  pouring  at  the  objells  of  fenfe. 
 
 The  neernefs  of  things  fcnfible,  and  the  violence  and  un- 
 rcafonablcncfsGfthefcnfcs  and  appetite,  do  ncccflitate  Faith 
 to  beacon  Aiding  grace.     Its  ufe  is  to  illuminate,  elevate  and 
 oortoboratc  Rcafon,  and  help  it  to  maintain  its  authority  and 
 government.     The  life  of  a  Believer  is  bur  a  conquering  war- 
 fare between  Faith  and  Senfe,  and  b.rween  things  unfeen,  and 
 the  things  that  are  teen.    Therefore  it  is  faid,  that  they  that 
 are  in  \hc  fie  fit  cannot  fiafe  God  j  becaufe  the  fl.fti  b.ir.g  the  pre- 
 dominant principle  in  them,  they  molt  favour  and  nrnd  the 
 things  of  the  rkfn  ,  and  therefore  they  can  do  more  with  them, 
 than  the  things  of  the  Spirit  can  do,  wherr  both  are  fct  before 
 them,  Row.  8  5,  6,  7,  8. 
 
 Dirtd.  i$.  Let  Faith  fet  the  example,  firjtofC  brigand  next 
 o]ha  bolieft  fervants,  ft  ill  before  yon. 
 
 He  that  purpofcly  lived  among  men  in  flcfti,  a  life  of  holi- 
 nefs  and  patience,  and  contempt  of  the  world,  to  be  a  pattern 
 ©r  example  to  us,  doth  expect  that  it  be  the  daily  work  of 
 Faith  to  imitate  him  >  and  therefore  that  we  have  this  Copy 
 fiill  before  our  eyes.     Ic  will  help  us  when  we  wefrggifh,  and 
 fit  down  in  low  and  Common  things,  to  fee  more  noble  things 
 Vefore  us.    It  will  help  us  when  we  arc  in  doubt  of  the  way  of 
 5ur  duty  *,  and  when  we  are  apt  to  favour  our  corruptions : 
 Ic  willgwi^  out  minds,  and  quicken  our  dctlres,  with  a  holy 
 ambition  and  covetoufnefs  to  be  more  holy  :    It  will  ferve  us 
 to  anfwa  all  that  the  world  or  rlcih  can  fay,  from  the  con- 
 trary examples  of  finning  men  Mfany  tell  us  what  great  men, 
 or  learned  men  think,  or  fay,  or  do,  againft  Religion,  and  for 
 a  finfal  life  i  it  is  enough,  if  Faith  do  but  tell  us  prcfcntly,what 
 Chrift,  and  his  Apoftlcs,and  Saints,and  Martyrs, have  thought, 
 andfaid,  and  done  to  the  contra  ry, Mat.  u,  28,29. 1  Pet.z.ii* 
 Jobni$*  15.  Phil.  3.  17.2  77?</.  3.9  1  tint. 4. 12.  Ephef.  5. 1. 
 Heb.6.  12.  ilhef.  1.  6.  &  2.  I4. 
 
 Direct.  16.  Let  your  faith  fet  40  graces  on  work,  in  their 
 proper  order  and  proportion »  and  carry  on  the  tvork^of  bolinefs  and 
 obedience  in  harmony  \  and  nrt  fet  one  part  againft  another ,  nor 
 Ink^at  one  vtbiUyou  forget  omegleU  mtber. 
 
 Every 
 
The  Life  of  Faith.  3  7  3 
 
 Every  grace  and  dufy  is  Co  be  a  help  co  all  the  reft  :  And  the 
 want,  or  neglect  of  any  one,  is  a  hiaderance  to  all :  As  the  want 
 of  one  wheel  or  fmallcr  particle  in  a  clock  or  watch,  will  make 
 all  ftand  ilill,  or  go  out  of  order.  The  new  creature  confifteth 
 of  all  due  parts,  as  the  body  doth  of  all  its  members,  The  foul 
 is  as  a  muficd  inftrument,  which  muft  neither  want  one 
 tiring,  nor  have  one  out  of  tune,  nor  neglected,  without  fpoil- 
 ing  all  the  melody.  A  fragment  ol  the  moft  excellent  work, 
 or  one  member  of  the  comlieft  body  cut  off,  is  not  beautiful : 
 The  b:iuty  of  a  holy  foul  and  life,  is  not  only  in  the  quality  of 
 each  grace  and  duty,  but  much  in  the  proportion,  feature  and 
 harmony  of  all.  Therefore  every  part  hath  its  proper  arrftour, 
 Epbef.6.  11,12,13,14..  And  the  whole  armour  of  God  muft  be 
 put  on :  Becaufc  all  fulnefs  dveVeth  in  Chrift  *  we  are  compleat 
 in  him,  as  being  fufficicnt  to  communicate  every  grace.  Epa- 
 pbras  laboured  alw  dies  fervently  inprajersfor  the  Coloffians,  that 
 they  might  fi  and  per  fed  and  compleat  in  all  the  Will  of  God,  Col. 
 4. 1 2.  James  1.  4.  Let  patience  havt  her  perfeti  wor\,  that  ye 
 may  be  perfeQ  and  entire,  wanting  nothing.  We  oft  comfort  our 
 fclvcs,  that  though  we  want  the  pe rftUian  of  degrees ,  yet  wc 
 have  the  perfe&hn  of  ports ,  or  of  integrity.  But  many  are 
 ♦fain  to  prove  this  only  by  inferring,  that  he  that  hath  one 
 grace,  hath  all;  but  as  to  the  difcerning  and  orderly  ufe  of  *ff, 
 they  are  yet  to  fcek. 
 
 CHAP.     XI 
 
 Of  the  Order  of  Graces  and  Duties. 
 
 BEcuifc  I  find  not  this  infilled  on  in  any  Writers  for  the 
 peoples  inftru&ion,  as  it  ought,  I  will  not  pafs  over  fo 
 needful  a  point  without  iome  further  advertifcmcnt  about  if. 
 I  will  therefore  (hew  you,  1.  What  is  the  compleatnefl  and  the 
 harmony  to  be  defired  :  2.  What  ire  our  contrary  defects 
 and  diftempers :  3.  What  are  the  fcaufes  of  them,  and  what 
 muft  be  the  cure :  4.  Some  ufeful  Inferences  hence  arifing. 
 
 L  He  that  will  be  complect  and  entire,  muft  have  all  thefe 
 Graces  and  Duties  following. 
 
 Aaa  3  b.  £, 
 
374  ***  L*fe  °f  ***tb. 
 
 i.  kfolidand  c/^r  understanding  of  all  the  great,  the  need- 
 ful and  pra&ical  matters  of  the  facrcd  Scriptures,  i  Tim.  3.16. 
 (And  if  he  have  the  underftanding  of  the  Scripture  languages, 
 and  the  cuftoms  of  thofc  times,  and  other  fuch  helps,  his  un- 
 derftanding of  the  Scripture  will  be  the  more  compleaf,  AUs 
 26.  3.  If  he  have  nor,  he  muft  mike  ufe  of  other  mens.) 
 
 2.  A  fettled  well  grounded  Belief  of  all  Gods  fupcrnatural 
 Revelations  ( as  well  as  the  knowledge  of  natural  ve- 
 rities.) 
 
 3.  Exfermce  to  make  this  knowledge  and  belief  to  be  (atif- 
 hdtoxy,  powerful  and  firm.  Efpecially  the  experience  of  the 
 Spirits  efT.&ual  operations  in  our  felves,  by  the  means  of  this 
 word,  Row.  5 .  4. &  8. 9.  Gal.  4. 6. 
 
 4.  The  hiftorical  knowledge  of  the  Scripture  matters  of 
 fad,  and  how  God  in  all  ages  (fincc  Scripture  times)  hath 
 fulfilled  his  Word,  both  promifes  and  threatning*,  and  what 
 Chrift,  and  Satin,  Grace  and  Sin,  have  been  doing  in  the 
 world.  Therefore  the  Scripture  is  written  fo  much  by  way 
 ofhiftoryi  and  therefore  the  Jews  were  fo  often  charged  to 
 (ell  the  hiftory  of  Gods  works  to  their  children,  1  Cor.  10.1,2, 
 6,  j9 11.  Exod>  1 2.  29.  Veut.26.  22.  Jtjh.  4.  6,21,  22.  &  111 
 24,  27.  Therefore  the  writing  of  Church-hiftory  is  the  duty 
 of  all  ages,  becaufe  Gods  Wor\s  are  to  be  known,  as  well  as  his 
 Word:  And  as  it  is  your  forefathers  duty  to  write  it,  it  is  the 
 childrens  duty  to  learn  it  (ox  eiTe  the  writing  it  would  be 
 vain.)  H:  that  knowcth  not  what  fiatc  the  Church  and  world 
 is  in,  and  hath  been  in,  in  former  ages,  and  what  God  hath 
 been  doing  in  the  world,  and  hoWerrour  and  fin  have  been 
 refitting  him,  and  with  what  fucxefs,  doth  want  much  to  the 
 toinfleatingof  his  knowledge. 
 
 5.  And  he  muft  have  frudence  to  difcern  particular  cafes  j 
 and  to  confider  of  all  circumftanccs ,  and  to  compare  things 
 with  things,  that  he  may  difcern  his  duty,  and  the  feafons  and 
 manner  of  it  >  and  may  know  among  inconfiftent  fecming 
 duties,  which  is  to  be  preferred  >  and  when  and  what  circum- 
 ftaoces  or  accidents  do  make  any  thing  a  duty  which  clfe  would 
 [be  no  duty  or[a  fin  ;  and  what  accidents  make  that  a  fin  which 
 without  them  would  be  a  doty.  This  is  the  kpwledgs  which 
 muft  make  a  Chriftlan  tnflrc  or  compleaf, 
 
 a.  And 
 
the  Life  tf  Faith.  37  j 
 
 2.  Ami  in  his  Will  there  muft  be  1.  A  full  refignatitn  and 
 fubmiffioa  to  the  WilefGtd  W\%  Owner  *  and  a  full  fubjeftion 
 and  obedience  to  the  Will  of  God  his  Governour  *  yielding  readily , 
 and  cm$antly%  and  refoluttfy  to  the  commands  of  God,  as  the 
 Scholar  obcycth  his  Matter,  and  as  the  fecond  wheel  in  the 
 clock  ii  moved  by  the  firft  :  And  a  clofc  adhering  to  God  as  his 
 chief  Good*  by  a  jhank^ful  Reception  of  his  Benefits  i  and  a  afc- 
 (irons  feckjng  to  enjoy,  and  g/«ri/i*  him,  and  fieafe  hi*  tiTal .v  In 
 a  word,  /oi/iwg  him  as  God,  and  taking  our  chicfeft  compla 
 cency  in  pleafwg  him  y  in  loving  him,  and  being  bred  of 
 him. 
 
 2.  And  in  the  fame  will  there  rrmft  be  a  well  regulated  Live* 
 to  all  Gods  worhj*  according  as  he  is  manifefted  or  glorified  i» 
 them  ;  To  the  humanity  of  our  Redeemer  ■*  to  the  glory  of  Hea- 
 ve** as  it  is  a  created  thing  i  to  the  bleffed  Angels ,  and  ferfe8- 
 edjjririts  of  the  )ufl  ,  to  the  Serif tint,  to  the  Church  on  earth, 
 to  the  Saints,  the  Pajhr/,  the  Rulers*  the  holy  Ordinances,  to 
 all  mankind,  even  to  out  enemies  y  to  our  felvcs,  our  fouls,  pur 
 bodies,  our  relation*,  our  eftatcs,  and  mercies  of  every  rank. 
 
 3.  And  hcrcwithall  muft  be  a  hatred  of  every  fin  in  our 
 felves  and  others  :  Of  former  fin,  and  ptefent  corruption, 
 with  a  penitential  difpliccnce  and  grief  >  and  of  fofftvlefint with 
 a  vigilancy  and  refinance  to  avoid  it. 
 
 3.  And  in  the  Affc&ions  there  muft  be  a  vivacity  and  fober 
 fervency*  anfwering  to  all  theft  motions  of  the  rYiU  *  in  Love, 
 Delight,  Defire,  Hope,  Hat  rcd,Sorrow,  Avcrfation  and  Anger  » 
 the  complexion  of  all  which  is  godly  Zeal. 
 
 4.  In  the  vital  and  executive  Power  of  the  foul,  there  muft  be 
 a  holy  afiivity,  promptitude  and  fortitude,  to  be  up  and  doing, 
 and  to  fee  the  ftuggifh  faculties  on  work  ,  and  to  bring  all 
 *powUdg&  and  volitions  into  pratlice*  and  to  aflaulr  *ni  conquer 
 enemies  and  difficulties.  There  mutt  be  the  S fir  it  of  Power 
 (though  I  know  that  word  did  chiefly  then  denote  the  Spirit 
 •f  Miracles,  yet  not  only)  and  of  Love*  and  of  a  found  mind. 
 
 5.  In  the  outward  members  there  muft  be  byw/«a  habit  cf 
 ready  obedient  execution  of  the  fouls  commands  :  As  in  the 
 tongue  a  readinefs  to  pray*  and  praife  Gody  and  declare  his 
 Werd,  and  edifie  others  >  and  fo  in  the  reft. 
 
 6.  In  the  fenfes  and  #ppitar#}  <thcie  muft  by  *$-  be  a  habit 
 
 tf 
 
37* 
 
 mm 
 
 The  Life  of  Faith. 
 
 of yielding  obedience  to  Rcafon  >  thit  the  fenfes  do  not  rebel  and 
 rage,  and  bear  down  the  commands  of  the  mind  and  will. 
 
 7.  Laftly,  In  the  Imagination  there  muft  be  a  clearness  or 
 furity  from  filtbinefs,  malice,  covet  oufne ft, pride  and  vanity  -f  and 
 there  muft  be  the  impreffions  of  things  that  are  good  and  ufc- 
 ful  i  and  a  ready  obedience  to  thctfaperkau  faculties,  that  it 
 may  be  the  inftrument  of  holincfc,  and  not  the  (hop  of  temp- 
 tations and  fin,  nor  t  wild,  unruly,  difordcred  thing. 
 
 And  the  harmony  of  t\\  thefe  muft  be  as  well  obferved  as  the 
 matter:  As 
 
 1.  There  muft  be  a  juft  0r<fcr  among  them:  every  duty 
 mud  keep  its  proper  place  and  fcafon. 
 
 2.  There  muft  be  a  }uft  fropertion  and  degree:  fome  graces 
 muft  not  wither ,  whilft  others  alone  are  cherifhed :  nor 
 fome  duties  take  up  all  our  heart  and  time,  whilft  others 
 are  almoft  laid  by. 
 
 3.  There  muft  be  ajarjf  dftivity  and  excrcife  of  every  grace. 
 
 4.  And  a  juft  cenjundion  and  refped  to  one  another,  that 
 every  one  be  ufed  fo  as  to  be  a  help  to  all  the  reft. 
 
 1.  The  Order  1.  Of  btteUedual graces  and  duties,  rnuft  be 
 this.  1.  Fn  order  of  Time,  the  things  which  arc  fenfible  are 
 known  before  the  things  which  arc  beyond  our /rgi>r,and  other 
 fenfes. 
 
 2.  Beyond  thefe  the  firft  thing  known  both  for  certainty 
 and  for  excellency,  is,  that  there  it  a  God. 
 
 3.  This  God  is  to  be  known  as  one  Being  in  his  three  EG 
 fential  Principles,  Vital? over,  IntcBeQ  and  Will. 
 
 4.  And  thefe  as  in  their  Ejfcntial  FcrfeBions,  OmnipoUncy, 
 Wifdomand  Goodnefs  (or  Love.) 
 
 5.  And  alfoinhis  perfections  called  Modal  and  Negative, 
 ^cc  ( is  Immcniity,  Eternity,  Independancy,  Immutability, 
 *c.) 
 
 6.  God  muft  be- next  known  in  his  Three  Perfonaltics  *  as 
 the  Father,  the  Word,  or  Xw.and  the  Spirit'. 
 
 7.  And  thefe  in  their  three  Caufalitics  >  efficient,  dtrigent 
 and  final. 
 
 8.  And  id  thrif  three  great  mrkf>  Creation^    Redemption, 
 
 Sanfiijicjtien, 
 
The  Life  of  Faith.  377 
 
 Salification  (or  Perfetlhn)  producing  Nature,  Grace  and 
 Glory  t  or  cur  Perfons,  Medicine, ^nd  Health, 
 
 9.  And  God  who  created  the  world,  is  thereupon  to  be 
 known  in  his  Re lat ions  to  it  \  as  our  Creator  in  Unity,  and  as 
 our  6t»ner,  Ruler,  and  Chief  Good  (efficient,  dmgent  and 
 rinalj  in  a  trinity  of  Relations.  You  mult  know  how  the 
 Infinite  Vital  Pother  of  the  Father,  cfcated  all  things  by  the 
 Infinite  Wifdom  of  the  Word,  or  Son,  and  by  the  Infinite  Good- 
 nefs  and  Lwe  of  the  holy  Spirit  (t\s  the  Son  redeemed  us  as  the 
 eternal  Wifdom,  and  Word  Incarnate,  fent  by  the  eternal  Vital- 
 Potter  of  the  Father,  to  reveal  and  communicate  the  eternal 
 Love  in  the  Holy  Ghoft :  And  as  the  Holy  Ghoft  doth  fao&ifie 
 and  perfect  us,  as  proceeding  and  fent  from  the  Power  of  the 
 Father,  and  the  Wifdom  of  the  Son,  to  (hed  abroad  the  Love 
 of  God  upon  our  hearts,  &c.) 
 
 io.  Next  to  the  knowledge  of  Go  J  as  Creator,  is  to  be  confi- 
 dered  the  World  which  he  crcatcd,and  cfpccially  the  Inte&eHual 
 Creatures;  Angch,  or  heavenly  Spirits,  and  Men.  Man  is  to 
 be  known  in  his  pcrion  or  constitution  firft,  and  afterward  ia 
 his  of  pointed  courfe,  and  in  his  end  and  perfection. 
 
 11.  In  his  constitution  is  to  be  considered,  1.  His  Being 
 or  effential  parts :  2.  His  Rectitude  or  Qualities :  3.  His 
 Relations,  1.  To  hisCrcatoui^  And  2.  To  his  fellow  crea- 
 tures, j 
 
 1 2.  His  clTenr hi  partsare  his  fouUnd  body :  His  foul  is  to  be 
 known  in  the  Unity  of  its  EJftnce,  and  Trinity  of <ffential  facul- 
 ties ( which  is  its  natural  Image  of  God.  J  Its  effence  is  a  Living 
 Spirit:  Its  effential  faculties  are  r.  tWital  ASivity,  or  foveer  : 
 2.  AnVndtf f anting:  3.  kWiQ. 
 
 1 3.  His  ReGitude,  which  is  Gods  Moral  Image  on  him,  coi- 
 fifteth  1.  In  the  promptitude  and  fortitude  of |  his  A&iw 
 Power:  2.  In  the  Wifdom  of  his  Vnderfrauding:  3.  In  th« 
 Moral  Goodnefi  of  his  Will,  which  is  Us  Inclination  to  its  End> 
 and  Readinefs  for  its  Duty. 
 
 14.  Being  created  (uch  a  creature,  by  a  mecr  rcfultancy 
 from  his  Nature,  and  his  Creator,  he  is  related  to  him  as  hit 
 Creature '*  and  in  that  Unity  is  the  fubfequent  Trinity  of  Re* 
 lations :  1.  As  we  are  Gods  Pxopricty,  or  his  0**:  2.  Hit 
 Subjects :  3.  His  Bentfitiarut  ind  Livtrj :  all  egmprized  U 
 
 Bbb  tlM 
 
37 8  The  Life  if  Faith. 
 
 the  one  title  of  his  cbtldrett.  And  at  once  with  thefc  Relations 
 of  man  to  God,  it  is  that  God  is  as  before  iclated  to  mm,  as 
 his  Creator,  and  as  his  Owner, Ruler  ^  and  Chief  Good. 
 
 15.  Man  is  alio  related  to  his  fellow  creatures,  behw  him, 
 
 1.  As  their  Owner,  2.  Their  Ruler ,  3.  Their  End,  under 
 God ;  which  is  Gods  Dominativ:  or  Honorary  Image  upon 
 man,  ar.d  is  called  commonly  our  Dominion  over  the  creatures : 
 So  that  by  weer  Creation,  and  the  Nature  of  the  creatures 
 there  is  constituted  a  ft ate  of  communion  between  God  and  Man, 
 which  is  1.  ^Dominion,  2.  A  Kingdom,  3.  A  Family  or  Pa- 
 ternity. And  the  whole  is  fometime  called  by  one  of  theft 
 nam*s,  and  fometime  by  the  other,  fiill  implying  the  reft. 
 
 16.  Gods  Kingdom  being  thus  conftituted,  his  Attributes 
 appropriate  to  thefc  his  Relations  follow  :  1.  His  Ahfolutc- 
 ncflv  our  Owner:  2.  His  Holintfi,  Truth  and  Juftice  as  our 
 Ruler :  3.  And  his  Kindncfs,  Benignity  and  Mercy  as  oar 
 Father  or  Benefactor. 
 
 17.  And  then  ihtWorlej  of  God  as  in  thefc  three  Relations 
 follow  >  which  are  1.  To  Difrofe  of  us  at  hisplcafurc  as  our 
 Owner:  2.  To  govern  us  as  our  King :  3.  To  love  ut,  and  do 
 us  good%  and  makcus  peifcfily  happy  as  our  B^nefadror  and 
 cur  end.  • 
 
 18.  And  here  more  particularly  is  to  be  confidercd,  1.  How 
 God  difpofed  of  Adam  when  he  had  new  made  him  ;  2.  How 
 he  began  his  Government  of  him  :  And  3.  What  Bene- 
 fits he  gave  him,  and  what  he  further  offered  or  promiftd 
 Km 
 
 19.  And  as  to  the  fecond,  wemuft  1.  Confiderthc  Ante- 
 cedent part  of  Gods  Government,  which  is  Ltgiflatien  and 
 then  fheicifteO  the  confequent  part  *  which  is  1.  Judgment^ 
 a.  Execution.  And  Gods  Legiflation  is  1.  By  making  our 
 Hatures  fuch  as  compared  with  objects,  Duty  [hill  refult  from 
 this  Nature  Co  related.*  2.  Or  clfe  by  Precept  or  Revelation 
 from  himfelf,  bclides  our  Natures.  1.  The  Law  of  Nature  is 
 fundamental  and  radical  in  our  fcrcfaid  Relations  to  God 
 themfelves,  in  which  it  is  made  our  natural  duty,  1.  To  fub- 
 mit  our  felves  wholly  to  God,  and  his  difpofal,  as  his  own ; 
 
 2.  To  obey  his  commands :  3.  And  to  receive  his  mercies, 
 and  thankfully  to  return  thero,  and  to  love  him.  But  though 
 
 Cas 
 
The  Life  of  Faith.  379 
 
 (as  Gods  cilcntul  principles,   and  his  fordaid  Relations,  arc 
 admirably  conjunct  in  their  operations  ad  extra  \  fo)  our  Re- 
 lative obligations  arc  conjunct,  yet  are  they  To  far  dWlinguifh- 
 able,  that  we  may  fay,  that  thefc  which  conjunctly  make  our 
 Mir  al  duty,  yet  are  not  all  the  refults  of  our  Relation  to  a  Go- 
 vernour,as  fuch  ;  but  the  fecond  only  i  and  rhercf  >re  that  on- 
 ly is  to  be  called  the  hadical  Law  in  the  ftricji  fenfe,  the  other 
 two  being  the  Moral  refults  of  our  Rectitude.   The  duty  of fub- 
 je&iomnd  obedience  in  general,  arifing  from  our  Natures  re- 
 lated to  our  Creator,  is  the  radic.il  governing  Law  of  God 
 in  us.     But  yet  the  fame  fulniffmn,  and  gratitude,  and  love, 
 which  are  primarily  our  duty  from  their  proper  foundations, 
 arc  Secondarily  made  alfo  the  matter  of  our  f abjective  duty,  be- 
 caufe  they  are  alfo  commanded  of  God.  2.  The  particular 
 Laws  of  Nature  are  1.  Of  our  particular  duties  to  God  *  or 
 of  Piety  :    2.  Or  of  our  duties  to  our  (elves  and  others : 
 1.  Ads  of  Juftice,  2.  And  of  Charity.     Thefc  Laws  cf  Na- 
 ture arc  1.  Unalterable^  and  that  is,  where  the  nature  of  our 
 perfons,  and  of  the  objects,  which  arc  the  foundations  of  them 
 are  unalterable,  or  ftill  the  fame:    2.  Or  mutable,   when  the 
 Nature  of  the  things  which  are  its  foundation,  is  mutable.  As 
 it  is  the  immutable  Law  of  immutable  nature,  that  we  love 
 God  as  God,  and  that  we  do  all  the  good  we  can,&c.  brcaufe 
 the  foundation  of  it  is  immutable  :  But  e.g.  the  Law  again/* 
 Inccft  was  mutable  in  nature :  For  nature  bound  Adams  chil- 
 dren to  marry  each  other  >  and  nature  bindcth  us  fince  (or- 
 dinarily) to  the  contrary  :  2.  The  revealed  Law  to  Adam  was 
 Superinduced.     The  parts  of  Gods  Lav?  muft  alfo  here  be 
 confidercd.    I.  The  introductive  Teaching  part    (for  Gods 
 reaching  us,  is  part  of  hisr«//w^  us)  and  that  is,  Do&rbcs,  Hi- 
 iioxy  and  prophecy.  2.  The  Imperative  fart,  commands  to 
 do,  and  not  to  do.  3.  And  the  Sanctions  or  motivt  parts  in  Law 
 and  execution,  which  arc  1.  Promifesof  Beneficial  Rewards  1 
 2.  Threatnings  of  hurtful  penalties. 
 
 20.  Gods  Lam  being  thus  defcribed  in  gtneral,  and  thofe 
 made  to  Adam  thus  in  particular ,  the  next  thing  to  be  con- 
 fidercd, is  mans  behaviour  in  brcakjng  thofe  Laws  j  which  muft 
 be  considered  in  the  Caufest  and  the  Nature  of  it,  and  the  irn  • 
 radiate  ctiz&t  and  consequent?. 
 
 Bbb  2  *i.  And 
 
.        ,     .  .  .  -^— ^— 
 
 g8o  Tie  Life  of  Faith. 
 
 21.  And  next  mult  be  conlidcrcd  Gods  cenfequent  part  of 
 Government  as  to  Adam,  vix.  his  )udging  him  according  to  his 
 Law. 
 
 22.  Ard  herecomcth  in  the  Fromife,  or  the  firft  edition  of 
 the  New  Covenant,  or  Law  of  Grace  >  which  muft  be  opened 
 in  its  pans,  original  and  end. 
 
 23.  And  then  muii  beconlidcred  Gods  executi  n  of  his  fen- 
 tence  on  Adam,  (o  far  as  he  was  unpardoned  •,  and  fo  upon  the 
 world,  till  the  end. 
 
 24.  And  next  muft  be  confidcrcd€ods  enlargements  and 
 expiations  of  his  Covenant  of  Grace,  till  Chrifts  Incar- 
 nation. 
 
 25.  And  next,  mens  behaviour  under  that  explained  Co- 
 venant. 
 
 26.  And  Gods  fentence  an  d  execution  upon  them  there- 
 upon. 
 
 27.  Then  we  come  to  the  fulnefs  of  time,  and  to  explain 
 the  work  of  Redemption  diiiin&ly*  And  1.  Its  Original,  the 
 God  of  Nature  giving  the  world  a  Phyfician  or  a  Saviours 
 2.  The  Ends:  3.  The  conftitutive  Caufcs :  Where  1.  Of  the 
 Terfon  of  the  Redeemer,  in  his  Offence,  as  God  and  Man,  and  in 
 his  perfection*,  both  effmtial,  and  modal,  and  accidental. 
 
 28.  And  2.  Of  the  fundamental  works  of  our  Redemption 
 (Tuch  as  Creation  was  to  the  tirft  Adminiilrarion>i&.  (his  firli 
 Undertaking,  lnterfofition,  and  Incarnation,  being  all  prefup- 
 pofcdj  1.  HisperfcdKfjrg^riflWofhimfclftohis  Father^nd 
 i'ubmiflion  tohisdifpofing  Will;  2.  His  ptxhdfub)ecticn  and 
 e>r<&™ce  to  his  Governing  Will ;  3.  H  s  perfect  L .ve  to  him  : 
 4.  And  the  fuffering  by  which  he  exprcft  ill  thefe.  The  three 
 rirft  meriting  cf  tbemfehes  i  and  the  Mi  meriting  as  a  fttiijactory 
 Sacrifice,  not  for  it  ft  If,  but-  for  its  ufefulne(s  to  its  proper 
 ends. 
 
 2$.  From  this  Offering  once  made  to  God,  Chrift  acquired 
 the  petfc&er  title  of  a  Saviour y  or  Redeemer,  or  Medutour, 
 which  one  contained  this  Trim  y  alfo  of  Relations  towards 
 Man:  1.  Their  Owner:  2.  Their  Ruler;  3  Their  Brnc- 
 fe&or  :  The  Father  alfo  as  the  firft  principle  of  Redemption, 
 acquiring  a  fecond  title  (befides  the  firft  by  Creation)  to  all 
 thefe:  zndtowardi  Gcdt  Chr:Q  continucth  (he  Relation  of  a 
 beavenfy  Prirfl,  30  la 
 
Tie  Life  if  Faith.  381 
 
 30.  In  order  to  the  tvorkj  of  thctc  Relations  for  the  future, 
 wc  muft  confider  of  Chriits  exaltation  ;  1.  Of  hi*  J  unification 
 and  KefurreGion :  2.  Of  his  Afcenfion  and  Glorification:  And 
 3.  Of  the  delivering  of  AH  Fewer,  and  Ad  Ibir.gs  into  his 
 hands. 
 
 3 1  .The  work  of  Redemption  thus  fundamentally  wrought, 
 doth  not  of  it  fdf  renew  mans  nature  j  and  therefore  putrerh 
 no  Law  of  Nature  into  us  of  it  felf,  as  the  Creation  did  :  And 
 therefore  wc  muft  next  proceed  to  Chrifts  Adwiniflrari  n  of 
 this  office,  according  to  thefe  Relations  *  which  is  1.  By  Le- 
 giflationot  Donation  \  cna&mg  che  New  Covenant  (where 
 this  laft  and  perfect  edition  of  it  is  to  be  explained  j  the  Pre* 
 ccpttoc,  the  Promifory  and  the  Penal  parts,  with  its  tffc6t$9 
 and  its  differences  from  the  former  Edition,  and  from  the 
 Law  of  Nature  and  of  Works. 
 
 3a.  And  2.  By  the  promulgation  or  publication  of  this  Co- 
 venant ox  Gofpel  to  the  world,  by  calling  fpecial  Officers  for 
 that  work,  and  giving  them  their  commiflion,  and  promifing 
 them  his  Spirit,  his  PntcQion,  and  their  Reward. 
 
 33.  And  here  wc  come  to  the  fpecial  work  of  the  Holy 
 Ghofty  who  is  i,  To  be  known  in  his  Ejpnce  and  Per  fan  ,  as 
 the  third  in  Trinity,  and  the  eternal  Ltve  of  God :  2.  And  as 
 he  is  the  grand  Advocate  or  Agent  of  Chrift  in  the  world, 
 where  his  works  are  to  be  confidcied  1.  Preparatory,  on  and 
 by  Chrift  himfelf:  a.  Adminiftratory  :  1.  Extraordinary,  on 
 the  Apoftles  and  their  helpers  :  1.  Being  in  them  a  fpirit  of 
 extraordinary  Power,  by  gifts  and  miracles :  2.  Of  extra- 
 ordinary Wtfdom  and  Infallibility,  as  far  as  their  commiffion- 
 work  required  :  3.  And  of  extraordinary  Love  and  Ho* 
 linefs.  2.  By  the  Apoflhs,  r.  Extraordinarily  convincing  and 
 bringing  in  the  world  1  2.  Settling  all  Church-  Doctrines,  Of- 
 ficers and  Orders  which  Chrift  had  left  unfettlcd.  f  bringing  all 
 things  to  their  remembrance  which  Chrift  had  taught  and 
 commanded  them  i  and  guiding  them  in  the  reft.)  3.  Re- 
 cording all  this  for  poftenty  in  the  holy  Scriptures.  2.  His 
 Ordinary  Agency  1.  On  Miniftcrs,  2.  By  falsification  on  all 
 true  Believers  is  after  to  be  opened. 
 
 34.  And  here  is  to  be  confidcred  the  Nature  of  Christiani- 
 ty in  fieri :  Faith  and  Repentance  in  our  three  great  Rclationr 
 
 B  b  b  3  iff 
 
 •\-%i 
 
282  *fo   &fe  of  Faith. — 
 
 to  our  Redeemer,  as  we  are  his  Ooph,  his  (Ditapks  andj  Sub- 
 jects, and  his  Btntficiarits,  with  til  the  fpecial  benefits  of 
 thefe  Relations  as  antecedent  to  our  duty  i  and  rhen  all  our  du- 
 ty in  them  as  commanded  :  And  then  the  bmetits  afrcr  to  be 
 cxpe&ed  (as  in  promifeonlyj 
 
 35.  Next  muii  ditiin&ly  be  conlidercd,  the  preaching,  and 
 converting,  and  baptizing  part  of  the  mimfienal  Office  i  1  As 
 in  the  Apotiles :  2.  And  in  trnir  fucccflfors  to  the  end  \  with 
 the  nature  of  Baptifm,  and  the  part  of  Chrift,  and  of  the  Mi- 
 ni:ier,and  of  the  baptized  in  that  Covenant. 
 
 36.  And  then  the  dcf*ription  of  the  univerfal  Church, 
 which  the  baptized  conftitute. 
 
 -37.  Next  is  to  be  defenbed  the  Mate  of  Chriftians  after 
 Baptifm  :  1.  KtUtivey  j.  In  Pardon,  Reconciliation,  Juiiifi- 
 cation,  2.  Adoption.  2.  Fbyfical,  in  the  Spirit  of  Sanfti- 
 rication. 
 
 38.  Where  is  to  b?  opened  1.  The  fuft  fan&ifying  work 
 of  the  Spirit:  2.  Its  after-helps  and  their  conditions.  3.  All 
 the  duties  of  Holir.cfs,  primitive  and  medicinal  towards  God, 
 our  felves  and  orhers. 
 
 39.  Our  fpecial  duties  in  fecrct  :  reading,  meditation, 
 prayer,  See. 
 
 40.  Our  duties  in  Family  Relations  and  Callings. 
 
 41.  Our  duties  in  Church  Relations  >  where  is  fo  be  de- 
 fenbed the  nature  of  particular  Churches,  fheir  work  and 
 worfliip,  their  minithy,  and  their  members,  with  the  duties 
 of  each. 
 
 42.  Our  duties  in  our  Civil  Relations. 
 
 43.  What  temptations  arc  againft  us,  as  be  to  be  over- 
 come. 
 
 44.  Next  is  to  be  confidcrcd  the  (late  of  Chriftians  and  So- 
 cieties in  the  world  :  How  far  all  thefe  duties  are  performed  j 
 and  what  are  their  weikneflcs  and  fins. 
 
 4  j.  And  what  arc  the  punifhments  which  God  ufcth  in 
 this  lift. 
 
 46.  And  what  Chriftians  mnft  do  for  pardon  and  repara- 
 tion after  falls,  and  to  be  delivered  from  thoie  punifh- 
 mentr. 
 
 47.  Of  Death,  and  the  change  which  it  makcth,  and  of  our 
 fpecial  preparation  for  it.  48.  Of 
 
The  Life  ofFaitb.  383 
 
 4$.  Of  the  coming  of  Chrift,  and  the  Judgement  of  the 
 
 great  day. 
 
 49.  Of  the  punifhment  of  the  wicked  impenitent  in  Hell. 
 
 50*  And  of  the  blciTcdnefs  of  the  Siints  in  Heaven,  and  the 
 cverlaltmg  Kingdom. 
 
 Thefe  are  the  H^ads,  and  this  is  the  Method  of  true  Divini- 
 ty, and  the  order  in  which  it  mould  lye  in  the  undcrfiaoding 
 of  him  that  will  be  compleitin  knowledge. 
 
 II.  And  as  this  is  the  InttVe&ual  Order  of  knowledge  ■•>  it 
 the  order  which  all  things  muft  lye  in  at  our  hearts  and  mils* 
 is  much  more  ncceffary  to  be  obferved  :  I.  That  nothing  but 
 GOD  be  loved  as  the  infinite  fimplc  good,  totally  with  all 
 the  heart,  and  finally  for  himself:  And  that  nothing  at  all  be 
 loved  with  any  Love,  which  is  not  purely  fubordinate  to  the 
 Love  of  Gcd,  or  which  caufeth  us  to  love  him  ever  the  Icfs. 
 
 2.  That  the  b!cffed  pcrfon  of  our  Mediatour,  as  in  the  Hit- 
 mjne  Nature  glorifitd,bc  loved  above  all  creatures  next  to  God; 
 Becaufe  there  is  mod  of  the  Divines  Perfections  appearing  in , 
 him. 
 
 3.  That  the  heavenly  Church  or  Society  of  Angels  and 
 Saints  be  loved  next  to  Jefus  Chrift,  as  being  next  in  ex- 
 cellence. 
 
 4.  That  the  Vaiverfal  Church  on  earth  be  loved  next  to  the 
 perfect  Church  in  Heaven. 
 
 5.  Thtt  particular  Churches  and  Kingdoms  be  next  loved  i 
 and  where  ever  there  w  more  of  Gods  Intcreftind  Image ,  than 
 in  our, [elves,  that  our  Love  be  more  there,  than  on  our  fclves. 
 
 tf.  That  we  next  \ovc  our  fetves,  with  that  peculiar  kind 
 of  love  which  God  hath  made  ncceflary  to  our  duty,  and  our 
 happinefs  and  end  i  with  a  felf-prcfcrving,  watchful,  diligent 
 love  y  preferring  our  fouls  before  our  bodies,  and  ftriritual  mer- 
 cies before  temporal,  and  greater  before  left, 
 
 7.  That  we  love  our  Cbrifiian  Relations  with  that  doable 
 Love  which  is  due  to  them  as  Chriftians  and  Kel&tions  >  ardi 
 love  aM  Relations  according  to  their  fhces,  with  that  kind  of 
 Love  which  is  proper  for  them,  as  fitting  us  to  all  the  dut  c* 
 which  wc  muti  peifoim  to  them, 
 
 t.  That 
 
584  T^e  Ltfe  °f  ?***&< 
 
 8.  That  wc  love  all  good  Christians  as  the  fan&itied  members 
 of  Chnft,  with  a  [fecial  Live  according  to  the  mcafurc  of  Gods 
 Image  appearing  on  them. 
 
 f.  That  we  love  every  vifibU  Chriftian  ("that  we  cannot 
 prove  hath  unchriftened  himfelf  by  apoftacy  or  ungo^lincfs) 
 with  the  (fecial  Love  alfo  belonging  to  \rue  Chriftians,  becaufc 
 he  affcarctb  fuch  to  us:  But  yet  according  to  the  mcafurc  of 
 that  appearance,  as  being  more  confident  of  fame,  and  marc 
 doultful  of  others. 
 
 10.  That  wc  love  our  intimate  fuitable  friends  that  arc 
 godly  with  a  double  Love,   as  godly  and  ts  friends. 
 
 11.  That  we  love  Neighbours  and  civil  Relations,  with  a 
 Love  which  is  fuitable  to  our  duty  towards  them  (to  do  to 
 them,  as  we  would  have  them  do  to  us  >  which  is  partly  meant 
 by  loving  tham  as  our  fclvc3.) 
 
 12.  That  we  love  all  mankind*  even  Gods  enemies,  much 
 ■sore  our  own,  as  they  art  men  >  far  the  dignity  of  humane 
 nature,  tndihext  capacity  to  become  holy  and  truly  amiable. 
 
 1 3.  That  all  weans  be  chofen  according  to  the  end  (which 
 is  to  be  preferred  before  other  ends)  and  their  uitablcncfs  and 
 Stnefs  for  that  end  (as  they  are  to  be  preferred  before  other 
 means.) 
 
 111.  And  the  order  of  practice  is,  1.  That  we  be  fure  to 
 htgin  with  God  alone,  and  proceed  to  God  in  the  creature,  and 
 ettdinGodaUne. 
 
 It  is  the  principal  thing  to  be  known  for  finding  out  the  true 
 method  of  Divinity  and  Religion,  that  (as  in  the  great  frame  ©f 
 Nature  \  Co)  in  the  fiame  of  Mtrality,  the  true  motion  is  cir- 
 tular  :  from  God  the  efficient  by  Gody  the  Dirigent  to  Gtd,  the 
 final  Caufc  of  all  *  therefore  as  God  is  the  firft  fpring  nr  oaufe 
 •f  motion  >fo  the  creature  is  the  Recipient  firft,  and  the  Agtnt 
 after,  in  returning  all  to  God  again. 
 
 Therefore  roark,that  our  receiving  Graces  arcou?  firft £W 
 in  exeraft,  and  our  receiving  duties  are  our  firft  duties ,  and 
 then  our  returning  grates  and  duties  come  next  *,  in  which  we 
 proceed  fron  the  l'£ir  tc  the  greater,  fill  we  come  up  to  Go  d 
 
 kNRftJf. 
 
 Therefore 
 
The  Life  of  Faith.  385 
 
 Therefore  in  point  of  pra&ice,  the  firlt  thing  that  we  have 
 to  do,  is  to  learn  to  kpow  God  himfcl/as  God  and  cur  God,  and 
 to  live  as  fnm  him,  and  upon  him  as  our  Benefaclor,  from  our 
 hearts  confeffing  that  we  have  nothing  bat  from  him,  and  ftiall 
 never  be  at  reft  but  with  him,  and  in  him,  as  our  ultimate  end  i 
 and  therefore  to  fet  ourfelves  to/Vei^  hint  as  our  end  accord- 
 ingly i  which  is  but  toieck  to  love  him,  and  be  £e/0t>e^  by  him, 
 in  the  perfc&ion  otkpowledge  tnd  delight. 
 
 %.  The  whole  frame  of  means  appointed  by  God  for  the  at- 
 tainment of  this  end,  mult  be  taken  togetbtr,  and  not  broken 
 afunder  i  as  they  have  all  relation  each  to  other.  And  1.  The 
 whole  framt  of  Nature  muft  be  looked  on  as  the  hift  great 
 means  appointed  to  man  in  innocency/or  the  pre(ervation  and 
 cxcrcifc  of  his  holintfs  and  righteou<ncfs :  2.  And  the  Covc- 
 ■ant  or  Law.pofitive,  as  conjuyned  unto  this :  3.  And  the 
 Sfirit  of  God,  communicated  only  for  fuch  a  meet  Efficiency  of 
 necejfary  help,  as  God  faw  meet  to  ore  in  that  condition.  And 
 though  thcfemeans(thc  Creatures,  and  the  Sfirit  of  the  Creator 
 in  that  degree)  be  not  now  fufficient  for  lapfed  man  •,  yet 
 they  arc  mil  to  be  looked  on  as  delivered  into  the  hand  of 
 Chrift  the  Mediafour,  to  be  ufed  by  him  on  his  terms,  and  in 
 •rdcr  to  his  blefftd  ends. 
 
 2.  But  it  if  the  frame  of  the  recovering  and  perfecting  means, 
 which  we  arc  now  to  ufc  :  And  in  this  frame  1.  Chrift  the 
 Mediafour  is  the  firft  and  principal  >  and  the  Author  of  our 
 Faith,  or  Religion  \  and  therefore  from  his  Name  it  is  called 
 Chrift ianity*  He  is  [now  the  fir  ft  means  ufed  on  Gods  part  for 
 communicating  mercy  unto  man  •,  and  the  firft  in  dignity  to 
 be  received  and  ufed  by  wan  bimfelf  •,  but  not  the  firft  in  lime 9 
 bceaufe  the  means  of  revealing  him  mud  go  firm 
 0  2.  The  fecond  means  in  dignity  (under  Chrift)  is  the  opera- 
 tion of  the  Holy  Spirit  as  lent  or  given  by  the  Redeemer : 
 which  Spirit  beicg  as  the  foul  of  outward  means  (which  are  at 
 the  body)  is  given  variously  in  a  fuitahlenefs  to  the  fcveral  forts 
 •f  means  (of  which  more  anon  J 
 
 3.  The  outward  means  for  this  Spirit  to  work  By  and  with, 
 have  been  in  three  degrees :  I.  The  low  eft  degree,  is  the  world 
 oc  ertaturts  (called  The  Book^of  Nature)  alone :  2,  The  fecond 
 degree  was  tin  Law  and  Promifes  to  the  Jews  and  their  fore- 
 
 Ccc  fathers. 
 
g  6  The  Life  of  faith. 
 
 fathers  f  together  with  the  Law  of  Natuic.)  3.  The  third  and 
 higheft  degree  of  outward  me  ansjs  the  whole  frame  oiCbriftian 
 lnjiitnthnsy  adjoyned  to  the  Book,,  of Nature,  and  fucceeding  the 
 forefavd-Ff*7»i/«  and  Lav. 
 
 Eveiy  one  of  thefe  hath  a  fugicitney  in  its  own  kjnd,  and  to 
 its  proper  ufc.  1.  The  Law  ot  Nature  is  fufficient  in  its  own 
 kind,  to  reveal  a  Cod  in  his  Effential  Principles  and  Relations  i 
 and  to  teach  man  the  ncctffity  now  of  fomc  fupcrnatural  Keve- 
 iathns  \tnd  lnfiitutiom  •,  and  (o  to  direct  him  to  enquire  after 
 intra  (what  and  where  they  be.) 
 
 2.  The  Promifes  and  ]ewi(h  Law  (of  Types,  &c.)  was  fuf- 
 ficient in  it$  ovph  kjnd,  to  acquaint  men  that  a  Saviour  tnuft  be 
 fent  into  the  world%  to  reveal  the  Will  of  God  more  fully,  and 
 to  be  a  facrifice  for  tin,  and  to  make  reconciliation  between 
 God  and  man,  and  to  give  a  greater  mcafure  of  the  Spirit,  and 
 to  renew  mens  fouls,  and  bring  them  to  full  perfection,  and 
 to  the  bktfcd  fruition  of  God.    The  Jcwifh  Scriptures  teach 
 them  all  this,  though  it  tell  them  not  many  of  the  Articles  of 
 c«r  Chriftian  Belief. 
 
 5.  The  Chriftian  Gofpcl  is  fufficient  in  its  oven  kinJy  to  teach 
 men  firft  to  believe  aright t  in  the  Father,  Son,  and  Holy  Spirit , 
 and  then  to  love  and  /rwarighr. 
 
 When  I  fay  that  each  of  thtfc  is  fufficient  in  its  own  kjnd9 
 the  meaning  is,  not  that  thefe  outward  means  are  of  fhtmfelvcs 
 fufficient  without  the  Holy  Spirit  *  for  that  were  to  bc/pfficient 
 not  only  in  fuo  genere,  but  in  alieno  vel  in  omni  genere  \  not 
 only  for  its  own  part  and  w or ^  but  for  the  Spirits  part  alfo  : 
 But  other  caufes  being  fuppofed  to  concur,  it  is  fufficient  for 
 its  own  part:  As  my  Pen  is  a  fufficient  Pen,  though  it  be  not 
 fufficient  t©  write  without  my  hand. 
 
 Now  the  mcafure  of  the  Spirits  concouric  with  all  thefe 
 three  degees  of  means  is  to  be  judged  of  by  the  nature  of  the 
 means,  and  by  Gods  ends  in  appointing  them,  and  by  the  vi- 
 fible  eff(fts.  And  whereas  the  world  is  full  of  voluminous  con- 
 tentions about  the  doctrine  of  fufficient  and  tffedua I  grace,  I 
 (hill  here  add  thus  much  in  order  to  their  agrccm<nt,  r.  That 
 certainly  fuch  a  thing  there  is,  or  hath  been,  as  is  called  fuffi- 
 aent  not- effectual  grace:  By  fufficient  they  mean  fomuch  rr 
 givcth  man  all  that  tomr  which  is  ntceffarj  to  the  commanded 
 
The  Life  of  Faith.  587 
 
 a&  for  foibcanncc)  fo  that  mm  could  do  it  without  any  other 
 grace  or  help  from  God  ( which  fuppofcth  that  mans  wjII  in 
 the  Nature  of  it,  hith  fuch  a  vital,  free,  felf- determining 
 power,  that  (fometimes  at  leaft)  it  cm  ad,  or  not  ad,  when 
 fuch  bare  power  is  given  to  it^  and  fometimes  doth,md  fome- 
 times doth  nor.  But  the  word  [necejfary^  is  more  proper 
 ihui  [_  Efficient :"]  The  latter  being  applicable  to  feverai  de- 
 grees i  but  [nee  {fary"]  ilgnificth  that  degree,  without  which 
 the  A&  cannot  be  performed. 
 
 That  there  is  fuch  a  thing,  is  evident  in  Adams  cafe,  who 
 had  that  grace  which  was  necejfary  to  his  forbearing  the  firit 
 fin  for  elfe'farcweU  all  Religion.)  And  there  arc  few  men 
 will  deny  but  that  all  men  have  (till  fuch  a  degree  of  help  for 
 many  duties  which  they  do  not  perform  j  and  againft  many  fins 
 which  they  do  not  for  bear  i  (astoforbcar  an  oath,  or  a  lye, 
 or  a  cup  of  drink,  to  go  to  Church  when  they  go  to  an  Alc- 
 houfe,  6cc.)  Such  a  thing  therefore  there  is,  and  fuch  a  power 
 mans  will  hath  to  do  or  not  do,  when  fuch  a  degree  only  of 
 help  is  given. 
 
 TThcrcfore  we  have  reafon  enough  to  fuppofe  1.  That  fuch 
 a  degree  of  the  Spirits  help  is  given  under  the  bare  Teachings 
 o(  the  Creature,  or  to  them  that  have  no  outward  light  but  na- 
 tural revelation,  as  is  neciffary  to  the  forefaid  ends  and  ufes  of 
 Chat  Li^ht  or  Means,  that  is,  to  convince  man  that  there  is  a. 
 God,  and  what  he  tiy  asaforefaid,  and  thit  we  arc  his  fubjetis 
 and  beneficiaries^  and  owe  him  our  chiif<fl  love  and  fervice ; 
 and  to  convince  them  of  the  need  of  fome  further  fupernatural 
 revflatfon.  Not  that  every  one  hath  this  meafure  of  fptritual 
 help  i  for  fome  by  abufing  the  help  which  they  have,  to  learn  . 
 the  Alphabet  of  Nature,  or  topradifek,  do  forfeit  that  help 
 which  mould  bring  them  into  Natures  higher  forms.  But  fo 
 much  as  I  have  mentioned  of  the  help  ot  the  Spirit  is  given  to 
 thofe  that  do  not  grofiy  forfeit  it  by  abufe,  among  the  Pagans 
 of  the  world  ;  And  fo  much  multitudes  hvrt  attained. 
 
 2.  And  fo  much  of  the  Spirit  was  given  ordinarily  to  the 
 Jews,  as  was  fufficicnt  to  have  enabled  them  to  believe  in  the 
 Mc(Tiah  to  come,  as  afoicfaid  >  if  they  did  not  wilfully  reject 
 this  help. 
 
 3,  And  fo  much  fcemcth*  to  be  given  to  many  that  hear 
 
 Ccc-a  *hc 
 
3 88  The  Life  of  faith. 
 
 the  Gofpel,  and  never  believe  it  >  or  that  believe  it  not  with  a 
 justifying  Faith,  is  as  fufficient  to  have  made  them  true  Be- 
 lieverf%  as  Adams  was  to  have  kept  bint  from  bit  fall.  For  fee- 
 ing it  is  certain  thtt  fuch  a  fufficient  untffectual  grace  \hzrtitt 
 wc  have  no  rcafon  to  conceit  that  God  doth  any  more  defcrt 
 his  own  means  nou>9  than  he  did  then  i  or  that  he  maketh  B# - 
 lievintg  a  more  impoffihU  condition  of  Juftification  under  the 
 Gofpel,  to  them  that  are  in  thtneercft  capacity  of  it  (before 
 effectual  grace  J  than  he  m*dc  perfect  obedience  to  be  to  Adam. 
 The  objections  againrt  thsaretobe  anfwered  in  due  place, 
 and  are  already  anfwered  by  the  Dominicans  at  large. 
 
 4.  The  outward  means  of  grace  under  Chrift  arc  all  one 
 frame,  and  mud  be  ufed  in  harmony  as  followcth. 
 
 1.  The  Witncfs  and  Preaching  of  Chrift  and  bis  Apoftles, 
 was  the  firfi  and  chief  part  •,  together  with  their  fettling  the 
 Churches,  and  recording  fo  much  as  is  to  be  our  (landing 
 Rule  in  the  holy  Scriptures,  which  arc  now  to  us  the  chief 
 part  of  this  means. 
 
 2.  Next  to  the  SfiripturcSj  the?  aft  oral  Office  indGifts>to 
 preferve  them,  and  teach  them  to  us,  is  the  next  principal  part 
 of  this  frame  of  means.  In  which  I  comprehend  all  their  of- 
 fice [Preaching  for  eonverfion,  baptizing,  preaching  for  con- 
 firmation and  edification' of  the  faithful,  praying  and  praifing 
 God  bcfoic  the  Church  i  adminiftring  the  body  and  blood  of 
 Chrift  in  the  Sacrament  of  communion  v  and  watching  over 
 all  the  flock,  by  pcrforul  inftru&ion,  admonition,  reproofs, 
 «nfurcs  and  abfolutions. 
 
 3.  The  next  part  (conjunct  with  this)  is  the  •ommunion 
 •f  the  faithful  in  the  Churches. 
 
 4.  The  next  is  our  holy  fociety  in  Chrirtian  families,  and 
 family-infiru&ions,  worm  p  and  juftdifcipline. 
 
 5.  The  next  is  our  fecret  duties  between  God  and  us 
 alone:  As  1.  Reading,  2.  Meditation,  and  fclf  examination, 
 J.  Prayer  and  thankfgiving,  and  praife  to  God. 
 
 6.  The  next  part  is  our  improvement  of  godly  mens  inti- 
 mate friendihip,  who  may  infhu&,  and  warn,  and  reprove 
 and  comfort  us.  9 
 
 7.  The  next  is  the  daily  courfc  of  profpering  Providence! 
 tftd  Mercies,   which  cxprrfi  Gods  Love,  and  call  up  ours* 
 
The  Life  of  Faith.  389 
 
 (as  provifions,  proecCtions,  prcfcrvations,  deliverances,  &c.J 
 
 8.  The  next  is  Gods  caiiigations  (by  what  hand  or  means 
 foever)  which  arc  to  nai^cus  fartakert  of  ha  holmt^  Hib. 
 12.  0,  TO, 
 
 9.  The  next  is  the  examples  of  oth.rs  i  1.  Their  graces 
 and  duties:  2.  Their  faults  and  falh  :  3.  Their  mercies  :  And 
 4.   Their  furTcrings  and  corrections,  1  Cor.  10.  1,  iO,  11. 
 
 10.  And  laftly,  Our  own  conftant  watchfulnefs  againft 
 fewiptations,and  Erring  up  Gods  graces  in  our  fclvcs.Thefe  arc 
 the  frame  of  the  means  of  Grace,  and  of  our  receiving  duties. 
 
 a.  The  next  in  order  to  be  confidcrcd,  is  the  whole  frame 
 of  our  rtturuwg  duties,  in  which  wc  lay  out  the  talents  which 
 wc  receive,  which  lye  in  the  ordei  following. 
 
 1.  That  we  do  what  good  we  can  to  our  own  fouls :  that 
 wc  ftrft  pluck  the  beam  out  of  our  own  eyes,  and  fct  that  mo- 
 tion on  work  at  home,  which  mull  go  further:  Therefore 
 all  the  foregoing  means  were  primarily  for  tbif  tffeti  \  (though 
 not  chiefly  and  ultimately  for  this  tnd.) 
 
 a.  Next  wc  muft  do  good  according  to  our  power  to  our 
 neer  delations. 
 
 3.  And  next  to  our  whole  Fam'tlusy  and  more  remote  Re- 
 lations. 
 
 4.  And  next,  them  to  our  Neighbours. 
 
 5.  And  ncxt,to  Strangers. 
 
 6.  And  liftly,  To  Encm:cs,  of  our  felves  and  Chrift. 
 
 7.  But  our  greateft  dutiei  muft  be  for  publick  Societies 
 vik.  I.  For  the  Common- wealth  (both  Governours  and 
 People^)  2.  And  for  the  Ghuicb. 
 
 8.  And  the  next  part  (in  intention  and  dignity )  muft  be 
 for  the  whole  world  f  whofc  good  by  prayer  and  all  j«ft 
 means  we  muft  endeavour.) 
 
 9.  And  the  next  for  the  honour  of  Jefus  Chrifi  our  M»~ 
 diatour. 
 
 io.  And  the  higheft  ultimate  termination  of  our  returning 
 duties,  is  the  pure  Deity  alone. 
 
 For  the  further  opening  to  you  the  Order  of  Chrift  a* 
 Pia&iee,  take  thefc  following  Notes  or  Rules. 
 
 C-«.c  j.  !.  Thouj-fc 
 
990  Tie  Life  of  Faith. 
 
 1.  Though  reccving  duties  (fuch  as  hcanng,rcading,pray- 
 ing,  faith,  &cq.)  go  firft  in  order  of  nature  and  time,  before 
 expending^  or  returning  duties,  Co  t*hat  the  motion  is  truly 
 circular  \  yet  wc  muft  not  flay  till  we  have  received  more,  be- 
 fore wc  make  returns  to  God  of  that  which  wc  have  already  : 
 But  every  degree  of  received  grace,  muft  prefently  work  to- 
 wards God  our  end  :  and  as  there  is  no  in  term  (lion  between 
 my  moving  of  my  hand  and  pen,  and  its  writing  upon  this 
 paper  j  lo  mutt  there  be  no  intermiflion  between  Gods  beams 
 of  Love  and  Mercy  to  us,  and  our  reflexions  of  Love  and  Duty 
 unto  him.  Even  as  ths  veiw^and  arteries  in  the  body  rye  much 
 together,  and  one  doth  often  empty  it  felf  into  the  other,  for 
 circulation,  and  not  ftiy  till  the  whole  mat!  hath  mn  through 
 all  the  veiTelsofonefort  ( veins  or  arteries^  before  any  pafs 
 into  the  other.  > 
 
 2.  The  internal  returns  of  Love  arc  much  quicker  than  the 
 return  of  outward  fruits.  The  Love  of  God  fhed  01  ftreamed 
 forth  upon  the  foul,  doth  prefently  warm  it  to  a  return  of 
 Love :  But  it  may  be  fomc  time  before  that  Love  appear  in 
 any  notable  ufeful  benefits  to  the  world,  or  in  any  thing  that 
 much  glorirlcth  God  and  our  Proftffion.  Even  as  the  heat  of 
 the  Sun  upon  the  earth  or  trees,  is  fuddenly  rcfle&ed  \  but 
 doth  not  fo  fuddenly  bring  forth  herbs,  and  buds,  and  blof- 
 foms,  and  ripe  fruits. 
 
 3.  All  truly  good  works  muft  have  one  conftant  Order  of 
 intention  (which  is  before  opened  i  God  muft  be  firft  intended, 
 then  Cbriji^  then  the  universal  Church  in  Heaven  an<i  Earth, 
 &cj  But  in  the  order  of  operation  and  execution,  there  may 
 be  a  great  difference  among  our  duties :  As  God  appoimeth 
 us  to  layout  fome  one  way,  and  fbme  another.  Yet  ordina- 
 rily, as  the  emitted  beams-  begin  from  God,  and  dart  them- 
 fclvcs  on  the  foul  of  man  i  fo  the  refiefted  beams  begin  upon, 
 or  from  our  hearts,  and  pifs  toward  God  (though  firft  be- 
 loved and  intended)  by  feveral  receptacles,  before  they  bring 
 us  to  the  perfect  fruition  of  him. 
 
 4.  Therefore  the  order  of  Loving  (or  complacency)  and  the 
 "order  of  doing  good  (or  Benevolence)  is  not  the  fame.  We  muft 
 Low  the  universal  Church  better  than  our  f elves  :  But  we  can- 
 aot  do  them  finccrc  [erviee,  before  wc  do  good  to  our  fclves. 
 
 And 
 
Tie  Life  if  Faith.  391 
 
 And  our  necrelt  Relations  muft  be  preferred  in  tdts  of  Bene- 
 ficence before  many  whom  we  muft  love  more. 
 
 5.  When  two  goods  come  together  (either  to  be  Receive^ 
 or  to  be  Done)  the  greater  is  ever  to  be  preferred  i  and  the 
 chafing  or  vfmg  of  the  letter  at  that  time,  is  to  be  taken  for  a 
 fin.    I  lattly  read  a  denyal  of  this,  in  a  fuperrlcial  fatyrc  \  but 
 the  thing  it  fclf,  if  rightly  undertfood,  is  part  all  doubt  with  a 
 fational  man.  For   1.  Elfe  good  is  not  to  be  cbojen  and  dine 
 isgood,  if  the  befibc  not  to  be  preferred.  2.  E'fe  almoft  all 
 wicked  omiHions  might  be  excufed  :  I  may  be  excufed  for 
 not  giving  a  poor  man  a  (hilling  (whatever  his  ncaffity  be) 
 becaufe  I  give  him  a  farthing  :    No  doubt  but  Dives ,  Luk$  16. 
 did  good  at  iuch  a  rate  as  this  at  leaft :  and  elfe  a  man  might 
 be  excufed  from  faving  a  drowning  man,  if  he  fave  his  horfc 
 that  while,  &c.  A  quatenu*  ai  fummum  valet  confequentiay  in 
 the  cafe  of  defiring  and  doing  good.     But  then  mark  the  fol- 
 lowing explications. 
 
 6.  That  is  not  alwaies  to  be  accoanted  the  greateft  goody 
 which  is  fo  only  in  regard  of  the  matter  (imply  confidcred  : 
 But  that  is  the greateft  good,  which  is  fo  confiderati*  conftderan- 
 dity  all  things  conGderedand  fct  together. 
 
 7.  When  God  doth  peremptorily  tyc  me  to  one  certain 
 duty>  without  any  difpenfation  or  liberty  of  choice,  that  duty 
 at  that  time  is  1  greater  good  and  duty,than  many  others  which 
 may  be  greater  in  their  time  and  place.  A  duty  materially 
 leffer,  is  formally  ( and  by  accident  materialy)  greater  in  its 
 proper  fcafon.  Reiping,  and  baking,  and  eating,  are  b:tter 
 than  plowing,  and  weeding  the  Corn  >  as  they  are  neerer 
 to  the  end  :  But  plowing,  and  weeding  arc  better  in  their  fea- 
 fon.  To  make  pins  or  points,  is  not  materially  fo  good  a  * 
 work  as  to  fray  :  But  in  its  feafon  fas  then  done)  it  is  better: 
 And  he  that  is  of  this  trade,  may  nQt  be  praying  when  he 
 fbojJd  be  about  his  trade  :  Not  that  he  is  to  prefer  the  matter 
 of  it>  before  praying  ;  But  fraying  is  to  keep  its  timey  and  may 
 be  a  (in  when  it  is  out  of  timr.  He  that  would  come  at  mid- 
 night to  difturb  his  reft,  to  prefent  his  fervice  to  his  Lord  or 
 King,  would  have  little  thanks  for  fach  unfcafbtiablc 
 fervice. 
 
 8.  Hethit  is  rcftraincd  by  a  lower  calling,  or  any  true 
 
 reftrain>ng 
 
2g2  The   Life  of  Faith. 
 
 t ett raining  rcafons^rom  doing  a  good  which  is  materially  grea- 
 ter, yet  doth  that  which  is  grcatett  unto  him.  Ruling  and 
 Preaching  arc  materially  a  greater  good,  than  threfhing  or 
 digging*  and  yet  to  a  man  whofe  gifts  and  calling  rcftrain 
 him  from  the  tormer  to  the  latter,  the  latter  is  the  greatcfl 
 good. 
 
 9.  Good  is  not  to  be  meafured  principally  by  the  IT/fl  or 
 Benefit  of  our  felves,  or  any  creature  i  but  by  1.  The  Will  of 
 God  in  hisLaws  ;  And  2.  By  the  intcreftof  his  pleafedncfs 
 and  glory  :     But  jccwdaril],  humane  ir.tcrefi  is  the  meafurc 
 
 ©fit. 
 
 10.  It  foUoweth  not  thatbecaufc  thegreitcft  good  is  ever 
 to  be  preferred,  that  therefore  we  mu(l  perplex  and  diftradt 
 our  felves,  in  cafes  of  difficulty,  when  the  balance  fee  me  h 
 equal :  For  either  there  it  a  difference,  or  there  U  none  :.  And  if 
 any,  it  is  dtfcernable,  or  not.  If  there  be  no  difference,  there  is 
 room  for  **kj*g  ontt  ^ut  not  ^or  effing  one  :  If  there  be  no 
 difctrnable  difference,  it  is  all  one  to  us,  as  if  there  w  re  nine  at 
 all:  If it  be  dtfcernable  by  a  due  proportion  of  enqury,  we 
 muft  labour  to  know  it,  and  chufe  accordingly  :  It  i'  be  not 
 dtfcernable  in  fucbtime,  and  by  fucb  mea fur e  of  enquiry,  as  is 
 turduty,  we  muft  mil  fake  it  as  undtfcernatlt  10  us.  If  alter 
 ]njt  fearch,  the  weaknefs  of  our  own  undcrftandings  leave  us 
 doubting,  we  muft  go  according  to  the  beji  underfiandir.g 
 which  wtbave,  and  chcarfully  go  on  in  our  duty,  as  well  as 
 we  can  know  ir,  remembring  that  wc  have  a  gracious  God 
 and  Covenant,  which  takcth  not  advantage  of  involuntary 
 weaknciTcs,butaccepteth  their  endeavours  ,  who  fincercly  do 
 iheirbtft. 
 
 ir.  Meer  ftiritual  or  mental  duties  require  mod  labour  of 
 themind,  but  corf  oral  duties  (Tuch  as  the  labours  cf  our  cal- 
 ling) muft  have  more  labour  of  the  body. 
 
 12.  All  corporal dutks  muft  be  *\Co$iritual(by  doing  thcaa 
 from  a  fpiritual  principle,  to  a  fpiritual  end,  in  a  ipiritual 
 manner :)  But  it  it  not  ncceflary  that  every  fpiritual  duty  be  al- 
 to corporal. 
 
 13.  The  duties  immediately  about  God  cur  end,  are  greater 
 than  thofc  about  any  of  the  means  (cateria  faribm.)  And  yet 
 tfcofc  that  arc  about  lover  objeets^  may  be  greater  by  accident, 
 
 mi 
 
The  Life  of  Faith.  5  ^  j 
 
 and  in  their  feafon :  As  to  be  favhig  a  *****  hf*  is  then  greater 
 than  to  be  exciting  the  mind  to  the  adiing  of  Divine  Love  or 
 Fear  :  But  yet  it  is  Sod  the  greateft  objedr  then,  which  put- 
 eth  thegreatnefs  upon  the  latter  duty  »  both  by  commanding  it, 
 and  fo  making  it  an  aft  more  {leafing  Co  him :  and  becaufe  that 
 the  Love  of  God  is  fuppofed  to  be  the  concurring  fpring  of 
 that  Love  to  man,  which  wc  Chew  in  fceking  their  pre* 
 fcrvation. 
 
 14.  Our  great  duty  about  God  our  ultimate  end,  can  never 
 be  done  too  much,  confidered  in  it  felf  and  in  refpeft  to  the 
 foul  only  y  we  cannot  fo  love  God  too  much  :  And  this  Love  lo 
 confidered,  hath  no  extream,  Matth.  22.  3  7. 
 
 15.  But  yet  even  this  may  by  accident,  and  in  the  cireum- 
 fiances  be  too  much:  As  1.  In  refpe&  to  the  bodies  weak* 
 neflcs  i  if  a  man  (hould  fo  fear  God,  or  (0  love  him,  as  that 
 the  intenfenefs  of  the  ad,  did  Air  the  pifiions,  fo  much  as  to 
 bring  him  to  diftra&ion,  or  to  diforder  his  mind,  and  make  u 
 unfit  for  that  or  any  other  duty:  2.  Or  if  he  (hould  be  exciting 
 the  Love  of  God,  when  he  (hould  be  quenching  afire  in  the 
 Town,  or  relieving  the  poor  that  arc  ready  to  pcrifh.  But 
 neither  of  theft  is  properly  called,  A  loving  God  too  much. 
 
 16.  The  duties  of  the  heart,  are  in  themfclvcs  greater  and 
 nobler  than  the  actions  of  the  outward  man,  of  themfclvcs  ab» 
 ftra&edly  confidered.  Becaufe  the  foul  is  more  noble  than 
 the  body. 
 
 17.  Yet  outward  duties  ne  frequently,  yeimoft  frequently% 
 greater  than  heart  duties  only  »  becaufe  in  the  outward  duty 
 it  is  to  be  fuppofed  that  both  parts  concur  ( both  foul  and  body.) 
 And  the  operations  of  both,  is  more  than  of  one  alone  :  and 
 alfo  becaufe  the  nobler  ends  are  attained  by  both  together 
 more  than  by  one  only  :  For  God  islovcd>and  man  is  benefit- 
 ed by  them.  As  when  the  Sun  (hineth  upon  a  tree,  or  on  the 
 earth,  it  is  a  more  noble  effect,  to  have  a  return  of  its  influ- 
 ences, in  ripe  and  pleafant /rait* t  than  in  a  mecrfudden  re- 
 flexion of  the  heat  alone. 
 
 1 3.  All  outward  duties  muft  begin  at  the  heart,  and  it  mui 
 animate  them  all  *  *nd  they  are  valued  in  the  fight  of  God,  no 
 further  than  they  come  from  a  rectified  will,  even  from  the 
 tore  of  God  and  Goodnefs :   However  without  this,  they 
 
 Ddd  «# 
 
594  The  Life  of  Faith, 
 
 are  gpod  works  materially,  in  refpedc  to  the  Receiver;  He 
 may  do  good  to  the  Church,  or  Common-wealth,  or  Poor, 
 who  doth  none  to  himfclf  thereby. 
 
 19.  As  the  motion  is  circular  from  God  to  man,  ind  from 
 man  to  God  again  (Mercies  received,  and  Duties  and  Love 
 returned )  fo  is  the  motion  circular  between  the  heart  and  the 
 tntwerdman:  The  heart  moving  the  tongue  and  hand,  &c. 
 and  thefc  moving  the  heart  again  *  (partly  of  their  own  na- 
 ture, and  partly  by  divine  reward  :  )  The  Love  of  G)d  and 
 Goodneflpioductth  holy  thoughts,  and  words,  and  a8ions\  and 
 thefe  again  increafe  the  Love  which  did  produce  them,  Gal.  5. 
 6.i$.Heb.6.io. H^.  10.24, 2  Jokn6*]ude  21. 
 
 20.  The  Judgment  muft  be  well  informed  before  the  WiU 
 icfolve. 
 
 21.  Yet  when  God  hath  given  us  plain  inftru#ion,  it  is  a 
 fin  to  cherifh  cauflefs  doubts  and  fcruples. 
 
 22.  And  when  we  fee  our  duty  before  us,  it  is.  not  every 
 fcruple  that  willcxcufc  us  from  doing  it :  But  when  we  have 
 more  convidion  that  it  is  a  duty,,  then  that  it  is  none,  or  that  it 
 is  a  fin,  we  mult  do  it,  notwithstanding  thofe  miftaking 
 doubts.  As  if  in  Prayer  or  Alms-deeds  you  (hould  fcruple  the 
 lawfulness  of  them,  you  ought  not  to  forbear^  till  your 
 fcruples  be  refolved,  beeaufe  you  fo  long  negle&.a  duty  :  Elfc 
 folly  might  juftficmen  in  ungodlinefs  and  ditobedicnce. 
 
 23.  But  in  things  mcerly  indifferent,  it  is  a  fin  to  do  them 
 doubtingly  »  beeaufe  you  may  be  fure  it  is  no  (in  to  forbear 
 them, Row.  14.  23. 1  Cor.  8.  13,  14. 
 
 24.  An  erring  Judgment  intangleth  a  man  in  anectfliiy  c£ 
 finning  (till  it  be  reformed^  whether  he  a8  or  not,  according 
 to  it.  Therefore  if  an  erring  pcrfon  ask,  What  am  I  bound 
 to  $  the  true  anfwer  is,  to  lay  by  your  crrour,  or  reform  your. 
 Judgment  firir,  and  then  to  do  accordingly  •,  and  if  he  ask  an 
 hundred  times  over  [But  what  muft  I  do  in  cafe  I^annot 
 change  ray  Judgment >  J  the  fame  anfwer  muft  be  given  him, 
 ^odfliO  bindetb  you  to  change  jour  Judgment,  and  hath  given- 
 you  the  ntceffary  means  of  information  >  and  therefore  he  will  not 
 takf  up  mtbyour  fupfofition,  that  you  cannot :  Hit  Law  is  a  fixed 
 Kulet  whith  teQetbyou  what  you  muft  believey  andchufe,  and  do  : 
 Andtbk  Rule  will  not  change,  though  you  be  blind,  and  fays  1 
 
 C*fi#f$ 
 
The  Life  of  Faith.  395 
 
 cannot  change  my  mind,  lour  mind  muft  come  to  the  Rule,  for 
 the  Rule  ml  not  come  to  your  perverted  mind :  Say  what  you  mff, 
 the  Law  cf  God  ml  beftill  the  fame,  and  mllftfl  bind  you  to  be* 
 line  according  to  its  meaning.'] 
 
 25.  Yctfuppofingthatamanscrrourfocntanglcth  him  in 
 a  ncct/Iity  of  tinning,  it  is  1  double  fin  to  prefer  a  greater  fin 
 before  a  lejfer  :  For  though  no  fin  is  an  object  of  our  choice, 
 yet  the  freaterfm  is  the  objed  of  our  greater  hatred  and  re* 
 jufal  i  and  muft  be  with  the  greater  feat  and  care  avoided. 
 
 26.  An  erring  Confciencc  then,  is  never  the  voice  or  mcf- 
 fenger  of  God,  nor  arc  we  ever  bound  to  follow  it ,  becaufe  it 
 
 'is neither  our  God,  nor  his  Law,  but  only  our  own  Judgment 
 which  (hould  dijeern  his  Law.  And  mif  reading  or  mi£ 
 underftaading  the  Law,will  not  make  a  bad  caufe  gw/,  though 
 it  may  excufe  it  from  a  greater  degree  of  evil. 
 
 27.  The  judicious  fixing  of  the  Willi ,  Refotutions,  and  cfpe- 
 cially  the  increafing  of  its  Love,  or  complacency  and  delight 
 in  good,  is  the  chief  thing  to  be  done  in  all  our  duties,  as  be- 
 ing the  heart  and  life  of  all,  ?rov.  23.  26.  12.  8c  4.  23.  6c  7.  3* 
 &  22.  17.  &  3. 1,2,3.  &  4.4,21.  Dttf.30.6.  Pfal.tf.^  6Y40.8, 
 &  1 19.16,35  70,47.  &  1.2.  If  a.  58.14. 
 
 28.  The  grand  motives  to  duty,  muft  ever  be  before  our 
 eyes,  and  let  upon  our  hearts,  as  the  poife  of  all  our  motions 
 and  endeavours  :  (As  the  travelers  home  and  bufincfs,is  deep- 
 eft  in  his  mind,  as  the  caufe  of  every  (tep  which  he  gocth.) 
 
 29.  No  price  imaginable  muft  feem  great  enough  to  hire 
 us  to  commit  the  leaft  known  fir*,  Lukj  12.4.  &  14.26,28,33, 
 Mat.  10. 39.  &  16.  26. 
 
 30.  The  fecond  great  means  (next  to  the  right  forming  of 
 the  heart^  for  the  avoiding  of  fin,  is  to  get  away  from  the 
 temptations,  baits  and  occafions  of  it.  And  he  that  hath  mofi 
 grace,  muft  take  himfclf  to  be  ftill  in  great  danger,  while  he  is 
 under  ftrcng  temptations  and  allurements,  and  when  fin  is 
 brought  to  his  hands,  and  alluring  objc&s  are  ckfe  to  the  ap- 
 petite and  fenfes. 
 
 3 1.  The  keeping  dean  out  Imaginations,  and  commanding 
 our  Thoughts,  is  the  next  great  means  for  the  avoiding  fin  : 
 and  a  polluted  fantafie,  and  ungovcrncd  thoughts  arc  the  r.eji 
 where  all  iniquity  is  hatched,  and  the  inftruriKfits  that  bring 
 it  forth  into  ad.  Ddd  2  %i*  The 
 
39^  The  Life  of  Faith. 
 
 i  32.  The  governing  of  the  Jieajis  is  the  firft  means  to  keep 
 clean  the  Imagination.  When  Achat  feetb  the  wedge  of  gold, 
 he  defiretb it  1  and  then  he  titbit.  When  men  wilfully  fill 
 their  eyes  with  the  objeds  which  entice  them  to  luft,  to  covc- 
 toulnefs,  to  wrath  i  theimprcflion  is  prefently  made  apon  the 
 fantafie  •,  and  then  the  Devil  hath  abundance  more  power  to 
 renew  fuch  imaginations  a  thoufand  times,  thtn  if  fuch  im- 
 preflions  had  been  never  made.  And  it  is  a  vciy  hard  thing  to 
 cleanfc  thefantafie  which  is  once  polluted. 
 
 3$.  And  the  next  notable  means  of  keeping  out  all  evil 
 Imaginations,  and  curing  luft  and  vanity  of  mind,  is  conftant 
 labor  urn diligmce  in  a  lawful  calling,  which  (hill  allow  the 
 mind  no  lcifurc  for  vain  and  finful  thoughts  i  as  the  great  nou- 
 rifher  of  all  foul  and  wicked  thoughts,  is  Idlenefs  and  Vacancy, 
 which  inviteth  the  tempter^  and  givcth  him  time  and  oppor- 
 tunity. 
 
 34.  Watchfulnefs  over  our  felves,  and  thankful  accepting 
 the  watchfulncfs,  fault-findings,  and  reproofs  of  others,,  is  a 
 great  part  of  the  fafetyof  our  fouls,  Mat.  26.41.  &  a$,  13. 
 Mar\i%.  37.  Lufy 21.  $6.  iCcr. \6  13.  I  Ibef.  5.6,2X^.4.5. 
 Heb.  12.  lj.lPet.  4.7. 
 
 35.  Affirmative  Precepts,  bind  not  t©  all  times  \  that  is,  no 
 politive  duty  is  a  duty  at  all  times.  As  to  preach,  to  pray,  to 
 (peak  of  God,  to  think  of  holy  things,  &c.  it  is  not  alwaies  a 
 fin  to  intermit  them. 
 
 36.  All  that  God  commandeth  us  to  do,  is  both  a  Duty 
 and  a  Means ;  it  is  called  a  Duty  in  relation  to  God  the  efficient 
 Law- giver,  firft  :  and  it  is  a  Means  next  in  relation  to  God 
 the  end,  whofe  work  is  done,  and  whofc  will  is  f  leafed  by  it. 
 And  we  mud  aUvaies  rcfpc&  it  in  both  thefc  notions  infepa- 
 rably.  No  Duty  is  no:  a  Means  >  and  no  hue  Means  is  not  a 
 Duty  j  bnt  many  feem  to  wan  to  hive  the  aptitude  of  a  Means, 
 which  are  no  duty  but  a  (in  i  becaufe  we  fee  not  all  things,  aid 
 therefore  arc  apt  to  think  that  fit,  which  is  pernicious. 
 
 37.  Therefore  nothing  muft  be  thought-a  true  Means  to 
 any  goodend,  which  Godforbiddeth :  For  God  knoweth  bet- 
 ter than  we. 
 
 38.  But  we  tmft  fee  that  the  negative  or  prohibition  be 
 "  mmrfal,  or  wdeed  cxtendeth  to  our  particular  cafe :  and 
 
 then 
 
the  Life  of  Faith.  39  y 
 
 then  fand  not  die;    you  may  fay  that  negatives  bind  to  ali 
 time?. 
 
 3?.  Nothing  which  is  certainly  deftru&ive  to  the  end,  and 
 contrary  to  the  natuie  of  a  Mans,  is  to  be  taken  for  a  Vuiy. 
 For  it  is  certain  that  Gods  Commands  are  for  edification,  and 
 not  for  deflrudfrion,  (or  good,  and  nor  for  evil. 
 
 40  Yet  that  may  tend  to  prcfentinferiour  hurt,  which  ul- 
 timately fendeth  to  the  grcatcft  good.  Therefore  it  is  not 
 fbme  prefentor  inferiour  incommodity  that  mutt  caufe  us  to 
 rejed  fuch  a  means  of  greater  future  good. 
 
 41.  Whatfoever  we  arc  certain  God  commandetb,  we  may 
 be  cerrain  is  a  propel  Means,  though  we  fee  not  the  aptitude, 
 or  may  think  it  to  be  dcftru&ivc  >  becaufc  God  knowcth  bet- 
 ter than  we  :  But  then  we  muft  indeed  be  furc  that  it  is  com- 
 manded hie  &  nunc,  in  this  cafe  and  place,  and  time,  and  ctr- 
 cumftanccs. 
 
 42.  It  is  one  of  the  moft  needful  things  to  our  innocency, 
 to  have  Chriftian  wifdom  to  compare  the  various  accidents  of 
 chofe  duties  and /far  which  are  fuch  by  accident  i  and  to  judge 
 which  accidents  do  preponderate.  For  indeed  the  actions  are 
 very  few  which  arc  abfolutcly  and  (imply  duths  or  fim  in  them- 
 fclv^s  conlidcred,  without  thofc  accidents  which  qualifie  them 
 to  be  fuch :  Accidental  duties  and  fws  are  the  rooit  numerous 
 by  far  :  And  in  many  cafes  the  dihiculty  of  comparing  the  vi- 
 nous accidents,  and  contrary  motives,  is  not  fmall, 
 
 43.  Therefore  it  is,  that  (as  in  Phyfick  and  Law  Cafet*  &c. 
 the  common  people  have  greatcit  need  of  the  advice  of  skilful 
 ArfiAs,  to  help  them  to  judge  of  particular  Cafes,  taking  in  all 
 the  circumflanccs,  which  their  narrow  undciftandngs  cannot 
 comprehend  >  which  is  more  of  the  ufc  of  Phyficians  and 
 Lawyets,  than  to  read  a  publick  Lt&ure  of  Phyhck,  or  of. 
 Law,  fo)  the  Office  of  the  Cburcb-Guides,  or  Bijhops,  isoffo 
 gr:at  neaftity  to  the  people,  in  every  farticuhr  Church  :  And 
 that  not  only  for  publick  Preaching  ,  but  alfo  to  be  at  hand,  to 
 help  the  people,  who  have  recourfe  unto  them  in  all  fuch 
 cafes,  to  know  in  particular  what  is  duty,  and  what  is  fin. 
 
 44.  And  therefore  it  is  fbefides  other  reafons)  that  the  Of- 
 fice of  the  Bifhops  or  Patters  of  the  Churches,  muft  in  all  th« 
 proper  parts  of  it,  be  done  only  by  themfclvcs,  ox  men  in  that 
 
 Ddd  3  Office, 
 
298  The  Life  of  FaHh< 
 
 Offi:e,  andnotpfr*//^,  by  men  of another  Office :  And  there- 
 fore it  is,  that  bixctixUs  or  authority  will  not  fervc  the  turn, 
 without  proportionable  or  ncccflary  abilities  or  gifts  i  becaufc 
 the  work  is  done  by  perfonalfitnefs  i  and  cafes  and  difficulties 
 can  no  more  be  refolvcd,  nor  fife  counfel  given  for  the  foul  in 
 matters  of  Morality,  by  men  unable,  thin  for  the  body  or  ejtate% 
 in  points  otYhyfuk^,  otofLatv.  (As  the  Lord  Verulam  in  his 
 Confidcrations  of  Ecclcfiaftical  Government  hath  well  ob- 
 fervedj 
 
 45.  In  fuch  cafes  where  duty  or  fin  muft  be  judged  of  by 
 compared  accidents  \  the  nature  oft  Means,  or  the  intcrcft  of 
 the  End,  is  the  principal  thing  to  be  confidcrcd :  And  that 
 which  will  evidently  do  were  barm  than  good,  is  not  to  be 
 judged  a  duty  (in  thofe  circumftancesj  but  a  fin  :  as  if  the 
 ^ucftion  were  whether  Preaching  be  at  this  time,  in  this place* 
 to  this  number,  to  the fe  individuals,*  duty:    If  it  appear  to 
 true  Chriftian  prudence,  that  it  would  be  like  to  do  more 
 hurt  thangW,  it  is  a  fin  at  that  time,  and  net  a  duty  ;  and  yet 
 Preaching  in  due  feafon,  as  great  a  duty  ftill.  So  if  the  queftion 
 were,  whether  fecret  prayer  be  at  this  hour  or  day,  a  duty :  If 
 true  rcafon  tell  you,  that  it  is  like  to  hinder,  either  family- 
 prayer,  or  any  other  greater  good,  it  is  not  at  that  time  1 
 duty :  Or  if  the  queftion  be,  whether  reproofor  perfonal  ex- 
 hortation of  a  finner  be  now  a  duty  ;  If  true  reafen  tell  me, 
 that  it  is  like  to  do  more  harm  than  good,  it  is  not  a  duty 
 then,  but  accidentally  a  fin  :  For  we  muft  not  caft  pearls  be- 
 fore Swine,  nor  give  that  which  is  holy  unto  Dogs,  left  they 
 tread  it  under  foot,  or  turn  again  and  all  to  rend  us.  And  there 
 is  a  time  when  Preachers  that  are  perfected  in  one  Giey,  muft 
 rly  to  another*  and  when  they  muft  (hake  orttheduft  of  their 
 (ctt.  for  a  witnefs  againft  the  difobedient,  and  turn  away  from 
 them.  (The  imprudent  people  can  cafily  difcern  this  when  it 
 is  their  own  caf^  but  not  when  it  is  the  Preachers  cafe  •,  fo 
 powerful  is  felf-lovc  and  partiality)  Mdt.j,  6tj.Mat.  10.  14. 
 &  23.34.  &  10.  23.  The  rcafon  of  all  this  is  I.  Bccaufe  God 
 appointeth all  Meanslot  thcEnd:    2.  And  becaufc  the  LiW 
 by  which  in  fuch  cafes  we  muft  be  ruled,  is  only  general-,  as* 
 Let  all  things  be  done  to  edification  ■■>  as  if  he  (hoJA  fay,    Fit  all 
 your  anions,  which  1  have  not  given  you  a  particular  peremptory 
 
 Law 
 
The  Life  of  Faith.  399 
 
 Law  for,  to  that  good  which  is  their  pr»per  end.~]  1  Cor.  14.  5* 
 12.  3,  26.17.  2  Cor.  10. 8.  &  12. 19.  3c  13. 10.  1  Cor.  10: 2J. 
 Epbtf.4.  12,16,29.  i  Tim.  1.  4.  Rom.15.2. 1  Cor.  127. 
 
 46.  Public^  Duties,  ordinarily,  muft  be  preferred  before 
 private ;  And  that  whiclTis  for  th«  good  of  many,  before  that 
 which  is  for  the  good  of  one  only. 
 
 47.  Yet  when  the  private  neceflity  is  more  pr effing,  ^ni  the 
 publick  may  be  omitted  at  that  time  with  lefs  detriment,  the 
 cafe  doth  alter.  As  alfo  when  that  one  that  we  do  good  to  is 
 wore  won Mthan  the  many,\n  order  to  the  honour  ofGod,or  the 
 more  pub lic^ood  of  the  whole  fociety  :  or  when  it  is  one  that 
 by  fpecial  precept,  we  arc  obliged  to  prefer  in  our  beneficence 
 
 48.  Civil  Power  is  to  be  obeyed  before  Ecclefiaftical,  in 
 things  belonging  to  the  Office  of  the  Magilhratc  :  and  Eccle- 
 faftic  at  btforc  the  Civil,  in  things  proper  to  the  Ecclefiaftical 
 Gvocrnours  only.  And  Family  Power  before  both,  in  things 
 proper  to  their  cognizance  only.  But  what  it  is  that  is  proper 
 to  each  power,  I  (hall  tell  them  when  I  think  they  are  willing 
 to  know,  and  it  will  do  more  good  than  harm  to  tell  it  them. 
 
 49.  The  fuprewe  Magistrate  is  ever  to  be  obeyed  before  his 
 Inferfours :  becaufe  they  have  no  power  but  from  him  i  and 
 therefore  have  none  againjl  him  (unlcfs  he  Co  givcitthem.^ 
 
 50.  No  Humane  Authority  is  above  Gods,  nor  can  bind  us 
 againft  him  i  but  it  is  all  received  from  him,  and  fubordinatc 
 to  him. 
 
 51.  No  Humane  Power  can  bind  us  to  the  dcftru&ion  of 
 the  fociety  which  it  governeth  j  becaufe  the  publick  or  com* 
 mon  good,  is  the  end  of  Government. 
 
 52.  The  Laws  of  Kings,  and  the  Commands  of  Parents, 
 Matters  and  Paftors  (in  cafes  where  they  have  true  Authority) 
 do  bind  the  foul  primarily,  as  well  as  the  body,  fecondarily  % 
 But  not  as  the  primary,  but  the  fecondarj  bond.  It  is  a  wonder- 
 ful and  ptttiful  thing,  to  read  Divines  upon  this  point  (^Whe- 
 ther the  Laws  of  men  do  bind  the  conference  ?]  what  work 
 they  have  made  as  in  the  dark,  when  the  cafe  is  Co  very  plain 
 and  eatie  ?  fome  arc  p:remptory  that  they  do  not  bind  con- 
 science >  and  fome  that  they  do  >  ani  fome  calling  their  ad- 
 vexfaries  the  Idol izcrs  of  men  ^  and  others  agiin  inltnuating 
 that  they  arc  guilty  of  trcafon  againft  Kings,  who  do  g^fiy 
 
 themi 
 
400  The  Life  of  Fait  A. 
 
 them  »  when  furdy  they  cannot  differ  if  they  would. 
 
 l.JThc  very  phrafe  of  their  queft>on  is  r,onfcnfe,or  very  ua- 
 f\t.Confeience  is  but  a  mans  bjiowledge  or  judgment  ol  himfclf  as 
 he  is  obliged  to  his  duty  and  the  effects  ■>  and  confequently,  of 
 the  obligations,  which  lie  upon  hinu 
 
 It  is  a  Grange  qucftion,  whether  I  am  bound  in  knowledge  of 
 wjfclf:  But  it  were  a  reafonable  qucftion,  whether  I  be 
 bound  to  k^iow  \  or  whether  I  kjtorv  that  I  am  bouud.  It  is 
 the  whole  man,  and  molt  eminently  the  Will,  which  is  bound 
 by  Laws,  or  any  Moral  Obligations.  The  ntanis  bound. 
 
 But  if  by  confcie nce9  they  m^an  the  foul,  it  is  a  ridiculous 
 qucftion :  For  no  bonds  can  lie  upon  the  body  immediately, 
 but  Cords  or  Iron,  or  fuwh  like  materials.  The  foul  is  the 
 firft  obliged,  or  elfe  the  man  is  not  morally  obliged  at  all. 
 
 If  the  fen  ft  of  the  queftion  be,  whether  it  be  a  Divine  or  a 
 Religious  obligation,  which  mens  commands  do  lay  upon  us : 
 Thcanfwer  lseafie:  i.  That  Man  is  not  God  •,  and  therefore 
 as  humane  it  is  not  Divine.  2.  That  Mans  Government  h  Gods 
 inftitution,  and  Men  are  Gods  Officers  ■>  and  therefore  the  ob- 
 ligation is  Religious,  and  InfirumontaUy  or  Mediately  Divine. 
 Either  mens  Laws  and  Commands  do  bind  us  or  not ;  If  not, 
 they  are  no  Laws,  nor  authoritative  Ads:    If  they  do  bind, 
 either  it  is  pimarily  by  an  authority  originally  in  rhemfclvcs 
 that  made  them  fand  then  they  are  all  gods  :  And  then  there 
 is  no  God.)  Or  elicit  is  by  derived  authority.    If  fo,  God  mufl 
 be  the  Original  (or  ftill  the  Original muft  be  God.)    And  then 
 is  the  high  way  any  plainer  than  the  true  anlwer  of  this  quc- 
 ftion, via    That  Princes,  Parents,  &c.  have  a  governing  or 
 Law-giving  power   from  God,  in  fubordination  to  himi 
 and    that    they    are   his  Officers  in  governing  :  And  that 
 all  thofe  Laws  which   he  hath  authorized  them  to  make 
 do  bind  the  foul,  that  is,  the  man,  immediately  as  bumane3 
 and  inftruw entail)  cr  mediately  as  Divine,  or  as  the  bonds  of 
 God.     As  my  Covenant  bind  ray  fclf  to  confeienee,  (if  you 
 will  fo  fpeak,  rather  than  that  they  bind  my  confeience)  fo  do 
 mena  Laws  alio  bind  me»     You  may  as  well  ask  whether  the 
 writing  of  my  pen ,  be  its  action  or  mine  j  and  be  an  animate^ 
 or  inanimate  ad  i  which  is  foon  rcfolvcd. 
 
 53.   To  conclude  thefc  Rules,   as  the  juft  imprtfsofthe 
 
 Spirit, 
 
The  Life  of  Faith.  4o, 
 
 Spirit,  and  Image  of  God  upon  the  foul,  is  Divine  Lifey  Light 
 and  Love%  communicated  from  God  by  jefus  Chrift,  by  the 
 holy  Spirit,  to  work  in  us  and  by  us  for  God  fin  the  foul  and 
 in  the  world^  and  by  Chrift  to  bring  us  up  at  laft,  to  the  fight 
 and  fruitiouof  God  himfelf  >  fo  this  Trinity  of  Divine  prin« 
 ciples,  muft  be  infeparably  ufed,  in  all  our  internal  and  exter- 
 nal duties  towards  God  or  men  »  and  all  that  we  do  muft  be 
 the  work  of  Power  and  of  Lwey  and  of  Wtfdom  or  a  found 
 mind.  2  Tim.  1.7. 
 
 II.  Having  been  fo  large  in  opening  the  Order  of  our  Du- 
 ties, 1  muft  be  briefer  than  our  cafe  requircth,  in  telling  yow 
 our  Vi for derst  or  contrary  difcafc.  O  what  a  humbling  fight 
 it  wou;  d  be,  if  good  Chriftians  did  bat  fee  the  pittiful  con- 
 fufions  ot  their  minds  and  lives.  They  find  little  melody  in 
 their  Religion,  becaufc  there  is  little  harmony  in  their  apprc- 
 henfions,  aftc6Uons  or  converfations.  If  the  difplaeing  one 
 wheel  or  pin  in  a  clock,  will  fo  much  fruftrate  the  effc&,  it  is 
 a  wonder  that  our  tongues  or  lives  do  ever  go  true%  which  are 
 moved  by  fuch  difordered  parts  within  :  that  were  it  not  that 
 the  Spirit  of  grace  doth  keep  an  order  where  it  is  effential  to 
 our  Religion  (between  the  Endtnd  the  Moms,  &Owe  (hould 
 be  but  like  the  parts  of  a  watch  pulled  in  pieces,  and  put  up 
 togcthcrinabig.  But  fuch  is  Gods  mercy,  that  the  body 
 may  live  when  many  fmallcr  veins  are  obftruded  >  fo  that  the 
 Matter  veflcls  be  kept  clear. 
 
 I.  There  arc  fo  few  Chriftians  that  have  a  true  method  of 
 Faith  or  Divinity  in  their  underftandings,  even  in  the  great 
 points  which  they  h$ov>  disorderly,  that  it  is  no  wonder  if 
 there  be  lamentable  defecSHvcnefs  and  deformity,  in  thofe  in- 
 ward and  outward  dutks,  which  ftiould  be  harmonioufly  per- 
 formedj  by  the  light  of  this  harmonious  truth.  And  no  Divine 
 in  the  world  can  give  you  a  ferfeft  Scheme  of  Divinity  in  all 
 the  parts  j  but  he  is  the  mfeft  that  comcth  neereft  to  it.  Abun- 
 dance of  Schemes  and  Tables  you  may  fee,  and  all  pretending 
 to  exaftnet's :  But  every  one  palpably  defective  and  confufed  * 
 even  thofe  of  the  higheft  pretenders  that  ever  I  have  feen.  And 
 ©nc  errntr  or  di/order  ufually  intioduccth,  in  fuch  a  Scheme,  a 
 
 £  e  c  confuGo* 
 
402  Tbi  Life  of  faith. 
 
 condition  in  all  that  followeth  as  dependant  on  it. 
 
 Some  confound  Gods  Attributes  themfelvcs  (nay  who  doth 
 not :)  They  confound  the  Three  great  Effential  Principles >w'\th 
 all  the  Attributes,  by  fimilitude  called  Modal  and  Negative  : 
 and  they  uie  to  name  oyer  Gods  Attributes,  like  as  they  {put 
 their  money  or  chefs-men  into  a  bag,  without  any  method 
 at  all. 
 
 Some  confoun&Gods  Primary  Attributes  of  Being,  with  his 
 'Relations,  which  are  fubfc qucnt  to  his  Works,  and  with  his- 
 Relation  Attributes. 
 
 Some  confound  his  fevcral  Relations  to  wan,  among  them- 
 felvcs ,  and  more  do  confound  his  Worlds,  as  they  flow  from 
 thefc  various  Relations. 
 
 The  great  works  ot  the  Creator^  Redeemer,  and  San&tfer, 
 and  their  feveral  defigns,  fignifications,  and  effe&s,  are  opened 
 obfeurely  and  in  mu:h  confufion. 
 
 The  Legiflativc  Will  of  God  de  debitt  institutive,  (which  is 
 it  that  Vamafcene,  Chryfoftome,  and  the  School-men  mean  by 
 his  Antecedent  will,  if  they  fpeak  properly)  which  ever  goeth 
 before  mans  adions  (du:ksor  fins,  or  as  the  Fithers  called 
 them  merits  or  demeritsjis  confounded  by  many  with  the  ads 
 of  his  Judgment  and  Execution  (Called  bis  confequent  Will,  bc- 
 caufc  it  ever  prefuppofcth  mens  precedent  actions :  )  Or,  his, 
 works,  as  Law- giver,  Judge  and  Executioner,  arc  oft  con* 
 founded. 
 
 And  fo  are  the  Orders  df  his  Precefts>  Fromifes,  and  penal 
 Threats,  and  the  Conditions  of  his  Promifes :  and  the  order  of 
 his  Precepts  among  themfclves  >  and  of  his  Promifes  as  one 
 rcfpe&eth  another. 
 
 And  our  Relations  to  God,  and  the  (cvcral  refpedive  duties 
 of  thofc  Relations,  are  ordinarily  much  confounded. 
 
 The  work  of  the  Holy  Ghoft  (as  we  are  baptized  into  the 
 belief  of  him )  is  poorly,  lamely  and  difoiderly  opened,  to  the 
 encouraging  of  the  c^rwW  on  one  hand,  or  the  Enthuiiaftson 
 the  other. 
 
 Law  and  Gofpcl,  and  Covenant  and  Covenant  >  words  and 
 works  >  the  precepts  of  Chrift,  and  the  operations  of  the  Spi- 
 rit, are  feldom  thought  on  in  their  proper  place  and  order, 
 isd  differences 
 
 In 
 
Tht  Life  cf  Faith.  40J 
 
 In  a  word,  Confc&arics  if c  confounded  with  principles: 
 Nature,  Medicine f  and  Health;  the  precepts  and  parts 
 of  Primitive  SanQity ,  with  the  precepts  and  means 
 of  Midicinal  Grace  *,  the  End  and  the  Meant  >  yea  nothing 
 more  ufually  than  words  and  things  are  confounded  and  dif- 
 ordered1)y  the  moft  (that  I  fay  not  by  us  all) 
 
 The  circular  motion  of  gr ace,  fro m  God>  zudbyGod,  and  t* 
 tied,  and  in  man  the  receiving  duties  as  diftindt  from  the  im- 
 proving duties  i  and  thefe,  as  communicative\and  difereing  unt$ 
 wan,  from  thofe  afcendent  unto  God,  partly  in  the  fruits,  and 
 partly  in  the  exaltation  of  the  mind  k  tell,  thefe  are  not  to  bt 
 found,  nor  abundance  more  which  I  pafsby,  in  any  juft  har* 
 monious  Scheme. 
 
 II.  And  O  what  confufion  is  in  our  Hearts  or  Wills,  and 
 Iamcncfs,6c  defeft  as  well  as  confufion,  which  muft  meds  be  the 
 conftqucnt  of  a  lame  and  coa/w/ei  understanding.  It  is  fo  great, 
 that  I  am  not  willing  to  be  Co  tedious  as  to  open  it  at  large. 
 
 III.  And  the  confufion  in  our  prafticcs,  taking  it  in,  and 
 cxprcifing  it,  wiil&ew  you  yout  hcart-coajfuiion  of  it  felf.  But 
 to  open  this  alfo  would  be  long  i  and  the  regular  order  before 
 laid  down,  will  (hew  you  our  diforders  without  any  farther 
 enumerations  or  inftances. 
 
 Only  fome  of  our  lament fs  and  partialities,  contrary  to  en- 
 tire and  comfleat  Rcligioufnefs,  I  (hall  briefly  mention,  be- 
 caufc  I  think  it  to  be  of  no  fmall  need,  to  the  moil,  ere  a  of  the 
 more  zealous  part  of  Chriftians. 
 
 1 .  In  our  Studies  and  Meditations,  we  are  partial  and  de- 
 fective :  we  fcarch  hard  perhaps  for  fome  few  truths,  with 
 the  neglect  of  many  hundred  more. 
 
 2.  In  our  Ztal  for  Trwr^wc  are  oft  as  partial,grcatly  taV$* 
 with  fome  one  or  few,  which  we  think  we  have  fuddenly  and 
 happily  found  out,  and  fee  more  into  than  others  do  i  or  in 
 which  wc  think  we  have  fome  lingular  or  fpecial  intereft  i  >nd 
 in  the  mean  time  little  affefted  with  abundance  of  Truths,  of 
 greater  elcaincfs  and  importance,  and  of  more  daily  ufcfulnefsi 
 
 Ecc  2  becauft 
 
404  The  Life  of  Faith. 
 
 bccaufc  they  arc  things  thit  all  men  know,  and  common  unto 
 you  with  the  moli  of  Chrifiians. 
 
 3.  In  your  love  to  the  godly,  and  your  charity,  in  cxpref- 
 fions,  and  in  your  daily  prayers,  whatlamenefs  and  partiality 
 is  there  ?  Thofc  that  are  neer  you,  and  converfant  with 
 you,  you  remember*,  and  perhaps  thofe  in  the  Kingdom,  ox 
 Countrcy  where  you  dwell :  Or  at  lcaft  thofc  of  your  own 
 focicty,  opinions  and  party.  But  when  it  comcth  to  praying 
 for  the  world,  and  all  the  Church  abroad  \  and  when  it  comcth 
 to  the  loving  of  thofc  that  differ  from  you,  what  partiality 
 do  you  (hew  > 
 
 4.  In  the  courfc  o(duties  to  God  and  man,  how  rare  is  that 
 perfon  that  doth  not  quite  omit,  or  (lubber  over  fomc  duty 
 as  if  it  were  nothing,  while  he  doth  with  much  earneftnefs 
 prolecute  another  ?  One  that  is  much  in  receiving  duties  for 
 themfclves  (as  hearing,  reading,  meditating,  praying )   can 
 live  all  the  week  with  quietnefs  of  confeience,  without  almoft 
 any  improving  duties,  or  doing  any  good  to  others :  as  if  they 
 were  made  (or  themfelvcs  alone.    And  fomc  Miniftcrs  lay  out 
 themfebes  in  Freaching>  as  if  they  were  all  for  the  good  of 
 others  i  but  pray  as  little,  and  do  as  little  about  their  own 
 heart,  as  if  they  cared  not  for  themfclves  at  all  >  or  clfc  were 
 good  enough  already. 
 
 Some  arc  conftant  in  Church -duties,    perhaps  with  fomc 
 fuperftitious  ftri&nefs  i  but  in  family  duties  how  negle&ive  are 
 they  ?  They  arc  for  very  ftrift  discipline  in  the  Church,    and 
 cannot  communicate  with  any  that  wear  not  the  fame  badge 
 of  fanfiity  which  they  afTedr :  But  in  their  families^    what 
 •prophanenefs,carclcfnefs  and  confuiion  is  there?  They  can  have 
 family -communion  with  the  moft  ungodly  fervants,  that  will 
 but  be  profitable  to  them.     Dumb  Minijfers  arc  their  (corn\ 
 but  to  be  dumb  Parents  and  M*fters  to  their  children  and  fer- 
 vants, they  can  eafily  bear.    Formal  preaching  and  praying  in 
 the  Church  they  exclaim  againft  i  but  how  formally  do  they 
 pray  at  home,  and  catechize  and  inftrud  their  family  ?    If  a 
 Magiftrate  fhould  forbid  them  to  pray,  or  catechize,  or  inftrud: 
 their  families,  they  would  account  him  an  impious,  odious  per- 
 secutor i  but  they  can  neglect  it  ordinarily  when  none  for- 
 hiddetb  tbcmy  and  never  lay  any  fwch  accufation  on  themfelvcs. 
 
 Sew 
 
The  Life  ef  Faith.  405 
 
 Some  arc  much  for  the  duties  ofWorfhipin  private  ^  but 
 negligent  off  wfc//'c^Wor(hip  ;  and  fome  are  dilgentin  both, 
 that  make  little  fcruplc  of  living  idly  without  a  Calling,     or 
 doing  the  works  of  their  Callings  deceitfully  and  unprotitab'y. 
 They  arc  cenforious  of  one  that  is  negligent  in  Gods  JVorJhip  j 
 but  cenfure  not  thcmfclvcs(nor  love  to  be  cenfured  by  others,) 
 for  being  idle  and  negligent  fervants  to  their  Matters*    and 
 omitting  many  an  hours  work,  which  was  as  truly  their  duty 
 as  the  other.     Yea  when  they  are  told  of  fuch  duties  as  they 
 love  not  fas  obedience,  labour,  charity,  patience,  mortifying 
 the  flffli,  &c.)  their  confeiences  are  juft  as  fcnfclefs,  or  as  pre- 
 judiced, or  quarrelfom,  as  the  confeiences  of  other  men  arc 
 igainft  Religious  excrcifes. 
 
 5.  And  in  our  reformation  and  refitting  fins  of  commifpmy 
 fuch  lamenefi  and  partiality  is  common  with  the  moft.     He 
 that  is  moft  tender  of  a  fin  which  is  in  common  difgrace  among 
 the  godly ,  is  little  troubled  at  as  great  a  one  which  hath  got 
 any  refutation  among  them  by  the  advantage  of  fome  errours. 
 In  England,  through  Gods  mercy,  the  prophanation  of  the 
 Lords  day,  is  noted  as  a  heinous  fin.     Bat  beyond  Sea  where 
 it  is  not  fo  reputed,   how  ordinarily  is  it  committed  >  Many 
 would  condemn  Jofephy  if  they  had  heard  him  fwear  by  the 
 l\ko(  Pharaoh,  becaufc  through  Gods  mercy,  [wearing  is  a 
 difgraced  fin.     But  how  ordinarily  do  the  dividing  fort  of 
 Chriftians,  rafhly  orfalfly  cenfure  mm  behind  their  back}  that 
 differ  from  them  >  upon  unproved  hearfay,  and  gladly  taffcc 
 up  falfc  reports,  and  never  Ched  a  tear  for  many  fuch  (landers, 
 backbitings  and  wrongs?     Many  a  one  that  would  take  an 
 01th  or  curfe  for  a  certain  fign  of  an  ungodly  perfon,  yet 
 make  little  ofalcfs  difgraceful  way  of  evil  fpeaking,  and  of  a 
 pieviftiunplcafabledifpofition  i  and  when  they  arc  inpatient 
 of  a  cenfure,  or  a  foul  word,   are  patient  enough  with  their 
 hnpatiency. 
 
 And  it  dtferveth  fears  ofblood  to  think  how  little  the  fins 
 of  felfijhnefs  and  pride  are  mortified  in  moft  of  the  forwarded 
 Chriftian  ( even  in  them  that  go  in  mean  attire.)  How  much 
 they  lore  and  look  to  bzefleemedy  to  be  taken  notice  of,  to  be 
 well  thought  of,  and  well  fpoken  of  >  How  ill  they  bear  the 
 Waft  contempt,  neglecj  01  difrefpedt  >  How  abundantly  they 
 
 £  c  c  1  overvalue 
 
-0g  The  Life  of  Faith. 
 
 overvalue  their  own  understanding*  ?  and  how  wife  they 
 are  in  their  own  conceits  ?  and  how  hardly  they  will  thini 
 ill  of  their  moft  falfc  or  foolifti  apprchenfions  ?  and  how  proud- 
 ly they  difdain  the  judgments  of  wifcr  men,from  whom  if  they 
 hid  humility,  they  might  learn  perhaps  twenty  years  toge- 
 ther, and  yet  not  reach  the  mcafurc  of  their  knowledge  >  anil 
 what  a  ftrangc  difference  there  is  in  their  judging  of  any  cafe, 
 when  it  is  another  i,  and  when  it  is  their  cw«  ? 
 
 And  among  how  few  is  the  fin  of  flefh-p leafing  fenfuality 
 mortified  ?  abundance  take  no  notice  of  it,  becaufe  it  is  hi d, 
 and  can  be  daily  exercifed  in  a  lefs  difgraccful  way.  If  they 
 be  rich,  they  can  enyy  that  which  is  their  owni  and  they  can 
 tleanlily  do  as  Dives  did,  Lukf  \6.  and  take  their  good  things 
 here.  Having  enough  laid  *up  for  many  years,  they  think 
 they  may  take  their  eafe,  and  car,  drink,  and  be  merry, 
 without  rebuke,  L«i^  12. 19;  10.  They  that  arc  the  moiVzca- 
 lous  in  ftri&  opinions,  and  modes  of  Worfhip,  can  live  as  So* 
 dom  did,  in  pridt,  fulnefs  of  breads  and  abundance  of  idlenefst 
 andufe  meat  for  their  luj\sy  and  make  provifion  for  the  flejby  toft- 
 titfie  thofe  lufts,  and  yet  never  fcem  to  thcmfclves,  nor  thofc 
 about  them  to  offend  i  much  lefs  to  do  any  thing  that  is  grof- 
 lycvil,  Ezf^,  16.49.  PfaL  78.  18,  30.  Rom.  13. 13,14.  They 
 drink  not  till  they  are  drunk  y  they  eat  not  more  in  quantity 
 than  others  whey  labour  as  far  as  need  compels  them ,  and  this 
 they  think  is  very  tollerablc.  And  becaufe  the  Papifts  have 
 turned  the  juft  fubduing  of  the  flelh,  into  hurtful  aufterities, 
 or  formal  mockeries,  therefore  they  are  the  more  hirdeaed  in 
 their  flcQi-pleafmg  way.  They  take  but  that  which  they  love% 
 and  that  which  is  their  own>  and  then  they  think  that  the  fault 
 is  not  great :  and  what  Chrift'meam  by  Vives  his  being  chatted 
 in  purple  and  filk^  and  faring  fumptuoufly  every  day,  they  never 
 truly  underflood :  Nor  yet  what  he  meancth  by  the  pot  in 
 &irit^  Matth.  5.  3.  which  is  not  fat  leaft  only  or  chiefly)  a 
 fenfc  of  the  want  of  grace,  but  a  fpirit  fuited  to  a  life  of  po- 
 verty, contrary  to  the  love  of  money,  and  of  fulnefs  and  lux- 
 ury, and  pride  :  When  wc  arc  content  with  necefiuief,  and 
 •at  end  drink  for  health  more  than  for  pleafure,  or  for  that 
 plcafureonly  which  doth  conduce  to  health  :  and  when  wc 
 will  be  at  no  nccdlcfs  fupcrrluous  coft  upon  the  fle(h,but  chufc 
 
 the 
 
the  Life  of  Faith.  407 
 
 the  cheapcft  food  and  ray mcnt  which  is  fufficicnr  fo  our  law- 
 ful ends  •,  and  ufe  not  our  appetitef,  and  fenfe,  ind  fantafic  to 
 Cuch  delight  and  fatisfa&ion  as  either  increafeth  lull,  or  cor- 
 rupted the  mind,  andhindereth  it  from  fpirituil  dutcsani 
 delights,  by  hurtful  delectation  or  diverfion  :  nor  brftow  that 
 upon  our  felvcs,  which  the  poor  about  us  need  fo  fupply  their 
 great  neccffities.  This  is  to  be  poor  in  flirit  s  and  this  is  the 
 life  of  abftinence  and  mortification,  which  thefe  fenfual  pro- 
 fclTors  will  not  learn.  Nay,  rather  than  their  throats  (hall 
 not  be  pleafcd,  if  they  be  children  in  their  Parents  Families 
 or  Servants,  they  will  fieal  for  it,  and  take  that  which  their 
 Parents  and  Matters  fthcy  knowj  do  notconfent  to,nor  allow 
 them  :  And  they  are  u>or{e  thieves  than  they  that  fteal  f>r 
 hunger  and  mcer  ttecejpty  ■>  becaufe  they  ftcal  to  latisfie  their  *f- 
 petttes.  and  carnal  lufti  \  that  they  may  fare  better  than  their 
 fuperiours  would  have  them.  And  yet  perhaps  be  really 
 conscientious  and  religious  in  rainy  other  points,  and  never 
 humbled  for  their  flcfhly  minds,  their  gluttony  and  thievery  •> 
 cfpecially  if  they  fee  others  fare  better  thin  they  :  and  they 
 quiet  their  confeiences,  as  the  mod  ungodly  do,  with  putting 
 a  hanfomc  name  upon  their  fin,  and  calling  it,  takings  and  not 
 ftealing,  and  eating,  and  drinkjng,  and  not  fulnefs  of  bread,  or 
 carnal  gulefity.  Abundance  of  fuch  instances  of  mens  partia- 
 lity in  avoiding  fin,  I  mud  omit,  becaufe  it  is  fo  lorg  a 
 work. 
 
 6.  Yea  in  the  inward  exercife  of Graces 9  there  arc  few  that 
 ufe  them  compleatly%  entirely,  and  in  orders  but  they  neglect 
 one,  while  they  fct  themfelves  wholly  about  the  exercife  of 
 another;,  or  perhaps  ufe  one  againft  another.  Commonly 
 they  fet  themftlvei-vgrcat  while  upon  nothing  fo  much  as  la- 
 bouring to  affed  their  hearts  with  forrow  for  fin,  and  mclta  >g- 
 ly  to  weep  in  their  confeffions  (with  fome  endeavours  of  a  new 
 life. )  But  the  Love  of  God,  and  the  thankful  fenfe  of  the 
 mercy  of  Redemption,  and  the  rejoycing  hopes  of  endlefs 
 Glory,  are  things  which  they  take  but  little  care  about:  and 
 when  they  are  convinced  of  theerrour  of  this  partiality,  they 
 next  turn  to  fome  Antinomian  whimfie,  under  the  pretence 
 of  valuing  Free  Graces  and  begin  to  give  over  penitent  eonfef- 
 fim,  and  the  care  and  watchfulncfs  againft  fm,  and  diligence 
 
 in 
 
408  The  Lije  of  Faith. 
 
 in  a  holy  fruitful  life,  and  fay  that  they  were  long  enough  Le- 
 gilifts,  and  knew  not  Free  Grace,  but  lookt  all  after  dting^ni. 
 fimcthing  in  Xhemfdves  j  and  then  they  could  have  no  peice* 
 but  now  they  ice  their  errour,  they  will  know  nothing  but 
 Chrift.  And  thus  that  narrow  foolifh  foul  cannot  ufe  Repen- 
 tance without  neglecting  Faith  in  Chrift  i  and  cannot  ufe 
 Faith,  but  they  muft  negled  Repentance  ^  yea  fet  Faith  and 
 Repentance,  Love  and  Obediencein  good  works,  like  enemies  or 
 hindrances  againft  each  other  :  They  cannot  tyotv  themselves 
 and  their  finfulwfi,  without  forgetting  Chrift  and  his  righte- 
 oufnefs ;  And  they  cannot  know  Chrift,  and  his  Love,  and 
 Grace,  without  laying  by  the  knowledge  or  refinance  of  their 
 fin.  They  cannot  magnific  Free  Grace,  unlefs  they  may  have 
 none  of  it,  but  lay  by  the  ufe  of  it  as  to  all  the  works  of  hoii- 
 nefs,  becaufe  they  mud  look  at  nothing  in  themselves ,  They 
 cannot  magnifie  Pardon  and  Juftification,  unlefs  they  may 
 make  light  of  the  fin  and  punifhment  which  they  deferve, 
 and  which  is  pardoned,  and  the  charge  and  condemnation 
 from  which  they  arc  juftificd  :  They  cannot  give  God  thanks 
 for  remitting  their  fin,  unlefs  they  may  forbear  conft  fling  it, 
 and  forrowing  for  it.  They  cannot  take  the  Promife  to  be 
 free,  which  giveth  Chrift  and  pardon  of  fin,  if  it  have  bat  this 
 condition,  that  they  (hall  not  reject  him :  Nor  can  they  ca!4 
 it  the  Gojpely  unlefs  it  leave  them  mafterlcfs  and  Uwlcfs  > 
 whereas  there  is  indeed  no  fuch  thing  as  Faith  without  Re- 
 fentauce,  nor  Repentance  without  Faith:  No  love  to  Ch rift 
 without  the  keeping  of  his  Commandments  >  nor  no  true 
 keeping  of  the  Commandments  without  Love  ;  No  Free  Grace 
 without  a  gracious  fan&ificd  heart  and  life^  nor  no  gift  of 
 Chrift  and  Juftification,  but  on  the  condition  of  a  believing 
 acceptance  of  the  gift  j  and  yet  no  fuch  believing  but  by  Free 
 Grace:  No  Gofpel  without  the  Law  of  Chrift  and  Nature  i 
 and  no  mercy  and  peace  but  in  a  way  of  duty.  And  yet  fuch 
 Bedlam  Chriftians  are  among  us,  that  yon  may  hear  them  in 
 pangs  of  high  conceited  2cal,  infulring  over  the  folly  of  one 
 another,  and  in  no  wifer  language,  than  if  you  heard  one  lu- 
 natick  perfon  fiy,  I  am  fer  health,  and  not  for  medicine  i  and 
 another,  1  am  for  medicine,  and  net  for  the  taking  of  it  v  and 
 another,  I  am  for  the  Vhyfic\,  and  mtfor  the  Phyfician  \    and 
 
 another, 
 
The  Life  of  Faith.  409 
 
 another,  /  ant  for  the  Pbjficijn,  and  not  the  Phyficl^,  and  ano- 
 ther, I  am  for  the  Phyfic\  \  but  not  for  health.  Or  as  if  they 
 contended  at  their  meats,  lam  for  meat,  but  not  for  eating  it , 
 and  lam  for  putting  it  into  my  mouth,  bus  not  for  chewing  it  j  or 
 lam  for  chewing  it  but  not  for  fwaUcvphg  it  I  or  J  am  for 
 fwahmagit,  but  not  for  digejiing  it  >  or  /  am  for  digefting 
 it,  but  not  for  eatiKg  it,&c. 
 
 Thus  is  Chriit  divided  among  a  fort  of  ignorant  pr«ud  Fro- 
 feflors  :  and  fome  arc  for  his  Sacrifice,  and  fomc  for  his  Inter- 
 ceffnn,  fomc  (or  his  leaching^  and  fomc  for  his  Commands, 
 »nd  fomc  for  his  Protnifes  j  fomc  for  his  Blood,  and  fome  for 
 his  Sfint  j  fomc  for  his  Word,  and  fomc  for  his  Minijiers,  and 
 his  Churib  j  and  when  they  have  made  this  ftrange  proficien- 
 cy in  wifciom,  every  party  claim  to  be  this  Church  thcmfclvcs  i 
 or  if  they  cannot  deny  others  to  be  parts  with  th:m  of  the 
 Mjftical  Church,  yet  the  true  ordered  Political  difciplined 
 Church  is  among  them,  the  matter  of  their  claim  and  com- 
 petition, and  one  faith,  It  is  we,  and  the  other,  no  but  it  is 
 wci  and  the  Kitchin,  aud  the  Cole-houfe,  and  the  Sellar  go 
 to  Law,  to  try  which  of  them  is  the  Houfe.  Thus  when  they 
 have  divided  Chrirts  garments  among  them,  and  pierced,  if  not 
 divided  himfdf,  they  quarrel  rather  than  cafl  /orifor  his  coat. 
 
 7.  I  perceive  thisTrcatifc  fwdleth  too  big,  or  elfel  m'ght 
 next  fhew  you,  how  partial  men  arc  in  the  fenfe  of  their  dan* 
 gcrs. 
 
 8.  And  in  the  refitting  of  Temptations,  he  that  fcapeth 
 fenfuahty,  fcareth  not  worldlinefs  \  or  he  that  fearcth  both, 
 yet  fallethintoHercfie  oi  Schifm,  and  he  that  fcapeth  errours, 
 falicth  into  rkfhly  tins. 
 
 9.  And  what  partial  regard  wc  have  of  Gods  mercies. 
 
 10.  And  how  partial  wc  arc  as  to  our  Teachers,  and  good 
 Books. 
 
 11.  And  alfo  about  all  the  Ordinances  of  God,  and  all  the 
 the  helps  and  means  of  grace. 
 
 12.  And  how  partial  wc  are  about  good  works,  extolling 
 one,  and  fcnilcfs  of  another  >  and  about  the  opportunities  of 
 good.  In  a  word,  what  lame  apprehcnfions  we  have  of  Reli- 
 gion, when  men  arc  fo  far  from  fetting  all  the  parts  together 
 in  a  will- ordered  frame,  that  they  can  fcarce  forbear  rhe 
 
 Fff  dividing 
 
4 1  o  The  Lije  of  Faith. 
 
 dividing  of  every  part  into  particles:   and  muft  take  the  food 
 of  their  fouls  as  Phylick,  even  like  Pills  which  they  cannot 
 get  down,  unlefs  they  are  exceeding  fmall. 
 
 III.  The  Caufes  of  this  Calamity  I  muft  for  brevity  but 
 name. 
 
 i.  The  natural  teeakpefs  of  mans  mind,  doth  make  him 
 like  a  narrow-mouthed  bottle  that  can  take  in  but  a  little  at 
 once,  and  fo  muft  be  long  in  learning  and  receiving. 
 
 2.  The  natural  Limmefs  and  impatience  of  men,  will  not 
 give  them  leave  to  b:  at  fuch  long  and  painful  ftudics,  as  com- 
 pleatncfs  of  knowledge  doth  require. 
 
 3.  The  natural  f  ride  of  mens  hearts  will  not  give  them 
 leave  to  continue  fo  long  in  a  humble  fenfc  of  their  emptinefs 
 and  ignorance,  nor  to  fpend  fo  many  years  in  learning  as 
 Difciples :  but  it  prefently  perfwadeth  them  that  their  tirft 
 apprchenfions  are  clear  and  right,  and  their  knowledge  very 
 confiderable  alreidy  i  and  they  arc  as  ready  fo  difpure  and 
 cenfurc  the  ignorance  of  their  Teachers,  if  not  to  teach  others 
 themfclves,  as  to  learn. 
 
 4.  The  poverty  and  labours  of  many ,  allow  thjm  not 
 Icifure  to  fearch  and  iiudy  fo  long  and  feriouHy,  as  may-bring 
 them  to  anycomprehcniive  knowledge. 
 
 5.  The  moft  arc  not  fo  happy  as  to  have  yidicious ^methodical 
 and  lab.riiM  Teachers,  who  maj  poffefs  them  with  right 
 principles  and  methods,  but  deliver!  hem  fome  truths,  with 
 great  defedivenefs  and  difordcr  themfclves  >  and  perhaps  by 
 their  weaknefs  tempt  the  people  into  pride,  when  they  fee 
 that  they  are  almoft  as  wife  as  they. 
 
 6\  Moft  mm  are  corrupted  by  company  and  converfc  with 
 ignorant  c;roneous,and  fclf- conceited  men  >and  hearing  others 
 ( perhaps  that  are  very  zealous)  make  fometlung  of  nothing, 
 and  make  a  great  matter  of  a  little  one,  and  extolling  their 
 own  poor  and  lame  conceits,  they  learn  *\fo  to  tbink^t  bat  they 
 are  fomctbitg  when  tbty  are  nothings  deceiving  themfclves^  Gal.6, 
 
 7.  Moft  Chriftians  have  loft  the  fenfe  of  the  need  and  ufe 
 trfthctrucMw^ri*/^**,  as  it  confiftcth  in  perfontl  counfel 
 
 and 
 
The  Life  of  Faith.  4 1 1 
 
 and  affiance ,   befides  the    publick    Teaching  •,    and  moft 
 Miniitcrs  by  neglecting  it,  teach  them  to  overlook  if. 
 
 8.  Every  man  hathfomc  feeraing  Inter  eft  in  force  one  Op i+ 
 nion,  or  Vuty,  or  Way,  above  the  reft  i  and  felrifhncfs  caufeth 
 him  to  reel  that  way  that  intereft  lcadcthhim. 
 
 9.  Education  ufually  pofTcfTcth  men  with  a  greater  regard 
 oflome  one  opinion,  duty,  way  or  party,  than  of  the  red. 
 
 10.  The  refutation  of  Tome  good  men  doth  fix  others  up- 
 on  fome  particular  waics  or  notions  of  theirs  above  others. . 
 
 Ii.  Prefent  occafions  and  necejjities  fometime  do  urge  us 
 harder  to  fome  means  and  ftudics,  than  toothers:  efpccially 
 for  the  avoiding  of  fome  frefent  evil>  or  cafing  of  fome  prefent 
 trouble  >  and  then  the  reft  arc  alnaoft  laid  by. 
 
 12.  Some  Do&rines  dceplier  .affctt  us  in  the  hearing,  than 
 others,  and  then  the  thoughts  run  more  on  tbat)tothencgle& 
 of  many  thing  as  great. 
 
 1 3 .  Perhaps  wc  have  had  fpecial  experience  of  fome  Truths 
 and  Vutiei,  or  Sins,  more  than  others *  and  then  wc  fct  all  our 
 thoughts  about  thofe  only. 
 
 14.  Ufually  wc  the  with  fuch  as  tal\  moft  of  fome  one 
 duty,  or  ag*inft  fome  one  fin ,  more  than  all  the  reft  i  and  this 
 doth  occafion  our  thoughts  to  run  moft  in  one  llrcam,  and 
 confine  them  by  bearing  and  cuflom  to  a  narrow  channel. 
 
 15.  Some  things  in  their  own  quality,  are  were  eafie  and 
 near  to  ftf,  and  wore  within  the  reach  of  fenje.  And  therefore  as 
 corporal  things,  becaufe  of  their  fenfibility  and  ncarnefs,  do 
 poltefs  the  minds  of  carnal  men,  inftcad  of  things  fpirhual  and 
 unfeen  >  even  fo  Paul,  and  Apollo,  and  Cephas  i  this  good 
 P/eacher,  and  that  good  Book,  and  this  Opinion,  and  that 
 Church-fociety,  and  this  or  that  Ordinance,  do  pofTefs  the 
 minds  of  the  more  carnal  narrow  fort  of  Chriftians,]:inftca& 
 of  the  harmony  of  Chriftian  truth,   and  holy  duty. 
 
 16.  Nature  it  fclf  as  corrupted,  is  much  morcagainft  fome 
 truths,  and  againft  Jim  duties,  internal  and  external,  than 
 againft  others.  And  then  when  thofe  that  it  is  hfs  averfc  to, 
 arc  received,  men  dwell  on  them,  and  make  a  Relfgion  of 
 them,  wholly  or  too  much,  without  the  icft.  As  when  (bmt 
 veins  arc  Hopped,  all  the  blood  is  turned  into  the  reft  j  or  when 
 one  part  of  the  mould  is  (topped  up,  the  metal  ill  runneth  into 
 
 Iff*  ita 
 
412  The  Life  of  Faith. 
 
 the  reft,  and  maketh  a  defective  velTcl :  Or  when  one  part  of 
 the  fcal  is  filled  up  before,  it  maketh  a  defective  impreflion  on 
 the  wax.  Therefore  the  duties  of  inward  felf~  denial,  humility  t 
 rrortificttion,  and  beavenl'mefs,  areajmoft  left  out  in  the  Reli- 
 gion of  the  moft. 
 
 17.  Temptations  ire  ever  more  ftrong  and  violent  againft 
 fomc  duties,  than  againft  otheis,  and  to  fome  tins,  than  to 
 others. 
 
 18.  Moft  men  have  a  wemery,  which  moreeafily  rctaineth 
 fome  things  than  others :  efpeciilly  thofe  that  arc  beft  undcr- 
 ftood,  and  which  moft  affed  them.  And  grace  cannot  live 
 upon  forgotten  truths. 
 
 19.  There  is  no  man  but  in  his  Calling,  hath  more  frequent 
 occifion  for  fome  graces  and  duties,  and  ufcth  them  more, 
 and  hath  more  occailons  to  interrupt  and  divert  his  mind  from 
 others. 
 
 20.  The  very  tewp <  rature  of  the  body  inclineth  fomc  all  to 
 fears  and  griefs  and  others  to  love  and  contcntednefs  of  mind ; 
 and  it  vehemently  inclineth  fome  to  paffion,  fome  to  their  ap- 
 petite, fome  to  pride,  and  fome  to  idlenefi,  and  fome  to  lujt ; 
 when  others  are  far  lefs  inclined  to  any  of  them  :  And  many 
 other  providential  accidents,  do  give  men  more  helps  to  one 
 duty,  than  to  another,  and  putteth  many  upon  the  tryals, 
 which  others  arc  never  put  upon  :  And  all  this  let  together  is 
 the  reafon  that  few  Chrtftians  are  entire  or  compleat,  or  efcape 
 the  fin  and  mifery  of  deformity  >  or  ever  ufc  Gods  graces  and 
 their  duties,  in  the  order  and  harmony  as  they  ought. 
 
 IV*  I  (hall  be  brief  alfo  in  telling  you  what  Inferences  to 
 raife  from  hence  for  your  inftru&ion. 
 
 1 .  You  may  learn  hence  how  to  anfwer  the  qucftion,  whe- 
 ther all  Gods  Graces  live  and  grow  in  an  equal  proportion  in 
 ill  true  Believers.  I  need  to  give  you  no  further  proof  of  the 
 negative,  than  I  have  laid  down  before :  I  once  thought 
 otherwife  >  and  was  wont  to  fay,  as  it  is  commonly  faid,  that 
 in  the  habit  they  arc  proportionable,  but  not  in  the  ad.  But 
 this  was  becaufc  I  underftood  not  the  difference  between  the 
 f  articular  habits  s  and  the  firft  radical  power,  inclination  or 
 
 habit 
 
Tie  Life  *f  Faith.  413 
 
 habit  (which  1  name  that  the  Reader  may  chufe  his  titlc,that 
 we  may  not  quarrel  about  mcer  words.)      The  firft  Principle 
 of  Holmefsin  us,  is  called  in  Scripture,  Ibe  Spirit  of  Cbrijtor 
 of  God:  In  the  unity  of  this  arc  three  cflential  principles,  Life, 
 Light  and  Live  ;  which  arc  the  immediate  cftc&s  of  the  hea- 
 venly or  divine  influx  upon  the  three  natural  faculties  of  the 
 foul,  to  rc&ifie  them,  viz.  on  the  Vital  Power,  the  Intellect  and 
 thcWiH:    And  arc  called  the  Spirit t  as  the  Sunfhine  in  the 
 room  is  called,  the  Sun  :    Now  as  the  Sunfhine  on  the  earth 
 and  plants,  is  all  one  in  it  fclf  as  emitted  from  the  Sun,  Light, 
 Heat  and  Moving  force  concurring,  and  yet  is  not  equally  ef- 
 fective ,  becaufeof  the  difference  of  Recipients;  and  yet  every 
 vegetative  rcceiveth  arc3l  effect  of  the  Heat  andMof/ewatthc 
 lealt  i  and  (enfitivcs  alfo  cf  the  Light  ;  but  Co  that  one  may  (by 
 incapacity)  have  lefs  of  the beat^nd  another  lefs  of  the  motion, 
 and  another  lefs  of  the  Light  ;  fo  I  conceive  that  Wifdom,  Love 
 and  Life(ot  Power)  arc  given  by  the  Spirit  to  every  Chriftian  ; 
 But  fo  that  in  the  very  firft  Principle  or  effect  of  the  Spirit, 
 one  may  have  more  Light ,  another  more  Love,  and  another 
 more  Life :  But  this  it  accidental  from  fome  obftru&ion  in  the 
 Receiver;  otherwise  the  Spirit  would  be  equally  a  Spirit  of 
 Power  for  Life)  and  of  Love,  and  of  ii  found  mind  (or  Light.) 
 But  befides  this  New  Moral  Power \  or  Inclination,  or  Vni- 
 verfal  Radical  Habit,  there  are  abundance  gf  particular  Habits 
 of  Grace  and  Duty,  much  more  properly  called  Halits,  and 
 lefs  properly  called  the  Vital  or  Potential  Principles  of  the 
 New  Creature  :  There  is  a  particular  Habit  of  Humility,  and 
 another  oiPeaceablenefs,  ofGenthnefs,  of  Patience,  of  Love  to 
 one  another,  of  Love  to  the  Wordo\ God  i  and  many  habits  of 
 Love  to  feveral  truths  and  duties :  a  habit  oHdefire,  yea  many, 
 as  there  arc  many  different  objects  dciired  >  there  is  a  habit  of 
 praying,  of  meditating,  of  thankfgiving,  of  mercy,  of  chaftity, 
 of  temperance,  of  diligence,  &c    The  ads  would  not  vary  as. 
 they  do,  if  there  were  not  a  variety  and  difpofition  in  thefc 
 Habits  -,  which  appear  to  us  only  in  their  ads.     We  muft  go 
 againft  Scripture,  reafon,  and  the  manifold  hourly  experience 
 of  our  felves,  and  allthcChriftians  in  the  world,  if  we  will  fay 
 that  all  thefc  graces  and  duties  arc  equal  in  the  Habit  in  every 
 Chriftian.     How  impotent  are  fome  in  bridling  a  paffion,  or 
 
 F  f  f  3  brfdhng 
 
4I4  The  Life  of  Faith. 
 
 bridlingthc  tongue,  or  ir.  controlling  pride  and  fclf-cftecm,  or 
 or  in  denying  the  particular  defires  of  their  fenfe,  who  yet  are 
 retdy  at  many  other  duties,  and  eminent  in  them.  Great 
 knowledge  is  too  oft  with  too  little  charity  or  zeal  i  »nd  great 
 zeal  and  dihger.ee  often  with  as  little  knowledge.  And  fo  in 
 many  other  inltances. 
 
 So  that  if  the  Potentiality  of  the  radical  graces  cf  Li/>,  Light 
 and  Love,  be  or  were  cqiul,   yet  certainly  proper  and  far  lieu* 
 
 [or  habits  are  not. 
 
 But  here  note  further,   i.  That  no  grace  is  flrong  where  the 
 
 radical  graces.  Faith  and   Live  tit  weak:  As  no  part  of  the 
 
 body  is  ftrong,  where  the  Br^wand  Heart  are  weak  i  ("yea  or 
 
 the  naturals,fhe  ftomach  and  liver.; 
 
 2.  The  ftrength  of  Faith  and  Love  is  the  fr'mcifal  means  of 
 ftrengthening  all  other  graces-,  and  of  fight  performing  all 
 other  duties. 
 
 3.  Yet  are  they  not  alone  a  Efficient  means,  but  other  in- 
 fcxloui graces  nx\d  duties  miy  be  weak  and  neglected,  where 
 Faith  and  Love  are  ft  rong  \  thr  ugh  particular  obftru&ing 
 caufes.  As  (croc  branches  of  the  tree  may  perifli  when  the 
 root  is  fotind  •,  or  tome  members  may  have  an  Atrophic, 
 though  the  brain  and  heart  be  not  difcafed. 
 
 4.  That  the  three  Principles,  Life,  Light  and  Love'do  mod 
 raiely  keep  any  disproportion -,  and  would  never  be  difpro- 
 portionable  at  all,  if  fome  things  did  not  hinder  the  aSittgs 
 of  one  more  than  the  other,  or  turn  away  the  foul  from  the 
 influences  and  impreffions  pf  (he  Spirit  more  as  to  one  than 
 to  the  reft. 
 
 2.  Hence  you  may  learn,  That  the  Image  of  God  it  much 
 clear  Her  and  f<rfe8  her  mpinttdin  the  holy  Serif  turn  %  than  in 
 any  of  oir  hearts.     And  that  our  Religion  cbje&ively  considered, 
 *  much  more  f  erf ett,  tbanfabjefiivelyinus.     In  Scripture,  and 
 in  the  true  doctrinal  method  our  Religion  isr«tirf,  per/efiand 
 ecwf!eat.     But  in  /r,  it  is  confufed,  lame  and  lamentably  im- 
 perfect.    The  Sectaries  that  here  fay,  None  of  the  Sfirits  mrks 
 areimferfttl,  arc  not  to  be  regarded:    For  fo  they  may  as 
 well Tay,  that  there  arc  none  infants, difeafedjame,  diffracted, 
 poor,  ormonfters  in  the  world-,  becaufc  none  of  Gods  works 
 are  w» perfect,    AH  that  is  in  God  is-  God,  and  therefore  pcr- 
 
 fcfti 
 
The  Life  of  Faith.  415 
 
 rctt  \  and  all  that  is  done  by  God  is  perfect  <*$  to  hti  ends,  and 
 as  it  is  1  part  in  the  frame  of  his  own  means  to  that  end  which 
 man  underftandeth  not :  But  many  things  arc  imperfeB  in  the 
 receiving  fubjeft.  If  not,  why  mould  any  man  ever  (eek  \o  be 
 wifcr  or  better  than  toe  was  in  his  infancy,  or  ar  the  worfr. 
 
 3.  Therefore  we  here  fee  thae  the  Spirit  in  the  Scripture  is 
 the  Rule  by  which  we  rnuft  try  the  Spirit  in  our  felvts,  or  any 
 ether.     The  Fanaticks  or  Enthufiaiis,  who  rail  .:giirifr  us,  for 
 trying  the  Spirit  by  the  Scriptures,  when  as  the  Spirit  was 
 the  Author  of  the  Scriptures,  do  but  rave  in  the  dark,    and 
 know  not  what  they  fay.  For  the  Eflence  of  the  Spiiit  is  eve- 
 ry where  *  and  it  is  the  efetls  of  the  Spirit  in  both  which  we 
 mutt  compire  :  The  Spirit  is  never  contrary  to  it  felf :    And 
 feeing  it  is  the  Sun/hine  which  we  here  call  the  Sim,  the  que- 
 ftion  is  but,  where  it  Jhineth  moft  ?  whether  in  the  Scripture, 
 or  in  our  hearts  >  The  Spirit  in  the  Apoftles  indited  the  Scri- 
 ptures, to  be  the  Rule  of  our  faith  and  life  unto  the  end  :  The 
 Spirit  in  us  doth  teach  and  help  us  to  underftand  and  to  obey 
 thofc  Scriptures.     Was  not  the  Spirit  in  a  greater  rneafure  in 
 the  Apoftics,  than  in  us  ?  Did  it  not  work  more  compleitly, 
 and  unto  more  infallibility  in  their  writing  the  Scrip?ures,trun 
 it  doth  in  our  Vnderftanding,  and  obeying  them  ?  Is  not  the 
 (eil  perfvd,  when  the  impreflion  is  oft  imperfect  }  Doth  not 
 the  Milter  write  his  Copy  morepcrfcdly,  than  his  Scholars 
 imitation  is,  though  he  teach  him,  yea  and  hold  his  hand? 
 He  that  knowcth  not  the  Religious  diftr^<5fcons  of  this  age, 
 will  blame  me  for  troubling  the  Reader  with  the  confutation 
 of  fuch  dreams :    But  fo  will  r.ot  they  thit  have  feen  and 
 taftcd  their  tfk&s. 
 
 4.  Hence  we  rrrsy  learn  that  be  tb,it  would  kjiorv  what  the 
 Chrijiian  Religion  is  indeed  (to  the  honour  of  God,  or  their 
 own  juft  information^  muft  ratktf  loc}^  into  the  Scripture  to 
 kjiiwit,  than  Uto  Believers.  For  though  in  Believer's  it  be 
 more  difcernable  in  the  kind  ("as  mens  hves  are  more-coftfpi- 
 cuous  than  Laws  and  Precepts,  and  the  imprefs  thati  the  fe  J , 
 &c.)  yet  it  is  in  the  L^ws  ojt  Scriptures  more  confleat  and 
 ftrfitly  when  iu  the '.be ft  ofChriftians  ("much  more  in  (lie  rtofi) 
 ft  is  broken,  maimed  and  confuted. 
 
 5,  This  tclleth  us  the  icafon  why  itis  unfafc  t&  make  uiy 
 
 men 
 
4  I  6  7 he  Life  of  Faith. 
 
 men  (Popes,  or  Councils,  or  the  holieti  Priors,  or  ftri&cft 
 people^)  the  Rule  either  of  our  faith  or  lives.  Becaufc  they 
 arc  all  imperfect  and  difcordmr,  when  the  Scripture  is  con- 
 cordant and  ccmplca:.  He  that  is  led  by  them,  may  crrr, 
 When  as  the  Scripture  hath  no  errour.  And  yet  it  is  certain, 
 that  even  the  iwperfcS  hyioxoled^e  and  grace  of  faithful  Paftors 
 and  companions,  is  of  great  ufe  to  thofe  that  arc  more  imper- 
 fect than  they,  to  teach  them  the  Scriptures,  which  arc  more 
 perfc&than  they  all. 
 
 6.  Hence  we  fee  why  it  is,  that  Religion  bringeth  fomuch 
 trouble^  and  f  j  little  comfort  to  the  moft,  or  too  many  that  ire 
 in  partRcligiour.  Becaufeitis  lame  and  confnfed  in  them. 
 Is  it  any  wondtfi  that  adifplaced  bon:  is  painful  >  or  that  a 
 difordered  body  is  fick,  and  hath  no  great  plcafurc  in  life  > 
 or  that  a  diiordtrcd  or  maimed  watch  or  clock,  doth  not  go 
 right  ?  O  what  a  life  of  pleafurc  mould  we  live,  if  wc  were 
 but  fuch  as  the  Scripture  doth  require!  and  the  Religion  in 
 our  hearts  and  livei  were  fully  agreeable  with  the  Religion 
 defenbed  in  the  Word  of  God. 
 
 7.  And  hence  we  fee  why  moft  true  Christians  are  fo  que- 
 rukut,  and  have  alwaies  fomewhat  to  complain  of  and  lament  -y 
 which  the  fen  fiefs,  or  felf  juftifying  hypocrites  overlook  in 
 themfclvcs.     No  wonder  if  fuch  difeafed  fouls  complain. 
 
 8.  And  hence  wc  fee  why  there  is  fuch  diverfity  and  divi- 
 fions  among  Believers,  and  fuch  abundance  of  Se&s  and  Par- 
 tics,  and  Contentions,  and  fo  little  Unity,  Peace  and  Con- 
 cord. And  why  all  attempts  for  Unity  take  fo  little  id  the 
 Church.  Becaufe  they  have  all  fuch  wcaknefs,and  dificmpers, 
 and  lament fs,  and  confuicdnefs,  and  great  difproportions  in 
 their  Religion.  Do  you  wonder  why  he  liveth  not  in  peace, 
 and  concord,  and  quietnefs  with  others,  who  hath  no  better 
 agreement  in  him(elf>  and  no  more  compofednefc  and  true 
 peace  rt  home  >  Mens  grace  and  parts  are  much  unequal. 
 
 9.  And  hence  we  fee  why  there  are  fo  many  fcandals  among 
 Christians,  to  the  great  difhonour  of  true  Chriftianity,  and  the 
 great  hindcranccof  theconvcrfion  of  the  Infidel,  Heathen  and 
 ungodly  world:  Whatjwonderiffomcdifordcr,  falfhood,and 
 eoofufion  appear  without,  in  words  and  deeds,  when  there  is 
 to  mach  ever  dwelling  in  the  mind  > 
 
 10.  Laftly, 
 
The  Life  of  Faith.  417 
 
 10.  Laftly,  Hence  we  may  learn  whit  to  expect  from  par- 
 ticular perfons,  and  what  to  look  for  alfo  publickly,  in  the 
 Church,  and  in  the  world.  He  that  knoweth  what  man  is, 
 and  what  godly  men  are,  but  as  well  as  I  do,  will  hardly  expeft 
 a  concordant  uniform  building  to  be  made  of  fuch  difcordant 
 and  uneven  materials;  or  that  a  fct  of  firings,  which  are  all,  or 
 almoft  all  out  of  tune,  (hould  make  any  harmonious  melody  > 
 or  that  a  number  of  Infants  (hould  conftitutc  an  Army  of  va- 
 liant men  \  otthata  company  that  can  fcarcc  fpell,  or  read, 
 (hould  conftitutc  a  learned  Academy.  God  muft  mike  a 
 change  upon  individual  perfons,  if  ever  he  will  make  a  great 
 change  in  the  Church.  They  muft  be  more  wife,  and  chart- 
 tablettnd  peaceable Cht\(\hr\$y  who  muft  make  up  that  happy 
 Church  ftate,  and  fettle  that  amiable  peace,  and  ferve  God  in 
 that  concordant  harmony  as  all  of  us  defire,  and  fomc 
 expect. 
 
 CHAP.    XII. 
 How  to  ufe  Faith  again^  particular  fins  ? 
 
 TH  E  mod  that  I  have  to  fay  of  this,  is  to  be  gathered 
 frojn  what  went  before,  about  San&ification  in  the  gene- 
 ral. And  becaufe  I  have  been  fo  much  longer  than  I  intend- 
 ed, you  muft  bear  with  my  neccflary  brevity  in  the  reft. 
 
 Direct.  1 .  When  temptation  [etteth  aftual  pn  before  you%  or 
 inward  fin  keeps  up  within,  loe\weU  on  God  and  fin  together. 
 Let  Faith  fee  Gods  Holinefs  and  Juftice,  and  all  that  Wifd»m% 
 Goodnefi  and  Power ,  which  fin  defpifcth.  And  one  fuch  be- 
 lieving fight  of  God,  is  enough  to  make  you  look  at  fin,  as  at 
 the  D:vil  himfelf  j  as  the  moft  ugly  thing. 
 
 DirecSr.  2.  Set  fin  and  the  Law  of  God  together  >  and  the* 
 it  will  appear  to  be  exceeding  finfuls  and  to  be  the  crooked 
 fruit  of  the  tempting  Serpent.  You  cannot  know  fin,  but  by 
 the  Law>  Rom.  7.  14,  &c. 
 
 Direct.  3.  Set  fin  before  the  Crofs  of  fbrijl :  Let  Faith 
 fprinkle  his  blood  upon  it,  and  it  will  die  and  wither.  See  it 
 ft  ill  as  that  which  killed  your  Lord  i    and  that  which  pierced 
 
 G  g  g  hii 
 
4 1  8  The  Life  of  Faith. 
 
 his  tide,  and  hanged  him  up  in  fuch  contempt  j  and  put  the 
 gall  and  vinegar  to  his  mouth. 
 
 Direct.  4.  Forget  not  the  forrows  and  fears  of  your  convtrfion 
 (ifyou  are  indeed  converted  ;)  OrfifnotJ  at  leafttbe  forrows 
 and  fears  which  you  mvfl  fed  if  ever  you  be  converted.  God  doth 
 purpofely  caft  us  into  grief  and  terrours,  for  our  former  fins, 
 that  it  may  make  us  the  more  careful  to  (In  no  more,  left 
 worfe  befall  us :  If  the  pings  of  the  new  birth  were  (harp 
 and  grieVous  to  you,  why  will  you  again  renew  the  caufe, 
 and  drink  of  thofebitfer  waters?  R/  member  what  a  mad 
 and  fad  condition  you  were  in  while  you  lived  according  to 
 the  flefh,  and  how  plainly  you  faw  it  when  your  eyes  were 
 opened  ?  And  would  you  be  in  the  fame  condition  again? 
 Would  you  be  unfan&ified,  and  unjuftiried,  and  unpardoned, 
 and  unfaved  }  Every  wilful  fin  is  a  turning  backward,towatd 
 the  Mate  of  your  former  captivity  and  mifery. 
 
 Direct.  5.  When  Satan  jets  the  bait  before  you,  let  Fait b  aU 
 waiesfet  Heaven  and  HeS  before  you,  andta^e  aU  together,  the  end 
 with  the  beginning.  And  think  when  you  are  tempted  to  lye, 
 to  fteal,  to  deceive,  to  luft,  to  pride,  to  gulofity  or  drunken- 
 nefs,  &c.  what  men  arc  now  fuffering  for  thefe  fame  fins  ?  and 
 what  all  that  are  in  Hell  and  in  Heaven  do  think  of  them?  Sup- 
 prfc  a  man  offered  you  a  cup  of  wine,  and  a  friend  telleth  you, 
 If  aw  bim  fut  pifon  into  it,  and  therefore  take  heed  what  ym  do^\ 
 If  the  offerer  were  an  enemy,  you  would  hardly  take  if.  The 
 world,  and  the  fl  (h,  and  the  devil,  arc  enemies :  when  they 
 effer  you  the  delights  of  fin,  hear  Faith,  and  it  will  tell  you, 
 there  is  poifon  in  it »  there  is  tin,  and  hell,  and  Gods  difplea- 
 fure  in  it. 
 
 Direct.  6-  Let  Faith  kgepyou  under  the  continual  apprehen- 
 fionsoftbe  Divine  Authority  and  RuL-,  that  as  a  child,  a  fer- 
 vanr,  a  fcholar,  a  fubjedt,  doth  nYil  know  that  he  is  not  ma- 
 fterlefs,  but  one  that  mult  be  ruled  by  the  will  or  Law  of  his 
 (upcriour  \  fo  may  you  alwaies  Ivt  with  the  yoik  of  Chrift 
 upon  your  nccks,and  his  bridle  in  your  mouths :  Rcmcmbring 
 alfo  that  you  ire  till!  in  your  Matters  eye. 
 
 Direct.  7.  Remember  jtiU  that  it  is  the  worl^cf Faith  'to over- 
 come the  world*  andtbeflefh,  and  to  over  rule  your  fenfe  and  ap^ 
 fetitc  >  and  to  makf  nothingof  aU  that  would  ft  and  u{  againfi 
 
 your 
 
The  Life  of  Faith.  419 
 
 your  heavenly  wicrejt  j  and  to  crucifie  it  by  the  Crofs  of  Chriji 
 Gal.  6.  14.  &  5.24.  Rom.  8-i,  p,  10,  13.  Set  Faith  therefore 
 upon  its  froper  irorl^;  and  when  you  live  by  Faith,  and  n>a\ 
 after  the  Spirit,  you  will  not  live  by  fight,  nor  walk  after  the 
 flcfti,  2  Cor.  5  7. 
 
 Dircd.  8.  /f  7*j//tf  the  wori^of  Faith  to  takf  off  all  the  mashf 
 of  fin,  and  "pen  its  nakednefs,  and  flame,  and  caft  by  atijbifts,  pre- 
 tences, and  e^cufes,  When  Satan  faith,  It  is  a  little  one,  and 
 thedanger  is  not  great,  and  it  will  fervc  thy  plcafure,  profit, 
 or  preferment  i  Faith  mould  fay,  Doth  not  God  forbid  it? 
 There  is  no  dallying  with  the  fire  of  God:  Be  nit  deceived^ 
 man\  Gidrrillnot  bemccked  !  Whaxfoever  a  man  fotretb,  that 
 fhaU  he  alfo  reap :  Ifyoufow  to  theflefh,  of  the  fl  (hyoufhaU  reap 
 corrupthn^Gi\,6.  When  Satan  faith,  Te  fhaU  not  die:  and 
 when  the  finncr  with  Adam  hideth  himfclf,Faith  will  call  him 
 out  to  Judgment,and  fay,  What  haft  thou  done }  Haft  thou  eaten 
 0}  the  fruit  which  God  forbade  ? 
 
 Direct.  9.  Let  Faith  fhQ  keep  you  bufied  in  your  Mafters 
 mri^.  Nothingbreedethand  feedethiln  fo  much  as  idlenefs 
 of  mind  and  life:  Sins  of  om;(fion  have  this  double  mifchicf, 
 that  they  are  the  fhft  part  of  Satans  game  thcmfclve$,and  they 
 alfo  bring  in  fins  of  commiflion.  When  men  are  not  taken  up 
 with  good,  they  are  at  lcifurefor  temptations  to  inticc  them  , 
 and  they  fct  open  their  doors  to  the  tempter,  and  tell  him  he 
 may  fpeak  with  then  when  he  will.  Wanton  thoughts,  and 
 covetous  thoughts,  may  dwell  there  when  better  thoughts  arc 
 abfenr.  But  when  you  are  to  wholly  taken  up  with  your  du* 
 ty  (fpiritualorcorporil^  andfocor.ftantly  and  induftrioufly 
 bufle  in  your  proper  work,  fin  cannot  enter,  nor  Satan  find 
 you  at  leifurc  for  his  fervice. 
 
 Diredt.  10.  Let  Faith  wakf  Gods  fervice  f  leaf  ant  to  you,  and 
 hfe  not  your  delight  in  Gnd  and  godltnefs,  and  then  you  will  not 
 reEifh  pnful  pleasures.  You  will  find  no  need  of  fuch  bafc  de- 
 lights, when  yc  ^iveon  the  foretaft  of  Angelical  plcafurei. 
 You  will  not  b:  c  lily  drawn  to  ftcal  a  moifel  of  dung  or  poi- 
 fon  from  the  Devils  fable,  while  you  daily  feaft  your  fouls  on 
 Chrift  :  or  to  ileal  the  Oniorrt  of  Egypt  %  when  you  dwell  in  a 
 Land  that  floweth  with  milk  and  hony.  But  while  you  keep 
 yourfelvcsin  the  wildernefc,  you  will  be  tempted  to  look 
 
 Ggg  2  ba«k 
 
420  ?#*  Life  rf  Faith. 
 
 back  again  to  Eg y/>r.  The  great  caufc  of  mens  finning,  and 
 yielding  to  the  temptations  of  forbidden  pleafurcs,  is  becaufc 
 they  are  negligent  to  live  upon  the  pleafurcs  of  Believers. 
 
 Direct.  11.  Takg  heed  of  the  beginnings,  if  ever  you  would 
 efcape  the  (\n.  No  man  becometh  (tark  nought  at  the  firft  ftep; 
 He  that  beginneth  to  take  one  pleafing  unprofitable  cup  or  bit, 
 intendcth  not  drunkennefs  md  gluttony  in  the  grotTrft  fenfe  : 
 But  he  hath  fet  fire  in  the  thatch,  though  he  did  not  intend  to 
 burn  his  houie  i  and  it  willb:  harder  to  quench  it,  than  to 
 have  for  born  at  firft.  He  that  beginneth  but  with  lafcivious 
 dalliance,  ipeeches  or  embraces,  thinkcth  not  to  proceed  to 
 iilthy  fornication :  But  he  might  better  have  fecured  his  con- 
 science, if  he  had  never  medlcd  fo  far  with  (in.  Few  ruinating 
 damning  fins,  began  any  otherwife  than  with  fuch  fmall  ap- 
 proaches, as  Teemed  to  have  little  harm  or  danger. 
 
 Direct.  1 2.  If  ever  you  vpiU  jcape  fin,  keep  off  from  firong 
 temptations  and  opportunities.  He  that  will  be  (till  neer  the 
 fire  or  water,  may  be  burnt  or  drowned  at  lam  No  man  is 
 long  fafc  in  the  midft  of  danger,  and  at  the  next  (tep  to  ruine* 
 He  that  liveth  in  1  Tavern  or  Alc-houfe,  had  need  to  be  very 
 averfe  to  tipling.  And  he  that  fitteth  at  Dives  table,  had  need 
 to  be  very  averie  to  gulotity  :  And  he  that  is  in  the  lead  dan- 
 ger of  the  fireofluft,  muft  keep  at  a  fufficient  diftance,  not  on- 
 ly from  the  bed,  and  from  itxmodefta3iwst  but  from  fecret  com- 
 fatty  and  opportunities  of  fin,  and  from  a  licentious  ungoverncd 
 eye  and  imagination.  This  caufed  Chrift  to  fay,  How  hard  it 
 is  for  the  Rich  to  be  fived  >  becaufe  they  have  a  (trongcr  flefli- 
 ly  intcreft  to  keep  them  from  Chrift  and  godlincfs,which  muft 
 be  denyed  j  and  becaufc  their  fin  hath  plentiful  provifion,  and 
 the  fire  of  concupifcencejvantcth  nofewel,  and  it  is  a  very 
 eafie  thing  to  thtmftiB  to  fin,  and  altpaies  a  bard  thing  to  avoid 
 it :  And  mansfluggiOi  nature  will  hardly  long  either  hold  on 
 in  that  which  is  hardly  done,  or  forbear  that  wh/eh  isjUU  hard  t§ 
 forbear.  Good  muft  be  made  ftveet  and  eafie  to  us,  or  cl(e  we 
 (hall  never  be  conflant  in  ir. 
 
 Direct.  13.  If  you  find  any  difficulty  in  for  facing  any  difgrace^ 
 fulfintcherifhit  notbyfecruyy  iut  1.  Plainly  confefi  it  to  your 
 bofom  friend:  And  2.  If  that  will  not  ferve,  to  others  alfoy  that 
 you  may  have  tkt greater  engagements  to  forbear. 
 
 I  know 
 
The  Life  of  Faith.  42 1 
 
 •  .■  ii-.-  ■ 
 
 1  k.:iow  wifdom  mutt  bcufld  in  fuch  confjfions,  and  they 
 mull  be  avoided  when  the  hurt  will  prove  greater  than  the 
 good.  But  flefhly  wifdom  mull  be  no  councillor,  and  n\(hly 
 intereft  muflrnot  prevail,  Secrecy  is  the  ueli  of  fin,  where  it  kS 
 keptwaim,  and  hidden  from  difgrace  ;  Turn  it  out  of  this 
 Hfjr,  and  it* will  thd  fooner  peiifh.  Gods  eye  and  knowledge 
 JbouldktvttuTU'.  but  when  it  will  not,  let  man  know  it  alfo, 
 and  turn  o-ne  fin  againft  another,  and  let  the  love  of  Reputation 
 help  to  fubduc  the  love  o(Luft.  Opening  a  fin  (yea  or  a  ftrong 
 temptation  to  a  finj  doth  lay  an  engagement  in  point  of  com- 
 mon credit  in  the  world,  upon  them  that  were  before  under 
 the  divine  engigements  only.  It  will  be  a  double  (hamc  to  fin 
 when  once  it's  known.  And  as  Chrift  fpetketh  of  a  right 
 hand,  or  eye,  fo  may  I  of  your  honour  in  this  cafe  i  it  is  better 
 go  to  Heaven  with  thcftiameofa  penitent  conftffiony  than  to 
 keep  your  honour  till  you  are  in  Hell.  The  lofs  of  mens  good 
 opinion  is  an  tide  price,  to  prevent  the  lofs  of  your  filvation, 
 Prov.  28.13.  He  that  coverethbu  fins  jhallnotpnfper%  but  who* 
 foconffjfetb  and  forfd\etb  them  fhall  have  mercy.  So  1  John  1. 
 9,  10.  James  5. 15, 16. 
 
 Dircd.  1 4.  Ejpecially  takf  heed  0]  beinch*  fins>  called  mortal, 
 becaufe  inconfificnt  with  fincerity. 
 
 Dircd.  15.  And  take  heed  of  thofe  fins  which  your  felves  or 
 others  that  fear  God  are  in  great  eft  danger  of :  Of  which  I  will 
 fpeak  a  little  more  diftin&ly. 
 
 CHAP.    XIII. 
 
 What  fins  the  bt ft  Jhouldmoft  watchfully  avoid?  and  wherein  the 
 infirmities  of  the  upright  dffer  from  mortal  fms .? 
 
 Q^cft.  \TT  Hat  fins  are  religious  people  who  fear  fin%  moft  m 
 
 V V  danger  of  ?  and  where  muft  they  Jet  the  ftrong- 
 
 efl  watch  ? 
 
 Anfw.  1 .  They  are  much  in  danger  of  thofc  fins,  the  tern 
 
 pfations  to  which  are  neer>  and  importunate,  and  consent,  and 
 
 for  which  they  have  thegreateft  opportunities :  They  hnvcfrnjfs 
 
 and  appetites  as  well  as  others :  And  if  the  bait  be  great,  and 
 
 G#g  3  alwaies 
 
42  2  Ihe   Life  of  Faith. 
 
 alveaus  as  it  their  very  mouths,  even  a  David,  a  Solomon^  a 
 Noah,  is  not  fife. 
 
 2.  They  ar:  in  danger  of  thofe  fins  which  they  little  thiuk^ of i 
 for  it  is  a  lign  that  they  are  not  torewarncd  and  fortified  >  nor 
 hive  they  overcome  that  fi»  ,  for  victory  here  is  never  got  ar  To 
 cheap  a  rate  :  efpeaally  as  to  inward-juts :  If  it  have  not  colt 
 yoa  many  a  groan,  and  many  a  daics  dil/gcnce,  to  conquer 
 ftlpjhnefsy  p ride  and  a f petite;  it's  twenty  to  one  they  arc  not 
 conquered. 
 
 3.  They  are  much  in  danger  of  thofe  fins  which  they  ex- 
 tenuate,  and  count  to  be  [mailer  than  they  are.  For  indeed 
 their  hearts  arc  infe&cd  already,  by  thofefilfcand  favourable 
 thoughts.  And  they  are  prepared  to  entertain  a  neerer  fami- 
 liarity with  them.  Men  ate  -ctilly  tempted  upon  a  danger 
 which  feemcth  fmall. 
 
 4.  They  are  much  in  d.nger  of  thofe  fins,  which  their  con- 
 ftitutions  and  temperature  of  body  doth  cnclinc  them  to  i  and 
 therefore  muft  htrc  keep  a  double  watch.  No  fmall  part  of 
 the  punifhment  of  our  Original  fin  fboth  as  from  Adam,  and 
 from  our  neercft  Parents)  is  found  in  the  ill  complexion  of  our 
 bodies:  The  temperature  of  fome  inchneth  them  vehemently 
 to  paflioHy  and  of  others  unto  l*ft  i  and  of  others  to  flnh  and 
 dulnefsi  and  of  others  to  gulofity&c.knd  grace  doth  rot  imme- 
 diately change  this  djflemper  of  the  complexion  i  but  only 
 watch  over  it,  and  keep  it  under,  and  abate  it  consequently, 
 by  contrary  actions,  and  mental  difpofitions;  Thcretore  we 
 fhall  have  here  unctffant  work,  while  we  arc  in  the  body. 
 Though  yet  the  power  of  grace  by  long  and  faithful  uie,  will 
 bring  the  very  feni'c,  and  imagination,  and  paflions  into  Td 
 much  calmnefs,  as  to  be  far  lef$  raging,  and  cafily  ruled  :  As  a 
 well  ridden  horfc  will  obey  the  Rider  •,  and  even  dogs  and 
 other  bruits  will  itrive  but  little  againft  our  government ;  And 
 then  our  work  will  grow  more  calls  ;  For  as  Seneca  faith, 
 Maxima  pars  libertatit  eft  bene  moratus  venter :  A  good  condition- 
 ed belly  h  a  great  part  of  a  mans  liberty  :  meaning,  an  ill  con- 
 ditioned belly  is  a  great  part  of  mens  flavery  :  And  the  fame 
 may  be  faid  of  all  the  fenfes,  fantaf  e  and  paflions  in  their  re- 
 fpccSive  places. 
 
 5.  Wc  are  much  in  dinger  of  the  fins  which  our  callings, ' 
 
 trades 
 
The  Life  of  Faith.  423 
 
 trades  and  worldly  interejf^  do  mofl  and  conftantly  tempt  us  to. 
 Every  man  ha-th  a  carnal  interejt, which  is  hii  great  tempi  ation  i 
 and  every  wife  man  will  know  ir,  and  there  fet  a  double 
 watch.  The  cirnal  intcrtft  of  a  Preicher,  is  applaufe  or  pre- 
 ferment :  The  carnal  intcrift  of  Rulers  and  great  men,  I  (hill 
 pals  by ;  but  they  muft.ri&t  pafs  it  by  themfclves.  The  carnal 
 mtcreft  of  Lawyers  and  Tradcfmcn,  is  their  gain,&c.  Here 
 we  mult  keep  a  conftant  watch. 
 
 6.  We  ire  much  in  danger  of  thofe  fins,  the  matter  of 
 which  is  fomc what  good  or  lawful,  and  the  danger  lycth  only 
 in  the  mannzry  circurvflaxces  or  degree.  For  there  the  lawful- 
 ncflofthc  matter ,  occafioneth  men  to  forget  the  accidental 
 §vilt  The  whole  Kingdom  fecleth  the  mifchief  of  this,  in  in- 
 ftanccs  which  I  will  now  pafs  by.  If  eating  fuch  or  fuch  a 
 meat  were  not  lawful  it  fclf,  men  would  not  be  focafily  drawn 
 to  gluttony.  If  drinking  wine  were  not  a  lawful  thing,  the 
 paffage  to  drunkennefs  were  not  fo  open  ;  The  apprehenfion 
 thataluforylotisa  lawful  thing  (as  Cards,  D.ce,&c)  doth 
 occafion  the  heinous  fin  of  time- wafting,  and  cftatc-  wafting 
 gameftcrs.  If  apparel  were  not  lawful,  excefs  would  not  be 
 lb  eafily  endured.  Yea  the  goodnefs  of  Gods  own  Woifliip, 
 quicreth  many  in  its  great  abufe. 
 
 7.  We  are  much  in  danger  of  thofe  fins,  which  are  not  in 
 any  great  difgrace  among  thofe  perfons  whom  we  mofl  honour 
 and  tfteera.  it  is  a  great  mercy  to  have  fin  lie  under  tcom- 
 man  odium  and  difgrace  :  As  fwtarixig  and  drunksnwfs>  and 
 curfing,  and  fornication.)  and  Pofijb  eir<jur$t  md  fuftrftition , 
 isnowamongft  the  forwardeft  Profcflbis  in  England:  For 
 here  confeience  is  mofl  awakened,  and  help:d  by  the  opinion 
 of  men  i  or  if  there  be  feme  carnal  refpedfc  to  our  reputation 
 in  itfometimes,  yet  it  fendeth  tofupprefs  the  tin  :  And  it  is  a 
 great  plague  nlive  where  any  great  fin  is  in  little  difgrace  (as 
 the  prophanationof  the  Lords  day  in  moil  of  the  Reformed 
 Churches  beyond  S.ea\  and  they  fay,  tipling,  if  not  drunken- 
 nefs in  Germany*  and  as  backbiting  and  evil  fpeakjitg  againft 
 thofe  that  differ  from  thcmji  among  the  Profcflbrs  in  England, 
 for  too  great  a  part  v  and  alfo  many  fuperftitions  of  their  own  > 
 and  dividing  principles  and  practices  J 
 
 8.  But  especially  if  the  greater  number  of  godly  fcofle  live  in 
 (Ugh  a  fin,  then  is  the  temptation  great  indeed  i  and  it  is  but 
 
 few  i 
 
424  The  Life  of  Faith. 
 
 i  :w  of  the  weaker  fort,  that  arc  not  carryed  down  that  ftream. 
 The  Munfrer  cafe,  and  the  Rebellion  in  which  Munfler  perimed 
 in  Germany,  and  many  other  i  but  cfpecially  abundance  of 
 Scbiftns  from  the  Apottlcs  daies  till  now,  are  too  great  evi- 
 dences of  mens  focub'enefs  in  finning    Wt  all  Hk$Jheep  have 
 gone  afiray,  and  turned  every  one  to  bit  own  way,  Ifa.  5  3  6.  And 
 like  fieep  in  this,  that  if  one  that  is  leading,  get  over  the 
 hedge,  all  the  reft  will  follow  after',  butefpeciaUy  if  the  greater 
 tart  be  gone.     And  do  not  think  that  our  Churches  are  in- 
 fallible, and  that  the  greater  part  of  the  godly  cannot  crrc,  or 
 be  in  the  wrong:  For  that  would  be  but  to  do  as  the  Pap.ftf, 
 when  we  hive  finned  by  fallibility,  to  keep  orTrepcntance  by  the 
 conceit  odnfallibiltty. 
 
 9.  We  arc  in  great  danger  of  finning,  in  cafes  where  we  are 
 ignorant :  For  who  can  avoid  the  danger  which  he  fceth  not  ? 
 And  who  can  walk  fafcly  in  the  dark  ?  Therefore  we  fee  that 
 itisthc/gaortfHffrfort  ofChriftians,  andfuch  as  Taul  callcth 
 Nwices,thzt  moft  crre  i  efpecially  when  Fridt  accompanyeth 
 Ignorance,  fat  then  they  fall  into  the  fpecial  condemnation 
 of  the  Devil,  1  Tm.  3.6.  Study  therefore  painfully  and  pa- 
 tiently till  you  underftand  the  truth. 
 
 10.  But  above  all,  we  are  in  danger  of  thofc  fins  which  ire 
 masked  with  a  pretence  of  the  great eft  truths  and  duties,  andufe 
 to  be  fathered  on  God  and  Scripture  \  and  Jo  under  the  fpeeiom 
 titles  of  Holinefs  and  of  Free  Grace.  For  here  it  is  the  under  band- 
 ing chiefly  that  refitteth,  while  the  very  names  and  presences 
 fecrctly  fteai  in,  and  bring  them  into  love  and  reverence  with 
 the  Will.     And  the  poor  honeft  Chriftian  is  afraid  of  refitting 
 them,  left  it  (hould  prove  a  refitting  God.    What  can  be  fo 
 falfc  that  a  man  will  not  .plead  for,  if  he  take  it  to  be  a  neccf- 
 firy  truth  of  God  >   And  what  can  be  lo  bad  that  a  man  will 
 not  do,  if  he  take  it  once  to  be  of  Gods  commanding  }     The 
 forcfaid  inftanecs  of  the  Munfrer  and  Germane  actions,  with 
 thofe  of  the  followers  of  David  George  in  Holland  ('who  took 
 himfelf  to  be  the  Holy  Ghoft ,  or  the  immediate  Prophet  of 
 his  Kingdom)  and  Hackft  znd  his  Grundlctonians  j  and  the 
 Familift*,  the  Ranters,  the  Seekers,  the  Quakers,  the  Church- 
 dividers,  and  the  Kingdom  and  State- ovcrturners  in  England, 
 kave  given  fo  great  a  demonftration  of  this,    that  it  is  not 
 
 lawful 
 
The  Life  of  Faith.  a2~ 
 
 lawful  fo  overtook  it  or  forget  it.    The  time  cometh,  that  they 
 thatkjdyou,  /hall  thinly  that  they  d)  God  fcrvice,  Joh.  16.  2. 
 And  then  who  can  expect  that  their  confcicnees  (hould  avoid 
 it  >   Why  did  F*w/pcrfccute  the  Chnfttans,  and  compel  them 
 to  blafphcme?  Becaufc  he  verily  thought  that  he  ought  to  do 
 mtny  things  againft  the  Name  of  Jeius,  AGs  26.  9.  O  it  is 
 religious  fins  which  we  are  in  danger  of !  fuch  as  come  to  us 
 as  in  the  Name  of  God,  andChrilt,  and  the  Spirit:  fuch  as 
 pretend  that  we  cmnot  be  faved  without  them  :  and  fuch  as 
 plead  the  holy  Scriptures :  fuch  as  James  3.  is  written  againft, 
 when  a  wifdomfrom  beneath,  which  is  earthly  y  fenfual  and  de- 
 viltfh%  working  by  envy  gad  flrife,  unto  confufion  and  every 
 evilwor\{,  pretendcth  to  be  the  w'ifdm  from  above:    when 
 Zeal  confumeth  Love  and  Unity,  under  pretence  of  con  fuming 
 fin:  which  made  Faultn&Jobn  require  us  not  to  believe  every 
 jpirit9buttotrytbefpirits  whether  theybeofGodt  iThef.a.2. 
 9ci  Thcf  5.20,  21.  1  Joh.4.  1,  2,  3.  And  made P<tt//&y,  If 
 en  Angel  from  Heaven  bringjou  another  Gofpel,  Uthim  br  accur- 
 fed,  Gal.  1. 7, 8.  And  more  plainly,  2  Cor.  1 1. 13,  14.    Such 
 arefalfe  Apoftles  >  deceitful  workers  \  transforming  tbemfelves  in- 
 to the  Apoftles  of  Chrift:  and  no  marvel,  for  Satan  h'mfelf  is 
 transformed  into  an  Angel  of  light :  therefore  it  is  no  great  thing 
 if  hit  Minifrers  alfo  be  transformed  as  the  Minifters  ef  right  eovfnefl, 
 whofe  endfhaH  he  according  to  their  workj.     And  A8s  20.  $9, 
 Alfo  of  your  ownfelves  fhaimen  arift,  fpeakjng  perverfe  things,  to 
 draw  away  Vifciples  after  them.    And  what  need  any  Difciple 
 of  Chrift  greater  warning,  than  to  remember  that  their  Sa- 
 viour himfelf  was  thus  a  (fruited  by  the  Devil  in  his  temptation, 
 with  £lr  is  written.'] 
 
 Yet  let  no  Papift  hence  takeoccafion  to  vilifie  the  Scripture , 
 becauie  it  is  made  a  plea  for  fin :  For  fo  he  might  as  well  vilifie 
 humane  Re  a fon,  which  is  pleaded  for  all  the  errours  in  the 
 world*  and  vilifie  the  Law,  Becauie  Lawyers  plead  it  for  iff 
 Confess  yea  and  vilifie  God  himfclf,  becaufe  the  fame  and 
 other  (inncis  plead  bis  will  and  authority  for  their  fins :  when 
 contrarily,  it  is  a  great  proof  of  the  Scripture  Authority  and  Ho- 
 nour, that  Satan  himfelf,  and  his  fubtileft  inftruments,do  place 
 their  great  eft  hope  of  prevailing,  by  perverting  and  misapply- 
 ing it  j  which  could  be  ofnoufc  to  them,  if  its  authority  were 
 not  acknowledged,  H  hh  u,  Wi 
 
420  The  Lije  of  Faith. 
 
 ii.  Wc  arc  in  conlhnt  danger  of  thofc  (ins  which  we  think 
 wc  can  cwccalfrowrrtert :  Therefore  fuppofe  ftill  thit  all  that 
 yo«  do  wiUbe  Made  kpQ&n  ^  and  do  all  ts  in  the  open  facets ; 
 It's  written  (by  two}  in  the  life  of  holy  Epbrem  Syr**,  that 
 when  a  Harlot  tempted  him  to  uncleannefs,hc  delired  but  that 
 he  might  chufc  the  place  •,  which  (he  confentm&  to,  he  chofc 
 the  open  market-place,  among  all  the  people-  and  when  (he 
 told  him,  that  there  they  (hould  be  (himcd,  for  all  would  fee  -y 
 he  told  her  fuch  a  lcilbn  of  finning  in  the  fight  of  God,  who  is 
 evciy  where,  as  was  the  means  of  her  converfion.  Conceit  of 
 fecrecy  cmboldeneth  to  (in. 
 
 12.  Wc  are  in  corihnt  danger  of  (ins  of  fuddenpjpon  and. 
 irruption, which  allow  us  not  ieafon  to  dclibcratc,and  furprizc 
 us  before  our  rcafon  can  confidcr. 
 
 13.  We  are  in  danger  of  fins  that  come  on  by  iafenfible  de- 
 grees, and  from  fmall  beginnings  creep  upon  us,  and  come 
 not  by  any  fudden  wakening  aflaults:  Thus  pride,  and  cove- 
 to*f>ifff ,and  ambitieuy  do  infect  men  :  And  thus  our  zeal  and 
 deltgenceiot  God,  doth  ufually  d^cay. 
 
 14.  Laftly,  We  are  in  much  danger  of  all  (ins  which  require 
 a  cottftant  vigorous  diligence  to  refiji  them  \  and  of  omitting  thofc 
 duties,  or  that  part  or  made  ofduty,  which  mull  have  a  confiant 
 vigorous  diligence  to  perform  it  :  Bccaufc/W£fc  fouls  arc  hard-, 
 ly  kept    (as  is  aforcfaidj  to  conjl ant  vigorous  diligence, 
 
 Qucft.  2.  Wherein  dtffereth  the  fins  of a  fanftifird  perfjnfront 
 %\ber  mens  that  are  unfanftifitd. 
 
 .*  Anfo.  1.  In  a  fan&ified  man  the  habitual  bent  of  his  will, 
 is  ever  more  sgainft  iio,  than  for  it  >  howc?er  he  be  tempted 
 into  that  particular  a&. 
 
 2.  Ard  as  to  the  ^c?  alfojf  is  ever  contrary  to  the  fcope and 
 tenour  of  his  life  i  which  is  for  God  and  (inccrc  obedience. 
 
 3.  He  hath  no  (in  which  is  inconiiftent  with  the  true  Love, 
 o(Gody  in  the  predominant  habit :  It  never  turneth  his  heart 
 to  anotrur  End,  or  Happine(s,  or  Maftcr. 
 
 4.  Therefore  it  is  more  a  fin  of  pajfion,  than  of  fittled  in- 
 Ureft  and  choice.  He  is  more  liable  to  a  hafty  p aflion,  or  n?era\ 
 ©runxuly  tbwgbv,  than  to  any  prevalent  eovttoufnefs  or  am* 
 
 bitio^ 
 
Tht  Life  of  Faith.  4*7 
 
 bition,  or  any  fin  which  is  a  poiTeffing  of  the  heart  inftead  of 
 God,  I  John  2. 15.  James  $.  a.  Though  fome  remainders  of 
 tbefe  are  in  him,  they  prevail  not  Co  far  as  fudden  pallions. 
 
 5.  There  are  fome  fins  which  are  moreeafily  in  the  fotrtr 
 of  the  willy  fothat  a  man  that  is  but  truly  willing,  may  for- 
 bear them*,  as  a  drunkard  way  pafs  by  the  Tavern  or  Alc- 
 houfe,  or  forbear  to  touch  the  cup*  and  the  fornicator  to 
 comenecr,or  commit  the  fin,  if  they  be  truly  willing:  But 
 there  be  other  fins  which  a  man  can  hardly  forbear  though 
 he  be  willing  >  becaufc  they  are  the  fins  of  thofe  faculties  over 
 which  the  will  hath  not  a  defpotical  power  :  As  a  man  may 
 be  truly  willing  to  have  no  fl><£g'fi>nefst  heavinefs,  fl-xfintfs  at 
 grayer,  no  fcrgttfutnefs,  no  wandering  thoughts,  no  inordi- 
 nate af petite  or  luft  at  all  fiirring  in  him  ,  no  fudden  fafpons 
 of  anger,  grief  or  fear  >  he  may  be  willing  to  love  God  per- 
 fedly\  to  fear  him  and  obey  him  perfectly,  but  cannot. 
 Thcfe  latter  are  the  ordinary  infirmities  of  the  godly  :  The 
 former  fort  are,  if  at  all,  his  extraordinary  falls,  Rom.  7.  14. 
 to  the  end. 
 
 6.  Lafiiy,  The  true  Chriftian  rifetb  by  unfeigned  Ripen- 
 tance^  when  his  confcicnce  hath  but  Icifure  and  helps  to  de- 
 liberate, and  to  bethink  him  what  he  hath  done.  And  his 
 Repentance  much  better  rcfolveth  and  (trengtheneth  him 
 againft  his  fin  for  the  time  to  come. 
 
 To  fummupallj  1.  Sin  more  loved  than  hated.  2.  Sin 
 wilfully  lived  in,  which  might  be  avoided  by  the  iincercly 
 willing.  3.  Sin  made  light  of,  and  not  truly  repented  of 
 when  it  is  committed.  4.  And  any  fin  inconfiftent  with  ha- 
 bitual Love  to  God,  in  predominancy,  is  wcrt*lt  or  a  figrt 
 of  fpiritual  death,  and  none  of  the  fins  of  (an&ified  Be- 
 lievers. 
 
 Hhh*  CHAP. 
 
42I?  '  "         The  Life  of  Faith. 
 
 CHAP.    XIV. 
 
 Hqvp  to  live  by  Faith  in  Frofpsrity. 
 
 THE  work  of  Faith  in  rcfpecS  o(  Frofieri.y^  is  twofold  : 
 I.  To  five  us  from  the  danger  of  it.  2*  To  help  as  to  a 
 fan&sfied  improvement  of  it. 
 
 1.  And  for  the  firft,  that  which  Faith  doth,  is  efprcially, 
 1.  To  (ee  deeper  and  further  into  the  nature  of  all  things  in  the 
 world,  thin  fenfe  can  do,  2  Cor.  4.  17,18.  i  Cor.  7.  29,  30,  31. 
 To  fee  thit  they  were  never  intended  for  our  Reft  or  portion, 
 but  to  be  our  wildernefe  provifion  in  our  way.    To  forefee 
 juft  how  the  world  will  ufc  us,  and  leave  us  at  the  laft,  and  to 
 have  the  very  fame  thoughts  of  it  now,  as  we  forefee  that  we 
 (hall  have  when  the  end  is  come,  and  when  we  have  had  all 
 that  ever  the  world  will  do  for  us.     It  is  the  work  of  Faith 
 to  caufe  a  man  to  judge  of  the  world,  and  all  its  glory,  as  we 
 (hill  do  when  death  and  judgment  come,  and  have  taken  off 
 the  mask  of  fplendid  names,  and  (hews,  and  flatteries :  that 
 we  may  ufc  the  world  as  if  we  ufed  it  not,  and  polTcfs  it  as  if 
 we  poiTeft  it  not,  becaufe  its  fafhion  doth  pafs  away.     It  is  the 
 work  of  Faith  to  crucifie  the  world  to  us,  and  us  to  the  world 
 by  the  CrofsofChrift,G*/  6.  14.  that  we  may  look  on  it  as 
 difdainfully  as  the  world  looked  upon  Chrift,  when  he  hanged 
 as  forfiken  on  the  Grofs.     That  when  it  is  dead,  it  may  have 
 no  power  on  us,  and  when  we  arc  dead  to  it,  we  may  have 
 no  inordinate  love,  or  care,  or  thoughts,  or  fears,  or  grief,  or 
 labour  fo  lay  out  upon  it.    If  is  the  work  of  Faith  eo  make  all 
 '     worldly  pomp  and  gTory,  to  be  to  us  but  /*//,  and  drofst    and 
 dung,  in  companion  of  Chriit,  and  the  rightcoufnefs  of  Faith, 
 Tbil.  3.  7,  8,  0.  And  then  no  man  will  part  with  Heaven  for 
 dung,  nor  fet  his  God  below  his  dung,  nor  further  from  his 
 heart  1  nor  will  he  feel  any  great  power  in  temptations  to  ho- 
 nour, wealth  or  plcafure,  if  really  he  count  them  all  but  dung  i 
 nor  will  he  wound  his  confcience,  or  betray  his  peace,  or  caft 
 away  his  innocency  for  them. 
 
 2.  Ffifib  (heweth  the  foul  tljofc/wrv,  andgrr*r,  and  gloriom 
 things,   which  arc  Ui6nitcly  more  worthy  of  our  love  and 
 
 labour. 
 
Tie  Life  af  Faith.  429 
 
 labour.  And  this  is  its  highcft  and  moit  proper  work,  Heb.i  1. 
 It  conqucrcth  Earth  by  opening  Heaven  >  and  (hewing  it  us  as 
 /wn?,and  c/*jr,and  near.      And  no  man  will  dote  on  this  de- 
 ceitful world,  till  he  have  turned  away   his  eyes  from  God  i 
 and  till  Heaven  be  out  of  his  fight  and  heart.  Faith  faith,I  mult 
 (hortly  be  with  Chritt  i   and  what  then  are  thefc  dying  things 
 to  me?  I  have  better  things,  which  God  that  cannot  lye  hath 
 promded  mc  with  Chnft,  rluw  1.  2.  Heb.  6. 18.  I  look  every 
 day  when  I  am  called  in.     7  be  Judge  jiandetb  before  the  doory 
 James  5.  9.  the  Lord  is  at  band,  P.nl.  4.  5.  And  thi  end  of  all 
 tbefe  things  is  at  bandy  1  Pet.  4.-7.  And  mall  1  fct  my  heart  on 
 that  which  is  not  ? 
 
 Therefore  when  the  world  doth  (mile  and  flatter,  faith 
 fettcth  Heaven  againfi  all  that  it  can  fay  or  orT.r.     And  what 
 is  the  world  when  Heaven  Hands  by  ?    Faith  fecth  what  the 
 blciTed  fouls  above  poflefs,  at  the  fame  time  while  the  world  is 
 alluring  us  to  forfake  it,  Luk*  16.  Heb.  1 1.  &  12.  i,  a,  &c. 
 Faith  CcttQth  the  heart  upon  the  things  above,  as  our  concern- 
 ment, our  only  hope  and  happinefs :  It  kindlcth  that  Love  of 
 God  in  the  foul,  and  that  delight  in  higher  things,  which 
 powerfully  quencheth  worldly  love,  and  mortifieth  all  our 
 carnal  pictures,  Mattb.  6.  2o.ax.C0/.  3.  i,3,3>4-  Kow.8.5,6,7. 
 Pbtl,  30.  20,  21. 
 
 3.  Faith  (heweth  the  foul  thofe  xvantt  and  miferies  in  it  fel/% 
 which  nothing  in  the  world  is  able  to  fupply  and  cure.  Nay, 
 fuch  as  the  world  is  aptcr  to  increafc.  It  is  not  gold  that  will 
 quench  his  thirft,  who  longs  for  pardon,  grace  and  glory.  A 
 guily  confeience,  a  finfui  and  condtmned  foul  will  never  be 
 cured  by  riches,  or  high  places,  by  pride,  or  fk(h!y  fports  and 
 plcafurcs,  James  5. 1,  2,  3.  This  humbling  work  is  not  in 
 vain. 
 
 4.  Faith  lo6\etb  to  Cbri(ry  who  ha'h  overcome  tbe  u>orld9 
 and  carefully  treadethin  his  fcp^Jobn  16.53  H^.  12. 2, 3  4  5. 
 It  looketh  to  his  pcrfon,  his  birth,  his  life,  his  ciofs,  his  grave, 
 and  his  refurrcdion  ;  to  all  that  Grange  example  of  contempt 
 of  worldly  things  which  he  gave  us  from  his  manger,  to  his 
 ftumeful  kind  of  death.  And  he  that  ftudteth  the  Life  of  Cbrift, 
 w.ll  cither  defpife  the  world%  or  him  He  will  either  vilific  the 
 world  in  imitation  of  his  Lord,  or  vilifie  Chrilt  for  the  plea- 
 
 H  h  h  \  fines 
 
45  o  The  Life  of  Faith. 
 
 furcs  of  the  world,  hatch  hath  in  this  warrarc,thc  furcft  tnd  molt 
 onourablc  guide,the  ablcft  Captain,  and  the  moftjpowerful  ex- 
 ample in  all  the  world.  Andit  hath  withChrift  an  unerringRule, 
 which  fumimcth  him  with  armour  for  every  ufe.    Yea  it  hath 
 through  him  a  fromife  of  Victory  before  it  b:  a' rained  »  fo  that 
 in  the  beginning  of  the  fight,   it  knows  the  end,  Rom.  16.20. 
 John  16.  $3    It  gocthtoChrift  for  that  Spirit  which  is  our 
 theng  h,  Efbcf.  6.  10.  Col.  17.  And  by  that  it  mortifieth  the 
 dctires  of  the  flefh  :   and  when  theflefh  is  moitifiec^thc  world 
 is  conquered  :  for  it  is  loved  only  as  it  is  the  proviiion  of  the 
 ft.fo. 
 
 5.  Moreover,  Faith  doth  obferve  Gods  particular  Prcvi- 
 dencc,  who  dittributeth  his  talents  to  every  man  as  he  plea- 
 feth,  and  difpofcth  of  their  eftatcsand  comforts  :  fo  that  the 
 Race  U  net  to  tbefn>ifty  nor  the  Vi&ory  to  the  ftrong,  nor  Riches 
 to  men  of  under]}  an  ding,  Ecdet  9.  1 1. 
 
 Therefore  it  convinceth  us,  that  our  lives,  and  all  being  in 
 
 bit  band,  it  is  our  wifdom  to  make  it  our  chiefcfl  care  to  ufe 
 
 all  fo  as  is  raoft  p leafing  untcbimy2  Cor.5  8  It  forefeeth  alfo  the 
 
 day  of  Judgment,  and  teachcth  us  to  ufe  our  profperity  and 
 
 wealth,  as  we  defue  to  hear  of  it  in  the  day  of  our  accounts. 
 
 Faith  is  a  provident  and  a  vigilant  grace,  and  ufeth  to  ask 
 
 when  we  have  any  thing  in  may  pofTcffion,  which  way  I  make 
 
 the  beft  advantage  of  it  for  my  foul  ?  which  way  will  be  moft 
 
 comfortable  to  me  in  my  laft  review  ?  how  (hall  I  wifh  that  I 
 
 had  ufed  my  time,  my  wealth,  my  power,  when  time  is  at  an 
 
 end,  and  all  thefe  tranfitory  things  are  vanilhed  > 
 
 6.  And  Faith  doth  fo  abfolutcly  devote  and  ful>)eQ  the  foul 
 to  God,  that  it  will  furTer  us  to  do  nothing  (fo  far  as  it  pre- 
 vailed) but  what  is  for  him,  and  by  bit  confent.     It  tellcth  us 
 that  we  arc  not  our  owns  but  ha  \   and  that  we  have  nothing 
 but  what  we  have  received :  ami  that  we  mufi  be  juji  in  giving 
 God  his  oxvn  :  and  therefore  it  flrft  askcth,  which  way  may  I 
 beit  fcrvc  and  honour  God   with  all  that  he  hath  given  me  > 
 Not  only  with  my  fubftance,  and  the  firfifr hu s  of  mine  increafe, 
 but  vitball,  1  Cor.  I  o.  3 1.  When  Loi  rind  devotion  hath  de- 
 l.vcredup  our  felvei  entirely  to  God,  it  keeps  nothing  back,but 
 delivercth  him  aS  things  mth  our  (elves  \  even  as  Chrirl  with 
 hintfelf  doth  give  u$  at  things,  Rom.  8.  32.  And  Faith  doth  fo 
 
 much 
 
The   Life  of  Faith.  43  I 
 
 much/wijffl  the  foul  to  God,  that  it  maketh  us  like  fcrvants 
 and  children,  that  ufc  not  their  Mailers  or  Parents  goods  at 
 their  own  plcafare  \  bat  ask  him  firli,  how  he  would  have  us 
 ufc  them,  Lord,  what  wouldji  thou  have  me  to  do  ?  is  one  of  the 
 fun*  words  of  a  converted  foul,  Ads  9.6.  fn  a  word,  F*irh 
 writeth  out  chat  chtrge  upon  the  heart,  1  John  2.  15*  Love 
 not  the  worldymr  the  things  that  are  in  the  world  (thelujloftbe 
 flcjby  the  lull  of  the  eyesyand  pride  of  life.)  For  if any  man  love  the 
 world,  the  love  of  the  Father  is  not  in  him.  Xe  cannot  firve  God 
 and  Mammon. 
 
 Bat  on  this  fubjc&  Mr.  AUeine  hath  faid  fo  much  in  his  ex- 
 cellent Book  of  the  ViUory  of  Faith  over  the  world,  that  I  (hall 
 at  this  time  fay  no  more. 
 
 The  Directions  which  I  would  give  you  in  general,  for  prc- 
 fervation  from  the  danger  of  piofpcrity  by  Faith,  arc  thefc  that 
 follow. 
 
 Direct.  1.    Remembtr  ftiE  that  the  cowmen  caufe  of  mens 
 damnation  U  their  Love  of  this  world  more  than  God  andHeaven* 
 ar.d  that  the  world  cannot  undo  you  any  other  way,  but  lytemfting 
 you  to  over-  love  it ,  and  to  undervalue  higher  things :  Aod  there- 
 fore that  isthemoft  dangerous  condition,  which  makcth  the 
 world  fcem  mod  fle^fng,  and  moft  lovely  to  us.      And  can  you 
 believe  this,  and  yet  be  fo  eager  to  be  humoured,  and  to  have 
 all  things  fitted  to  your  plcafure  and  defircs  >  M*rk  here  what 
 a  task  Faith  hath  ?  and  mark  what  the  work  of  felf-  denyal  is  ? 
 The  worldling  muli  be  f  leafed  j  the  Believer  muii  be  faved.  The 
 worldling  muft  have  hisfltjb  and  i'ancy  gratified  :  the  Believer 
 mufi  have  Heaven  ft  cured,  and  God  obeyed.     Men  fell  not 
 their  fouls  for/crrow>,but  for  mirth  :  They  forfike  not  Heaven 
 for  foierty,  but  for  riches  :  they  turn  not  away  from  God  for  • 
 the  love  of  Offerings  and  di(ho::cur,biit  for  the  love  of  f  lea  fur  e , 
 preferments,  dignities  and  cftimation  in  the  world.  And  is  that  1 
 ftate  better  and  more  defirab'e,  for  which  all  that  perifh  turn 
 from  God,  and  fell  their  foul%  and  are  befooled  and  undone 
 for  ever  ?  Or  that  which  no  man  ever  finned  for,    nor  forfook 
 God  for,  or  was  undone  for  >    Read  over  this  quefiion  once 
 and  again,  and  mark  what  anfwei  your  hearts  give  to   it,  if. 
 
 yeu  .* 
 
43  ^  The  Lije  of  Faith. 
 
 you  would  know  whcthci  you  live  by  fcnfc  or  faith?  And 
 mark  what  contrary  infwers  ihcfljb  and  faith  will  give  to  if, 
 when  k  comes  to  pra&icc*  I  fay,  though  many  fin  in  poverty^ 
 and  infufferings,  and  in  difgrace,  yea  and  byoccafion  of  them, 
 and  by  their  temptations,  yet  no  raan^vcr  Timed  forikem  ; 
 They  arc  none  of  the  bait  that  Acaled  away  the  heart  from 
 God.  Set  deep  upon  your  heart,  the  fenfe  of  the  danger  of  a 
 profperous  (late,  and  fear  and  vigilancy  will  help  to  favc 
 you. 
 
 Direct.  2.  Imprint  upon  your  memory  the  charaUen  of  this 
 deadly  fin  o{worldlinefsy  that  fo  you  may  not  perijh  by  it,  vphilfi 
 you  dream  that  you  are  free  fr  an  it  >  hut  may  alwaiesfee  bow  far 
 it  doth  prevail.  Here  therefore  to  help  you,  I  will  fct  before 
 you  the  characters  of  this  fin*,  and  I  will  but  briefly  name 
 them,  left  I  be  tedious,  becaufc  they  are  many. 
 
 i.  The  great  mark  of  damning  worldlincfs  is,  when  Cod 
 and  Heavin  are  not  loved  and  preferred  before  the  pleafures,and 
 profits,  and  honours  of  the  world. 
 
 2.  Another  is,  when  the  world  is  efteened  and  ufcd  more 
 for  the  fcr vice  and  pleafure  of  the  Hem,  than  to  honour  God, 
 and  to  do  good  with,  and  to  further  our  falvation  :  When 
 men  defire  great  places,  and  riches,  more  to  pleafc  their  appe- 
 tites and  carnal  minds  with,  than  to  benefit  others,  or  to  ferve 
 the  Lord  with,  when  they  are  not  richtoGod%  but  n  them* 
 /e/w,Luke  12.  20,  21. 
 
 3.  It  is  a  mark  offome  degree  of  worldlincfs,  to  defire  a 
 greater  meafure  of  riches  or  honour ,  than  our  fpiritual  work, 
 and  ends,  and  benefit  de  require  :  For  when  we  are  convinced 
 that  lefs  is  as  good  or  better  to  our  higheft  ends,  and  yet  we 
 would  have  wire  >  it  is  a  fign  that  the  reft  is  defired  for  the 
 fle(hyRom.  13.  I4.&8.8,  9,10,13. 
 
 4.  When  our  defire s  after  worldly  things  arc  tooeagtr  and 
 violent :  when  we  muft  needs  have  them,  and  cannot  be  with- 
 out them,  1  Jim. 6.  9. 
 
 5.  When  our  contrivances  for  the  world  are  too  fol'icitous; 
 and  our  cam  for  ir  take  up  an  undue  propoition  of  our  time, 
 Mat.  6.  24,  25.  to  the  end. 
 
 6.  When  we  arc  impatient  under  want,  difhonour,  or  dif- 
 appointmenis ,  and  live  in  trouble  and  difconttnt,  if  we  want 
 inucbjOr  have  not  oui  wills.  7.Whe» 
 
The  Life  of  Faith.  -„ 
 
 7.  When  the  thoughts  of  fhe  world  arc  proportionally  fo 
 many  more  than  our  thoughts  of  Heaven,  and  our  falvation, 
 that  they  keep  us  in  the  negled  of  the  duty  of  Mcdifation,and 
 keep  empty  our  minds  of  holy  things,  Mat.  6.  21. 
 
 8.  When  it  turneth  our  f*/^all  towards  the  world,  or 
 takcthup  our  frecft,  and  ourfweeteft  and  moft  fcrious  words, 
 and  leaveth  us  to  the  ufe  of  feldom,  dull,  or  formal,  or  affc&ed 
 words, about  the  things  which  mould  profit  the  foul,  and  glo- 
 rifie  our  great  Creator. 
 
 9.  When  the  world  incroachcth  upon  Gods  part  in  our  fa- 
 milies, and  thrufts  out  praycr,or  the  reading  of  the  Scriptures, 
 or  the  due  inftru&ion  of  children  or  fervanis :  when  it  comcth 
 in  upon  the  Lcrds  day  •,  when  it  is  intruding  in  Gods  W0rfhip% 
 and  at  Sermon  or  Prayer  our  thoughts  are  more  pleafingly 
 running  out  after  tome  worldly  thing,  than  kept  in  attendance 
 upon  God,  E&ekt  33.31. 
 
 10.  When  worldly  profperity  is  fo  fweet  to  you,  that  it 
 can  keep  you  quiet  under  the  guilt  of  wilful  fin,  and  in  the 
 rnidft  of  ail  the  dangers  of  your  fouls.  Becaufe  you  have  your 
 hearts  delire  a  while,  you  can  forget  eternity,  or  bear  thole 
 thoughts  of  it  with  fecurity,  which  otherwife  would  amaze 
 your  foals,  Lukf  12. 19,  20. 
 
 1 1.  When  the  pace  and  flea  fare  which  you  daily  live  upon, 
 is  fctcht  more  from  the  world,  than  from  God  and  Heaven  i  fo 
 that  if  at  any  time  you  ask  your  fclves  the  true  reafon  of  your 
 p eacey  and  whence  it  is  that  you  rife  and  lie  down  in  quictnefs 
 of  mind,  your  confcicnccs  muft  tell  you,it  is  not  fo  much  from 
 your  belief  of  the  Love  of  God  in  Chrift,  nor  from  your  hope 
 to  live  in  Heaven  for  ever,  as  becaufe  you  feel  your  fclf  well  in 
 body,  and  live  at  eafe  and  profperity  in  the  world  :  And  when 
 any  mirth  or  joy  poffeffcth  you,  you  may  calily  feel,  that  it  is1 
 more  from  fomething  which  is  grateful  to  your  fltm,than  from 
 the  belief  of  cvcrlafting  glory. 
 
 1 2.  When  you  think  too  highly  and  pleafingly  of  the  con- 
 dition of  the  ricby  and  too  meanly  of  the  ftate  of  poor  Believers: 
 when  you  make  too  great  a  difference  between  the  rich  and 
 the  poor,  and  fay  to  the  man  with  the  gold  Ring,  and  the  gay 
 Apparel,  Come  up  hither,  and  to  the  poor,  Sit  there  at  my 
 (qo{&qq\,  J  amts  +  &5*  When  you  had  ratfeor  be  made  like 
 
 Iii  the 
 
434  Tkc  Ltfc  °f  Fa'tb* 
 
 the  rich  and  honourable  in  the  world,  than  like  the  poor  that 
 are  more  holy  i  and  think  with  more  delight  of  being  like 
 Loidsor  Great  men  in  the  world,  than  of  being  more  like  to 
 humble  heavenly  Believer. 
 
 13.  When  you  are  at  the  heart  more  thankful  to  one  that 
 givcth  you  lands  or  moncy,than  to  God  for  giving  you  Ghrift 
 and  the  Scriptures,  and  the  Means  of  Grace :  and  would  be 
 better  pleafcd  if  you  were  advanced  or  enriched  by  the  King, 
 than  to  think  of  beingp«5;^by  the  Spirit  ofChrift.  And 
 when  you  give  God  himfclf  more  hearty  thanks  for  worldly 
 than  for  ffiritual  things. 
 
 14.  When  you  make  too  much  ado  for  the  things  of  the 
 worldi  and  labour  for  them  with  inordinate  induftry >or  plunge 
 your  felves  into  unnec<iTary  builnefs,  as  one  that  can  never 
 have  or  do  enough. 
 
 15.  When  you  are  too  much  in  expecting  liberality,  kind- 
 nerTcs  and  gifts  from  others  i  and  are  too  much  pleafcd  in  it , 
 and  grudge  at  all  that  gocth  be  fide  you  >  and  think  that  it  is 
 mens  duty  to  mind  all  your  concernments,  and  further  your 
 commodity  more  than  other  mens. 
 
 16.  When  you  arc  felfifh  and  partial  about  worldly  infereft, 
 and  have  little  fenfc  of  your  neighbours  concernments  in  com- 
 parifon  of  your  own.  If  one  give  never  fo  liberally  to  many 
 •then,  and  give  nothing  to  you,  it  doth  never  the  more  con* 
 tent  you,  nor  reconcile  your  mind  to  the  charity  of  the  giver. 
 If  one  give  to  you, and  pafs  by  many  that  have  more  need, you 
 Jove  ancl honour  the  bounty  which  fatisficth  your  own  defires. 
 If  you  fell  dear,  yourejoyce  >  and  if  you  buy  cheap,  you  arc 
 glid  of  your  good  bargain,theugh  perhaps  the  feller  be  poorer 
 than  you.  He  that  wrongeth  you,  or  any  way  hindereth  your 
 commodity,  is  a  1  waits  a  bad  man  in  your  cfteem :  No  vertue 
 willfavc  him  from  your  cenfures  and  reproach  :  But  he  that 
 dealeth  as  hardly  by  your  neighbour,  and  well  with  you,  is  a 
 very  honed  man,  and  worthy  of  your  praife. 
 
 17.  When  you  arc  quarrel/one  for  worldly  things,  and  the 
 love  of  them  can  at  any  time  break  your  charity  and  peace, 
 and  make  an  enemy  of  your  ncercft  friend ',  or  engage  you  in 
 cauflefs  La w-fuits  aud  contentions.  What  abundance  .doth  the 
 world  fct  together  by  the  cars } 
 
 18.  When 
 
The  Life  of  Faith.  4gJ 
 
 it.  When  you  can  fee  your  poor  brother  or  neighbour  in 
 want,  and  (hut  up  the  bowels  of  your  companion  from  him ; 
 and  do  little  good  with  what  God  hath  given  you,but  the  flc(h 
 and  felf  devoureth  all. 
 
 19,  When  you  will  venture  upon  unlawful  waies  of  getting  \ 
 or  will  fin  for  honour  or  commodity  >  or  at  leaft  will  let  go 
 your  innocency  and  confidence,  rather  thanlofe  your  prospe- 
 rity in  the  world  i  and  will  diftinguifli  your  felves  out  of  every 
 danger,  or  coftly  duty,  or  differing  for  righteoufnefi  fake,  and 
 will  piove  every  thing  lawful,  whieh  fecmcth  neccflary  to  the 
 profperity  and  fifcty  of  the  flcfti. 
 
 ao. When  you  arc  more  careful  fo  provide  riches  and  honors 
 for  your  children  after  you,  than  to  fave  them  from  worldli* 
 nets,  voluptuoufneis  and  pride,and  to  bring  them  up  to  be  the 
 heirs  of  Heaven:  and  had  rather  venture  their  fouls  in  the 
 rnoft  dangerous  temptations,  than  abate  any  of  their  plenty  or 
 grindure  in  the  world. 
 
 Thefe  be  the  plain  marks  of  worldly  mind;,  whatever  a 
 blinded  heart  may  devife  to  hide  them. 
 
 Direct.  3.  Takf  heed  of tbofe  blinding  pretences  which  world- 
 ly minds  do  commonly  ufe9  to  flatter ,  deeeive  and  undo  them  [elves. 
 For  inftance. 
 
 1 .  The  moft  common  pretence  is  [that  Gods  creatures  an 
 g9od%  andfrofferuy  is\bU  bleffing,  and  that  our  bodies  muft  be  cbe* 
 rifted^  and  that  fynical  and  er emetic al  extr earns  and  aufterities, 
 are  far  from  the  genius  of  true  Chriftiamty. 
 
 There  is  truth  in  all  this,  or  elfe  it  would  not  be  (b  fit  to  be 
 
 made  a  cloak  for  fin  by  misapplication.     The  world  and  al! 
 
 Gods  works  arc  good  \  and  to  the  pure  they  are  pure  :  to  the 
 
 fan&ified  they  are  fanftified  >  that  is,  they  arc  devoted  to  the 
 
 fervicc  of  God,  and  ufed  for  him  from  whom  they  come :  God 
 
 hath  given  us  nothing  which  may  not  be  ufed  for  his  fervicc, 
 
 and  our  falvation.    No  doubt  but  you  may  make  you  friends 
 
 of  the  Mammon  of  unrighteoufnefs,  to  further  your  reception 
 
 into  the  everlafting  habitations :  You  may  lay  up  a  good  foun» 
 
 elation  for  the  time  to  come »  and  you  may  fow  to  the  Spirit, 
 
 and  reap  in  the  end  everlafting  life,  Gal  6.  You  may  provick 
 
 you  bags  that  wax  not  old  :  you  may  pleafe  God  by  the  facri  - 
 
 fices  ©f distributing  and  communicating,  H<t.i%,    But  yet  I 
 
 Hi  2  nuift 
 
436  The  Life  of  Fattb. 
 
 niuft  tell  you,  the  world  and  all  Gods  creatures  in  it,  arc  too 
 gnod'to  befacrificcd  to  the  flfjh^  and  to  the  D:vil  i  and  not 
 good  enough  to  be  hved  and  {referred  before  God,  and  your  in- 
 nocency  and  falvation. 
 
 The  body  muft  be  chcrifhed,  bit  yet  the  fk(h  mud  b:  fub- 
 dued'i  and  if  you  live  afer  if,  you  (hall  die.    Health  and  alacri- 
 ty muft  be  preserved,  becaufe  they  make  you  fit  for  duty  ',  but 
 wanton  appetites  muft  be  rcftraincd,  and  no  provifion  muft  be 
 made  for  the  flefh,  to  fatisfi:its  lufts  (or  willsj  Rom.  13.  14. 
 It  mult  becherilhcd  as  yourhorfc  or  fervant  for  his  workj  but 
 it  muft  not  be  pampered,  and  made  unruly,  or  your  Mifter. 
 You  miy  feek  food  for  your  ncceflity  and  nfe  j  and  ask  of  God 
 your  daily  bread  (Mattb.6.  ?f*L  145.^  but  you  may  not  with 
 the  Ijrael it esyai}^tne at  for  your  I k/t,  as  being  weiry  of  eating 
 M47*»4  fo  long,  Pfal.  78.  Hurting  your  health  by  ufclefsau- 
 fterities,  is  not  pleating  unto  God  :    But  feafuahty  and  flefh- 
 pleafing,  and  love  of  the  world,  is  never  thclefs  abominable  in 
 bis  fight. 
 
 Object.  2.  Neeeffity  makes  me  wind  the  world :  1  have  ehil* 
 dren  to  maintain,  and  am  in  debt,  and  cannot  fay  every  one  hie 
 cttn. 
 
 Arftv.  Whether  you  have  ncceflity  or  not,  you  ought  to  la- 
 hour  faithfully  in  your  callings.But  nonecefjity  will  excufe  your 
 worldly  love  and  caret  :  What  will  the  love  of  the  world  do 
 towards  the  fupply  of  your  neccfliies?  or  what  will  yourca- 
 gcr  defires,  and  your  cares  do,  more  than  the  labours  and  quiet 
 forecaji  of  one  that  hath  a  contented  patient  mind  >  Surely  in 
 rcafon,  the  lefs  youbave  in  the  world,  and  the  harder  your 
 condition  is,  the  lefs  you  fhould  love  it,  and  the  more  you 
 (hould  abound  in  care  and  diligence,  to  make  furc  of  a  better 
 world  hereafter. 
 
 Object.  3 .  /  covet  no  mans  hut  my  own. 
 Anfvp.  1.  Why  then  are  you  fo  glad  of  good  bargains,  x>t  ©f 
 gifts  ?  2.  But  what  if  you  do  not  >  You  covet  to  have  more 
 to  be  your  or**,  than  God  allottcth  you?  Perhaps  you  have 
 already  as  much  as  your  flelh  knoweth  what  to  do  with  *,  and 
 therefore  need  not  covet  more.  But  will  this  excufe  you  for 
 loving  your  riches  more  than  God f  The  queftion  is  not  now, 
 what  you  «itf f,  but  what  you  love.    If  the  world  hath  your 
 
 hearts, 
 
7 be  Life  of  Faith.  437 
 
 beartsy  the  Devil  hath  your  lives  i  for  it  is  by  the  world  thit  he 
 deceivcth  fouls:  And  dp  you  think  then  that  you  arc  fit  to 
 dwell  with  God?  Krjowje  n>t  that  the  love  of  tbcWxrld^  if  en- 
 mity to  God?  And  that  if  ye  wiH  befriends  of  the  world,  you  are 
 Gods  enemies  T  James  4.  4. 
 
 Obj;d.  4.  It  is  net  by  any  unlawful  nutans  that  1  defire  t> 
 grow  rich  :  I  wait  on  God  in  my  lawful  labour ,  and  crave  bit 
 Heffing. 
 
 Anfw.  It  is  not  now  your  getting^but  your  loving  the  world 
 that  I  am  fpeakingof :  If  your  hearts  be  more  fct  on  your 
 riches  or  profperity,  than  on  God,  and  the  world  by  loving  it 
 be  made  youi  Idol,  you  do  but  turn  frayer  and  labour  into  tin, 
 (though  they  be  good  in  thcmfelves)  while  you  abufe  them  to 
 your  ungodly  worldly  ends. 
 
 What  wretched  muck- worm  would  notpr*v,  if  he  believed 
 that  praying  would  make  him  rich  ?  I  warrant  you  then  their 
 tunc  would  be  turned.  They  would  not  cry  out,  whatnecd- 
 cth  all  this  praying  >  If  God  would  give  them  money  for  the 
 asking,  they  would  quickly  learn  to  pray  without  Book,  and 
 long  prayers  would  come  into  requeft,  upon  the  Pharifccs  old 
 account.  Can  any  thing  in  the  world  be  more  unlawful  and 
 abominable,  than  to  love  the  flefli  and  the  world,  above  God 
 and  Heaven  >And  yet  do  you  fay  that  you  get  not  your  wealth 
 by  any  thing  that  is  unlawful  > 
 
 Objcdr.  5.  But  I  am  contented  with  my  condition^  and  de- 
 fire  no  more. 
 
 Anfw.  So  is  a  Swine  when  his  b:lly  is  full.  But  the  qucftion 
 is,  Whether  Heaven  and  HoUaefs,  or  thit  worldly  condition 
 which  you  arc  in  fcem  more  lovely  to  you. 
 
 CXjedr.  6.  IgiveGodtbanksforaUlbave. 
 
 Anjw.  So  would  every  beggar  in  the  Country  give  God 
 thanks  if  he  would  make  them  rich.  Some  drunkirds  and 
 gluttons,  and  fomc  malicious  people,  do  give  God  thanks  fot 
 Satisfying  their  finful  lufi«.  This  is  but  adding  hypocrifie  to 
 your  tin, and  to  aggravate  it  by  prophaning  the  Name  of  God, 
 by  thanking  him  as  a  cheri(her  of  you*  lufts.  But  the  qucftion 
 is,  whether  you  love  God  for  himfelf,  and  as  your  [an&for  bet- 
 ter than  you  do  the  gratifying  0/ your  fle(h  ? 
 
 Obj.   7.   But  I  give  fometbingto  the  pory  and  1  mean  to  leave 
 
 ttomfometbifigatmydcatb.  lii  }  Anf*- 
 
4. 3  8  The  Life  of  Faith. 
 
 Anf.  So  it  is  like  the  mil'trable  Gentleman  did,  mLuhj  16. 
 Or  elfe  why  would  Lazarus  lie  at  his  gates,  if  he  ufed  not  t  o 
 give  fomcthing  to  the  poor  ?  What  worldling  or  hypocrite  is 
 there  that  will  not  drop  now  and  then  an  Alms,  while  he 
 pampercth  his  ftc(h,  and  fatisficth  its  defires  >  Do  you  lock  to 
 be  Qvcd  fordoing  as  a  Swine  wjll  do,  in  leaving  that  which 
 he  can  neither  eat,  nor  cany  away  with  him  ?  The  queftion  is, 
 whether  Godot  the  world  hivcyour  hearts?  and  what  it  is  that 
 you  moft  delight  in  as  your  treafvre  f 
 
 Objed.  8.  J  am  futy  fttisfied  that  Heaven  is  httir  than 
 Earth,  andGod  than  the  creature,  and  holinefs  than  the  frofierity 
 orfleafureofthe  flcjh? 
 
 Anftv.  Thousands  of  miferablc  worldlings,  arc  fatisficd  in 
 cfinivn  that  this  is  true :  They  can  fay  the  iame  words  that  a 
 true  Believer  doth  :  And  in  difputc  they  can  defend  them, 
 and  call  the  contrary  opinion  bhfphcmy.  But  all  this  is  but 
 a  dreaming  fpeculation  :  Their  hearts  never  frafiicatiy  pre- 
 ferred God,  and  Holincfl,  and  Heaven,  as  moft  fitita hie  and  hfl 
 for  them  :  Mark  what  you  love  beft,  and  moft  long  after,  and 
 moft  ddigbt  in,  and  what  it  is  that  you  are  lothefr.  to  leave,  and 
 what  it  is  that  you  moft  eagerly  labour  for,  mdtberc  you  may 
 fee  what  it  is  that  hath  your  hearts  ? 
 
 Object.  9.  IForldlinefs  is  indeed  a.  heinous  fin^and  of  atifeofle, 
 I  moft  hate  the  covetous  ;  and  I  ufe  to  f reach  or  ta\  againft  it % 
 more  than  againft  any  fin. 
 
 Anfw.  So  do  many  thoufands  that  are  Haves  to  it  them* 
 fclves,  and  (hall  be  damned  for  it.  It  is  caller  to  ta\  againft 
 it,  than  to  forfakf  it.  And  it  is  cafic  to  hate  covctoufnefs  in 
 another,  becaufc  it  will  coft  you  nothing  for  another  toforfake 
 his  fin >  and  perhaps  the  more  covetous  he  is,thc  more  he  ftand- 
 eth  in  your  way,  and  hindcteth  you  from  that  which  you 
 would  have  your  (elves.  Of  all  the  multitude  of  covetous 
 Preachers  that  be  in  the  world,  is  there  any  one  that  will  not 
 preach  againft  covctoufnefs ?  Read  but  the  Lives  of  Cardinal?, 
 and  Popes,  and  Popifh  Prelates,  and  you  will  fee  the  moft  odi- 
 $w  vporldlinefs  fet  forth  without  any  kind  of  cloak  or  ftarnc  : 
 How  fuch  a  one  laid  his  defign  at  Court,  and  among  the  great 
 ones  for  prcferment?Ho  w  ftudioudy  he  profecuted  it,  and  con- 
 formed himfelfto  the  humeuis  &  inter  eft  of  thofc,from  whom 
 
The  Life  of  Faith.  439 
 
 he  did  feck  it?  How  they  rirh  epttbi*  Living,  and  then  got 
 that  Prebendary ,  and  then  gQt  that  Denary,  and  then  got  fuch 
 a  BJhofrk^ind  then  got  a  bet f  er(thiit  is  a  richer)  and  then  got 
 to  be  Archbijbifs,  and  then  to.  be  Cardinals,  &c.  O  happy  pro- 
 gre(s>ifthey  might  never  die  !  They  blufh  not  openly  before 
 Angels  and  men  to  own  this  worldly  ambitious  courfe,  as  their 
 dtfign  and  trade  of  life  :  And  the  Devil  is  grown  fo  impudent, 
 as  if  he  were  now  the  confeflfed  Matter  of  the  world,  zi  to  fqt 
 Divines  themfclves  at  work.to  write  the  hiftory  of  fuch  curfc/d 
 ambitious  worldly  lives,  with  open  applaufe,  and  great  com- 
 mendations i  yea  to  make  Saint  soft  hem,  that  have  a  cha- 
 racter far  worfe  than  Chrift  gave  of  him  in  Lukf  1 6.  that  want  - 
 cth  a  drop  of  water  to  cool  his  tongue  :  He  openly  now  faith, 
 AM  this  mlllgive  thee  ^and  they  as  impudently  bosft,  Allthw 
 1  have  gotten  :  but  they  forget  or  know  not  how  much  they 
 have/0/r.  A  Judat  kifs  is  thought  fufficicnt  to  prove  him  a 
 true  Chriftian  and  Pallor  of  the  Church,  though  it  be  bat  the 
 fruit  of  what  mil  yw give  me?  Inftcad  of  a  fcourge  to  whip 
 out  thefc  buyers  and  fellers  from  Chrifts  Temple,  their  mer- 
 chandize is  expofed  without  (name,  and  their  figns  fct  forth, 
 and  the  trade  of  getting  preferments  openly  protclTed,  and  it  is 
 enough  to  wipe  off  all  the  fhame,  to  put  fome  venerable  titles 
 upon  this  Den  of  thieves.  But  the  Lord  whom  we  w ait  for, 
 mil  once  more  come  and  c  lean fe  hie  Tern  fie :  But  who  way  abide 
 the  day  of  bit  coming  ?  for  be  is  lihg  a  refiners  pre,  and  like  fullers 
 fife,  and  will  throughly  f urge  the  Sons  of  Levi,  Mai.  3.  i,  2,3,4. 
 
 If  talking  againft  worldlinefs,  would  prove  that  the  world 
 is.overcomc,  and  that  Godisdeareft  to  the  foul,  then  Preachers 
 will  be  the  happicft  men  on  earth.  But  it's  caficr  to  commend 
 God,  than  to  love  him  above  all  ^  and  eafier  to  cry  out  againft 
 the  world,  than  to  have  a  heart  that  is  truly  weaned  from  ir, 
 and  fct  upon  a  better  world. 
 
 Object.  10,   But  all  this  belongetb  only  to  them  that  Are  in 
 prefperity  i  but  I  am  foot,  and  therefore  it  is  nothing  to  we. 
 
 Anfve.  Many  a  one  loveth  profperity,  that  hath  it  not :  And, 
 fuch  ire  doubly  finful,  that  will  love  a  world  which  loveth  not 
 them:  Even  a  world  of  poverty,  mifcryand  diftrefs.  Some- 
 thing you  would  have  done,  if  you  had  had  a  full  eftate,  and 
 honour,  and  flcfhly  delights  to  love.   Nay,  many  poor  men 
 
 think  \ 
 
440  The  Life  of  Faith. 
 
 think  better  of  riches  and  honour,  than  thoft  that  have  them  • 
 becaufe  they  never  tryed  how  vain  and  vexatious  (hey  are*, 
 and  if  they  had  tryed  them,  perhaps  would  love  them  lefs. 
 The  world  is  but  a  painted  Strumpet  \  admired  afir  off}  but 
 the  nccrer  you  come  to  if,  and  the  more  it's  known,  the  worfc 
 you  will  like  it.  Is  it  by  your  owndtftre  that  you  are  poor?  or 
 is  it  againftyour  wills  ?  Hid  you  not  rather  be  as  great  and  rich 
 as  others  ?  Had  you  not  rather  live  at  cafe  and  fulmfs  ?  And 
 do  you  think  God  will  love  you  ever  the  better,for  that  which 
 is  againftyour  wills?  Will  he  count  that  man  to  be  no  worldlings 
 that  would  fain  have  more  ©f  the  world,  and  cannot  ?  andthit 
 lovcth  God  and  Heaven  no  better  thin  the  rich  ?  Nay,that  will 
 ilnfor  a  milling,  when  great  ones  do  it  for  greater  fumms  > 
 who  can  be  more  unfit  for  Heaven,  than  he  that  lovcth  a  life 
 of  labour,  and  want,  and  mifery  better  ?  Alas  it  is  but  little 
 that  the  grcateft  worldlings  have  for  their  falvation  :  But 
 poor  worldlings  fell  it  for  lefs  thin  they,  and  therefore  do  de- 
 fpifc  it  more. 
 
 i  Dircc*.  4.  Let  the  true  nature  and  aggravations  of  the  fin  of 
 worldlintfi,  beftillinyoureye  tontakf  it  odious  to  you.  As  fox 
 inilance  : 
 
 1.  It  is  true  and  odious  idolatry,  Ephef5.  5.  Col.  3.  5.  To 
 hare  God  for  our  God  indeed,  is  to  love  him  as  our  God,  and  to 
 delight  in  him,  and  be  ruled  by  him.  Who  then  is  an  Idolater \ 
 if  he  be  not  one,  who  lovcth  the  world,  «and  delightcth  in  it 
 more  than  in  God,  or  eftecmcth  it  fitter  to  be  the  matter  of  his 
 delight  f  and  is  ruled  by  it,  and  fecketh  it  more?  2/4.55.1,2,3. 
 
 2.  It  is  a  blafphemous  contempt  of  God  and  Heaven,  to  prefer 
 a  dung  bill  world  before  him :  To  fet  more  by  the  provifions 
 *nd  pleafurcsofthc  flcih,  than  by  all  the  bleflednefs  of  Heaven  : 
 It  is  called  prophanenefl  in  Efau,  to  fell  his  birth- right  for  one 
 morfel,  Heb.  12.16.  What  prophanenefs  isit  then  tofay,  as 
 worldlings  hearts  and  lives  do,  The  fatisfyin^  of  wyflfb  and 
 fanfie  for  a  time,  it  better  than  God  and  tht  Joyes  of  Heaven  to 
 all  eternity. 
 
 3.  It  is  a  fin  of Inter 'eft,  and  not  only  of  Papon  i  and  there- 
 fore it  pofleffeth  the  very  Heart  and  Love,  which  is  the  prin- 
 cipal faculty  of  the  foul,and  that  which  God  moft  refer  veth  for 
 hinafelf.    No  atonal  tin,  which  is  but  litth  loved>  is  fo  heinous 
 
 and 
 
The  Life  of  Faith.  44.  r 
 
 ind  mortal,  as  chat  which  is  woft  loved.  Becaufc  thcfe  do  m  ;ft 
 exclude  (he  Love  of  God.  Some  other  firs  may  do  more  hurt 
 toothers,  but  thisjs  worn  to  the  finner  himfdf.  We  juftly 
 pitty  poor  Hcathcmfh  Idolaters,  and  pray  (or  their  convcrfion 
 (*and  I  wou'd  we  did  it  more  J  But  do  not  \pu  not  think 
 thatjour  hypocrite-worldlings,  do  love  their  risks,  and  their 
 honours  arid  pUafures,  better  thin  the  poor  Heathens  love  their 
 Idols  ?  They  bow  the  knee  to  a  creature,  anajow  entertain  it 
 in  your  heart, 
 
 4.  It  is  a  Cm  of  deliberation  and  contrivance,  vvhxh  is  mach 
 worfc  than  a  furprize  by  a  fudden  temptation.  You  flot  how 
 you  may  compels  your  voluptuous,  covetous  and  ambitious 
 ends  :  Therefore  it  is  a  fin  that  ftandeth  at  the  furthrft  di- 
 ftancc  from  Refentance,  and  is  both  voluntary^  and  a  fettled 
 bMt. 
 
 5.  It  is  a  continued  fin.  Men  be  not  alwaies  lying,  though 
 they  be  never  (0  great  Iyars  i  nor  altvaies  ftealing,  if  they  be 
 the  moft  notorious  thieves  i  nor  alwaies  fwciring,  if  they  bs 
 the  profancft  fwearers.  But  a  worldly  mind  is  alwaies  worldly  : 
 He  is  alwaies  committing  his  Idolatry  with  the  world,  and 
 altraies  denying  his  Love  to  God. 
 
 6.  It  is  not  only  a  fin  about  the  weans  to  a  right  end(*s  mif- 
 chofen  waies  of  Religion  may  be)  but  it  is  a  fin  againft  the 
 End  it  fdf,  and  a  mifchufmg  of  a  falfc  pernicious  End.  And 
 Co  it  is  the  perverting,  not  only  of  one  particular  adrion,  but 
 
 ,  even  of  the  bent  and  courfe  of  mens  lives:  And  confequcntly 
 a  mif-fpendingall  their  time. 
 
 7.  It  is  a  perverting  of  Gods  creatures,  to  a  u(e  clean  con- 
 trary to  that  which  they  arc  given  us  for  i  and  an  unthankful 
 turning  of  all  his  gifts  againft  himfclf.  He  gave  us  his  creatures 
 to  lead  us  to  him,  and  by  their  Lvelinefs  tofticwfci/  greater 
 love  line fs,  and  fo  tafte  in  their  fvectnefs,  the  greater  fweetnefs 
 of  his  love.  And  will  you  ufe  them  to  turn  your  afTcdions 
 from  hint  ? 
 
 8.  It  it  a  great  debafing  of  the  foul  it  [elf,  to  fill  that  noble 
 Spirit  with  nothing  bat  dirt  and  fmoak,  which  was  made  to 
 know  and  love  its  God. 
 
 9.  It  is  znirrattinalvice,  and  fignifieth  not  only  much  w«- 
 heluf  of  the  unfeen  things  which  (hould  take  up  the  foul  >  but 
 
 Kkk  alfo 
 
the  Life  of  Faith, 
 
 •^T^Tii^nfideratencfs,  of  thewwtj  and  brevity  of  the 
 hing  below.  I,  to. »«*««*«  cuTftW«,  »d  hiring  out 
 n",r  reafon  to  be  a  fervant  to  our  Aefhly  lufts. 
 
 ,o    Ufty,  lc  is  .prV«tf  ™ln?bH  »!*  ***  bnnge.h 
 ,0I|h  abundance  more: fci^i***  .**  «**-■««/, 
 
 f  rin^^^^uGUmdiiaa''  TS Love 
 
 of  God  an/of  the  world  are  contrary,  i  John  x.  ij.  &  3.  17 
 Wi  5.  So  is  an  earthly  and  a  heavenly  converfat.on,  PM. 
 ~A  to,  »*    And  the  laying  up  a  .reafure  in  H>*ven  and 
 «ponE?rr>,  M««*.6.  ,?,  20  ,*..  And  the  Imng  after  .he 
 &  and  after  the  Spirit,  Rem.  8.  .,5,  6,1 3-  Ye  cannot  pof- 
 fiblvVem  God  andMrmmon.nor  .ravel. wo  contrary  mm  at 
 Y    Zl  W  two  contrary  fehciti«,.ill  you  have  .wo  hearts. 
 
 ^•J«SpS*-}.^  <*»f  "7*!  b"te 
 
 God  controlled  and  condemneth  your  beloved  lufts .  and  be- 
 came it  is  contrary  to  the  carnal  th.ngs  wh.ch  have  your  he.  t». 
 7  Bv  this  means  it  maketh  men  malignant  <«»»»«  of  the 
 eodl'v  ,ndp:rfecutorSof.hemi  becaufe  .hey  are  of  contrary 
 minds. rd  waies.     As  tben,  be  that  »as  bcrnafter  tbeftjh, 
 TrtuudbZtbat  *>*,  Urn  after  th  Sfmt,  evenf,  .,.,».» 
 rTl  2Q    The  world  canno.  love  us,  becaufe  we  are  not  of 
 the world,  John  15.  IP-,**  W*,c«rfWM».nd/«/«p, 
 mthTnutre.  which.he  ^rning Feaver  lo^geth  «,  wh.ch 
 hV.h  confumed  fo  nwch  of  .he  Church  of  Chrift. 
 
 ?  It  is  the  fin  that  hath  corrvfud  xbt  [acred  Office  of  tbt 
 «?Mr.  fhrouthout  moft  of  the  Chrift.an  Churches  m  the 
 Sol''.  S  Cy  caufed  both  .he  M.  and  G~4* 
 1/  he  decav  of  fcrious  godlmcfs  among  them,  which  n  their 
 pref  n   IpSnUe  c,fe.  '  Ignorant  perfon.  are  like  <ick  men.n 
 Saver    They  lay  the  blame  on  this  and  that ,  and  common. 
 J/i  th«  which  went  next  before -.he  parox.fm  ;  and  know 
 not. he  ruecaufe  of  the  d.fc.fe  :  We  are  all  troubled  Cot 
 ftould  be )  to  fee  the  many  minds,  .he  many  waies,  .he  confu- 
 S Sate  of  the  Chriftian  Churches,  and  to  hear  them  cry  out 
 alinft  each  0  Ver.     And  one  layeth  .he  blame  on  .h„  party 
 o?op^on,andano.he,on.hat.-  But  when  we  come  go™ 
 
Ike  Life  of  Faith.  443 
 
 fclves,we  fh ill  find  that  it  is,  The  worldly  mind  that  caufcth  our 
 calamity.  Many  well  meaning  friends  cf  the  Church  do  think 
 how  dilhonOurablc  it  is  to  the  Mmiltry,  to  be  poor  and  low, 
 and  consequently  defpicablc-,  and  what  an  advantage  is  it  to 
 their  work, to  be  able  to  relieve  the  poor,  and  rather  to  oblige 
 the  people,  than  to  depend  upoa  them,  and  to  be  ab)vethxm, 
 rather  than  below  them.     And  fuppofing  the  Pafiors  to  be 
 mortified,  holy,  heavenly  men, all  this  is  true  i  and  the  zeal  of 
 thtCt  thoughts  is  worthy  of  commendation.     But  that  which 
 gasmen  uuend  for  good,  hath  become  the  Churches  bane.    So 
 certain  is  the  common  faying^  that  Onftantinej  zral  did  poifon 
 the  Church,   by  lifting  up  the  Paftorsof  it  too  high,  and  occa* 
 .fioning  thofe contentions  for grandure  *n&  precedency,  which 
 to  this  day  feparate  the  Eaft  and  Weft.    When  well-meaning 
 Piety  hath  adorned  the  r ificc  with  wealth  and  bmour,  it  is  as 
 true  as  that  the  Sun  (hineth,  that  the  mod  proud,  ambitious, 
 worldly  men,  will  be  the  moft  ftudhw  fee\trs  of  that  office  > 
 and  will  make  it  their  p/of,  and  trade,  and  tvfinefi,  how  by 
 friends,  znd  obfervances,ir\d  wiEs,  to  attain  their  ends:    And 
 ufually  be  that  feek^  fkaQ  find:   when  in  the  mean  time  the 
 godly  mortified  humble  man,  will  not  do  Co  ',  but  will  fcrvc 
 God  in  the  ftate  to  which  he  is  clearly  called  :  And  confequcnt- 
 ly,  except  it  be  under  the  Government  of  an  admirably  wife 
 and  holy *flu lcr,  a  worthy  Pajior  in  fuch  a  weAihy  ftatton,  will 
 be  a  fingular  thing,  and  a  rurity  of  the  age  }  whilft  worldly  men, 
 whofc  hearts  arc  habited  with  that  which  is  utterly  contrary 
 te  holincfs,  and  contrary  to  the  very  ends  and  work  of  their 
 own  office,  will  be  the  wen  that  muft  fit  in  MJej  Chair  >  that 
 muft  have  thedoingand  ruling  of  the  work  which  their  hearts 
 arc  fct  againft.     And  how   it  will  go  with  the  Church  of 
 Chrift,  when  the  Gofpel  is  to  bep reached,  and  Preachers  chrfeny 
 and  Godlintfs  promoted  by  the  fecret  enemies  of  it  ^  and  when 
 dmbiti  us,flejhly,  worldly  men,  are  they  that  muft  cure  the  peo- 
 ples fouls  fundcr  Chrift)  of  the  hve  of  the  flefh,  and  the 
 world,  it  were  eafie  to  prognofticite  from  the  caufes^  if  the 
 Chriftian  world  could  not  tell  by  the  efftBs :  Co  that,  except  by 
 
 the  wonder  fulPnxy  of  Princes- 'there  is  no  viilble  way 
 
 in  the  eye  of  reafon,  to  recover  the  miferable  Churches,  but  to 
 retrivctk  efadoral  Office  into  fucb  a fiate,  as  that  if  maybe  no 
 
 K  k  k  2  batt 
 
444  r^e  L*fe  °f  Fa*tb. 
 
 bait  to  a  worldly  mind,  but  may  be  difred  and  cboftn  purely  upon 
 heavenly  accounts ;  And  then  the  richer  the  Paftors  are,  the 
 better  r  when  they  arc  the  Sons  of  Nobles,  whofe  Piety  bringetb 
 tvitb  tbtm  their  bemur,  and  thtir  wealthy  tofcrvc  God  and  his 
 Church  with,  and  they  do  not  find  it  there  fo  be  their  end  or 
 inducement  to  the  work  :  But  inftead  of  invitations  or  encou- 
 ragements to  pride  and  carnal  winds,  there  may  be  only  fo  much 
 
 as  may  net  deter  or  drive  away  candidates  from  the  facrcd 
 
 Function. 
 
 %.  Worldlinefs  is  a  fin,  which  makcth  the  Word  of  Godun- 
 
 frofitabkyMit*  13.  22.  John  12.43.  Ezek  33.  31.  prepoflcfllng 
 
 the  heart,  and  refitting  thatGofpcl  which  would  extirpate  it. 
 
 6.  It  hindercth  Prayer^  by  corrupting  mensdefircs,  and  by 
 intruding  worldly  thoughts. 
 
 7.  It  hindcrcth  all  holy  MeJitatiotf,  by  turning  both  the 
 heart  and  thoughts  another  way. 
 
 8.  It  drieth  up  all  heavenly  profitable  Conference ,  whilft 
 the  world  doth  fill  both  mind  and  mouth. 
 
 9.  It  is  a  great  profaner  of  the  Lords  Day,  diftrading  mens 
 minds,  and  alienating  them  from  God. 
 
 10.  It  is  a  murderous  enemy  of  Love  to  one  another :  All 
 worldly  men  being  fo  much  for  thcmfclves,  that  they  are  fcl- 
 dom  hearty  friends  to  any  other. 
 
 11.  Yea  it  mikcth  men  falfe  and  unrighteous  in  their  deal- 
 ings: There  being  no  truft  to  be  put  in  a  worldly  man  any 
 farther  than  you  arc  fure  you  fuif  his  intcrtft. 
 
 12.  It  is  the  graat  caufe  of  difcord  and  divifions  'n  the 
 world;  It  fetfeth  Families,  Neighbours  and  Kingdoms  toge- 
 ther by  the  ears*  and  fetteth  the  Nations  of  the  earth  in 
 bloody  wars,  to  the  calamity  and  deftrudtinn  of  each  other. 
 
 13.  It  caufcth  cheating,  dealing,  robbing,  oppreffions, 
 cruelties,  lying,  falfe-  witnefling,  perjury,  murders,  and  many 
 fuch  other  fins. 
 
 14.  It  maketh  men  unfit  fo  furT.r  for  Chjift,  becaufc  they 
 love  the  world  above  him  :  and  confequently  it  makcth  them 
 as  Apofiates  to  forfake  him  in  a  time  of  tryal. 
 
 15.  It  is  a  great  devounr  ofprecious  time  :  That  (hort  life 
 which  (hould  befrcnt  in  preparing  for  eternity,  is  almoft  all 
 fpent  in  drudging  for  the  world. 
 
 16.  Laftly, 
 
the  Life  ef  Faith.  445 
 
 16.  Lallly,  It  greatly  mifittcth  men  to  die  ,  and  maketh 
 them  loth  to  leave  the  world  :  And  no  wonder  when  there  if 
 no  entertainment  for  worldlings  in  any  better  place  here- 
 after. 
 
 Dircdr.  6.  If  ym  would  be  faved  from  the  world,  and  the 
 fttjres  cf  prcjptnty,  fore  fee  death,  end  judge  of ths  world  at  it 
 will  appear  andufey0u  alike  hjf.  Dream  not  of  long  life  :  He 
 that  lo>ks  ro  thy  but  a  little  while  in  the  world,  will  be  the 
 left  careful  of  his  provifionsin  if.  A  l.ttle  will  feive  for  a  little 
 f  me.  The  grave  is  a  fufficient  difgrace  to  all  the  vanities  on 
 earth,  though  there  mull  be  more  to  raife  the  heart  to 
 Heaven. 
 
 Direct.  7.  M,rtifie  the flefh,and you  overcome  the  Wrfld  Cure 
 the  rhirfty  difeafe,  and  you  will  need  none  of  the  worldlings 
 waiestoiatishcit.  When  the  flcfti  is  mattered,  there  it  no 
 ufe  for  plenty,  or  plea  fur  es,  or  honours,  to  fatisfie  its  lufis :  Your 
 daily  bread  to  fit  you  for  your  work,  will  then  fufficc. 
 
 Direct.  8.  But  it  is  the  lively  belhf  of  endlefs  Glory,  and  the 
 Love  of  God  prevailing  in  the  foul,  that  muji  work^  the  cure.  No- 
 thing below  a  Life  of  Faith,  and  a  heavenly  mind  and  c$nver- 
 fation,  and  the  Love  of  God,  will  ever  well  cure  a  fenfual  life, 
 and  an  earthly  mind  and  convcrfation,  and  the  love  of  the 
 world. 
 
 Direct.  9.  Turn  away  from  the  bait :  defire  not  to  have  your 
 *ftate9your  dwelling,  &c,  toopleafingto  your  fit  fh  and  fancy.  Re- 
 member that  it  killcth  by  pfcjfing,  rather  than  by  fceming  un- 
 lovely and  dijpleafwg. 
 
 Dircc?.  10.  Turn  Satans  temptations  toworNlinefs  again/i 
 himfdf.  When  he  tempteth  you  to  covctoufnefs,  give  more  to 
 the  poor  than  clfc  you  would  have  done.  When  he  tempteth 
 you  to  pride  and  ambition,  let  your  conversion  (hew  moie 
 avcrfation  to  pride  than  you  did  before.  If  he  tempt  you  to 
 w*fte  your  time  in  fl.thly  vanities,  or  fports,  work  harder  in 
 your  calling,  and  fpend  more  time  in  better  things  i  and  thus  - 
 try  to  weary  out  the  tempter. 
 
 Direct.  11.  Tak?  heed  of  the  Hypocrites  defigns,  which  U 
 to  unite  Religion  and  worldlings,  and  to  reconcile  God  and 
 bUmmon\  and  to  fecure  the  n\(h  and  its  profperity  here, 
 and  yet  to  fave  the  foul  hereafter.  For  all  fuch  hopes  arc 
 mccr  deceits,  Kkk  3  Diic&ia* 
 
44.6  The  Life  of  Faith. 
 
 Direct.  \z  Improve  your  profierttj  to  us  propsr  ends.  De- 
 vorc  all  entirely  and  absolutely  to  God  i  and  fo  it  w/ll  b: 
 faved  from  lofs,  and  you  from  decent  and  condemnation. 
 
 CHAP.    XV. 
 H.vp  to  leper  in  fpir it.  And  hereto  efcape  the  pride  of  Trof- 
 
 T Hough  no  mm  is  (Vvcd  or  condemned  for  being  either 
 rich  or  poor  i  yet  it  is  not  for  nothing  that  Chuit  hith  fo 
 ofcenfet  before  us  the  danger  of  the  rich,  and  theexenordina- 
 ry  difficulty  of  their  falvanon  :  And  that  he  began  his  Sermon, 
 .Mtff.,5.  3.  with,  Blefjed  are  the  fo:r  in  fftriti  for  theirs  is  the 
 Kingdom  of  Heaven.     The  fen  fc  of  which  word*,  is  not  as  is 
 commonly  imagined,  [_B tiffed  are  they  that  find  their  want  of 
 grace.~\  For  1.  So  may  a  defpairing  perfon.  2,.  The  text  com- 
 pared  with  Luke  16.  where  ii triply  the  poor  and  rich  are  op- 
 pofed,  doth  plainly  (hew  another  fenfe  i  agreeing  with  the 
 ufual  do&rine  of  Chrift.  And  whereas  Expofitors  doubt  whe- 
 ther Chrirt  fpake  that  Sermon  to  his  Difciples,  or  to  the  mul- 
 titude, the  text  makcth  it  plain,  that  he  fpake  it  to  both,  visL 
 that  he  called  his  Vifciplts  to  him,  and  as  it  were  pointed  the 
 ringer  at  them,  and  made  them  his  text  on  which  he  preach- 
 ed to  the  multitude  •>  and  the  fenfe  is  contained  in  thefc  Pro- 
 portions i   as  if  he  had  faid  [See  youthtfef flowers  of  we :  Tvu 
 tahs  ^cm  fo  b*  contemptible  or  unhappy^  becavfe  they  are  poor  in 
 the  wcr Id  >  but  1  telly ow,  j.    That  poverty  nta^thnt  Believers 
 vfifcrable  f   2.  Ted  they  are. the  truly  [tiffed  nren,  kcaufc  tbeyjhati 
 have  the  heavenly  riches  :  3    And  the  evidence  of  their  right  to 
 that,  //,  that  they  are  pcor  in  fpirir,  that  is,   their  hearts  are 
 fuited  to  a  hw  eflate,  and  arc  faved  front  the  deftrutt'ive  vtcet  of 
 riches  and  pro  fpir  ity.    1.     And  their  outward  poverty  is  better 
 fuited  and  conducible  to  thU  deliverance ;  and  t'h*  poverty  erf  fpi- 
 rity  than  ajiate  of  wealth  andprofperity  v.]  All  chdc  four  Pro- 
 portions are  the  true  meaning  of  the  text. 
 
 That  we  may  fee  here  what  is  the  fpecial  work  of  Faith,  we 
 rtiUlt  know  which  are  the  fpecial  fins  of  proffer  ity}  which  riches 
 
 and 
 
The  Life  of  Faith.  447 
 
 and  honours  occation  in  the  world.  And  though  the  Apottle 
 tell  us,  1  lim.6  10.  that  the  hue  of  nuey  is  the  ro,,t  of  aU 
 ei//7,  I  will  confine  my  difcourfe  to  thar  narrower  compafs,  in 
 the  enumeration  of  the  tins  ofSodom^n  Ez  \.  16.49.  PRIDE, 
 FVLNESS  of  brcid,  IDLENESS:  And  of  thelcbut  brief- 
 ly,  becaufe  I  have  fpoken  moic  largely  of  them  clfcwherc  (in 
 my  Chiiliian  Dtrc&oiy.) 
 
 And  flrft  of  the  Pride  of  the  rich  and  profperous. 
 
 PRIDE  is  a  (in  of  fo  deep  radication,  and  fo  powerful  in 
 the  hearts  of  carnal  men,  that  it  will  tike  advantage  of  any. 
 condition,  but  Riches  andPrjfperity  are  its  molt  notable  advan- 
 tage. As  the  boat  nfeth  with  the  water  >  To  do  fuch  hcaris 
 rticwith  their  tftatcs.  Therefore  faith  the  Apoftle,  1  %m. 
 6.  17.  Charge  the  rich  thdt  they  be  not  high  mindtd*  High- 
 mirtdi-dutff  is  the  tin  that  you  arc  ftrft  here  to  avoid.  In  order, 
 whereunto  I  (hall  give  you  now  but  thefe  three  general  Di- 
 re&ions. 
 
 Direct.  1.  Ohjervtthe  masks  or  covers  of  Higb-windtdntfl 
 or  Pride,  Ufi  it  reign  inpu  unknown.  For  it  hath  many  covers, 
 by  which  it  is  concealed  from  the  fouls  that  are  infected,  if  not 
 undone  and  mifcrable  by  it. 
 
 Forinftancc:  1.  Some  think  that  they  ire  not  Proud,  be- 
 caufe that  their  fa  rts  and  worth  will  bear  out  all  the  epilation 
 which  they  have  of  themselves.  And  lie  that  thinketh  of  him- 
 fclf  but  as  he  reaVy  is,  being  in  the  right,  is  not  tobs  accounted, 
 proud. 
 
 But  remember  that  the  firft  ad  of  Pndc  is  the  overvaluing, 
 of  our  fdves :  And  he  that  is  once  guilty  of  this  firft  aft,  will 
 juftiriehimfelf  both  in  ir,and  all  that  follow.  S)  that  Pride  is.* 
 a  fin  which  blindeth  the  underftandmg,  and  defendeth  it  (elf 
 by  if  felf,  and  powerfully  kcepcth  off  repentance.  When  once 
 a  man  hath  entertained  a  conceit,  that  he  is  vpifer  or  better 
 thin  indeed  he  is,  he  then  thinketh  that  all  bis  thoughts,  and 
 words,  and  actions,  which  are  of  that  fignification,  are  juff, 
 and  tobcr,  jpccaufc  the  thing  is  fo  indeed.  And  for  a  mm  to 
 deny  Gods  graces,  or  gifts,  and  make  himfelf  feem  worfe  than 
 he  is,  is  not  true  humility,  but  diflimalauon  or  ingrati- 
 tude. 
 
 But  herein  you  have  great  cauG:  to  be  very,  careful,  left  you 
 
 fhoatd 
 
448  The  Lije  of  Faith. 
 
 I    J  I  l|    !■■■    I    II         I     I  I     I  ' ■      .   -      ' 
 
 fhould  prove  miftak«i:  Therefore  i.  Judge  nor  of  your 
 felvesby  the  by  as  of  felf-love  \  b  if,  \i  ic  be  pofljbl^  lay  by 
 partiality,  and  j  ndgc  of  your  fclves  as  you  do  by  others,  upon 
 the  like  evidences.  2.  Hearken  what  oibir  men  judge  of  you, 
 who  are  impartial  and  nr/fe,  and  are  neeryon,  and  throughly 
 acquainted  with  your  liv«.s.  Ii*s  p ffvle  they  may  think  bet- 
 ter or  wotfe  of  you  than  you  arc:  but  if  they  judge  rvorfe  of 
 you, than  you  do  of  your  fclves,!!  fhould  (lop  your  confidence, 
 and  make  you  the  more  fufpicious,  and  careful  to  fry  left  you 
 fhould  be  miftaken. 
 
 2.  And  remember  alfo  that  you  are  oblged  to  a  greater 
 mode^y  in  judging  cfyour  own  vertues,  and  to  a  greater  (eve- 
 rify  in  judging  of  your  own  fault  s,thm  of  other  mens*  though 
 you  muii  not  wilfully  erre  about  your  fives,  or  any  others,  yet 
 you  are  not  bound  to  fcarch  out  the  truth  about  the  faults  of 
 another,  as  you  are  about  your  own.  We  arc  commanded  to 
 frefer  one  another  in  honour,  Rom.  io.  2i.  And  verf.  3.  For 
 J  fry,  through  the  grace  given  to  we,  to  every  man  that  is  among 
 you,  not  to  think,  of  him f elf  wore  highly^  than  he  ought  to  thinly, 
 but  tothiy\foberly,  according  as  God  hath  dealt  to  every  man 
 the  tneafure  of  Faith. 
 
 2  Another  cloak  for  Pride  is,  the  Refutation  of  our  Reli- 
 gion, Profffiw  or  Party,  which  will  feem  to  bediigraced  by 
 us,  if  we  feem  not  to  be  fomewhat  better  thin  we  arc.  If  we 
 fnould  not  hide  or  extenuate  our  faults,  and  fee  out  our  graces 
 and  parts  to  the  full,  we  (houl  J  be  a  dijhoncur  to  Chri-ft,  and  to 
 his  fervants,  and  hscsufc. 
 
 But  remember  1.  Tint  the  way  by  which  God  hath  ap- 
 pointed you  to  honour  him,  is,  by  being  good,  and  living  wet!, 
 and  not  by  feeming  to  be  good,  when  you  are  not,  or  fecming 
 better  than  you  are  :  The  God  of  Truth,  who  hatcth  Kypo- 
 ctilie,  hath  not  chofen  lying  and  hypocrifie  to  be  the  means  by 
 which  we  muftfeek  hs  honour  If  is  damnable  to  fcek  to  glo- 
 rific  him  by  a  lye,  Row.  3.  7^8.  We  muft  indeed  caufc  our  light 
 fo  to  fhine  befjft  men  tbif  they  may  fee  iur  gad  n>orksy 
 andglorifie  our  heavenly  Father,  Mat.  5.16.  But  it  is  the  light 
 of  Sincerity  andgepd  Iforkj,  and  not  of  a  difrmbled  Profcflion 
 thatmuft  folhine. 
 
 2.  And  the  Gtcdnefs  of  the  pretended  end  doth  greatly 
 
 aggravate 
 
The  Life  of  Faith.  ^q 
 
 aggravate  (he crime:  As  if  the  honour  of  God  and  our  Reli- 
 gion mult  be  upheld,  by  Co  dcvilifti  a  means  as  proud  Hypo*, 
 crific. 
 
 |.  And,  though  it  be  true,  that  a  man  is  not  imprudently 
 without  juft  cauie,  to  open  his  fins  before  the  world,  when  it 
 is  like  to  tend  to  the  injury  of  Religion,  and  any  way  to  do 
 more  hurt  tha^  good :  yet  it  is  as  true,  that  when  there  is  no 
 fuch  impediment,  true  repentance  is  forward  to  confefs  ,  and 
 when  the  fault  is  difcovered,   defending  and  extenuating  it,  is 
 then  thegreateft  dimonour  to  Religion.  ( As  if  you  would  fa- 
 ther all  on  Chrift,  and  make  men  believe  that  he  will  juftihe 
 or  extenuate  fin  as  you  do.)    And  then  it  is  a  free  fclf-abafing 
 confefton,  and  taking  all  the  flume  to  your  fclves  fwith  fu- 
 ture reformation)   which  is  the  reparation  which  you  mu(t 
 make  of  the  honour  of  Religion.     For  what  greater  dilhonour 
 can  be  caft  upon  Religion,  than  to  make  it  feem  a  friend  to 
 fin  ?  Or  what  greater  honour  can  be  given  it,  than  to  rtpre* 
 fent  it  as  it  is,  as  an  enemy  to  all  evil  \  and  to  take  the  blame? 
 as  is  due,  unto  your  felves  ? 
 
 3.  Another  cloak  for  Pride,  is  the  Kef  ut at ion  of our  offices, 
 dignities  and f  laces.  We  mud  live  according  to  our  rank  and 
 quality  :  AI!  men  mull  not  live  alike.  The  grandeur  of  Rulers 
 muft  be  maintained,  or  elfe  the  Magistracy  will  fall  into  con- 
 timpr.  The  P<tftors  Office  muft  not  by  a  mean  eftate,  and 
 low  deportment,  be  expofed  to  the  peoples  fcorn.  And  fo 
 abundance  of  the  moft  ambitious  practices,  and  hat;ful  enor- 
 mities of  the  proud,  muft  be  vailed  by  theie  fair  pretences. 
 
 Anftv.  1 .  We  grant  you  that  the  honour  of  Magiftrates  muft 
 be  kept  up  by  a  convenient  grandeur;  and  that  a  competent 
 diftance  is  neceilary  to  a  due  reverer.ee ;  But  Goodnefs  is  as  ne- 
 ceffary  an  ingredient  in  Government,  as  Greatnefs  is  i  and  to 
 begreatin  Wifdom  and  Goodnefs,  is  ^h'e  principal  Greatnefi : 
 And  Goodntfs  is  Loving^  and  humble,  and  condefcending,  and 
 fuiteth  all  deportmenrs  to  the  common  good,  which  is  the  end 
 of  Government.  See  then  that  you  keep  up  no  other  height, 
 but  that  which  really  tendeth  to  the  fuccefs  of  your  endea- 
 vours, in  order  to  the  Common  good, 
 
 2.  And  look  alfo  to  your  hearts,  left  it  be  your  otvti  exaltd- 
 ]:n  which  you  indeed  intend,    while  you  thus  pretend  the 
 
 L 1 1  honour 
 
450  rhe  Life  of  Faith. 
 
 honour  of  youi  office :  For  this  is  an  ordinary  trick  of  prided 
 Todifcover  this,   will  you  ask  your  fclvcs  thefe  Q^eitions 
 following  ? 
 
 Queft.  i.  How  you  came  into  your  offices  and  honours? 
 did  they  fcek  you,  or  did  you  feck  them  ?  did  the  place  need 
 you,  or  did  you  need  the  place  ?  If  pride  brought  ypa  in,  you 
 have  caufe  to  fear,  left  it  govern  you  when  you  are  mere  ? 
 
 Queft.  2.  What  do  you  in  the  place  of  honou*  that  you  are 
 in?  Do  youftudyto  do  all  the  good  you  can,  and  to  make 
 men  happy  by  your  Government?  and  is  this  the  labour  of 
 your  lives  ?  if  it  be,  we  may  hope  that  the  means  is  fuited  to 
 this  end.  •  But  if  you  do  no  fuch  thing,  you  have  no  fucb  end : 
 And  if  you  have  no  [ucbjnd,  you  do  but  diflcmblc,  in  pretend- 
 ing that  your  grandeur  is  uied  but  as  a  mam  to  that  end 
 which  really  you  never  feck.     It  is  then  your  own  exaltation 
 that  you  aim  at,  and  it  is  your  pride that  playcth  all  your 
 game. 
 
 Qjeft.   3.  Are  you  more  offended  and  grieved   v. 
 arc  croft  and  hindered  in  doing  good,  or  when  you  a 
 hindered  from  your  perfonal  honour  ? 
 
 Qucft.  4.  Arc  you  well  contented  that  another  fhould  have 
 your  honour  and  preferment,  if  God  and  the  6  over  aign  Power 
 fo  difpofe  of  it,  fo  be  it,  it  be  one  that  is  like  to  do  more  good 
 than  you? 
 
 By  ihefe  Qjcftions  you  may  quickly  fee  if  you  are  willing, 
 whether  your  grandcuf  be  xJe'ired  by  your  pride  fur  fclf-ad- 
 vancement,  or  by  Chxiftiajn  prudence  to  do  good. 
 
 3.  And  I  mult  tell  you,  that  there  is  abundance  of  diffe- 
 rence betwixt  the  cafe  of  the  Civil  Magiftr  at  es,  and  the  Pajtors 
 of  rch  in  this.   -Magiflracy  mull  have  more  fear  and 
 
 r,p  :  Bat  Paftors  muft  govern  by  Light  and  Love ;  When  his 
 Apoftles  ilrove  for  fuperiority,  Chrift  left  a  deciiion  of  the 
 corUrovertie  for  the  ufe  oftll  following  ages.  It  is  the  contempt 
 rj  tbe  xvcrldy  and  the  mortifying  of  the  flejhy  and  felf-dcnyal, 
 that  Paftors  have  fo  teach  the  people,  and  withall  tofak,,  *  hia- 
 %knly  trtafnre ;  And  will  not  their  own  example  further  the. 
 fuccefs  of  their  Doctrine  ?  The  reverence  that  a  Paftor  muft 
 expect,  is  not  to  he  feared  as  one  that  can  do  hurt  f  For  all  <wr- 
 cw»  or  corporal  fora  is  proper  to  the  Magiftrate :)  but  it  is  f o 
 
The  Life  of  Faith.  451 
 
 be  thought  one  that  is  above  all  the  riches  and  fleafures  of  the 
 mrld,  and  hath  fct  his  heart  on  higher  things  :  Such  a  one 
 therefore  he  mud  both  be  and  feent.     A  Paftor  will  Be  but  the 
 fooncr  defpifed,  if  he  look  after  thtt  riches  and  worldly  pomp, 
 which  is  fecmly  for  a  Migiflrate :    If  he  have  a  fword  in 
 his  hand,  it's  the  way  to  be  hated  :    If  he  have  teeth  that  are 
 bloody,  or  claws  that  can  tear,  he  will  be  accounted  a  wolf, 
 though  he  have  the  cloathingof  a  (beep.     When  our  Divines  See  Dr. 
 give  the  reafon  of  Chrifts  humiliation,  th:y  fay,  chat  if  he  had  Sti!linjflM 
 preached  up  heavenly-mindcdncfs,  fclf-denyal,  and  mortifiea-  J*.Saiwfa" 
 tion,  and  had  himfelf  lived  in  pomp  and  fulnefr,  the  people  chis  poirr. 
 would  not  have  regarded  his  words :  And  furely  the  fame  rca- 
 ion  holdeth  in  fome  meafure  as  to  all  his  Minifters.     Again,  I 
 fay,  that  if  ever  the  Church  be  univcrfally  reformed,  the  Pa- 
 floral  office  muft  be  only  encouraged  with  neceffaryfupport,  to 
 keep  the  Priors  from  defpondency,  and  dijlrafting  cares  \  but  it 
 mutt  not  be  made  a  bait  of  ambition,  covetoufnefs  orfljih  t  but 
 muu  btflript  of  that  which  makes  it  thw  de fir  able  to  a  carnal 
 mind*     O  herwife  we  muft  expect,  that  except  when  Princes 
 arc  very  holy,  the  Churches  be  ordinarily  guided  by  carnal  and 
 ungodly  men  >  who  will  do  it  according  to  their  minds  and 
 intereft.     All  the  world  cannot  anfwer  the  reafon  of  this; 
 whicngk,  Honours  and  wealth  will  be  certainly  fwgbt  with 
 greateflnduftry  by  the  worldly  t  thit  is,  the  worjl  of  men  :  and  not 
 by  the  heavenly  mortified  per fons:    And  they  that  fcek  (hall  ufu- 
 ally  find  :  And  fo  while  the  humble,  holy  perlon  ftayeth  till  he 
 is  called,  and  the  proud  and  worldly,  who  have  the  kcencft 
 appetite*,  ufe  aU  their  art  and  friends  to  rife,  the  conclufion  is 
 as  furc  as  fad,  and  hath  been  fo  proved  by  wpful  experience 
 almoft  1 300  years. 
 
 4.  Another  of  Prides  pretences  is  Decency,  and  the  avoid- 
 ing of  reproach  and  fcorn :  If  we  live  not  as  high  as  others,  we 
 fhall  be  derided  or  contemned  \  or  thought  to  be  fordid, 
 beggarly  or  bafe. 
 
 Anfw.  1.  This  is  one  of  trie  figns  and  effects  of  Pride,  that 
 it  maketh  a  greater  matter  of  other  mens  thoughts  of  you,  than 
 you  ought  to  make :  It  cannot  bear  contempt  and  fcom  fo  ca- 
 fily  as  Humility  can  do :  Too  careful  avoiding  of  contempt,  is 
 the  proper  work  of  Pride.   2.  It  is  granted  that  you  fhould 
 
 L 1 1  2  not 
 
452  The  Life  of  Faith. 
 
 not  be  contemptuous  of  your  juft  reputation  \  and  alfo  that 
 you  muftnot  by  any  cauflefs  afte&ed  fingularity,  or  by  any 
 practice  which  is  indeed  uncomely,  make  your  fclves  the  (corn 
 of  others.  But  it  is  as  true  that  you  mull  not  defire  a  higher 
 eftimation  than  is  really  yonr  due  \  nor  yet  be  over folic  it out 
 for  that  which  is  your  due  indeed  \  nor  muft  you  follow  the 
 proud  in  any  thing  which  is  contrary  to  true  humility,  for  the 
 Keeping  of  their  good  report,  nor  go  above  your  rank  to  avoid 
 contempr.  3.  And  forget  not  whofegood  word  it  is  that  you 
 fhouldefpccially  regard  :  Your  trueft  honour  is  in  the  eitccm 
 of  God,  and  all  good  men,  and  not  in  the  opinion  or  praifes  of 
 the  proud.  They  that  arc  addi&ed  to  this  vice  thcmfclves, 
 perhaps  may  deride  thofe  that  go  below  them  (and  yet  they 
 will  more  envy  thofe  that  go  above  them  :  )  But  the  bumble 
 will  think  much  better  of  you  for  being  bumble,  and  nothing 
 can  mike  you  viler  in  their  eyes  than  Pride.M  you  were  humble 
 your  fclves,  you  would  prefer  your  honour  with  humble,wifc 
 and  fobcr  perfons,  above  the  opinions  of  the  proud,  who 
 know  not  good  from  evil. 
 
 5.  Another  cloak  of  Pride  is  opinionative  and  dofirinal  Humi- 
 lity; When  we  have  heard  and  read  much  againft  Pride.and  can 
 fpcak(or  preachjagainft  it,as  frccly,and  fluently,and  vehement- 
 ly, and  movingly, as  any  others  i  and  in  all  company  qyf  confe- 
 rence fignific  our  diflike  of  it  i  when  we  are  much  in  diflwad- 
 ing  others  from  it,  and  in  extolling  humility,  and  lowlinels  of 
 mind  i  this  doth  not  only  deceive  others,  but  very  often  the 
 fpeikerhimfelfi  and  makes  him  think  that  he  hath  no  great 
 degree  of  Pride. 
 
 But  [peculation,  and  opinion,  and  tal\\ ,  are  one  thing,  and  a 
 r  enured  truly  bumble  foul  is  another  thing.  If  all  this  while  you 
 are  as  great,  and  mfe,  and  good  in  your  own  eftcem,  and  make 
 as  great  a  matter  of  mens  opinion  of  you,  as  others  do  that 
 fpeak  Icfs  againft  Pride,  your  fpecches  and  preachings  ferve 
 but  to  condemn  your  fclves.  It  is  as  cade  total*  againft  cove* 
 toufnefs,  gluttony,  and  other  fins,  whilcft  he  that  condemneth 
 them,  continueth  in  them,  and  condemneth  himfclf.  Talking 
 againft  an  enemy,  obtaineth  no  victory  i  and  talking  againft 
 fin,  may  fignifie  what  you  have  learned  to  f  ay \  or  perhaps  what 
 diflike  you  fuyc  to  that  fin  at  a  difiance^  01  in  fpecic,  or  in 
 
 another ; 
 
■  ■• 
 
 The  Life  of  Faith.  453 
 
 another ,  when  yet  you  may  damnably  love  it  in  your  felvts.  It 
 were  well  for  Preachers,  if  it  were  as  eafic  or  common  to  con- 
 quer fin,  as  to  preach  againft  it  :  But  alas  it  is  not  fo. 
 
 6.  Another  cloak  of  Pride  is,  the  prefence  of  a  real  partial 
 humility,  together  vpith  an  out  ward  humble  garb.  Amanrmybe 
 really  humble  in  [ome,  yea  in  many  refpc&s,  and  yet  be  ex- 
 ceeding proud  in  others :  He  may  be  vile  in  his  own  cyts,  be- 
 caufehe  isconfeiousof  many  great  and  odious  fins,  and  be- 
 caufc  he  knowcth  that  fin  is  a  thing  odious  to  God,and  all  that 
 will  be  favcd,muft  be  humbled  for  it  *  and  becaufc  he  know* 
 eth  that  his  body  is  earth,  and  muft  return  by  death  to  filth 
 and  dufi  :  And  he  may  go  in  fordid  poor  apparel  s  and  fuch 
 may  have  a  humble  tone  and  manner  of  fpeech  >  and  perhaps 
 fpeak  fo  fclf-abafingly,  as  if  there  were  none  fo  lowly  as  they  : 
 And  yet  they  may  be  exceeding  proud  of  their  fuppofed  tvif- 
 dm,  or  fpiritual  undemanding,  and  of  a  fuppofed  extraordi- 
 nary mcafure  ofboltnefl,  or  revelations,  or  inter  eft  in  God,  or  of 
 this  humility  it  fclf :  Yea  their  common  natural  pride  may  not 
 be  taken  down,  though  there  be  frequent  expreffions  of  great 
 humiliation. 
 
 And  if  theproudtft  Gallants  can,  with  their  hat  at  your 
 foot,  profefs  thcmfelves  your  humble  [truants,  why  may  not 
 Religious  Pride  go  as  far  ? 
 
 Ancf  note  here,  that  this  Religious  Pride,  is  of  a  higher  and 
 more  aggravated  ftrein  than  the  other  :  1.  Becaufc  it  is  com- 
 mitted againft  more  humbling  means.  2.  Becaufe  it  is  a  fin 
 againft  more  knowledge.  3.  Brcaufeit  is  accompmied  with 
 the  profeffion  of  Humility, and  fo  is  aggravated  by  more  hypo- 
 crific.  4.  Becaufe  it  is  an  abufe  of  more  excellent  things :  It 
 is  more  odious  to  turn  the  pretence  of  wifdom,  revelations, 
 humility,  godlinefs,  good  works,  &c.  into  pride,  than  to  be 
 proud  as  children  are  of  their  fine  cloaths  \  or  as  addle-brained 
 women  are  of  their  precedencies.  5,  Becaufe  it  moft  odioufly 
 fathereth  it  fclf  on  God,  as  if  it  were  but  the  grateful  magnify- 
 ing of  his  graces:  To  put  Gods  Name  into  the  baafts  of 
 Pride,  and  fay,  1 thanks  t bee ,  Lord,  that  I  am  not  as  other  men,  ^ 
 nor  as  tbti  Publican  (Luke  18.  1 1.)  To  fay,  God  hath  revealed 
 more  to  me  than  to  you  ,  or  hath  made  me  more  holy  and 
 fpiritual  thin  you,  Ifa,  65.  5.  Stand  by  thy  felf;  come  not  neer 
 
 Lll  3  me. 
 
454  rte  Lije  of  Faith. 
 
 me  y  for  lam  holier  than  thou  :  This  is,  when  Pride  fpeaketh  it, 
 moft  odious  blafphcmy  >  to  father  the  fiift-born  of  the  Devil 
 upon  God. 
 
 There  arc  two  fad  rnftances  of  this  kind  of  Pride,  which  arc 
 now  too  familiarly  fcen  among  us. 
 
 The  one  is  in  the  cafe  of  many  convinced  Hypcrites%  yea  and 
 many  paflionate  feeble  Chriftians,  who  are  afrtghtcd  with  the 
 terroursofthe  Lord,  and  partly  difturbed  by  their  guilt,  or 
 paflions,  and  partly  take  it  to  be  an  honourable  fign  of  humili- 
 ty to  condemn  themfclves  >  and  therefore  will  fill  the  cars  of 
 Minifiers  with  fad  complaints  of  their  fears  and  doubts,  and 
 fins  and  wants,  as  if  they  would  hardly  be  kept  from  defpera- 
 tion,  And  yet  if  they  know  that  another  doth  believe  them, 
 and  think  and  fpeak  as  bad  of  them  as  they  fpeak  of  them- 
 felvcs  h  yea  if  he  do  but  fl  ght  them,  and  prefer  others  before 
 them,  or  plainly  reprove  them  for  any  difgraceful  fin,  they 
 fwell  with  the  wrath  of  Pride  againft  him,  and  will  not  eafi* 
 ly  think  or  fpeak  well  of  fuch  a  one  :  And  they  love  him  beft 
 that  thinketh  belt  of  them,  and  praifcth  them  moft,  even  when 
 they  moft  difpraifc  thcmfelves  ^  which  ihewcth  that  a  man 
 may  be  really  humbled  in  (bme  refpc6ts,and  fern  to  be  humbled 
 in  more,  and  yet  at  the  heart  be  dangcroufly  proud. 
 
 The  other  inftancc  is,  in  the  common  fcpararing  Spirit  of 
 Sectarians  i  and  in  particular,  in  thofe  called  fakers  in  thefe 
 times  (For  agamft  commanded  fefaration  from  \\ny  by  felf-pre- 
 fervatienot  dtfciplinex  lam  far  from  fpeaking.)  Their  great 
 pretence  of  Angularity  is,  to  avoid  and  detcfi  the  Pride  of 
 others  ■•>  they  cry  out  agamft  Pride  at  much  as  any.  Their  garb  is 
 plain  i  humility,  and  fclf  emptinefs,  and  poverty  of  fpirit,  is 
 their  profefflon.  And  yet  when  they  arc  fo  ignorant,that  they 
 can  fcarce  fpeak  (enfe  \  and  when  they  underftand  not  the  Ca- 
 techifm  or  Creed,  but  have  need  to  be  taught  which  are  the 
 principles  of  the  Oracles  of  God  j  they  think  they  are  taken 
 into  the  counfcls  of  the  Almighty  >  they  think  they  abound 
 in  the  Spirit,  and  in  wifdom,  in  revelations,  and  inholinefs  > 
 and  the  wi/ir/r"  and  boliefl  of  Chrilh  Minifters  and  People,  who 
 are  as  far  above  them  in  knowledge  and  godlincft,  as  the  aged 
 are  above  a  fcmmcring  Infant,  arc  proudly  defpifed  by  them, 
 and  openly  and  im  penitently  reviled  and  railed  it,  as  ignorant 
 
 fools, 
 
the  Life  #/  Faith.  455 
 
 fools,  and  ungodly,  worldly,  fclf  feeking  men,  and  as  the  de- 
 ceives of  the  people,  and  as  void  of  the  Spirit  '->  which  could 
 never  proceed  to  the  height  that  wehivefeen  it,  and  which 
 their  words  and  writings  utter  at  this  day,  wihout  a  very 
 ft  range  degree  of  Pride,  and  fuch  as  cither  mak*th  men  mad,  or 
 is  made  bymadnefs,  or  little  lefs. 
 
 And  here  note  alfo,  that  it  is  no  wonder  if  Religious  Pride 
 can  defpife  the  common  applaiifc  of  the  world,  and  bear  a  great 
 deal  of  ignominy  from  the  vulgar  \  becaufe  they  hive  learnt  Co 
 much  as  to  know  that  wicked  men  arc  fools,  and  bafe,  and 
 their  judgment  is  no  great  honour  or  dishonour  to  any  man* 
 and  that  godly  men  only  are  truly  wife,  and  their  judgment 
 mofttobe  regarded.  And  therefore  it  is  with  them  whom 
 they  think  highlictt  of  themfelves,  that  they  defirc  to  be 
 thought  highhert  of  i  and  it  is  among  the  Religious  fort,  that 
 Religious  Prids  doth  fifh  for  honour;  even  as  men  that  are 
 proud  of  their  Learning,  do  hunt  after  the  applaufe  of learned 
 men,  "and  can  defpife  the  judgment  of  the  unlearned  vu'gar,  as 
 quite  below  ihcm. 
 
 I  know  that  this  laftinftancc  of  Pride,  is  not  ilwaics  an  at- 
 tendant of  Profperity  :  But  oft  it  is,  a  kind  of  wantonnefs 
 thence  ariilng,  which  is  much  retrained  in  funfering  times ; 
 And  being  fpeaking  ofchcreft^  I  thought  not  meet  to  pafs 
 it  by, 
 
 Direct,  II  Vnderftand  which  are  the  ordinary  effeds  and 
 charaQers  of  Pride,  that  you  may  not  live  in  it,  and  perifh  by  it, 
 whiljt you  thought  you  had  overcome  it.  At  this  time  (having 
 faid  more  of  it  elfc  where)  I  (hill  recite  but  thefe  marks  of 
 profperous  Pride ,  and  (hew  the  contrary  figns  of  low- 
 lintfs. 
 
 i»  The  high  minded  are  felf-  wiQed,  cni  much  addi&ed  to  rule 
 and  domineer.  They  would  have  their  own  wills,  in  all  their 
 ex>n  matters,  and  are  hardly  brought  to  fubmit  to  the  judg- 
 ment and  will  of  others.  Obeying  gocth  quite  againfi:  their 
 grain,  any  further  than  they  like  the  commands  of  their  fu- 
 pcriours :  And  if  they  are  in  any  hope  of  reaching  it,  they 
 afpiie  to  be  the  Governours  of  others,  that  they  rmy  ftiil  ftand 
 
 upper  r 
 

 
 -  456  The  Ljfe  °fFait^ 
 
 uppermoft,  and  have  their  will  in  all  the  matters  about  them, 
 as  well  as  in  their  own.  If  there  be  a  place  of  Potwer  and  Pre- 
 ferment  void,  x\ic  proud  minis  the  for veardt ft  expeUant  ■,  and 
 makcth  no  great  qucftionofhis  fitnefs  i  but  thinkcth  that  he 
 is  injured  if  he  be  put  by,  how  worthy  a  mm  focver  be  pre- 
 ferred before  him :  He  (huffs  and  fcorns  at  inferiours  that  (tick 
 at  his  moil  finfol  and  unreafonable  commands  \  and  thunders 
 out  the  charge  of  Rebellion  or  Schifm  againft  thofc  that  que- 
 stion his  infallibility,  or  that  will  (tick  at  obeying  him  before 
 God,  and  againft  him »  as  if  he  had  been  born  to  ruley  and 
 other  men  to  obey  him  >  and  all  do  him  wrong,  who  fall  not 
 down  and  worfhip  not  his  wiil,atthe  firft  intimation:  Though 
 perhaps  he  be  but  a  Miniftcr  of  Chriit,  who  (hould  be  as  a  little 
 child,  and  the  fervant  of  all,  and  -(hould  ftoop  to  the  feet  of 
 the  poorcft  of  the  flock,  and  mould  receive  the  weak,  and  bear 
 with  their  infirmities  \  yet  Pride  will  there  lift  up  the  Head, 
 and  forget  ali  the  humbling  examples  and  admonitioas  of 
 Chrift,  and  will  cither  fcek  to  draw  Vifciples  after  it,  by  fpeak? 
 ingperverfe  things,  Ads  20.  30.  or  forget  1  Pet.  5 .  3.  Neither 
 M  being  Lords  over  Gods  heritage,  but  examples  to  thefts 
 
 But  on  the  contrary,  the  poor  in  fpirit  are  readier  to  obeythvx 
 rule,  as  knowing  that  ruling  r^quireth  the  greater  parts  and 
 graces  j  and  are  enciined  to  think  others  to  be  fitter  for  places 
 of  Tcachingor  Authority  than  themfclves  (further  than  clear 
 experience  conftraineth  them  to  know  the  contrary  :  )  For  in 
 honour  they  prefer  others,  inftcad  offtriving  to  be  preferred  be- 
 fore others :  They  have  a  traceable,  humble,  yielding  difpofi- 
 tion,  except  when  they  are  tempted  to  fin.  They  are  gentle, 
 and  eafie  to  be  entreated,  James  3  17.  and  can  fubmit  thetn- 
 felvesto  one  another  i  yea  and  be  their  voluntary  fubj^&s,  1  Pet. 
 5.  5.  Ephef.  5.  21.  (Yet  not  becoming  unncccffarily  the  fer- 
 var.tsofmeni  but  thufing  it  rather  when  they  in ey  be  free.) 
 They  are  as  little  children,  in  that  they  expect  not  rule,'  but  to 
 be  ruled,  Matth.  18.  3.  They  hive  learned  to ferve  one  another 
 in  love,  Gal.  5,  13.  and  take  it  not  for  Chriftian  love,  that  can 
 do  good  only  upon  terms  of  equality,  and  cannot  Hoop  to  vo- 
 luntary fervice.  They  can  go  two  mil:  with  him  that  com- 
 pcllcrh  them  to  go  one;  No  nun  more  obedient  when  you- 
 cominand  not  fin,  For  as  he  aftc&cth  not  to  be  called  Ma\\er\ 
 
 or 
 
The  Life  of  Faith.  457 
 
 01  Rabbi,  or  to  have  the  higheft  fcit  or  name  (Mat.  23  1 1, 
 dec.)  So  he  hath  learnt  not  tofleafe  bimfetf,  but  to  fleafe  'others 
 for  ibeir  good  to  edif  cation,  Rom.  15.  2.  Efpecialfy  if  he  be  a 
 Paftor  of  the  Church,  though  he  do  by  in  excelling  light,  and 
 /01/r,  and  good  life,  keep  up  the  true  honour  of  his  calling* 
 yet  is  he  the  more  avcife  to  Lord  it  over  the  flock, ,  becaufc  he 
 knowcth  that  be  ntufl  bean  ex^mfle  to  them :  And  it  is  nor  an 
 exam  fie  offride%  but  of  lowlixefs,  which  Cbrift  did  give,  and  be 
 muft  give  ,    and  therefore  both  are  joyncd  together,  1  fet. 
 
 5  5>  5- 
 
 2.  The  Proud  do  make  too  grr *r  a  matter  of  that  honour 
 which  perhaps  may  be  their  due :  They  plot  for  it :  they  fet 
 their  hearts  upon  it.  If  they  arc  flighted,  or  others  preferred 
 before  them,  (heir  countenances  are  caft  down,  as  Cains  j  or 
 they  are  troubled,  as  Haman  \  or  they  will  revenge  if,as  Cain^ 
 and  as  Joab  upon  Abntr :  Touch  their  honour,  and  you  touch 
 their  hearts :  Defpifc  them,  and  you  torment  them,  or  make 
 them  your  enemies. 
 
 But  the  ? cor  in  ffirit  regard  their  honour,  as  they  do  other 
 matters  of  this  world  »  that  is,  with  moderation,  and  10  far 
 as  it  is  conduciblc  to  the  honour  of  Religion,  or  their  Coun- 
 ti  y,  or  to  the  fcrvicc  and  bufinefs  of  their  lives.  They  will  not 
 be  Prodigals  of  that  which  they  may  firvc  God  by  :  and  they 
 will  not  be  ovcrdchrous  of  that  which  may  be  a  bait  to  Pride, 
 and  a  fnare  to  their  fouls,  though  it  gratifie  the  flcfhly  fancy. 
 They  will  feek  it,  as  if  they  fought  it  not  i  and  poffefs  if,  as 
 if  they  poffeft  it  not,  rcmcrrbring  how  vain  a  thing  man  is,  and 
 how  little  his  thoughts  or  breath  can  do,  to  make  us  happy  ; 
 God  is  fo  great  in  a  Believers  eye,  and  man  and  worldly  vani- 
 ty is  fo  fnaall,  that  a  lowly  mind  can  fcarce  have  room  and 
 time  to  regard  the  honour  which  is  the  proud  mans  portion  * 
 becaufc  he  is  taken  up- with  honouring  his  God,  and  cftecm- 
 ing  the  honour  which  confiftcth  in  his  approbation. 
 
 Therefore  it  if  tolerable  to  him,  to  be  made  of  no  reputation^ 
 to  be  laden  with  reproaches,  to  b^  fpit  upon  and  buffeted  i  to 
 be  made  as  the  fcorn  and  offfcouring  of  the  world,  and  to 
 have  his  name  caft  out  as  an  evil  doer,  fo  he  be  not  an  evil  doer 
 indeed,  1  Cor.  4. 13.  Luk$6.  22.  Whatever  you  think  of  hirr, 
 or  whatever  youfiy  of  him,  he  knowcth  that  it  is  little  of  his 
 
 M  m  m  concernment : 
 
a  ctf  The  Lije  of  Faith. 
 
 concernment  :  youi  favour  is  not  his  felicity  >  nor  arc  you  the 
 Judge,  whofe  ientencc  muft  finally  decide  his  ctufc.  He 
 bumbletb  bimfelf,  and  therefore  can  endure  to  be  bumbled  by 
 ctb*rs.  Hccbufeth  the  lowefi  f/^c*  hitnfclf,  and  therefore  «tn 
 endure  to  be  LtPt  i  Cor.  4.  3,  4,  5.  Luke  14.  11.  &  18.  14. 
 &.14.  10. 
 
 3.  The  high-minded  are  afhamed  to  be  thought  to  come  of  a 
 hw  decent  j  or  that  their  Parents  or  Anctftors  wctcpor  :  And 
 if  their  Anceftors  were  rich  and  great,  that  little  honour  doth 
 help  to  elevate  their  minds  \  becaufe  they  want  that  perfonal 
 wonh  which  is  honourable  indeed,  they  ate  fain  to  adorn 
 thcmfelvcs  with  thefc  borrowed  feathers. 
 
 Bat  the  lowly  know  that  if  Riches  prove  fueh  a  hindcrance 
 of  falvation,  and  fofew  of  the  rich  proporionably  arc  faved, 
 as  Chrift  hath  told  us,  it  can  be  no  great  honour  to  be  the  orf- 
 fpring  of  the  rich :  It  is  a  fad  kind  ofboalt,  to  fay  [[my  An- 
 cestors arc  liker  to  be  in  Hell  than  yours  j  or  if  any  of  them  be 
 in  Heaven,  they  came  thither  as  a  Camel  through  a  needles 
 eye.]  We  know  we  arc  all  of  the  eommon  earth,  and  there 
 our  rlcm  will  all  be  levelled,  and  eur  noblcft  blood  will  turn  to 
 the  common  putrefa&ion  :  We  are  all  the  feed  of  finful  Adam  i 
 our  Father  was  an  Amorite,  and  our  Mother  an  Hittite%  Ez^ 
 16.  3.  And  good  men  have  ufed  humbly  to  lament  their  fore- 
 fathers pride  and  wickednefs,inftcad  of  boifting  of  their  world- 
 ly wealth  -r  as  you  may  read,  N^.9.16,  39.  Dan.  9. 
 
 4.  The  bigb.  minded  w  afhamed  to  be  thought  poor  thenx- 
 fclves:  Bccaufc  xveakb  is  the  Idol  which  they  moft  honour* 
 they  think  that  it  Will  moft  honour  them.  Becaufe  they  fee 
 that  mod  men  admire  and  honour  it  in  the  woild  >  therefore 
 they  being  of  the  world,  do  judge  as  the  world,  and  conform 
 thcmfelv es  to  its  opinion.  Even  the  foor  that  is  proud,  is 
 afhamed  of  his  poverty,  and  would  be  fain  accounted  rich. 
 
 But  the  lowly  are  not  afhamed  to  fay  with  Peter,  A8s  $.  6. 
 Silver  and  gold  have  I  none  j  while  they  have  better  riches  to 
 rejoyce  in  :  They  arc  glad,  when  with  Paul  they  can  fay,  We 
 arc  poor,  but  making  many  ricb,  2  Cor.  6. 1 0.  They  will  not  de- 
 ny, or  caft  away  any  riches  f  which  God  doth  lend  them)  be- 
 caufe as  his  Stewards,  they  muft  be  accountable  for  them  to 
 their  Lord.   But  they  take  it  to  be  no  (ham:  to  be  liker  Chrift 
 
 than 
 
- 
 
 Tkt  Life  of  Faith.  459 
 
 than  Cra[ut>  or  likcr  his  A  pottles  than  the  Prelates  and  Car- 
 dinals of  Rome ,  or  to  be  of  thofe  poor  that  are  poor  in  (piric, 
 who  are  rich  in  faith,  and  heir  s  of  Heaven,  James  2.  5 .  Mattb. 
 5.  J.  Nor  is  it  any  deiirable  honour  to  have  ou*  falvation  fe> 
 moch  hindered  and  hazarded,  as  the  rich  have.  God,  and  An- 
 gels, and  wife  men,  do  think  never  the  worfc  of  a  good  man 
 for  being  poor. 
 
 5.  The  high-minded  are  therefore  ufually  addicted  to  fomc 
 excefs  in  ornaments  and  apparel,  becaufcthey  would  be  taken 
 to  be  rich  and  comely  (unlets  when  their  Piidc  workcth  fome 
 other  way  J  Yei,  if  they  be  never  fo  mean  and  poor,  they 
 would  fectn  by  their  clothing  to  be  fomewhat  richer  than  they 
 are*  or  would  be  rich  in  hypocritie,  or  outward  appearance, 
 except  it  hinder  their  relief  They  that  wear  fi  ft  clothing 
 were  wont  to  dwell  in  the  houfes  of  Kings,  Matth.  1  j.  8.  but 
 now  they  dwell  in  the  houfes  of  molt  Citizens,  Tradefmen, 
 Husbandmen  i  yea  of  Mimfters  thcmfclves  >  wives,  children 
 and  fcivants  are  commonly  fick  at  once  of  this  difeafe :  And 
 though  it  be  one  of  the  loweft  and  fooliOult  games,  which 
 Pride  hath  to  play  i  yet  women,  and  children,  and  light- 
 headed youths,  do  make  up  the  greater  number  for  this  vani- 
 ty >  while  the  pride  of  the  graver  wifer  fort,  doth  turn  it  fclf 
 to  greater  things. 
 
 But  the  lowly  who  are  not  athamed  to  be  poor,  arc  not 
 afhamed  of  poor  apparel  :  Though  they  arc  not  for  unclcan- 
 lincfs,  nor  for  an  afTc&ed  fmgulanty,  for  ostentation  of  humi- 
 lity i  yet  they  had  rather  go  below  their  rank,  than  above  it, 
 as  taking  Pride  to  be  a  greater  frame  and  hurt  than  poverty : 
 If  their  clothing  be  convenient  to  their  health  andufe,  and 
 not  oftcnlive  to  others,  it  fuffi.eth  them;  and  a  patch,  or  a 
 rent,  or  a  garment  that  is  old,  will  not  mike  them  bluih  :  they 
 have  learnt,  1  Pet.  3.  ^  [Ifhofe  adorning,  let  it  not  be  that  out* 
 n*rd,  of  flating  the  hair,  cr  of  wearing  of  g?/*/,  or  of  putting 
 on  of  apparel  •>  but  the  bidden  man  of  the  heart,  in  that  which  u 
 not  corruptible,  even  of  a  metk^and  quia  ffinti  which  i*  in  the 
 fight  of  God  of  great  price. 
 
 6.  The  high-minded  have  high  thoughts  of  world'y  pomp- 
 and  wcahh,  and  greatnefs  i  and  think  of  tuch  as  excel  in  thcte, 
 withgrcat  efteira  and  reverence  :  They  bow  to  the  manth*' 
 
 Mmm  2  Tiatu 
 
460  Tht  Life  of  Faith. 
 
 —^—— — — — — —  -  _    —         — 
 
 hath  the  gold  Ring,  and  the  gay  apparel,  while  (hey  flight  the 
 b:i\  and  wifeft  that  arc  poor :  Ihey  blefs  the  Covetous  whom  the 
 Lordabborreth%F&\.  10.3.  And  they  think  if  they  be  poor 
 and  low  themfclves,  how  brave  a  thing  is  it  to  be  high  and 
 rich ;  And  had  far  rather  be  rich  than  gracious,  and  be  higher 
 in  the  world,  than  to  have  a  lowly  mind. 
 
 But  the  humble  have  learnt  of  Chrift  to  be  meek  and  lowly, 
 Mttth.  1 1,  29.  and  arc  fiill  learning  it  of  him  more  and  more  : 
 They  had  rather  have  Pauls  heart,  that  counted  all  things  as  lo/s 
 and  dung  for  Chrtft,  and  learned  to  abound  and  to  fuffer  want,  and 
 inevery  ft  ate  tobe  content,  than  to  be  lifted  up  with  worldly 
 vanity.  1  hey  know  that  it  is  better  to  be  of  a  humble  fpirit  with 
 the  lowly,  thanto  divide  the  [foils  with  the  frond,  Prov.  \t}t  19. 
 And  as  the  brother  of  low  degree  ( being  a  fanftificd  Bchcver 
 that  can  ufe  all  for  God)  muft  rejoyce  when  he  is  exalted ,  fo 
 mud  the  brother  of  high  degree,  when  he  is  made  low,  Jam.j. 
 9, 10.  They  pitty  a  Dives  in  his  purple  anil  (ilk,  more  than  a 
 Lazarus  at  his  gates  in  rags.  They  wifh  not  too  eagerly  for 
 fo  dangerous  an  exaltation,  from  which  they  fee  fo  many  ter- 
 ribly cart  down.  They  much  more  honour  a  poor  Believer, 
 than  a  pompous  Onner.  For  in  their  eyes  a  vile  per/on  is  con- 
 temned \  but  they  honour  them  that  fear  the  Lord,  Pfai.  15.4. 
 
 7.  The  high-minded  tie  afhamed  of  low  employments :  If 
 they  be  fecn  doing  fuch  work  as  is  accounted  bafe>  or  proper 
 to  poor  inferiour  perfons,  they  think  they  are  difhonourcd  ;  If 
 the  pioud  fort  of  the  Paliors  of  the  Church,  had  been  fent  as 
 P<*tt/and  the  Apoftles,  to  travel  about  the  world  on  loot,  and  to 
 preach  the  Gofpel  in  their  humble  ft&dcnying  terms,  they 
 would  havefaid  that  this  was  an  unf  fllrablc  drudgery  \  and 
 Ghrift  mull  have  provided  more  encouraging  rewards  of  learn- 
 ing, or  elfc  he  (hould  have  been  no  Matter  of  theirs.  Yea  a  fet« 
 vant  that  is  proud,  will  difdain  the  lowcft  works  of  your  fer- 
 vice,  as'  if  it  were  a  difgrace  to  ftoop  (o  low. 
 
 But  the  lowly  do  learn  of  Chrift  another  leflbn.  He  ftoept 
 to  wafh  and  wipe  the  feet  of  his  Difciples,  to  tcich  them  what 
 f  o  do  toward  one  another.  Not  as  the  Pope  doth  once  a  yea  r 
 wafh  fome  poor  mens  feet,  by  a  Scenical  certmony  (For  Piety 
 and  Charity  arc  both  turned  into  imagery  and  ceremony  by  Sa- 
 tan, when  he  would  deftroy  them)  but  ferioufly  to  ia(hu& 
 
 his 
 
The  Life  ef  Fdith.  46 1 
 
 his  Miniftcrs  thcmlclvcs,  whit  lowhnefs  they  rouii  ulc  to- 
 waids  one  mother,  and  to  all  the  flock.  Chnft  went  on  foot 
 to  preach  the  Gofpcl,  and  fo  did  his  Apofilcs  i  not  to  oblige 
 us  to  do  fo  when  weaknefs  doth  foibid  us  i  nor  to  deny  the  be- 
 nefit of  a  horfe,  when  we  miy  have  it  •,  but  to  teach  us  that 
 neither  Pride  fhou'd  make  us  afhamed  to  go  on  foof,  nor  laz/- 
 nefs  make  it  fcern  intolerable,  when  we  are  called  to  it.  When 
 Chrift  would  appear  id  ftate  at  Jerusalem,  he  rode  upon  a  bor- 
 rowed Afs,  to  fulfill  the  Prophecy,  Zsch.  9.9.  Behold  thy  King 
 cometh  unto  thee,  mnh^and fitting  vpn  an  Af^  Matth.  215.  Paul 
 refufed  not  (with  other  Preachers)  to  labour  at  the  trade  of 
 a  Tent-  maker,  AUs  18.  3.  And  Timothy  was  not  afhamed  to 
 bring  him  his  cloak  and  parchments,fo  great  a  Journcy,2  Tim. 
 4. 13.  Nothing  is  avoided  by  the  lowly  as  a  mime,  but  that 
 which  isdifplealing  to  God,  and  difagreccblc  to  his  Chriftian 
 duty  :  But  not  that  which  he  can  call  the  fcrvice  of  God,  and 
 which  God  accepteth  and  will  reward. 
 
 8.  The  high-minded  are  afhamed  of the  ewpsry  and  familia* 
 rity  of  tbepoor  (unlcfs  when  they  feek  for  applaufe  by  popula- 
 rity ;)  And  they  greatly  afteft  the  favour  and  company  of 
 the  rich,  James  5.  4, 6.  Therefore  Solomon  faith,  that  the  rich 
 bath  many  friends^Pxov.  i^zo.Wben  the  foot  is  bated  of  hi* 
 neighbour. 
 
 But  the  lowly  chufe  to  converfe  with  the  low.  For  fo  did 
 Chrift  who  was  our  pattern  :  and  it  is  his  Law  [Row,  1 2.  1 6. 
 Mind  not  hightbings>  bnt  condefcendto  men  oflotp  ejtate.  Chrift 
 was  not  afhamed  to  call  us  brethren,  Hr&  3.1 1.  nor  willhe  be 
 afhamed  fo  to  call  the  lead  of  his  true  Difciplts  before  God  and 
 Angels  at  the  dreadful  day,  Mafffr.25.40. 8c  28.  10.7^ .20.17. 
 They  arc  themoft  honourable  company,  who  arc  /ify/r1  fa 
 Cfcrijr,  and  are  the  wtfeft,  andtheM/r/h  and  not  thofc  who 
 are  likcft  to  his  crucifigrs  and  enemies ,  and  have  their  portion 
 in  this  world. 
 
 9.  Pride  is  ufually  attended  with  vain  euriofity  :  curiofify 
 in  ornaments,  in  fafhions,  in  diftreffings,  in  attendance,  in  fur- 
 niture, in  rooms,  and  in  abundance  of  fmall  inconfidcrablc  cir- 
 cumftanccs.  The  proud  f  who  go  thit  lower  way  J  do  make 
 a  great  matter  of  fo  many  fuch  trilies.thst  their  minds  have  no 
 room  for  the  greater!  things.  They  do  not  onlf  trouble  them- 
 
 Mbiid  3 '  ,  fdVflO 
 
4  6  2  The  Life  of  Faith, 
 
 iclves  with  many  ibmgs,  while  (he  one  thin^  needful  is  the  more 
 negle&ed  (Lukg  io.  42. J  but  ill  about  them  mud  be  pam- 
 kers  of  the  trouble.  What  abundance  of  trades  doth  Pride 
 maintain?  and  how  many  ire  continually  at  work  to 
 fcrvc  it  } 
 
 But  the  lowly  who  mind  not  vain  oftcntation,  do  favc  them- 
 felves  all  this  unprofitable  pains:   They  can  avoid  undecent 
 fordidnefs,  at  a  cheaper  lite  than  by  proud  curiofity.  They  are 
 accurate  and  curious  in  greater  matters,  in  doing  good,  in  fe- 
 curing  their  falvation,  in  cfcapingiin,  and  in  pleating  God  \ 
 which  will  one  day  prove  a  witcr  curiofity,  than  to  be  curious 
 in  courtftvp,  tnd  complements,  and  dreffings,  and  other  imper- 
 tinent child  i(h  things :  Though  the  leaft  juji  dectney  is  not  to 
 be  ncgle&cd  in  its  place,  it  is  foolifh  pride  to  prefer  it  before 
 things  of  importance  and  nccellity.    Mins  mind  and  time  are 
 riot  fufficient  for  all  things ;  Somewhat  muft  be  omitted  \  and 
 its  wifdom  which  chufcth  to  omit  the  leaft,  and  folly  which 
 chufcth  to  omit  the  greateft.     As  in  Learning,  they  prove  the 
 (bundeft  Scholars  who  fpend  their  ftudies  on  the  moft  excellent 
 *nd  ufeful  parts  of  learning  >  whilft  thofc  that  too  much  ftudy 
 things  fuperflutut,  are  ever  empty  of  neceffary  knowledge  :  It 
 is  fo  alio  in  ihea&ions  of  our  lives  :  As  Paul  Co  vehemently 
 condemneth  vain  j angling  about    unneCfjJary  and  unedifying 
 questions,  though  yet  truth  was  not  contemptible  in  tbofe  mat- 
 ters :  foalfo  vain  curiofity,  and  unedifying  diligence    (\  hough 
 about  things  not  altogether  contemptible;  is  but  the  perilous 
 diverfion  of  the  mind,  from  greater  thing*,   1  lim.  1.6,7, 
 
 io.  The  high-minded  cannot  endure  to  be  behJden  funlcfs 
 nectffity  or  covctoufnefs  prevail  agiinft  their  Ftide.)  But  they 
 would  have  all  others  beholden  to  them,  that  they  may  feem  as 
 petty  Deities  in  the  world.     O  how  it  puffcth  them  up  to 
 have  the  people  depend  upon  them,  and  acknowledge  them 
 for  their  benefactors,  and  to  have  crouded*facririccs  of  thanks 
 ind  praifc  to  be  offered  them  as  they  go  about  the  ftrects:    If 
 they  were  accounted  fuch  as  the  world  could  not  live,  nor  be 
 happy  without  them,  as  being  the  moft  necelTary  parts  or  pil- 
 lars thereof,  nothing  could  more  content  their  humour. 
 But  the  lowly  mind  defireth  rather  to  do  good,  than  to  be 
 
 known 
 
The   Life  of  Faith.  463 
 
 known  to  tlo  it  ;  And  it  is  not  mens  unthankfulnels  that  will 
 take  him  orT,becaufe  it  is  not  their  thanks  which  is  his  reward- 
 He  would  be  as  like  God  as  he  can  in  doing  good,   but  not  for 
 his  own  glory,  but  for  Qods.    As  he  is  Gods  Steward,  it  is  with 
 God  that  he  keepeth  reckonings    and  if  his  accounts  will  pafs 
 with  km,  he  hath  enough.     And  if  God  will  have  him  to  need 
 the  help  of  orbtrs,  he  is  not  too  itout  to  feek  and  be  beholden. 
 Though  every  ingenious  man  mould  value  his  freedom  from 
 the  fcrvitadc  of  man,  1  Cor.y.  23.  and  if  he  can  be  free,  Jbould 
 cbufeii  rather,  verf.  21.  (And  the  borrower  it  ifervant  to  the 
 Under,  Prov.  22.  7.)  And  we  may  fay  with  him  in  Lufy  16.3. 
 lobegl  amafhamed:  Yet  here  humilry  will  make  us  ftoop, 
 when  God  requireth  it,     Chnft  himfclf  tefufed  not  to  be  a  Re- 
 ceiver,  Lukf  o.  3.  No  nor  to  ask  a  draught  of  water,  John  4. 
 And  poverty  is  oft  a  great  mercy  to  the  proud,  to  take  them 
 down,  and  make  them  ftoop.  The  rich  anfmrstb  roughly  \  but 
 tkepor  ufetb  intreaties,  Prov.  18.  23.  So  much  of  the  Marks 
 of  Pride. 
 
 Dired:.  III.  Overly  not  the  odioufnefs  andferil  of  Fride.  I 
 will  name  you  now  but  a  few  of  its  aggravations,  becaufe  I 
 hive  more  largely  mentioned  them  clfewhcrc. 
 
 1.  It  is  the  moil  direct  offofitiou  to  God,  to  fet  up  our  (elves 
 as  Idols  in  his  place,  and  fcek  for  f  ;me  of  his  honour  to  our 
 felves. 
 
 2.  It  is  the  firft  born  of  the  Devil,  and  an  imitation  of  him 
 whom  God  in  nature  hath  taught  us  to  take  fox  the  grearelt 
 enemy  of  him  and  us ,  and  the  moft  odious  of  all  the  creatures 
 of  God. 
 
 3.  Ic  is  madnefs  to  fall  by  thit  fame  fm,  which  we  fyow  was. 
 the  overthrow  of  our  firft  Paicn  s,and  of  the  world. 
 
 4.  And  it  is  fotiijh  impuJency  in  fu>h  as  r*<?,  who  know  that 
 our  bodies  arc  going  into  rottennefs  and  duft,  and  think  in 
 what  a  plice  and  phght  we  mult  there  lie,  and  that  t  hofc  dales 
 ofdarknefs  willbcrmny  :  And  who  know  that  our  fouls  are 
 defiled  with  lii,  and  if  w^  have  any  Caving  knowledge  and 
 grace,  it  is  (mail,  and  mixc  with  abundance  of  ignorance  and 
 corruption,  and  (he  natun  of  it  is  contrary  to  Pride* 
 
 5.  It 
 
464  The  Life  of  Fait  A. 
 
 5.  It  is  contrary  to  the  defign  of  redeeming  grace,  which 
 is  to  Tavc  the  humble  contrite  foul. 
 
 6.  It  befrayeth  men  to  a  multitude  of  other  fins  (as  vanity 
 of  mind,  lofs  of  time,  neglect  of  duty,  (hiving  for  preferment, 
 quarrelling  with  othcTS,  upon  matters  of  reputation  or  prece- 
 dency, Sec) 
 
 7.  And  it  is  a  fin  chat  God  is  fpccially  engaged  againft,  and 
 thefurcit  way  to  dtjc&ion  and  ftlf  fruftration,  1  Pet.  5.  5. 
 Juma^  6.  Ifdi.ii.Prov.il  a».  &  16.5.&  2i.  4.  P/tf/138.6. 
 &  31.  23.7^40.11,  12. Luke  14.  H.8c  iS.  14. 
 
 II.  After  thefc  three  general  Directions,  I  (hall  briefly  name 
 a  few  particular  ones. 
 
 DireQ,  1.  Remember  continually  vrhttycuarc,  and  what 
 you  were,  what  your  bodies  are%  and  mil  be  i  and  what  your 
 fouli  arc  by  the  pollution  ef  fin  >  and  howclofe  it  Hill  adhcreth 
 to  you  •,  and  from  how  great  a  mifery  Chrift  redeemed  you : 
 He  neither  knowcth  his  bodyy  nor  h\sfoul>  his  fin,  or  mfiry> 
 nor  Cbrift^  nor  grace,  who  is  a  fervantunto  Pride. 
 
 Vircd.  2  Remember  the  continual  prefence  of  the  mod  ho- 
 ly dreadful  God  :  And  can  Pride  lift  up  the  head  before  him  > 
 
 VireD.  3  Look  to  the  example  of  a  humbled  Saviour,  and 
 learn  of  God  incarnate  to  be  lowly,  Mattb.  u.  29.  From  his 
 birth  to  his  afcenfion,  you  may  read  theftrangetf  Lecture  of 
 Lowlint  fs,  that  ever  was  delivered  to  the  haughty  world. 
 
 Vtre8.  4.  Turn  all  your  dciires  to  the  glorifying  of  God  i 
 remembring  that  you  were  not  made  for  your  ownglory,  but 
 for  his. 
 
 VireS.  5.  Think  much  of  the  heavenly  Glory,  and  it  will 
 cloud  all  the  vain  glory  af  the  world. 
 
 Dircfi.  6.  Think  what  it  is  that  is  your  honour  among  the 
 Angds  in  Heaven,  and  what  is  moft  approved  and  honoured 
 by  God  himfclf  >  and  therein  place  your  honour  j  and  not  in 
 the  conceits  of  foolifii  men. 
 
 VireU.  7.  Laftly,  Make  uie  of  humbling  occafiom  to  exercije 
 
 your  [elf-dtnyal  and  hfp  line  fs  of  mind.  I  commend  not  to  you  the 
 
 pious  folly  of  thofe  Popifh  Saints,  who  arc  magnified  by  them 
 
 *or making  themfclvcs  purpofcly  ridiculous  toextrcife  their 
 
 humility 
 
The  Life  of  Faith.  4^5 
 
 humility  (as  by  going  through  the  ttreets  with  their  breeches 
 on  their  heads,  and  other  fuch  fooleries ;  )  For  God  will  give 
 you  humbling  occifions  enough,  when  he  feeth  good  :     But 
 when  he  doth  it,  be  furc  that  you  improve  thtm  to  the  abating 
 of  your  felves :  and  ufe  your  felves  to  be  above  the  efteern  or 
 man,  and  to  beir  contempt  when  it's  caft  upon  you  (as  Chrift 
 did  for  your  fakes  J  though  not  to  draw  it  foolimly  or  wilful- 
 ly upon  your  felves.  He  that  hath  but  once  born  the  contempt 
 of  men,  is  much  better  able  to  bear  it  afterwards,  than  he  that 
 never  underwent  it,  but  thinkcth  tut  he  hath  an  entire  repu- 
 tation to  prcferve  :   And  he  that  is  more  follicitous  of  his  du  - 
 ty,  and  moll  indifferent  in  point  of  honour,  doth  ufually  be& 
 fecure  his  honour  by  fuch  neglect,  and  alwaicsbeft  undergo 
 dishonour. 
 
 CHAP.     XVI. 
 
 Hotp  to  [cafe  the  fin  of  Fulnefs  or  Luxury  by  Faith. 
 
 TH  E  fecond  fin  of  Sodom,  and  fruit  of  abufrd  Profperity, 
 is  Fulntfi  of  Br  sad, Ezck.  16  49  Concerning  which  (ha- 
 ving alfo  handled  it  elfewhcre  more  at  large)  I  Hull  now  brief- 
 ly give  you  thefe  general  Directions  firft,  and  then  a  few  that 
 are  more  particular. 
 
 Diuefr.  I.  Underftand  well  what  fmful  Fulntfi  is  i  It  is  fin- 
 fru\  when  it  hath  any  one  of  thefc  ill  conditions. 
 
 1.  When  you  eat  or  drink  more  in  quantity,  than  is  con- 
 fident with  the  due  prefctvation  of  your  health  ;  or  fo  much 
 as  burtetb  your  health  or  re jfon.  For  the  ufe  of  food  is  to  fte 
 us  for  our  duty  \  and  therefore  that  which  difablcth  and  unfit- 
 *tb  us,  is  too  much.  But  here  both  the  preftnt  znd future  muft 
 be  confldered. 
 
 2.  When  you  have  no  higher  end  in  eating  and  drinking, 
 than  the  f leafing  of  your  affetite.  Be  it  little  or  much,  it  is  to 
 be  j  j Jg:d  of  according  to  its  end.  A  b.'aft  hath  no  other  end, 
 b.caufc  he  hath  ho  reafon,  and  fo  properly  hath  Ho  sni  at  all ; 
 Bat  we  art  bound  ta**t  t' ddr'tn\  t6  tbi  glory  ofGcrd,  and  to  d$ 
 *t  to  furtherus  in  his  fcrvicc,  1  Cor.  10.31.  The  appetite  may 
 
 Nnn  *>e 
 
466  The  Lije  of  Faith. 
 
 be  p leafed in  order  to  a  bigbtr  tnd\  that  is,  i.  So  fir  as  it  is  a 
 true  direGer  what  is  for  our  healib%  and  will  be  beft  digefted  : 
 
 2.  So  far  as  by  moderate  and  (cafomble  exhilaration^  it  frtfeth 
 us  by  cheerful  alacrity  for  our  duty  :  and  therefore  \x  hath  bscn 
 good  mens  ufe  to  have  holy  feaftsy  as  well  as  holy  fafts.  But 
 the  appetite  muft  be  reftraincd  and  denyed,  i.  When  it  is 
 againft  health:  And  z,  When  it  bindcretb  from  duty :   Or 
 
 3 .  When  it  would  be  the  ultimate  end  of  our  repaft,  and  there 
 is  no  higher  reafon  for  it,  than  the  appetites  delight. 
 
 It  is  not  faid  that  the  Senfualift  in  Lukj  \6.  did  cat  fa*  much  ; 
 but  that  he  fared  fumptucvfly  every  day,  and  that  he  had  hie  good 
 things  here  :  that  is,  that  he  lived  to  the  pleafing  of  hti  fl  Jh.  U 
 is  not  faid  of  him  in  Luf^e  12.  1^,20.  that  he  ate  or  drank  too 
 much.,  b«t  that  he  faid,  Souly  take  thy  eafi,  eat,drin^  and  be 
 merry  ■  that  is,  that  he  preferred  the  pleafing  of  his  appetite 
 or  fLcfb,  before  the  evcrlafting  pleafurcs.  The  fin  of  the  Ifrac- 
 lites  was,  that  they  were  weary  of  eating  Manna  only,  fo  ma- 
 ny years,  and  de fired  fL(h  only  to  pleafe  their  appetite  :  and 
 therefore  is  is  faid,  that  they  ask^d  meat  for  their  /w/f,  Pfal.78.18 . 
 that  is,  to  gratific  their  rlcfh  or  fenfe.  And  the  terrible  threat- 
 nings thundered  out  by  James  againft  the  rich,  are  on  fuch 
 accounts,  James  5.  4,  5.  Ye  have  lived  inpleafureon  earthy  and 
 bren  wanton  >  ye  have  nourished  your  hearts  as  in  a  day  of  (laugh- 
 ter. And  we  are  commanded  to  makj  no  provifion  for  the  flejb, 
 to  fatitfie  the  veils  or  lufts  thereof  \  that  is,  meerly  or  chiefly  to 
 pleafe  our  fenfes. 
 
 3.  It  xsfmful  Fulntfs,  when  you  needlefly  ftrengthen  either 
 luftful  orfluggifh  inclinations  by  the  quantity  or  the  quality  of 
 your  food.  I  know  nature  muft  not  be  fimimcd,  nor  our  health 
 and  life  deftroyed,undcr  pretence  of  conquering  fin  :  But  when 
 ncccfiity  of  life  and  health  doth  not  require  it,  all  that  muft  be 
 avoided,  which  cheriftieth  any  vicious  difpofition.  And  thefe 
 two  arc  the  ufual  effects  of  fulnefs.  1.  Some,  cfpecially  idle 
 youths,  abound  with  luftful  thoughts  and  inclinations,  which 
 fulnefs  greatly  cherifheth  >  and  pleafing  their  appetite,  is  the 
 fuel  of  their  luft ;  when  as  if  they  would  drink  water,  and  cat 
 courier  food,  and  little  of  it  (and  withall  be  laborious  in  fome 
 ferious  work)  thcii  luflt  would  be  more  extinguished  ;  Thefe 
 pcifons  at c  guilty  of  finful  Jnlwfa  if  they  take  but  neer  as 
 
 much 
 
Tie  Life  §f  Frith.  \&7 
 
 much  as  other  men  miy  do  i  becaufc  for  chc  pleating  of  our 
 luft,  they  feed  another. 
 
 2.  Others  that  are  jfrg»Mf /ci^ and  dully  can  never  feed  fully, 
 but  they  are  heavy  and  drowfit,  unfit  for  prayer,  and  unfit  (or 
 work  :  ufually  the  health,  as  well  as  the  consciences  of  theft 
 perfons,  doth  require  a  fpare  kind  ofdyct  >  and  that  which  is 
 but  enough  for  others,  is  too  much  for  them.  Becaufc  the 
 avoiding  of  fin,  and  the  performance  of  our  duties,  is  the  meafwrt 
 of  our  food. 
 
 4.  It  is  finful  Fttlnefs,  when  any  of  Gods  creatures  arc  taken 
 without  any  benefit,  and  in  vain.  It  is  a  fin  to  take  any  more 
 than  we  ha.ve  caufe  to  think  is  like  to  do  us  good  y  though  we 
 thought  it  were  like  to  do  no  harm.  That  which  is  ufed  only  to 
 gratifle  fhe  appetite,  or  for  any  other  unprofitable  caufe,  and 
 neither  furthereth  health  nor  duty,  is  finfully  cad  away.  And 
 if  vain  words  be  forbidden,  vain  etfing  and  drinking  can  be 
 no*better. 
 
 The  evil  of  the  fin  is,  1.  Becaufc  man  b:inga  rational  crea- 
 ture, (hould  do  nothing  in  vain :  2.  Bccaufe  we  arc  Gods 
 Stewards,  and  roufl  give  an  account  of  all  our  talents:  3  Bc- 
 caufe Gods  mercies  arc  not  to  be  contemned,  norcafl  away  as 
 nothing  worth.  4.  But  efpecially  becaufc  there  are  thoufand* 
 in  want,  while  you  abound  \  and  if  you  fp;nd  that  in  vain, 
 which  others  need,  you  wrong  God,  and  rob  them,  and  (hew 
 that  you  want  love  to  your  brethren,  and  prefer_yo«r  appetites 
 beiotctbeirnecefpties.  If  you  think  any  thing  that  you  have  is 
 absolutely  your  own,  you  arc  but  fooHfh  pretenders  againft 
 God  :  But  if  you  know  that  God  hath  lent  it  you  fox  his  fcr- 
 vice,  how  dare  you  caft  it  away  in  vain  ?  Job.  6. 12.  Whe* 
 Chrtft  had  multiplied  food  for  fatisfied  mens  appetite^)  by  mi- 
 racle, he  faith,  Gather  up  the  fragments  that  remain,  that  nothing 
 be  left:  Nothing  then  muft  be  left,  on  your  felves  or  others. 
 ^5  To  beftow  too  much  cod  upon  the  belly,  h  a  finful  Fuiwfs 
 too  >  though  the  quantity  of  food  be  never  fo  fmalL  Ccfl  is  too 
 much  when  it  is  more  than  is  profitable ,  or  when  the  cofi  ex- 
 ceedtth  the  prefit.  The  reafonsof  this  are  the  fame  as  of  the 
 former  >  becaufc  we  arc  Gods  Stewards,and  muli  give  account 
 of  all  that  we  havc,and  mufi  improve  it  all  to  our  Matters  utc  » 
 and  bccaufe  thoufands  want  what  we  might  fpare,  and-faper- 
 
 Nnn  2  fluoufly 
 
468  The  Life*/ Faith. 
 
 fluoufly  expend.  Whit  ire  the  occafions  which  will  juftific 
 fome  extraordinary  coftlinefs,  is  too  long  now  to  explicate. 
 In  gcnenl,  it  muft  be  for  fomc  end  and  benefit, which  is  better 
 thin  any  which  might  be  procured  other  wife  by  thatexpencc  : 
 But  pride  or  appetite  are  no  juftifying  caufes  of  it.  It  was  faring 
 ftwptuoifly  which  was  that  carnal  Gentlemcns  fin,  in  Luke  16. 
 It  is  faid  of  fach,  Phil.  3. 18.  that  their  belly  is  their  God »  for 
 they  daily  faciificc  much  more  to  it,  than  they  do  to  God : 
 Miny  hundred  pounds  a  year, >is  little  enough  for  rntny  men 
 to  facrifice  to  their  throats.  It  is  fuch  a  (acrirlce  which  Jane.s 
 calleth,  the  eherijhing  of  their  hearts  as  in  a  day  of  Jlaugbter, 
 James  55.  This  is  the  bid  treajure  which  their  bellies  are  filled 
 *pirfr,.Pfa).  17.14-  The  rich  mans  full  barns t  Lukf  12.20.  were 
 but  to  fiH  his  belly,  and  flea  ft  bisfl-fo  [Thou  baft  enough  laid  up 
 for  many  ycars.~\  For  what  ?  why  for  eaft,  tad  tathtg,  and 
 drinking,  and  mntb\  They  think  it  is  their  own,  and  that  they 
 may  fpend  it  on  tbemftlves  *  but  O  the  terrible  account !  As 
 David  would  not  offer  that  to  God  which  eoft  him  mtbing, 
 2  Sam.  24,  24.  To  neither  will  they  offer  too  cheap*  facrifice  to 
 their  bellies.  But  luit  defcrveth  not  much  coft  :  He  that  is 
 your  God,  is  the  God  of  others  as  well  as  of  you  »  and  carcth 
 for  them  as  well  as  for  you  >  even  when  he  giveth  them  lefs 
 than  you  :  And  he  givtth  it  you,  that  you  may  have  the  tryal, 
 and  the  honour  of  giving  it  according  to  his  will  to  them. 
 
 It  is  every  mans  duty  to  chufc  the  cbeapeft  dyet  (and  other 
 accommodations )  which  will  but  anfwer  his  lawful  ends  >that 
 is,  1.  His  health  and  welfare :  a.  And  the  meet  entertainment 
 of  other *>  and  the  avoiding  of  tbofe  evils  which  are  greater  than 
 the  charge. 
 
 Hethatloveth  his  neighbour  as  himfelf,  will  not  fee  mul- 
 titudes cold  and  hungry,  while  he  gratificth  his  own  fenfuality 
 with  fuperfluitics.  Though  all  men  are  not  to  live  at  the  fame 
 rates,  yiet  all  are  to  obferve  this  common  rule  of  charity  and 
 frugality.  The  Rule  given  by  Paul  for  apparel,  muft  be  ufed  al- 
 fo  for  out  food  i  that  women  adorn  thenafclvcs  with  modeft 
 apparel,  with  (barnctaftnefs  and  fobricty,  not  with  broidered 
 kair,  or  gold,  or  peatlf,  otcoftly  array,  1  Urn.  24.  So  muft  we 
 feed  with  moderation  and  fobiiety,  and  not  with  too  rub 
 rud  coftly  feed. 
 
 *.  And 
 
The  Life  of  Faith.  469 
 
 6.  And  it  if  a  great  aggravation  of  this  fin,  to  beftow  too 
 much  of  our  time  upon  it  :  When  thofc  precious  hours  arc 
 fpent  in  needlefs  eating  and  drinking,  or  fitting  at  it,  which 
 are  given  us  for  far  greater  work.  Though  no  fet  time  can  be 
 determined  for  all  men,  yet  all  muft  feed  as  thofc  that  have 
 ftill  neceiTary  bufmefs  upon  their  hand, which ftayeth  for  them, 
 and  for  which  it  is  that  thcyxherim  themfelvcs  :  And  there- 
 fore let  not  time  pafs  away  in  vain,  but  make  haitc  to  your 
 work,  and  feed  not  idlenefs  inftcad  of  diligence. 
 
 7.  And  the  root  of  all  this  mifchief,4s,  when  the  hearts  of 
 men  arefet  upon  their  beSies  -,  and  their  fancies  and  wits  arc 
 flaves  unto  their  appetites :  when  they  arc  not  indifferent  about 
 things  indifferent,  but  make  a  great  matter  of  it,  what  they 
 (kail  cat,  and  what  they  (hall  drink,  beyond  the  neceffity  or 
 real  benefit  ©fit.  When  they  arc  troubled  if  their  appetite  be 
 but  croft,  and  they  are  like  crying  children  or  fwine,  that  arc 
 discontented  and  complaining  if  they  have  not  what  they  would 
 have,  and  if  their  bellies  arc  not  full.  When  they  arc  like  the 
 Jfraelixes,  that  wept  for  pfh,  Numb- 11. 4.  Becaufe  they  je rve 
 not  the  Lord  Jtfttt,  but  their  own  bellies ,  Rom.  16.  17,  18.  But 
 the  poor  infpirit,  can  live  upon  a  little,  and  mind  the  things  of 
 the  Spirit  fomuch,  that  they  arc  moi c  indifferent  to  their  ap- 
 petite. And  cuftom  makcth  abftinence  and  temperance  fwect 
 and  eafie  to  them.  For  a  well-u fed  appetite  is  like  well-taught 
 children  \  not  fo  unmannerly,  nor  craving,  nor  bawling,  nor 
 trouble fome, as  the  gluttons  ill-ufcd  appetite  is.  It  troubles 
 mens  minds,  and  takcth  up  their  thoughts,  and  commmdeth 
 their  efidtes,*nd  devoureth  their  timet  and  turneth  out  God, 
 and  all  that  is  holy  *,  and  like  a  third  in  a  dropfie,  it  devoureth 
 all,  and  is  fatisMed  with  nothing,  but  encreafeth  its  felf,  and 
 the  difeafc  :  As  if  fuch  men  did  live  to  eat,  when  Che  temperate 
 do  cat  to  live. 
 
 8  Laftly,  [t  is  the  height  of  this  fin,  when  you  tlfocberijh 
 thtgulofity  andexcefs  of  others,  When  for  the  ftide  of  great 
 bou[c-ks*ping,  you  caufe  others  to  wade  Gods  creatures  and 
 their  time  i  and  waftc  your  eftates  to  fatiific  their  luxury,  and 
 to  procure  their  vain  applaufe,  Hah.  2.  15.  Wo  to  him  that 
 givetb  bis  neighbour  drink^i  that  putt  eft  thy  bottle  to  him, and  ntakf- 
 efi  him  drunken  *lf§.  This  is  the  Fulnefs  which  is  forbidden  of 
 GeJ.  Nnn  3  Qbje& 
 
470  The  Ltfe  °f  Faith. 
 
 Objedt  But  is  it  not  (aid  that  Chrift  came  eat  tug  and  drinking, 
 and  the  Pharifees  quarrelled  mtb  him  and  his  Vtfcifles,  btcaufc 
 they  didnotfajlasfohnand  his  Vifciples  did ,  and  they  called 
 him  a  gluttonous  perfon,  and  a  tvine- bibber,  a  friend  of  Publi- 
 cans andfmmrs. 
 
 Anfvp.  1.  John  lived  in  a  wildcrnefs,  upon  locufts  and  wild 
 honey  :  and  becaufe  Chrift  lived  not  fuch  an  auftcre  ercmctical 
 life,  the  quarrclfome  Pharifees  did  thus  calumniate  him.     But 
 Chrift  never  lived  in  the  leaft  exceft.    Mirk  that  part  of  his 
 life  which  they  thusaccufed,  and  you  will  find  it  fuch  as  the 
 fenfual  will  be  loth  to  imitate.  2.  Chrift  was  by  office  to  con- 
 vcrfc  with  Publicans  and  finncrs  for  their  cure  ;  And  this  gave 
 occafion  to  the  calumnies  of  malice.  3.  There  was  a  difference 
 of  Rcafons  for  John's  auftcrity,  and  Chrifts  :  But  when  he,  the 
 Bridegroom  was  taken  away,  he  fcretelleth  that  his  followers 
 (houldfaft.  4.  Chrift  fafted  forty  daies  at  once,  and  drank  wa- 
 ter, and  lived  inpetfeCl  temperance;  Imitate  him,  and  wc 
 will  not  blame  you  for  excefs ;    His  example  preached  f  overly 
 h  fpirit. 
 
 Bircdr.  II.  Remember  the  Keajons  whyfulnefs  mdgulofity 
 are  fo  much  condemned  by  God,  vis. 
 
 1.  A  pampered  appetite  is  unruly,  and  fecdeth  your  concu- 
 fifcence.  The  flefh  is  now  become  our  woft  dangerous  enemy  \ 
 and  therefore  it  muft  be  dangerous  to  pamper  it,  to  the 
 ftrengthening  of  its  lufts :  When  even  Paul  was  put  to  buffet 
 andtameit,  and  bring  it  into  fubjeBhn,  for  fear  of  proving  a 
 caft-away  after  all  his  wondrous  labours. 
 
 3.  The  plcafing  of  the  appetite  too  much,  corruptetb  the  de- 
 light and  reUifit  of  the  foul.  Delight  in  God,  and  Heaven,  and 
 Holinefs,  is  the  fumm  and  life  of  true  Religion,  and  (he  de- 
 lights of  fenfe  zndflefhly  appetite,  turn  away  the  fowl  from  this, 
 and  are  molt  mortal  enemies  tothefc  true  .delights.  For  thty 
 thjt  are  after  the  flzfh,  do  mind  or  favour  the  things  of  the  flefh  i 
 and  they  that  are  after  the  Spirit  t  the  things  of  the  Spirit,  Rom  J 
 8.  6,  7.  And  the  carnal  mind  is  enmity  to  God:  if  it  cannot  be 
 fubjeft  to  his  Law,  certainly  it  is  unfit  to  rclliftithc  fwectnefsof 
 his  Love,  and  fpiritual  mercies.  Hi 
 
 3.  And 
 
•P 
 
 The  Life  of  Faith.  ^jt 
 
 3.  And  the  1  bought 5  themfelves  arc  corruprcd  and  pervert- 
 ed byit:  They  that  fliould  be  thinking  and  caring  how  to 
 pleafcGod,  arc  thinking  and  caring  for  their  bellies.  Even 
 when  all  their  powers  fliould  be  employed  on  God,  in  medita- 
 tion, or  in  prayer,  their  thoughts  will  be  going  after  their 
 flefhly  appetite,  as  Ezekjels  hearers  were  after  their  covctouf- 
 nefs,  33.31.  And  as  fomc  of  Ghrifts  hearers  were  after  the 
 loaves. 
 
 4.  The  ufc  of  pleafmg  the  flefhly  appetite  doth  make  men 
 need  riches  -,  which  is  a  mifcry,  and  a  fnarc.  Such  mttji  needs 
 have  their  defires  fati*fied>  and  therefore  cannot  live  on  a  little  : 
 And  therefore  if  they  have  riches,  their  flefh  devourcth  almoft 
 all,  and  they  have  little  to  fpare  for  any  charitable  ufes ;  And 
 if  they  have  none,  they  arc  tempted  to  (leal,  or  get  it  by  fome 
 unlawful  means.  And  fo  it  tempteth  them  to  the  love  of 
 money  (which  is  the  root  of  all  cviO  becaufc  they  love  the 
 lult  whidinecdethit. 
 
 5.  Anditmakcth  them  utterly  unfit  for  fuffering  ( which 
 Chrift  will  have  all  his  followers  to  expe&.j  He  that  is  ufed 
 tofleafe  kit  appetite,  will  take  that  for  a  grievous  hfc  which 
 another  man  will  feel  no  trouble  in :  If  a  full  fed  Gentleman 
 or  Dives  were  tyed  to  fare  as  the  poor  labourer  doth  at  the  bcit, 
 he  wou'd  lament  his  cafe  as  if  he  were  undone,  and  would 
 take  that  for  half  a  martyrdom  (if  it  were  on  a  pious  pretence.) 
 which  his  neighbour  would  account  no  fuffering,  but  a  feaft* 
 And  will  God  reward  men  for  fuch  felf-ntade  Offerings  ?  How 
 unfit  is  he  to  endure  imprifonmenf,  bmiflunent  and  want, 
 who  hath  alwaies  ufed  to  plcafe  his  fk(h  ?  U  God  caft  him  in- 
 to poverty,  how  impatient  would  he  be  }  How  plentifully  and 
 pleafantly  would  molt  poor  Country-men  think  to  live,  if 
 they  had  but  a  hundred  pounds  a  year  of  their  own  >  But  if 
 he  that  hath  thoufands,and  is  ufed  to /»/**/*,  (hould  bes  reduced 
 to  an  hundred,  how  querulous  or  impatient  would  he  be  ? 
 
 6.  Itmaketh  the  body  heavy  and  unfit  for  cluty :  both  du- 
 ties of  piety,  and  the  honeft  labours  of  your  calling. 
 
 7.  Itmaketh  the  body  difeafed\  and  fo  more  unfit  to  ferve 
 the  foul.  It  is  to  be  noted,  that  the  cxccG  reproved  by  Fdul 
 at  their  Love- fcafts,  was  punidied  with  fic^nefs,  and  with 
 death;  And  as  that  punifnment  had  z  moral  Juit?bl<nt ft  to 
 
 thtk 
 
,      III--  I  ■  '  "  _^ ..J . 
 
 472  The   Life  of  Faith. 
 
 their  tin  ,  To  it  is  not  unlike  that  (according  to  Gods  ordina- 
 ry way  of  punifhingj  it  was  alfo  a  natural  cffcQ  of  thcif 
 excefs. 
 
 8.  It  is  a  moft  unfuitable  thing  to  fueb  great  putters  is  we 
 are,  who  have  forfeited  all  our  mercies,  and  arc  called  io  loud 
 to  penitent  humiliation  \  when  wc  mould  turn  to  the  Lord 
 with  all  our  hearts,  with  fading,  weeping  and  mour aing,to  be 
 then  pleating  our  flelhty  appetites  with  curiofities  and  excefs, 
 is  a  (in  that  God  once  threatned  in  a  terrible  fort,  //*.22.ii,  i$. 
 Fafting  is  in  fuch  cafes  a  duty  of  Gods  appointment,  Joel  2.12. 
 Luk?  2.  37: 1  Cor.  7.5.  £orne\iw  his  fafting  and  alms- deeds  came 
 up  before  God,  Afts  10.  30.  Daniel  was  heard  upon  his  fdftt 
 'Ban.  9.  3.  Chrift  fafted  when  he  entered  folemnly  on  his 
 work,  Mattb.  4.  And  fome  Devils  would  not  be  caft  out  fritfr- 
 out  fafting  and  prayer  :  And  is  luxury  fit  in  fuch  a  cafe  > 
 
 9.  Laftly,  Remember  what  was  laid  before,  that  others  ire 
 empty,  while  wc  are  full:  Thoufands  need  all  that  we  can  fpare: 
 And  they  are  members  of  Chrift,  and  of  the  fame  body  with 
 us  :  And  fo  much  as  wc  walk  on  our  appetite,  or  pride,  (0 
 much  the  lefs  wc  have  to  give.  And  he  that  feetb  hi*  Brother 
 in  need,  andfijuttttb  up  his  bowels  ofsompafftjn  from  him  (when 
 he  cannot  deny  fuperfluitics  to  himfelO  bow  dveehtb  the  Love 
 of  God  in  him  /  When  the  poor  tee  fhall  have  altwaies  with  us, 
 that  we  may  alwaies  have  exercife  for  our  love  :  And  he  that 
 gluttcth  his  own  rlefh  to  the  full,  and  giveth  the  poor  but  the 
 leavings  of  hii  luft,  if  it  were  a  thoufand  pound  a  year  that  he 
 giveth,  muft  look  for  fmall  reward  from  God,  however  he 
 may  do  good  to  others. 
 
 More  particular  Dite&ions  may  be  as  fjlloweth. 
 
 Direct.  1,  Uadcrftand  well***  much  the  ft  jk  in  t  bit  lap  fed 
 ft  at  9 n  our  enemy  ,  and  how  much  gulofity  doth  flnngthen  it 
 againft  ui ,  and  how  much  of  the  work  of  grace  lyeth  in  refin- 
 ing and  overcoming  it  >  and  whit  need  we  have  to  ferve  the 
 Spirit,  and  not  to  be  helpers  of  the  flefh  :  And  the  true  conti- 
 deration  of  thefc  things  maydj  much,  Gal.  5.17,18,19,12,23. 
 Kom.  8.6,7,8,9,10,13. 
 
 Dircft.  2.  Setjour  felvesto  the  VPor\ofGodaecordingto  your 
 
 feveral 
 
Tie  Life  of  Faith. 
 
 fever al  places  \  and  live  not  idly  :  And  then  marl^wbat  helpeth  or 
 b'r.deretb  you  in  your  &orJ(.  If  you  pfay  nor  the  loitering  hy  - 
 pocntcs,  but  make  your  duties  the  ftrioM  bufxntfs  of  all  y.iur 
 lives,  you  will  quickly  find  how  inconiiftcnt  a  bruitijh  appetite, 
 and  a/wl?M>,  and  a  curious,  coftly,  and  time-wafting  pampering 
 of  thefl  (h,  is  with  fucha  Chriftian  life. 
 
 Direct.  3 .  Study  well  tbt  life  of  Cbrift,  and  tbe  example  of  the 
 ancient  S aim f.Rcmcmbcr  what  dyct  was  in  u(e  with  Abrabamy 
 Ifaac  and  Jacob  ;  with  the  Apoftlcs,  and  holicft  fervants  of 
 Chrift.    And  that  it  was  Solomon  the  mod  voluptuous  King  of 
 Ifrael,  that  was  told  by  h is  Mother,  that  it  is  not  for  Kings  to 
 drin\  wine,  lut  for  than  that  are  of  a  forrcwfulbeart :  And  that 
 the  defcription  of  the  luxurious  then  was  [riotous  eaters  offle/h, 
 Pxov.31.5.  &  23.  20.  And  that  it  was  the  mark  of  fLfhiy  He- 
 reticks,  to (e aft  themfelves  without  f^ar,  Judc  12.  And  that  they 
 were  deftroyed  by  Gods  wrath,  though  th  y  had  their  defire 
 who  murmured  for  want  of  fLfli,  after  many  years  abftinence 
 in  a*toilderncfs  i  and  it's  called,  Askjng  meat  for  their  luft,  Pfal. 
 78.  18.  1  doubt  many  of  our  fervants  now,  would  be  difcon- 
 tcnted,  and  think  their  bellies  too  hardly  ufed,  if  they  had  no 
 better  than  the  mil\  and  honey  of  the  Land  of  Promifc »  yea  01 
 the  Onions  and  flefh  pots  of  Egypt. 
 
 Direct.  4.  Think  what  a  bjfe  and  fwinifh  kjndof  fin  it  is% 
 to  be  ajl&ve  to  ones  guts  or  af petite :  And  how  far  it  is  bclow,not 
 only  a  Chriftian,  but  a  man,  and  what  a  (hame  to  humane 
 nature. 
 
 Diretft.  5.  Look^often  to  tbegrave,  and  obferve  thofe  skulls 
 info  which  once  the  pleafant  mears  and  drinks  were  put »  and 
 thofe  jaws  that  were  fo  oft  employed  ,  in  grinding  for  the 
 belly  :  And  remember  how  quickly  this  will  be  your  cafe,  and 
 think  then  whether  fuch  a  carkafs  defervefo  much  care,  and 
 coft,  and  curiofity,  to  the  ncele&  and  danger  of  an  immortal 
 foul.  y  '  : 
 
 Direct  6.  Lay  a  conft ant  Lav  upon  your  appetite,  and ufr  it 
 not  to  be'pleafed  without  caufe  and  benefit »  but  ufc  it  to  a  whole- 
 fine,  but  nota/wff,  a  daftly*  a  curiaus,  or  a  delicious  food  :  And 
 ufe  will  make  intemperance  to  be  loathfomc  to  you,  and  tem- 
 perance to  be  fwcet. 
 pjre#.  7.  Learn  fo  much  rcafon  as  to  k>nw  truly  wlat  is 
 
 O  0  o  tnoft 
 
474  r*e  L*Je  °f  ****&• 
 
 Moftc<iHduetbletoyourbeAltb,yotbfoYqnantity  and quality  -,  and 
 mirk  what  dileafes  and  deaths  are  ufually  caufcd  by  exccfs  : 
 It  is  marc  reafonable  to  be  temperate  for  frevention  oidi[eafes% 
 than  under  the  f  otfer  and  feeling  of  them  j  when  pain  and 
 ileknefs  force  you  to  it,  whether  you  will  or  nor.  If  you  will 
 not  obey  God  fo  carefully  as  your  Phyfician  i  yet  obey  the 
 f  reverting  counfets  of  your  Phyfician,  before  you  need  his  €uring 
 counfd. 
 
 DirecSr.  &  Negled  not  the  manly  and  the  fared  delights 
 which  Cod  aBovreth ;  I  mean,  the  fleafures  ofboneft  labours,  and 
 of  your  calling,  and  of  redding  and  knowledge,  ofmeditjtion  and 
 frayer,  and  of  a  weB  ordered  foul  andlifeyznd  of  the  certain  hofe$ 
 tfendlefs  glory.  Live  upon  thele,  and  you  will  eafily  fptre  the 
 xicfhly  plcafures  of  a  Swine. 
 
 CHAP.    XVII. 
 
 Htf  U  eonqutrfloth  and  idlenefs  hy  the  Life  of  Faith. 
 
 TH  E  third  fin  o(Sedomt  and  of  abufed  Profperity,  is  Idle* 
 neflt  Ezek;  16.  49.  Concerning  which  I  (hall  rirft  tell  you 
 the  nature  and  fignt  of  it,  and  then  the  evil  of  it ,  and  then  give 
 you  more  particular  Directions  againft  it:  Bjt  this  alfo  but 
 briefly,  becaufc  I  have  done  it  more  largely  in  my  Chrifiian 
 Vire&ory. 
 
 I.  That  you  may  know  who  arc  guilty  of  this  fin,and  who 
 not,  I  (hall  fir  ft  prcmifc  thefc  Proportions . 
 
 1.  Nothing  but  affability  will  excufe  any  one  from  the  or- 
 dinary labours  of  a  lawful  calling  .  Riches  or  honours  will 
 excufe  none.  They  are  thefubjecis  of  God,  as  well  as  others 
 that  have  lets  :  And  he  that  hath  mod,  hath  moft  to  ufe,  and 
 mod  toanfwer  for :  To  whom  men  commit  much,  of  them 
 they  require  the  more,  Lukf  12. 48.  &  19.  23.  Greatnefi  and 
 wealth  is  fo  far  from  excufing  the  forbearance  of  a  calling, 
 that  it  will  not  allow  any  one  the  omiflTion  of  one  hours 
 labour  and  diligence  in  his  calling.  If  God  give  the  Rich  mrt 
 mages  than  others  t\d  unrcafonablc  to  think  that  therefore  they 
 BMy  4?  left  mrkj  , 
 
 t,  Yet 
 
Tkt  Life  of  Faith.  475 
 
 2.  Yet  when  meet  neceffvy  compelleth  the  poor  to  labour 
 mort  then  die  they  were  obliged  to  do,  even  to  the  detriment 
 of  their  health,  or  fhorfening  of  Gods  Worfhip,  the  rich  arc 
 not  bound  therefore  to  irritate  them,  and  to  incurr  the  fame 
 inconveniencics  v  beciuie  they  hive  not  the  fame  nee effities.  As 
 in  their  &ytty  the  rich  is  not  allowed  to  tike  any  more  for  quan- 
 tity or  quality  ,  than  is  truly  for  their  goodt  anymore  than  the 
 foor ;  but  they  are  not  bound  to  live  as  thofe  poor  do,  who 
 want  that  either  for  quantity  or  quality,  which  is  truly  for  their 
 go»d  i  fo  is  it  aUb  in  this  «afc  of  labouring. 
 
 3.  The  labours  of  every  ones  calling  muft  be  the  ordinary 
 1  hnfmeft  of  hit  life^  and  not  a  little  now  and  then  inftcad  of  a  re*. 
 
 .creation.    If  it  be  a  mans  callings  he  mud  be  conflant  and  la- 
 borious in  if. 
 
 4.  Yea  no  interpefed  recrtathn  or  idlenefs  is  lawful,  but  thaC 
 which  cither  is  neceffitated  by  dtfahility,  or  that  which  is  need* 
 full  to  fit  the  wind  or  body  for  its  work  ;  As  whetting  to  the 
 mower, 
 
 5.  Ail  mens  callings  tyc  them  not  conftantly  to  one  kjndofU* 
 hour  \  but  fomc  may  be  put  to  vary  their  employments  every 
 day :  as  poor  men  that  live  by  going  on  errands,  and  doing 
 other  mens  buimefs,  under  fevers!  Matter*,  feveral  waics  :  And 
 as  many  rich  people  whofe  occaOons  of  doing  good  may  often 
 vary, 
 
 6.  The  rich  and  honourable  are  not  bound  tothefantekjui 
 of  labour  at  the  poor.  A  Magiftrate  or  Faftor  is  not  bound  to 
 follow  the  Plow  >  nay,  he  is  bound  not  to  do  it  ordinarily,  left 
 he  neglcft  his  proper  and  greater  work.  Some  mens  labours 
 are  with  the  hand,  and  fome  mens  with  the  head. 
 
 7.  Every  man  mould  chufc  that  calling  which  is  mod  agree- 
 able to  his  mind  and  body :  Some  are  fuong,  and  Tome  are 
 weak  :  fome  are  of  quick  wits,  and  fome  are  dull  ;  All  ihould 
 be  designed  to  that  which  they  are  fittcft  for. 
 
 8.  Every  one  mould  chufe  that  calling  (if  he  be  fit  for  it)  in 
 which  he  may  be  mofi  ferviceable  to  God,  for  the  doing  of  the 
 greauft  good  in  the  world :  and  not  that  in  which  he  may  have 
 mofi  eafe,  or  wealth,  or  honour ;  God  and  the  publick  good 
 muft  be  our  chicfeft  ends  in  the  choice. 
 
 $.  And  in  the  labours  of  our  calling,  the  getting  of  riches 
 
 Coo  2  muft 
 
476  The  Life  of  Faith. 
 
 mult  never  be  out  principal  end:  Rat  wc  mult  labour  to  do  the 
 moltpublick  good,  and  to  pleafc  God  by  living  in  obtdiencc 
 to  his  commands. 
 
 io.  Yet  every  man  rauft  defire  the  fuccefs  of  his  laboured 
 the  bkfling  of  God  on  it,  and  may  continue  his  work  as  beft 
 tendcth  to  fuccefs.  And  though  wc  may  nut  hbour  to  be  rich, 
 Pro  v.  23  4.  as  our  principal  end  >  yet  we  muft  not  be  forma) 
 in  our  callings-,  nor  think  that  God  is  delighted  in  our  meer 
 toil,  to  fee  men  fill  a  bottomlcfs  vcflcl  \  but  we  muli  endeavour 
 after  the  mod  fuccefsful  way,  and  pray  for  a  juft  profperity  of 
 our  labours :  and  when  God  doth  profper  us  with  wealth, we 
 muft  take  it  thankfully  (though  with  fear)  and  ufc  it  to  his 
 (ervice,  and  do  all  the  good  with  it  that  weean,  1  Cor,  \6.  2. 
 Lay  by  as  Gcdbatb  proftered  every  man,  Ephef  4  28.  Let  kin* 
 wor\with  his  hands  the  thing  tbatis-gocd,  that  be  may  have  to 
 give  to  him  that  needeth,\\Xf&%  \.  9.  Let  the  brother  of  low  degree 
 rejyce  in  that  he  is  exalted. 
 
 1 1 .  The  lownefs  of  a  mans  catiing,ot  bafenefs  of  his  employment; 
 will  not  allow  him  to  be  negligent  or  weary  of  if,  or  uncom- 
 fortable in  it :  Seeing  God  muft  be  obeyed  in  the  lowcft  fcr- 
 Viccs,  as  well  as  in  thchigheft  *and  will  reward  men  according 
 to  their  faith fol  labour,  and  not  according  to  the  dignity  of  their 
 place :  And  indeed  no  fervice  mould  be  accounted  love  and  bafe% 
 which  is  fincerely  done  for  Co  great  and  high  &  Mafter,  and  hath 
 the  promifc  of  fo  glorious  a  reward,  Col.  323,  24. 
 
 1 2.  The  greater  and  mire  exeellent  any  mans  w^and  calling 
 Uy  bit  idlenefs  and  neligence  is  the  greater  fin.     It  is  bad  in  a 
 Tlowntan,  or  any  day-labourer  i  but  it  isfarmrfe  in  a  Mini* 
 fter  of  the  Gofpel,  or  a  Magiflrate :  Bccaufe  they  wrong  many 
 and  that  in  the  greaujt'  things,  and  violate  the  greateft  trufl 
 from  God:  Chnli  biddeth  us  pray  the  Lord  of  the  barvefl  to 
 fend  forth  Labourers  into  bit  barveft, Luke  10.27. and  not  proud, 
 covetous,  idle  drones,  that  would  have  honour  only  for  their 
 wealth  and  titles :  And  he  faith,  that  the  Labourer  is  worthy  of 
 bit  hire,  but  not  the  loiterer.    Among  the  Elders  that  rule  the 
 Church,  it  is  eff>ecially  the  labourers  in  the  word  and  djGrine 
 that  are  worthy  of  double  honour.     Dr.  Hammond  notcth  on 
 1  Ihef  5.  12.  that  the  Bifhops  whom  they  arc  required  to- 
 tyow  and  honour,  were  thofe  that  laboured  among  them,  and 
 
 mu 
 
The  Life  ef  Faith.  477 
 
 were  over  them  in  tbeLsrd,  and  adwomjhed  them  \  and  that  it 
 wjs  [_  for  their  workj  fa^  thit  they  were  to  efteern  them  very 
 highly  ift  love.']  The  higheft  title  that  ever  was  put  on  Pafton, 
 was  to  be  [Labourers  together  with  God,  i  Cor.  3   9  3 
 
 And  the  calling  of  Msgijtrate s  alfo  rcquircth  no  imall  dili- 
 gence. Jethro  perfwadcth  Mjfs  to  take  helpers,  not  that  he 
 might  himfclf  be  idle,  but  left  he  (hould  wear  away  himfelf 
 with  doing  more  than  he  could  undergo,  Exod.  18. 18. 
 
 So  the  calling  of  a  Scboolmajier,  and  of  Parents  and  M*ft*fs 
 of  families,  who  have  rational  fouls  to  inftrud  and  govern,  re- 
 quireth  afpecial  diligence  :  And  negligence  in  fuch  is  a  grea- 
 ter fin,  than  in  him  that  ncgle&cthfneepor  horfes. 
 
 So  alfo  it  is  a  great  fin  in  a  Pbyfician,  becaufe  he  doth  neglect 
 we ns  lives  i  and  in  a  Lawyer ,  when  by  floth  he  deftroy  cf  h  mens 
 efhtes :  The  greatnefs  of  the  trufl,  mud  greiten  mens  care. 
 
 13.  He  that  hath  hired  his  labour  to  another  (as  aS:*vanf, 
 a  Lawyer,  a  Phy(ician)  is  guilty  of  a  thievijh  fraud,  if  he  give 
 him  not  that  which  he  hath  paid  for  :  Owe  nothing  to  any  man, 
 but  love,  Rom.13.  Hired  labour  is  a  debt  that  muft  be  paid. 
 
 14.  Religious  duties  wiB  not  excufe  idleness,  nor  negligence  in 
 our  callings :  ( but  oblige  us  to  it  the  more  :)  nor  will  any  bodtly 
 calling  excufe  us  from  Religion*  duties  >  but  both  muft  take  their 
 place  in  their  feafons  and  due  proportions. 
 
 Qjcft.  1 .  But  what  if  a  mart  can  live  without  labour  \  may 
 not  be  forbear  who  needeth  it  not  ?  Anfw.  No,  becaufe  he 
 is  nevcrtheiefs  a  fubjedt  of  God,  who  doth  command  it :  and 
 a  member  of  the  Common-weahh  which  needeth  it. 
 
 Qjcft.  2»  What  if  1  were  not  brought  up  to  labour  *,  am  I 
 hound  to  ufe  it  ?  Anfw.  Yes,  you  mull  yet  learn  to  do  your 
 duty,  aid  repcrt,  and  ask  pardon  for  living  fo  long  in  linful 
 idlcncis.  What  if  you  had  not  been  brought  up  to  pray,  or  to 
 read,  or  to  any  needful  trade,  or  ornament  of  life  >  What  if 
 your  Pirents  had  never  taught  you  to  fftakj  Is  it  not  your 
 duty  therefore  to  learn  it  when  you  arc  at  age,  rather  than 
 not  at  all  > 
 
 Qi.3.  But  what  if  1  find  that  it  burtethmybody  to  labour  i  may 
 I  not  far  bear  i     Anfw,  If  it  fo  hurt  you,  that  you  are  unable  to 
 
 Ooo  3  do 
 
478  Tie  Life  of  Faith. 
 
 doit,  there  1$  no  remedy  :  Nccedity  hath  no  Law  :  Or  if  one 
 fort  of  labour  hurt  you,  when  you  can  take  up  another,  in 
 which  you  may  be  asfcrviceablc  to  the  Common-wealth,  you 
 may  chulc  that  to  which  your  ftrength  is  fuitable  :  But  if  you 
 think  that  every  fudden  fatn  or  wearinefi  is  a  fufficicnt  excufe  -t 
 or  that  fome  real  hurt  will  warrant  you  in  an  idle  life,you  may 
 as  well  think  that  your  firvant>  and  your  Horfc  or  Oxc  may 
 .ceafe  all  their  labour  for  you%  when  they  are  weary :  or  that  your 
 candle  (hould  not  burn,  nor  your  knife  be  ufed  in  cutting,  k>:« 
 caufe  that  ufc  confumcth  them. 
 
 Qaeft.  4.  What  if  1  find  that  worldly  buftnefs  doth  binder  me 
 in  tbeferike  of  God  \  Icannotfray^er  read,  or  meditate  fo  much  ? 
 Anfw.  The  labours  of  your  callings  are  fart  of  the  ferviet 
 of  God :  He  hath  fct  you  both  to  do,  and  you  muft  do  both  ,  that 
 is,  both  fpiiitual  and  corporal  work  :  And  to  quarrel  with  ei- 
 ther, is  to  quarrel  againft  God  who  hath  appointed  them. 
 
 Qucft.  5 .  But  it  it  not  mrldlinefs  when  we  follow  worldly  b*» 
 fmfi,  without  any  need?  Anfw.  1 .  Yes,  if  you  do  it  only  from 
 the  hve  of  the  world,  and  with  a  worldly  mind :  But  not  when 
 you  do  it  in  obedience  to  Gody  and  with  a  heavenly  mind.  2.  He 
 cannot  be  faid  ro  have  noneed*  who  hath  a  body  that  necdeth 
 it,or  liveth  in  a  Com  non-wealth  that  needeth  it,  and  is  a  Cub  Jed 
 to  God  who  commandeth  it. 
 
 Qj/ft.  6,  But  what  if  I  find  by  conftant  exferince,  that  my 
 foul  is  more  worldly  after  worldly  buftnefs^  and  more  cold  and  alie- 
 nated from  G?d  f     Anfw.  What  if  you  mould  find  it  fo  after 
 giving  U  the  foot)  oxvifiting  the  /td^,  or  providing  for  your 
 family?   What  then  muft  you  do?  You  muft  lament  the  car- 
 nality of  your  minds%  and  beg  p{  God  for  fuch  grace  as  may 
 fit  you  for  your  duties  :-  And  not  caft  rff  your  duty,  becaufe 
 you  ate  Co  bad  i  but  labour  to  be  better,  and  to  do  it  better. 
 And  a.  You  muft  not  judge  of  the  benefit  only  by  frefent  feel- 
 ing 1  But  if  God  hath  pomifed  a  btefling  tc  you,  believe  it  y  and 
 you  (hall  certainly  meet  with  it  at  the  !aft.  .Msny  a  one  thinks 
 that  to  forfake  all  bodily  labour,  and  to  dc  nothing  but  the 
 duties  of  Religion,  doth  benefit  them  morr  at  the  prefent  *, 
 whem  perhaps  in  a  little  time,  the  ficknefs  of  their  bodies,  or 
 the  melancholy  dcftra&ion  of  their  mii;t  s,do:h  lofc  them  more 
 thin  they  had  gottcn,and  make  them  unfit  for  almoft  any  duty 
 
 at 
 
— —  _ »  ——I 
 
 The  Life  of  Faith.  479 
 
 at  all.  And  many  a  one  that  think  their  fpiritual  benefit  is 
 interrupted  by  their  callings,  do  find  all  Gods  Promiics  ful- 
 filled at  lift,  to  their  fitisfa&ion. 
 
 Q^eft.  7.  But  is  it  not  lawfultofet  ones  felf only  to  Religion,  at 
 John  Baptift,  Anna,  &c.  did  i 
 
 An\*.  It  is  a  duty  to  be  as  religious  as  yon  can :  But  it  is 
 alfo  a  duty  to  labour  in  your  calling,  and  do  all  the  good  you 
 can  to  others.  The  aged  and  imftcnt  that  cannot  labour  in  a 
 calling,  are  excufed  from  it ;  And  they  that  give  up  themfclves 
 to  the  Migiftracy,  Mmiftry,Phyfick,  &c.  mud  meddle  with 
 no  lower  things,  which  would  hinder  them  in  the  higher.  Bur 
 no  man  can  be  excufed  fiom  doing  all  the  good  he  can  to 
 othcis,  by  any  pretences  of  looking  to  his  foul ;  For  he  can  no 
 way  more  furcly  further  his  falvation  >  no  r  cahc  hinder  it 
 more,  than  by  finful  negligence  and  floth. 
 
 Qjeft.  S.  But  if  as  net  labour  and  toil  a  cur  ft  ufon  Adam  afe 
 ter  bit  fin  ?  and  any  man  that  can  may  labour  to  efcape  a  curfe. 
 
 Anfvr.  1 .  ddam  in  innocency  was  fct  to  drefs  and  keep  the 
 Garden.  2.  The  curft  was  in  the  toil  and  the  fruflration  of  his 
 labour.  3.  And  even  that  is  fuch  a  curfe,  as  God  will  not 
 take  off*  or  remit. 
 
 Queft.  f.  Votbnet?iu\faytofervantf%  If  yecanbtfrte,ufc 
 it  ratbtr  I    Anfra.  Tiut :  But  he  faith  nor,  If  you  can  be  tdle% . 
 vfc  it  rather.    Kfree  man  may  n^ri^as  hard  as  a  bondman. 
 
 Qocft.  10.  May  not  a  man  that  hath  fever al  callings  'before 
 k'my  chufe  the eapeft  f  Anftv.  Not  mcerly  or  chiefly  becauft  it 
 is  eifit :  but  he  muft  chufc  the  moil  profitable  to  the  common 
 good,  be  it  cane  or  hard,  if  it  be  fuch  as  he  can  undergo.  Yet 
 he  may  avoid  fuch  a  calling,  as  by  tyring  his  body,  indifpofetb 
 him  to  fpiritual  things  i  or  by  taking  up  all  his  time,  will  de- 
 prive him  of  convenient  lcifurc  for  things  fpiritual.  Bait  he  that 
 only  to  cafe  his  rlelh,  doth  put  by  more  profitable  employ- 
 ments, becaufc  they  willcoft  him  labour,  doth  fcrvc  his  flcflv 
 and  caft  off  his  duty  to  his  God. 
 
 '  ■■  *  ■  J  ■■■!■■ i. 
 
 H.  Thefigns  oiwealtbyidlenefstte  thefe  : 
 
 U  When  men  tbink.it  unntctfarf  for  tbtm  to  labour  confiantlp 
 and  diligently,  becaufe  tkey  art  rich,  and  can  live  without  it  \  or 
 becaufc  they  arc  art  at  f  and  it  is  belt*  them.  The  confutation 
 
 of* 
 
 — 
 
480""  The  Life  of  Faith. 
 
 of  which  crrour,  I  gave  you  before,  and  (hall  give  you  more  of 
 it  anon  The  per  in  f/>irir,thirik  not  a  laborious  fife  below  them. 
 iJVbenrnen  have  time  to  [fare :  This  is  &  moil  evident  mark 
 ofldlencfs:  For  God  hath  given  us  no  time  in  vain  i  but  hath 
 given  us  full  work,  for  all  our  rime.     They  that  have  time  to 
 pity  away  ncedkfly,  to  fl:ep  away  ncedkfly,  to  prate  away 
 rccdlcfly,  do  tell  the  world  that  Sod m's  Idlenefs  is  rhcir  fin, 
 Efpccially  poor  fouls,  who  arc  yctunfan&ilicd,  and  arc  Gran- 
 gers ro  a  renewed  heart  and  life,  and  arc  utterly  unfit  to  die, 
 O  what  abundance  of  important  work  have  theft:  to  do  ?  And 
 cm  they  b:  idle,  while  all  this  lycth  undone  ?    Indeed  if  they 
 are  in  defpair  of  being  hved>  it  is  no  wonder :  And  one  would 
 think  by  their  lives  that  they  did  defpair  :  For  furely  a  man  fo 
 ncer  another  world,  that  mud  be  in  Heaven  or  Hell  for  ever, 
 would  never  live  idly,  if  he  had  any  good  hope  that  hisen4ea- 
 vours  (hould  not  be  all  in  vain.     The  poor  in  fpirit  have  *no 
 time  to  fpare  :    Ltbour  is  their  life  :    Eternity  is  (till  before 
 their  eyes :   Ncccffity  is  upon  them  i   and  they  know  the  wo 
 thatfollowcth  Idlenefs :    Repentance  for  fin,  and  negligence 
 pall,  is  a  confttnt  fpur  to  future  diligence.     And  their  work  is 
 iweet,  and  incomparably  more  pleafant  to  them  than  Idlenefs. 
 If  the  Devil  be  fo  diligent,  becaufe  he  knoweth  that  his  time 
 isQiort,  Rev.  1212.  it  is  a  flume  to  them  that  arc  not  fo,  who 
 call  themfclves  the  fervants  ofthe  Lord. 
 
 3.  When  mens  labour  bath  but  the  time  that's  due  to  Recrea- 
 tions and  Recreation  and  Idlentfs  hath  the  gteutpart  of  time 
 ihafs  due  to  labour.  The  labour  of  the  idle  Sodomite^  is  like  the 
 Religion  of  the  nferved  Hypocrite  :  It  is  but  the  leavings  of  the 
 fl*fh%  or  (bmewhat  that  cometh  in  upon  the  by.  But  God  is 
 not  unconftant  in  his  mercies  unto  us :  He  is  ftiB  prefer  ving  us, 
 and  maintaining  us :  The  Angels  are  ftiV  guarding  m  ;  The 
 faithful  Minifies  of  Chriftare  constant  in  teaching  us(and  lorh 
 that  Satan  (hould  hinder  them,  and  five  their  labour  :  )  Faith- 
 ful  Magiftiafcs  alfo  voatc h  continually^  to  be  a  terrour  to  evil 
 <ioers,  and  a  praffe  to  them  That  do  well,  as  the  Minifters  of 
 God  for  our  good :  And  can  a  (hort  and  idle  kind  cf  labour- 
 ing then  excufc  us?  Child]  bid,  It  was  his  megt  to  do  bis 
 Fathers  mil,  when  he  was  endeavouring  mans  falva- 
 tion,  John  4.  34,     And  that  bemuftdttbemrk^vf  bimtbai 
 
 fat 
 
Tie  Life  rf  Fditb.  48  i 
 
 fent  bint  while  it  was  day,  John  9.  4.  And  (hall  Idlcncfs  be  ex- 
 cufed  in  u$  >  even  in  us  who  mult  be  judge d  according  to  our 
 ir*rJ^,Rcv.  22.  12.  M*kJu3-34-  by  him  that  hath  command- 
 ed cvciy  man  his  work  t  Yea  when  wc  arc  redeemed  and  pu- 
 rified to  be  ztahus  of  good  workj,  Titus  2. 14.  and  are  bit  works 
 maujhip  created  togoodworfy  in  Cbrift,  which  Gcd  hath  orduin- 
 ed9  that  wejbjuld  walkjn  them,  EpheC  2.  10. 
 
 4.  When  men  ma\e  a  great  matter  of  all  their  labour  \  and  of 
 (hat  which  to  a  diligent  man  is  (mall.  The  Haggard  hath  his 
 thornh$dgt%anda  Lion  in  there  ay,  Prov.22.13  &  26.13,15,16. 
 But  the  diligent  fay,  when  they  have  done  their  beft,  We  are 
 unprofitable  Jervants  :  Nothing  is  fo  weary  to  them  as  unpro- 
 fitable idlcncfs  (except  hurtful  wickednefs.)  They  think  mil, 
 O  how  fhort  is  time  !  and  how  much  work  is  yet  undone ! 
 And  as  every  faithful  Minifter  in  his  calling,  is  never  fo  well 
 pleafcd,  as  when  he  dotbmoft  for  the  good  of  fouls » fois  it  with 
 every  faithful  Cbriftian  in  his  place.  A  Candle  if  it  benoe 
 burnt,  is  loft,  and  good  for  nothing. 
 
 5.  The  idle  Sodomite  hath  a  mind  which followetb  the  affeQtons 
 of  bit  body  :  And  as  foon  as  his  body  is  a  little  weary,  bia 
 wind  is  fo  too,  and  furTercth  the  wearinefs  of  the  body  to  pre- 
 vail :  Becanfe  the  flefh  is  King  within  them.  Nay  a  flnhful 
 mind  doth  oft  begin,  and  they  arc  weary  to  loo\  upon  their 
 wor(y  or  to  tbink^ofit,  before  it  hath  wearyed  the  body  at  all : 
 And  what  they  do,  they  do  unwillingly  -,  becaufe  they  are  in 
 love  withidlencfs,  Mai.  1.  13.  But  the  lowly  and  laborious  are 
 in  love  with  diligence  andwori^:  and  therefore  though  they  can- 
 not avoid  the  wearynefs  of  the  body,  their  willing  minds  will 
 carry  on  the  body  as  far  as  it  can  well  go.  The  diligent  woman 
 workftb  willingly  with  her  hands  >  her  candle  goeth  not  out  by 
 nighty  &c.  Prov.  31.13,  &c.  Servants  muft  do  fervice  with 
 good  will,  as  to  the  Lord,  Ephcf  6.  7.  If  Minifteis  preach  and  la- 
 bour willingly,  they  have  a  reward,  1  Cor.  9.  17.  But  not  if 
 they  arc  only  driven  on  by  neceffity,  and  the  fear  of  woe,  1  Pet. 
 5.  2.  What  (hall  we  do  willingly,  if  not  our  duties  ?  He  that  /w- 
 tth  wiJlingly,  tnd  fervetb  God,  and  followeth  his  labour  unw*'~ 
 ingly,  (hall  be  rewarded  according  to  bit  wiJl. 
 
 6.  The  idle  Sodomite  doth  love  and  chufethat  kjnd  of  life 
 which  is  eafioft,  and  hath  leaft  work  to  b:  den:.    This  is  the 
 
 Ppp  "chief 
 
482  7he  Life  of  Faith, 
 
 cMcf  provilion  by  which  he  fultilleth  his  flcihly  luft.  An  idle 
 f rvart  thirketh  that  the  beft  place,  in  whxh  he  (hall  have moft 
 eafc  and  fulnefs.  An  idle  Parent  will  caft  ill  the  burden  of  his 
 childrens  teaching,  upon  theSchoolmafter  and  the  Paftor.  An 
 idle  Minifier  thmkethhimfclf  beft.whcre  he  may  have  no  more 
 labour,  thsn  what  tendeth  to  his  publick  ipplaufc  •,  and  when 
 heharh  the  weft  wealth  and  bencur,  and  leaft  to  d»,  he  taketh 
 that  to  be  the  flouii(hing  profpenty  of  the  Church.And  indeed 
 if  our  calling  were  like  the  fouldurs  to  kjB  mm,  and  not  liker 
 the  Surgeons  to  cure  them,  we  might  think  it  is  the  beft  time, 
 when  we  hive  lcaft  employment. 
 
 But  the  faithful  fcrvant  will  be  mod  thankful  for  that  ftatc 
 of  life,  in  which  he  doth  moft  good  :  And  as  he  taketh  doing 
 good,  to  be  the  furcft  way  of  getting  and  receiving  *  fo  he  taketh 
 the  good  of  another  as  his  own  >  and  mothers  neceffityis  his 
 nec< (firy  :  He  knowcth  that  he  is  beft,  who  is  likeft  unto  God  > 
 and  that  is  he  that  is  the  mod  abundant  in  love,  and  doing, 
 good  :  Like  the  Sun  that  never  reftethfrom  moving  or  giving 
 light  and  heat.  The  running  fpring  is  pure,  when  the  ftanding 
 water  is  muddy  and  corrupt ;  The  cciTation  of  motion  quick- 
 ly mcrtificth  the  blood  :  He  that  faid  as  to  works  of  cha- 
 nty, Be  net  weary  of  well  doing  \  for  in  due  time, you  jhaQ  reap,  if 
 you  faint  not*  Gal.  6.$.  hath  laid  fo  too,  as  to  our  bodily  la- 
 bour in  our  common  callings  in  the  world,  2  *Ibef.  3.13, 
 
 I  know  that  a  fervant  may  be  glad  of  a  place  where  he  is 
 not  opprciTed  with  unrcafonable  labour,  and  where  he  hath 
 competent  time  for  the  learning  of  Gods  Word  :  And  a  poor 
 man  may  be  glad  when  he  is  freed  from  nccefllty  of  doing  that 
 which  is  to  his  hurt :  But  other  wife  no  man  but  a  fle(hly  bruit 
 will  wi(h  or  contrive  for  a  life  of idlcncfc. 
 
 Object.  Is  it  not  [aid,  Bleffed  are  the  dead,  for  they  reft  from 
 their  labours  ?Rtv.  14.13.  Anf.  True  :  but  mark  that  their 
 workj  follow  them :  And  what  are  the  works  which  follow  you  ? 
 And  note,  that  it  is  not  work  or  duty  that  they  (hill  reft  from  ; 
 (For  tbey  rtft  not  crying,  Hdy,  Holy,  Holy  Lord  God  Almighty, 
 &c.)  But  it  is  only  their  labours  >  that  is,  the  painful  fort  of 
 n>or\and[ufftring ,  proper  to  this  finful  life.  The  bleflcd  in- 
 deed are  freed  in  Heaven  from  this  >  becaufe  they  were  not  fr  ted 
 fin  it  on  earth,  as  (he  ungodly  and  flothful  fcrvant  are. 
 
 7.  Laftly, 
 
The  Life  oj  Frith.  ^ 
 
 7.Liftly ,  Idlertefs  is  feen  by  the  vtorkjhat  is  wm/w^Pro.24.30, 
 The  fluggards  Vineyard  is  overgrown  with  weeds.    If  your 
 fouls  be  unrenewed,  and  your  aflfuranceoffalvation,  and  evi- 
 dences yet  to  get,  and  few  the  better  f©r  you  in  the  world, and 
 you  arc  yet  unrctdy  for  death  and  judgment,  you  give  too  full 
 aproofofidlenefs.    The  diligent  woman,  Trov.  31.  i6,&c. 
 could  Qkw  her  labours  in  her  freafurcs,  her  Vineyard,   the 
 cloathing  and  provifons  of  her  family,  dec.  (hew  yours  by  the 
 good  which  you  hive  done  in  the  woild,  and  by  the  prepara- 
 tion of  your  fouls  for  a  better  world.    Let  every  man  prove  bit 
 cvpnvpork^y  that  be  may  have  re'yycingin  bim ft  If  alone,  and  mt 
 itt  4<:fbrr?Gal..6.  3,4.  What  cafe  arc  your  children  in?  Arc 
 they  taught,  or  untaught  ?   What  cafe  is  your  foul  in  ?  your 
 fruit  muli  judge  you. 
 
 III.  The  mifchiefsof  this  Sodomitical  Idlcnefs,  and  the  rca- 
 
 fons  agiin'ii  it,  arc  (briefly^  thefe. 
 
 i.  It  is  Contrary  to  the  aftive  nature  of  mans  foul  \  which  in 
 a&ivjry  exceedeth  the  fire  it  felf.  Ic  is  as  natural  fora  foul  to 
 bzattivt,  as  for  a  (lone  or  clod  ofeirth  to  lie  (till.1  And  this 
 active  nature  animatcth  the  pifflvc  body,  to  move  it,  and  ufe  it 
 in  it's  proper  work.  And  (hould  this  heavenly  fire  be  impri- 
 foncd  in  the  body,  which  it  (hould  command  and  move  ?  Pfjl. 
 104.  23.  Man  gotth  forth  to  h*  x^or\  and  to  his  labour  till  the 
 tvining, 
 
 2.  It  is  contrary  to  the  common  caurfe  of  nature.  DoththeSun 
 Chine  for  you  as  well  as  for  others  ?  or  dorh  it  not?  Doth  all 
 the  frame  of  nature  continue  in  its  courfc  (the  air,  the  wat.rs, 
 the  fammrr  and  winter)  for  you  as  well  as  for  others,  or  not  ? 
 If  no *,thcn  you  take  not  your  felves  beholden  to  God  for  them: 
 And  if  you  have  no  ufe  for  the  Sun  and  other  creatures,  you 
 have  no  ufe  for  life  :  for  by  them  you  live.  But  it  yea,  then 
 what  is  it  that  they  fcrvc  you  for  ?  Did  G  jdever  frame  you  fo 
 glorious  a  rctinuue,  to  attend  you  only  to  fl:ep,  and  laugh, 
 and  play,  and  (o  be  idle  ?  what,  is  all  this  for  no  higher  an  end  > 
 or  rather  do  yon  not  by  your  idlcnefs  forfeit  life,  and  all  thefc 
 helps  and  maintainers  of  your  lives  ? 
 
 3.  It  [is  an  unthankful  reproach  and  blafthemy  againfr  tie 
 
 Ppp  2  Go** 
 
484  Tte  L*f*  °f  F*it&* 
 
 God  0/  Nature  >  yea  and  againft  the  Lord  your  Redeemer  i  to 
 think  that  the  wife  Almighty  God,  did  mike  fo  noble  a  thing 
 as  a  foul,  and  place  it  in  To  curious  an  engine  as  the  body, 
 where  fpints,  and  blood,  and  heart,  and  lungs,  arc  never  idle, 
 but  in  conftant  motion  >  and  that  he  hath  appointed  us  fo  glo- 
 rious a  retinue  as  aforcfaid,  and  all  this  to  do  nothing  with,  or 
 wotfc  than  nothing?  To  fleep,  and  rife,  and  drefs  your  felvcs, 
 and  calk,  and  cat,  and  drink  >  to  tell  men  only  that  you  are  not 
 dead,  left  they  (hould  miflake,  and  bury  you  alive  ?  what  is  it 
 but  to  put  a  (corn  on  your  Creator  and  Rcdcemcr,to  live  as  if 
 he  had  created  and  redeemed  you  for  no  better  and 'nobler 
 ends  than  thefe  ? 
 
 4.  You  do  as  it  vtere  fray  for  dcath^  cr  frovo\e  God  to  takf 
 away  your  lives.  For  if  they  be  good  for  nothing  elfe  but  idlc- 
 mC$y  and  bcaftly  pleafarcs,  why  (hould  you  expect  to  have  them 
 continued  ?  or  at  Icaft,  why  (hould  he  not  ufe  you  as  Ntbucbad* 
 *f£%4r,and  takeaway  your  rcafen,  and  turn  you  into  beads, 
 if  the  life  and  plcafure  of  a  beaft  be  all  that  you  defire  ?  Could 
 not  you  cat,  and  drink,  and  deep,  and  play,  without  an  intel- 
 lectual foul ?  Cannot  the  birds  make  their  nc/b,  and  breed, 
 and  feed  their  young,  and  fit  and  ling,  without  an  intellectual 
 nature?  Cannot  a  fwine  have  his  eafe,  and  meat,  andluft, 
 without  reafon  ?  what  (hould  you  do  with  reafon  for  fuch 
 mfes? 
 
 5.  Toufietf  aftupidfetijl.fi  hearty  that  can  live  idly,  and  have 
 fa  much  to  do  \  and  have  to  many  ffurrs  to  roufc  you  up  :  To 
 live  continually  in  the  fight  of  God,  to  have  a  foul  fo  ignorant, 
 fo  unbelieving,  fo  unholy,  fo  unfurniQied  of  faith  and  love,  fo 
 unready  for  death,  to  uncertain  of  falvation  *  nay  in  fuch  ap- 
 parent danger  of  damnation,  and  to  be  (till  uncertain  of  living 
 one  day  or  hour  longer  ,  and  yet  to  live  idly  in  fuch  a  cafe,  as  if 
 ill  were  wcll,and  your  work  were  done,andyou  had  no  more 
 to  fear  or  care  for :  O  what  a  mad,  what  a  dead, what  a  fottifh 
 kind  of  foul  is  this !  to  fee  the  graves  before  your  eyes  v  to  fee 
 your  neighbours  carryed  thither  \  to  feel  the  tokens  of  morta- 
 lity daily  in  your  (elves  *,  to  be  called  on  and  warned  to  pre- 
 pare, and  yet  under  this  to  live  as  if  you  had  nothing  to  do,  but 
 to  (hew  your  felvcs  in  the  neatcft  drefs,  and  as  a  Peacock,  to 
 rpicad  your  plumes  for  your  felvcs  and  others  to  look  upon,or 
 
 to 
 
Tie  LiftofFaitk.  485 
 
 to  pamper  a  carkafs  for  worms  and  rottennefs !  O  what  a  de- 
 plorable cafe  is  this  !  The  Lord  pitty  you,  and  awaken  your 
 understandings,  and  bring  you  to  your  wits,  and  you  will  then 
 wonder  at  your  own  ftupidity. 
 
 6.  ldlenefs  is  a  fin  which  is  contrary  to  Gods  univerfal  Law  : 
 The  Law  which  extended  to  all  times  and  places.  Adam  in 
 innocency  was  to  labour :  He  that  had  all  things  prepared  for 
 his  fuftcnance  by  God,  was  yet  himfclf  (o  labour :  He  that  was 
 Lord  of  all  the  world,  and  was  richer  than  any  of  our  proud 
 ones  whofoever,  was  yet  to  drefs  and  keep  the  garden.  Cain 
 was  a  tiller  of  land,  and  Abel  was  a  keeper  of  cattel,  when  they 
 were  heirs  of  all  the  earth.  Noah  alio  was  Lord  of  all  the 
 world,  and  richer  than  you,  and  yet  he  was  an  Husbandman. 
 Abraham,  Jfaac  and  Jacob  were  Princes,  and  yet  keepers  of 
 Iheep  and  cattle  :  It  is  not  a  bare  pcrmifiion,  but  a  precept  of 
 diligence  in  the  fourth  Commandment  [Six  daies  jhalt  thou 
 labour,  and  do  all  that  thou  baft  to  do.~]  ChrUt  himfclf  did  not 
 live  idly,  but  before  his  Miniftry  theyfaid,  Mark^6.  3.  Is  not 
 this  the  Carpenter  i  And  afterward  how  inceflantly  was  he  do- 
 ing good  to  mens  bodies  and  fouls  ?  And  what  laborious  lives 
 did  his  Apoftlcs  live?  Sec  2  Cor.  6.  5.  &  n.  23,  AtisiS.j. 
 And  are  you  exempt  from  the  univerfal  Law  > 
 
 7.  T)U  flstw  abafe  and flejkly  wind.  The  nohlefl  natures  are 
 the  moft  adive,  and  the  bafeft  the  mod  dead  and  dull.  The  earth 
 ii  not  bafcr  than  the  fire,  in  a  greater  degree  than  an  idle  foul 
 is  bafcr  than  one  that  is  aUive ,  and  fpendeth  themfelves  in  do- 
 ing good.  Methinks  your  Pride  it  felf  (hould  keep  you  from 
 proclaiming  fuch  a  dead  and  earthen  difpofition. 
 
 8.  ldlenefs  is  of  the  fame  kjnd  with  fornication,  gluttony,  drun- 
 tynnefs,  and  other  fuch  beaftly  fins :  For  all  is  but  finful  fltjh~ 
 \Uafing,  or  fenfuality :  The  fame  flelhly  nature  which  draw. 
 eth  them  to  the  one,  doth  draw  you  to  the  other  i  and  they 
 do  but  gratifie  their  flc(h  in  one  kind  of  vice,  as  you  do  in  ano- 
 ther. And  it's  pitty  that  Idlenefs  mould  be  in  fo  much  hf; 
 dtfcrace  thtntbey.  And  truly  if  you  cannot  deny  your  fleftWi'* 
 cafe,  I  cannot  fee  if  the  temptation  lay  as  ftrong  that  way,how 
 you  mould  deny  it  in  any  of  tbofe  lufts  i  fo  that  you  fcem  to  be 
 vertuatly  fornicators,  glutlm,  drunkards ,  &c.  acd  tudy  to 
 commit  the  ad?, 
 
 Ppp  5  f.  Ani 
 
"^"8  6  Tt>e  L?fe  *f  Faith. 
 
 9.  And  hereby  you  ftrengthen  the  flejhas  it  is  your  enemy  jor 
 the  time  to  come.  When  you  have  long  ufed  to  jleafe it  by  idlenefs% 
 it  will  get  the  vidory,  and  muft  be  f  leafed  ftiil :  And  then  you 
 are  undone  for  ever,  if  grace  do  not  yet  caufe  you  to  overcome 
 it.  For  if  you  live  after  tbeflefbyoujbjti  die:  but  if  by  the  Sfirit 
 youmrtifie  the  deedi  of  the  body,  Jou  fhalUive,  Rom.  8.1  \  None 
 arc  freed  from  condemnation,  nor  arc  members  of  Chrift,  but 
 they  that  x»tl\not  after  tbefrfh,  but  after  the  Sfhrit,  Rom.  8.  i. 
 For  the  carnal  mind  is  enmity  againji  God,  v.  7. 
 
 iO.  ldUnefs  is  a  fin  much  aggravated  by  its  continuance.  A 
 drunkard  is  notalwiies  drunken,  nor  a  (wearer  is  not  alwaies 
 fwcaring,  nor  a  thief  is  not  alwaies  ftealing  \  b\zi  an  idle  perfon 
 is  almolt  alwaies  idle:  whole  hours  and  daies,  if  not  weeks 
 and  years  together.  O  what  a  continual  courfe  of  (in  do  our 
 rich  and  gentile  drones  ftill  live  in !  As  if  they  were  afraid  to  do 
 any  thing  which  whendeath  comcth,  they  could  comfortably 
 be  found  doing ! 
 
 *  11.  And  0  what  atime-iPafHng  fm  Uldlenefsl  O  precious 
 time,  how  art  thou  defpifed  by  thefe  drowfie  defpifers  of  God 
 ind  of  their  fouls !  O  what  would  the  ddfpairing  louls  in  Hell 
 give  for  fomc  of  that  time  which  thefe  Bedlams  prate  away, 
 and  game  and  play  away,  and  trifle  and  fool  away,  and  flecp 
 and  loiter  away  !  And  what  would  they  give  for  a  little  of  it 
 themfclveSjUpon  the  fame  term?,  wh:n  iCs  gone,  and  wh:n 
 wiftung  is  too  late  ! 
 
 12.  lAkncfs'iszftlfcjntradiBingbn:  None  are  fo  much 
 afraid  of  dying  as  the  idle  (and  I  do  not  bUme  them  if  they 
 knew  all  J  and  yet  none  more  eafi  awxy  their  lives :  They  die 
 voluntarily  continually  :  He  that  lofcth  the  ufe  and  benefit  of 
 life,  doth  lofc  his  life  irfelf:  For  what  is  it  good  for,  but  as  a 
 means  to  its  ends  ?  What  difference  between  a  man  a(lccp  and 
 dead,  bat  only  that  one  is  more  in  expedition  of  ufclulnell 
 when  he  awakcth  >  It  is  a  pitt  iful  ii^hc  to  a  man  in  his  wits  J 
 to  fee  the  Bedlam  world  afraid  of  d  ying,  aiid  trembling  at  eve- 
 ry fign  of  death  j  and  in  the  tiKan  time  fecting  as  little  by  their 
 lives,  as  if  they  were  v/orih  no  more,  than  to  ipend  at  cards, 
 ordicCjOrftagc-playcs,  or  drefllogs,  or  fcaftings,  or  ludicrous 
 complements.  <^TJ9 
 
 13,  Tm  teach  your  fervxnts  that  life  which  yet  you  mil  pot 
 
 endure 
 
Tt*  life  of  Faith.  487 
 
 tndure  in  them  :  For  why  (hould  they  be  more  careful  and  dili- 
 gent in  the  work  which  you  command  them,  than^o«  in  the 
 work  which  God  commandeth  you>  Are  you  the  better  Ma- 
 Jiers  ?  or,  will  you  find  them  better  work^?  or,  will  you  pay 
 thembetter  wages  ?  I  know  God  ne e detb  not  your  fervice,  as 
 you  <?o  their s :  But  he  commandetb  it,  for  other  enJs,  though 
 he  need  it  not.  And  (hould  any  be  more  careful  to  plealcjw, 
 that  arc  but  worms  and  duft,  thin  you  mould  be  to  pleafc 
 your  Ma/tfr.?  If  an  idle  life  be  beft,  why  do  you  blame  it  in 
 your  priori  ?  If  it  be  not,  why  do  you  live  fuch  lives  your 
 fclvcs  ? 
 
 14.  By  Idlenefs  you  (hew  that  whenjou  do  labour^  it  is  but 
 ffr your  carnal  \ 'elves ,  and  that  it  is  not  God  whom  you  fcive 
 
 in  your  daily  callings.  He  that  will  labour  when  he  is  poor, 
 and  feeleth  the  neceflity  of  it,  and  will  give  over  all,  and  live 
 idly,  and  playfully  when  he  is  rith%  doth  (hew  that  he  labour- 
 cm  not  in  obedience  to  God  (or  clfc  he  would  continue  \t) 
 but  mccrly  to  fupply  his  bodily  wants.  You  have  your  reward 
 then  from  yourfclves,  and  you  cannot  in  reafon  expect  any 
 from  God.  But  true  Believers  have  another  rule,  by  which 
 they  live,  Col.  3.23,24.  Whatsoever  ye  do,  do  it  heartily,  as  to 
 the  Lord,  and  not  to  men  ;  kpowingtbat  of  the  Lord  ye  {hall  re- 
 ceive the  reward  of  the  inherit  ance, for  ye  ferve  the  Lord  Cbrift. 
 
 15.  Idlenefs  is  a  forfeiture  of  your  frotetthn,  and  of  your  daily 
 bread.  God  is  not  bound  to  keep  you  to  play,  and  loiter,  and 
 do  nothing.  You  have  not  a  plenary  right  toyourw^r,  if 
 you  live  in  wilful  idlcnefs.  I  (hewed  you  Gods  Commands  be- 
 fore. Gods  Prcmife  of profperity,  is,  Iboujhalt  eat  the  labour  of 
 tbyhands,?U\.  128.2.  (And  if  many  in  England  that  have 
 rcoft,  (hould  eat  no  other  than  the  labour  of  their  hands,  it 
 would  cure  their  fulnefs.J  The  diligent  woman,  Prov.  3*.  27, 
 doth  not  eat  the  bread  cfidlcnrfs.  And  P<*«/miketh  it  a  Church- 
 Canon,  2  Thef.  }.6.  10,  12  and  commandeth  andexhorteth  wi3 
 in  the  Name  of  the  Lord  JefM  Cbriji,  thtt  all  wyrie^  with  quiet* 
 nefs,  and  eat  their  own  bread;  and  that  the  Church  withdraw 
 tbmfelves  from  every  Brother  thit  wtlk^th  diforderly  •,  and  that 
 if  any  would  not  wo-r^  neither  Jhwld  he  eat. 
 
 16.  The  idle  rob  them\tlvt's  and  others :  You  rob  your  felvcs 
 of  the  fruit  of  your  own  labours*,  and  you  rob  your  Mifters^ 
 
 or 
 
4$S  The  Life  of  Faith. 
 
 or  your  Families,  01  whomfoevcr  you  ftiould  labour  for,  Prw. 
 18.9.  Htf  that  is  (loth ful  in  his  nwi^,   is  Brother  to  him  that  is  a 
 great  xt>aftcrt?iov.  it.  15.  the  defm  of  tbe  fltbful  kjiletb  him, 
 becaufe  bis  bands  r efufe  to  labour  \  that  is,  1.  The  fluggtjhnefi  of 
 rhc  wi^\ci  f ant ijhctb  him  :  And  2.  The  hunger  ordcfirc  ror- 
 pwwtfffchim  when  he  hath  not  the  thing  dchrcd,  Esclef.  1 0.18. 
 By  muebflotb  tbe  building  decayctb  >  <*7i*i  ly  idltnefs  of  tbt  bands, 
 the  boufc  dropfetb  through t  Prav.  1 9. 1  \.    Slotbfulnefs  ciftetb  into 
 adeepfleep;  and  an  idle  foul  jhall  fufftr  hunger.     And  he  that 
 providetbnotforbis  own  (kindred  and  relations)  but  effcecially 
 for  tbdfe  of bis  family,  bath  denyed  the  faith,  and  is  worfe  than  an 
 Infidel,  1  Tim.  5*  8.  Hath  no  one  need  of  you  ?    hath  no  one 
 hired  you  ?  hath  no  one  any  right  to  your  labours,  that  you 
 are  fo  long  idle  ?  If  none  have  need  of  you,  what  do  you  in 
 the  world  ? 
 
 17.  Tbe  idle  are  drones  and  burdens  of  tbe  Common-  wealth  : 
 And  the  bsft  ordered  Governments  have  made  Laws  againft 
 them,  as  they  did  againft  other  p.rnicious  crimes,  2  fbef.  3. 8. 
 Paullaboured  day  and  night ,  that  be  might  not  be  chargeable  to 
 any.     And  you  think  becaufcyou  have  enough ,  that  other  men 
 muft  labour  for  you,  but  you  may  live  idly  without  any  blame. 
 You  live  then  upon  the  labours  of  others,but  who  livcth  upon 
 yours  ?  Yea  I  have  known  fomc  lazy  perfons,  that  becaufe 
 they  arc  profeffors  of  zeal  in  Religion  i  or  becaufe  they  are 
 Miniiters  or  Scholars,  I.vc  idly  in  their  callings,  and  take  their 
 cafe,  and  think  that  all  others  that  have  riches  are  bound  to 
 maintain  them  pike  the  Popim  begging  Fryers)  and  they 
 fay,  He  is  covetous  that  cherfheth  not  them  in  idleness  i  and  he 
 that  givcth  not  to  them,  doth  them  wrong  ,  when  Pjw/com- 
 mandeth  that  they  fhould  not  eat:    And  when  we  ask  them 
 how  they  live,  they  C*y,Vpon  tbe  providence  of&d:  And  when 
 the  tendernefs  of  people  caufeth  them  to  contribute  to  relieve 
 thefe  drones,  they  hypocritically  admiie  the  providence  of 
 God,  who  provideth  for  them,  and  live  in  ldlcncfs,  and  call  it 
 living  upon  providence. 
 
 18.  Idlenefs  deprivetb  you  of  tbe  great  delight  of  doing  good. 
 There  is  no  fuch  pleafurein  this  world,  as  is  found  in  fuccef- 
 ful  doing  good  :  No  man  knoweth  it  but  he  that  trycth  it, 
 ( and  that  without  any  conceits  of  merit,  in  commutative 
 
 Juftice.) 
 
The  Life  of  Faith.  489 
 
 Jufticc.)  To  do  good  in  Magiltracy  for  the  piety,  peace  and 
 lafety  of  the  people  \  to  do  good  as  Mini ftrrs,  for  the  faving  of 
 fouls  y  to  do  good  as  Parents,  to  educate  a  holy  feed  >  to  do 
 good  as  Phy ficians,  to  fave  mens  lives,  &c.  It  \$  a  pleafure  ex- 
 ceeding all  voluptuoufncfs.  And  this  the  idle  wilfully  rejeft. 
 
 19.  Tou  loft  all  the  reward  of welldoing  at  the  [aft,  and  fall 
 under  the  doom  of  the  unprofitable  fcrva*ty  Mat.  25.  who  muft 
 be  caft  into  outer  darknefs.  You  muft  anfwer  for  all  the  talents 
 of  time,  and  health,  and  ftrcngth,  and  parts,  to  him  who  will 
 judge  all  according  to  what  they  have  done  in  the  body :  And 
 where  (hall  the  idle  then  appear  > 
 
 20.  Idlenefi  will  defiroy  your  health  and  lives:  Nothing  but 
 fulnefs  (which  is  its  companion^)  doth  bring  fo  many  ihou- 
 fands  unfeafonably  to  the  grave.  And  do  you  neither  love  your 
 fouls,  nor  your  lives  ?  Are  you  only  for  your  prefent  cafe  > 
 
 21.  ldlenefsbreedeth  melancholy,  and  corrupttth  the  f ant  apt 
 andmind,  andfourfiitetbyoufor  alltbatisgood.  Therefore  the 
 Idle  that  will  do  no  good,are  fain  to  devife  fome  vanity  to  do  i 
 fome  game,  or  phy,  or  drefs,  or  complement,  &c  or  elfe  they 
 would  grow  addle-brained,  and  a  (hame  and  burden  to  them- 
 felves.  The  conftanf  labours  of  a  lawful  calling  is  one  of  the 
 Deft  cures  o(  melancholy  in  the  world,  if  it  be  done  with  wil- 
 lingnefs,  fuccefs  and  pleafure. 
 
 22.LaftIy Jdlenefs  is  tbeNurfery  of  a  wsrldofvices.lt  is  the  field 
 of  temptation,  where  Satan  fowcth  his  tares  while  men  are 
 ileeping.  When  they  are  idle,  they  arcatleifurefor  luftful 
 thoughts,  for  wanton  dalliance i  for  idle  talk,  for  necdlcfs 
 fports,  and  playes,  and  viiits  i  for  gaming,  and  riotous  feaft- 
 ing,  drinking  and  excefs  i  for  pride,  and  an  hundred  vain  cu- 
 riofities ;  Yea  for  contentions  and  mifchievous  defigns :  Need- 
 lefs  and  finful  things  mult  be  done,  when  neceflary  duties  are 
 laid  by. 
 
 And  if  they  are  pool ,  idlenefs  prepareth  them  to  murmur  9 
 and  be  difcontentt  and  fallout,  and  contend  with  one  another , 
 to  defraud  others,  and  to  fieal.  Thcfc  and  more  are  the  natu- 
 ral fruits  of  Idlenefs. 
 
 But  here  I  muft  annex  two  Cautions. 
 
 1.  That  [none  make  this  a  pretence  for  a  worldly  mind 
 and  life  ,  nor  think  that  Religion  is  a  fruit  of  Idlenefs ,  nor  fay 
 
 Qjjq  as 
 
43  o  7*e  Life  */  Faith. 
 
 as  Tbaraob  did  of  the  lfr*clttesy  when  they  would  go  Ocriricc 
 to  God,  Tip  are  idle,  Exod.  5. 17.  It  is  Wlcnefs  that  makcth 
 moft  men  ungodly :  They  arc  convinced  that  it  is  better  to 
 meditate  on  Gods  Word,  and  call  upon  his  N.me,  and  give 
 all  diligence  to  make  our  calling  and  eled  on  fure:  But  they 
 are  idle,  and  fay,  There  is  a  Lon  in  the  way  \  what  a  weari- 
 nefs  is  it  ?  we  (hall  never  endure  it :  As  if  their  fouls  and  Hea- 
 ven were  not  worth  their  labour,  and  as  if  they  would  go  to 
 Hell  for  cafe*  and  as  if  the  feafto[)oy  and  glory  were  nof 
 worth  the  labour  of  eating  or  receiving  if. 
 
 2.  Make  not  this  a  pretence  to  opprefs  your  fcrvants  with 
 unmerciful  labours,  beyond  their  ftrcngth  i  or  fuch  as  fo  weary 
 them,  and  take  up  &11  their  time,  that  they  have  not  lcifurc  fo 
 much  as  to  pray.  It  is  Gods  great  mercy  to  (irvants,  that  he 
 hath  fepirated  the  Lords  day  for  a  holy  refU  or  elfc  many 
 would  have  little  reft,  or  means  of  htlint fs.  Some  think  that 
 slbers  can  never  labour  enough  for  r^m,becaufe  they  pay  them 
 wages  i  and  yet  that  they  arc  bound  to  do  nothing  them- 
 felves,  even  b.ccaufe  Gefd  hath  given  them  more  wages  and 
 wealth  than  he  hath  given  to  others. 
 
 More  particular  Directions  areas  followeth. 
 
 1.  Give  up  your  fclves  by  abfolure  fubjedrion  to  God  as  his 
 fcrvants  j  and  then  you  can  never  reft  in  an  idle  unferviccable 
 lifc. 
 
 t.  Take  all  that  you  have,  as  Gods  talent?,  and  from  his 
 truft  »  and  then  you  dare  not  but  prepare  in  the  ufe  of  them, 
 for  your  account. 
 
 3.  Live  as  thofc  that  are  certain  to  die,  and  ftill  uncertain 
 of  the  time,  and  that  know  whatan  eternal  weight  of  joy  or 
 mifcry  dependeth  upon  the  fprnding  of  your  prefent  time: 
 And  then  you  dire  not  live  in  Idlcnefs.  Live  but  as  men 
 whole  fouls  are  awake,  to  look  before  them  into  another 
 world,  and  you  will  fay  fas  I  have  long  been  forced  to  do)  O 
 how  ftiort  arc  the  daics !  how  long  arc  the  nights  1  how  fwift 
 is  time!  how  flow  is  work  !  how  far  ami  behind-hand!  I 
 am  afraid  left  my  lifc  will  be  finifhed  before  the  work  of  life  » 
 and  left  my  time  will  be  done,  while  mush  of  my  work  re- 
 mineth  undone.  4.  A»k 
 
Tht  Lift  of  Faith,  ^pi 
 
 4.  Ask  your  (elves  what  you  would  be  found  doing  if  death 
 now  furprize,  you  >  and  whether  wofk  or  idlcncft  will  be 
 beft  in  the  review  > 
 
 5.  Try  a  laborious  life  of  well-doing  a  while,  and  the  ex* 
 perience  will  draw  you  on. 
 
 6.  Try  your  felves  by  a  Handing  refolution,and  engageyour 
 felves  in  neceflary  bufinefs,  and  that  in  a  fet  and  Hated  courfe  i 
 that  neceffity  and  refolution  may  keep  you  from  an  idle  life. 
 
 7.  Forfake  the  company  of  the  idle  and  voluptuous,  and  ac- 
 company the  laborious  and  diligent. 
 
 8.  Study  well  how  to  do  the  grcatcft  good  you  can,that  the 
 worth  of  the  work  may  draw  you  on.  For  they  that  are  of 
 little  ufc,  for  want  of  parts,  or  skill,  or  opportunity,  are  more 
 liable  to  be  tempted  into  idleness,  as  thinking  their  work  is  to 
 no  purpofc  :  when  the  well-furnifhed  perfon  doth  long  to  be 
 excrcifing  his  wifdom  and  vertuc  in  profitable  well- doing. 
 
 CHAP.    XVIII. 
 Hovp  by  Faith  to  overcome  unmercifnbttfj  to  t  be  needy. 
 
 IV.  *TpH  E  fourth  fin  of  Sod§mtzni  ofProfperity,mcntio«- 
 X  ed,  Ezekf  16.  49.  is,  Ibey  did  not  ftrergtbe*  the  band 
 #/  the  foot  and  needy.    Againft  which  at  the  prefent  I  frail 
 give  you  but  thefc  brief  Directions. 
 
 Dired.  1 .  Leve  God  your  Creator  and  Redeemer,  and  chest 
 you  will  love  the  pooreft  of  your  Brethren  for  his  fake.  And 
 love  will  eafily  pcrfwadc  you  to  do  them  good, 
 
 Dired.  2.  Labour  moft  diligently  to  cure  your  inordinate 
 felf-love,  which  maketh  men  care  little  for  any  but  themlelvcs, 
 andfuchas  areuftful  to  themfclves :  And  when  once  you 
 love  your  neighbours  as  your  felves,  it  will  be  as  eafic  to  per- 
 fwadeyoutodogood  to  them  as  to  your  felves  >  and  more 
 cafie  to  diffwadc  you  from  hurting  them  than  your  felves : 
 ( becaufc  fenfuatity  tempteth  you  ftrorfglier  to  hurt  your  (dvest 
 Chan  any  thing  doth  to  hurt  thcm.J 
 
 Direct.  3.  Overvalue  not  the  things  of  the  world;  and  then 
 yon  will  not  make  a  great  matter  of  parting  with  them,  for 
 anothcrsgood.  j  Qjl  q  2  Dirca.  4. 
 
492  The  Life  cf  Faith . 
 
 Direct.  4.  Vo  as  you  would  be  dene  by:  And  ask  your  (elves 
 how  you  would  be  judged  of  and  ufed,  if  you  were  in  then 
 condition  your  felves. 
 
 Direct.  5.  Set  the  life  of  Cbrift  and  bis  Apofl I es  before  you  > 
 and  remember  what  a  delight  it  was  to  them  to  do  good  : 
 And  at  how  much  dearer  rate  Chrift  (hewed  mercy  to  you 
 and  others,  than  he  rcquireth  you  to  (hew  mercy  at  to  any. 
 
 Direct.  6.  Reid  over  Cbrifis  precepts  of  Charity  and  Mercy, 
 that  a  thing  lb  frequently  urged  on  you,  may  not  be  fenfkfly 
 defpifed  by  you. 
 
 Direct.  7.  Remember  that  Mercy  is  a  dnty  applauded  by 
 all  the  world  :  As  humane  intereft  requireth  ill  fo  humane  na- 
 ture approveth  it  in  all.  Good  and  bad,  even  all  the  world  do 
 love  the  merciful :  Oi  if  the  partial  intereft  of  fome  proud  and 
 covetous  pcrfons  (as  the  Popim  Clergy  for  inftance)  do  call 
 for  cruelty  againft  thofe  that  are  not  cf  their  mind,  and  for 
 their  profit  \  yet  this  goeth  fo  much  againft  the  ftream  of  the 
 common  intereft,  and  the  light  of  humane  nature,  that  man- 
 kind will  ftill  abhor  tfeeir  cruelty,  though  they  may  afright  a 
 few  that  are  ncer  them  from  uttering  their  detcftation.  All 
 men  fpeak  well  of  a  merciful  man,  and  ill  of  fhc  unmerciful* 
 
 Direct.  8.  Believe  Chrifts  promifes  which  he  hath  made  to 
 the  merciful,  fo  fully  and  frequently  in  Scripture  :  As  in  Mat. 
 5.  7.  Luke  6.  36.  Prcv.  if.  17.  Ffal.  37.  i6,  &c.  And  believe 
 h;s  thrcatnings  againft  the  unmerciful,  that  they  fball  find  no 
 nercyyViov.  12. lo.  Jimes  2.  13.  And  remember  how  Chrift: 
 hath  defenbed  the  iaft  Judgment,  as  pading  upon  this 
 reckoning,  Mattb.  25. 
 
 Direct.  9.  Live  not  in  flcfhly  fmfuality  your  felves :  For  elfe 
 your  flefh  will  dcvourall,  and  if  you  have  hundreds  and  thou- 
 sands a  year,  will  leave  you  but  little  or  nothing  to  do  goed 
 with. 
 
 Direct.  1  o.  Engige  your  felves  ("not  by  rafh  vows,  but  by 
 Ttfolution  and  praGice)  in  a  ftated  way  of  doing  good,  and  take 
 not  only  fuch  occasions  as  fall  out  unexpectedly.  Set  a  part  a 
 convenient  proportion  of  your  cftatcs,  as  God  doth  blefs  you  j 
 and  let  not  ncediefs  occafions  divert  it,  and  defraud  the  poof, 
 and  you  of  the  benefit. 
 Direct,  u.  Remember  ftill  that  nothing  is  abfolutcly  your 
 
 OWft, 
 
The  Life  of  Faith.  49 
 
 own,  but  God  who  lendcrhit  you  hath  the  true  propriety  ,and 
 will  certainly  call  you  to  an  account.  And  ask  your  felves 
 daily,  How  (hall  1  wi(h  at  the  day  of  reckoning,  that  1  had 
 expended  and  ufed  all  my  eftate  ?  and  do  accordingly. 
 
 Direct.  12.  Forget  not  what  need  you  ftand  in  daily  of 
 the  mercy  of  God  j  and  what  need  you  will  fhortly  be  in, 
 when  your  health  and  wealth  will  fail  you.  And  how  carneft- 
 ly  then  you  will  cry  to  God  for  mercy,  mercy,  ?rov.  21.  13. 
 lVhofio  jhffetb  bit  ears  at  the  cry  of  the  foort  be  affo  fhall  cry 
 bimfelf,  but  jhati  not  be  beard. 
 
 Direct,   1 3.  Hearken  not  to  an  unbelieving  heart,    which 
 will  tell  you  that  you  may  want  your  felves,  and  therefore 
 would  retrain  you  from  well  doing.     If  God  be  to  be  trufted 
 with  yoar  fouls,  he  is  to  be  trufted  with  your  bodies*     God 
 trycth  whether  indeed  you  take  him  for  your  God,  by  trying 
 whether  you  can  truft  him.    If  you  deal  with  him  as  with  a 
 bankerupt,  or  a  deceitful  man,  whom  you  will  truft  no  further 
 than  you  have  a  prefent  pawn  or  fecurity,  in  cafe  he  fbould 
 deceive  you  j  you  blafphcme  him,  inftead  of  taking  him  for 
 your  God. 
 
 Direct.  14.  Let  your  greatcft  mercy  be  (hewed  in  the  great- 
 eft  things  i  and  let  the  good  of  mens  fouTs  be  your  end  even  in 
 your  mercy  to  their  bodies.  And  therefore  do  all  in  fjch  a 
 manner  as  tendeth  mod  to  promote  the  higheft  end.  Bkfled 
 are  tbe  merciful,  for  tbey  fkaV  obtain  mercy. 
 
 CHAP.     XIX. 
 
 Host  to  live  by  Faith  in  Adverfity, 
 
 If  I  (hould  give  you  diftinft  Directions,  for  the  fe  ver^I  cafes 
 of  poverty,  wrongSjperfccutions,  unkindnefles,  contempt, 
 ficknefi,  &c.  it  would  iwell  mis  Treatifc  yet  bigger  than  I 
 intended.    I  (hall  therefore  take  up  With  this  general  Advice. 
 
 Direct.  1.  In  aU  Adverfity  remember  tbe  evil  of  fin,  which  it 
 tbe  cau/eyandtbe  Holinefs  andjuflice  ofG>d  which  is  (Xsrcijed  '•> 
 and  then  the  hatred  of  fin,  and  the  love  of  Gods  Holinefs  and  ]u~ 
 iice  will  make  you  quietly  fubinit.     You  will  then  fay,  when 
 
 Q^cj  q  3  Repentance 
 
494  ~~  The  Ltfe  °f  Faitk* 
 
 fr  Repentance  is  fcrious,  I  will  bear  the  indignation  of  the  Lord, 
 lecaufe  I  have  finned  againft  bint,  Micah  7.9.  And,  why  dotb 
 iving  man  complain,  a  man  for  the  funifhment  of  hit  fins  ?  Lam. 
 3.  39.  Let  us  fcarch  and  try  our  waies,  and  turn  again  unto 
 the  Lord  i  for  be  bath  fmitten%  and  be  will  heal,  &c, 
 *.  40,41. 
 
 Object.  But  dotb  not  ]ob*s  cafe  tell  us,  that  font e  affiiQions  are 
 only  for  tryai%  and  not  for  fin  ? 
 
 Anfw.  No  j  it  only  tcllcth  us  that  the  rcafon  why  Job  is 
 choftn  out  at  that  timey  to  fufftr  more  than  ether  men,  is  not  bc- 
 caufe  he  was  worfe  than  others,  or  as  bad,  but  for  bit  tryaUnd 
 good.  But  1.  Affliction  as  it  is  now  exiftent  in  the  world  up- 
 on mankjnd,  is  the  fruit  of  Adams  fin  at  firft,  and  contained  in 
 the  peremptory  unremitted  fentencc.  2.  And  this  general 
 Gate  of  fufTcring-  mankind,  is  now  in  the  hand  and  power  of 
 Chrift,  who  fomctimes  indeed  doth  let  out  more  on  the  bell 
 than  upon  others,  and  that  cfpccially  for  their  tryal  and  good* 
 but  ufually  fome  fins  of  their  own  alfo  have  a  hand  in  shem, 
 tnd  procujc  the  evil,  though  his  mercy  turn  it  to  their  be- 
 nefit. 
 
 Direct.  2.  Veal  clofely  and  faithfully  whb  your  hearts  and 
 lives  in  a  fuffcring  time,  and  reft  not  till  your  confidences  are 
 well  allured  that  no  Jpecial  provocation  is  the  caufe,  or  clfe  do 
 teflific  that  you  have  truly  repented,  and  rcfolvcd  againft  ir. 
 
 Otherwise  you  may  lengthen  your  difirefs,  if  you  leave  that 
 thorn  in  your  fore  which  caufcth  it :  Or  clfe  God  may  change 
 it  into  a  worfc  j  or  may  give  you  over  to  impenitency,  which 
 is  worft  of  all :  Or  at  leaft,  you  will  want  that  afTured  peace 
 with  God,andfolid  peace  of  confidence,  which  muft  be  your 
 fupport  and  comfort  in  affliction  \  and  fo  will  fink  under  it,  as 
 unable  to  bear  it. 
 
 Direct.  3.  Remember  that  the  fanUifying  fruit  of  Advtrfity 
 *  firft  and  more  to  be  looked  after ;  than  cither  the  comfort,  or  the 
 deliverance.  And  therefore  that  all  men,  no  nor  all  Chriftiatis, 
 snullnot  ufc  the  fame  mctbod,*\n  the  fame  affiiQion,  when  as 
 their  fpiritual  cafes  differ. 
 
 A  chared  conference,  and  one  that  hath  walked  faithfully 
 with  God,  and  fruitfully  in  the  world,  and  kept  hirnfelf  from 
 his  iniquity,  may  bend  rooft  of  his  thoughts  to  the  comfort- 
 
 iD8 
 
The  Life  of  Faith.  495 
 
 irgpromifcs,  and  happy  end.  But  one  man  hath  been  bold 
 with  wilful  fin,  and  his  work  mutt  befirft,  to  renew  repen- 
 tance, and  fee  that  there  be  no  root  of  bittcrnefs  left  behind, 
 and  to  fct  upon  true  reformation  of  life,  and  reparation  of  the 
 hurt  which  he  hath  done. 
 
 Another  is  grown  into  love  with  the  world,  and  hath  let 
 out  his  heart  topleafant  thoughts  and  hopes  of  profperity,  and 
 alienated  his  thoughts  more  Chan  before  from  God.  This  man 
 mud  firft  perceive  his  errour,  and  hear  Gods  voice  which  call* 
 eth  him  home,  and  fee  the  characters  of  vanity  and  vexation, 
 written  on  the  face  of  that  which  he  over- loved  >  and  then 
 think  of  comfort  when  he  hath  got  a  cure. 
 
 Another  is  grown  dull  and  carelefs  cf  his  foul,  and  hath  loft 
 much  of  his  fenfe  c  f  things  eternal,  and  is  cold  in  love,  and  cold 
 in  prayer,  and  liveth  as  if  he  were  grown  weary  of  God,and 
 weary  of  well  doing.  His  work  mu ft  be  to  feel  the  fmart  of 
 Godsdifpleafure,  fo  far  as  to  awaken  him  to  repentance,  and 
 fct  him  again  with  former  fcriou&efs,  upon  his  duty:  And 
 when  he  mendeth  his  pace,  he  may  defire  to  be  caled  of  the 
 rod  and  fpur.  But  to  give  unreasonable  cordials  to  any  of 
 thefe,  is  but  to  fruftrate  the  affliction,  and  to  hurt  them,  and 
 prepare  for  worfe.  N*y,  and  when  they  are  comforted  infea- 
 fin,  it  mud  be  with  due  caution :  Go  thy  way,  and/in  ho  nnre, 
 left  a  vnrfe  thing  come  unto  thee.  \t  is  pernicious  unskilfulncfs 
 in  thofe  comforters  of  the  afflicted,  who  have  the  fame  cufto- 
 mary  words  of  comfort  for  all ;  and  by  their  improper  cor- 
 dials unfeafbnably  applyed,  delude  poor  fouls,  and  hinder  that 
 ncceffary  repentance  which  God  by  foftr.rp  a  means  doth  call 
 them  to. 
 
 Direct.  4..  Remember  thatj^wr  part  inaffliBiov  is  to  doyat 
 duty,  and  to  get  the  bemft  of  it :  but  to  remove  it  is  Gods  put  ; 
 Therefore  be  you  careful  about  that  part  which  is  your  oven, 
 and  then  make  no  queftion  but  God  will  do  bis  fart.  Let  it-. 
 be  your  firft  queftion  therefore  \What  is  it  that  I  am  obliged  f* 
 in  this  condition  ?"]  What  is  the  jpecial  duty  of  one  in  this  fick- 
 nefs,  this  poverty,  imprifonment,  reft/aint,  contempt,  or  (lan- 
 der, which  I  undergo  ?J  Be  careful  daily  to  do  that  duty,  and 
 then  never  fear  theifliie  of  your  fuffering  :  Nothing  can  go 
 amifs  to  him  that  is  found  in  the  way  of  his  duty. 
 
 And 
 
The  Life  of  Faith, 
 
 And  let  it  be  your  next  qucftion,  What  fpiritual  good  may 
 be  got  by  this  affliction  >  May  not  my  repentance  be  renewed  ? 
 iny  felf-denyal,  humility,  contempt  of  the  world,  patience, 
 and  confidence  on  God,  be  exercifed  and  increafed  by  it  >  and 
 is  not  this  the  end  of  my  heavenly  Father  >  Is  not  his  rod  an 
 a&  of  love  and  kindnefs  tome  ?  Doth  he  not  offer  me  by  it 
 all  this  good  ? 
 
 And  let  your  next  qucftion  be  [Have  I  yet  got  that  goo& 
 which  God  doth  offer  we  ?  Have  I  any  confiderablt  benefit  tojhtw, 
 which  I  have  received  by  this  affltHion  fmce  it  came  ?~j  If  not, 
 why  mould  you  defire  it  to  be  taken  aw*y  ?  Play  not  the  Hy- 
 pocrite \x\  [peaking  that  gwd  of  an  ifflidfcingGod,  which  you 
 do  not  ferioufly  believe  :  If  you  believe  that  God  is  wifer  than 
 you,  to  know  what  is  fitteft  for  you,  and  that  he  is  better  than 
 you,  and  therefore  hath  better  ends  than  you  can  have  \  and 
 that  really  he  offereth  you  far  greater  good  by  your  fuffcrings, 
 than  he  taketh  from  you  :  Let  your  affections  then  be  agree- 
 able to  this  belief:  Are  you  afraid  of  your  own  commodity  ?  Do 
 you  impatiently  long  to  be  delivered  from  your  gain?arc  you  fo 
 childifli  as  to  pull  off"  the  plaifter,  if  you  believe  that  it  is  curing 
 the  fore  >  and  that  it  cannot  be  well  and  fafcly  done  without 
 it }  Do  you  call  it  the  fruit  of  Gods  Wifdom  and  Love,  and  yet 
 be  as  weary  of  it,  as  if  there  were  nothing  in  it  but  his  wrath  ? 
 TruftGod  with  his  work  who  never  failcth;  and  be  careful  of 
 your  own,  who  arc  confeious  of  untruftinefs. 
 
 Direc}.  5.  hookjrinchfally  to  your  hearts  t  that  thy  grjw  not 
 toanover-vatuingoftbeprofperityoftbeflsfh-,  nor  to  an  under- 
 valuing  ofholinefs  and  the  prosperity  of  the  foul.  For  this  un- 
 happy carnality  doth  both  caufe  affliction,  and  make  us  un- 
 profitable and  impatient  under  it. 
 
 1.  He  that  is  a  worldling,  or  a  voluptuous  flew  pleafcr, 
 andfavoureth  nothing  but  the  things  of  the  fl.fti,  will  think 
 himfclf  undone,  when  his  pleafure,  and  plenty,  and  honour 
 with  men,  is  taken  away.  Nothing  maketh  men  grieve  for 
 the  lofc  of  any  worldly  commodity,  fo  much  as  'he  over- loving 
 of  if.  It  is  Live  that  feekftb  it  when  you  arc  in  hope,  and  Love 
 that  monr*etb  when  you  are  in  want,  as  well  as  Love  which 
 deligbtetb  in  it  when  you  pofftfs  it ;  As  fick  men  ufc  to  love 
 health  better  than  thofc  that  never  felt  the  want  of  it  ,fo  it  is  too 
 
 common 
 
The  Life  of  Faith.  497 
 
 common  with  f  tor  mm  to  love  riches  bcttei  than  the  lich  that 
 never  needed  :  (And  yet,  poor  fouls,  they  deceive  themfclvcs, 
 and  cry  out  againft  the  rich,  as  iitbey  were  the  only  lovers  of 
 the  world,  when  they  love  it  more  themfclves,  though  they 
 cannot  g?r  if.)  Never  think  of  bearing  affliction  with  a  patient 
 andfubmiflivc  rai  idt  as  long  as  you  over- love  the  things  which 
 affliction  taketh  from  you  :  For  the  lofs  of  them  will  tear 
 thofe  hearts  which  did  flick  fo  inordinately  to  them. 
 
 a.  And  if  you  grow  to  an  undervaluing  of  Holinefi,  you  can 
 never  be  reconciled  to  afflicting  providence.  For  it  is  for  our 
 profit  that  God  corrcdlcth  us  i  but  for  what  profit  ?  that  w© 
 may  befartakjrs  of  bis  holinefi>  Heb.  12. 10,14^  If  therefore  you 
 undervalue  that  which  is  Gods  end,  and  gocth  for  your  gain, 
 you  will  never  think  that  you  are  gainers  or  favers  by  his  rod. 
 In  correction  God  doth  as  it  were  make  a  bargain  with  you » 
 he  will  take  away  your  riches,  or  youi  friends,  or  your  health, 
 and  he  will  give  you  (if  you  refufe  it  not)  increafe  of  patience, 
 and  mortification  in  the  Jkad  of  them  :  he  will  exchange  10 
 much  heavenly -mindednefs,  for  fo  much  of  the  treafurcs  01 
 pleasures  of  the  world.  And  now,  if  you  do  not  like  the  bar* 
 gain,  if  really  you  had  rather  have  more  health,  than  more  ho- 
 bncfsj  more  of  the  world,  thsn  more  heavenly- mindednefs* 
 more  flcfhly  pleaiurc,than  more  mortification  of  flcfhly  dc  fires, 
 you  will  never  then  like  the  correcting  hand  of  God.nor  right- 
 ly profit  by  it ;  You  will  grudge  at  his  cicalicg,  and  wi(h  that 
 you  were  out  of  his  hand,  and  in  your  own  \  and  tbat  youc 
 cftates,  and  health,  and  friends,  were  not  at  his  difpofal,  but  at 
 yours »  and  you  will  lofe  the  offered  benefit,  becaufe  you  valua 
 it  not,  and  accept  it  not  as  it  is  offered  you. 
 
 3.  And  thofe  that  have  fome  cftccm  of  Holinefs,  and  yet 
 neglect  the  duty  which  fhould  procure  the  excrcife  and  in- 
 creafe  of  grace,  do  make  correction  burdenfome  by  making  it 
 unprofitable  to  them.  For  to  hear  that  they  may  be  gainers  by 
 affliction,  and  to  find  that  they  are  not%  .will  not  rcconcH* 
 them  to  it.  Whereas  if  they,  had  really  got  the  benefit,  k 
 would  cjuiet  them,  and  comfort  them,  and  make  them  patient, 
 and  thankful  to  their  Father.  What  have  you  to  fhew  that 
 you  gained  by  yout  fufferings  >  Ate  you  really  more  notifi- 
 ed, more  penitent  ,   more  humble,  more  heavenly,  more 
 
 R  r  1  ebedient. 
 
498  **e  Life  #f  F*i/A. 
 
 — 
 
 obedient,  more  patient  than  you  were  before  ?  If"  you  arc  Cot 
 you  cannot  poflibly  think  that  it  hath  been  to  your  lofs  to  be 
 ifflicfted  :  For  no  one  that  hath  thefe  graces  can  fo  undervalue 
 chem,  as  to  think  that  worldly  profperuy  or  cafe  is  better.  But 
 if  you  have  not  fuch  gain  to  fhav ,  what  wonder  if  you  are  wea- 
 ry of  the  medicine  which  hcalcth  not  ?  and  if,  when  you  have 
 made  it  do  you  no  good,  you  complain  of  if,  when  it  is  ycur 
 felves>  that  you  (hould  complain  of.  If  you  could  fay,  that  be- 
 fore you  were  a  fflicled,  yw  went  aftray,  but  novo  you  have  Itarr.t 
 and  kept  Gods  precepts,  you  might  then  fay  by  experience,  It 
 is  good  for  me  that  I  was  affiled,  Pfal.  119.67,71.  And  men  are 
 taught  by  natural  fclf-Iovc,  not  to  think  ill  of  that  which  doth 
 that  which  doth  them  good,  if  by  experience  they  know  it. 
 You  will  then  confefs  that  God  in  very  faitbfulnefs  affl-Hetbyou, 
 Pfal.  up. 75. 
 
 DirecSr.  6.  Remember  that  mtbing  can  beamifs  wbicb  it 
 done  by  God :  For  where  there  is  perfection  of  Power,  and  Wif- 
 dom,  and  Goodntfs,  no  a&ions  can  be  bad.  And  there  is  nothing 
 clone  by  any  of  your  affl  6rers,  which  is  not  governed  by  (be 
 will  ol  God,  Amos  3. 6.  SbaUthere  beevilin  a  Cityyandtbe  Lord 
 batb  not  dene  it?  2Chron.  10.  15.  So  tbe  King  heartened  not  to 
 tbepeople  *>  for  tbe  caufe  teas  oj  God,  that  tbe  Lord  might  ferform 
 
 hu  Word— God  who  would  not  caufe  tbe  fin,  is  faid 
 
 to  be  the  caufe  of  the  event  as  a  punifhment,  becaufc  he  wifely 
 permitted  it  for  that  end,  AUs  2.  23.  Him  being  delivered  by 
 tbe  determinate  ceunfeland  foreknowledge  of  God,  ye  have  taken, 
 
 and  by  wicked  bands  bave  crucified  and  flain- A&s  4.  28, 
 
 Ik e  people  of  Ifratl  were  gathered  to  do,  wbatfoever  thy  bandand 
 thy  aunfel  determined  before  to  be  done :  That  is,  he  willed  by 
 his  antecedent  will,  that  (Thrift  (hould  be  a  facritice  for  fin  \  and 
 he  willed  by  his  cenfeqvenx  will,  (as  a  Judge  and  punifher  of 
 mans  fin)  that  the  rebellious  Jews  (hould  be  left  to  their  mali- 
 cious wills,  to  execute  it.  And  that  God  which  modcratcth 
 the  wills  and  actions  of  the  moft  malicious  men  and  Devils, 
 tf  ill  rcflrain  them  from  violating  any  of  bis  promifes  for  his 
 krvants  good. 
 
 Direct.  7.  Alwaies  keep  before  your  eyes  the  example  of  a 
 crucified  Chrift,and  of  all  his  holy  Apoftlesand  Martyrs  which 
 tare  followed  him,    LothflM  Ujefu$jbc  author  and  finifher 
 
 of 
 
tie  Life  #/  Faith.  499 
 
 of  your  Faith ,  who  for  the  )ty  that  wasfet  before  bim%  endttrtd  the 
 crofs%  anddefpiftd  tbejhame,  and  is  jet  down  at  the  right  hand 
 of  the  7 br one  of  God.     Confider  him  that  endured  fuch  contra- 
 diBhnoffinners  againftbimfelf,  left  you  he  wearied  and  faint  in 
 jQurmiud,  Hcb.  12.  2,3-  If  you  did  determine  to  know  no* 
 thing  but  Chrift  crucified,  and  by  his  croft  had  crucified  the 
 the  world,  (1  Cor.  2.  a.  Gal.  6. 14.)  you  would  be  able  to  fay, 
 Jam  crucified  with  Chrift,  yet  I  live,  that  is,  wor  /,  but  Cbrift 
 livttb  in  me,  Gal.  2.20.  And  to  look  on  the  plcafurc  and  glory 
 of  the  world  ,as  the  world  did  look  on  a  crucified  Chrift,  when 
 they  (hook  the  head  at  him  as  he  hanged  on  the  crofs.     You 
 would  love  the  narrow  futfering  way,  where  you  fee  before 
 you  the  footftepsof  your  Lord,  and  of  fo  many  holy  Maityrs 
 and  Believers :  You  would  fay,  fare  this  is  thefafc  and  blclTcd 
 wiy,  in  which  Chrift,  and  all  the  heavenly  Army  have  palled 
 hence  unto  their  Crown  ;  You  would  fiy,  Is  the  fervant grea- 
 ter than  bis  Lord  ?  If  thus  the  innocent  Lord  of  lifc,and  Mafter 
 of  the  beufe  was  injured  and   affli&ed,  am  I  better  than  he? 
 Though  he  fuffered  to  fave  me  from  Hell,  yet  not  to  faveme 
 from  the  purifying  tryals  here  on  earth.     Doubtlefs  yon  would 
 ctmt  all  things  but  loft ;  for  the  excellency  oftbehpowUdge  of  Jefm 
 Chrift,  and  count  them  but  dung  that  you  might  win  him  ■ 
 and  that  you  might  kpow  him,  and  the  power  of  bis  refurreBhiu 
 and  the  feVowfhip  of  hk  fuferings,   being  made  conformable  t$ 
 bit  death,  Phil.  3.  8,  10. 
 
 Dircc*.  2.  Keeptbe  eye  of  Faith ftiU fixed ontbe eternal gUryi 
 that  you  may  underftand  what  affiiQion  is,  when  you  take  it  witk 
 its  end.  Remember  what  eternal  Joycs  it  leadcth  to  >  and 
 what  thoughts  you  will  have  of  all  your  pain,  when  you  Had 
 your  felves  in  the  cvcrlafting  reft.  Remember  where  all  tear* 
 Hull  be  wiped  from  your  eyes  >  and  who  dare  blame  that  way 
 as  narrow  or  foul,  which  bringeth  us  tofuch  an  end,  tfaL 
 126.  5,  6.  Jbey  thatfw  in  tears,  JhaSreafin  )oy  :  He  tbatgottb 
 fifth  and  weepetb,  baring  precious  feed,  (haU  doubtlefs  come  again 
 with  re\oycing,  bringing  bis  Jhe Ave s  with  kins,  Mat.  5  4.  BUjfed 
 are  they  that  moumy  for  tUyjhaU  be  comforted.  Is  not  eternal 
 joy  fufficicnt  for  you?  When  you  are  fturTcring  with  th» 
 Church  militant,  look  up  to  the  Church  triumphant ;  and  re- 
 member that  they  were  lately  as  low,  as  fad,  as  forrowful  ai 
 
 Ktr  2  yo«« 
 
503  Th*  L*fc  rf  Frith. 
 
 you,  and  you  (hall  (horrly  bcss  high,  as  glad,  as  joyful  as 
 they.  Look  into  Hcaven,and  fee  what  you  furTcr  for,and  think 
 whether  that  be  not  worthy  of  harder  terms  than  any  you  can 
 undcrgo,Rom  8. 17,18.!/ wefuferwitb  bim%  that  we  may  be  alps 
 glorifiedtegetbertForlreckgntbattbefuferings  of  this  prejent'tivfe^ 
 are  not  worthy  to  be  compared  with  the  glory  which  fhall  be  reveal- 
 ed in  w%  2  Cor.  4  16,  17,  i8»v»r  whkb  caufe  we  faint  net :  but 
 though  oxmtwar  dm  an  perijhjet  the  vnwardmanis  renewed  day 
 by  day  :  For  our  light  affiidion  which  is  but  f6r  a  moment, worlytb 
 for  us  a  far  more  exceeding  and  eternal  weight  of  glory :  While  we 
 fookjtot  at  the  things  which  are  feen,  but  at  the  things  which  are 
 notfeen  :For  the  things  which  are  feen  are  temporal\but  the  thingt 
 which  are  not  feen  are  eternal.  For  we  know  that  if  our  earthly 
 boufe  of  tbia  tabernacle  were  dijfolved,  we  have  a  building  of  G$d% 
 an  boufe  not  made  with  bandst  eternal  in  the  Heavens.  Heaven 
 well  believed,  will  enable  us  patiently  and  chearfully  to  bear 
 all  things.  He  will  account  the  very  reproach  of  Chrift,  to  be 
 greater  riches  than  the  treasures  of  the  world,  who  looketh 
 believing! y  to  the  rccompcnce  of  reward,  Heb.  n.  2$. 
 
 Direct.  9.  Learn  to  diey  and  tbenyou  have  learned  to  fnffer. 
 Me  that  can  bear  death,  by  the  power  of  faith,  can  bear  almoft 
 anything.  And  he  that  is  well  prepared  to  die,  is  prepared 
 for  any  affliction  v  and  he  that  is  not,  is  unprepared  for  pro- 
 sperity. 
 
 Direct.  iO.  Remember  Mill  that  life  being  f§  veryfhart,  the 
 aflttlhns  of  Believers  an  asjbort.  We  have  fo  liule  a  time  (• 
 hvey  that  we  have  but  a  little  wfcilc  to  fufer.  And  if  tlnu  faint 
 in  the  day  ofadverfityy  when  it  is  fo  little  a  while  to  night,  thy 
 frength  is  j 'mall ,  Pro  v.  24.  10. 
 
 Direct  n.  Remember  that  thou  bearefi  but  the  cmnun 
 burden  of  the  Sens  of  Adam »,  who  are  born  to  forrowas  the 
 fparks  fly  upward  :  And  that  thou  art  like  to  all  the  members 
 ofChrift,  who  muft  take  up  their  crofs,  and  fufter  with  him, 
 if  they  will  reign  with  him:  And  that  thou  art  but  going  the 
 common  way  to  Heaven,  which  that  heavenly  Cbcicty  hath 
 Crod  before  thee :  Andcanft  thou  expect  to  b«  exempted  both 
 from  the  lot  of  hnmane  itpfed  nature,  and  from  the  lot  of  all 
 the  Saints  >  If  thou  wouldeft  be  carryed  to  Heaven  in  the 
 Chariot  of  Elsas,  and  couldcft  expect  to  cfcape  the  jaws  of 
 
 death, 
 
The  Life  of  Faith.  501 
 
 death,  yet  mult  thou  endure  the  perfection,  weannefs  and 
 hunger  of  Eliat  before  fuch  a  charge. 
 
 Direct.  12.  Think  alio  how  unreasonable  it  is,  for  one  that 
 muft  have  eternal  glory,  to  grudge  at  a  little  Offering  in  the  ways 
 andforomthat  is  faved  from  the  torments  of  Hell,  to  ibin\it 
 much  to  In  duly  cbafimedon  tartb.  For  a  Lt&trW  thit  mud  be 
 comforted  in  Abraham* %  bofom,  to  murmure  that  he  waiteth 
 •  while  in  poverty  at  the  rich  man*  doors  ?  Shall  a  wicked 
 worldling  venture  into  endlefs  pains,  and  put  himfelf  out  of  the 
 hopes  of  Heaven,  and  all  this  for  a  fhort  and  foolifti  pleafure  > 
 And  will  you  grudge  to  fuflfcr  Co  fmall  and  (hort  a  chaftifement 
 in  the  way  to  an  endlefs  reft  and  joy  > 
 
 Direft.  13.  Think  why  it  is  that  Cbrift  bat b  fo  largely  com- 
 mended,  and  bltft  afuffering/rate^  and  cfaftn  fucb  a  life  for  theft 
 that  be  wiflfave:  And  why  he  fo  often  pronouncsth  a  wot  to 
 the  profperous  world :  It  is  not  for  want  of  love  to  his  Dif- 
 ciplcs  \  nor  for  want  of  power  to  fecure  their  peace,  Mtftfc.  5 . 
 Bltffed  arethepMr  infpirit,  for  their  sis  the  Kingdom  of  Heaven  ; 
 BUffed  are  they  that  mourn,  for  they  fhaU  be  comforted,  BLffd 
 are  they  that  are  perfecuted  for  rigbteoufnefifakj,  for  theirs  is  tbt 
 Kingdom  of  Heaven.  Luke  6.  24,25,26.  Woe  to  you  that  art 
 rich,  for  you  have  receivedymr  confolation  :  Woe  to  you  that  art 
 fu$\  for  ye /hall  hunger  :  Woe  unto  you  that  laugh  now,  for  yefhaQ 
 mourn  and  weep :  Woe  unto  you  when  all  wen  jhallfpeak^well  of 
 you,  ftrfo  did  their  Fathers  to  the  falfe  Prophet  s\  James  i.3,  $* 
 My  Brethren,  count  it  all  \oy  whin  ye  fall  into  diver  $  temptations 
 (that  is,  trying  afflictions)  knowingthat  tbetryingof your  faith 
 worbeth  patience  'James  5. 1, 2.  Go  too  mwye  rich  men, 
 
 weep  and  howl  forthemiferies  that  fhall come  upinyau T— T 
 
 All  thefe  words  are  not  for  nothing  :  And  judge  how  he  (houli 
 think  of  adverftty  who  beiteveth  them. 
 
 Direct.  14.  Mark  well  whether  you  find  mt  that  your  [elves 
 and  others  art  ufually  much  better  in  affliSim,  than  in  profperity : 
 And  whether  there  be  not  fomething  in  the  one  to  mike  yoa 
 better,  and  in  the  other  to  delude  men,  and  mike  them  worfe. 
 O  look  and  tremble  at  the  dangers  and  doleful  mifcries  of 
 moft  that  are  lifted  high!  how  they  are  blinded,  flattered, 
 captivated  hi  fin,  and  are  the  (hame  of  nature,  and  the  calamity 
 of  the  world !    And  mirk  when  they  come  to  die,  or  lie  in 
 
 Rri  f  .  tickneft. 
 
j ©a  The  Life  of  Faith. 
 
 ficknefs,  how  inlightcncd,  how  penitent,   how  humble,    how 
 mortified  and  reformed  they  then  fcem  to  be,  and  how  much 
 they  condemn  all  fin,  and  juftific  a  holy  life:     And  obfervc 
 ywftlvcs  whether  you  be  not  vtifer  and  better,  moicpenitent, 
 and  lefs  worldly  in  an  afH;6ted  (rate  :    And  will  you  think  that 
 intolerable,  which  Co  much  bettercch  almoft  all  the  world  > 
 Ala«,  were  it  not  for  affliction, there  are  fome  Nebuchadnezzar: 
 that  would  never  be  humbled,  and  fome  Pharaohs  that  would 
 never  confefs  their  fins,  and  fome  Manafiebs  that  would  never 
 be  converted.     Many  in  Heaven  arc  thankful  for  affli&ion, 
 and  fo  (hould  we,  Ecclef.y.  2,3,4,5,6.  It  is  better  te  goto  the 
 boufe  oj  mourning,  than  to  the  boufe  of  fe  a  fling  :    For  that  is  tbt 
 end  of  all  wen,  and  the  living  veil  lay  it  to  heart \  Sorrow  is  better 
 than  laughter  ',  for  hytbe/adnefs  of  the  countenance,  the  heart  is 
 made  better.    The  heart  of  the  wife  is  in  the  beufe  of  mourning, 
 but  the  heart  of  fools  is  in  the  boufe  f.f  mirth .     It  is  better  te  bear 
 the  rebukg  of  the  wife,  than  for  a  man  to  bear  tbefong  of  fools :  For 
 as  the  crackjing  of  thrns  under  a  fot,  fo  it  the  laughter  of  s 
 fool. 
 
 Do  you  not  perceive  that  a  merry  prosperous  (tare  inclineth 
 to  folly,  levity,  ralhneft,  inconfideratenefs,  (tupidity,forgettrng 
 y  the  latter  end,6cc?  And  that  a  fadder  frame  is  naorc  awakened, 
 illuminated,fixed,fcnfible,confideratc  and  fit  for  great  employ- 
 ments ?  Quarrel  not  then  with  your  Phyfician,  becaufc  he 
 dyetcth  you  as  tendeth  to  your  cure,  and  turueth  you  not  over 
 to  the  dyct  of  defperate  patients,  or  of  fools. 
 
 Direct.  15.  If  God  affli&  you,  add  not  cauflefs  affiifiion  to 
 ycurfdves.     If  he  touch  your  friends,  or  body,  or  eftatc,do  not 
 you  therefore  touch  and  tear  your  hearts.     If  you  have  not 
 enough,  why  do  you  complain  of  it  >  If  you  have  enough,  why 
 do  you  make  your  felves  more  ?  He  that  bath  faid,  Blejfrdarc 
 they  that  mourn,  did  never  mean  that  thofc  are  blelTed  that 
 mourn  erroneoufly,  for  nothing,  or  for  that  which  is  their  benefit^ 
 or  that  fievijhly  quarrel  with  God  and  man,  or  that  wilfully  by 
 pride  or  irvfatiency  torment  thcmftlves.     He  meant  not  to 
 blefs  the  forrow  of  the  covetous  that  grievcth  becaufc  he  is  not 
 rich,  or  becaufc  he  iswronged,  or  is  a  fofcr  in  fome  corr.modityi 
 nor  to  blefs  the  forrow  of  the  proud,  who  is  troubled  becaufc 
 he  is  not  obferved,  honoured  or  preferred  :  Nor  the  forrow  of 
 
 the 
 
The  LifcofFditb.  503 
 
 thtfenfual,  who  grieve  when  their  lufls  and  pkafurcs  arc  re- 
 named :  Nor  the  (orrows  of  the  idle,  who  grieve  if  they  are' 
 called  to  diligent  labour  i  nor  the  forrow  of  the  envictu,  who 
 grievcth  to  fee  another  profper  \  nor  the  forrows  of  the  cruel, 
 who  grieve  when  they  cinnot  be  as  hurtful  to  Gods  fcivants, 
 and  their  neighbours  or  enemies,  as  they  defire.  It  is  neither 
 voiced  forrows,  nor  wilful  fdfvexation,  which  Chiift  doth 
 blefs  :  But  it  is  the  holy  improving,  and  patient  enduring  the 
 fufTcrings  laid  upon  us  by  God  or  mm. 
 
 Direct.  16.  Lit  Patience  have  it sperfeUwor}^.  He  thatl>e- 
 licvcth,  will  not  make  hafie,  James  I.  3.  Ifa.  28.  16.  God's 
 time  is  bctx  i  and  eternity  is  long  enough  for  our  ca(e  and  com- 
 fort. It  is  by  patient  continuance  in  welldoing,  that  glory, 
 honour  and  immortality  muft  be  fought  ,  Rom.  2. 
 We  (hall  reap  in  due  (eaion,  if  we  faint  nof,  Galat.  6.  9. 
 James  5.  7,  8,  9.  Be  patient  therefore  Brethren  unto  the  coming 
 of  the  Lord.  Behold  the  husbandman  waiteth  for  the  precim* 
 fruit  of  the  earth,  and  hath  long  patience  for  it>  until  be  re- 
 ceive  the  early  and  latter  rain.  Be  ye  alfo  patient :  (lab lifh  your 
 hearts  \  for  the  coming  of  the  Lord  draweth  nigh.  When  other* 
 by  impatience lofc  thcmfelves,  do  you  in  your  patience  pofjefs 
 your  fouls,  Luke  2i.  19.  Rom.  $.4.  Patience  worlytb  expe- 
 rience, and  experience  hope,  which  makftb  not  ajhamd.  If  we 
 hope  for  that  we  fee  not,  thee  do  we  with  patience  wait  for  itt 
 Rom.  8.  25.  Through  patience  andcomfortoftbe  Scriptures  it  is 
 that  we  have  hope%  Rom.  15.  4.  Therefore  we  have  need  of  pa- 
 tience, that  when  we  have  done  the  wiU  of  God%  we  may  inherit 
 tbepromi/e,  Hcb.  K>.  36.  1 1. 
 
 CHAP.     XX. 
 
 HoWto  live  by  Faith,  in  troubles  of  £onfcience,  and  doubts  or  tcr- 
 rours  about  ourfpiritual  and  everlaftingftate, 
 
 HAving  written  a  Treatilc  sailed,  The  Right  Method  for 
 Spiritual  Peace  and  Cmfort,  &s.  upon  this  fubjed  al- 
 ready. I  mull  refer  the  Reder  thither,a*d  here  only  add  theft 
 few  Diie&iofij.. 
 
 Dircdt  • 
 
5©+  The  Life  of  Frith. 
 
 i  T  -  — — —   ■  .  .  ■  ■        i  -         r—    -         ■  ■  ■        
 
 Dirct*.  i.  VijUnguifh  of  the  (eitralCaufcs  tf  theft  troubles  > 
 and  take  heed  of  (hole  unskilful  Mountebanks,  who  have  the 
 fame  cure  for  every  fuch  difeafc,  and  fpeak  prcfent  comfort  to 
 all  that  they  hear  complain  \  and  that  think  every  trouble  of 
 mind  is  fome  notable  work  of  the  Spirit  of  God  ,  when  it  is 
 often  the  fruit  of  the  manifold  wcaknefs  or  wilfulness  of  the 
 troubled  complainers. 
 
 Direct.  2.  Wkenit  is  fome  heinous  fin  committed,  or  great  cor- 
 ruption indulged,  which  doth  caufe  the  trouble,  be  fure  that  fcund 
 Hepentance  be  mver  omitted  in  the  cure  \  And  that  a  real  refer  /na- 
 tion frove  the  truth  of  that  Repentance.  For  Chrift  never  died  t© 
 juflirie  and  fave  the  impenitent  finner :  And  a  deceitful  Repen- 
 tance is  the  common  j relf- deceit  and  undoingof  the  world.  And 
 how  can  that  be  true  Repentance,  which  changcth  cot  the 
 veil  and  life  f  God  will  not  give  you  peace  and  comfort,as  long 
 as  you  indulge  your  wilful  fin. 
 
 Note  here  the  difference  between  i.  Th*  grofly  impeni- 
 tent ;  2.  And  the  mock-repentance  of  the  Hypocrite  :  $.  And 
 the  true  Repentance  of  found  Believers. 
 
 i  •  The  grofly  impenitent  cannot  bring  his  heart  to  a  firms 
 purpofe  to  lee 'go  his  fin,  nor  to  a  confent  or  wfllingnefs,  that 
 God  (hould  cure  him,  and  change  his  mind  :  but  he  had  rather 
 have  his  pride,  and  covetoufnefs^  and  (enfuality,  to  be  fufy 
 pleafed,  than  to  be  mortified.  Like  a  fool  in  a  Feavcr  or  a 
 Dropfie,  that  had  rather  have  drinks  than  have  the  cure  of 
 his  tbirft. 
 
 2.  The  mock  repentance  of  the  Hypocrite  hath  fomepurpoftt 
 under  an  extraordinary  con  virion,  to  lea  v   his  fin »  and  for  a 
 time  may  fcem  to  do  it.  Cu  when  the  temptation  is  as  ftrong 
 again,  he  is  the  fame,  and  r: '   rneth  to  his  vomit  •,  or  elfe  ex- 
 changed his  fin  for  a  worfe.    And  if  you  ask  him  whether  he 
 had  rather  have  the  mortifying  of  all  his  lufls,  or  the  pleapngai 
 them,his  understanding  and  conviction  may  caufc  him  truly  to 
 fay  at  the  prefent,  that  if  God  would  prefen'lf  mortifie  his  fin, 
 or  tfer  him  this  in  choice,  he  would  rather  confent  to  it,  than 
 take  the  pleafing  of  them.     But  mark  it,  i.  That  though  he 
 tonfent  that  Gcdjhtuld  do  this  bimfelf  j  yet  he  will  not  content 
 So  x/V  the  means,  and  do  his  duty  to  attain  it*     If  a  edd  nifh,  or 
 hare  confent  would  change  his  feul,  and  take  away  all  fwful  in- 
 clinations 
 
Ttt  Life  cf  Faitk.  50$ 
 
 clinations  at  once,  that  he  might  never  more  defire  the  plea- 
 fure  of  fin,  nor  be  put  to  any  conflict  to  overcome  it,  nor  any 
 great  difficulty  to  deny  it,  and  all  this  might  b:  done  without 
 any  labour  of  his  own,  I  doubt  not  but  the  Hypocrite  would 
 confent  to  be  fo  mortified.  But  to  watch ,  and  pray,  and  rcad% 
 and  medit attend  ufc  the  meant  which  God  appointeth  him.both 
 to  get  mortification,  and  to  ufc  it  for  the  conquering  of  every 
 temptation  >  this  the  Hypocrite  will  not  confent  to. 
 
 3.  And  what  he  doth  confent  to  at  the  prefent,  he  confentetk 
 not  to  when  his  finful  plcafurc  is  revived  by  the  next  tcnipta* 
 tun. 
 
 3.  But  the  true  penitent  Cbriftian  is  both  wilingtobe  changed 
 and  had  rather  have  his  lulls  to  be  killed,  than  pUafed\  and  al- 
 io willing  to  ufc  Gods  means  both  to  mortifie  the  inward  luft% 
 and  to  overcome  the  outward  fin :  And  this  in-  finccrity  it 
 his  habitual  ft  ate. 
 
 Direcl.  3,  Never  forget  that  1,  The  gracious  nature  of 
 God:  a.  the  Efficiency  of  Cbrifts  Sacrifice  and  Merit:  And 
 3.  Ibetrutb  of  the  univerfai  iffer  or  promife  of  pardon  to  al  (if 
 they  will  accept  the  offer  J  are  the  foundation  ofaE  our  faith  and 
 comforts  \  and  aie  that  univerfai  grace  which  is  before  our  fpe~ 
 cial grace  or  faith,  and  is  prefuppofed  to  it :  On  this  foundation 
 all  our  faith  and  peace  is  to  be  built. 
 
 Direct.  4.  The  particular  application  of  this  to  our  fclves, 
 is,  i.  By  B'lievingjTid  then  by  Iteming  that  we  do  believe-,  and 
 Chen  by  difcerning  our  priviledges  upon  believing. 
 
 1.  Our  believing'it  fclfis,  1.  Our  Afcent  to  the  truth  of 
 the  Gofpel :  2.  Our  Acceptance  of  the  good  ( even  Chrill  aad 
 \\k)  which'xs  offered  \n  it,  and  confent  to  thcBapttfmalCevc- 
 mant  withGodthe  Father,  Son,  and  Holy  Spirit :  And  3.  Our 
 Affiance  in  Chrift  and  his  Covenant. 
 
 2.  To  knew  that  we  do  believe  f  fcmehow)  is  cafie,  when  wt 
 do  it :  But  to  be  fure  that  this  belief  is  fine  ere  and  faying,  \% 
 more  difficult,  becaufe  of  the  dec eix  fulntfs  of  the  heart  of  man, 
 and  the  mixtures  of  unbelief,  and  other  fins,  and  the  weahpefs  of 
 grace  where  it  is  true,  and  the counterfeits  of  it,  and  the  inef- 
 ficient degrees  which  art  in  Hypocrites  \  fo  that  it  is  not  cad'e 
 to  difcern  whether  the  faith  which  we  have  be  ilncerr,  .and 
 predominant  above  ourfenfc  and  our  unbelief  (if  it  mufl  be.)  But 
 
 Sff  yet 
 
 L 
 
1/66  Tht  Lifi  »f  fMSb. 
 
 yct    it  may  be    known    by    fuch    means  as    thcfc. 
 
 I.  By  labouring  to  ftrengxhan  and  increafe  oux  faith  and 
 grate,  that  it  may  not  by  the  fmalnefs  be  next  to  undifcern- 
 able.  2.  By  fabduing  aU  contrary  inward  corruptions,  which 
 obfeure  if.  3.  By  frequent  exercipng  it  >  feeing  habits  arc  con- 
 cerned only  m  their  ads.  4.  By  refitting  and  conquering  temp- 
 tations, and  doing  all  the  good  we  can  in  the  world,  and  living 
 as  wholly  devoted  to  God,  above  all  worldly  ficfhly  intercft  i 
 tbatfo  1  Fiith  may  be  evidenced  by  its  fruits  :  2.  And  God  may 
 reward  the  faithful  foul  with  his  affating  fcal,  and  light  and 
 comfort.  5.  By  efciping  all  thofe  laffes  into  heinous  and  wilful 
 fin,  which  caufc  wounds,  and  fears,  and  hinder  aflurance, 
 peaeeand  joy.  6.  By  a  wife  and  cenftant  examination  of  the 
 heart,  and  obfervation  of  it,  in  the  time  oftryal,  and  finding 
 the  habits  and  flrength  of  faith, and  of  unbelief,  in  their  (everal 
 a&ings,  and  prcvalencies  in  their  conflicts.  7.  And  withall, 
 efciping  thofe  ignorances  and  errours,  about  the  nature,  means, 
 caufes  and  figns  of  grace  and  aflurance,  which  keep  many 
 from  if,  who  have  juftifying  fiitfr.  Thefc  feven  are  the  true 
 and  ncceflary  means  to  get  aflurance  of  your  ownfinceritj,  and 
 that  indeed  you  have  the  tt\xt[eal%  and  earneft,  and  witnefl  of 
 the  Spirit  ofChrrft. 
 
 3.  When  you  have  fit  ft  truly  believed  (or  confensed  to  the 
 Baftifntal  Covenant  of  Grace )  and  next  got  aflurance  that  you 
 do  this  infincerity,  the  laft  part  is  the  eafleft,  which  is  to  ga- 
 ther up  the  friviltdges,  or  comfortable  conclusions  which  follow 
 hereupon  :  Which  are  your  pardon  andjvftification,  your  adop- 
 tion and  right  to  life  eternal,  and  to  all  the  benefits  promifcd  by 
 Cod,  in  that  Covenant  to  which  you  do  content  >  which  arc 
 all  comprehended  in  the  three  great  Relations  cftablithed  by 
 the  Covenant,  v/'x.  that  God  is  your  Reconciled  God  and  Father1 
 €hrift  kyour  Head  and  Saviour,  and  the  Holy  Spirit  it  your  Lift 
 and  Sandifier. 
 
 Thcfc  three  works  which  make  up  a  flu  ranee,  are  contained 
 in  the  three  parts  of  this  fyllogifm.  1.  He  that  truly  belicvcth, 
 kjufiified,  and  adopted,  and  an  heir  of  life.  But  I  do  truly 
 believe  :  Therefore  I  am  jtfiified,  adopted,  aad  arc  an  heir  ©f 
 Mr. 
 
 Of  thai  t*  the  lam  fenfe. 
 
 Ev«y 
 
The  Life  of  Faith.  Jo7 
 
 Every  ©nc  who  truly  confcntcth  to  the  Baptifmal  Covenant 
 hath  right  to  the  blcflmgs  of  the  Covenant  >  God  is  his  Father, 
 Chrift  is  his  Saviour,  and  the  holy  Spirit  is  his  Sin&irier.  But 
 I  do  truly  content  to  the  Baptifmal  Covenant :  Therefore  I 
 have  right  to  ill  the  benefits  of  it :  God  is  my  Father,  Sec. 
 
 Direct.  5.  Remember  that  whenyou  have  got  ajfurance%  and 
 have  truly  gathered  this  conelufion,  tie  uni trot al  and  lively  ex- 
 treme of  faith,  isftill  ntceffary  to  your  a&ual'py. 
 
 For  it  is  pcfllble  for  a  mm  to  hive  nonstable  thuStings  of  hit 
 own  finceriry  orfalvirion,  and  yet  to  have  fuch  dulnefs  of  foul, 
 tnd  fuch  diverfons  of  his  thoughts,  as  that  he  (hall  enjoy  but 
 little  of  ihe  comforts  of  his  own  affurancc.  Therefore  true  joy 
 rcquircth  much  more,  thin  bare  fclf  examination, and  difecrn- 
 jng  of  our  evidences,  and  right  to  life. 
 
 Dired.  6.  When  doubts  and  troubles  are  eaufed  by  ignoranet 
 •r  nrour,  about  tht  true  nature  andfignr  ofgracty  and  the  way  of 
 *Jfnrance  ( which  is  very  common)  nothing  then  is  more  neceffa- 
 rythan  a  found  and  shjlfu I  Teacher  ,  to  work  outthofe  miftakes, 
 and  to  help  the  ignorant  Chriftian  to  a  clearer  undemanding 
 of  the  terms  of  the  Covenant,  and  the  fenfc  of  the  Promife, 
 and  the  true  methods  of  Chrift  in  his  gifts  and  operations. 
 Otherwifc  the  erring  foul  will  be  diftra&cd  and  loft  in  a  wil- 
 dcrnefs  of  doubts,  and  either  fit  down  at  laft  prefumptuoufty 
 on  falfe  grounds,  or  turn  to  one  errour  to  cure  the  troubles 
 of  another  >  or  languHh  in  defpair  >  fo  lamentable  a  thing  is  it 
 to  be  porTeffcd  with  falfc  principles,  and  to  attempt  fo  great  a 
 work  in  the  dirk. 
 
 Dircdr.  7.  And  here  there  are  thefe  two  extreams  to  be 
 carefully  avoided :  1.  That  of  the  Infidel  and  Jufticiiry,  who 
 frufleth  and  tcaeheth  others  to  truft  to  his  own  vertues 
 and  works  without  a  Saviour ,  or  afcriheth  the  fart  of  a  Sa~ 
 vkvttothem.  1.  The  Antinomian  and  Libertine^  who  teach 
 nicum  to  look^at  anything  in  thcmfelves  at  all >  no  not  as  aa 
 evidence,  or  condition^  or  mtansy  much  lefs  as  any-  ceufe  of  life  » 
 but  to  truft  to  Chnfts  blood,  to  be  to  you  inftead  of  Faith,  and 
 Refentance,  and  Obedience,  and  all  your  ufc  of  means  >  and  do 
 afenbe  the  parte/"  thefe  duties  of  man,  to  the  blood  of  Chrift  i 
 as  if  it  did  belong  only  to  Chrift  to  do  that  fame  thing  which 
 bdongeth  unto  them. 
 
 S  ff  2  Therefore 
 
5o8  The  Lift  of  Faith. 
 
 Therefore  here  you  rauft  bciurc  to  be  well  acquainted  what 
 is  truly  the  office  and  fart  *f  Cbrift\  and  what  is  truly  the 
 office  and  fart  of  Faith,  of  sleptntance,  of  Confeffitn,  of  Prayer ; 
 #<r.  And  to  hi  fure  that  you  v>b%ly  tru/l  Cbrifl  for  bU  p*rf  ,and 
 foyn  not  Faith,  nor  any  of  your  owa  works  or  duties  in  the 
 leaft  degree  of  that  truftof  turner  which  bclongeth  to  Cbrift, 
 and  bis  office  and  work^:  And  that  you  faithfully  ufe  ryea  I  will 
 fay,  Truft  too,  though  ignorance  fnarl  at  it)  your  F*irfc,  Kr- 
 fentance,  Pray*,  &c.  in  and  for  its  own  office  and  part  i  and  do 
 not  fooliihly  blafpheme  Chrift,  by  afcribing  the  pari  and  office 
 of your  duty  unto  him  and  bis  office,  under  pretence  of  giving 
 him  the  honour  of  them.  It  is  Chrift s  office  and  honour  to  be  a 
 facrifice  fer  fin,  and  a  propitiation  fcr  m,  and  a  perfefi  Saviour 
 ind  Interetffor,  and  to  give  us  the  Spirit,  by  which  we  believe, 
 repent,  pray,  obey,  hope,  love,  8cc.  But  not  to  be  *  peniterit 
 believing  finner,  nor  to  accept  of  an  offered  Saviour,  nor  to  be 
 a  consenting  Covenanter  with  God  the  Father,  Son  and  Holy 
 Spirit,  nor  to  be  tvafhedfmm  fin  in  bis  blood,  reconciled,  adepts 
 td)  xiottopray  for  pardon  in  the  name  of  ano^b?r,  nor  to  trufl 
 upon  a  Saviour ,  nor  to  be  a  Difciple,  tSubjtcl,  a  Member  of  a 
 Saviour,  &c.  Nor  yet  that  his  blood,  or  merits,  or  righreouf- 
 fiefs,  mould  be  to  you  inftead  oftbefe.  No,  thefc  aic  to  be 
 done  by  you. 
 
 Direct.  8.  In  this  cafe  alfo  take  heed  of  thofc  ignorant 
 guides,  who  tyer*  not  tkc  errours  of  fancy,  melancholy,  or  di- 
 fittrbed  paffims,  from  the  proper  worths  of  the  Spirit  of  God :  For 
 they  wrong  the  Spirit,  when  they  afciibe  mens  finful  wcak- 
 fieffe*  ft)  him  :  And  they  greatly  wrong  the  troubled  finner 
 tnany  waies :  i .  They  puffup  men  with  conceits  that  they  arc 
 «nder  fomc  great  and  excellent  workings  of  the  Spirit,  when 
 they  are  the  works  of  Satan,  and  their  own  infirmity  or  (In. 
 4.  They  teach  them  hereby  to  mignifie  and  cberifh  thofe  di- 
 pmpers,  and  paffiont,  and  thoughts,  which  they  mould  refift9 
 and  lament,  and  can  away.  3.  And  they  fct  them  in  an  Enthu- 
 ftaftick,  or  truly  Fanatical  way  of  Religion,  to  look  for  Reve- 
 lations, or  live  (till  upon  their  own  fancies,  and  pajpons,  and 
 Hfttmpers,  and  Satans  temptations,  conceiting  that  they  live 
 upon  the  incomes  of  God,  and  are  actuated  in  all  this  by  the 
 VoIyGhoiti  And  of  what  mifchicvous  importance  and  con* 
 
 fequence 
 
Ti§  Life  of  Faith.  509 
 
 k  quence  ill  this  it,  and  how  much  hurt  fuch  zealous  ignorance 
 doth,  both  in  the  Teachers  and  the  people,  the  thing  it  Cell 
 doth  plainly  (hew «  and  the  fad  experience  of  this  age  doth 
 fhew  it  more  plainly,  in  Ranters,  Quakers,  and  other  true 
 Fanaticks,  and  in  many  women,  and  other  weak  pcrfons,  of 
 better  principles  than  theirs. 
 
 And  it  is  an  unfsfe  courfe  which  many  fuch  weak  perfons 
 ■fc,  to  think  in  their  troubles  that  every  text  of  Scripture 
 which  cometh  into  theif  mind,  or  every  conceit  of  their  own 
 is  afpecialfuggctfionoftheSpirit  of  God  :  You  fhall  ordina- 
 rily hear  them  (ay,  {Such  a  rrxt  was  brought  to  me%  or  was  fet 
 upon  my  heart  t  and  fuch  a  thing  was  fet  upon  my  mind']  when 
 two  to  one,  it  was  no  other  wife  brought  unto  them,  nor  fet 
 upon  them,  than  any  other  ordinary  thoughts  are  >  and  had 
 no  fpecial  or  extraordinary  operation  of  God  in  it  at  all. 
 Though  it  is  certain  that  every  good  thought  which  cometh  info 
 out  minds,  is  fome  efftft  cf  the  working  of  Gods  Spirit,  as  eve- 
 ry good  word,  and  every  good  work,  \s  v  and  it  is  certain  that 
 foroetimes  Gods  Spirit  doth  guide  and  comfort  Chriftians  as  a 
 remembrancer,  by  bringing  informing  and  comfoi ting  texts 
 and  doctrines  to  their  remembrance ;  yet  it  is  a  dangerous  thing 
 to  think  that  all  fuch  fuggtftions  or  thoughts  are  from  fome  jpe- 
 cialot  extraordinary  work^of  the  Spirit,  or  that  every  text  that 
 cometh  into  our  minds,  is  brought  thither  by  the  Spirit  if 
 Cod  at  at 
 
 Thcrcafonsarcthcfe, 
 
 1.  Satan  can  bring  a  text  or  truth  to  our  remembrance  fox 
 his  own  ends,  as  he  did  to  Chrifi,  Mittb.q.  in  his  tempta- 
 tions. 
 
 a.  Oar  own  paffions  or  running  thoughts,  mty  light  upon 
 feme  text  or  truth  accidentally,  as  they  do  on  other  things 
 which  fo  come  in. 
 
 3.  When  the  Spirit  doth  in  an  ordinary  way  help  us  in  re- 
 membring  or  meditating  on  any  text  or  holy  do&rine,  he  doth 
 it  according  to  our  capacity  and  di fpo fit ion,  and  not  in  the  way 
 of  infallible  infpiraticn>  and  therefore  there  is  much  of  our 
 weaipefs  and  trrour  ufually  mixt  with  the  Spirits  help,  in  the 
 product :  As  when  you  hold  the  hand  oft  a  child  in  writing* 
 yo»  writ*  not  to  well  by  his  hand,  as  by  your  own  alone,  but 
 
 Sff  3  your 
 
*I0  The  Life  of  Faith. 
 
 your  $W>  and  his  makjtcfs  and  unskilfulnefs  do  both  appear  in 
 the  letters  which  are  made  >  lb  is  it  in  the  ordinary  affiftance 
 of  the  Spirit  in  our  (ladies,  meditations,  prayers,  dec.  other- 
 wife  all  that  we  do  would  be  perfctt,  in  which  we  have  the 
 Spirits  help  >  which  Scripture,  and  all  Chriftians  experience 
 do  ccn'radid. 
 
 4.  Andtoafcribethat  to  the  Spirit  which  is  not  at  all  bit 
 work,  or  that  which  is  fartlyjur  ovpa  n>ork^>  (ofar  as  it  is  our 
 ottHy  and  Gvourcth  of  our  wcaknciTcs  and  crrour,  is  a  heinous 
 injury  to  the  Spirit. 
 
 5.  And  it  toiTcth  fuch  roiftaken  Chriftians  up  anl  down  in 
 uncertainties  \  while  they  think  all  fuch  thoughts  arc  the  fug- 
 geftiors  of  the  Spirit,  (hey  meet  with  many  contrary  thoughts, 
 and  fo  are  carry ed  like  the  waves  of  the  Sea,  femetimes  up,and 
 Sometimes  down  ;  and  they  have  fometimes  a  humbling  ter- 
 rible text,  and  the  next  day  perhaps  a  comforting  rexr  cometh 
 into  their  minds,  and  fo  are  between  terrours  and  comfort j,  di- 
 ftraded  by  their  own  fantafies,  and  think  it  is  all  done  by  the 
 Spirit  of  God. 
 
 6.  And  it  is  a  perverfe  abufing  of  the  holy  Scripture^  to  make 
 fuch  remmbranees  the  Kuli  of  your  application  of  it  to  your 
 felves :  that  text  whichjw*  remember  had  the  fame  fenfc  before 
 you  rcmembred  it  i  and  your  fpiritual  Hate  was  the  fame  be- 
 fore :  If  that  text  igrcc  wkh  your  ftatc,  and  cither  the  tcr- 
 rour  or  the  comfort  of  it  belong  to  you,  this  mull  be  proved 
 by  folid  rcafon,  drawn  from  the  true  meaning  of  the  texf,  and 
 the  true  ftatc  of  your  fouls  j  and  not  fuppofed  rrccrly  becaufc 
 k  cometh  into  your  thoughts,  or  Wccaufc  it  is  fct  upon  your 
 hcirfs :  Do  you  think  thit  your  rtmcmbrUg  it  will  prove  that 
 it/picially  belongs  to  you  ?    Do  not  many  comfortable  texts 
 come  into  the  minds  of  Hypocrites,  who  are  unfit  for  com- 
 fort ?     And  many  terrible  texts  come  into  rhe  minds  of 
 humble  fouls,  thit  ha.vc  right  to  comfort,  and  fhould  not  be 
 more  terrified  >    You  may  as  well  think  that  your  money  of 
 cilate  is  another  mans,  becaufc  he  tbw^tb  on  it :  Or  that  ano- 
 ther mans  dangers  and  mifcrics  arc  yours,  becaufe  you  think* 
 of  them :  Or  that  you  are  either  Kings,  01  Lords,  cr  beggars, 
 or  thieves,  or  whatever  cometh  into  your  minds ;  Qi  that 
 another  mans  Lcafcsor  Deeds  by  which  he  holdcth  hi*  Lands, 
 
 •re 
 
Tbi  life  *fFa$$i. yn_ 
 
 are  all   yms ,    becaufe   they  are   pat  into  Jour    bands  to 
 read. 
 
 7.  And  if  you  go  this  way  to  work,  yea  ate  in  dinger  f 
 b:  carryed  into  many  other  errours  and  fins,  and  think  that  all 
 1$  of  the  Spirit  of  God,  becaufe  you  feel  it  fttupon  your  heard* 
 And  foyou  will  feign  the  fandtifying Spirit  to  be  the  author  of 
 fin,  and  the  lying  Spirit  (hall  be  honoured  and  called  by  hit 
 name. 
 
 Mark  well  thefc  following  texts  of  Scripture,  s  Tbef.  1. 
 i,  2,  3.  JVe  be  fetch  you.br  etbren>  by  the  coming  of  our  Lord  J  efm 
 Cbrift—  that  ye  be  not  foonjhakjn  in  mind,  or  troubled^  neither  by 
 Spirit,  nor  by  word,nor  by  Utter  as  from  us,  as  that  the  day  of 
 Cbrift  is  at  band :  Let  no  man  deceive  you— You  fee  here  that 
 Spirit,  Word  and  Scripture  may  be  prctenied  for  an  un- 
 truth. 
 
 Mdttb.  4.  Sitan  often  faith,  It  is  written, 
 
 2  Cor.  n.  12,13, 14,15.  Falfc  Apoftles,  anddeceitfnl  worker* 
 maytransformtbemfelves  into  the  Apoftles*  of  Cbrift, and  Minifters  of 
 Right ecu fnefs  -,  and  no  marvel,  for  Satan  bimfelf  is  transformed 
 into  an  Angel 0] light* 
 
 1  fobn  4.  1.  Beloved,  bedieve  not  every  Sprit %  but  try  the 
 Spirits,  whether  they  he  of  God. 
 
 Gal.  1.7,  8.  If  we  or  an  Angel  from  Heaven  preach  my  ether 
 Gofreltoyou,  let  kirn  be  accurfed. 
 
 Qjeft.  But  bow  then  fh all  lkpow  whtn  it  is  the  Spin*  which 
 futtetb  any  thing  into  my  mind  } 
 
 Anfw.  1.  The  matter  it  fclf  muft  be  tryed,  whether  it  agree 
 with  the  facrcd  Scripture,  and  muft  be  proved  true  by  the 
 Word  of  God.  2.  The  end  to  which  that  truth  is  brought. 
 mud  be  proved  to  bejuft  and  good:  For  Satan  pleadeth  ttutU 
 to  ftnful  ends.  3.  The  application  of  them  to  youx  own  cafe 
 ro*ft  be  fuch  as  will  hold  tryal,  and  it  muft  be  proved  by 
 found  argument,  that  indeed  they  do  thus  and  thus  belong  c» 
 you:  For  Gods  Spirit  will  not  bclye  you,  nor  make  yon 
 better  or  wbrfc  than  you  arc  >  no  more  than  he  will  bclye  the 
 Scriptures. 
 
 Object.  But  is  it  not  the  fame  Spirit  which  fpakf  tt  th§ 
 JpoftUf,  wbicb  fpeahfth  to  us  ?  If  they  Were  to  bdteve  bm  iw- 
 m&atetyjo  mnft  we  \  and  feeing  tin  Spirit  is  above  the  Scripture* 
 
5 1 1  Tfo  £#*  of  Wditk. 
 
 art  f*nji  try  the  Scriptures  by  the  Spirit^  and  not  the  Spirit  by  the 
 Scriptures. 
 
 An(a>.  AU»,  how  pittifully  ignorance  bcwcilduth  men ! 
 I.  It  if  the  fame  Spirit  which  was  in  the  Apoftlts,  and  is  in 
 the  weakeft  Chriftitn  :  But  he  workcth  not  in  the  fame  degree: 
 He  infpired  them  to  infallibility  v  being  promifed  to  lead  them 
 into  aU  truth,  and  to  bring  aU  things  ivbieb  Gbrift  bad  fpotyn  U 
 their  remembrance  \  and  he  enabled  them  to  prove  this  by  ma* 
 fiifold  miracles :  Doth  he  do  all  this  by  you  ?  or  had  you  the 
 fame  promifes  ?  2.  The  fame  Spirit  in  them  was  given  to 
 incen&y  and  to  you  for  another.     To  tbtm'xt  was  given  to 
 caufc  them  by  his  infpiration  to  deliver  all  that  Chrift  had 
 taught  them,  and  to  leave  it  on  record  to  all  generations,  as  his 
 infallible  Word  and  Law,  to  be  the  Rule  of  dodrinc  and  pra- 
 ctice to  the  end  of  the  world.     But  to  you  the  Lame  Spirit  is 
 given,  to  caufe  you  to  uhderftand,  and  leve ,  and  obey  this  Law 
 which  is  already  written,  and  not  to  write  or  know  ano- 
 ther. 
 
 3.  The  Spirit  indited  the  Scriptures  before  you  were  born : 
 and  we  are  fure  that  that  is  the  Word  of  God  *  and  we  are 
 furc  that  Gods  Spirit  contradi&eth  not  it  fdf ;  Therefore  your, 
 after- pretended  revelations,  muftbetryed  by  the  certain  an- 
 cient Rule,  which  had  the  feal  of  miracles  which  yours  hath 
 not. 
 
 Obj.  But  bow Jhati  Ikftw  what  application  to  make  of  Scri~ 
 pture  U  my  felf,  hut  by  the  teaching  of  tie  Spirit  of  God  f 
 
 Anfvp.  But  you  mud  not  take  every  thought  and  fuggcflion 
 or  remembrance,  to  be  the  Spirits  application.  Gods  Spirit 
 teacheth  men  by  the  light  of  found  evidence^  which  may  be 
 proved,and  wil  hold  good  in  tryaUHe  teacheth  you  by  excite- 
 ing  you  to  rational  ftudies  and  argumcntation,and  by  bleating 
 you  in  fuchfober  ufe  of  Gods  means :  But  he  doth  not  teach 
 you  to  know  your  (rate,  by  the  bare  remembring  of  a  text. 
 
 Direct.  9.  Takf  heed  alfo  of  mfunderftandiwt  vehat  is  tb» 
 witntfs  tftbe  Spirit  %th  at  tre  areGeds  children. 
 
 Many  think  it  is  like  fome  voice,  or  fuggeftion,  or  infpira- 
 tion within  them,  faying,  Thou  art  the  Child  of  God.  And  fe 
 many  Chrifiian*  languiflh  in  terrours,  that  feel  nofuch  per- 
 fwtiins  Spirit  ia  them.    And  many  Hypocrites  tie  deluded 
 
The  Life  ef  faith.  5*3 
 
 by  the  pet fwafions  of  thcit  own  imagination!.  But  in  Scri- 
 pture, the  word  vtix nefs  is  oft  taken  for  [evidence"]  or  an  ob- 
 jcQiuc  teftimony  :  And  the  Spirits  being  a  witnefs,  and  being  a 
 feal,  in  earnefi,  a  pie dge,  a  white  fane,  a  new  name,  &c.  arc  all 
 of  the  like  fignification :  And  the  meaning  is,  By  thk  we  fyo* 
 that  we  are  the  children*}  God,  or  that  he  abidetbinus,  by  the 
 Spirit  which  he  hath  given  us ,  i  John  3.  10.  24. 8c  4.  13.  And 
 if  any  me  have  nut  the  Spirit  of  Cbrifl,  the  fame  is  mne  of  hit% 
 Rom.  8. 9.  As  if  he  fliould  fay,  have  you  the  Spirit  of  Chrift, 
 or  have  you  not  >  if  you  have,  that  is  a  feat,  an  earnefi^  pledge 
 of  Gods  Love,  and  of  your  heavenly  inheritance,  and  a  certain 
 evidence  or  witnefs  tbat  you  are  his  children,  Gal.  4.  6.  He  that 
 loveth  God  as  his  Father  in  Chrift,  and  is  fan&ihcd  to  God, 
 hath  the  Spirit.  Shew  this  Love,  and  thi*  Sandtficathn,  and 
 you  produce  the  true  witnefs  that  you  arc  the  heirs  of  life 
 Holinefs,  and  Heavenlinefs,  and  Love,  is  the  witnefs,  feal  and 
 t  arneft  j  and  not  chiefly  an  inward  per fwafim  that  we  arc  Gods 
 children. 
 
 2.  Yet  this  much  more  the  Spirit  doth  \  when  it  hath  fan. 
 8ified  us,  and  given  us  the  witnefs  or  evidence  in  our  felves, 
 (\  John  5. 10,  ir.)  He  alfo  helpcth  us  to  fee  and  kpow  that 
 grace  which  he  giveth  and  a&uateth  in  us. 
 
 3.  And  aifo  to  conclude  from  that  evidence,  that  we  arc 
 Gods  children :  And  alio  to  feel  the  inward  comfort  of  that 
 aondufion.  But  all  this  he  doth  by  thefc  means  in  a  dilcurli  vc 
 cr  rational  way,  and  byblcfling  fuch  rcafoning  to  our  com- 
 fort. 
 
 4.  Alfb  he  comforteth  the  fou<  in  another  way,  diftincll  from 
 the  way  of  couc lading  from  evidence  -,  and  that  is  by  exciting  the 
 LoveofGodandhispraifes  in  us,  which  arc  of  thcmfclves  de- 
 lighting  afts:  But  of  this  anon. 
 
 Direct.  10.  Take  heed  of  Heretical  Seducers,  who  ufe  t$ 
 fifh  in  troubled  waters,  and  to  fall  in  mth  fuch  perplexed  eon- 
 fciencts,  to  perfwade  them  that  all  thecaufe  of  their  trouble  if 
 their  opinions,  and  unfound  Religion,  and  not  in  them  >  and 
 that  the  only  way  to  comfort,  is  to  chtngt  their  Religion,  and 
 Co  come  over  unto  them. 
 
 No  perfon  fitter  for  a  Quaker,  a  Papift,  or  any  Sc&ary,  to 
 work  upon,  than  a  troubled  mind.Fot  fuch  arc  like  the  ignorant 
 
 T 1 1  Country 
 
514  7^e  L//e  */  Ftf#*£. 
 
 Country  people  in  their  iicknefs,  who  will  heirkcn  to  any  one 
 who  puttcth  them  in  hope,  and  promifeth  them  cafe,  and 
 moi*  onhdently  tells  them,  that  he  cm  cure  them,  and  faith, 
 I  wis  juft  »n  your  cafe,  and  fuch  or  fuch  a  thing  cured  me  :  fo 
 will  the  Forntjlift,  and  the  Fanatick,,  the  Papfl^nd  the  gtatlyr 
 fay,  I  was  juftin  your  condition,  [I  was  troubled,  and  could 
 get  no  peace  of  conference,  no  joy  in  the  Holy  Ghoft,  but  was 
 ilwaics  held  in  fears  and  doubting,  till  I  changed  my  Religion  % 
 and  ever  fince  that  I  have  been  well,and  O  what  joyes  I  hive  to 
 boati  cf '.3  And  if  it  be  an  unfoundHjpcrire  that  is  thus  tempt- 
 ed, perhaps  God  may  give  them  over  to  find  abundance  of 
 Bedlam  joy,  in  the  fudden  change  of  their  opinion:  And  falf- 
 hoed  may  comfort  that  man,  whom  the  truth  which  he  was 
 falfe  to,  would  not  comfort.    But  if  it  be  a  wea\^  fmcere  Be- 
 luvit  \  if  God  (hew  him  not  fo  much  mercy  as  to  refcuc  him 
 frm  the  tcmptation,he  will  doas  the  forefaid  Country  patienr  i 
 he  will  try  one  mans  medicine,  and  another  womans  medicines, 
 .and  hearken  to  every  one  that  can  fpeak  confidently,  and  pro- 
 mise him  a  cure,  till  he  hath  tryed,  that  their  cafe  and  his 
 were  not  the  fame,  and  that  they  were  all  but  ignorant  de- 
 ceived deceivers  \  and  when  all  fail  him,  he  will  come  back 
 again,  to  the  faithful  experienced  directors  of  his  foul. 
 
 Direct,  u.  If  weatyefs  of  grace  be  the  caufe  of  doubting 
 ( which  is  of  all  other,  the  commoncft  caufe  in  the  world^  the 
 way  to  comfort  is  that  fame  which  is  the  way  f«  ftrengthen 
 grace. 
 
 Such  a  one,  if  ever  he  will  have  joy,  mud  be  taught  how  to 
 live  the  Life  of  Faith,  and  to  walk  with  God,  and  to  mortirie 
 the  flclh,  and  get  locic  from  the  world,  and  to  live  as  entirely 
 devoted  to  God  \  and  cfpecially  how  fo  keep  every  grace  in 
 exercifc  i  and  then  grace  will  thew  it  fdf,  as  the  air  doth  in  a 
 windy  fcafon,  ©r  as  the  f?re  when  it  is  blown  upandflameth. 
 There  is  no  furer  or  readier  way  to  comforr ,than  fo  get  Fairh, 
 Repentance,  Love,  Hope  and  Obedience,  in  a  vigorous  acti- 
 vity, and  great  degree,  and  trunto  keep  them  much  in  action. 
 Mountebanks  and  Se&anes  have  other  waies  >  but  this  is  the 
 conltant  certain  way. 
 
 Dir<6r.  il.  If  you  perceive  that  trouble  is  cau/edby  mtfun&cr- 
 finding  tke  Covenant  of  Grace,  and  looking  at  Legal  WorV$  if 
 
 mrity 
 
The  Life  of  Faith.  5  1  5 
 
 merit,  of  the  ground  offence,  and  tixr  locking  the  fujficiency  of 
 the  Sacrifice,  Mtrits,  or  Intercfffttn  ofChrift,  the  principal  thing 
 to  be  done  with  fuch  a  foul,   is,   to  convince  him  ot  the  im- 
 poffibility  of  being  jitfhficd  by  woiks,  on  legal  terms  i  and  to 
 mew  him  thcnectflity  of  a  Saviour,  and  the  defign  of  God 
 in  mans  redemption,  and  that  there  is  but  cne  Medtatour  be- 
 tween  Cod  and  man,  and  one  Name  by  whicbmwe  can  be  (aved^ 
 and  that  Chrift  is  the  way,  the  truth ,  and  the  life,    and  no  man 
 c-^meth  to  the  Father ,  but  by  the  Son  \  and  that  he  was  made  fin 
 fir  us  who  kpew  no  fin,  that  we  might  be  made  the  right eoufnefs 
 of  God  in  him  ;  and  that  »f  God  be  is  made  unto  us,  wtfdom,  and 
 right  eoufnefs,  and  fanBificatitn,  and  redemption  \    and  that  God 
 hath  given  us  eternal  life,  and  this  life  is  in  bit  Son  >  and  that  he 
 that  bath  the  Son,  bath  life,  and  be  that  bath  not  the  Son,  bath 
 not  life  i  and  that  there  is  no  condemnation  to  them  that  are  in 
 Chriftjefus,  who  wa\  not  after  tbefltfh,  but  after  the  Spirit  > 
 but  be  that  believetbnot  is  condemned  already.  Thus  mud  Cbrijt 
 crucified,  the  propitiation  for  the  fins  of  all  the  world,  be 
 preached  to  them,  who  are  troubled  as  for  want  of  a  Saviour, 
 or  an  attonemenr,  a  facrifice,  or  ranfome,  or  propitiation  for 
 fin  >  or  becaufe  they  tre  not  inftead  of  a  Saviour  to  tnern- 
 felvcs. 
 
 But  to  tell  a  man  only  of  the  facrifice  and  merits  of  Cbri(l  ,wh«' 
 doubfeth  only  of  his  intereft  in  him,  and  of  the  truth  of  hia 
 own  Faith,  htfentance  and  Sanfiification,  is  to  prate  imperti- 
 nently, and  to  delude  the  tinner,  and  to  deal  iojurieufly  with 
 Chrirt. 
 
 DirccJ.  12.  If  Melancholy  be  the  caufc  of  the  trouble(whi«fi 
 is  very  ordinary)  it  will  be  neceffary,  1.  Wetito  underftandit : 
 And  2.  lokpow  tbecure :  ©f  which,  having  ipoken  mew 
 largely  eMcwhcrc,  I  (hall  now  give  you  only  this  brief  ia- 
 formation. 
 
 1.  The  figns  of  this  Melancholy  arc,  ovcrft  retched  jConfufcd, 
 ungovernable  thoughts  >  continual  fear,  and  inclination  t® 
 defpair,  and  to  cry  out,  undone,  undone;  I  am  forfaken  of  / 
 
 God  >  the  day  of  grace  is  paft  i  I  have  finned  againft  the  Holy 
 Ghou*  j  never  auy  mans  cafe  was  like  mire  !  And  ufually  then 
 deep  is  gone  or  broken,  and  they  arc  enclined  to  be  alone,  and 
 to  be  alwaics  raufing,  with  their  confounded  thoughts  i  and  at 
 
 Ttt  1  Uft 
 
_  ,  '■  '  ■■     ■■!■.'■•      I  ■ — — — ™  " 
 
 e\6  Tie  Life  of  Faith. 
 
 latf  are  tempted  to  blafphemous  thoughts,  againft  the  Scri- 
 ptures, and  the  life  to  come,  and  perhaps  urged  to  utter  fomc 
 blafphemous  words  againft  God  i  and  if  it  go  to  the  highclt, 
 they  are  tempted  to  famifh  or  make  away  themfelves. 
 
 2.  The  cure  of  it  lyeth  i.  In  fctting  thofc  truths  before 
 them,  which  tend  moft  to  quiet  and  Caustic  their  minds.  2.  In 
 engaging  them  in  the  conftant  labours  of  a  calling,  in  which 
 both  mind  and  body  may  be  employed.  J.  In  keeping  them 
 in  fit  and  chearful  company  which  they  love,  and  furTcring 
 them  to  be  very  little  alone.  4.  In  keeping  them  from  nufingy 
 and  that  meditation  or  thoughtfulncfs  which  to  others  is  molt 
 profitable,  and  a  duty.  j.  Keeping  them  from  over- long  fc- 
 crct  prayer  fbccaufc  they  tre  unable  tor  it,  and  it  doth  but  con- 
 found them,  and  difable  them  for  other  duties  0  and  let  them 
 be  the  more  in  other  duties  which  they  can  bear.  6\  And  if 
 the  ftate  of  their  bodies  require  it,  Phyfick  is  necelTiry,  and 
 hath  done  good  to  mmy  (if  rightly  chofen.) 
 
 Direct.  13.  Takfbeedoffoolifh,  carnal,  bafiy  txfeBat'ms of 
 umfortjrom  the  bare  words  of  any  man\  but  ufe  mens  advice  only 
 todireSyou  in  that  way,  where,  by  faUence  and  faitbfulntfc 
 you  may  meet  mxb  it  in  duefeafon. 
 
 Nothing  is  more  ufual  with  filly  fouls,  than  to  go  to  this  or 
 that  excellent  Miniftcr,  whom  they  defer vedly  admire,  and  to 
 look  that  with  an  hour  or  twos  difcourfe,  he  (hould  comfort 
 them,  and  fet  all  their  bones  in  joynt;  And  when  they  find 
 that  it  is  not  done,  they  either  defpair,  or  turn  to  the  next  de- 
 ceivers, and  fay,  [Itryedtbcbeftoftbem:  And  if  fucb  a  man 
 tannot  do  if,  none  of  tb em  can  doit \]  But,  filly  foul,  do  Phy- 
 sicians ufe  to  charm  men  into  health  >  Wilt  thou  go  and  talk 
 an  hour  with  the  ablcft  Phyfician,  and  fay,  that  becauie  his 
 talk  doth  not  cure  thee,  thou  wilt  never  go  to  a  Phyiician 
 more,  but  go  to  ignorant  people  that  will  kill  thee?  Thou- 
 hail  then  thy  own  deferving  \  even  take  the  death  which  thou 
 haft  choten,  and  drink  as  thou  haft  brewed.  The  work  of  a 
 Mtniftcr  is  not  to  cure  thee  al waies  immediately,  by  comfort* 
 able  words.  (What  words  can  cure  an  ignorant,  melancholy, 
 of  uncapable  foul ! )  But  to  direct  thee  in  thy  duty,  and  in  the 
 »fc  of  thofc  means,  which  if  thou  wilt  faithfully  and  patiently 
 ftaftifr,  thou  (halt  certainly  be  cured  in  dye  time ;    If  thou 
 
 wilt 
 
The  Life  of  Faith.  517 
 
 wilt  ufe  the  Phyiick,  dyet  and  excrcife,  which  thy  Phytician 
 doth  prefer ibc  thee,  it  is  that  which  muft  reftorc  thy  health 
 ana*  comfort,  and  not  the  faying  over  a  few  words  to  thee. 
 If  thou  Uiily  look  that  ctber  mens  words  tr  prayers  fhculd  cure 
 and  comfort  thee  without  thy  own  endeavours,  thou  mayctt 
 thank  thy  (elf  when  thou  art  deceived. 
 
 Direct.  14.  The  principal  means  of  Comfort  is  to  live  in  the 
 exercifc  of  comfortable  duties. 
 
 Faith,  Hope,  and  efpecially  the  Love  of  God,  are  duties  which 
 are  alfo  rnzxa  felicity  :  And  the  exercifc  of  theic  in  Praifes  and 
 Thanksgivings  are  the  f  roper  pleafure  of  the  foul.  Give  up  thy 
 felf  wholly  to  ftudy  the  Goodncfs  and  Love  of  God  in  Jcfus 
 Chrift,  till  thou  feel  thy  heart  enflamed  with  bis  Love,  and 
 fpend  half  thy  godly  conference  in  Gods  praifes,  and  half  thy 
 daily  prayers  in  that,  and  in  thankfgiving  i  and  this  will  com- 
 fort  thee  not  only  by  the  reafoning  way  of  evidence  >  but  as  a 
 feaft  pleafcth  thy  tafle,  and  as  the  fire  warmeth  thee,  or  as  the 
 loving  of  thy  friend  deligbtetb  thee,  or  as  health  it  felf  is  the 
 pleafure  of  thy  flefh. 
 
 As  the  fins  themfelves  of  not  knowing  God,not  loving  him, 
 nor  delighting  in  him,  arethegrcateft  part  of  the  penalty,  or 
 rather  mifery  of  the  (inner  (which  hath  its  peculiar  way  of  re- 
 miffion)  fo  the  knowledge,  and  love,  and  praifc  of  God,  and 
 delighting  in  him,  isinftead  of  a  reward  unto  it  felf,  and  a  be- 
 ginning of  Heaven  to  the  heavenly  Believer. 
 
 Dire&.  15.  VweU  much  in  Heaven ,  if  yon  would  dwell  in 
 comfort.  Comfort  your  f elves  and  one  another  with  tbefe  words, 
 that  we  (haUfor  ever  be  witbibeLord.  HcavVn  is  the  place  or 
 ftatcofourevcrlafting  comfort  j  and  all  that  we  have  here 
 mutt  come  from  thence  :  And  Faith,  and  Hope,  and  Love  muft 
 fetch  it :  He  that  will  have  earn  »/ j&y,  muft  go  for  it  topaftime^ 
 or  lufts  and  pleafure,  to  an  Ale-hopfe^  or  a  Wbore^  or  to  a  Game* 
 ing-boufe, or  a  Flay  boufe,  or  to  his  weal  h  and  worldly  ho- 
 nours :  But  he  that  will  have  heavenly  joy,  muft  go  for  it  by 
 Faith  to  Heaven-,  and  dwell  there  every  day  by  Faith,  where 
 he  hopes  to  dwell  for  ever.  Heaven  will  not  cemfort  cither 
 them  that  believe  it  not,  or  them  that  remember  it  nor  v  but 
 them  whofe  converfatio.i  and  hearts  aie  there,  Pbtl.  3, 
 29t  21. 
 
 Ttt  3  d;«3 
 
5;8  The  Lije  of  Faith. 
 
 Direct.  16.  Set  your  fc Ives  wboHy  to  do  good.  Rcfolvrcthae 
 jiou  will  be  faithful  toChriit,  and  do  all  the  good  that  you  can 
 in  the  wotld,and  let  him  do  with  yju  what  he  will:  And  in 
 rhis  way  you  (hall  quickly  find,  that  the  foundeft  confolation 
 will  come  in  to  your  fouls,b(.fore  you  could  expect  it.  Though 
 no  works  of  our  own  can  add  any  thing  to  God,  nor  muftbe 
 fruited  to  at  all,  in  a  legal  fenfc  i  and  though  blind  Libcrrines 
 tell  you,  that  all  comfort  is  legal  and  unfound,  which  came  by 
 the  thoughts  of  any  thing  in  your  fclves,  or  any  of  your  own 
 doings ,  yet  Godis  no  fuch  enemy  togodhneft,  but  he  that  will 
 hereafter  judge  you  to  Heaven  or  Hell  according  to  your  works, 
 will  now  judge  you  to  joy  or  forrcw  of  heart,  ufually  according 
 toyour  workj :  Welldoing  (hall  afford  you  peace,  and  ill  doing 
 (hall  difquiet  you,  when  all  is  faid. 
 
 Dired.  17.  Lafily,  Be  fuxe,  white  you  want  the  Comforts  of 
 affurance,  to  bold  fafi  tbofe  comforts  which  rationaly  belong  to 
 common  gracei  and  to  them  that  have  the  Gofpel  offers  offalvanon. 
 When  the  Gofpel  came  to  Samaria,  Ads  8.  there  was  great  joy 
 in  that  City.  It  is  glad  tidings  in  it  felf,  for  guilty  fouls  to  have 
 Chrift  and  pardon  freely  offered  to  them.  Can  you  not  lay,  I 
 am  fure  that  I  am  regenerate,  juftificd  and  adopted  >  For  all 
 thar,  if  you  be  not  Infidels,  you  can  fay,  lam  fure  that  forift, 
 and  Pardon,  and  Heaven,  are  freely  tffcredme,  and  Mwifters  arc 
 commijponed  to  intreat  me  to  accept  it  ,  andnothing  but  my  wilful 
 and  final  refufal  can  deprive  me  of  it,  and  flout  me  out.  This  is 
 certain  \  take  but  fo  much  comfort  as  thie  much  (hould  ia- 
 tionally  inferr. 
 
 To  which  I  might  add,  the  comforts  of  your  probability  f 
 when  you  are  in  fomc  degree  of  hope,  that  yr.ur  faith  and  re- 
 pentance arc  fir.cerr,  though  you  arc  not  certain  .*  »i*t  this  I 
 have  more  largely  fpoken  of  (and  the  reft  which  is  needful  to 
 be  fpoken  ©n  this  fubjedj  in  the  fore-named  Tieatife  long 
 
 •  The  ordinary  and  long  troubles  and  uniettlcdncfs  («f  honeft 
 Chrifiians,  arc  caufed  meft  1.  By  unskilful  Guides,  who  arc 
 rcoft  confident,  where  they  arc  mod  ignorant,  and  revile 
 thofe  Truths  and  Methods  which  God  hath  appointed  for 
 the  fettling  of  mens  peace:  2.  And  by  their  own  lazy  and 
 unskilful  courfc  >   who   take  up  raoft  with  examining  and 
 
 complainings 
 
Tke  Life  of  Ftitb.  5 1 9 
 
 vompUiKixg,  inftcad  oi  learning  more  underftanding  in  Gods 
 Methods,  and  diligent  awtndmg  what  is  amifs,  that  the  caufe 
 of  the:*  trouble  might  be  taken  away. 
 
 CHAP.    XX  T. 
 
 How  to  live  by  Faith  in  the  Public^  Worfhipping  of  God. 
 
 I  May  not  be  Co  tedious  fnor  do  that  which  is  done  elfe- 
 wherej  as  to  dircd  you  in  the  fcveral  parts  of  fForfhip 
 dijtin8ly  \  bur  (hall  only  give  you  fome  brief  Directions  about 
 Public\Worfbip  in  the  general 
 
 Direct.  1.  Come  not  before  God  with  Pharifaical  conceits,  of 
 the  wort  bine fs  »f  your  felves,  or  Worjhip,  as  if  you  offered  him 
 femetbing  which  did  oblige  him :  But  come  as  bumble  receivers , 
 that  need  him  and  his  grace,  who  needetb  not  you  >  and  as  learners 
 that  hope  to  be  wifer  and  better  by  drawing  neer  to  God. 
 
 You  know  Chrifts  inftance  of  the  prayers  of  the  Pharliec 
 and  the  Publican :  And  remember  that  rmny  a  ones  heart  faith, 
 lthan\  thee  Lord  that  I  am  not  as  ether  men,  or  as  tbie  Pub- 
 lican, whofe  tongue  can  fpend  an  hour  or  more  in  fad  confef- 
 fions;  yea  and  that  it  is  thofe  very  copious  confeffions  of  their 
 hadnefs,  that  puff  them  up  as  if  they  were  fo  good. 
 
 Yea  many  a  one  that  in  opinion  is  moft  vehement  againft  aU 
 cur  worlds  in  our  Jxjrificathn,  or  lockjng  at  any  thing  in  ourfelves 
 at  al,  to  make  us ;  acceptable  with  God,  as  being  againft  (tec 
 grace  in  Chrift,  do  yet  look  fo  much  at  that  which  is  for  is 
 conceited  to  be)  in  th  em  f elves,  that  few  Churches  on  earth  are 
 thought  Worthy  of  their  communion. 
 
 Note  alfo  that  it  isfacrificing  which  is  commonly  the  Hypo- 
 ciitcs  Wor(h»p  in  the  Old  Teftament,  and  hearing  and  obty'wg 
 which  he  negk<5teth,  and  God  calls  him  to  :  Af  you  may  fee 
 at  large  in  I  fa.  1.  throughout  *,  and  many  other  peaces,  Ffai. 
 4O.6.  Sacrifice  and  cjferingtboudtdfl  not  require:  Mine  ears 
 had  thou  opened,  &c.  SoPfal.  50.8,9,  &e.  I  will  net  reprove 
 thee  for  thy  facrificts  and  burnt  offerings,  to  have  been  continually 
 beforfme  j  I  wiQtakg  m  butiock^out  of  thy  bouft  ■  "  For  eve- 
 ry beafl  of  the  For  eft  is  mine^  &c.  If  I  were  hungry,  J  would  not 
 
 ftlL 
 
j2o  The  L*fe  °f  F*Hb 
 
 teU  thee,  for  the  world  is  mine,  and  tbt  fulnefs  thereof  ~ Offer 
 
 toGodthanksgiving,  and  pay  thy  vows  to  the  moftHigb.    And 
 
 call  upon  me  in  the  day  of  trouble. — But  to  the  wicked  faith 
 
 God,  What  baft  thou  to  do  to  declare  my  Statutes,  or  that  thou 
 fbouldejl  takf  my  Covenant  in  thy  moutb,  feeing  thou  hateft  in- 
 ftruQion,  and  cafleft  my  words  behind  thee  — — 
 
 l  Sim.  15.  2Z,  23.  tiatb  the  Lorddrligbt  in  burnt-offerings, 
 and  facrifices,  as  in  obeying  the  voice  of  the  Lord  ?  Behold,  to  obey 
 it  better  tbanfacrifice,  and  to  hear\^n,  than  the  fat  of  Rams. 
 
 Pftl.  4  3,4,  5.  Know,  that  tbeLordhatb  cbofen  the  man  that 
 
 w  godly  for  bimfelf— Stand  in  awe  and  fin  not— Offer  tbt 
 
 facrtfices  of  rigbteoufnefs-- 
 
 Plal.  5117.  The  facrifices  of  God  are  a  broken  fpirit. 
 
 Matth.  9.  13.  &  12.7.  Learn  what  this  meaneth,  I  will  have 
 mercy,  and  not  facrifice— 
 
 Ecclef.  5.  1.  Keep  thy  foot  when  thou  gotft  to  the  boufe  of  God, 
 and  be  more  readyJto  hear,  than  to  offer  the  facrifice  offook,  for 
 they  k^ow  not  that  they  do  evil. 
 
 All  this  tcllcth  us,  that  fools  and  hypocrites,  while  they 
 difobey  Gods  Law,  do  think  to  make  up  all  with  facrifice,  or 
 to  appeafc  God  with  offering  him  fomething  that  is  excellent : 
 But  the  acceptable  WorQiipper  cometh  to  God  as  a  penitent, 
 a  learner,  rcfolving  to  obey  i  as  a  Receiver  of  mercy,  and  not 
 a  meriter. 
 
 Dirc#.  2.  Over-value  not  therefore  the  manner  of  your  own 
 Worfhip,  and  over-vilifie  not  other  mens,  of  a  different  mode  :  And 
 make  not  men  believe  that  God  is  of  your  childifh  humour,and 
 valucth  or  vilificth  rosrds,  and  orders,  and  forms,  and  ceremo- 
 nies, as  much  as  felf  conceited  people  do- 
 i  If  one  man  hear  another  pray  only  from  the  habits  of  bit 
 mind,  and  prefent  defires,  he  reproacheth  him  as  1  rafh  pie 
 fumptuous  fpeakcr,  thattalkcth  that  to  God  which  he  never 
 fore  confidered.  As  if  a  beggar  did  raftily  ask  an  alms,  or  a 
 cone&ed  child,  or  1  malefa&or  did  inconfiderately  beg  for 
 pardon,unkfs  they  learn  firft  the  words  by  rote:or  as  if  all  mens 
 converfc,  and  the  words  of  Judges  on  the  Bench  were  all  ra(h  * 
 or  the  counfel  of  a  Phyfician  to  his  Patient,  btcaufc  they  ufe 
 not  books  and  forms,  or  fct  not  down  their  words  long 
 before. 
 
 And 
 
7ke  Life  of  Faith.  5  i  1 
 
 And  if  mother  man  heir  a  form  of  prayer,  especially  if  it 
 be  read  out  of  a  Book  >  and  efpccially  if  it  have  any  difordcr  or 
 dcfc&,hc  ftickcth  not  to  revile  if,  and  call  it  falfe  Worjhifo  and 
 mam  Inventisns,  and  perhaps  Idolatry,  and  to  fly  from  if,  and 
 make  the  world  believe,  that  it  is  an  odious  thing  which  God 
 abhorrcth.  And  why  fo  ?  Are  your  words  Co  much  more  ex- 
 cellent than  the  words  of  others  ?  Or  doth  the  Boo^  or  Prefix 
 er  Pen,  make  them  odious  to  God  ?  Or  are  all  words  bad 
 which  are  refolved  on  before-hand  ?  Is  the  Lords  Prayer  and 
 the  Pfalms  all  odious,  becaufe  they  ttclooJ^form  ?  Or  doth 
 the  command  of  other  men  make  God  hate  them  ?  Let  Pa- 
 rents take  heed  then  of  commanding  their  children  prefcribed 
 words.  (Nay  rather  let  them  take  heed  left  they  omit  fuch 
 prefer ipts :)  Or,  is  it  the  difordcr  or  def'e&s  that  makes  them 
 odious?  Such  arc  not  to  be  juflificd indeed  where-evcr  we  find 
 them  :  But  woe  to  us  all,  if  God  will  not  far  don  difordcr  s  and 
 defeds,  and  accept  the  prayers  that  are  guilty  of  them. 
 
 Many  a  time  I  have  heard  fuch  forms  of  prayers,  whole 
 difordcrs  and  defects  I  have  much  lamented  (and  done  my 
 part  to  have  cured  j  and  yet  I  durft  not  fo  reproach  them  as 
 to  fay,  God  will  not  accept  and  hear  them ;  Or  that  it  is  un- 
 lawful to  jjoyn  in  communion  with  them.  And  many  a  time 
 1  have  heard  as  fad  difordcr  in  extemporate  prayers  fome 
 times  by  wrong  methods,  or  no  method  at  all  *  fomctimes  by 
 vain  repetitions  >  fometimes  by  omitting  the  chiefeft  parts  of 
 prayer,  and  fometimes  in  the  whole  ftrcin,  by  turning  a  prayer 
 into  a  Sermon  to  the  hearers,  or  a  mecr  talk  or  narrative  to 
 God,  that  had  little  of  a  prayer  in  if,  five  very  good  matter, 
 and  honcft  zeal.  And  though  this  prayer  was  more  difbr- 
 dcrly  than  the  forms  which  (perhaps  in  that  prayer)  were  ac- 
 cufed  of  difordcr  i  yet  durft  I  not  run  away  from  this  neither, 
 nor  fay,  it  is  fo  bad,  that  God  will  not  hear  it,  nor  good  men 
 (hould  have  no  comunion  in  it. 
 
 It  is  eafie  ("but  abominable  jj  to  fall  in  love  with  our  ctpw, 
 and  to  vihfic  that  which  is  againft  our  ©pinion,  and  to  think 
 that  God  is  of  our  mind,  and  is  as  fond  of  our  mode  and  way 
 as  we  arc,and  as  execptious  againft  the  way  or  words  of  other 
 men,  as  childifh,  picvifh  Chriftians  are.  Look  on  your  Book, 
 and  read,  or  learn  your  prayer  in  words,  faith  one,  or  elic 
 
 Uuu  God 
 
522  Tie  I//e  */  Faith. 
 
 God  will  not  hctr  you ;  Look  off  your  Book,  and  read  not 
 or  learn  not  the  words,  faith  another,  or  God  will  not  hear 
 you.  But  oh  Unbeatable,  that  both  of  them  tremble,  not  thus 
 roabufe  God,  and  add  unto  his  Word,  and  to  prophetic  or 
 fpeak  fali'Iy  againft  thcit  brethren  in  his  Name  \  nor  to  re- 
 proach the  prayers  which  Chrift  prelenteth  from  his  fervants 
 to  the  Father,  and  which  (notwithftanding  their  defc&sj 
 are  his  delight ! 
 
 Dired.  3.  Offer  God  nothing  as  worfhip,  which  is  con- 
 trary to  theferfefiiw  of  his  Nature,  as  far  as  you  can  avoid  it : 
 And  yet  feign  not  that  to  be  contrary  to  his  nature  which  he 
 commandeth.  For  then  it  is  certain  that  you  mifundcrftand 
 either  his  nature  or  command. 
 
 Dircd.  4.  Never  come  to  the  Father  but  by  the  Son  i  and 
 dream  not  of  any  immediate  accefs  of  a  finncr  unto  God,  but 
 wholly  truft  in  Chrifts  mediation.  Receive  the  Fathers  will 
 from  Chrift  your  Teacher,  and  his  commands  from  Chrift 
 your  King,  and  all  hi*  mercies  from  Chrift  your  Head,  and 
 the  Trcafury  of  the  Church,  and  your  continual  IntercclTor 
 with  God  in  Heaven.  And  put  all  your  prayers,  praifes,  du- 
 ties, alms,  into  his  hand  \  that  through  him  alone  they  may  be 
 accepted  of  God. 
 
 Direct.  5.  Underftand  well  hew  far  the  Serif  ture  is  a  farrt- 
 eular  Rule  fas  to  the  fubftance  of  Gods  Worfhip)  and  how  far 
 it  is  only  a  general  Rule  (as  to  the  circumftanccs)  that  fo  you 
 may  neither  offer  God  a  Worftiip  which  he  will  not  accept , 
 nor  yet  reject  or  oppofc  all  thofc  circumftanccs  as  unlawful, 
 which  arc  warranted  by  his  general  commands  1  (Oi  which  I 
 have  faid  enough  elfewhere.) 
 
 Direct.  6.  Look  ftrjl  and moft  to  the  exerdft  of  inward grace, 
 and  to  the  ff>iritual  fart  of  Worjhip  (for  God  will  be  worlhip- 
 ed  in  fpirit,  fand  in  troth,  and  hateth  the  Hypocrite,  who  of- 
 fereth  him  a  carkafs,  or  empty  fhcil,  and  ceremony,  and  pomp, 
 ©r  length  of  words,  inftead  of  fubftance  i  and  drawcth  neer 
 him  with  the  lips,  without  the  heart  \)  And  yet  in  thefecond 
 place,  look  carefully  alfo  to  your  words,  and  ordered  outward 
 behaviour  of  the  body/For  God  muft  be  honoured  with  foul  and 
 bed).  And  order  and  reverend  folemnity  is  both  a  be  If  to  the 
 tfeBiom  of  the  (o\x\x  and  a  fit  eKfreffion  of  them. 
 
 Neve 
 
The  L  ife  of  Faith.  $  2  5 
 
 Ncvci  forget  that  hypocritical  dead  formality ;  and  ignorant^ 
 fclf>  conceited,  fanatical  extravagancies,  arc  the  fira  extreamsbj 
 which  the  Devil  hath  laboured  in  all  ages,  to  turn  Chrifts 
 Woifhip  againft  him,  and  to  deftroy  the  Church  and  Reli- 
 gion by  fuch  falfe  Religioufncfs. 
 
 The  poor  Popilh  Formalifts  on  one  fide,  mortific  Religion, 
 and  turn  it  into  a  carkafs,  and  a  comely  Image  that  hath  any 
 thing  five  life.  And  the  Fanaticks  on  the  other  tide,  do  call 
 all  the  enormities  of  their  proud  and  bluftcring  fancies  by  the 
 name  of  fpiritual  devotion*  and  do  their  worit  toimkeChri- 
 iiianity  tofeem  a  ridiculous  fancy  to  the  world  :  Efcape  both 
 thefe  cxtreams,  as  ever  you  will  efcape  the  dishonouring  of 
 God,  the  dividing,  and  difturbing,  and  corrupting  of  the 
 Church,  the  deluding  of  others,  and  the  difappointing  and  de- 
 ceiving of  your  f-Ivcs. 
 
 Dircd.  7.  Nigletl  not  any  helps  which  y&u  can  have,  by  the 
 excellent  gifts  of  any  of  Chrifts  Minifters  or  flockf  >  and  yet  tak$ 
 beedtbat  through  prejudice,  or  for  the  faults  of  either,  you  vilifie 
 er  rejett  nothing  which  is  of  God.  But  carefully  diftinguifh  between 
 Chrifts  and  theirs. 
 
 Communion  with  the  holieft  and  pureft  Aflemblies,  is  more 
 deilrable  than  with  the  lefs  pure.  But  yet  all  that  is  left  de- 
 ferable comparatively,  is  notfimply  unlawful,  nor  to  be  rejected  ; 
 The  labours  of  an  abler  and  more  faithful  Miniftcr,  are  much 
 to  be  preferred  before  theirs  that  are  lefs  able  and  faithful :  For 
 God  workcthufually  according  to  the  aptitude  of  the  means  t 
 and  of  the  receiver.  To  the  recovery  and  falvation  of  a  foul 
 iris  neceffary,   1,   That  the  Vnderftanding  be  made  wife: 
 
 2.  That  the  Heart  or  Will  be  farcified  by  Love.    3.  That  the 
 Life  be  holy  and  obedient. 
 
 To  the  fir 'ft  of  thefe  there  are  three  things  needful  s  1 .  That 
 the  Vnderftanding  be  awakfned:  2.  That  it  be  illuminated: 
 
 3.  That  it  be  preferved  from  the  fedudion  of  temptations 
 to  deceit. 
 
 Now  an  able  and  faithful  Paftor  is  fuited  to  all  thefe  effects : 
 1.  He  is  a  lively  Preacher  to  awaken  the  understanding :  He  is 
 a  clear ;  intelligent ,  methodical  and  convincing  Teacher,  to  illu- 
 minate it :  3.  He  can  confute  gainfayers, and  refute  objections, 
 and  fhame  the  cavils  of  tempters  and  deceivers  to  freferve  it. 
 
 U  u  u  2  And 
 
5 14  ^e  Ltfe  °f  F**th. 
 
 And  2.  Hefpeiketh  all  from  the  unfeigned  Love  if  God 
 and  men  i  and  as  all  his  words  do  breathe  forth  Love  j  Co  they 
 are  apt  to  kindle  fuch  love  in  the  hearers:  For  every  active 
 nature  tendcth  to  propagation. 
 
 3.  And  the  kolinefs  of  his  life,  as  well  as  dodrrine,  tcrideth 
 to  win  the  people  to  a  holy  life :  So  that  he  that  loveth  his  own 
 foul,  muQ.not  be  indifferent  what  Paftor  he  chufcth  for  the 
 help  and  conduct  of  his  foul  >  but  Should  moft  carefully  feck 
 to  get  the  beft  or  fittcfi  for  fuch  neceffary  ends. 
 
 But  yet  it  followeth  not  that  <  weaker  or  woifc  may  not  be 
 heard,  or  may  not  be  accepted  or  fubmittcd  to,  in  1  cafe  of 
 ncccltuy  v  when  a  better  cannot  be  had,  without  more  di- 
 sturbance and  hurt  than  the  benefits  are  like  to  rccompence. 
 And  when  we  live  under  fuch  a  weak,  or  cold,  or  faulty 
 Paftor,  our  care  mud  be  fo  much  the  greater,  that  we  may 
 make  up  that  in  the  diligence  of  our  attention,  which  is  want- 
 ing in  his  manner  of  ex  predion  j  and  that  we  make  up  that  in 
 a  care  of  our  own  fouls,  which  is  wanting  in  his  care  ;  And 
 that  our  knowledge  of  his  failings  tempt  us  not  to  flight  the 
 truth  which  he  dclivereth  >  and  that  we  rejc&  not  the  matter 
 for  the  manner  :  The  Sheep  of  Chrift  do  kpow  bis  voice,  and 
 they  know  his  words,  and  reverence  and  love  them/rom  what 
 mouth  foever  they  proceed.  A  Religious  zralom  man  that 
 preachcth  fa Ife  doQrine,  is  more  to  be  avoided,  than  a  cold  or 
 fiandaLus  man  who  preacheth  the  truth.  If  you  doubt  of  this, 
 obferve  thefe  texts. 
 
 Match.  23.  2, 3.  The  Scribes  andFbarifees  fit  in  Wkfes  feat  ; 
 AU  therefore  what  foever  they  bid  you  obferve,  that  obferve  and  do  ; 
 hut  do  not  ye  after  their  works  y  f*r  they  fay  and  do  not. 
 
 Ads  1.  17.  For  be  (JudasJ  wasnumbred  with  us,  and  had 
 •btainedpart  ojtbh  Minify,  Judas  the  thief  and  traitor  was 
 in  Apoftle,  called  and  Cent  out  by  Jefus  Chrift. 
 
 Phil.  1. 15^  flee.  Some  indeed  preach  Chrift  even  of  envy  and 
 flrife,  andfome  alfo  of  good  wit.  The  one  preach  Chrift  of  con- 
 tention, not  fincerely,  fuppofing  to  add  affliftion  to  my  bonds — 
 what  then  i  Notwithftanding  every  way,  whether  in  pretence,  or 
 intrutb%  Chrift  it  preached,  and  I  do  therein  rijnyce,  yea  and 
 wiS  re'joyce    ■      - 
 
 Rom.  16.17.  Ww  I hfuebjou  brethren,  hhr\thm  which 
 
 cauft 
 
Tie  Life  cf  Faith.  525 
 
 € eufe  divtfiens  and  offences  contrary  to  tbt  doilrine  which  ye  have 
 learned,  and  avid  them— 
 
 Ads  20.  30.  Of  your  own  fdves  flail  men  arife,  fptakjug  per- 
 verfe  th'tngs,to  draw  away  Vifciples  after  them. 
 
 Gal.  I.  7,  8.  If  we  or  an  Angel  from  Heaven  bring  amtker 
 Go$el,let  him  be  actor  fed--* 
 
 Is  not  all  this  a  plain  decifion  of  (he  cafe ? 
 
 Direct.  8.  WhWcyouf  refer  local  communion  with  the  fureft 
 Churches ,  and  left  taught  and  ordered,  for  your  own  edification, 
 take  heed  thtt  you  dtfown  not  a  difttnt  and  mental  communion 
 with  any  fart  of  the  Church  ofCbrifloneartb,  which  Cbrift  bim- 
 felf  difowneth  not.  But  firfi  remember  that  you  arc  members 
 of  the  Vniverfal  Church,  and  as  fuch  in  mental  communion  with 
 the  whole,  prefent  your  (elves  and  fer vices  toChrift  »  and  next 
 as  members  of  your  ? articular  Church. 
 
 It  is  true,  that  you  muft  not  own  the  corruptions  of  any 
 Church,  or  of  any  of  their  Worftiip  i  but  you  muft  own  the 
 Church  ttfelf,  and  own  all  the  fubjiance  of  the  Worfhip  which 
 is  good,  and  which  God  owneth.  God  doth  not  rejedc  the 
 matter  for  the  manner,  nor  the  whole,  for  *  faulty  fart,  where 
 the  heart  is  fincere  that  orTcrcth  it:  nor  no  more  muft  you. 
 And  if  they  force  you  not  to  any  adual  fin  (as  by  falfc  fpeak- 
 ing,  fubferibing,  or  the  like)  you  muft  fometimes  alfo  loctlly 
 joynwith  fuch  Churches,  when  occafion  requircth  it :  (As 
 when  you  have  no  better  to  go  to,  or  when  it  is  neceffary  to 
 (hew  your  mental  communion,  or  to  avoid  jchifm,  fcandal  or 
 offence.)  As  you  muft  not  approve  of  your  own  failings  in  Gods 
 Woxfhip  (as  in  the  manner  of  prjying,preacbing,&c.)  and  yet 
 muft  not  give  over  worfhipping  God,  though  you  are  alwaies 
 fureto  fail  >  even  fo  muft  you  do  by  your  communion  with 
 others. 
 
 And  here  I  would  earneftly  intreat  ail  thofe  that  are  in- 
 clinable to  fiqful  reparation,  to  think  but  of  thefc  few  things. 
 
 .  1.  What  is  more  contrary  to  Chriftianity  than  Fride  ?  and 
 what  is  a  plainer  ilgn  of  Pride,  than  to  fcparaf  c  from  whole 
 Churches  find  perhaps  from  moft  part  of  the  Chriftian  world, 
 for  fuch  faults  as  are  no  greater  than  others  of  our  own  ?  and 
 Co  fay,  They  are  too  bad  for  fuch  is  you  to  communicate 
 with? 
 
 Uoau  5  *.  Whether 
 
j25  T^e  L*fc  tfF***&' 
 
 2,  Whether  it  be  not  much  contrary  to  that  clemency  of 
 lefus  Chrift,  by  which  he  pirdoncth  the  failings  of  Believers  > 
 and  which  we  have  need  of  our  felvcs  as  well  as  others  >  And 
 whether  it  be  not  an  horrid  injury  to  our  Lord,  to  afcribc  bit 
 inheritance  to  the  Devil,  and  to  cift  thofc  out  of  his  Church 
 whom  he  himfelf  receiveth,  and  to  deny  fo  many  of  his  fer~ 
 vantstobe  his  ? 
 
 3.  How  great  a  bfs  is  it,  to  Ufe  your  part  in  all  thofc  prayers 
 cf  the  Churches  f  how  weak  foevcr)  which  you  difotwn  ?  And 
 how  can  you  juftly  expedt  the  benefit  of  fuch  prayers  ? 
 
 I  would  not  take  all  their  riches  for  my  fart  of  the  benefit  of 
 thofc  prayers  of  the  Churches  of  Ch«rch,  which  fome  reject 
 becaufe  they  are  extern} orate ^  and  others  becaufe  they  are  forms  % 
 otbook^frayerS)  otimpofed;  nor^  would  I  take  aU  their  wealth 
 and  honour,  for  my  fart  in  all  the  prayers  of  the  Vniverfal 
 Churchy  which  are  guilty  of  more  disorders,  tautologies,  un- 
 meet cxprtffions,  and  manifold  defects,  than  any  that  I  ever 
 yet  heard  from  thofe  Mmiftcrs  that  pray  cither  by  habit  01 
 book* 
 
 Direct.  9.  7akf  heed  both  tf  carelefnefs  and  curiofty  in  the 
 tvorjhipping  of  God.  Avoid  carelefnefs ,  becaufe  it  is  prophage, 
 nefs  and  contempt  :  Therefore  watch  againft  idlenels  of  mind, 
 and  wandering  thoughts,  and  remember  how  grtat  a  work  it 
 is,  tofpeakto  God,  or  to  hear  from  him  about  your  evci- 
 lafting  Rate. 
 
 And  yet  curioftty  is  a  heinous  fin  :  When  men  are  fo  nice, 
 that  unlcfs  there  be  quaint  phrafes,  ard  fnc  cadencies  and 
 jingles,  or  at  ieaft  a  very  laudable  ftyle,  they  naufcate  all,  and 
 are  weary  of  hearing  a  homely  ftylc,  or  common  things:  when 
 every  unmeet  cxprcfEon,  or  tautology  of  the  fpcaker,  doth 
 turn  their  ftomachs  againft  the  wholefomeftiood,  This  cu* 
 riofity  cometh  from  a  weak  and  an  unhealthful  ftatc  of 
 foul. 
 
 Dirtd.  io.  Laftly,  Let  your  eye  of  Faith  be  all  the  while  up- 
 on the  heavenly Hoft,  or  Church  triumphant:  I  remember  horn 
 they  veorjbip  God:  with  what  mfdom,  and  purity,  and  fervour 
 of  Love,  tnd  facndpleafure,  and  with  what  unity  %  and  peacet 
 and  concord  ?  And  let  your  Worfhip  be  as  much  compofed  to 
 the  imitation  of  them,  as  is  agreeable  to  the  Lkenefs  of  our 
 condition  unto  theirs.  There 
 
The  Life  of  Faith.  52 
 
 1  There  is  no  hypocrific,dulncfs,  darknefs,  crrours,  felf-con- 
 ccvtcdncfi,  pride,  divifion,  fa&ion,  or  uncharitable  contention: 
 Oh  how  they  burn  in  Love  to  God  ?  and  how  facet  that  Love 
 is  tothemfelvcs?  and  how  thole  fouls  work  up  in  heavenly 
 Joyes  to  the  face  of  God,  in  all  his  fraifes.  Labour  as  it  were 
 to  yy*  your  fdves  by  faith  with  tbent^  and  as  far  as  ftandcth 
 with  your  different  cafe,  to  imitate  them.  They  are  more 
 imitablc and  amiable,  than  the  pureft  Churches  upon  earth. 
 Their  love  and  blclTcd  concord  is  more  lovely,  than  our  un- 
 charitable animolitics,  and  odious  factions  and  divisions 
 arc. 
 
 And  remember  alfo  the  time  when  youmuft  meet  all  thofc 
 upright  fouls  in  Heaven,  whofc  manner  of  Worth ip  you  vili- 
 fied, and  fpake  reproachfully  of  on  earth,  and  from  whofe 
 communion  you  turned  away  :  And  only  confider  how  far 
 tbtyfhould  be  difowned,  who  muG  be  dear  to  Chrift  and  you 
 for  ever. 
 
 The  op  en  difownlng  and  avoiding  the  ungodly  and  fcandalout, 
 is  a  great  duty  indue  feafon,  when  it  is  regularly  done^  and  is 
 necejfary  to  ca(t  Jhame  on  fin  and  finmrsy  and  to  vindicate  the 
 honour  of  Chrift  ianhy  before' the  world.  But  other  wife  it  is  but 
 made  an  inftrument  of  pernicious  pride,  and  of  divifions  in 
 the  Church,  and  of  hindering  the  fuccefles  of  the  Gofpcl  c£ 
 Chrift. 
 
 CHAP,    xxi  r. 
 
 Mow  to  fray  in  Faith. 
 
 PAffing  by  all  the  other  particular  parts  of  Worfhip  as 
 handled  elfe where  (m  my  Chriftian  Directory )  I  (haU 
 only  briefly  touch  the  duty  of  payer  .  efpecially  as  in  fri- 
 vate. 
 
 Direct,  r.  Let  your  heart  leadyour  tongue ',  and  be  the  fcun^ 
 tain  of  your  words  \  and  fuffer  not  your  tongues  in  a  cuftomar)  vo- 
 lubility to  over-run  your  hearts.  Vefirefirfi,  and  fray  next »  and 
 remember  that  defire  is  thefcul  of  prayer  >  and  that  the  heart- 
 fearching  God  doth  hate  hypocrific,  and  will  not  be  mocked, 
 Matth,  6.  1,3,4.  Djk#, 
 
528  The  Life  of  Faith. 
 
 Duect.  2.  Ttt  do  not  forbear  prayer,  becaufe  your  de fires  art 
 not  fo  earneft  as  yon  would  havt  them.  For  i .  Even  good  de- 
 ilresare  to  be  begged  of  God:  2.  And  fuch  defircs  is  you 
 hive  towards  God,  mud  be  exercifed  and  expreffed.  3.  And 
 rhis  is  the  way  of  their  ufual  increafe.  4.  And  a  prophane 
 turning  away  from  God,  will  kill  thofe  wea\  defites  which 
 you  have,  when  drawing  near  him  in  prayer,  may  revive 
 and  cherifti  them. 
 
 Direct.  3.  RcaicmbtxftiMthzt you  pray  to  a  heavenly  Father, 
 who  is  readier  to  give$  tkatt'you  are  to  receive  or  ask*  If  you  knew 
 his  Fulnefs  and  Goodnefs,  how  joyfully  would  you  run  to  him, 
 and  cry  Abba,  Father?  John  ao.  17.  Luke  12.  30,  32.  Mark 
 ii.  25.  Match.  6.  8,32. 
 
 Diicdt.  4.  Go  boldly  to  him  hi  the  Name  ofChrifi  alone.  Re* 
 member  that  he  is  the  only  Way  and  Mcdiatour.  When  guilt 
 and  confidence  would  drive  3  -  nick,  believe  the  fufficiency  of 
 his  facrifice  and  attontment.  When  your  weaknefs  and  un- 
 worthmefs  would  di(couragc/oj,  remember  that  no  one  is 
 fo  worthy,  as  to  be  accepted  by  God  oh  any  other  terms,  than 
 Chrifts  Mediation.  Come  boldly  then  to  the  throne  of  Grace,  by 
 the  new  and  living  w ay ;  and  put  your  prayers  into  his  hand, 
 and  remember  that  he  ftiU  livet b  to  makjinterceffton  for  you,  and 
 thit  he  afpearetbbeforeGod  in  the  bigbefi,  in  your  caufe,  Met. 
 10.19.  Ep^/3.it.Rem.5»2.Hr^9.24.  &  7.  25,26. 
 
 Dircd.  5.  Defire  nothing  in  your  hearts  which  you  dart  not 
 pa)  for,  or  which  is  unmeet  for  payer :  Let  the  Rule  of  Prayer, 
 be  the  Rule  of  your  Vefires.  And  undertake  no  bufincfs  in  the 
 world,  which  you  may  not  lawfully  pay  for  a  bleffing  on. 
 
 Direct.  6>I)efireandpraytoGod,firft,forGcdbimfelf,  and 
 nothing  lower  ;  and  next  for  aU thofe  fpirkual  blepngs  in  Gbrift> 
 which  may  fit  you  for  communion  with  him.  And  lafily}  forrw- 
 pralmercies,  as  the  me  am  to  thefc,  Mat  th.  $.33.  P/4/.42. 1,2,3, 
 &c.P/*/.73.25,  26. 
 
 Direct.  7.  Pray  only  for  what  is  promifed  you,  or  you  are 
 commanded  to  pay  for :  And  mahg  not  promifes  to  your  felves, 
 and  then  look  that  God  (hould  fulfil  them,  becaufe  you  confi- 
 dently believe  that  he  will  do  it  >  and  do  not  fo  reproach  God, 
 as  to  call  fudi  felf-  conceits  and  expectations,  by  the  name  of 
 a  particular  Faith  :  For  where  there  is  no  word ,  there  is  no 
 f'M.  DiieA. 
 
- — .  >  I  I      I     .  ■         II  ■  II ■  ■  111    — — ^— — ^a 
 
 The  Life  of  Faitk.  529 
 
 Dired.  8.  What  God  bath  fromifed^confdently  cxpefii  though 
 joufeelno  anfwer  at  tbcprefent.  For  molt  of  our  priycrs  arc 
 to  be  granted  for  the  things  dcfircd  to  be  given J  at  the  harvelt 
 time,  when  we  (hall  hive  all  at  once.  Whether  you  find 
 your  fclves  the  better  at  pcfent  for  prayer,  or  not  >  brlicve  that 
 a  word  is  not  in  vain,  but  you  (hall  reap  the  fruit  of  all  in  fca~ 
 ion,  Luks  l%-  i»7>  8.  James  5.7,  8. 
 
 Dired.  9.  Let  the  Lords  Prayer  he  the  Rule,  for  the  matter 
 and  method  of  your  difires  and  prayers.  But  with  this  difference  : 
 It  muft  alwaies  be  the  Rule  which  your  defires  mull  be  formed 
 to,  both  in  matter  and  method.  You  muft  aiwaies  firji,  and 
 tnofi  defire  the  hallowing  of  Gods  Name^  the  cowing  of  his  King- 
 dom,  and  the  doing  of  ku  will  on  Earth  as  it  is  in  Heaven.bdote 
 your  own  beings  or  well-being :  But  this  is  only  a  Rule  for  your 
 General  Prayers  (which  take  in  all  the  farts :)  For  when  you 
 either  intend  to  pray  only,  or  chiefly  for  fomc  one  particular 
 things  you  may  begin  with  that,  or  be  mofl  upon  it. 
 
 Therefore  all  Chnftians  mould  fpecially  labour  to  under- 
 stand the  true  fenfe  and  method  of  the  Lords  Prayer  (which 
 God  willing,  I  hope  elfewhcre  to  open.) 
 
 Direct.  10.  Be  more  careful  in  fecrei  0}  your  affettions,  than 
 tf  the  order  of  your  words  (yet  chuling  fuch  as  ate  apttll  to  the 
 matter,  and  fnteft  to  excite  your  hearts^  But  in y.ur  families 
 or  with  others ',  be  very  careful  to  fpeal^  to  God,  in  words  which 
 are  apt,  and  orderly,  and  moving  \  and  to  do  all  with  fuch  skill, 
 and  reverence,  and  ferioufnefs,  as  tendeth  (not  to  encrcafe,but ) 
 to  cure  the  dulncfs,  hypocnlic  and  unrcvercncc  of  others,  Ec- 
 clef  5.  1,  i.Matth,  6.  7,  8,p,  10,  dec. 
 
 Dired.  11.  Pray  as  earnefily  as  if  God  bimfelf  were  to  be 
 moved  with  your  prayers :  Yet  fo  as  to  remember,  that  the 
 change  is  not  tote  made  upon  him,  but  upon  you.  As  when  the 
 Boat-manhycth  hold  upon  the  bank*  he  draweth  the  Boat  to 
 it>  and  not  the  bank  unto  the  Boat.  Prayer  fitteth  you  to  receive 
 the  mercy  j  both  naturally  as  it  excitcth  your  dt fires  after  it, 
 and  morally  as  it  is  a  condition  on  which  God  hath  promt  fed  to 
 give  it ;  when  you  pray  you  tell  God  nothing  which  before  he 
 knew  not  better  than  you  ;  But  you  tell  him  that  in  confef- 
 iion  and  petition,  which  he  will  hear  f  rem  your  own  moutcs,  be- 
 fore he  will  judge  you  meet  for  the  mercies  which  you  arc  tq 
 pray  for  Xxx  In 
 
530  T&*  Life  of  Fait b. 
 
 In  fumm,  pray,  bectufc  you  believe  that  p  rayi ng  Believers  (hall 
 h%v<  the  promitcd  blcffing  ;  And  believe  particularly  and  abf$~ 
 luttly,  that you  (hall  hive  that  pnmijed  bhfftng  through  Chrift, 
 becaufe  you  arc  praying  Believers,  and  therefore  the  pcrfons 
 to  whom  it  is  promifcd. 
 
 CHAP.    XXIII. 
 
 How  to  live  by  Faith  towards  Children,  and  other  Relations. 
 
 Direct.  i.TYEHeve  Gods  Fromifes  made  to  Believers  and  their 
 JLJ/f ^.-(ofwhichl  have  written  at  large  in  my  trea- 
 tifc  of  Infant-baptifrnO And  labour  to  undcritand  how  far  tho  e 
 promifes  extend,  both  as  to  the  perfons  and  the  bleffings.Thtxc 
 was  never  an  sge  of  the  world,  in  which  God  did  not  di- 
 ftinguifhthefo/y/tti,  even  Believers  and  their  Children,  from 
 the  reft  eftkc  mrldy  and  take  them  as  thofc  that  were  fpccially 
 in  his  Covenant. 
 
 Direct.  2.  Let  not  yout 'conceits  of the  bare  birth-prmledge, 
 make  you  omityourfericm,folemn  and believing  Dedication  of  them 
 unto  God)  and  entering  them  into  hu  Covenant. 
 
 For  the  reafon  why  your  feed  is  called  Hcly,  and  in  a  better 
 cafe  thin  the  feed  of  Infidel/,  is  not  meerly  becaufe  they  are 
 the  rff. fpring  of  your  bodies,  and  have  their  natures  (torn  you*, 
 muchlcfs  as  deriving  any  grace  or  venue  (torn  you  by  genera* 
 tion  ;  But  becaufc  you  are  perfons  your  fclves  who  have  dedi- 
 cated your  (elves  with  aU  that  you  have,abfolutefytoG$d  by  Chrift; 
 And  xhty  being  your  own,  and  therefore  at  your  difpofal,  your 
 wills  are  taken  for  their  wih,  fo  far  as  you  ad  in  their  names, 
 and  on  their  behalf :  And  therefore  when  you  dedicate  them 
 to  God,  you  do  but  that  which  you  have  both  power  and  com- 
 mand to  do :  And  therefore  God  accepteth  what  you  fo  dedicate 
 to  him.  And  Baptifm  is  the  regular  way  in  which  thie  dedi- 
 cation fhould  be  folemnly  made  :  But  if  through  the  want  of  t 
 Minifter,  or  water,  or  time,  this  be  not  done,  your  believing  de- 
 dication of  your  child  to  God,  without  Baptifm  (hall  be  accepted. 
 ForitisthefafyrWr,  and  not  the  fign,  tljciwff,  and  not  the 
 mttr%  which  God  require th  in  thiscifr, 
 
 Qjcft. 
 
The  Life  of  Faith.  531 
 
 (^(k«*»t  «*4t  t At a  J&alf  w*  fto*^  of  ifrr  cMir**  0/  jj«<J/y 
 Anabafilfls,  wbofe  Judgement  is  againft  fitch  dedication  t 
 
 Anfw.  Many  whofc  Judgement  is  againft  baptizing  tbem% 
 is  not  againft  an  offering  or  dedicating  them  to  God.  And  thofe 
 who  think  that  they  ire  not  allowed  folemnly  to  enter  them  into 
 Covenant  with  God>  yet  really  do  that  which  is  the  fame  thing : 
 For  they  cannot  be  imagined,  to  be  unwilling,  to  dedicate  them 
 toGody  to  the  utmoft  of  that  intercft  and  power,  which  they 
 undcrftand  that  God  hath  given  them :  and  doubtlefs  they 
 mod  carncflly  defire  that  according  to  their  capacity ,  they  may 
 be  the  children  ofGody  and  God  will  be  their  God  in  thrift.  And 
 this  vcrtual  dedication  fecmeth  to  be  the  principal  requifite  con- 
 dition. 
 
 But  yet  as  the  unbapti&cd  are  ( ordinarily)  without  the  vi- 
 fible  Church  and  its  priviledgcs  \  fo  if  any  be  10  blind,  as  nei- 
 ther explicitely  nor  vertuaty  to  dedicate  their  fee d  to  God  i  I  know 
 no  promife  of  their  childrcns  falvation,  any  more  than  of  the 
 feed  of  Infidels, 
 
 Direct.  3.  If  the  children  of  true  Chrijiians  dedicated  by  the 
 Parents  wil  to  God,  through  Cbrtft,  fhall  die  before  they  come  u 
 the  ufe  ofteafony  the  Parents  have  no  caufe  to  doubt  of  their  faU 
 vation. 
 
 It  is  the  conduiion  of  the  Synod  of  Dort  in  Artie,  r.  And 
 thcrcafon  isthif. 
 
 If  the  Patent  andcbildbc  in  the  fame  Covenant,  then  if  that 
 Covenant  farion  and  adopt  the  Patent,  it  doth  fat  don  and 
 adoft  the  child :  But  the  Patent  and  child  arc  in  the  fmc 
 Covenant:  Therefore,  dec. 
 
 God  hath  but  one  Covenant  on  his  part,  which  is  fealcd  by 
 baptifm  (as  I  have  proved  at  large  to  Mr.  Blakf.)  Indeed  fome 
 are  only  externally  in  Covenant  with  him  on  their  fatry  that  is, 
 they  did  covenant  only  with  the  tongue ,  and  not  the  heart : 
 And  confequently  God  is  no  further  in  covenant  with  them, 
 than  to  allow  and  command  his  Minifiers  to  receive  them  into 
 At  VifibU  Churchy  and  give  them  its  privilcdgcs  \  and  is  not 
 as  a  Ptomifet  in  Covenant  with  them  at  all  himftlf,  either  for 
 inward,  or  for  outward  bltfjings.  He  hath  not  one  Covenant 
 which  giveth  outward,  and  another  which  giveth  inward 
 bleffings. 
 
 Xxx  z  And 
 
J32  The  Life  of  Faith. 
 
 And  it  is  here  fuppofed,  that  the  only  condition  prcrcquiiire 
 on  the  Infants  pur,  that  he  may  have  rig&r  to  this  Covenant, 
 and  its  blcffings,  is  that  he  be  the  feed  of  a  trut  Believer,  and  de- 
 dicated in  Covenant  to  God  by  the  Parents  will  or  *8.     A&uil 
 Faith  is  not  prcrcquircd:  Seminal  grace  may  be  inherent,  but 
 i .  Not  kpwn  to  the  Baptizer :  z.  Nor  prcrcquired  as  a  con- 
 dition i  but  liker  to  be  given  by  vertue  of  the  Covenant.    No- 
 thing clfe  therefore  being  prercquifitc  as  a  condition,  itfol- 
 lowcth,  that  as  the  Parents  dedicating  themfelves  to  God,   if 
 htptized  at  age,  is  the  condition  of  their  certain  title  to  the 
 prefent  blcffings  of  the  Covenant  fwie.  that  God  be  thtir  Father^ 
 Cbrifl  their  Saviour,  andtbe  Spirit  in  Covenant  to  cperateintbent 
 to  fanftifiQ alien,  and  their  fins  are  all  pardonedt  and  they  art 
 heirs  of  Heaven)  even  fo  upon  the  Parents  dedication  of  their 
 children  to  God,they  have  right  to  the  fame  blcflingsclfc  why  do 
 we  baptize  them,  feeing  Eaptifm  in  the  true  nature  and  ufc  of 
 it,is  a  folensn  dedicating  them  to  Godt  in  that  fame  Covenant, and  a 
 folemn  invefting  them  in  the  relations  and  rights  of  that  fame  par- 
 doning Covenant,  and  not  in  any  other. 
 
 I  do  not  fay  that  all  baptised  Infants,  fo  dying,  arc  fived,  be 
 they  the  children  of  Infidels,  or  Heathens,  and  icmaining  their 
 true  propriety  i  nor  thofe  thtt  are  offered  and  baptized  never 
 To  wrongfully,  or  hypocritically  b  nor  will  I  (lay  to  difpute  for 
 whatlbaveaffertcd.  But  i.  1  exhort  Christians  believingly 
 to  dedicate  their  children  in  Covenant  with  God  in  Chrift  .* 
 And  2.  To  believe  that  if  they  (b  dye,  that  Covenant  of  Chrift 
 forbiddcth  them  to  doubt  of  their  f*lvation. 
 
 Direct.  4.  Let  your  Duty  be  anftver able  to  your  hope:  And 
 do  not  only  pray  for  your  childrens  fandification,  but  if  thty  live  % 
 endeavour  it  by  aVpffible  care,  in  a  tfife  and  gedly  education*. 
 
 Remember  that  nature,  and  your  dedicating  them  to  God, 
 do  both  oblige  you  to  this  care  for  their  falvation.  And  that 
 the  education  of  children,  is  one  of  the  greateft  duties  in  the 
 world,  for  the  fervicc  of  Chrift,  and  the  profperity  of  Church 
 and  Starr :  And  the  neglcd  of  it,  not  the  fmalleft  caufe  of  the 
 ruine  of  both,  and  of  the  worlds  calamity. 
 
 Many  a  poor,  fottifh,  lazy  Profeffor  have  I  known,  who  cry 
 out  againft  ignorant t  dumb  and  unfaithful  Minifters,  as  guilty  of 
 the  blood  of  fonlf:  and  arc  fo  rtligiow,  as  to  fepiratc  from. 
 
 the 
 
tie  Life  *f  Fditb.  533 
 
 the  Atfemblies  that  hive  Minifters  that  arc  but  partly  fueb  i 
 when  as  their  own  children  are  almoft  as  ignorant  as  Heathens, 
 and  they  only  utc  them  to  a  few  cuttomity  formal  duties  ( while 
 they  think  they  arc  enough  againft  forms)  and  turn  over  the 
 chief  care  of  their  inftru&ion  to  the  Schoolmaftcr.    And  are 
 themfelvesfo  ignorant,  dumb  and  idle;  unfaithful  and  unnatural 
 to  their  poor  chirdrens  fouls,  as  that  it  is  a  doubt  whether  in 
 a  well-ordered  Church  they  ought  not  to  be  denyed  commu- 
 nion themfclves.     They  fo  little  praftife,  Veut.  u.  18,  i$>. 
 dc6.j.  Epbef.  6.  4>  dec. 
 
 Dircdt.  5.  If  your  children  live  to  the  flefh  in  an  ungodly 
 csurfe  of  life,  contrary  to  the  Covenant  which  by  you  they  made, 
 they  forfeit  all  the  bemfits  of  the  Covenant :  And  you  can  have  no 
 ejfirance  by  any  thing  that  you  can  do  for  them,  that  ever  they 
 fhaU  be  converted  (though  it  is  not  paft  hope.)  And  if  they  be  con- 
 verted at  age,  their  pardon  and  adoption  wiU  be  the  effet?  of  Gods 
 Covenant,  as  then  it  was  newly  entered  with  tbemfdves,  and  not 
 at  it  was  made  before  for  them  ininfancy. 
 
 Direct.  6.  Tt  becaufe  that  ftiU  while  there  is  life,  there  k 
 hope,  you  ought  not  by  defpair  or  negligence  to  omit  prayer,  ex- 
 hortarion,  or  any  other  duty  which  you  can  perform  in  order 
 to  their  recovery  :  And  though  now  they  have  wills  of  their 
 own,  their  falvation  is  not  laid  Co  much  uponym,  as  it  was 
 ininfancy,  at  their  full  covenanting  with  God  j  yet  mil  God 
 will  (hew  his  love  to  his  fcrvants  in  their  feed  i  and  faithful 
 endeavours  arc  not  vain  nor  hopclefs  i  and  therefore  it  is  mil 
 one  of  your  greater!  duties  in  the  world,  to  fcek  their  true  re- 
 covery to  Chrift. 
 
 Direct.  7.  If  God  mak^  your  children  afcourge,  or  a  heart- 
 breaking  to  youy  bear  and  improve  it  as  becomes  Believers  ; 
 That  is  i 
 
 I.  Repent  of  your  own  forrarr  fin  •>  your  own  youthfull 
 lulls  i  your  difobediencc  to  youi  Parents  y  your  carnal  fond- 
 ncfi  on  your  children  >  your  loving  them  too  much,  and  God 
 too  little  i  the  evil  examples  you  have  given  them  i  and  your 
 manifold  negledt  of  a  prudent,  feafonable,  earneft,  unwearied 
 inftru&ing  them  in  godlinefsi  your  bearing  With  their  fin, 
 and  giving  them  their  own  wills,  till  they  were  mafterlcfSjCVc. 
 Renew  your  Repentance,  and  you  have  got  fome  benefit. 
 
 Xxx  3  2.  Think. 
 
534  The  Life  of  Faitb. 
 
 2.  Think  how  unkindly  ind  unthankful!/  you  have  dealt 
 with  t  gracious  Saviour,  and  a  heavenly  Father. 
 
 3.  Let  it  take  off  your  aflcdions  from  all  things  under  the 
 Sun,  and  call  them  up  the  more  to  God  :  For  who  would  love 
 a  world,  where  none  are  to  be  trufted,  and  where  all  things 
 are  vexatious,  even  the  children  of  your  love  and  bowels. 
 
 Direct.  8.  If  tbey  die  impenitentty,  and  ferijhy  mourn  for 
 them,  but  with  the  moderation  of  Believers :  That  is,  1.  Con- 
 sider th&rGod  is  more  the  owner  of  your  children,  than  ycu  are  \ 
 and  may  do  with  his  own  as  he  lift.  2.  And  he  is  more  wife 
 and  merciful  than  you  i  and  therefore  not  to  be  murmured  at 
 as  wanting  cither.  3 .  And  it  is  an  unvaluable  mercy  that  your 
 own  foul  is  fan&ifted,  and  (hall  be  faved.  4.  And  the  molt  god- 
 ly have  had  ungodly  children  before  you.  Adam  had  a  Cainy 
 Noah  had  a  Cham ,  Ifaac  had  an  Efau,  David  had  an  AbfaUm, 
 &c.  5.  And  if  all  the  godly  that  pray  for  their  childrens  falva- 
 Cion  muft  be  therein  gratified,  all  the  world  would  then  have 
 been  laved.  For  Noab  would  have  prayed  for  all  his  children, 
 and  they  for  theirs,  and  Co  to  the  worlds  end. 
 
 Objeft.  Ob  but  my  eor.fcience  telletb  me,  that  it  is  my  own 
 fin  which  bath  bad  a  band  in  their  undoing. 
 **  Axfw.  Suppofe  itbeloi  i  t  is  certainly  a  pardonable  fin.  Do 
 you  then  repent  of  it,  ox  not  i  If  you  repent  \  as  you  mourn  for 
 your  relations  j  fo  you  (hould  rejoyce  that  God  hzth  forgiven  you. 
 For  repentedfin  is  certainly  pardoned  to  you,  and  pardoned  fin  to 
 you,  is  as  great  caufe  of  joy,  as  unpardoned  fin  in  your  rela- 
 tions is  caufe  offorrow.  Therefore  mourn  with  fuch  mode- 
 ration, and  mixed  comfort  and  thanksgiving,  as  becometh  one 
 that  liveth  by  faith.  The  affliction  indeed  is  neer  and  great  3 
 and  heavier  than  any  calamity  that  could  have  befallen  their 
 bodies,  and  is  not  to  be  (lighted  by  an  unnatural  infenfibility ; 
 But  yet  you  have  a  God  who  is  better  to  you  than  a  thoufand 
 children  ,  and  your  crofs  is  but  as  a  feather,  if  you  fet  it  in  the 
 ballance  againft  your  blcffings,  even  the  Love  of  God,  and 
 your  part  in  Chrift,  and  life  eternal. 
 
 CHAP. 
 
The  Life  *f  Faith.  535 
 
 CHAP.     XXIV. 
 
 H>w  bj  Faith  to  order  our  Affe&hns  to  public^  Societies,  and 
 the  unconverted  world, 
 
 Dircdt.  i.*mT*Akf  heed  that  you  hfe  nut  that  common  Love 
 JL  which  you  ewe  to  mankind,  not  that  defire  of  the 
 mreafe  of  the  Kingdom  of  thrift,  which  muft  hgepnp  in  you  a 
 conftant  compaffion  to  the  unconverted  world,  viz-  Idolaters,  In- 
 fidels, and  ungodly  Hypocrites. 
 
 It  is  pittiful  to  obfervc  the  unchriftian  fenflefnefs  of  moft 
 zealous  ProfciTors  of  Religion  in  this  point :  Though  God  hath 
 purpofely  pat  the  three  publick  Petitions  rirft  in  the  Lot ds 
 Prayer,  to  tell  them  what  they  muft  firft  tnd  moft  defire,  that 
 is,  the  ballowini  of  his  Name,  and  the  coming  of  his  Kingdom, 
 and  the  doing  of  bit  Will  on  JLartb  as  it  isinHeaven\  yet  they 
 fcem  not  to  underhand  it,  or  to  regard  it :  But  their  thoughts 
 and  defires  are  as  fclfijh,  and  private,  and  narrow,  as  if  they 
 knew  nothing  what  the  World  or  the  Church  is,  or  cared  for 
 neither.  Their  mind  and  talk  is  all  of  their  own  matters,  for 
 body  or  foul,  or  of  their  fc  vcral  Partie s,and  particular  Churches  y 
 or  if  any  extend  his  care  as  far  as  this  fpot  of  Land  in  Brittain 
 and  Ireland,oi  fome  of  the  Reformed Churches.thcy  go  further 
 than  their  companions  •>  their  felves,  and  their  fade  or  party  is 
 almoft  all  that  moft  regard  :  Perhaps  the  poor  fcattered  Jewt 
 have  a  few  words  in  the  prayers  of  fome ,  but  the  miferable 
 cafe  of  the  vaft  Nations  of  the  Eirth,  who  feem  to  be  forfaketv 
 of  God  is  ntglc&cd  by  them.  Five  parts  in  fix  of  the  earth 
 are  Heathens  and  Mahometans :  and  of  the  fixth  part,  the 
 Protectants  are  but  about  a  fixth,  compared  with  the  poor  ig- 
 norant AbbafTincs,  Armcmans,Syr  ia-n?,the  Greek  Churchcs,and 
 the  Papifts,  (to  fay  nothing  what  the  moft  of  the  Protcftanta 
 thcmfclves  are.)  Yet  are  almoft  all  theft  put  by,  with  a  w>rd 
 or  tWo,  or  none  at  all,  in  the  daily  prayers  of  moft  Profeflbrs : 
 And  it  is  rare  to  hear  any  to  pray  with  any  importunity  for 
 their  convcrfion.  Is  this  mens  love  to  mankind  ?  Is  this  their 
 love  to  the  Kingdom  of  Chrift?  or  toGodandGodlincfs  >  Is 
 God  of  as  narrow  a  mind  as  you  ?   Arc  you  and  your  party 
 
 all 
 
55  6  The  Life  of  Faith. 
 
 all  the  world,  or  all  the  Church  >  or  all  that  is  to  be  regarded 
 and  prayed  for  ? 
 
 Direct,  2.  Do  not  only  pr^y  for  them y  but  ftudy  what  is  with- 
 in the  reach  of  your  power  to  do  for  their  converfion.  Fur  though 
 private  men  can  do  little  in  companion  of  what  Chriihan 
 Princes  might  do  who  mutt  n©t  be  cold  their  duty  by  fuch  as 
 
 10  Yet  fbmewhat  might  be  done  by  Merchants  and  their  Chap- 
 lain^ if  skill  and  zeal  were  well  united  >  and  fomewhat  might 
 be  done  by  writing  and  translating  fuch  books  as  arc  fitted  for 
 this  ufc:  "  And  greater  matters  might  be  done,  by  training 
 "upfome  Scholars  in  the  Ferfian,  Indofiany  Tartarian,  and 
 "i'uch  other  languages,  who  arc  for  mind  and  body  fitted  for 
 "  thit  work,  and  willing  with  due  encouragement  to  give  up 
 P  thcmiclves  thereto.    Were  fuch  a  Collcdge  erected,  natives 
 
 11  might  be  got  to  tcich  the  languages:  and  no  doubt  but 
 "  God  would  put  into  the  hearts  of  many  young  men,  to  dc- 
 "  vote  themfelvcs  to  fo  excellent  a  ftrvice  i  and  of  many  rich 
 tf  men,  to  fettle  Linds  fufficicnt  to  maintain  them  •,  and  many 
 "  Merchants  would  help  them  in  their  expedition.  But  whe- 
 ther thofc  that  Goi  will  (o  much  honour,  be  yet  born,  I 
 know  not. 
 
 Direct.  3.  Pray  and  labour  for  the  Reformation  and  Concord 
 «/  aU  the  Chrifiian  Churches  \as  the  mofl  probable  means  to  win  to 
 Cbrift  the  world  *f  Heathens  and  V  nbeliever  s . 
 
 If  the  Protcftant  Churches  were  more  pure  and  peaceable, 
 more  holy,  and  more  unanimous  and  charitable  to  each  other, 
 it  would  do  much  to  win  the  Fapitis  that  are  near  them :  And 
 if  the  Papifts,  and  Greeks,  and  Armenians,  andAbalTir.es  were 
 more  reformed,  wife  and  holy,  it  would  do  much  to  wjn-the 
 Heathens  and  Mihometancs  round  about  them.  They  would 
 be  the  fait  of  rhc  canh,  and  the-hghts  of  the  world,  and  the 
 leaven  which  muii  leaven  the  whole  lump  :  The  neighbouring 
 Mahomctancs,  and  Heathens,  would  fee  their  good  works, and 
 glorific  God,A/jrtfr.  5.  16.  A  holy,  harmtefs,  loving  converfa* 
 lionet  a  Sermon  which  men  of  aU  languages  can  under jiand :  Thus 
 «s  Apoftles  we  might  preach  to  men  ol  fcveral  tongues,  though 
 we  have  bat  one.  O  that  the  fan&ifying  Spirit  would  teach 
 Chriftians  this  art,  and  reform  and  unite  the  Churches  of 
 Chrift,  that  they  might  be  no  longer  a  fcandil,  to  hinder  the 
 
 Caving 
 
The  Life  of  Faith.  537 
 
 >" 
 
 faving  of  the  wurld  about  them!  It  is  the  fenfc  of  Chiifts 
 prayer  before  his  death,  7^/117.21,22,23,15.  that  tbey  aU 
 maybe  one.  as  thou  Father  art  in  mr,  and  I  in  tbec,  that  the  world 
 
 WMy  believe  tbit  tbcu  haft  fent  w<\ /  in  them,  and  thou 
 
 in  wr,  that  they  may  be  made  peyjeS  in  Oney  and  that  the  world 
 maykpovp  ibattb.u  baft  fent  we,  and  baft  loved  tbem>  as  tbou 
 haft  loved  me. 
 
 Dirtd.  4.  Be  [ureat  leafttbat  yourboly,  loving  and b lam elefs 
 lives  y  be  an  txumple  to  thefe  that  are  about  you.  If  you  cannot 
 cpnvcrt  Kingdoms,  nor  get  other  men  to  do  their  duty  to- 
 wards it,  be  furc  that  you  do  your  part  within  youi  reach  : 
 And  believe  that  your  lives  mud  be  the  beft  part  of  your  la- 
 bours, and  that  good  works,  and  love,  and  good  example  muft 
 be  the  firftpirt  ot  yourdo&rinc. 
 
 Direct.  %.  When  you  fee  that  the  world  lyeth  ftill  in 
 wickednefs,  and  there  fecmeth  to  be  no  potlibilxty  of  a  care,  yet 
 fearcb  tbeScripture^nd  fo  far  as  you  can  find  any  Frofbecy  ot 
 Fromife  of  their  converfion,  believe  that  God  in  his  time  will 
 make  it  good. 
 
 Direct.  6.  But  take  heed  that  on  this  pretence,  you  plunge 
 not  your  \ 'elves  into  any  inordinate  ftudies,  cr  conceited  ex f  options 
 of  tie  Revelations,  and  other  Scripture  tnpbeciesy  as  many  have 
 done,  to  the  great  wrong  of  themfelvci,  and  the  Church  of 
 God. 
 
 By  inordinate  ftudies,  I  mean,  1.  Whsn  you  begin  thcie 
 where  you  fhould  end^  and  before  you  have  digened  the  neccf- 
 fary  greater  truths  in  Theology,  you  go  to  thofe  that  (hould 
 come  after  them.  2.  When  an  undue  proportion  of  your  &ta!f 
 and  time,  and  ftndy,  and  tal\,  is  beftowed  upon  thefe  Pro- 
 phecies, in  comparifon  of  other  things.  3.  When  you  are 
 proudly  and  caufletiy  conceited  of  your  fingular  cxpotitions  : 
 That  when  often  of  the  learned  t  ft  and  hardeli  ftuditd  Expo- 
 sitors of  the  Revelation,  perhaps  in  many  things  fcarce  two 
 a*:  of  a  mind  i  yet  when  you  differ  from  them  all,  or  all  (avc 
 one,  you  can  be  as  peremptory  and  confident  in  your  opinion, 
 as  if  you  were  far  wifcr,  or  more  infallible  than  they.  4.  Whea 
 you  place  a  greater  ntcefity  in  it  than  there  is  •,  as  if  falvatitn* 
 or  Church-communion  lay  upon  your  conceits.  Whereas  God 
 hath  made  the  points  that  are  of  neceffity  to  falvation,  to  be 
 few  and  plain.  Y  y  y  Direct 
 
55 8  Th$  Life  *f  Faith. 
 
 Dircft.  7.  When  you  look  on  the  (in  and  mifcry  of  the 
 world,  and  fee  fmall  hope  of  its  recovery,  lookup  by  Faith  to 
 that  better  world,  where  all  is  Light,  and  Love,  and  Peace. 
 And  pray  for  the  coming  of  Chrift,  when  all  this  fin  (hill  be 
 brought  to  Judgment,  and  wifdom  and  godlincfs  b:  fully  ju. 
 ftificd  before  all  the  world.  Lctitfie  bidnefsof  this  world  drive 
 up  your  hearts  to  that  above,  where  all  is  better  than  you  can 
 wiQi. 
 
 DircA  8.  When  you  arc  ready  to  ftumble  at  the  confide- 
 ration  of  Gods  defertion  of  p  great  a  part  of  the  world,  quiet  your 
 minds  in  the  implicit e  fubmiffion  to  his  infinite  wifdom  and good- 
 nefs.  Dare  you  think  that  you  arc  more  gracious  andmerci- 
 f ul  than  God  >  Or  that  it  is  meet  you  (hould  know  all  the  fe* 
 erets  of  his  providence,  who  muft  not  know  the  myftcriesof 
 Government,  in  the  State  or  Kingdom  where  you  live  >  He 
 that  cannot  reft  in  the  wifdom,  will  and  mercies  of  infinite 
 Goodncfs  it  felf,  but  muft  have  all  his  own  expectations  fatif- 
 fic«K  mall  have  no  reft. 
 
 And  think  withall,  how  little  a  fpot  of  Gods  Creation  this 
 earthly  woild  is:  and  how  jncomprehenfibly  vaft  the  fuperiour 
 Regions  arc  in  comparifon  of  ir.  And  if  all  the  upper  parts 
 of  the  world  be  poflfefled  with  none  but  holy  Spirits,  and  even 
 this  lower  earth,  have  alio  many  millions  of  Saints,  prepared 
 here  for  the  things  above,  we  have  no  more  reafon  to  judge 
 God  to  be  unmerciful,  becaute  this  lower  world  is  fo  bid, 
 than  we  have  to  judge  the  King  unmerciful,  when  we  look 
 into  the  common  Jiylejnor  to  judge  of  his  government  by  the 
 Rogues  in  a  Jiyle,  but  by  his  Court,  and  all  the  fubjc&s  of  his 
 Kingdom. 
 
 If  God  (hould  forfake  no  place  but  Hell,  of  all  his  Creation, 
 you  could  not  grudge  at  him  as  unmerciful :  And  it  is  a  very 
 hard  queftion  whether  this  earth,  and  the  air  about  it,  be  not 
 the  place  of  HeU\  when  you  confidcr  that  the  Devils  arc  caft 
 downfromHeaventand  yet  that  they  dwell  and  rule  in  theAir, 
 and  compafs  the  Earth,  and  tempt  the  wicked,  and  work-in 
 the  children  of  di [obedience,  Ephef.  2.1,2."  Job  1.  2  Tim.  2.  26. 
 And  that  Satan  is  called,  the  God  and  Prince  of  this  world,  Joh, 
 12.31.  &  14.30.  &  16. 1 1.  2  Cor.  4.  4.  Ephef.  6. 12. 
 
 But  if  it  fcc'not  the  f  Uce  of  final  execution,  it  is  the  place 
 
 where 
 
The  Life  of  Faith.  539 
 
 where  they  arc  kept  in  prifon  till  the  greit  Aflizes,  and  where 
 they  arc  re/erved  in  chains  of  darfyefs,  to  the  Judgment  of  the 
 great  day,  and  where  they  arc  tormented  bsfore  the  time,  2  Pet. 
 2. 4.  Judc6.Matth.8.  29. 
 
 Look  then  from  this  Vungeonjo  the  glorious  incomprehen- 
 fible  manlions  of  the  holy  ones  \  and  judge  by  them,  and  not  by 
 this  prifon,  of  the  goodnefs  and  infinite  benignity  of  God.  And  if 
 he  will  give  fo  many  obftinatc  ddpifcrs  of  his  grace,  a  place 
 with  thofe  Devils  that  did  feducc  and  rule  them,  think  not 
 God  to  be  therefore  unmerciful  ,  but  behold  his  mercy  in  the  in- 
 numerable vejjels  of  honour  and  mercy,  that  (hill  pofTeis  the 
 higher  manfions  for  ever. 
 
 CHAP.    XXV. 
 
 Hot*  to  live  by  Zaitb  in  the  love  of  one  another,  againfl:  Self- 
 hve. 
 
 Dircd.  10.  T  E*  Faith  flrfk  employ  you  m  the  knowledge  of 
 JL/  God :  and  when  you  kpow  him  who  is  Love  it 
 
 felf,  you  mil  befl  learn  of  him  to  love.  You  will  fee  that  that  if 
 heft,  which  is  likfijt  unto  God  >  and  that  is  worft,  which  is  moft 
 unliks  k'wr.  And  when  you  confider  how  univerfally,  though 
 varioufly,  he  loveth  his  creatures,  and  how  he  expieflcth  it, 
 and  how  he  loveth  bentvolently,  becaufc  he  is  good,  and  loveth 
 complacentialy,  becaufe  alio  the  thing  is  good  which  he  loveth, 
 you  will  learn  the  art  of  love  from  God,  Rom.  9.  13.  Veur. 
 
 4.37-&7«8.&23.j.  &  33-3-  *  7ob»  3*  16,  i7-&4-7>  ?> 
 11, 12,19,20,21. 
 
 Dired.  2.  Study  J e ps  cbrift  aright,  and you  wiUalfo  learn 
 to  love  him.  There  you  will  fee  Self  denying  Love  •,  which  ftoop- 
 cd  to  earth,  to  reproach,  to  fufferings,  to  labours,  to  death,and 
 fpared  not  life  or  any  thing  to  do  good  :  It  is  the  chief  LcfTo« 
 which  you  go  to  School  to  Chrift  to  learn :  And  it  is  as  proper 
 to  go  to  him  to  learn  to  love,  as  it  is  to  go  to  the  Sun  for  light, 
 R»w.  *>.%.fohn  13.34.  1  7fcf/.4.o.  John  11.36.  J.  &  13. 1. 
 &  fy.f.Ephef  5.2,  25.70*7*15.  12. 
 
 Diicft.  3.  Know  God  in  bis  Wor\s  and  \mg*,  and  then  yo* 
 
 Yyy  2  will 
 
54©  The  Life  of  Faith, 
 
 will  fee  him  in  his  natural  Image ,  in  all  wen  as  rational,  and  in 
 his  moral  Image  in  all  his  Saints  s  and  then  you  will  fee  what 
 Co  leve,  and  why.  He  that  cannot  fee  God  in  *  gUfs  in  this 
 world,  cannot  fee  him  at  aE,  and  cannot  love  him.  Remember 
 that  it  is  in  his  fcrvants  and  creatures,  that  he  cxpofcth  him- 
 fclf  tobefecn,and  known,  and  loved,  i  Job. 2.10  &  3.10,14. 
 &  4.  7,8,20,21.  &  5.  1.  Mattb.  25.40. 
 
 Dre6r.  4.  Abbot  that  proud  malignant  cenfiriwfaefs,  which 
 if  apt  to  tnaks  the  worfl  of other s>  and  to  deny,  and  extenuate,  and 
 tverbo\Gods graces  in  thm  (as  the  Devil  did  by  Job;)  and 
 which  can  fee  mgoodnefs  in  them  that  are  not  eminently  good. 
 For  this  is  but  the  Devils  artifice,  to 'kill  mem  love  to  one 
 another.  Tfcough  he  pretend  the  honour  of  Godlmefs,  and 
 the  h  acred  of  fin,  when  he  telleth  you,  [Tuch  an  one  is  an  Hy- 
 poci  iter  and  ffuch  an  onc  nath  nothing  but  a  form,  and  no 
 power  of  Godlmefs :  I  can  fee  nothing  of  God  in  him  >  alas, 
 they  are  poor  carnal  people  i]  all  is  but  to  deftroy  your  Love. 
 And  thus  he  mightily  profpereth  in  the  malignant  fpirit  ofp- 
 faration » by  which  he  can  make  you  unchurch  whole  Churches, 
 and  unchriftcn  whole  Towns  and  Parijbes,  and  all  becaafc  that 
 yon  that  are  grangers  to  them,  andjfa  not  their  godlinefe,  or 
 bear  of  nothing  eminent  in  them.  But  the  world  of  dividers 
 will  take  no  warning,  any  more  thin  the  world  of  the  pro- 
 phanc.   Satan  doth  deceive  them  all. 
 
 Dire&.  5.  Abhor  therefore  the  fin  of  backbiting  and  evil- 
 fpeakjng  »  and  when  you  hear  a  malignant  cenfurer  thus  un- 
 chruicn  and  unchurch  men  withoot  proof,  behind  their  back% 
 if  gentler  reproofs  will  not  fctYC  the  turn,  frown  them  away, 
 and  fay  [Get  thee  behind  me  Satan  :~]  the  accufcr  of  the  bre- 
 thren, and  the  fpirit  of  hatred,  maketh  it  his  work  in  the 
 world  to  deftroy  mens  love  to  one  another  »  and  he  hath  no 
 fuch  way  to  doit,  as  by  making  them  feem  unlovely  to  one 
 another :  And  he  that  pcrfwadcth  me  that  my  neighbour  is 
 not  good,  pcrfwadcth  me  that  he  is  not  lovely  t  and  fo  perfwad- 
 eth  mefrom  loving  him,  Prov.  25. 23.  Rom.  1.30.  Pfal.  15,3. 
 2  Or,  12.20.  Rom.  14.  3,4,10,13.  James-a..  11, 12.  Mattb.  7. 
 1,  2.  1  Cor.  4,  5. 
 
 Diredh  6.  Above  aV,  feej^tomortife  flfijbnefs,  which  is  the 
 %uat  enemy  of  love  to  God  andman.    hfelffyh  mm  can  feithfuby 
 
 love 
 
The  Life  of  Faith.  541 
 
 — «^ ■  ■  •»«*i^v« 
 
 love  none  but  bimfilf;  for  hebveth  all  others  but  for  bimfelj: 
 His  own  opinions,  interefts  and  ends,  arc  the  drfpofcrs  of  his  Love, 
 Therefore  he  never  heartily  loveth  his  enemy :  no  nor  the 
 befty  that  do  not  honour  kirn,  but  firem  ro  flight  him.  If  any 
 lTiould  negl.&  him,  or  fpeak  hardly  of  him,  or  do  htm  any 
 ical  or  fccmJng  wrong,  or  be  of  another  fide,  againft  his  p&rty, 
 or  his  caufe,  no  cenfures  arc  too  (harp,  nor  no  love  too  little 
 for  fuch  a  one.  And  yet  thefe  that  can  love  none  heartily  but 
 themfclves,  will  hnd  that  they  had  no  greater  enemies  than 
 thcmfelves,  and  that  Hell  and  Earth  did  not  fo  much  as  them- 
 felvcs  agaioftthem. 
 
 Diacci.  7.  Subjefiyour  fslvts truly  to  Gods  author ity,  and h'a 
 commands  wiU  further  Love :  For  it  is  the  fumm  of  them  all, 
 and  the  fulfilling  of  his  Law,  both  old  and  new,  Gal.  5  14. 
 Rons.  13^,9,  10.  John  13.  34.  dc  15.  1 2,  17.  Maith.  12. 
 
 3°>32>33- 
 
 Direct.  8.  Remember  that  Love  is  the  bond,  and  life,  and 
 
 inter  eft  of  the  Church,  and  of  the  world.  Without  bove  the 
 world  would  have  neither  unity,  peace  or  fafety  :  What  were 
 a  family  without  it  ?  Were  it  not  for  Love,  men  that  were 
 not  kept  fettered  in  Jayles,  or  Bedlams,  would  be  as  Robbers, 
 or  Wolves,  or  mad  Dogs  to  one  another.  Were  it  not  for 
 Love,  the  Church  would  be  crumbled  into  malicious  Seds,  that 
 would  fpend  their  time  in  prating  and  militating  againft  each 
 other i  and  preach  and  talk  down  Lcveto  one  another  i  and 
 would  call  this  devilift?  work,  the  preaching  of  the  Gofpd,  or 
 the  tp&r  (hipping  of  God;  while  they  blafphemc  him  by  offering 
 him  afacrftice  of  hatred  and  reviling,  as  they  do  that  offer 
 him  a  facrifke  of  mans  blood,  Epbefq.  15.,  16  But  fpeahjng 
 the  truth  in  Love ;  you  may  grew  up  into  him  in  0$  t  kings ,  which  *# 
 the  head,  even  Cbrijv.  From  whom  the  whole  body  fitly  jojned  to- 
 gether, and  compared  by  that  which  every  \  ynt  fupplyeth, accord- 
 wgtotbe  effedual  working  ht  the  meafure  of  every  part,  makftb 
 increafe  of  the  body  to  the  edifying  of  it  f elf  in  Leve. 
 
 Yea  their  own  Seds  would  turn  to  duft  and  atoms,  if  Love, 
 which  is  there  confined,  did  not  (bier  thena  together,  when 
 it  is  dead  in  them  as  to  all  others,  or  as  to  the  moll. 
 
 Direct.  0.  Loveisout  fpiritual  health,  and  Selfijhnefs  is  out 
 fctytfsjw  and  death.  When  we  fell  from  the  Uvc  of  God  to  our 
 
 Y  y  y  3  felvejy 
 
e*2  ^e   Ltfe  of  Faith. 
 
 felvcty  we  fell  alfo  from  the  Love  of  others  to  our  felvrs  :  The 
 individuate  creature  was  contracted  in  hjmfclf,  and  all  toge- 
 ther fct  upon  Propriety,  and  forgot  his  relations  to  God  and 
 man  :  And  when  grace  deftroyeth  this  felfifh  piivatenefs  cf 
 fpirit,  it  fettcth  us  again  in  love  with  God  and  man  together  * 
 and  the  better  any  man  is,  the  more  publick  fpirit  he  is  of,and 
 the  lefsd  rTerence  he  maketh  between  his  neighbours  intereit, 
 and  his  own  (when  God  and  his  intercft  make  not  a  diffe- 
 rence.) And  this  is  to  Love  cur  neighbour  as  our/elves  i  that  is, 
 without  the  vice  of  partial  ftififhnefs  *,  not  fcrting  up  our  own 
 intcreft  againft  his,  but  equally  meafuring  both  by  Gods  •,  and 
 referring  them  thereunto,  Levit.  19.18,34  M*ttb.  r£.  19. 
 GmI.  15.4. 
 
 Direct.  io»  Remember  that  loving  others,  as  out  f elves  is 
 our  own  inter e^  and  bent fit ,  as  well  as  our  duty. 
 
 And  a  notable  inftance  it  is,  how  much  our  duty  is  our  own 
 intcreft  andgcodyznd  how  merciful  God  is  in  his  ftn&cfl  Laws. 
 AstheLw*  of  God  is  Heavtn  it  felf,  and  finners  that  love  him 
 wof,do  damn  them felves,  zndput  themfelves  from  Heaven  and 
 happitaefs  (and  to  fardonthtm>  is  to  fanfiifie  them)  even  fo 
 it  is  an  unfpeakable  lofsand  mifery  which  (inner s  draw  upon 
 themfelves,  by  not  loving  their  neighbours,  as  thcmfelves,  but 
 only  in  a  fubordination  to  themfelvcs,  and  for  their  proper 
 private  ends.  I  pray  you  mark  but  thefe  few  particular  in- 
 fiances. 
 
 1.  If  I  love  my  neighbour  as  my  felf,  my  very  love  is  my  de- 
 light and  eafe.  The  form  of  Love  confifteth  in  cmflacency  or 
 fleafednefs  •>  and  therefore  it  muft  needs  be  f  leafartl  to  every 
 one  that  ufeth  it  ^However  bad  Love  hath  bitter  fruits.)  And 
 whenever  wrafh,  or  envy,  or  hatred,  comes  inftcad  of  Love,  it 
 is  my  fickjiefs,  I  feel  my  Cclfdifeafed  by  it. 
 
 2.  If  I  love  others,  ot hers  will  love  me.  They  utfearcefrti 
 todootherwifc.  You  may  almofi  conftraimny  man  to  love 
 you,  if  you  love  him  heartily ,  mdjhew  it  -plainly,  and  were  with- 
 in  his  view  to  make  him  fee  it.  All  men  love  a'loving  nature  \ 
 but  efpecially  if  they  be  loved  by  fuch  themfdves, 
 
 3 .  If  I  love  my  neighbour  as  my  felf,  to  do  good  to  him  wit 
 he  as  eafie  and  fleofant  as  to  my  felf.  I  can  ride,  and  run,  and 
 labour  contentedly  for  my  filf :  I  can  ftocp  to  the  moft  fordid 
 
 employment 
 
The  Life  of  Faith.  543 
 
 employment  for  my  fclf:  And  fo  I  (hould  as  cafily  do  for 
 others:  Whereas  want  of  Love  doth  make  all  tediotu  that  ldo, 
 and  miketh  my  duty  a  continual  burden,and  too  often  tempts 
 me  to  omit  if.  feove  made  both  Chr.ft  and  his  Apoflks  to  do 
 (b  much  for  foals  with  eafc  and  plcafure,  which  elfc  they  could 
 not  have  undergone,^***  1 5 . 1 3 . 9.  2  Cor,  12.  15.  Ephef.  3,17. 
 &5-  2  CoL  2.2. 
 
 4.  If  I  love  my  neighbour  as  my  felf,  J  can  as  cafily  fuftr 
 any  thing  from  him^  as  from  my  felf.  I  can  eafily  bear  that  in 
 my  fclf,  as  to  (ight  or  fmelly  the  loath  fomeft  fores  or  ulcers, which 
 others  cannot  bear.  I  am  cafily  brought  to  forgive  my  felf,  znd 
 to  forbear  felf -hurt  ing^zrid  flf-revenge  •,  and  fo  mould  1  do  to 
 others,  if  I  thus  loved  them.  And  then  how  cafie  would  my 
 life  b:  among  all  the  injuries  of  the  world  ! 
 
 5.  If  I  loved  my  neighbours  as  my  (elf  i  if  my  fle(h  did 
 want,  my  mind  (which  is  my  felf  J  could  never  be  in  want : 
 Bccaufc  all  that  my  neighbours  have  U  miner  as  to  my  comfort  and 
 ccnttnr.  My  houfc  is  homely,  but  my  neighbours  is  comely  and 
 convenient-,  and  to  my  mind  that  is  as  comfortiblc,  as  if  it  were 
 my  own  :  My  Land  is  fmall,  but  my  neighbours  is  large :  my 
 grounds  arc  barren,  but  my  neighbours  fruitful :  my  corn  is  bad^ 
 but  hit  proves  good  :  my  cattel  die,  or  profper  not,  but  hi*  do 
 well :  I  am  low  and  dcfptcable,  and  no  man  careth  for  me  > 
 but  others  arc  Lords,  and  Princes,  and  honourable  ;  and  if  I 
 love  them  a?  my  felf,  their  corn,  their  cattel,  their  houks  and 
 lands,  their  Kingdoms  and  honours,  areas  much  my  comfort, 
 as  if  they  were  my  own.  I  know  thefe  arc  Paradoxes  to  da- 
 pravcdfclfim  nature  i  but  thus  it  would  be  if  Lor*  were  fer- 
 feft  i  and  thus  it  ia  in  that  meaiure  that  we  love.  And  (hould 
 that  duty  be  taken  for  a  burden,  which  as  to  my  comfort  mak- 
 cth  all  the  weajth,  and  honour,  and  Kingdoms  of  others  to  be 
 my  own  > 
 
 Obj.  If  you  love  your  neighbours  as  your  felves^  you  muft  mourn- 
 with  them  that  mourn  i  and  aU  the  calamities  and  for  rows  oftht 
 world  muft  be  yours  >  which  will  overcome  your  yoyes. 
 
 Anf.  1.  I  am  not  to  forrow  as  much  as  they  doforrow^hwt  as- 
 much  as  they  rationally  ought  to  do.  And  naen  arc  not  to  think, 
 that  t  loving  corredtion^  which  worketh  for  their  good  and  faU 
 v6thn>  is  worfc  than  the  (hares  of  profpoi ity  ;  The  brother  of 
 
 high 
 
544  rhe  Life  of  Faith. 
 
 high  degree  mull  rejoyce  when  he  is  made  lor*,  as  well  as  the 
 brother  of  low  degree  muji  rejyce  when  be  is  exalted,  Jim  19.10. 
 And  why  (hould  that  be  my  [orrow>  which  is.  hit  benefit ,  and 
 flouldbc  bit  )y?  If  Paul  lud  Silas  fing  in  the  (locks,  why 
 fhould  not  I  ling  with  them  >  Patience  and  re'pycing  are  the 
 duty  of  all  Believers  in  iffl  &ion. 
 
 2.  The  mercies  and  bappinefs  of  every  one  that  fearetb  God* 
 is  firwore  than  his  mifery  :  Therefore  his  j>  and  gratitude 
 (hould  be  wore  than  his  farrows  and  complaints.  If  a  mans 
 tooth  do  ach,  and  all  the  reft  of  his  body  be  well,  (hould  not 
 he  and  I  be  more  thankful  for  the  health  of  all  the  reft,  than 
 troubled  for  a  tooth?  A  Believer  hath  alwaics  the  Spirit  of 
 God,  and  a  part  in  Chrift,  and  the  pardon  of  (in,  And  a  right 
 to  Heaven :  And  then  how  much  greater  (hould  hit  py  be 
 than  h\s  forrotfs,  and  mine  alfo  on  hit  behalf  ? 
 
 3.  The  Goodncfs  and  Love  of  God  is  manifefteel  to  the  world 
 more  abundantly  than  his  juftice  and  feverity.  We  know  of 
 no  afflidedNSaintsbutonthisfpot  of  earth:  And  we  know  of 
 no  damned  ones,  but  Devils  and  wicked  men  :  Bnt  wc  know 
 that  the  worlds  above  us  arc  incomparably  nuore  v*ft  than 
 this,  and  that  the  glory  of  the  eclcftial  Spirits,  is  far  greater 
 than  our  fufTciings  and  fowrows  here:  Therefore  our  joy 
 which  Lwe  procureth,  (hould  be  a  thoufand-fold  greater  than 
 oar  for  rows. 
 
 4.  And  as  for  the  wicked,  as  the  confeqmnt  Will  of  God  layeth 
 by  companion  s  foconfequently,  confidermg  them  as  thectyfi- 
 nate  final  refuftrs  of  grace,  they  arc  not  tbofe  neighbours  whom 
 we  are  bound  to  love  as  our  felves :  For  they  arc  enemies  to 
 God,and  deprived  of  his  Image  i  and  therefore  our  obligations 
 to  mourn  for  them,  are  abated  fas  Samuels  for  Saul,  when  he 
 knew  that  God  had  rejected  him  (1  Sam.  15.  35.  &  16.  1) 
 And  we  are  obliged  torejoyce  in  the  declarations  of  the  Juft  cc 
 and  Hoainefs  of  God,  and  the  univcifal  benefit  which  redound* 
 eth  from  his  Judgments,  Rev.  18.  20.  &  12.  12.  Ejiber  8.  15. 
 So  that  it  ftill  remaineth  clear,  that  loving  our  neighbours  as  §ttr 
 felves,  doth  entitle  us  to  the  comforts  of  all  mens  hcalth,e(tatcs, 
 
 profperity,  honours  i  yea  and  their  holinefs  and  wifdomtoo  » 
 and  this  without  any  fuch  participatron  of  their  forrows, 
 as  (hould    be    any    confidence    ecdipfc  of  our   delights  > 
 
The  Life  of  Faith.  545 
 
 if  we  do  it  all  regularly,    as  God  rcquiieth  us. 
 
 6.  If  I  love  my  neighbour  as  my  fclf,  I  am  freed  from  aU  the 
 trouble  oi  crofs  tnterefts  >  in  buying  and  fellings  in  trefpoffing,  m 
 Litv  fuitj\  It  will  comfort  me  as  much  *(  he  get  by  me,  as  if  I 
 gttbybim:  If  ha  bargain  prove  the  better,  as  if  mine  did  \  if 
 he  have  the  better  at  Law,  as  if  it  were  judged  to  my  felf.  Yea 
 all  his  fucccffcs,  prosperity,  and  whatever  good  bcialleth  any 
 that  I  know  of  in  the  world,  will  all  be  mine. 
 
 7.  Ar  d  Ijh*JJ  never  be  loth  by  death  to  leave  thi  world  (while 
 I  have  no  ciufc  to  feat  the  miffing  of  falvation)  becaufe  what- 
 ever I  leave  behind  me,  will  be  poiTciTcd  by  fuch  as  I  love  as  my 
 felf.  They  will  have  life,  and  rime,  and  health,  and  comforts^ 
 and  whatever  my  nature  is  loth  to  leave  :  Therefore  whilcft  I 
 live,  why  mould  it  not  be  as  comforting  to  me  to  think  that  fo 
 many  (hall  live  and  profper,  whom  I  iovc  as  my  fclf,  as  if  I 
 were  my  felf  to  live  and  profper. 
 
 8.  Yea,  more  than  fo,  I  have  by  Lcve  a  fart  in  the  Joy  is  of 
 Heaven,  before  I  am  a&ually  there.  For  the  Joyes  of  all  thofe 
 bletfld  fouls,  and  of  thofe  holy  Angels,  are  mine  by  participa- 
 tion, fofar  as  to  caufc  me  to  rejoyce  in  their  felicity,  as  if  it 
 were  my  own,  as  far  as  I  can  now  apprehend  if. 
 
 Yea  the  Glory  of  the  Lord  J'fus,  and  the  eternal  blciTcdncfe 
 of  God  himfelf,  would  rejoyce  us  more  than  our  ovrn  fcliciy% 
 if  we  loved  him  as  much  aieve  our  klvcs,  as  we  ought  to  do, 
 wc  mould  partake  cf  our  Matters  joy. 
 
 And  now  judge  whether  UvkigGodas  God,  andour  neigk- 
 bturs  fine  ire  ly as  our  fehes,  would  not  cure  almoft  all  the  cala- 
 mities of  our  minds,  and  give  us  a  kind  of  Heaven,  and  be  a 
 cheap  and  certain  way,  co  have  what  we  can  wifli  in  all  the 
 world,  and  even  to  make  all  the  world  our  own.  And  whe- 
 ther it  be  no:  fin  it  felf,  which  is  the  firft  part  of  all  mens  hell 
 and  mifcry  ? 
 
 Obj;&.  But  wy  neighbours  meat  veiti  n't  fill  my  beTy,  nor  kit 
 health  doth  not  eafe  my  fain  i  nor  his  fire  hgep  me  tvxrm. 
 
 Anfvo.  The  fi:(h  hath  got  the  dominion  indeed,  when  men 
 cannot  d;n*ingui(h  between pw/and  body^  between  the  pain  and 
 pLa  Cures  of  the  body  aad  of .»  c  mind.  I  do  not  fay  that  Love 
 willchin§e  '.he  fJn  or  fleafure  of  y out  bodies,  but  of  your 
 minds, Youx  appetites  will  not  be  fatisficd  with  yottr  neighbours 
 
 227  1004 
 
546  lh*  Llfe  °f  **//£. 
 
 food,  but  your  minds  may  be  comforted  to  fee  his  welfare. 
 Your  paw  is  not  eafed  by  your  neighbours  health  i  but  your 
 winds  may  be  p leafed  by  it,  as  much  as  if  it  were  your  own,  if 
 you  loved  him  as  much  as  you  do  your  fclf.  And  therefore 
 many  in  a  danger  have  faved  the  life  of  a  Prince,  a  Captain,  a 
 Parent,  a  Child,  a  Friend,  with  the  voluntary  lofs  of  their 
 own. 
 
 Object.  This  u  all  true  \  but  who  is  there  in  the  world  that 
 doth  it,  orfindetb  it  poflible  to  love  another  as  bimfelf  i  And  km 
 cant  hat  be  a  duty, which  is  to  nature  itfelf  an  impofibilii y ^7  here ■- 
 fore  Ut  us firfttytow  what  this  duty  is,  of  loving  our  neighbours 
 a  sour  felves. 
 
 Anjw.  Doubtlcfs  if  it  be  the  fumm  of  the  Law,all  true  Chri- 
 stians do  it  in  fincerity,  though  not  in  perfection.  And  as  to 
 thefenfe  of  it,  I.  You  muft  diftinguifh  between  that  festive 
 and  fafponate  affeclion,  which  is  in  the  foul  as  fenfitive,  and  is 
 common  to  beafi s  with  mmt  and  that  rational  afpetite$  which 
 dothiritf,  and  cbufe,  and  is  pleafed  according  to  the  conduct 
 of  pure  reafon.  The  firft  we  doubt  not  will  be  mil  more  to  our 
 felves  than  others  i  and  it  is  not  the  uie  of  grace  to  deftroy  it, 
 but  to  rule  and  moderate  it. 
 
 a.  You  muft  diftinguifh  between  Love  and  outward  aGions, 
 which  arc  the  expreffions  of  it.  When  our  Love  is  due  as  much 
 to  one,  as  to  another,  yet  our  outward  actions  may  be  under  a 
 particular  Law,  which  obligeth  us  to  do  that  for  one,  which  we 
 arc  not  bound  to  do  for  others.  As  to  maintain  our  own  chiU 
 dren>  families,  fervants,  andfo  our  felves  rather  than  others.  And 
 j  the  reafon  is,  becaufe  the  difference  oi  individuals  maketh  tftaT 
 fit  for  one,  which  is  not  fit  for  another  \  and  fo  maketh  every 
 man  the  fitted  chufcr  (otbimfelf,  and  thofe  that  arc  neereji  to 
 him  j  and  nature  inftigateth  him  to  the  greattft  care  in  doing 
 it :  And  iWgood  mult  be  done  in  aregular  order,  or  elic  con- 
 fufion  will  deftroy  it.  And  nature  maketh  this  meft  orderly  As 
 every  Parifh  muft  keep  their  own  poor,  and  yet  muft  love 
 Qtherpooras  well. 
 
 3.  You  muft  know  that  Love  is  formally  nothing  but  com- 
 placence (*s  aforefaidj  but  Love  joyned  with  twill  and  pur- 
 pofe  to  do  good  to  another,  is  called  Love  of  benevolence  \  when 
 yet  the  Love  there  is  one  things  and  the  doing  goody  or  purpofe  to 
 
 do 
 
The  Life  lof  Faith.  547 
 
 ■  ■'■     ^  ....  1 ...  ■  ■  1      ..  , 
 
 do  it,  is  mother  -,  and  I  may  in  obedience  to  God,  purpofe  and 
 tfomore  good  to  one  whom  I  am  bound  to  Love,  not  more  but 
 I*. 
 
 And  now  you  may  fee  what  it  is  to  love  our  neighbours  as 
 our  felves. 
 
 1.  Godmufl  be  lived  above  our  neighbours  and  our  felves  j  and 
 both  mult  be  loved  purely  as  related  and  fub ordinate  to  kirn,  and 
 for  bufakf.  There  is  a  double  refpedt  which  all  things  have 
 to  God  :  1.  As  they  contain  that  excellency  which  he  hath 
 put  upon  them,  which  is  fome  likfnefs,  reprefentation  or  fig- 
 niflcationofhimfclf;  and  is  called  hie  Glory  fhining  in  the 
 creature  ;  that  is,  it's  derived  G 00 dnefs.  2.  As  they  conduce  to 
 his  further  fervice,and  may  honour  him,  and  plcafe  him.  Thus 
 all  creatures  muft  be  loved  only  as  a  means,  even  a  means  de- 
 claring God,  being  derivatively  and  fignific  ant  ly  good  and  ufefuls 
 and  as  a  means  to  fcrve  and  fleafe  him. 
 
 2.  Therefore  this  being  the  formal  reafon  of  our  Rational 
 Love,  muftalfobe  the  weafurc  of  it  (a  quatenus  ad  quantum.) 
 As  it  is  certain  that  I  muft  love  that  beft  which  is  befr,  becaufc 
 I  muft  love  it  only  as  good  i  fo  it  is  certain  that  that  is  beft 
 which  hath  moft  litynefs  to  God>  and  mod  of  his  Glory  upon  if, 
 and  that  which  is  mofi  pleafing  to  him,  and  ufcful  to  his  fervice. 
 Therefore  if  my  neighbour  be  better  than  I  am,  I  muft  judge 
 him  better,  and  love  him  better. 
 
 3.  Though  natural  felf-appttite,  and  felf-prefervation,  by 
 which  all  creatures  arc  for  themfclves  ©nly  (not  feeling  the 
 hunger,  cold,  pain  of  dthers3  be  not  finful,  but  the  cff.&  of 
 creating  individuation,  yet  Reafon  teas  perfett*  and  the  W& 
 could  perfectly  follow  Reafon,  in  its  complacency  acd  cboicejiM 
 fin  corrupted  it :  Reafon  could  judge  that  beft  which  teas  bejr, 
 and  the  TVtU  could  love  that  beft  which  was  be(f.  Therefore 
 where  ever  any  of  this  is  wanting,  it  is  fin. 
 
 4.  The  principal  part  or  fumm  of  pofitivc  fin,  doth  confi£ 
 irtfelfijhnefs.  Man  is  fallen  from  the  Love  of  God  and  man, 
 to  himjelfy  and  grace  recovereth  him  from  this.  Therefore  it 
 is,  that  this  duty  is  not  only  unperformed,  but  hardly  decerned 
 by  unrenewed  men  :  fo  far  as  they  are  felfifti,  they  hardly  be- 
 licve  that  they  fbould  love  their  neighbours  as  thtm- 
 felvcs. 
 
 Zzz  2  5    To 
 
54  8  Ih*  Lift  of  Faith. 
 
 5.  To  love  our  neighbouis  as  our  felves,  in  point  of  duty, 
 conraineth  thefc  two  things:  Fiift,  To  love  ihcm'fimfty  ac- 
 cording to  fheir  goodncfl,  without  any  hinderance  of  felfijhuej! 
 tr  partiality :  Not  to  forbear  loving  them,  becaufe  they  are 
 not  our  felves,  or  becjufe  they  areagainft  any  imrdntte  felfifi 
 tnttrtft  or  appetite  of  our  ouw.  And  alfo  comparatively,  to  love 
 therein  the  fame  degree  xvitb  our  [elves,  if  they  have  the /lime 
 degree  of  ivelinefs  >  fo  that  if  cannot  extend  to  the  kind,  and 
 the  end,  and  reafon  of  the  Love,  but  it  moft  needs  alfo  extend 
 to  the  degree.  If  I  love  him  lefs  than  my  felf,  who  is  better 
 than  my  felf,  I  love  him  not  as  my  felf,  is  to  ends  ind 
 reafon. 
 
 6-  Yea  I  am  bound  by  this  Liw  to  love  every  man  better  or 
 wore  than  my  felf,  who  is  really  better,  and  is  fo  manifeft  to  me  : 
 Ox  elfe  I  love  him  eot  at  my  felf,  that  is,  on  the  fame  true  Rea- 
 ftns  as  I  muft  love  my  felf  (for  Cod  and  the  goodnefs  of  the 
 obje&J 
 
 7.  But  as  all  men  fail  in  the  degree  of  this  Love  fand 
 therefore  none  perfectly  keep  the  Law  s  )  fo  the  fincerity 
 which  all  Gods  fervants  have,  doth  conlift  in  this  i  that 
 1.  Our  love  to  others  is  for  Gods  fakf,  and  for  the  goodnefs 
 which  he  hath  endued  them  with,  and  the  fervice  they  may 
 do  him.  2.  That  this  God  and  his  fervice,  for  whofc  fake 
 we  love  then),  be  preferred  before  our  felves,  and  every  creature, 
 and  lovtd  better  than  all  our  finful  pleafures.  3.  That  our  love 
 to  them  for  Gods  fake  and  graces  be  fuch,  as  ordinarily  in  the 
 exerctfe  and  (ffeQs  wiWprevail  aganft  our  Love  offenfual  inter  eft 
 and  delights  \  and  will  bring  us  effectually  to  fuccour,  relieve, 
 and  do  them  good,  though  to  our  flejblj  lof/9  when  God  re- 
 quirethit.  He  that  cannot  love  Chrift  in  his  fervants,  better 
 than  his  carnal  pleafures,  loveth  him  not  at  all  (incerely.  G:>ds 
 Image  and  intcreft  in  his  fervants,  and  in  mankind,  muft  be 
 pradtcally  more  precious  to  us,  and  more  beloved  by  us,  than 
 all  our  carnal  finful  pleafures.  (For  as  for  our  own  fpiritual 
 good,  it  ftandcth  in  fuch  a  connexion  with  Gods  will  and 
 glory,  and  our  neighbours  good,  that  I  know  not  how  to  put 
 thtm  imo  comparifon  in  thctryal,  much  lefs  in  oppofxtion.J 
 4,  That  all  carnal  felf-lwe  and  uncharitablenefs  contrary  to 
 this,  be  bated,  refijlcd,  repenttd  of,  and  fubdued,  and  be  not 
 
 predominant 
 
The  Life  of  Faith.  549 
 
 predominant  in    u*,    againfi  the  Love  of  God  and   man. 
 
 8.  The  meaning  of  the  Command  it  not  that  we  (bill  love 
 our  ncighgours  as  we  inordinately  and  finfulty  love  our  felves ; 
 but  as  we  ought  to  love  our  (elves  i  and  as  we  regularly  and 
 juftfydo  love  our  felves.  He  that  loveth  himfelftoo  much 
 and  finfully,   muft  not  therefore  fo  love  his  neighbour. 
 
 9.  He  that  loveth  his  neighbour  as  himlelf  fthat  is,  with- 
 out felfijh  partiality,  and  for  the  fitnc  realms  as  be  mu\\  love  bim- 
 feif  viz.  for  the  Image  and  J«ferf/f  of  God)  is  obliged  by  this 
 very  rule,  to  love  kmifdfmore  tban  bis  neighbour,  when  be  is 
 better,  and  morepUafing  and  ferviceable  to  God.  ('Therefore 
 he  that  would  tvarrantabiy  love  him/elf  moft,  muft  labour  to  be 
 himfelftbebeft,  and  then  he  may  lawfully  do  it,  fo  far  as  his 
 tvon  goodnefs,  and  other  mens  defeQs  are  truly  known  to 
 him. 
 
 10.  As  a  Fathers  Love  may  confift  with  the  correUion  of  his 
 children,  and  felflove  with  blood  letting,  f urging,  labour,  and 
 other  unplcafiog  things  j  fo  we  may  love  our  neighbours  as 
 our  felves,  and  yet  corrett  and  punijb  evil  doers :  For  fome- 
 times  their  ervn  good  tequ'ueth  it,  and  ordinarily  the  public^ 
 good  rcquireth  it  (poena  debetur  Reipublice)  and  alto  Gods  com- 
 wand  rcquireth  it  ,  fo  that  this  is  not  loving  our  felves  more 
 than  our  neighbour  i  but  loving  him  more  than  his  eafe,  or 
 his  favour  and  loving  God,  and  the  Common- wealth,  more  than 
 him. 
 
 11.  Our  love  of  our  neighbours  1$  out  felvc*,  doth  not  at 
 all  make  our  natural  felfijh  appetites  and  fen/es,  or  defire  of 
 food,  health,  eafe,  reft,  &c.  to  be  finful  :  Nor  oblige  us  to  have 
 fuch  natural  fenfes  and  appetites  for  others  -,  but  only  rationally 
 to  equal  them  in  (ftimation  and  complacence,  and  fo  do  f hem  fo 
 much  good  as  God  requireth  us. 
 
 1 2.  And  it  dotti  not  oblige  us  to  do  as  much  far  them  as  for 
 our  felves,  for  the  reafons  before  allcdged  i  but  to  do  them  good 
 without  the  hinder  ance  of  fejf  inter  eft  :  That  felfijknefs  be  not 
 to  us  as  a  Bile  or  Impoftbume,  which  draweth  the  humours  and 
 fpirits  unequally  and  difordcrly  from  the  left  of  the  body  to 
 it  felf. 
 
 By  all  this  it  is  evident,  1.  That  no  man  hath  an  inequality 
 i&hiiloyc.to  bimfelf  and  his  Kfi/fcW,  beyond  the  inequality 
 
 Z  z  x  3  of  I 
 
5j0  The  Life  of  Faith. 
 
 of  goodnefs%  but  it  is  finful  (fpeaking  of  Rational  Love.) 
 
 2.  That  all  Love  to  out  neighbour  is  not  fincere  :  There  is 
 a  real  Love  to  them,  which  bad  men  may  have,  which  is  not 
 the  ilnccre  love  which  God  rcquircth. 
 
 3.  Every  man  that  loveth  another  for  hit  goodntfs  and  god- 
 lintpy\o\tth\\\mtiOtfmcerely:  For  he  may  have  a  love  to 
 goodntfs  it  felf,  which  is  not  finccre  :  As  if  he  love  his  lufls  and 
 fltafurcs  more. 
 
 4..  Every  man  that  doth  good  to  another  in  Lovey  doth  not 
 therefore  fincerely  kve  him.  A  Vives  may  give  Lazam  his 
 fcraps :  And  the  very  eft  fcnfualift  may  give  another  fome  of 
 the  leavings  of  his  flcfhly  lulls.  And  though  the  giving  of  a 
 cup  of  cold  water  to  a  Vtfciple,  when  we  have  no  better  to  give, 
 doth  (hew  fincerity,  and  (hall  have  its  reward  (becaufc  God 
 icccpteth  it,  according  to  mens  will,  and  to  what  they  have^ 
 and  not  according  to  what  they  have  not  >  J  yet  it  is  certain 
 that  an  unhappy  worldling  may  give  much  more.  And  if  Chrift 
 had  bid  him  Luke  18.23.  f'Up****  inftead  of  felling  *//,tt's  like 
 he  might  not  have  gone  away  for  rote ful. 
 
 5.  It  is  not  therefore  the  value  or  proportion  "of  the  gift, 
 which  is  it  that  muft  try  our  love  to  others,  in  it  fclf  consider- 
 ed i  for  it  may  oft  fall  out  that  a  Widdows  mite  may  fignific 
 truer  charity,  than  the  fubjiance  of  lome  others.  But  it  is  the 
 prevalency  of  the  Love  of  God  in  man>  and  of  man  for  the  fahj 
 tfGod^  againft  our  finfulfc If  love,  and  carnal  intereft. 
 
 And  now  I  will  add  a  little  more  evidence,  to  the  principal 
 thing  in  queftion,  viz.  that  k\  the  very  degree  the  Rational  Ap* 
 petite  or  Will  (hould  love  another  equal  with  our  felves. 
 
 And  1.  The  foremen tioned  rcafon  is  undenyable,  that  the 
 Will  (hould  love  that  heft  which  is  heft  ,  and  muft  meafure  that 
 by  the  refped  which  things  have  to  Gody  and  not  to  our  ewn 
 commodity  in  the  world. 
 
 2.  No  man  can  deny  this  principle  bur  by  fetting  up  natw 
 ralfelf-loveox  appetite  f  and  making  the  rational  ftoopto  that, 
 which  would  infer  as  well,  that  we  may  hvc  wr  fJves  better 
 than  God  himfdf  iT  and  that  oxxtfenfe  is  nobler  than  our  reafon, 
 and  muft  rule  it. 
 
 3 .  We  find  our  own  reafrm  t:ll  us  much  more  of  our  daty  in 
 this,  than  our  corrupted  wills  do  follow.   The  bell  way  there- 
 fore 
 
The  Lift  of  Faith.  5  5  1 
 
 lore  todifcern  the  truth,  is  to  treat  with  reafon  alone,  and  leivc 
 oat  the  will,  till  we  hive  difpatcht  with  reafon.  And  you  will 
 find  that  the  common  light  of  nature  juftificth  this  Law  of 
 God* 
 
 1.  He  that  would  not  confefs  that  it  is  better  be  hid  ne 
 being,  than  that  there  were  no  God,  or  no  world  befides  him,  is 
 a  monfier  of  fclfifhneft.  And  if  a  man  fay  never  Co  much  Qf 
 cannot  do  fi]  yet  while  he  confeflcth  that  this^jw/^bchis  de- 
 lire,  it  fufficeth  to  the  decifion  of  our  prefentcafe. 
 
 2.  He  that  will  not  confefs  that  it  is  better  that  he  himfelf 
 fhould  die,  than  alltbe  Church  of  Chi  ift,  or  the  whole  King- 
 dom die,  is  unreafonably  fclhfh  in  the  eyes  of  all  impartial 
 men.  The  gallant  Romans  and  Athenians  had  learnt  it,  as  one 
 of  their  plaint  ft  greateft  Leflbns,  to  prefer  their  Country  before 
 their  lives  :  And  is  not  that  to  love  their  Countryes  better  than 
 ibewftlves. 
 
 3.  For  the  fame  reafon  many  of  them  faw,  that  it  was  the 
 duty  of  a  good  fuljeQ,  or  a  gallant  fouldur,  to  fave  the  life  of 
 his  King  or  General,  with  the  lofs  of  his  own  :  Becaufc  their 
 lives  were  of  more  publicly  utility,  And  the  ground  of  all  this 
 was  thefc  natural  verities. 
 
 [The  bejl fhould be  beft  loved:  Goodnefs  ntuft  bemeafuredby  a 
 higher  rule  thanfer/onalfelf-interefi  :  Multitudes,  are  better  than 
 one.  &c.~] 
 
 4.  All  men  acknowledge  that  a  man  of  eminent  Learnings 
 Piety,  Wifdow,  and  Vfefulnefs  to  the  Church  or  World,  mould 
 be  loved  and  preferved  rather  than  a  wicked,  fottifli,  worth- 
 lefscfci/dofourown.  Yea  God  himfclf  requircth  that  Parents 
 procure  the  deaih  of  their  own  children,  by  publick  Jufticc,  if 
 they  be  obftinatcly  wicked,  Veut,  21. 
 
 5-  The  fame  Reafons  plainly  infer,that  I  ought  rather  to  de- 
 fire  the  life  of  a  much  more  worthy  ufeful  inftrument  for  the 
 Church  and  State,  than  nsy  own  \  and  To  to  love  a  better  wan 
 better  than  wy  fdf,  if  I  be  acquainted  fufficiently  with  his 
 goodnefs. 
 
 And  if  this  be  all  (0  iure  and  plain,  hence  obferve,. 
 
 r.  How  much  humane  nature  is  corrupted. 
 
 Alas,  how  rare  is  this  equal  Love  ! 
 
 2.  How  few  true  Chiifttans  are j  and  how  defective  and 
 
 impcrfed 
 
552  7*>e  Life  of  Fail h. 
 
 imperfect  grace  is  in  the  be  ft.  Alas!  how  (trang*:  arc  many 
 Chriftiarii  to  the  extent  of  this  duty,  and  now  far  arc  wc  aril 
 from  pra#»li^g  it  in  any  eminent  degree  > 
 
 3.  Whertinitis  that  natures  corruption  moft confide t hi 
 ind  what  is  the  chief  part  of  the  nature  and  work  of  ian&ify- 
 ing  grace  and  reformation. 
 
 4.  Whence  come  all  the  opprcfiions,  injuries,  prrfecurions, 
 frauds  ac.d  cruelties  on  the  earth  :    For  want  of  loving  mens 
 neighbo-irs  as  thcmfclves  ;    Otherw-fe  how  'enderly  would 
 they  handle  one  another  >    How  caffiy  would  they  pardon 
 wrongs  ?  How  patiently  would  they  bear  the  duTcnt  of  honefr, 
 upright  Chnmans,  who  cannot  force  their  judgments  to  be  of 
 oth^r  mens  mould  and  ftzc  ?    How  apt  would  men  be  to  fu- 
 fpcdt  their  own  understandings,  of  weaknefs,  preemption  or 
 errour,  rather  than  to  rave  with  the  fury  of  the  Dragon  againft 
 all  others,  who  think  them  to  be  rrriftaken  ?    How  fafcly  and 
 quietly  might  wc  live  by  them  in  th* world,  if  they  loved 
 their  neighbours  as  themfelvcs  ?  I  do  not  fay  now,  How  plen- 
 tiful would  men  be  in  doing  good  to  others  ?  I  am  but  plead- 
 ing a  lower  caufc,  How  feldom  they  would  be  in  doing  hurt } 
 But,  alas,  miferable  Brittain !   It  was  in  thee  that  one  extra- 
 ordinary Empct  our  ^  Alexander  Sevirm  was  betrayed  and  mur- 
 dered, who  made  that  Chriftian  precept  his  Motto,  and  wrote 
 it  on  his  doors,  and  books,  and  goods  \_Dj  asysu  vpouU  be  done 
 ty.^  In  thee  it  is  that  Love  h&tb  been  btbeadtd,  while  nothing 
 hath  been  more  acknowledged  and  profcflld.     If  Love  be 
 treacherous,  hurtful,    envious,    fcandalous,    enfnaring   and 
 plotting  for  mensdeftru&ion  :    If  Love  teach  proud  and  vici- 
 ous fots,  to  take  themfelvcs  for  Deities,  and  Oracks,  and  all 
 for  Verminc  that  muft  be  hunted  unro  death,  who  bow  not  to 
 their  carnal  erroneous  conceits,  and  do  not  with  the  r^'icft 
 profh-utcconfcienccs,  fcrvc  their  carnal  intcrefts  and  ends:  If 
 Love  be  known  by  rc-viling  thole  that  ate  much  better  than 
 our  fclvcs  i  and  mgmatizingthc  kithfulleft  fervaats  of  Chriii 
 with  the  ruoft  odious  character  that  lyes  can  utter  :  If  it  was 
 Love  that  called  Paul*  pcitilent  fcUow,  and  a  mover  of  fedi- 
 tion  among  the  people,  and  reprcfenrted  Chrift  as  an  enemy  to 
 Cdfar  and  his  followers,  as  the  filth  and  off-fcouring  of  the 
 *arthi  then  happy  age  in  whifh  wc  live  >  and  happy  they 
 
 that 
 
Tkt  Life  ef  Faith.  ,  555 
 
 that  arc  porTciTed  with  i\\<  pcud  and  fs&hus  fpirit.  But  if  all 
 be  othcrwife,  alas,  where  be  they,  and  bovpfetv  that  love  thcii 
 ncighbours,or  betterr,  as  thercfclvcs  >    . 
 
 5  You  fee  here  what  a  flague  (i/t  is  to  the  earthy  and  how 
 great  (a  pww/frwfH?  miy  I  call  it,  or  rathcrj  a  mi/cry  to  the 
 /wrtcf*,  and  to  the  world. 
 
 6.  And  you  fee  how  joyful  and  heavenly  a  life  we  fliould 
 lire,  if  we  did  but  follow  Gods  commands  :  And  what  a  fe- 
 licity Love  it  fclf  is  to  the  foul. 
 
 7.  And  you  fee  by  what  mesfure  to  try  mens  fpirits,  and  tft 
 know  who  arc  the  beft  among  all  the  pretenders  to  goodncfe 
 in  the  world.  Certainly  not  the  moft  cenforious,  contemptu- 
 ous, backbiters  and  cruel,  that  feck  to  make  all  odious  that  arc 
 not  for  their  intcreft  :  But  thofc  that  moft  abound  in  Love, 
 which  Faith  it  fclf  is  given  to  produce. 
 
 Object.  AS  this  is  true  \  but  fiiS  we  find  it  a  thing  imfofftbU 
 to  Igve  our  neighbour  equity  with  our  felves :  Can  you  teach  us 
 htm  to  doit? 
 
 Anfw.  It  is  that  I  have  been  teaching  you  in  the  ten  Di- 
 rections before  fct  down :  But  it  is  this  which  I  have  referved 
 to  thc;clofc  that  rr.uft  do  the  work  indeed,  aud  without  it  no* 
 thing  clfc  will  do  if. 
 
 Direct.  1 1.  Makjit  tht  work^cf  aV  yr>ur  lives,  by  faith  in 
 Cbriftt  to  bringuf  your  fouls  to  the  unfeigned  Love  ofGod^nd  then 
 it  will  be  done.  For  then  you  will  love  God  above  all,  and 
 love  God  in  all  >  and  love  your  felvcs  and  your  neighbours 
 principally  for  God  :  Then  Gods  Image^  and  Glory  y  and  Wt% 
 willbtGoodnefs  cr  Amiabhnefs  in  your  eyes-,  and  not  carnal 
 plcafurc,  honour  or  commodity.  And  then  it  will  b:  caiie  to 
 you  to  love  that  moft,which  hath  moft  of  God.  You  will  then 
 Cdfily  fee  the  reafon  of  this  fecming  Paradox,  and  that  tht 
 contrary  is  moft  unreafonable.  You  will  then  b*  as  7imotby% 
 who  had  t  natural  Love  to  others,  as  others  have  to  them- 
 felves,  and  who  fought  the  things  of  Jefus  Chrift,  whe* 
 all  others  (even  the  beft  Miniikrs  too  much)  fought  their  i>wny 
 Phil.  a.  20,  21.  Yt)«  will  under  ft  and  Pauls  charge  Phil.  2  3,4.. 
 In  Uwlimfs  of  mindj't  each  ejfeem other t  better  the*  ikmfehes. 
 Ljok^not  ovtry  man  on  his  own,  but  every  wan  alfo  on  iho  things 
 of  others.  Let  %hk  wind  bo  in  youy  which  was  alfo  in  Chrift  Jtfvt. 
 
 A  a  a  a  You 
 
y^J  ~  The  Life  of  Fdi$k. 
 
 You  will  learn  ofChrift  to  take  your  neereft  friend  for  a  Sj- 
 t an,  that  would  pcrfwade  you  to  fare  or  fparc  your  felf  (yea 
 your  life,)  when  you  ought  to  lay  it  down  for  the  Glory  of 
 God,  and  the  good  of  many,  Mattb.  16.  22,  23.  SELF  and 
 OWN  are  words  which  would  then  be  better  undcifteod,  and 
 bemoreiufpe&ed  :  Andthcrcafon  of  the  great  Gofpcl  duty 
 of  SELF  DENTAL  would  be  better  difcerned. 
 
 Therefore  fet  your  fclves  to  the  ftudy  of  God,  efpccially  in 
 his  Goodnefsj  ftudy  him  in  his  Works,  and  in  his  Word,  and 
 in  his  Son,  and  in  the  Glory  where  you  hope  cvcrlaftingly  to 
 fee  hi»:  And  if  you  once  love  God  as  God  indeedjt  will  teach 
 f  ou  to  kveyeur  Brethren,  and  in  what  fort,  and  in  what  dtgrte 
 to  do  it.  For  many  waics  are  we  taught  of  God  to  Uve  one  ano- 
 ther:  Even  1.  By  the  great  and  heavenly  teicher  of  Love, 
 Jcfus  Chrtfi  :  2.  And  by  Gods  own  example,  Mat tb.  5.44,45. 
 
 2.  And  by  the  (hedding  abroad  of  his  love  in  our  hearts  by  the 
 Spirit  of  Love,  Rem.  5.  5.  4.  And  by  this  actual  loving  God, 
 and  to  loving  all  of  God  in  the  world. 
 
 Objcft.  Butbytbia  doUrine  you  will prepare  f§r  the  Levelers 
 and  Fryers \  U  caft  down,  or  cry  down  Propriety. 
 
 Anfw.  1.  There  is  a  propriety  of  food,  ray  men  t,&c.  which 
 individuation  hath  made  neceflfeiy.  2.  There  is  a  propriety 
 of  Stewardship,  which  God  c&ufeth  by  the  various  difpofal  of 
 his  talents,  and  which  is  the  juft  reward  of  humane  induftry, 
 «nd  'the  neccilary  encouragement  of  wit,  and  labour  in  the 
 world  :  None  of  thefe  would  we  caft  down,  or  preach  down. 
 
 3.  But  there  is  a  common  ahufe  of  propriety  to  the  maintenance 
 of  mens  own  tufts ,  and  to  the  hurt  ofotbtrs,  and  of  3II  Societies : 
 This  we  would  f  reach  down  if  we  could  :  But  it  is  Love  only 
 which  mud  be  tke  LtveVet :  In  the  Primitive  Church,  Love 
 foe  wed  its  power  by  fuch  a  voluntary  community,  AGs  4. 
 And  all  Politicians,  who  have  drawn  the  Idea  of  a  perfect 
 Common- wealth,  have  been  fumbling  at  other  waies  of  ac- 
 4ompli(hing  it :  But  it  is  Chriftian  Love  alone  that  muft  do  it. 
 JUnfcignedly  love  God  as  God,  and  love  your  neighbours  real- 
 ly as  your  fclves,  and  then  keep  your  proprieties  as  far  as  thif 
 will  give  you  leave. 
 
 I  will  conclude  with  this  conilderable  obfervation  >    that 
 though  k  is  falfc  which  fonac  aStro,  that  individuation  is  a 
 
 •unifhrocM 
 
The  Life  of  Faith.  555 
 
 pumihment  for  fome  former  fia  (for  how  could  a  foul  not  in- 
 dividuate fin  ?)  And  though  fcniitivc  felf  love,  which  is  the 
 principle  of  fe!f-prc(ervation ,  be  no  fin  it  felfi  nor  doth 
 grace  deftroy  it  >  yet  the  inordinary  of  it  is  the  fumm  and  root 
 of  all  fofitive  tin,  and  an  incrc*fci  of  privative  fin  ;  And  this 
 infef arable  fenfitive  ftlf  love,  was  made  to  be  more  under  the 
 tower  ofreafsn,  and  to  be  ruled  by  if,  than  now  we  find  it  in 
 any  the  moli  fan&ificd  perfon ,  even  as  Abrahams  love  of  the 
 life  of  his  only  Son,  was  to  be  fubje&to  his  Faith.. 
 
 And  holincfs  lyeth  more  in  tbit  fxbjeftion,  than  moft  mcai 
 well  underftand.  And  the  inordinacy  of  this  pcrfonil  fe'f- 
 lovc,  hath  fo  ftrangcly  perverted  the  mind  it  felf,  that  it  is  not 
 only  very  hard  to  convince  men  of  the  evil  of  any  felfifh  pin- 
 rifles  01  fins',  but  it  greatly  blindeth  them,  as  to  all  duties  of 
 fublic^intereft,  and  [octal  nature  :  Yea  and  maketh  them  afraid 
 o(  Heaven  it  {elf ,  where  the  union  of  fouls  will  be  as  much 
 neerer  than  now  it  is,  as  their  Live  will  be  greater  and  more 
 perfect  :  And  though  it  will  not  be  by  any  cclTationaf  p'r/wji 
 individuation ,  and  by  (ailing  into  one  univerfal  (wl\  yet  ferfeS 
 Love  will  make  the  union  neerer  than  we  who  have  no  expe- 
 rience of  it,  canpofliblynow  comprehend.  (And  when  wc 
 feel  the  ftrongeft  Love  to  a  friend,  defiring  the  nccrtft  union, 
 we  have  the  betf  help  to  understand  if  J  But  men  that  feel  not 
 the  divine  and  holy  love,  are  by  inordinate  felf- love,  and  abufe  of 
 individuation,  afraid  of  the  life  to  come,  left  the  union  mould  be 
 fo  great  as  to  hfe  their  individuation,  or  prejudice  their  ferfond 
 divided  inter  efts.  Yea  true  believers,  fo  tar  as  their  holy  Love  is 
 weak,  and  their  inordinate  fenfitive  felf  love  is  yet  too  ftrong, 
 are  from  hence  afraid  of  another  world ,  when  they  fcarcc 
 know  why  \  but  indeed  it  is  much  from  this  difcafe  i  which 
 maketh  men  mil  defire  their  ferfonal  felicity,  too  partially, 
 and  in  a  divided  way,  and  to  be  afraid  of  lofing  their  ferfonality 
 01  pop  ie  ty,  by  tco  neera  union  and  communion  of  fouls. 
 
 Aaaa  1  CHAP. 
 
554)  The  Lije  of  Faith. 
 
 CHAP.    XXVI. 
 
 H9W  hyFaitbtobefolowers  of  the  Saints,  and  to  look,  with  profit 
 to  their  <xsmples,  and  to  tbeir  end. 
 
 TH  £  great  work  ofliviig  in  Heaven  by  Fakh,  I  have  (aid 
 fo  miuh  of  as  to  the  principal  part  in  ray  Q  Saints  Rej 
 that  no  more  of  that  muft  be  expected  here.  Oaly  this  fubj 
 
 a 
 
 which  is  notfo  ufaally  and  fully  treated  of,  to  the  pcopk  as  it 
 it  ought  (being  one  part  of  our  heavenly  conversion)  I  think 
 meet  to  (peak  to  more  diftin&ly  at  this  time. 
 
 As  we  arc  commanded  firii,  to  loohjo  Jefus  the  Author  and 
 perfe&er  of  our  faith,  Hcb.  12.  2,  3-  fo  arc  we  commanded  to 
 remember  our  guide s,  and  to  follow  their  faith,  and  confider  the 
 end  of  their  cmverfation,  Heb.  13.7.  And  not  to  be  flitbful,  hut 
 followers  of  them  who  through  faith  and  patience  inherit  the  pro- 
 mips,  Hcb.  6.  12.  To  which  end  we  have  a  cloud  of  witneflis 
 fet  before  us,  in  Heb.  1 1.  that  next  to  Jefus  whom  they  fol- 
 lowed, we  inould  look  t©  them,  and  folk) w  them,  7*w'  S»  IP* 
 
 My  Brethren,  takf  the  Prof  bets  for  an  example- « 
 
 The  Reafons  of  this  duty  are  thefe. 
 
 1.  God  hitb  made  them  our  examples  two  waics ;  1.  By  hit 
 graces,  making  them  holy  and  fit  for  our  imitation.  He  gave 
 them  their  gifts,  not  only  (ottbemfelvesy  nor  only  (or  that  pre- 
 ftnt  generation,  but  for  us  alfo,  and  all  that  muft  furvive,to  the 
 end  of  the  world.  As  it  it  faid  of  Abrahams  Jufliticatioi!,Raw. 
 4«  2  3, 24.  It  was  faid  that  Faith  was  imputed  to  him  for  rigb- 
 ieoufnefl,  not  for  bit  faks  abne,  but  for  us  *lfo  to  whom  it  (hall 
 be  imputed  if  we  believe  — —So  I  may  fay  in  this  cafe  i  their 
 faith,  their  piety,  their  patience  w^s  given  them,ih4  is  record- 
 ed, not  for  their  falvation.  or  their  honour  only  •,  but  alfo  to 
 further  the  falvation  of  their  poiicriiy,  by  encouragement  and 
 imitation.  Xf  aU  things  are  for  ourfi^s,2  C^r  4.  15.  then  the 
 graces  of  Gods  Saints  were  for  our  Takes :  For  the  Churches 
 edification  it  is  that  Chnfl  givcth  both  offices,-  gifts  and  graces 
 to  hisMvnift.-r*,  Ephef.  4.  5,  12,  14,  15,  16.  yea  and  fuffcrings 
 too,  Phil.  1.  12,20.  2  Cor.  1.4^.  ali'w.  2.  igJ endure  oil  things 
 for  tbt  eleis  fakf. 
 
 2.  By 
 
Tit  Life  of  Faith.  557 
 
 2.  By  commanding  us  to  foCcw  them,  2  Thef.y  7,  9.  For  jwr 
 p/ver  tyeir  /(tfirj'*  ought  to  follow  m  •>  -1T0  makg  our  [elves  an 
 example  for  you  to  follow  us,  Phil.  3. 17.  Be  followers  together  of 
 v*e9  and  w*rk  them  that  fo  walk^,  as  ye  have  us  for  an  enfamfle, 
 1  Cor.  4.  16.  Ibtf&hyttt  be  followers  0)  me,  1  Thcf.  1.  6.  Te 
 became  followers  of  us,  and  of  the  Lord:  So  well  arc  both  ex- 
 amples confiftent. 
 
 2.  The  like nefs  cf  othe r  mens  cafes  to  $urs%  is  greatly  ufeful  to 
 OVt  direQ ion  ind  encouragement.  If  we  arc  to  travel  in  dan- 
 gerous waies,  we  will  be  glad  to  hear  how  others  havefped  b§- 
 forc  us  ^  and  if  wc  were  to  deal  with  a  crafty  deceiver,  wc 
 would  willingly  advifc  with  others  that  have  dealt  with  him. 
 If  we  be  to  learn  any  Trade  or  Artifice,  we  would  learn  it  of 
 them  who  with  beft  fuccefs  have  pra&ifcd  it  before  us.  If  wc 
 zrcfick^ofznydtfeap,  we  are  glad  to  talk  with  them  that  have 
 had  the  fame,  and  have  been  cured  of  it  >  to  hear  whit  means 
 they  ufed  for  their  cure.  In  all  fuch  cafes  rcafon  teacheth  us, 
 both  to  obferve  how  others  wercaflfc&cd  »  whether  their  cafe 
 and  ours  were  the  fame  >  what  courfc  they  took  >  and  how 
 they  fped  >  efpecialiy  .if  they  were  pcrfons  known  to  us,  and 
 the  likenefs  of  their  cafe  well  known  i  and  if  they  were  fuch 
 as  for  wifdom  and  fidelity  we  could  truft :  So  is  it  in  this  great 
 bufinefs  of  our  falvation.  We  have  nothing  to  do,  but  what 
 many  thoufcnds  have  done  before  us  i  nothing  to  fu/Fcr  but 
 what  they  have  iv.ftt  red  i  no  temptation -to  refift,  but  what 
 they  have  been  aflaulccd  with,  ana  overcame,  1  Cor.  10. 15.  . 
 and  we  want  no  grace,  no  help  or  comfort,  but  what  they  did 
 attain  :  And  the  glory  which  wc  feek  and  hope  for,  they  pof- 
 fefs.  To  Lok^  to  thtm  therefore,  muft  needs  be  ufeful  to  .I*  it) 
 this  our  wilder  nefs  ft  ate. 
 
 3.  And  as  expn  it  nee  is  a  powerful  Teacher  \  fo  to  be  the 
 Maltcr  of  other  mens  rxperierxes,  *nd  fo  nfany,  ana  fj  wife,  and 
 in  filch  luri .its  cafes,  and  in  fo  many  ages,  muft  needs  be  very^ 
 ufeful  to  us.     Wc  that  arc  born  in  the  laft  ages  of  the  world, 
 havfi  the  benefit  of  the  experience  of  all  the  world  that  have 
 gone  before  us :  Therefore  is  the  Scripture  written  fo  much 
 hiftorically  •,  thit  ail  who  are  there  mentioned,  msy  Bill  be- 
 our  inftru&ors.     Even  the  fiift  brethren  that  were  born  int&< 
 the  world,  were  fo  plain  a  difcovery  of  the  nature  of  fin  and 
 
 A  a  a  a  3  .  ft  w> 
 
558  The  Lift  of  Fditk< 
 
 grace,  andof  the  difference  of  the  worsuns  and  the  Serpents 
 feed,  (hat  their  hiftory  is  ufeful  to  til  generations.  And  Abel 
 by  his  faith,  and  facrifkc,  and  righteoulncfs,  being  dead  (by 
 malignant  cruelty)  yetfpeaksth,  Hcb.  11.4.  He  that  will  but 
 foberly  look  back  to  all  the  worlds  experience,  may  quickly  be 
 refolved,  whether  wifdom  or  folly,  labour  or  idlcncfs,  godli- 
 nefs  or  ungodlincfs,  temperance  or  fcnfuality,  furthering  the 
 Gofpcl  of  Ghrift,or  perfecuting  ir,  have  fped  better  at  the  laft, 
 and  hath  proved  bell  to  the  actors  upon  full  experience 
 
 I  (lull  therefore  here  give  you  fomc  directions  howyoia 
 may  bclicvingly  follow  the  Saints.  And  frrft  obferve  that  the 
 duty  hath  thefc  pirts,  which  you  muft  diftin&Iy  mind  i  1.  ft 
 takf  them  for  your  examples  under  Shrift,  and  Co  to  fix  your  eyes 
 upon  them, and  Icol^  at  tbemy  and  mind  them  as  examples,  muft 
 be  minded  :  2.  To  improve  thefc  examples  which  you  loo)^ 
 upon:  And  that  is,  r.  For  your  diretlion  in  duty,  and  for 
 your  warning  againli  (in :  2.  To  your  encouragement  and  can* 
 folation. 
 
 Dired.  .  1.  Looker  them  to  their  end,  and  consider  1.  Whi- 
 ther they  arc  gone :  Wcfee  nothing  of  them  after  death,  but 
 the  corpfe  which  we  leave  in  duft  and  darknefs :  But  Faith  can 
 attend  their  fouls  to  glory,  and  fee  where  they  now  are  >  even 
 with Chrifry  according  to  hispromife,  John  12.  26.FhiL  1.23. 
 John  17.  24.  with  Angclf,  and  with  ®ne  another,  in  the  hea- 
 venly fociety,  the  City  of  God. 
 
 2.  What  they  are  doing :  And  Faith  can  fee  that  they  are 
 beboldingGod,  and  their  gloiihed  Redeemer,  Matth.  5. 8.  Heb. 
 12. 14.  1  John  3.2.  They  arc  loving  God  with  perfed  Love, 
 1  Cor.  1 2.6c  13.  1,2,  &c.  They  are  piaifing  him  with  per- 
 fect alacrity  and  joy  i  faying,  Holy,  Holy,  Holy,  Lord  God  Al- 
 mighty, Sec  Rev.  4.  8..  They  are  fo  far  minding  the  Mate  of 
 the  world,  as  to  cry,  How  long^  0  Lord,  holy  and  true,  deft  thou 
 neit  judge  and  avenge  our  bloodontbe  inhabitants  of  the  earth :  And 
 they  arc  waiting  in  white  Robes,  till  their  feEcw  fcrvantt  alfo% 
 *nd  their  brethren  tbatjhaVbe  kjSedas  they  were,  JbaU  be  fulfilled, 
 Rev.  6. 1 0,1 1.  They  are  rejoycing  wbm  the  enemies  of  Chrift  and 
 Hs  Church  arefubdued,  Rev.  18.  20.  And  they  (lull  judge  the 
 •lignant  d*tfU  and  the  ir*rW,i  €^.4.2,3.  And  this  feemeth 
 
 not 
 
ThaLife  of  Faitk.  559 
 
 not  to  be  only  an  approbation  of  fbrifis  final  Judgment :  For 
 I.  Judging  is  very  often  put  in  Scripture  for  governing  :  As 
 in  the  book  of  the  Judges,  it  is  (aid,  fuch  and  fuch  a  one  judged 
 l'rael*  that  is,  ruled  them  according  to  the  Laws  of  God. 
 a.  And  a  Kingdom  and  Reign  is  often  prom i fed  to  the  Saints : 
 7$  him  that  overcometb  will  I  grant  to  fit  vpitb  me  in  my  throne^ 
 even  as  1  alfo  overcame,  and  am  jet  down  with  my  Father  in  his 
 Ibrone,  Rev.  3.11.  Which  muft  needs  fignific  fomc  partici- 
 pation in  power  of  Government,  and  not  only  in  fplendor  of 
 Glory.  And  fo  Chrift  expoundcth ,  Mattb.  19.  2%.  Ltt^e 
 12.30.  Te  which  have  followed  me,  in  the  regeneration  fh all  Qx 
 §n  twelve  Thrones  judging  the  twelve  Tribes  of  Ifrael.  (And  of 
 God  it  is  faid,  Pfal.$>  ^.Tbcufateft  in tbefhronesjudgingright.) 
 It  is  too  jejune  and  forced  an  expolition  of  them  that  fay 
 this  is  fpoken  only  of  the  power  which  the  Apoftles  had  in 
 their  miniftration  on  earth  :  And  as  abfurd  is  the  other,  that 
 it  is  fpoken  only  of  Apoftles,  Paftors,  and  Saints,  and  Martyrs 
 infpeae  that  their  fucceflbrs  (hall  be  Popes  and  Prelates,  and 
 great  men  in  the  world,  and  the  Saints  be  uppermoft  after 
 Conftantines  convcrfion.  As  if  the  promife  meant  only  to  re- 
 ward one  man,  becaufe  another  fuflcrcd  for  Chrift,  and  God  had 
 promifed  thefe  great  things,  not  to  the  pcrfons  mentioned,  but 
 toctforjthat  mould  be  their  fucceflbrs,  yea  asifthatF<r>tflWf 
 then  poured  into  the  Church,  were  all  the  benediction.  And 
 though  I  know  not  what  changes  are  yet  to  come  before  the 
 final  Judgment,  yet  the  Millenaries  opinion,  whoreftrain  aH 
 this  to  an  earthly  temporal  reign  of  fome  Saints  for  a  thoufand 
 yean,  doth  feem  as  unfatisfa&ory  on  many  accounts.  It  is 
 mod  likely  therefore  that  as  the  wicked  (who  are  now  very 
 like  thctn)  muft  be  hereafter  of  the  famt  Region  and  Society 
 with  the  Dwiand  his  Angels,f  Ma ttb.%$. 41.)  And  as  the  god- 
 ly (hall  be  Itkf  and  equal  to  the  Angels,  Lukf  20 .  36.  fo  we  (hall 
 be  of  the  fame  Society  with  the  Angels ,  and  consequently  (hall 
 have  their  employment.  And  as  the  Angels  have  a  Minifterial 
 Stewardship  or  Supcrintendcncy  over  men  and  their  affairs 
 fas  many  Scriptures  folly  (hew J  fo  alfo  (hall  the  Saints :  And 
 it  isnot  likely  that  this  is  wholly  deferred  till  the  refurredion  -, 
 but  as  they  have  a  Glory  before  that  with  Chrift  and  his  An- 
 gels >  fo  they  have  new  their  part  in  this  Superintendency 
 
 before  > 
 
560  The  L*fi  of  Faith. 
 
 i       i    -  -f  -  *•  •-  ■  *  ■  *  * " 
 
 before  i  though  botruwill  be  greater  it  the  Rcfurreftjon.  Ir  any 
 fay,  what  ufc  will  there  be  of  our  fupenority,  after  the  woaAd 
 hvdeftroyed?  I  anfwer,   i.  The  Apo&lc  Peter  plainly  telleth 
 us  ( though  Com*  would  force  hi*  words  into  the  dark,)  that 
 vet  according  to  his  protnife,  e>p(8  a  new  Heaven  and  a  new 
 Earth,  in    which  dwell* tb  rigbtecufoefs.     And  the  Creation 
 groaneth  to  be  delivered  from  the  bandage  of  corruption  into  the 
 glorious  liberty  of  the  Sons  of  God,Rom.  8.  2 1.  And  the  Heavens 
 ntujl  contain  Cbrift,  till  tbi  times  of  Keftitution  of  all  things ,  which 
 God  hath  fpok*n  by  the  mouth  of  all  his  holy  Prophets,  fi»ce  the 
 world  begin,  Ads  $.  2 1.     2.  And  he  that  laid,  the  Saints  fhall 
 judge  the  Angels ,  feemeth  to  intimate,  that  the  Devils  with  the 
 wicked  will  be  in  i  ftate  oifubyclion  or  ferviiude  to  them  here- 
 after.    Certain  it  is,  that  Michael  and  his  Angels  fhall  be  the 
 conqucrours  of  the  Dngon  and  his  Angels,Rrv.  i  j,  jx  $.  And 
 that  the  Serpents  bud  fhall  be  bruiftd  by  all  the  w0mans  feed, 
 though  chiefly  by  the  Captain  of  our  fclvation.     But  this  (hall 
 now  fuflkc  concerning  their  employment. 
 
 3.  Behold  alfo  by  Faith  what  the  departed  Saints  are  now 
 enjoying.  And  what  is  faid  of  their  place  and  wor\  will  tell  you 
 that.  They  enjoy  the  fight  of their  glorified  Head,  Joh.  17. 24. 
 They  are  with  him  in  Paradife,  and  therefore  alfo  enjoy  the 
 fight  of  the  Glory  0}  God :  Being  abfent  from  the  body,  they  are 
 prefent  with  the  Lord,  2  Cor.  5. 8.  They  fee  not  as  in  a  glafe,  is 
 here  they  did,  but  with  open  face.  They  enjoy  the  pleafures  of 
 a  more  perfect  knowledge  of  God  and  all  his  wondrous  works, 
 than  this  world  affords.  They  arc  happy  in  the  ir  wot  J&  in  the 
 perfect  Love  and  Praifes  of  God  j  and  they  are  filled  with  the 
 pleafures  of  his  Love  to  them.    This  is  their  fruition. 
 
 4.  Let  faith  alfo  behold  what  evils  they  axe  delivered  from. 
 
 1.  From  a  heavy  drofTy  body  which  iince  the  fall  hath  been  an 
 enemy,  a  prifon  and  fetters  to  rhc  foul :  and  therefoie  they 
 hcte  groaned  to  be  better  c loathed,  2  Cor.  5.  4,  5.  Rom.  8.  21. 
 
 2.  From  the  worlds  temptations :  3.  From  wicked  mens  ma- 
 lice and  perfections  :  4.  From  fiCkpefs ,  pain,  neceffitiesjabturs, 
 wearinefs,  and  all  the  troublefome  effects  of  tin  :  5 .  Prom  a*H 
 troublcfome  paffions,  defircs,  anger,  difcontenf,  disap- 
 pointments, griefs,  and  cares,  and  tears  of  evil.  6.  Specially 
 fzoa  the  fcais  of  Hell,  and  tkc  doubts  of  their  own  finccrity 
 
 ml 
 
the  Lift  #/  Faith.  561 
 
 and  falvation  >  and  from  the  defcrtions  of  God,  and  the  ter- 
 rible fenfe  of  his  difpleafurc.    7.  From  the  troubles  and  ei- 
 rours  of  ignorance,  and  all  our  natural  imperfection.  8.  From 
 the  fears  of  death,  which  now  is  more  painful  than  death  it 
 felt  9.  From  the  fuggeftions  of  Satan,  and  his  malicious  vex- 
 ing difquieting temptations,  and  from  his  flattering  allure. 
 ments,  which  are  much  woric.  10.  From  the  company,  and 
 the  tempting  or  grieving  examples  of  ungodly  men.  1 1.  From 
 all  (in  it  felt,  and  all  our  moral  imperfections  and  defects. 
 12.  And  finally  from  all  danger,  and  fear  of  ever  lofing  the 
 felicity  they  poflefs.     Thcfc    are   the  immunities    of  the 
 blcfled. 
 
 2.  When  Faifh  hath  fcen  the  Saints  in  Ghryy  look  back  and 
 think  next  tvbat  they  were  lately  here  on  earth  &    that  it  may 
 help  you  to  compare  your  (tate  and  theirs.     And  here  you 
 will  tec  1.  That  they  were  lately  infltjh,  as  we  now  arc.They 
 had  bodies  as  droffie,  as  vile,  as  frail,  as  burdenfome  as  ours 
 arc.    It  coft  them  as  dear  (not  as  it  doth  the  fenjual,  but)  as  it 
 doth  the  tenrperate  pcrfon  now  to  kfeP  **«»  »p  a  while  for  the 
 icrvicc  to  which  they  were  appointed.   2.  They  had  pains 
 and  fickneiTcs  as  we  have.     The  fouls  in  Heaven  have  efcaped 
 thither  from  bodies  which  have  lain  as  long  tormented  with 
 the  Stone,  with  Stranguries,  Collicks,  Gripes,  Convulfions, 
 Confumptions,  Feavcrs,  and  other  the  moft  tedious,  painful 
 and  lothfome  difeafes,as  fober  men  on  earth  now  feel.  3.  Satan 
 was  as  malicious  to  them,  as  he  is  to  us  i  and  to  many  of  them 
 as  troublefome :  he  haunted  them  with  as  ugly  temptations, 
 to  the  greateft  fins,  to  unbelief,  ind  pride,  and  defpair,  and 
 felf-  murder,  and  horrid  blafphemy,  as  he  doth  any  of  us.  (Yea 
 he  did  fo  by  Chrift  himfelf,  Mattb.  4.)    4.  They  met  with  as 
 many  allurements  to  worldlinefs,  fenfuality,  pride  and  luft  in 
 the  worlds  deceiving  baits,  and  flatteries,  as  now  we  do  i  and 
 were  fain  to  proceed  every  ftep  to waids  Heaven,  by  conflift 
 asd  conqueft  as  we  muft  do.  5.  They  were  in  as  many  wants 
 and  (traits  •>  in  as  poor,  and  low,  and  dtfpifed  a  (late,  as  we 
 are  now ;  They  were  tempted  to  cares,  and  murmuringsand 
 difcontcnts,  through  their  wants  and  crofts,  as  well  as  we. 
 6.  They  have  been  in  dangers,  and  in  fears,  and  mar.y  a  time 
 at  the  brink  of  death,  before  it  came  :  and  put  to  cry  to  God 
 
 B  b  b  b  for 
 
562  The  Lift  of  Faith. 
 
 for  deliverance  in  the  terrours  and  angutfh  of  their  hearts. 
 Their  flefh,  and  heart,  and  friends  have  failed  them,  and  all  the 
 creatures  ca(t  them  off.  7.  They  have  gone  through  far  greater 
 perfections  fot  the  fake  of  Chrift  and  rightcoufnefs,  than  ever 
 we  did  :  So  ferfecuted  they  the  Prophets  before  you, Hit. 5.1 1,12. 
 Which  of  the  Prophets  did  not  your  Fathers  kjE  and  per  ft  cute  ? 
 even  cf  them  for  whom  their  pofterity  erected  Monuments  > 
 Mafth.  23.36,  37,38.  Vie  have  not  refi(ied  unto  blood,  asmany 
 of  them  did,  Heb.  1 1.  The  famt  and  greater  affli&ions  which 
 we  have  undergone,  were  accomplished  on  our  brethren  in 
 this  world,  1  Pet.  5.  9.  We  go  through  the  fame  conflict  as 
 they  did,  Phil. .1.  30.  We  are  no  more  falfly  nor  odioufly 
 flandcrcd  in  any  ofourfuffeiings  than  they  were,  Afof.  5. 11,12. 
 8.  They  were  men  of  likepaflions  as  we  are  i  forfo  James 
 faith  even  of  £//**,  that  was  carry ed  to  Heaven  without  our 
 kind  of  death. They  had  their  ignoranccs,uncertainties,doubts, 
 miftakes  i  their  dark  thoughts  of  God,  and  that  world  where 
 they  now  are.  Many  of  them  knew  as  little  of  it,  ciH  they 
 fi  w  it,  as  we  do  now.  Many  a  fearful  trembling  hour,  many  a 
 thought  that  God  had  foriaken  them,  and  that  the  day  of 
 grace  was  pad,  have  many  of  them  had  as  well  as  we.  9.  Yea 
 they  were  impcifcft  in  all  their  graces  ;  they  had  an  imperfect 
 faith,  an  imperfect  hope,  an  imperfect  Love  to  God  and  man, 
 and  many  an  hour  in  fuch  groans  as  ours  now  are,  O  when 
 (hall  we  be  foved  from  our  darknefs  and  unbelief !  when  (hall 
 we  better  love  the  Lord  !  10.  They  had  their  aduaj  tins  alfo. 
 (Though  none  that  were  regnant  after  converfionj  their 
 obedience  was  imperfect  as  ours  now  is.  M  iny  of  their  faults 
 and  falls  are  left  on  record  for  our  warning.  There  is  not 
 one  humane  foul  in  Heaven  befides  our  Saviours,  that  was  not 
 onccaflnner:  They  all  came  thither  by  a  Redeemer  as  we 
 muft  do.  They  had  their  too  great  fclfifanefs,  Pbil.i.  21. They 
 had  their  putlllanimity  and  fears  of  men  (as  Peter  and  the 
 Apoftles.)  They  had  their  finful  controverfics,  as  P^w/and 
 Barnabas  j  and  finful  Reparations  in  complyancc  with  the  cen- 
 forious,  as  Peter  and  Barnabas  had,  Gal:  2. 16, 17.  They  had 
 their  carnal  tidings,  factions  and  diviiions  in  the  Church, 
 1  Cor.  1.  &  3.  Many  a  time  have  they  been  put  to  groan,  0 
 wretched  wan}  who  Jhati  deliver  me  from  tbn  body  of  death, 
 
 Rom. 
 
The  Life  of  Faith.  563 
 
 Rom.7,&c.  ii.  They  had  as  difficult  duties  to  go  through,*! 
 inyofus:  They  were  put  upon  as  miny  tears  and  troubles, 
 watchings  and  travels,  takings  and  (elf-dcnyal,  as  the  moft  la- 
 borious and  fuffcring  Cbriftians  now.  12.  They  had  as  long 
 delayes  of  the  accompliftimcnt  of  their  defires,  as  any  of  us. 
 13.  And  Iaflly,they  part  through  death  it  felf,  as  we  muft  do, 
 They  lay  gafping  on  their  bcdsoflangu  fhing,and  death  broke 
 in  upon  every  part,  and  they  underwent  that  reparation  of 
 foul  and  body,  as  we  muft  do:  Their  flefh  was  turned  to  rot- 
 tennefs  and  duft,  and  laid  out  of  the  fight  of  man  in  darknefs, 
 and  remaincth  to  this  day  as  common  earth. 
 
 All  this  the  Saints  in  Heaven  have  undergone.  This  was 
 their  cafe  a  while  ago,  who  are  now  in  glory.  And  this  was 
 not  only  the  cafe  of  fomc  few,  but  of  thousands  and  millions, 
 and  that  in  the  moft  of  thefe  particulars,  even  of  all  that  are 
 gone  before  us  unto  blciTcdncfs:  It  is  not  we  that  are  tempted 
 firft,  that  arc  pcrfecuted  or  afflicted  firft,  that  have  finned  firft, 
 that  mutt  die  firft  >  but  all  this  hoft  hath  broke  the  Ice,  and 
 are  fafely  paft  through  this  Red  Sea,  and  are  now  triumphing 
 in  felicity  wirh  their  Saviour. 
 
 Dirccl.  3.  Let  Faith  next  look  back,  and  fee  by  what  way 
 thefe  Saints  have  come  to  this  felicity  s  I  mean,  by  what  means 
 they  did  overcome,  and  win  the  Crown.  And  briefly,  you 
 will  find,  1.  That  they  all  came  to  Heaven  by  the  Mediation, 
 the  Sacrifice,  the  meritorious  Rightcoufnefs  of  a  Redeemer, 
 Jefus  Chrift  (either  as  promifcd,or  a$  incarnate)  none  of  them 
 were  juftified  by  the  works  of  the  Law,  or  the  Covenant  of 
 Innoccncy. 
 
 2.  That  their  common  way  was  by  Faith,  Repentance, Love 
 and  Obedience  \  Nat  by  workj  of  Rigkteoufnefs,  which  we  have 
 dwts  but  according  to  bis  mercy  be  faved  w,  by  the  wajhing  ofRc- 
 gtntration,  and  the  renewing  oft  k< Holy  Ghofl,  which be  jhe dm 
 m  abundently  through  C'brifi,  Titus  3.  5.  Even  by  the  triple 
 Image  of  the  Divine  perfections,  Power,  Love  and  Wifdomt 
 2  Tim.  1.7.  They  lived  fcberl),  right eov fly  and  godly  in  tb€ 
 war  Id,  and  were  zeakw  of  good  workf,  lookjng  f*r  the  bleffed  bofe 
 which  they  have  attained,  Titus  2. 14, 1 5.  Knowing  that  Re- 
 fentance  towards  God,  and  Faith  towards  our  Lord  Jefui  Cbrift, 
 are  the  (umm  of  faving  doctrine  and  duty,  A&s  20. 21.   And 
 
 Bbbb  2  that 
 
564  The  Lije  of  Faith. 
 
 thatto/Var  God  and  kjep  hie  Commandments,  is  the  whole  duty 
 of  man,  Ecclef.  12.  13.  And  that  the  end  of  the  Commandment 
 u  Charity ,  out  9}  a  pure  hearty  and  a  good  conference,  and  of  faith 
 unfeigned,  1  Tim.  1.5.  and  that  Love  it  the  fulf&ing  of  the 
 Law. 
 
 3.  They  ftudied  the  Word  of  God,  or  fuch  means  of  know- 
 ing him  as  God  afforded  them,  in  order  to  the  attaining  and 
 maintaining  of  thefe  graces,P/j/.i.2.and  fought  the  Lord  with 
 all  their  hearts,  while  he  might  be  found,  and  called  upon  him 
 while  he  wasnear,7p.5$.  6, 10.  And  did  not  f  refumptuouily 
 negledr  Gods  helps,  and  defpifc  his  Wurd,  while  they  trufted 
 for  his  mercy. 
 
 4.  They  lived  in  a  continual  conflict  againft  the  tempta- 
 tions of  the  D:vil,  the  world  and  the  rleflh,  and  in  the  main 
 did  conquer  as  well  zsjirive.  They  made  it  their  work  to  mor- 
 tifie  thofc  ffc(My  lufts,  which  others  make  it  their  intcreft  and 
 vrotk  to fleafe,  Gal.  5.  17.21,  22.  &6.  14. 
 
 5.  They  fuffered  afflictions  and  pcrfecutions  patiently  i  and 
 being  reviled,  they  did  not  revile :  They  loved  their  enemies, 
 and  blelt  thofe  that  curje  them,  and  prayed  for  thefe  that  de$ite- 
 fullyufed  and  per fecuied  them ,  Matth.  5.  44,  45.  1  Cor.  4.  fci, 
 12,  13.  2  Cor.  r.  6,  7.  Hcb.  11.  They  would  not  accept  of  de- 
 liverance from  intprifsnmenty  torments  and  death,  upon  finning 
 terms. 
 
 6.  They  endured  to  the  end,  and  did  not  fall  offand  for- 
 fake  the  Covenant  of  their  God,  Rev.  2&3» 
 
 7.Laflly,Thcy  did  all  this  by  the  motive  ©t  their  hopes  ofHci- 
 ven,  and  by  a  confidence  in  the  promifes  of  it,and  in  a  heavenly 
 mind  and  conversion,  as  knowing  that  they  did  not  labour 
 or  fufTer  in  vain,  x  Cor.  15.58.  2  Cor.  4.17.  1  Tim.^.  ic.  Rom, 
 S.  lS.Mattb.i.  11.2  Tbef  1.6,7.  H^.  H-2- 
 
 This  was  the  way  by  which  the  Saints  have  gone  to  Heaven  > 
 the  only  true  fucccisful  way. 
 
 Direct.  4.  Confider  next  what  bsJps  and  means  God  gave 
 them  for  this  work,  and  compare  our  own  with  them,  and  fee 
 whether  ours  be  not  as  great. 
 
 1.  We  have  the  fame  natural  capacity  as  they;  we  are  in- 
 teUtUual  free  agents,  made  for  another  world,  and  capable  of  ail 
 that  they  attained.  There  is  no  difference  in  our  natural  fa- 
 iuities.  2.Wc 
 
The  Life  of  Fait b.  565 
 
 2  Wchivc  the  fawc  G$dto  (hew  us  mercy,  I  Cor.  1.2.5. 
 There  arc  divers  operations,  but  the  fame  God,  Ephef  4. 4,  5. 
 Jhere  U  one  God*  one  Lord,  &c.  even  the  Lordover  all,  good  to  aR 
 that  call  upn  him,  Rom.  lo.  12.  The  fame  mercy  which  called 
 them,  and  waited  on  them,  callefhus,  even  a  God  who  hath 
 no  refpett  of  perfons  ;  but  in  every  Nation  be  tbatfearetb  hint,  and 
 tverkfib  right  eoufnefs,  i*  accepted  of  him,  A8s  10.  37.  Though 
 he  be  a  free  benefaQor,  he  is  a  right etvs  Judge,  and  he  is  goodt§ 
 all,  and  the  Father  of  every  member  of  his  Son. 
 
 3.  They  had  the  fame  Saviour  as  we  have  i  the  fame/*- 
 crifice  for  their  fins  i  the  fame  Teacher,  and  the  fame  example  \ 
 the  ftme  inter ce fir  with  the  Father :  For  though  there  he  divers 
 admintfirations,  then  U  the  fame  Lord,  1  Cor.  12.5.  Ephef  4. 4. 
 For  other  foundation  can  no  man  lay,  than  him  who  is  the  chief 
 corner  fione,  1  Cor.  3.  11.  They  all  did  eat  of  the  fame  fpirituH 
 meat%  anddran\of  the  fawe.rock^  as  we  do,  which  is  Cbrifl, 
 iCor.  10.  3,4.  It  was  the  reproach  of  Cbrift  which  Mofes  in 
 %>/*  eftceraed  better  than  their  treafu res,  Heb.  11.26.  The 
 fame  Phyfician  of  fouls  who  hath  us  in  cure,did  cure  all  them  : 
 The  fame  Captain  who  is  concluding  us  to  falvation,  is  he  that 
 favedthem.  The  fame  Prince  of  the  Covenant,  and  Lord  of 
 life,  who  conquered  death  and  all  their  enemies,  hath  conquer- 
 ed them  for  us,  and  is  preparing  us  for  life  with  them.  They 
 had  no  greater,  or  better  High  Pricft  and  Mediator  with  God 
 than  we  have. 
 
 4.  They  had  the  fatae  Rule  to  walk  by,  and  the  famcrr^y 
 to  go,  as  all  we  have,  Gal.  1.  7,  8.  8c  6.  16.  Thil.  3.  14,  15. 
 The  fame  Gofrel  and  Word  of  God,  in  the  main,  though  under 
 various  promulgations  and  adminiftrations:  Thofe  before  the 
 flood  were  under  the  Covenant  of  the  promifed  feed,  made  nni- 
 virfall)  to  mankind  in  Adam.  Thofe  after  the  flood  were  under 
 the  fame  Covenant  renewed  univerfally  to  mankind  in  NoabTht 
 Israelites  were  under  the  fame  Covenant  renewed  to  them 
 facially  in  Abraham,  with  fpecial  additions  y  and  after  under 
 rhat  Covenant  feconded  with  the  Lata  which  was  given  to 
 Mofes :  And  all  Chriftians  after  Chrifts  Refurrc&ion  arc  under 
 the  perfeded  Covenant  of  Grace,  and  have  the  f«me  word  of  fal- 
 vation tor  their  rule  i  even  the  Gofpel  of  Chrifr,  which  is  the 
 pomr  cfGid,  to.  the-  falvation  of  every  one  that  believeth,  Rom, 
 i- 1*.  Bbbb  3  5  They 
 
-6$  The  Life  of  Faith. 
 
 5.  They  had  bat  the  fame  Promifes  in  this  Covenant  to  be- 
 lieve, and  to  allure  themof  the  ialvation  which  they  now 
 poffefs.  They  had  no  other  charter  frojn  God  to  (htw,  nor  any 
 but  this  univerfal  aft  of  oblivion  to  truft  to  for  the  pardon  of  all 
 their  fin /,  which  we  have  to  truft  to  for  the  pardon  of  our*, 
 John  3.  1$.  18.  Mark^i6-  16.  The  promife  which  was  made 
 ro  the  Jews,  and  to  their  children,  was  made  alb  to  them  that 
 gre  afar  off,  and  to  as  many  as  the  Lord  flail  call,  Acls  2. 3  9.  For 
 the  promife  that  bejhouldbe  heir  of  the  worlds  was  not  to  Abraham 
 or  bit  feed  tbrovgb  the  Law,  but  through  tberighteoufnefs  of  faith, 
 Rom.  4.  13.  And  therefore  it  was  of  faith,  that  it  might  be  by 
 grace,  to  the  e*d  the  promife  might  be  fure  to  all  the  feed,  not  only 
 to  that  which  is  of  the  Law,  but  to  that  alfo  which  is  of  the  faith 
 of  Abraham,  who  is  the  father  of  us  all,  v.\6.  That  it  might 
 appear  that  God  juftificd  not  Abraham  for  any  peculiar  carnal 
 privilcdge,  but  as  a  Believer ;  which   is  a  reafon  common 
 to  him  with  all  'Believers  :   to  whom  alfo  their  faith  jhall  he  im- 
 puted for  right eoufnefs,  v.  24.  Godlinefs  fiill  is  profitable  to  all 
 things,  having  the  promife  of  the  life  that  now  is,  and  of  that  which 
 is  to  come,  1  Tim.  4.  S. 
 
 Yea  what  difference  there  is  in  both  thefc  forementioned  re- 
 fpe&s,  it  is  to  our  advantage  :  we  have  the  moll  perfected 
 Rule,  and  the  fuller!  Promifcs  >  and  we  have  many  Promifcs 
 fulfilled  to  us,  which  were  not  fulfilled  to  them  in  their  daies, 
 Heb.  1 1.  laft.  And  we  are  nearer  the  final  accomplishment  of 
 ail  the  promifcs. 
 
 6.  They  had  the  fame  Motives  to  faith,  and  patience,  and 
 godlinefs  as  we  have  :  They  could  have  no  greater  hafpineft 
 offered  them,  nor  any  greater  funifhment  threatned,  to  drive 
 them  from  fin  by  fear :  They  could  have  no  higher  ends  than 
 ours  i  nor  any  nobler  reafons  to  be  religious.  The  fame  rea- 
 fons  and  ends  did  bring  them  through  all  temptations  and  diffi- 
 culties, to  evcrlafting  life,  which  we  have  alfo  to  fatisfic  us, 
 and  to  carry  us  on,  2  Tim.  4.  8. 
 
 7.  The  fame  fpirit  did  illuminate,  fanOifie  and  qnickf*  them, 
 which  is  illuminating,  fandifying,  and  quickening  us.  Alt  the 
 mod  excellent  and  heavenly  endowments  and  workings  of 
 fheir  fouls,  were  wrought  by  the  fame  operator  who  is  ftill 
 at  work  in  all  the  Saints,  Km.  8.9,  There  are  diverfities  of  gifts, 
 
 hut 
 
The  Life  of  Fart  A.  $67 
 
 but  the  fame  Spirit,  1  Cor.  12.  4.  Wt  have  the  fame  Spirit  of 
 Faith,  2  Cor.  4.  1 3.  All  that  ire  Sons  have  the  fame  Spirit  of 
 the  Son,  even  the  Spirit  of  Adoption,  Gal  4. 6.  Romt%.  16.26* 
 which  is  the  Spirit  of  Power,  of  Love,  and  of  a  found  mind, 
 2  Tim.  1.7.  Wc  have  the  fame  Almighty  Power  within  us, 
 to  deftroy  our  fins,  to  raifc  up  our  fluggilh  hearts  to  God,  to 
 keep  us  in  his  Love,  to  overcome  the  fle(h,  which  did  all  thefc 
 excellent  wovks  in  them.  Wc  arc  fealed  with  the  fame  feal, 
 and  are  known  by  the  lame  mark,  1  John  $,2$.  and  arc 
 actuated  by  the  fame  heavenly  principle  as  they  were. 
 
 8.  We  arc  members  of  the  fame  univcrfai  Church,  which  is 
 the  body  ofChrift :  For  there  is  but  one  body,  whatever  di- 
 vcrfity  of  the  members  there  be,  Ephef.  4.  4,  5,  6t  7,  iz. 
 1  Cor.  12.  We  arc  members  of  the  fame  City  and  Family  of 
 God.Epbef.  2.  19.  We  are  in  the  fame  Ship  which  conveyed 
 them  to  the  Haven  .*  Wc  arc  Difciples  in  the  fame  School, 
 where  they  learnt  the  way  to  life  eternal :  Wc  arc  workmen 
 in  the  fame  Vineyard,  where  they  procured  their  reward. 
 
 9.  They  had  the  fame  work^to  do  as  we  have  >  the  fame  God 
 to  love  and  ferve*  the  fame  Cbrifl  to  believe  in  >  the  fame  Spi- 
 rit to  obey  *,  the  fame  things  to  believe  (in  the  main)  the  fame 
 things  to  defire  and  pray  for  >  the  fame  things  to  love,  and  the 
 fame  to  hate  -,  the  fame  things  fin  the  main)  which  are  fin  to 
 us,  were  fin  to  them,  and  the  fame  life  of  holinefs,  temperance 
 and  righteoufnefs,  which  is  commanded  us,  was  commanded 
 them.  Thty  had  the  fame  temptations  to  reiift,and  the  fame 
 flcfhly  mind  to  overcome,  and  the  fame  fenfes,  and  appetites, 
 and  paffions  to  rule  -,  the  fame  enemies  to  overcome  >  and  the 
 fame  or  greater  fufferings  to  bear,  as  is  faid  before. 
 
 10.  They  had  but  the  fame  means  and  helps  as  we  have 
 (except  fome  Prophets  and  Apoftlcs,  and  extraordinary  per- 
 sons in  one  age :)  And  what  they  received  of  the  Lord,  they  have 
 dt liver ed unto  m,  1  Cor.  n.  23.  We  have  the  fame  Gofptl  to 
 to  teach  us  >  the  fame  Sacraments  to  initiate  and  confirm  us  > 
 the  fame  Paftors  and  Teachers,  for  office,  to  inftru&  us,  Ephef. 
 4.12,13,  14,16.  Uatth.  *8.  20.  Facing,  and  Prayer,  and 
 Thanksgiving,  and  Church -communion,*nd  mutual  Exhortation^. 
 which  are  our  helps  and  means,  were  theirs. 
 
 1 1.  The  fam*  me  tbod  of  Pro  v'rdmct  which  carry  ed  them  on* 
 
 is 
 
The  Life  of  Faith. 
 
 is  ftillon footfor  all  the  Saints,  Pfal.  145.  9|  18.  &  86. 5.  He 
 broke  them,  and  bound  them  up  ,  he  caft  them  down,  and 
 raifed  them,  as  he  doth  us  now  :  He  made  them  contrite,  and 
 then  did  comfort  them :  He  led  them  through  as  rude  a  wil- 
 dernefs,  and  they  had  as  many  wild  beads  to  atfault  them,  and 
 as  many  dangers  round  about  them  as  we  have:  They  had 
 feafonsofadvcifity,  and  feafons  of  profperity  i  their  ftormy 
 and  their  funfhinc  daicsi  their  troubles,  which  quickened 
 their  cryes  to  God,  and  the  gracious  anfwer  of  thofe  cryesi 
 and  were  led  to  Heaven  in  the  fame  courfe  of  providence  as 
 we  are. 
 
 12.  And,  to  conclude,  the  fame  Heaven  is  prepared  for  us, 
 and  offered,  yea  given  to  us,  which  they  poifcfs.  It  is  ours 
 in  right,  though  our  title  be  not  abfolutely  ferftft,  till  we  have 
 finally  prcievered  and  overcome :  We  are  heirs  of  God,  and  co- 
 heirs with  Chrift,  having  his  fcal  and  earneft  j  if  fo  be  that  wc 
 fuffer  with  him,  that  we  may  be  glorified  with  him,  Rom.  15. 
 16.  17.  The  Kingdom  is  prepared  for  all  them  that  love  him. 
 Chrift  played  for  all  that  the  Father  had  given  him  >  and  for 
 aH  that  fhould  believe  by  his  Word,  John  17. 2, 20,  27.  even 
 that  they  may  have  eternal  life,  and  may  be  with  him  where 
 he  is,  to  fee  his  glory  :  Whofocvcr  bclieveth  (hall  not  pcrifh, 
 but  have  everlaftinglifc,  John  3.  16. 
 
 In  all  this  you  may  fee,  how  like  their  condition  in  this 
 world  was  unto  ours,  and  that  our  way  is  the  fame  which  all 
 thofc  have  gone,  that  arc  now  paft  all  thefc  fnares  and  dangers, 
 fins  and  miteries,  in  the  prefence  of  their  Lord. 
 
 Direct.  5.  When  you  have  made  thefc  comparifons,  think 
 next  what  an  excellent  benefit  it  will  be  to  you f  to  look^  thus  bt*> 
 lievingly  and  frequently  to  the  Saints^  that  arc  gone  before  you 
 into  glory.  All  thefc  unspeakable  benefits  will  follow  it. 
 
 1.  It  will  much  quicken  and  confirm  our  faith :  As  we  do 
 the  more  cafily  truft  the  boat,  and  boat-man,  when  wc  ice 
 anany  thoufand  paiTcngcrs  fafely  landed  by  him  :  And  we  eafily 
 truft  the  Phy ileian, when  we  fee  many  thoufands  cured  by  him , 
 who  were  once  in  our  cafe  ;  fo  it  will  greatly  fatisfic  the  foul 
 againli  the  fuipicions  and  fears  of  unbelief,  when  faith  fceth  all 
 the  glorified  Saints,  that  are  actually,  faved  by  Chrift  already, 
 •  ad  have  obtained  all  that  we  believe  andfeek  :  Methinks  I 
 
 hear 
 
Tht  Life  of  Faith.  $69 
 
 hear  Henoch,  Jejhua,  Abraham,  Feter,  Paul,  John,  Cyfrian,  M*~ 
 carius,  Augu$iney  Melan&bon,  Calvin,  Zancbim,  Roger st  Brad* 
 ford,  Hoofer,  Jewel,  Grindal,  Vfiery  Hilderfham,  Ames,  Vddt 
 Bairns,  Bolton  ,G  at  ak$r,  with  thoufands  fuch,  is  men  (rinding 
 on  the  further  fide  of  the  river,  and  calling  to  us  that  mult 
 come  after  them  [Fear  not  the  depths,  or  ftorms,  or  dreams » 
 trufl  boldly  that  veiTel,  and  that  faithful  Pilot  *  wetrufted  him, 
 and  none  of  us  have  mifcarricd,  but  all  of  us  are  here  landed 
 fafe  :  We  were  once  in  dorms,  and  doubts,  and  fears,  as  you 
 now  uit  *,  but  it  is  our  diffidence,  and  not  our  confidence, 
 which  proved  our  infirmity  and  flume.]  Who  would  not  bold- 
 ly follow  fi  jch  a  multitude  of  excellent  perfons,  who  hive  fped 
 to  well? 
 
 2.  It  will  alfo  much  confirm  our  hofe  f  that  is,  our  glad 
 expeSatkn  ot  the  GrownJ  when  our  apprchenftons  of  it  grow 
 dull  and  Hack,  and  our  fears  do  grow  upon  us,  and  we  are  rea- 
 dy to  queftion  whether  ever  fuch  a  happinefs  will  be  our  lot, 
 the  fl&ht  of  thefc  that  arc  now  triumphing  in  the  actual  pof- 
 fcflion,  will  banifh  dcipair,  aud  much  revive  us  :  We  cannot 
 but  think,  they  were  once  as  low  and  bad  as  I,  and  had  as  ma- 
 ny difficulties  to  overcome :  and  why  may  not  I  then  be  as 
 holy  and  as  happy  as  they  > 
 
 3.  Such  a  fight  will  greatly  quicken  our  defires,  to  attain 
 the!r**f/>f*f/f,  andtogo  their  way:  As  when  worldlings  fee 
 the  grandeur,  and  honours,  and  power  oi  Great  wen  fas  they 
 are  yet  called)  it  maketh  them  think,  how  brave  a  life  is  this  ? 
 And  as  the  fenfual,  when  they  ice  their  companions  in  the 
 Tavern,  or  Gaming-  boufe,  or  Flay-houfe,  or  the  merry  fool-boufr% 
 is  Sthmon  accountcth  it,  Eccltf.j.  4.  do  long  to  be  with  them, 
 and  to  partake  of  their  beloved  pleafurc :  fo  when  by  faith  wc 
 fee  the  departed  Saints  in  glory,  and  think  where  our  eld  ac- 
 quaintance arc,  and  the  multitudes  of  wife  and  holy  fouls,that 
 arc  gone  before,  it  will  greatly  ftir  up  our  41  uggiflidc  fires,  and 
 wtke  us  long  for  the  fame  felicity,  and  to  be  as  near  to  God  as 
 they  are. 
 
 4.  And  it  will  do  much  to  dirccl  us  in  the  way  :  For  wc 
 muft  follow  them  as  they  followed  Chrift.  As  the  hiftory  of 
 the  Wars  q{  Alexander,  Cafar^Tamtrlane,&e.  will  teach  men 
 how  to  fight  for  temporal  tyrannical  domination  >  fo  the 
 
 Cccc  hiftory 
 
hiftory  of  the  Saints  do  tctch  us  how  to  fight  agauirt  fpiritual 
 wickedncffcs  and  powers,  and  how  to  take  the  piofpering 
 Wiy.     It  i-s  calic  there  to  find,  whether  lazinefs  or  ltbour, 
 whether  fenfuahty  orfpintualky  hath  al waits  been  the  way  to 
 Heaven?  Whether  Saints  were  gluttons,  drunkards,  whore- 
 mongers, riotous,  licentious  and  proud,  or  temporate,  chafte, 
 mortified  and  humble  >  whether  the  Saints  were  the  (comers, 
 or  the  fcorncd,  the  opprtflbrs,  or  the  opprefTcd,  the  pcrfecu- 
 toTS,ortheperfccuted  >  the  burdens,  or  the  blcflings  of  the 
 times  they  lived  in  :  When  the  world  is  divided  about  mat- 
 ters of  Rdigion,  and  every  Party  hath  a  fcvcral  way,  for  the 
 Unity,  and  the  Reformation,   and  the  Communion  of  the 
 Churches,  and  the  right  Governrnent,Difciplineand  Worfhip- 
 ing  of  God  •>  how  cafie  and  fafc  is  it  (in  the  main,  and  in  all 
 things  of  neccfTny)  to  look  back  and  fee  which  way  it  wis 
 that  Peter  and  Paul  did  go  to  Heaven  byi  and  what  terms  they 
 were  on  which  their  Union,  Communion,  Government,  Dis- 
 cipline and  Woifhip  were  performed. 
 
 5.  The  fight  of  bltiTed  fouls  by  faith,  will  alfo  increafc  the 
 Refoluth*  and  Fortitude  of  the  mind.    Faintncfs  and  pufilani- 
 mity  fcize  upon  us  when  we  look  only  on  the  difficulties  and 
 dangers  :    But  when  we  fee  the  thoufands  that  have  over- 
 come them  all,  by  the  fame  means  which  we  are  called  to  ufe  i 
 it  ftceleth  our  courage,    and  maketh  us    rcfolve  to  break 
 through  all :  When  we  think  only  how  mortal  our  difcafes 
 are,  our  hearts  do  fail  us :    But  when  all  that  were  cured  of 
 the  very  famx,  do  call  to  us,  and  fay,  £Nevcr  fear,  there  is 
 no  difeafe  too  hard  for  your  Phyfician  >  he  hath  cured  us  of 
 the  very  fame,  and  cureth  all  that  ever  trurt  him,   and  ufe  his 
 remedies^  This  will  embolden  a  Gtintingmind.  Therefore  in 
 the  fore-cited  text,  Hsb.6.iz.  It  isfaid,  Be  *Ltptbful(  which 
 there  meaneth,  fuch  at  faint  with  Mpondency,  defpair  cr  fears) 
 butfoljetvasof  them  who  by  faith  and  patience  inherit  the  po- 
 mifcs.~]  When  we  look  on  the  Saints  tribulations  for  the  faith, 
 we  arc  apt  to  faint  fas  fbme  do  that  ftand  by  another  that  is 
 under  the  Surgeons  handsj  Epbtf.%.  13.    But  when  we  fee 
 them  in  triumph,  it  cureth  our  cowardize  (and  it  is  they  only 
 that  labour  cad  faint  not,  that  are  crowned,  and  that  reap  in 
 duejeafont&c*  Rev,  2.  3.  Gal.  6.  q.)  that  is}  who  faint  not  int Q 
 
 cejfatM) 
 
The  life  of  Ptitk! "  5;! 
 
 cfjjathn,  or  fo  as  to  be  overcome.)  Do  you  think  when  th* 
 Ilnelirci  paffed  through  the  Red  Sea,  that  the  htidtn  had 
 not  thc^tftf/f  tryal  >  and  (hat  it  wa$  not  an  exceeding  in* 
 creale  of  their  courage,  who  came  afar  in  the  rear,  when  they 
 faw  moft  of  their  brethren  fafely  paflld  through  ?  Look  be 
 lievingly  upon  tht  fouls  in  Heaven,  and  you  will  do  or  ftffer  any 
 thing  to  follow  them. 
 
 6.  And  it  will  greatly  provoke  us  to  diligence  in  well  doing: 
 Look  up  to  your  Brethren,  and  you  will  mend  your  pace.  If 
 a  horfe  be  going  towards  his  Pajlure,  he  will  go  chearfully  i 
 especially  when  he  fecth  his  companmns  there.  It  will  make 
 us  pray  hard,  and  meditate  Itudioufly,  and  work  laboriously, 
 and  watch  diligently,  that  we  may  be  with  drift,  where  cur 
 Brethren  are,  and  receive  the  end  of  our  faith  and  labour. 
 
 7.  And  t&  fee  our  Brethren  in  Heaven  before  us,  will  greatly 
 help  us  xofuffirforCbrifi,  and  to  be  patient  in  any  tribulation 
 which  befalleth  us.  When  wc  fee  them  in  glory,we  (hall  fcarce 
 ftay  to  complain  of  the  foulneft  ox  narrownefs  of  the  way  :  but 
 look  before  us,  and  go  on  through  all.  Or  if  the  fkfh  do  re- 
 pine, and  our  hearts  begin  to  fail  us,  it  will  make  us  lift  vf  the 
 hands  which  bang  dove> n ,  and  the  feeble  kpe.es y  and  make  fi-rait 
 fathsfor  cur  feet,  Heb.  12.  12,13.  and  to  gird  up  the  him  of 
 our  minds,  endbefber^  and  hope  to  the  end,  1  Pet.  1.  13.  When 
 wc  look  forward  to  the  end  of  former  furTcrer*,  it  willcaufcus 
 to  pjfefs  our  fouls  in  patience^  and  to  let  it  have  its  ftrfetl 
 work. 
 
 8.  It  will  much  overcome  the  fears  of  death  :  It  is  ma 
 fail]  abatement  c(  them  that  Cicero,  and  fuch  honcft  Heathens 
 ha<J,  to  think  of  the  thoufands  of  their  worthicft  Anccftors,an4 
 that  they  were  to  go  the  common  way  of  all  mankind  :  But 
 how  much  more  may  it  encourage  a  Believer,  to  think  that  he 
 is  not  only  to  go  the  way  of  all  the  world,  through  the  gate  of 
 mortality  •,  but  the  way  alfo  which  all  Gods  S Mints  have  gone 
 ( fave  Henoch  and  Eli  as)  who  are  now  in  Heaven.  7km  died 
 all  the  Prophets,  and  the  holy  men  of  God  >  yea  Jefus  Chrift 
 himfclf,  befote  us  •,  thaf  death  might  be  conquered  when  it 
 fctmed  to  have  conquered,  H<b.  2.  14. 
 
 9.  It  will  do  much  to  raife  us  from  hypocritical  refervesy 
 md  temporizings  1  and  (totulukevcarmnefSy  and  rcfting  rri  low 
 
 Cccc  2  degrees, 
 
573  Tie  Lift  of  Faith. 
 
 degrees.  When  our  convcrfation  i$  with  the  hoJy  ones  above, 
 we  (hall  have  upon  our  minds  an  ambition  to  attain  to  their 
 degrees  \  and  to  do  Gods  will  on  Earth,  as  it  is  done  in  Hea- 
 ven. It  will  much  encline  us  to  the  higheft  and  nobleft  fort 
 of  duty,  which  the  fpirits  of  the  juft  made  peifc&do  per- 
 form. He  that  converfcth  only  with  his  own  fad,  tempted, 
 finful  heart,  and  with  tempted,  faulty,  mourning  Christians, 
 may  learn  to  con\efst  and  mourn,  and  tfeep,  2nd  fray  ;  But  he 
 that  alfo  converfcth  with  gloiified  fpirits,  will  be  fo  rapt  up. 
 with  their  heavenly  melody>that  he  will  learn  and  long  to  love 
 God  more  fervently,  to  praifc  him  more  chcarfully,  and  to 
 give  him  thanks  more  abundantly  for  his  mercies.  Heaven- 
 verity  is  learnt  by  a  heavenly  mind%  in  the  ufc  of  a  heavenly  con- 
 verfation. 
 
 10.  And  to  loo\  much  at  our  Brethren  that  are  now  in 
 glory,  will  alfo  fill  our  lives  wi(h  plea/ures,  and  make  our  Re- 
 ligion our  continual  jsv  v  and  will  help  us  to  a  forctaftc  of 
 Heaven  on  Earth :  For  we  (hall  as  if  were  fake  our  fclves  to 
 be  almoft  with  then  ;md  their  melodies  will  be  cur  delight  \  and 
 love  to  thent,  will  make  their  joyes  to  be  our  own.  And  though 
 it  is  the  fight  of  God  and  our  Mediatour  by  faith,  which  mud 
 be  our  chiefeft  hope  and  joy  \  yet  while  we  are  here  men  in 
 fk(h,  yea  more  when  wc  have  laid  by  flifh  and  blood,  the  pre- 
 fence  of  all  the  blcfled  fpirits,  and  heavenly  hod,  will  be  a 
 great,  though  fubordinate  part  of  our  heavenly,  felicity  and 
 delight. 
 
 Direct.  6.  When  you  have  gone  thus  far,  confider  what 
 litigations  lie  upon  you  to  Convtrfe  by  Faith  with  you?  Brethren  in 
 Heaven^  and  to  lookup  frequently  to  their  ft  ate  and  work* 
 
 1.  YournccelTary  Love  to  God  requiretb  it :  For  as  yom 
 Love  to  him  muft  be  (hewed  by  your  loving  his  Image  in  your 
 Brethren }  fo  it  rcquireth  you,  to  love  them  woji  that  are  Uksft 
 God:  or  elfc  you  love  them  not  for  hit  likfnefs.  And  it  re- 
 quireth  you  to  love  them  tnoft  whom  God  loveth  moft  *  and  that 
 is  thofe  that  are  lik^ft  him,  and  neareft  him.  And  he  that 
 lovcth  God  in  his  creatures,  and  lovcth  any  ond  truly  for 
 God,  muft  love  the  Angels  and  perfected  Spirits  heft,  bceaufe 
 they  love  him  bcti,  and  arc  ncareft  him,  and  liked  to  him,  and 
 are  alfo  moft  beloved  by  him. 
 
 2.  The 
 
The  Life  of  Faitk.  575 
 
 2.  The  common  nature  oi  Love  and  Humaniry  rcquireth  it ; 
 For  it  icquireth  us  to  love  that  beft  which  h  heft  ^  (as  is  faid^ 
 But  the  blcflcd  ones  in  Heaven  are  better  thin  any  here  on 
 Earth  \  and  therefore  mould  be  better  loved. 
 
 3.  The  nature  of  our  Love  to  the  Saints  rcquircth  it :  For 
 if  we  love  them  as  Saints  and  Godly,  we  dull  love  thofe  moft 
 that  arc  moft  holy  i  and  that  is  the  bleiT.d  ones  above. 
 And  if  we  love  them  mofty  we  (hall  certainly  mind  them,  and 
 converge  with  them  by  Faith,  and  not  be  voluntary  fir  angers  to 
 them. 
 
 4.  It  is  pirt  of  that  heavenly  conversation,  which  is  conv 
 mended  to  us,  Phil.  3.  20,  21.  When  it  is  faid,  that  our  con- 
 verfation  is  in  Heaven,  it  figmtieth  that  our  Burgefhip  is  there, 
 and  our  intereft  and  great  concerns  arc  there,  and  our  dweling 
 is  there,  and  out  trading  and  thriving  bufinefs  is  there,  and  for 
 it  i  and  our  friends  and  fellow -citizens,  and  thofc  that  we 
 daily  trade  and  onverfe  with,  in  love  and  familiarity  ,are  there  > 
 even  as  our  God,  and  our  Head,  and  our  Inheritance  is  there. 
 He  never  knew  a  heavenly  tonverfation,  that  pretending  there  to 
 know  God  alone,  hath  no  converfe  with  his  holy  ones  that  attend 
 him  i  and  doth  not  hve  as  a  member  of  their  fociety  in  the  Gity 
 of  God  i  that  doth  not  with  fome  delight  behold  their  holinefs, 
 unity  and  order,  &c. 
 
 5.  The  honouring  of  God  gnd  our  Redcemir  doth  require  if, 
 (that  we  daily  conver(c  with  the  Saints  in  Heaven  : )  Brcaufc 
 it  is  in  them  that  God  is  fecn,in  the  greatcft  glory  of  his  Love  ; 
 and  it  is  in  them  that  the  Power,  and  Efficacy,  and  Love  of 
 our  dear  Redeemer  moft  appeareth.  You  judge  now  of  the 
 Father  by  his  Children,  and  of  the  Phyfician  by  his  Patients, 
 and  of  the  Builder  by  the  Houfe,  and  of  the  Captain  by  his 
 Vi&oiks.  And  if  you  itzno  better  children  of  God,  than  fuch 
 ihildifh  crying,  feeble,  froward,  difeafed,  burdenfomc  ones  as 
 we  are,  you  will  rob  him  of  the  chief  of  this  his  honour.  And 
 if  you  look  at  none  of  th«  Patients  of  our  Saviour,  but  fuch 
 lame  and  languid,  pained,  groaning,  difeafed,  half-cured  ones 
 ai  we  ;  you  will  rob  him  of  the  glory  of  his  skjH  and  cures.  And 
 if  you  look  but  to  fuch  an  ionperfed  broken  fabrick,  as  the 
 Church  on  Earth,  you  will  difhonour  the  Builder.  And  if  you 
 look  to  no  other  Victories  of  Chrift  and  his  Spirit,  but  what 
 
 Cccc  3  is 
 
574 ~  7h*  Ltf'e  °f  £**ih' 
 
 is  made  in  this  confuted,  dark,  and  bedlam  world,  you  will 
 be  tempted  to  diihonour  his  conduct  and  his  conquers.  But 
 i  you  will  look  to  his  Children  in  Heaven,  who  ire  pctfc&td 
 in  his  Love  and  Likenefs,  and  to  Chrifis  Patients  which  arc 
 there  pcifedly  cured,  and  to  his  Building  in  the  heavenly  unity 
 and  glory,  and  to  all  his  Vittories  as  there  ccmpleat,  then  yon 
 will  give  him  the  glory  which  is  his  due>itrv.2i.&  22.2  Ihef, 
 
 I.  10,  I  I>I2. 
 
 6.  So  alio  you  Will  dijhonour  Religm,  and  the  Church  jf  you 
 convcrfe  not  with  the  Saints  above.  For  the  reafons  laft  given  : 
 For  you  will  judge  cf  the  Church,  and  of  KdigUn,  by  fuch  im- 
 perfect things  as  here  you  fee,  where  men  turn  Religion  to  the 
 fcrvicc  of  their  worldly  interciis  and  ends,  and  fight  for  am. 
 bition,  faction,  tyranny,  ufurpation,  and  worldly  lufts,  under 
 the  facrcd  names  ofRsligion  and  the  Church-,  and  for  the 
 pretended  Love  ©f  Chrift,  and  one  ano:hcr ,  do  tear  the 
 Church  into  (hreds,  and  worry,  anc1  hunt,  and  devour  one 
 another  :  You  will  be  tempted  to  be  Infidels,  if  you  do  not 
 hire  converfe  with  the  fmccrc,  humble,  holy,  charitable  Chri- 
 ftiansand  look  up  to  Heaven  to  perfect  fouls :  And  then  yeu 
 will  fee  a  Church  that  is  truly  amubl*,  holy,  unanimous  and 
 glorious  in  perfect  Love. 
 
 7.  If  you  look  not  up  to  thofe  in  Heaven,  you  will  quite 
 mifundciitand  the  providences  of  God,  in  the  profperity  of  the 
 wicked,  and  the  futferings  of  the  Saints,  and  the  changes  [that 
 are  ufually  made  Of)  Eirth;  You  will  begin  to  think,  that  fin 
 is  fafe,  and  the  wicked  are  not  ib  referable  as  they  are,  nor 
 godly  diligence  fo  profitable  a  thing  i  you  will  not  know  the 
 reafons  of  providence,  unlefs  you  can  fee  unto  the  end  :  And  the 
 ultimate  tnd  is  not  on  Earth.  But  go  info  the  Sanctuary,  and 
 take  the  piofye&ivcofthc  promife,  and  look  to  the  hlefftd 
 fouls  with  Cbrift,  and  all  the  riddle  will  be  expounded  to  you, 
 and  you  will  be  reconciled  to  all  the  providences  of  God  :  You 
 at*  Grange  to  truth,  if  you  are  Grange  to  the  triumphing  Saints 
 in  Heaven. 
 
 8.  The  progrclfive  nature  of  your  faith  and  godlinefs  re- 
 €juirethit.  You  are  travelling  to  Heaven,  where  the  bkiTed 
 arc,  and  are  nearer  to  them  than  when  you  firfl  believed  :  And 
 the  nearer  you  are  to  them,  the  more  yeu  mould  mifid  them, 
 
The  Life   of  Faith.  575 
 
 and  by  Faith  and  Love  be  familiar  with  them  :  And  when  you 
 are  almort  at  home,  you  mould  be  even  ready  to  embrace  your 
 friends  at  the  meeting. 
 
 f.  Your  Relation  to  the  blcflcd  Spirits  doth  require  it  i  and 
 your  Chriftianand  ingenuous  difpoiition  towards  them.  1. Arc 
 they  not  fuch  as  were  lately  near  you  in  the  flern  i  Tome  of  them 
 your  deareit  companions  and  friends  i  and  fhouLi  you  cauf- 
 lefljr  forget  them  >  2.  Are  they  not  not  now  you*  friends  who 
 love  you  better  than  they  could  -do  on  earth  ?  Doubflefs  their 
 knowledge  and  memory  is  not  grown  lefs,  to  forget  you,  rf 
 once  they  knew  you  »  but  they  arc  like  to  know  much  more  : 
 And  their  Goo4nefs  being  incrcafed,  their  Love  ts  increased, 
 and  not  dimmiihcd.  3.  And  you  belong  to  the  fame  Society 
 with  them  i  ^v-cn  to  the  Body  or  Church  of  Chnft,  whofc 
 nobler  part  above,  and  infertour  part  on  Earth,  do  make  up 
 the  whole.  Is  it  not  cxprcfly  fatd,  Heb.  12.  *2,  23.  that  vt>e 
 are  come  vntc  Mount  Zion,  and  unto  the  City  oj  the  Living  Gody 
 the  heavenly  Jerufalem,  and  to  an  innumerable  company  of  An- 
 gels,  and  to  the  general  Affembly,  and  Church  of  the  firft  born, 
 which  are  vritten'xn Heaven  ?  (that  is,  to  thole  which  as  the 
 firft  born,  are  mod  noble,  and  poiTclTedof  the  heavenly  inheri- 
 tance, and  are  there  entered  inhabitants  already  :)  And  to  God 
 the  Jud^e  of  aU,  and  t$  the  fpirits  ofjdft  men  made  perfefi,  and  to 
 Jefus  the  MediaUur  6f  the  New  Covenant,  &c.  And  what  is  it 
 to  com:  to  them,  but  to  cme,  or  be  joynedto  that  Society  of 
 which  they  are  the  nobler  part  f  Will  you  be  FeVo&'Citjzens 
 with  them,  and  have  no  communion  with  them,  nor  ferioufly 
 remember  them  ?  How  can  you  remember  God  himfelf,  and 
 not  remember  thofc  that  arc  his  Courtiers,  and  nearer  to  him 
 than  you  arc  >  Aad  how  can  you  think  of  Chrifr,  and  net 
 think  of  his  Body?  Or  how  can  you  think  of£a*  Z>3dfy,and  forget 
 themoii  excellent  and  honourable  parts  ?  Or  how  can  you  re- 
 member your  [elves  y  and  forget  your  chicfcft  Friends  and 
 Lovers  ? 
 
 10,  Ths  very  nature  of  the  Life  »f  Faith  rc^uircth  us,  to 
 look  much  to  the  departed  Saints ;  The  Lift  of  Faith  confift- 
 cth  in  our  converting  with  the  things  unfeen\  as  the  life  of 
 fight  otfenfe  is  our  convefftngvwith  things  [een :  If  you  love, 
 and  think  on  none  of  the  Sain!?,  but  thole  that  arc  wtihinyour 
 
 fig**, 
 
576  Th  L*ft  0f  Faith. 
 
 fight,  you  live  (fo  far)  but  as  by  fight  f  Though  Faith  live  not 
 up  m  Saints  properly,  but  on  God,  and  our  Redeemer  *,  yet  it 
 livcth  and  converfcth  mtb  the  Saints :  If  it  work  aright,  it 
 will  as  it  were  fet  you  among  them,  and  make  you  live  on 
 Earth,  as  if  you  heard  their  fongs  of  praife,  and  faw  their 
 Thrones  of  Glory. 
 
 1 1.  The  ptefent  neceffities  of  your  condition  in  this  vporld,  do 
 require  you  to  look  much  to  the  Saints  aboUe   (as  is  before 
 fhewedin  the  benefits  recited  : )  We  live  here  among  fuch 
 perfons  and  things  as  are  object*  of  continual  forrofr  to  us :  And 
 have  we  not  need  of  fome  more  comfortable  company  ?  If  you 
 had  nothing  at  home  but  chiding,  and  discontent t  md  poverty, 
 you  will  be  willing  of  fo  much  recreation,  as  to  be  invited  to 
 tcait  fometimes,  where  there  is  plenty,  pleafare  and  content.  If 
 you  lived  among  groaning,  ficf^  or  melancholy  perfons  in  an 
 Hoipital,  you  would  be  glad  fometimes  of  mcrrycr  company, 
 a  little  to  rcfreCh  your  minds.     Alas,  what  a  deal  of  fin  do  we 
 daily  fee  or  hear  of?  and  what  a  deal  of  forrow  is  round  about 
 us?  What  arc  our  News- books  filled  with,  or  the  daily  re- 
 ports which  come  to  our  ears,  butyw,  and  Jorrorv,  van'tty  and 
 vexation  i  what  is  the  employment  of  moft  of  the  world  ? 
 what  is  it  that  Court  and  Country,  City,  and  all  Societies  ring 
 of,  but  vanity  and  vexation,  fin  and  forrotv  ?  And  is  not  a  walk 
 in  Heaven  with  better  company,  a  pleafure  deferable  in  fuch  a 
 cafe  ?  What  grief  muft  needs  dwell  on  the  minds  of  fober  Ca- 
 tholick  Chriftians,  to  let  the  Church  on  earth  fo  torn,    fo 
 tfforryed  \  fo  reproached  as  it  is  throughout  the  earth*  fo  torn 
 in  pieces  by  its  zealous  ignorant  (elf- conceited  Paftors  and 
 Members  ?  fo  worryed  by  its  open  and  fecrct  enemies  ,  even 
 by  the  ufurping  tyrannizing  Wolves  in  Sbeeps  cloatbing,  uho 
 [pare  not  the  floch^?  Matth.  7.  15.  6c  10. 16.  A3s  20.29.  fo 
 reproached  by  the  world  of  Infidels  and  Heathens,  who  fly 
 from  it  as  from  an  infected  City,   and  fay    [ChrUUms  are 
 drunkards,  and  deceivers,  and  lyars  >  they  are  all  in  pieces 
 among  themfelves  >  they  revile  and  perfecute  one  another  > 
 we  will  therefore  be  noChriftians.jHow.fad  is  it  to  fee  the  one 
 part  of  the  world  profefling  Chrimanity,  to  make  it  odious  by 
 their  wickednefs,and  their  divifions  » and  the  reft  of  the  world 
 Morringxx.  becaufc  thefc  have  made  it  ftim  *dim  to  them? 
 
 How 
 
Th*  Life  of  Faith.  577 
 
 How  fid  is  it  to  hear  all  Chnitians  fpeak  of  Love  and  Con- 
 cord, Unity  and  Peace,  while  few  of  them  kjiotv  the  tvay  ef 
 Vtace,  or  how  to  hold  their  own  hands  from  fearing  the 
 Church  into  more  pieces,  while  thefc  peaceable  words  are  in 
 their  mouths  >  To  fee  thcPaftors  and  People,  as  it  it  were 
 for  Unity  and  Peace,  contriving  the  ruine  of  all  that  arc  not 
 of  their  Party  and  Way,  and  Studying  how  to  extirpate  one 
 another  j  and  multiplying  fnares  and  (tumbling  blocks,  as  nc- 
 ceflary  means  to  heal  the  Church!  How  fad  is  it  to  fee  io 
 great  a  faction  as  the  Roman  Kingdom  (for  if  is  more  properly 
 a  Kingdom  than  a  Church)  to  lay  the  neceiTary  Vnity  and  Com- 
 munions fall  the  Churches,  upon  fo  many  forgeries  of  their 
 own  i  upon  the  fuppofcd  certainty  of  the  falfenefs  of  all  mens 
 fenfes  (in  the  point  of  Trinfubftantiationj  and  upon  the  fub- 
 je&ion  of  the  Church  to  an  univcrfal  ufurper  >  and  to  keep  up 
 ignorance,  left  \nowledge  f  by  reading  the  tranflatcd  Scriptures, 
 and  fuch  Books  as  do  detect  their  frauds)  mould  marr  their 
 markets,  and  fpoil  their  trade  >  To  fee  their  Prelates  take  their 
 own  domination,  wealth  and  greatnefs ,  to  be  really  the 
 profperity  of  the  Church,  and  the  intercft  of  the  Gofpd  and 
 Kingdom  of  Chrifti  and  to  promote  the  Gofpel  by  filencing 
 or  prohibiting  themoft  able,  zealous,  faithful  Preachers  of  it* 
 and  to  go  with  a  drawn  fword  among  the  people,  and  fay, 
 Love  m>  or  xce  trill  kjllpu:  LoveCbrijl  andw^  or  the  inqui- 
 tkion  and  wrack  (hall  teach  you  love  :  To  fee  them  take  the 
 terrifying  of  men  by  corporal  penalties,  to  be  their  chicfeft 
 work,  and  the  way  of  Love  to  be  but  Gichptfularity  as  dc- 
 ftroycth  the  Church  :  Will  not  now  and  then  a  walk  in 
 Heaven,  be  a  great  refreming  to  the  mind  that  hath  been  long 
 haunted  with  fuch  hideous  and  ugly  fpeders  as  all  thdc  ? 
 Will  not  fomc  convcrfe  with  the  moft  wife,  and  holy,  and 
 peaceable  Society,  whofc  Life  is  Love,  be  a  great  recreation  to 
 your  minds,  when  fuch  lights  as  thefc  have  made  them 
 fad? 
 
 Moreover,  you  have  many  Ivrdens  of  your  own  to  bcir* 
 your  own  ignorance,  your  own  temptations,  your  paflions, 
 your  wants,  and  worft  of  all,  the  relicks  of  your  fin,  which 
 you  cannot  bear  with  that  hope  and  fupport  which  is  needful 
 to  you,  without  oft  looking  to  the  happinefs  ofthofe  that 
 
 D  d  d  d  have 
 
578  The  Life  of  Faith. 
 
 have  overcome   all   thefc ,   and  are  now  at  reft. 
 
 And  you  have  many  excellent  duties  to  perform,  which  will 
 not  be  fo  well  done  without  looking  oft  on  fuch  a  Cepy.  Yea 
 you  have  the  fears  of  death  to  overcome,  which  will  not  be  fo 
 eafily  done,  as  by  looking  to  all  the  world  of  fouls,  that  have 
 already  gone  that  way  before  you. 
 
 Yea  in  your  converge  with  God  himfelf,  though  you  have  one 
 only  fahicicnt  Mediator,  you  will  caft  your  fclycs  upon  great 
 disadvantages,  if  your  thoughts  leave  out  the  bleflcd  fociety  of 
 Saints  and  Angels,  who  are  ncarcft  to  him  :  You  call  away 
 your  ftepping-ttones,  or  ftairs  ofafcenf,  and  you  will  but  tempt 
 your  fclvcs  (o  look  at  God,as  through  the  great  interpfinggulf* 
 and  hinder  the  needful/*w//jjrityofyourrtog£r*  above.  Neg- 
 lect not  then  a  help  fo  needful  to  you  in  your  prefent  ftate. 
 
 i*.  Laftly,  The  remembrance  and  obfervation  of  the  hea- 
 venly inhabitants,  is  the  way  that  is  commended  and  com- 
 manded to  all  Believers,  and  that  as  part  of  their  ordinary 
 duty,  in  their  payers  to  God.  He  hath  not  only  minded  us 
 that  Abraham,  J  face  and  Jacob  arc  ft  ill  living,  to  prove  the  re- 
 furre&ion^  Mattb.  12.27.  but  hath  alfo  comfoitcd  the  ex- 
 pedants  of  Heaven,  by  defenbirg  the  joy  of  Lazjitu  as  in 
 Abrahams  bofome,  Lubj  \6.  22,  23.  and  introduced  Abraham 
 as  pleading  LazaiUf'sciuCC)  v.  25,  26.  And  hath  made  it  a 
 part  of  the  cemforfable  dcfcription  of  his  Kingdom,  that  wc 
 fhall/ir  down  with  Abraham,  Jfaac  and  Jacobin  \t,Mattk.S.u . 
 And  when  he  would  appear  transfigured  in  a  glimpfc  of  his 
 glory,  to  Peter,  James  and  John,  he  would  not  do  it  alone,but 
 with  Mofes  and  Elias  talkjngivith  him,  Matih.  ij.  And  the 
 comfort  which  Paul  giveth  to  the  furTcring  fhtjjjlonians,  is, 
 Reft  with  us,  zThef.  1.  6.  not  only  Reft  with  Cbrift,  but  with 
 bkfervants ;  And  when  he  defcribeth  the  glory  of  Chrifts  ap- 
 pearing, it  is,  that  HefhaC  come  to  be  glorified  in  bit  Saints,  and 
 admired  in  aU  them  that  do  believe^  vcrf.  11,  12.  As  himfclf  de- 
 fcribeth his  appearing  as  with  h\$  glorious  Angels,  Mat.  25.  31. 
 AUtbe  holy  Angels  witbbiw.  Whether  it  be  all  the  biffed Spi- 
 rits of  the  higher  mrlds%  or  only  all  thofcof  them,  who  were 
 deputed  to  the  ferviceofthc  Church  on  earth  (Mattb,  18. 10.) 
 and  fo  were  made  Angels  to  man,  I^pafs  over.  And  Henoch  the 
 fcventh  from  ddm  prophefcd,  faying,  Qtbild  tbt  l^rd  cometh 
 
 with 
 
-  -  I     I     -         I     ■  ■  M 
 
 The  Life  §f  Faith.  579 
 
 with  ten  thoufands  of  hit  Saints,  &c,  Judev.  14.  Miny  other 
 Scriptures  tell  us,  that  we  mufl  not  leave  out  the  Saints  and 
 Angels,  when  we  look  towards  Heaven  by  faith,  and  when 
 we  converfe  and  walk  above. 
 
 But  this  is  but  as  on  the  by  :  That  which  I  intend  for  your 
 fpecial  obfcrvation,is,  the  third  Petition  of  the  Lords  Prayer, 
 where  the  annexed  claufe  (which  fecmcth  to  refeir  to  til  the 
 three  firft  Petitions)  doth  fct  the  heavenly  Church  before  us,  as 
 the  Pattern  of  that  obedience  to  the  will  of  God,  which  both 
 we,  and  all  the  vvotld  muft  imitate,  and  pray  to  God  that  we 
 way  imitatr.^Thj  WiUbe  done  en  Earth,  as  it  is  done  in  Heaven.~] 
 Here  Chrift  requircth  all  Chnftians  in  Prayer,  to  loo\  up  to 
 the  Heavenly  Society,  andtoconfider  bow  thty  do  the  WiU  of 
 God,  and  to  make  it  their  Pattern,  and  in  their  daily  Prayers,  as 
 men  that  long  for  their  ecleftial  perfection,  to  pray  that  they 
 may  become  their  imitators :  even  as  the  Scholars  in  the  lo  weft 
 f  >rra  in  the  fchool,  mud  look  at  thofc  in  the  higheft  fsrn^ani 
 dedre  and  endeavour  to  attain  to  their  degree.    You  fee  then 
 that  this  is  a  commanded  ordinary  duty. 
 
 Direct.  7.  Confider  next  wherein  it  is  that  your  converfe 
 tritb  Angels,  and  tbeptrfefted  ft>irits  of  the  )u$  confifltth  \  that 
 you  may  neither  by  your  miftake,  negledfr  it,  nor  carry  it  too 
 far.  s 
 
 1.  Negatively  :  i.'It  is  not  a  Veifying  thcm,as  the  Heathen 
 did  thtir  Herd's,  and  their  Vivi :  They  arc  ftill  but  Gods  A/j- 
 nifiers,  and  muft  have  nothing  afcribed  to  them  of  the  Divine 
 Prerogative. 
 
 2.  Nor  doth  it  confift  in  building  Temples  and  Altars  to 
 their  honour,  which  favoureth  at  leaft  of  a  compliance  with 
 fdolafry. 
 
 3.  Nor  doth  it  at  all  confift  m  fraying  to  them.  1.  Becaufr, 
 as  we  know  that  they  are  not  omniprcfenf ,  or  omnifctent  i  fo 
 2.  We  know  not  at  all  when  they  arc  prekrtr,  and  whin  they 
 do  hear  us,  and  when  not.  3.  Nor  do  we  know  which  of  them 
 it  is  that  is  at  any  time  prefeat  with  us.  4.  Nor  hive  we  any 
 precept,  prefident,  promife,  or  other  encouragement  to  fuch 
 prayers  in  Gods  Word,  but  rather  much  fo  keep  us  from 
 
 4.  Nor  yet  if  \t\ndefiringthem  to  fray  for  us:  For  that 
 D  d  d  d  2  which 
 
which  is  their  duty*  ^cy  better  know  than  we  i  and  it  is 
 little  thtt  we  know  of  their  capacities  or  opportunities.  And 
 wc  have  no  Word  of  God  neither  to  encourage  us  to  this. 
 
 5.  Nor  doth  it  confift  in  chafing  any  one  of  them  above  the 
 reft,  for  our  guardian  and  proteclor  y  and  fo  committing  our 
 ftlvcs  to  their  care.  For  wc  have  no  rcafon  to  be  fo  prc- 
 fumptuous,  as  to  think  that  tve  have  the  choice  of  our  own 
 Vroieftor  \  or  that  it  is  a  matter  at  all  referred  to  us  j  or  that 
 they  will  undertake  it  ever  the  more  for  our  choice. 
 
 5.  Nor  yet  may  wc  p  tcund  to  kpow  what  particular  Saint 
 or  kngel  is  deputed  of  God  to  out  protetlion:  For  there  is  not 
 the  kaft  difcovcty  of  it  in  Nature,  or  in  the  Word  of  God: 
 And  he  that  pretendeth  extraordinary  revelation  of  it,  mud  be 
 furc  to  prove  if. 
 
 7.  Nor  may  wc  pray  for  xhem%  is  if  they  were  inpurgatory, 
 or  in  any  tnifery  or  danger  which  did  need  our  prayers  for 
 them :  For  we  have  neither  rcafon  to  believe  the  thing,  nor  any 
 precept  or  encouragement  to  the  work. 
 
 And  as  all  thefc  feven  are  unlawful  things,  fo  thefc  alfo  that 
 follow  muft  be  mcdled  with  very  tenderly  and  cautclouily. 
 
 1.  Our  Praifes  of  them,  rauft  he  fobcr  and  wary  \  and  fuch 
 as  arc  in  a  plain  tendency  to  thepraifes  ofGodmd  g?dUnefst  left 
 before  we  are  aware,  we  kindle  fuperftition  in  the  minds  of 
 the  auditors.  Praiic  them  we  may  ;  but  with  a  care  of  the 
 manner,  meafure  and  confequents,  and  with  a  due  refped  to 
 the  praifc  of  God. 
 
 2.  Our  fraytrs  for  the  RefurreBhn  of  their  bodies,  and  their 
 iblemn  Juftification  at  the  day  ofjudgmmt^  though  lawful  in 
 itfelf,  yet  muft  be  done  with  very  great  caution.  And  it  is 
 httcr  that  we  pray  together  in  general  for  the  Rcfurredion  of 
 AU  the  members  of ChriG,  both  thofe  that  are  dead,  and  thofe 
 that  will  be,  than  to  fix  upon  the  dead  difiinUly  ,  becaufe  as  we 
 have  no  precept  or  example  for  it  in  the  Scriptures  >  fo  the 
 minds  of  the  hearers  f  if  it  be  publick)  may  eafily  abufc  out 
 example  to  errour  and  excefs. 
 
 3.  Our  tbankjulnefs  to  tbemfot  their  love  and  bcnefits,muft 
 be  very  cautclouily  expreflcd ;  Not  by  a  verbal  thanksgiving 
 So  them,  of  whom  we  are  uncertain  when  they  beams:  Nor 
 yet  many  fuch  Unguige  is  tendcthto  encroach  upon  the 
 
 honour 
 
The  Life  ofFatth.  581 
 
 honour  ofour  great  B7m'fdSory  nor  to  acknowledge  any  more 
 ^$  front  tktm,  than  as  the  Minifiers  of  Chrift. 
 
 4.  And  in  our  acknowledgements  of  their  general  pr*ytrs 
 for  the  Church,  wc  muft  take  heed  of  feigning  them  to  be  moj* 
 f  articular  than  wc  can  prove  that  they  are. 
 
 5.  And  we  mult  take  heed  of  all  fuch  Rhetorical  Vrofopopeias 
 as  tend  to  delude  the  hearers  or  the  readers ;  as  if  wc  would 
 draw  them  to  believe  the  prefencc  and  audience,  of  thole 
 fpirits  which  wc  intend  not  to  exprefs. 
 
 (j.  And  our  honouring  of  the  memory  of  their  Martyrdom  or 
 Holtnefs,  muft  be  fo  cautclous,  that  it  tend  not  to  Idolatry  or 
 Superftition  :  It  is  lawful  in  it  fe If  to  keep  the  re lickj  of  a 
 Saint  or  a  Friend,  and  to  keepafolemn  thankful  memorial  of 
 Gods  mercy  to  his  Church,  in  her  moil  excellent  helpers,  and 
 fuccefsfulleft  instruments  of  her  good:  But  in  a  time  when 
 thefe  arc  commonly  abufed  to  fupcrftition,  the  confequcnts 
 may  make  that  evil,  which  in  other  circumftances  might  be 
 good.  When  the  Primitive  Paftots  led  their  people,  fome- 
 times  to  the  places  where  their  neighbours  Offered  Martyrdom 
 foi  Chrift,  and  there  praifed  God  for  their  praifedconflaney,  to 
 encourage  the  people,  and  engage  thcmfclves  to  be  true  to 
 Chrift,  and  die  as  conftantly  as  others  did  i  this  then  had  good 
 erTe&s  i  and  if  it  had  been  ufed  more  cautcloufly,  had  been 
 laudable:  But  they  did  not  forcfee  the  great  inconveniencics 
 of  rclicks,  pilgrimages,  prayers  to  Saints,  Sec.  which  in  after- 
 ages  it  introduced  :  And  now,  it  muft  be  with  very  great 
 caution  indeed,  if  wc  will  imitate  them. 
 
 7.  To  pray  to  God  to  hear  their  general  prayers  for  the  Churchy 
 (fuch  as  thofc  mentioned,  Rev.  6  9,10.)  doth  intimate  no  falfc 
 citrine  that  I  know  of.  But  it  is  a  practice  that  hath  danger, 
 and  no  Scripture  precept  or  example  to  encourage  it,nor  (olid 
 teafon,  that  I  rcmcmbei :  And  if  God  would  have  had  us  ufed 
 it,  it's  like  he  would  have  made  it  known. 
 
 It.  Affirmatively :  Our  converfc  with  thofc  in  Heaven 
 confifteth  in  all  thefe  parts. 
 
 ,  1.  Wcmuft  acknowledge  our  Relation  to  them,  and  not 
 think  that  they  arc  nothing  to  us, 
 
 2.  Wc  muft  not  forget  tbemfcut  feetbem  hyftitbytnd  take  it  as 
 part  of  our  dtilffajimfs  to  have  fomc  daily  conveifttion  with 
 them,  Dddd  3  J.,W« 
 
y 3 1  The  Life  of  Faith. 
 
 3.  Wcmuft/^f*  them  with  s  peculiar  love  seven  better  than 
 we  love  the  gedly  upon  earth:  becaufc  they  are  better,  and 
 liker  unto  God,  and  love  him  more,  and  arc  moxc  beloved  by 
 him, 
 
 4.  We  muft  fpecially  rejoyce  that  Gcd  is  glorified  in  and 
 by  them  i  and  look  often  to  them  as  the  more  i'luftrious  re- 
 prefenters  of  the  Divine  Pcifc&ions,  than  any  of  the  Siints  en 
 Earth. 
 
 5.  We  muft  greatly  rejoyce'  in  their  dtp 4  felicity  ay.  d  glory  » 
 even  as  if  it  wece  our  own.  If  wc  did  fee  with  our  eyes  cur 
 old  dear  friend,  as  LazsrW  in  Abraham's  bofome,  triumphing 
 now  in  the  glory  of  the  blcfTed,  we  could  not  chufe  but  be 
 daily  very  glad  on  their  behalf ;  to  fee  and  think,  O  what  fe- 
 licity do  my  friends  enjoy  !  And  faith  (hould  make  it  in  fome 
 meafurc  to  you,  as  if  you  faw  it. 
 
 6.  We  muft  have  a  grateful  fenfe  in  cur  minds  of  their  love  to 
 W\  and  muft  give  God  thanks  for  his  Angels  miniftrations  for 
 us.     For  doubtlefs,  as  they  are  wifcr  and  better  than  any  of 
 our  friends  on  earth  >  h  they  have  a  better,  a  purer  and  di- 
 viner kind  of  Love  to  us,  than  thefc  below  have.    And  the  An- 
 gels difdain  not  to  be  Chrifts  fervants  for  our  good  i  yea  for 
 our  falvatioir,  Heb.  1. 14.  For,  are  they  not  all  nuniftringjpiritr, 
 fetit  forth  to  rninifter  for  them,   trbofhatibe  heirs  of  fahat ion, 
 Mttth.  18.  10.  Their  Angels  altvars  heboid  the  face  of  my  Fa- 
 tber  in  Heaven,  Y>h].  34.7.  1 'he  Angel  of the  Lord  campetb  round 
 about  them  that  fear  him,  and  delivereth  them%  Pfal.  91.11.  He 
 (hall  give  hit  AngeU  charge  over  thee,  to  kfep  thee  in  all  thy  rvaies. 
 They  JhaV  bear  thee  up  in  their  hands,  left  thou  dafh  thy  foot  againft 
 aftone,  Luke  1 5 .  T  o.  There  is  )y  in  the  pre  fence  of  the  Angels 
 of  God  ever  one  (inner  that  repenteih,  Luke  16.22.  The  beggar 
 dyed  and  was  carryedby  Angels  into  Abrahams  be  fome.  Though 
 the  great  Love  is  that  oi  God  our  Creator,  Redeemer  and  San- 
 6hhcr,  and  our  cbiefefl  gratitude  is  due  to  him  i  even  for  the 
 benefit  which  we  have  by  any  of  his  creatures  i  yet  love  and 
 mental  thank/"!** ft  is  due  to  the  rational  creatures  which  arc 
 his  voluntary  in$ruments\  becaufe  they  do*  what  they  do  out 
 oi  real  love  tons  x  othcrwife  wc  ftnuld  owe  thankfulncfs  to 
 rfone,  either  benefador,  fiicnd  or  parents. 
 
 7.  And  our  believing  cbnverfc  with  the  blcffcd  fpirits,  muft 
 
 make 
 
The  Life  of  Faith, 
 
 make  us  carncfily  defire  to  be  like  tbem\  even  to  be  as  like 
 them  here  as  poffibly  we  may,  and  to  be  vpitb  them^  that  wc 
 miy  be  perfect  as  they  arc  perfect.  We  muft  long  to  be  near 
 God,  as  they  are,  and  to  know  him,  and  love  him,  as  tbey 
 do  i  and  this  holy  ambition  is  well  pleafing  to  Qpd  :  Though  * 
 we  muft  not  dcfire  to  be  at  God>  we  muft  defirfrto  b$ow  and 
 love  bim  perfettly. 
 
 8.  And  hence  wc  muft  proceed  to  a  fiber  imitation  of  them 
 as  they  are  now  employed  in  Heaven  :  Not  in  thofc  particulars 
 wherein  their  cafe  and  ours  differ  fas  to  thank  God  for  that 
 conqucft  which  they  hive  made,  and  that  glory  which  they 
 do  poflefsj&cj  But  in  all  thofe  duties,  which  in  fomc  degree, 
 belong  to  us  as  well  as  them. 
 
 For  inftance,  A^k  what  kind  of  Religion  is  flkeft  to  that 
 which  is  in  Heaven  ?  Is  it  ftudying  bare  words,and  difputing 
 about  things  unpron*tablc,or  contending  and  quarrelling  about 
 precedency,  preheminence  or  domination  ?  Or  is  it  not  rather 
 the  clearer!  knowlcdge,ind  the  ferventeft  Love  of  God,  and  all 
 hs  holy  ones,  and  the  fulleft  content,  delight  and  reft  of  the 
 foul  in  God,  and  the  higheft  praifes  and  thankfgivings,  with 
 the  rcadieft  and  chearfulleft  obedience. 
 
 And  what  kind  of  Religious  performances  are  moti  ex* 
 ccllent  which  we  muft  principally  intend  >  Groans,  and  tears, 
 and  penitent  confeffions,  and  moans,  are  very  fuitable  to  our 
 prefent  ftate,  while  we  have  fin  and  furTaring  :  But  furely  they 
 are  duties  of  the  lower  rank  :  For  Heaven  more  aboundeth 
 with  praifes  and  thankfgiving,  and  therefore  we  muft  labour 
 to  be  fitter  for  them,  and  moie  abundant  in  them  i  not  cafting 
 orTany  needful  bum Mat ions ,and  penitent  complaints  >  but  grow- 
 ing as  faft  as  we  can  above  the  necejjjty  of  them,  by  conquering 
 the  fin  which  is  the  caufe. 
 
 So  ask,  whit  is  it  that  would  make  the  £burcb  on  Earth  to 
 b:  likeft  to  that  part  which  is  in  Heaven  >  is  it  (hiving  what 
 Paftors  (hill  be  greateft,  or  have  precedency,  or  be  called  gra- 
 cious Lords  or  BimfaQors  1  Luke  22.  24,25,26.  1  Pa. 5.  3,4,5* 
 Or  is  it  in  miking  the  fbek  of  Chrift,  to  dreid  tta  frcular- 
 power  of  the  Shepherds,  and  tremble  before  them,  as  they  do 
 before  the  Wolf?  Or  is  it  in  a  proud  conceit  of  (he  peoples 
 power  to  origin  their  Ptf/for/,  and  Co  ruletkemmh  tbtntfehet 
 
 by 
 
r  8  4  The  Ltfe  °f  Frith. 
 
 by  a  major  vote  >  Or  in  a  fupercilious  condemning  the  mem- 
 bers of  Chrift,  and  a  proud  contempt  of  others  as  too  unholy 
 for  our  icommunion  ,  when  we  never  had  authority  to  try 
 or  )ttdge  them?  Is  it  in  the  multitude  of  Scds  and  divifions* 
 every  one  faying,  Oar  party,  and  our  way  is  beft  >  Surely  all 
 ths  is  unlike  to  Heaven  :  It  is  rather  in  the  IVifdom^  and  Holt- 
 nefs  and  Vnity  of  all  the  members  ;  When  they  all  know  God, 
 cfpecially  in  his  Love  and  Goodnefs,  and  when  they  fervently 
 love  him,  and  chcarfully  and  univerfally  obey  him  i  and  when 
 Ihcylove  each  other  fervently,  and  with  a  pure  heart,  and 
 without  divifions  do  hold  the  unity  of  the  Spirit  in  the  bond 
 of  peace  i  and  with  one  heart,  and  mind,  and  mouth,  doglo- 
 lific  God  and  our  Redeemer.  Leaving  that  Church- Judgment 
 to  the  Faftors  which  Chriti  hath  put  into  their  hands  i  and 
 leaving  Gods  fart  of  Judgment  unto  bimfclf.  This  is  to  be 
 like  to  our  heavenly  e xemflar,  and  to  do  Gods  Will  on  Earth  as 
 iuisdonein  Heaven^  Ephef.  4.  2,  3,4,11,12,16. 
 
 9.  And  we  mult  alio  look  back,,  to  the  examples  of  their 
 lives,  wMc  they  were  on  earthy  and  fee  wherein  they  are  to 
 be  imitated  as  the  imitators  of  Jefus  Chrift :  which  way  went 
 they  to  Heaven  before  us  ? 
 
 ie.  Laftly,  We  muft  give  God  thanks  on  their  behalf,  for 
 miking  them  fo  perfect,  and  bringing  them  Co  near  him, 
 arid faving  them  from  tin,  and  Satan,  and  the  world,  and 
 bringing  them  fafc  to  Heaven,  through  fo  many  temptations, 
 difficulties  and  furTenngs ;  For  making  them  fuch  internments 
 of  his  glory,  in  their  times,  and  (hewing  his  glory  upon  them 
 and  to  them  in  the  Heavens  ?  "For  making  them  fuch  bleffings 
 to  the  world  in  their  generations,  and  for  giving  us  in  them 
 fuch  patterns  of  faith,  obedience  and  patience,  and  making 
 themfo  great  encouragements  to  us,  who  may  the  more  bold- 
 ly follow  them  in  faith,  duty  and  fuffcrings,  who  have  con- 
 quered all,  and  fped  fo  well :  For,  (hewing  us  by  faith  their 
 prefent  ftatc  of  gloiy  with  Chrift,  for  our  confirmation  and 
 confolation.  Thus  far,  in  all  thefe  ten  particulars,  we  cnutt 
 have  a  heavenly  conversation  with  the  glorified  by  Faith. 
 
 Dircdh  8.  Confiderncxt  wbereinyour  imitation  of  the  en- 
 amfle  oj  their  lives  en  earth  confijietb. 
 
 And  it  is  1.  Not  in  committing  any  of  their  fins,  nor 
 
 indulging 
 
'The  Life  of  Faith.  585 
 
 indulging  any  fuch  weakneffcs  in  our  fclvcs,  is  any  of  them 
 wcrcguilry  of.  2.  Nor  in  extenuating  a  fin,  or  thinking  ever 
 the  better  of  it,  becaufc  it  was  theirs.  3.  Nor  in  doing  as  they 
 did  in  exempted  cafes,  wherein  their  Late  and  ours  differed  (as 
 in  the  marriage  of  Adams  children,  in  the  Jews  Polygamy, 
 &c.  4.  Nor  in  imitating  them  in  things  indifferent,  or  acci- 
 dental, that  were  never  intended  for  imitation,  nor  done  as 
 morally  good  or  evil.  5.  N01  in  pretending  to,  or  expecting 
 of  their  extraordinary  Revelations,  Inipirations,  or  Miracles. 
 6.  Nor  in  pretending  the  high  attainments  of  the  more  ex- 
 cellent, to  be  the  neceflary  mcafurcof  all  that  (hall  befaved, 
 or  the  Rule  of  our  Church-Communion :  Our  imitation  of 
 them  confiftcth  in  no  fuch  things  as  thefe. 
 But  it  confifteth  in  thefe. 
 
 1.  That  you  fix  upon  the /lame  ultimate  Ends  as  they  did. 
 That  you  aim  at  the  fame  Glory  of  God,  and  chufe  the  fame 
 evcrlafiing  felicity. 
 
 2.  That  you  chufe  the  fame  Guide  and  Captain  of  your  fa!- 
 vation »  the  fame  Mediator  between  God  and  man  >  the  fame 
 Teacher  and  Ruler  of  the  Church,  and  the  fame  facrificc  fox 
 fin,  and  Interccflbr  with  the  Father. 
 
 3.  That  you  believe  the  tame  Gofpel,  and  build  upon  the 
 fame  Promifcs,  and  live  by  the  fame  Rule,  the  Word  of 
 God. 
 
 4.  That  you  obey  the  fame  Spirit,  and  truft  to  the  fame 
 Sanc^ifier,- and  Comforter,  and  Illuminater,  to  illuminate, 
 fan&ifie  and  comfort  your  fouls. 
 
 5.  That  you  exercife  all  the  fame  graces  of  Faith,  Hope, 
 Love,  Repentance,  Obedience,  Patience, as  they  did. 
 
 6.  That  you  live  upon  the  fame  Truths,  and  be  moved  by 
 the  fame  Motives  as  they  lived  upon,  and  were  moved  by. 
 
 7.  That  you  avoid  the  fame  (ins  as  they  avoided  >  ajyl  fee 
 what  they  feared,  and  fled  from,  and  made  confeience  of,  that 
 you  may  do  the  fame. 
 
 8.  That  you  chufe  and  ufe  the  fame  kind  of  company, 
 helps  and  means  of  grace  (fofaras  yours  and  theirs  are  the 
 famej  as  they  have  done :  And  think  not  to  find  a  nearer,  or 
 another  way  to  that  ftate  of  happinefs  which  they  are  come 
 to,P*i/.3. 16.  Walk^by  the  fame  Kuh.and  mind  tkefam  things; 
 
 £  c  e  e  and 
 
5«6  The  £'/*  */  FtfilA. 
 
 and  if  in  anything  ye  be  otbermfe  mindid,  &d  jhaQ  reveal  even 
 tbif  unto  ym.  If  any  preach  another  Gofrel,  let  him  be  accurfed, 
 Ga!.  1.7,8.  Markjhem  which  caufe  divifi'us  and  offences  con- 
 trary to  the  dotfrine  which  you  have  learned,  and  avoid  them, 
 Rom.  16.17.  Hcb.  6.  il.  We  defire  that  every  one  of  you  do 
 Jhitftbefamt  diligence,  to  the  full  affurance  of  hop  to  the  end> 
 tbatysu  be  not  pthful,  but  followers  0)  themy  &c. 
 
 9.   That  you  avoid,  refift,  and  overcome  the  fame  tempt  a* 
 lions,  as  they  did,  who  now  are  crowned. 
 
 10  Thstyou  bear  the  fame  crofs,  andexcrcife  the  fime 
 faith,  snd  hope,  and  patience,  unto  the  end,  1  Pet.  4. 1.  Arm 
 your  felves  with  the  fame  mind,  &c. 
 
 In  bncf,  'his  is  the  true  imitation  of  the  Siints. 
 Direct  9.  Never  fuffcr  your  life  of  fenfe  to  engage  you  (0 
 dcep'y  in  fenfMe  converfe  with  men  on  earth,  as  to  forget  your 
 heavenly  relations  andfeciety  >  but  live  as  men  that  unfeigned* 
 ly  believe,  that  you  have  1  more  high,  and  noble  converfe 
 every  day  to  mind. 
 
 If  you  are  Believers  indeed,  let  your  faith  go  along  with  the 
 fouls  of  your  departed  friends,  into  glory  :  And  if  you  have 
 forgot  them  by  an  unfriendly  negligence,  renew  your  acquain- 
 tance with  them.  Think  not  that  thofe  only  that  live  on 
 earth,  are  fit  for  our  converfe,  and  our  comfort  :  Will  you 
 converfe  with  none  but  ignorant,  felh"(h,worldIy  (inners  >  Are 
 you  more  contemptuous  of  the  heavenly  inhabitants,than  the 
 Gentleman  in  hell  torments  was,  Luks  > 6  26,  27.  that  thought 
 ©nc  from  thedetd,  though  it  had  been  but  a  beggar,  would 
 have  been  reverenced  even  by  his  fcnfual  brethren  on  earth,  fo 
 far  as  to  have  perfwaded  them  unto  faving  Repentance*  I  tell 
 you,  a  dead  mans  skfV  is  oft-times  a  more  profitable  compa- 
 nion, than  moA  that  you  mall  conveffe  with  in  the  common 
 work).  The  duff  of  your  departed  friends,  and  the  clay  that 
 corps*are  turned  into,  is  a  good  medicine  for  thofe  eyes  that 
 are  blinded  with  the  duft  of  worldly  vanities.  Much  more 
 mould  you  keep  your  acquaintance  with  the  foul,  which  may, 
 lor  all  the  diftancc,  be  perhaps  more  ulcfu!  to  you,  than  it  was 
 intheflcm.  Alas,  how  carnally,  and  coldly,  orfcldom,  do 
 moft  ProfefTors  look  at  their  Brethren,  and  at  the  Angelical 
 tofts  that  arc  above,    Ihy  long  for  our  mverf\o*y  and  mind 
 
 011s 
 
Tki  Lift  of  Faith.  m  fc7f~ 
 
 our  great. concernments,  and  rtjycc  in  our  felicity  j  and  (rull 
 we  be  to  fwinifhly  ungrateful,  asfcldomto  look  up,  and  re- 
 member their  high  and  blcffcd  ihtc  > 
 
 Many  think  that  they  have  no  more  bufinefs  with  their  de- 
 ceased friends,  than  to  fee  them  decently  interred,  and  to 
 mourn  over  (hem,  as  if  their  removal  were  their  lois  \  or  to 
 grieve  for  our  own  lofs,  when  we  perceive  their  places  empty  \ 
 but  wefcarce  look  up  after  them  with  an  eye  of  faith,  much 
 lefs  do  we  daily  maintain  our  communion  with  them  in  Heaven : 
 When  Chrift  was  taken  up,  his  Disciples  gazed  after  him. 
 Ad.  i.  10.  Stephen  looked  up  ftedfajllj  into  Heaven,  and  fat* 
 tCbrift  fitting  at  the  right  band  of  God,  Acts  7. 55.  And  how 
 fcldome,  how  (lightly  do  tvelookj*py  cither  iojefus,  his  An- 
 gels ^  or  his  Saints, 
 
 I  tel!  you  Sirs,  you  have  not  done  with  your  friends  when 
 you  have  butyed  their  flefh.  They  have  left  you  their  holy 
 examples  :  They  arc  entered  before  you  into  reft :  You  are 
 flattening  after  them,  and  mud  be  quickly  with  them,  if  you 
 are  ttue  Believers:  You  muft  fee  them  everyday  by  faith: 
 When  you  look  to  Chrift,  you  muft  look  to  them,  as  his  be* 
 loved  friends,  entertained  by  him  in  his  family  of  glory.  When 
 you  look  up  to  Heaven,  remember  that  they  are  there: 
 When  you  think  of  coming  thither,  remember  that  you  muft 
 there  meet  them.  You  muft  honour  their  memories  more 
 than  you  did  on  earth,  because  they  an  more  honourable,  being 
 more  honoured  ofGdd.  You  muft  love  them  better  than  you 
 did  when  they  were  on  earth,  becaulc  they  are  better^  and  fo 
 more  lovely  :  You  muft  re'pyce  much  more  (or  their  felicity, 
 than  you  did  whileft  they  were  on  earth «  becaufc  they  are  in- 
 comparably more  happy  than  they  were.  Either  you  believe 
 this,  or  you  do  not.  If  you  do  not  believe  that  the  dead  are 
 bit  (Ted  that  die  in  the  Lord,  and  reft  from  their  labours,  and 
 are  with  Chrift  in  Paradife,  why  do  you  feem  Chriftians  ?  If 
 you  do  believe  it,  why  do  you  not  more  re')oyce  with  yourg/#- 
 rified  friends,  than  you  would  have  done,  if  they  had  been  ad- 
 vanced to  the  greatcft  honours  in  the  world  ?  It  is  the  natural 
 4«ry  of  friends,  to  mourn  with  them  that  mourn,  and  to 
 rejoyce  with  them  that  tt  Joyce  \  and  if  one  member  be  ho- 
 noured or  dishonoured,  the  reft  of  the  body  are  accordingly 
 
 Eeet  2  afrc&ed. 
 
588      _ 
 
 of  Faith. 
 
 affc&ed.  Do  not  your  forrows  then  inftcad  of  joyci,  tdl 
 all  men  that  you  believe  that  your  friendi  arc  gone  to  for- 
 row,  and  not  to  joy  ?     If  not,  you  arc  very  fclfifo  or  mcon- 
 
 fidcrate.  _  .  _ 
 
 Dirc<ft.  io.  Laftly,  Let  not  your  aveifation  to  Popery, 
 turn  to  a  famous  partial  forfakingof  Gods  Truth,  and  your 
 own  duty  and  confolation,  in  this  point.   Abundance  of  Chn- 
 ftians  have  taken  up  opinions  in  Religion,  upon  the  love  and 
 honour  of  the  parties  that  they  took  them  of  \  and  being  pof- 
 feffed  with  a  juft  diflike  of  Popery  in  the  main,  thcyfufpe& 
 and  caft  away,  not  a  few  great  truths  and  duties  upon  a  falfc 
 information,  that  they  arc  parts  of  Popery.    It  hath  grieved 
 mc  more  than  once  to  hear  religious  perfons  come  from  hear- 
 ing  fome  Minifters  withdifdam  and  cenfure,  faying  that  they 
 prayed  for  the  dead;  and  all  their  proof  was  that  [Thankj- 
 civin&  is  a  tart  of  payer :  but  tbey  gave  God  thanks  for  the  glo- 
 rification of  the fpir  its  of  the  Juft  •,  therefore  tbey}  rayed  for  them.] 
 And  fo  have  they  argued,  becaufe  they  have  read  the  i  Gor.i  5. 
 at  the  grave  i  or  becaufe  they  have  preichcd  a  Funeral  Ser- 
 mon while  the  Corpfe  was  prcfent,  or  becaufe  they  prayed 
 then  for  themfelves,  or  for  the  Church.    Alas,  ftr  the  childifli 
 ignorance,  and  pievifonefs,  and  foolifli  wranglings  of  many 
 Christians,  who  think  they  are  better  than  their  neighbours  ! 
 How  much  is  Chrifts  family  difhonoured  by  his  (illy  froward 
 children?   And  they  will  not  be  inftru&cd  by  their  friends  i 
 and  therefore  they  are  poftcd  up,  and  openly  reproached  by 
 their  enemies.     Have  Angels  or  heavenly  Saints  defcrved  fa 
 ill  of  God  or  us,  that  we  fhould  be  fo  fhy  of  their  commu- 
 tiion>  Arc  they  nothing  to  us?     Have  we  nothing  to  da 
 with  them?     Have  we  caufc  to  be  afhamed  of  them?   h 
 their  honour  any  difhonm  to$odoruf\  if  tf  be  no  more  than 
 what  is  their  due  ?  Can  we  give  fo  much  love,  refpedi  and 
 honour  to  Magistrates,  Minifters,  and  Friends  on  earth  (im- 
 perfed,  finful,  troublefomc  mortals:)   and  foall  we  think 
 that  all  is  idolatrous,  or  caft  away,  which  is  given  to  them 
 that  fo  far  excel  us?  Is  it  your  defign  to  make  Heaven  either 
 tontemptible  or  fltange  to  men  on  earth  ?   Or  would  you  per- 
 fwade  the  world,  that  the  fouls  of  the  Saints  are  not  immortal, 
 butpcrifhas  the  bruits?  Or  that  there  is  n$  Heaven?  Or 
 r  'that 
 
The  Life  of  Faith.  589 
 
 that  God  is  there  alone  without  any  company  ?  Are  To  many 
 fond  of  thd  opinion  of  a  Perfonal  Reign  on  Earth,  for  Chrift 
 with  his  holy  ones',  and1 'yet  is  it  Popery  fo  much  as  to 
 fpeak  honourably  and  joyfully  of  the  Saints  in  Heaven  >  My 
 Brethren,  thefe  things  declare  you  yet  to  be  too  dark,  too 
 factious,  and  too  carnal  \  and  to  hold  the  faith  of  our  Lord 
 Jcfus  Chrift,  with  rcfpe&  of  parties,  fides  and  peifons.  Chritt 
 takcth  not  his  Saints  as  Grangers  to  him:  He  that  judgeth 
 men  as  they  love  and  ufc  him,  in  the  lcaft  of  his  Brethren 
 upon  Earth,  will  not  fo  foon  cenfure  and  quarrel  with  us 
 as  the  Sectary  will  do  for  loving  and  honouring  him  in  his 
 Saints  in  Heaven  j  for  it  is  his  will  and  prayer  that  they  be 
 with  him  where  he  is  to  behold  his  glory,  John  12.  26.  5c 
 17.  24.  And  he  will  come  with  his  holy  Angels  to  be  glori- 
 fied in  hi*  Saints  f  who  (hall  judge  the  world  and  Angels) 
 and  to  be  admired  in  att  them  that  do  now  believe,  2  fhef.  1. 
 10,  n,  12. 
 
 — — 
 
 CHAP.    XXVII. 
 
 •_ 
 
 Hot*  to  receive  the  Sentence  of  Death  \   mi  horn  to  die  by 
 »  Faith. 
 
 HAving  faid  Co  much  of  this  elfewhere  fin  my  Bookt 
 called,  A  Believers  laft  work  :  The  laft  Enemy  ;  My 
 Chnftian  Dire&ory  :  Trcatifc  of  Selfsknyal,  fcc.J  Khali 
 be  here  but  very  brief. 
 
 I.  For  the  firft  Cafe,  before  ficknefs  comcth : 
 Direct.   1.  Befure  that  you  fettle  your  Belief  of  the  lifett 
 come,  that  your  Faith  may  not  fail. 
 
 Dired.  2.  Expe8  Death  as  feriovfly  ail  your  lifey  as  wife 
 Believers  arc  obliged  to  do  :  That  is,  as  men  that  are  alwaies 
 fare  to  die  i  as  men  that  arc  never  lure  to  live  a  moment 
 longer-  as  men  that  arc  fure  that  life  will  be  fliort,  and  death 
 is  not  far  off*,  and  as  forcfeeing  what  it  is  to  die  i  of  what 
 eternal  confequence  i  and  vrbat  mil  then  afpear  to  be  neccjfary 
 to  your/*/e,  and  to  your  comfortable  change. 
 k  Direft.   3.  At  ymr  dates  habituate  ymfouh  u  believing, 
 
590  Tbt  Lift  of  Faith 
 
 jvpeci  mlcfged  thoughts  of  the  infinite  Gojdnefi  and  Love  of  God% 
 to  whom  you  go,  and  witfv  whpm  you  hope  to  livcfot 
 ever. 
 
 Direct.  4  Dwell  in  the  fludies  of  a  crucified  and  glorified 
 Cbrifti  who  is  the  way,  the  truth  and  life  »  who  muft  be  your 
 hope  in  life  and  death,  Efbef.  3.  17,18,19. 
 
 Dired.  5.  Keef  clear  your  evidences  of  your  right  toCbr'tft, 
 and  all  hit  Fromifei  \  by  keeping  grace  or  the  heavenly  nature, 
 in  life,  activity  and  increafr,  2  Pet.  1. 10.  z  Cor.  1 3.  5.  John 
 15,  i,&c,  1  J°b*l. 
 
 Dircd.  6.  Confidcr  often  of  the  ffijpjfiiH  which  your  nature 
 tn  Cbr'tft  hath  already  of  Heaven  \  and  how  highly  it  is  ad- 
 vanced, and  how  near  his  relation  is,  and  how  deaf  his  love  is 
 to  his  weakeft  members  upon  earth  :  And  that  ts  fouls  in 
 Heaven  have  an  inclination  and  dctlre  to  communicate  their 
 own  felicity  to  their  bodies  \  fo  hath  Cbrift  as  to  hie  body  the 
 Church,  John  17.  24.  Efbef  5.  25, 27, 6cc. 
 
 Direct  7.  Look  to  the  Heavenly  Heft,  and  thofe  who 
 have  lived  before  you,  or  with  yon  in  the  flefh,  to  make  the 
 thoughts  of  Heaven  the  more  familiar  to  you  fas  in  the  for* 
 mcr  chapter.) 
 
 Direct.  8.  Improve  all  Jffl8s*nst  yea  the  plague  of  fin 
 it  fdf%  to  make  you  weary  of  this  world,  and  willing  to  be 
 gone  to  Chrift,  Rom.  7. 
 
 Dircd.  9.  Be  much  with  God  in  Frayer,  Meditation,  and 
 other  hem-iaifing  duties  i  that  you  may  not  by  ftrangenefs  to 
 him  be  difmayed. 
 
 Dired,  IQ.  Live  not  in  the  guilt  of  any  wilful  fin,  nor  in 
 wyfoibfulneglctt  of  duty,  left  guilt  breed  tcsrour,  and  make 
 you  fly  from  God  yoar  Judge.  But  cfpecially  ftudy  to  re- 
 deem your  time,  and  to  do  all  the  good  you  can  in  the  world, 
 and  to  live  as  totally  devoted  to  God,  as  confeious  that  you 
 live  to  no  carnal  intercft,  but  dcllre  to  (irve  him  with  all  yon 
 have,  and  your  confeiences  tefumony  of  this,  will  abun- 
 dantly take  orTthc  terrours  of  death  (whatever  any  erroneous 
 onea  may  fay  to  the 'contrary,  for  feu  of  being  guilty  of  con- 
 ceits of  merit.)  A  fruitful  life  is  a  great  preparative  for  death, 
 2  7'*.  4.  8.  a  Ctr.  1. 12,  Ice 
 Direct,    1  %.\  Fttch  from  Heaven   the  comforts  which  yon 
 
 the 
 
7te  Life  of  Faith.  5  j 
 
 live  uf  on  through  all  your  life:  And  when  you  hive  truly 
 learned  to  live  more  upon  t\\c  comforts  of  believed  glory y  thin 
 upon  *ny  flexures  or  hopes  below,  then  you  will  be  able  to 
 die  in  and  for  thofe  comforts,  bUxih.  6.  20,  21.  Col.  3.  1,  4.. 
 PbiL  3.20,21.  1  Thef.  4. 18.  Fbil.i. 21,23. 
 
 Diredr.  i»-  The  Knowledge  and  Lev e  of  God  tnCbrifk  it 
 the  beginning  of  forctajte  of  Heaven ,  {John  17.  3.  1  Cor.  13. 
 &c.)  and  the  foretaftes  are  excellent  preparations :  There- 
 fore ftill  remember  that  all  that  you  do  in  the  world,  for  the 
 getting  and  cxcrciling  the  true  Knowledge  and  Love  of  God 
 inChrifti  fo  much  you  do  for  the  foretaftes  (and  beft  pre- 
 paration*) for  Heaven,  1  Cor.  8.  3.  //  *ny  man  love  God,  the 
 fame  is  tyow*  of  bint  ( with  approbation  and  love.  J 
 
 II.  Inthetimcoffickncfs,  and  near  to  death. 
 
 Dired.  1.  Let  your  firft  work,  when  God  feemeth  to 
 call  you  away,  be,  to  renew  a  diligent  fearch  of  your  hearts 
 and  lives,  and  to  fee  left  in  either  of  them  there  fhould  be  any 
 fin  which  is  not  truly  hated  and  repented  of. 
 
 Though  this  muft  be  done  through  all  your  lives,  yet  with 
 an  cxrraoidinary  care  and  diligence  when  you  are  like  to 
 come  fo  fpcedily  to  your  tryal.   For  it  is  only  to  Repenting 
 Believers,  that  the  Covenant  of  Grace  doth  pardon  fin ;  And 
 the  impenitent  have  no  right  to  pardon.     Though  for  or- 
 dinary failings  which  are  forgotten,  and  for  fins  which  you 
 are  willing  to  know  and  remember,  but  cannot  j  a  general 
 Repentance   will  be  accepted  \  fas  when  you  pray    God  to 
 (hew  you  the  fins  which  you  fee  nor,  and  to  forgive  thofe 
 which  you  cannot  remember  or  find  out :)  Yet  thofe  which 
 you  kpctP  muft  be  particularly  repented  of:     And  Repentance 
 is  trememlring  duty,  and  will  hardly  forget  any. great  and 
 heinous  fins,  which  are  known  to  be  fins  indeed.     If  your 
 Repentance  be  then  to  begin,  alas  it  is  high  time  to  ly&in  it ; 
 And  though  if  it  be  found,  it  will  be  faving  (\hat  is,  If  it  be 
 fucb  as  would  fettle  you  in  a  truly  godly  UU+  if  )*u  fhvnld  re- 
 cover i  )  yet  you  will  hardly  have  any  effurance  of  falvation, 
 or  fuch  comfort  in  it  as  is  dcfirablc  to  a  dying  man  :  Becaufc 
 you  will  very  hardly  hfow  whether  it  son*  Jiom  true  con- 
 
502  7  he  Life  of  Faith, 
 
 verfion,  and  contain  a  Love  to  God  and  Godttnefs  >  or  whe- 
 ther it  be  only  the  fruit  of  /wr,  and  would  come  to  nothing 
 if  you  were  rcftorcd  to  health  :  But  he  that  hath  truly  re- 
 pented kerttofore,  and  lived  in  uprightnell  towards  God  and 
 man,  and  hath  nothing  to  do,  but  to  difcern  his  ilnccrity, 
 and  to  cxercife  a  /fecial  Repentance  for  fome  late  or  fpecial 
 tins  >  or  to  do  that  again  which  he  hath  done  unfeignedly  be- 
 fore, will  much  more  eafily  get  the  aflurancc  and  comfort  of 
 his  forgivenefs  and  falvatiort. 
 
 Dircft.  2.  Renew  your  fenfe  cf  the  Vanity  of  thit  world: 
 Which  at  fuchatime  one  would  think,  mould  be  very  eafic 
 to  do.  When  you  fee  that  you  are  near  an  end  of  all  your 
 pleafures,  and  have  had  all  (except  a  grave  to  .rot in)  tnit 
 ever  this  world  will  d©  for  you,  may  you  not  eafily  then  ke, 
 whether  the  godly  or  the  worldly  be  the  wifcr  and  the 
 happier  man?  And  what  it  is  that  the  life  of  man  (hould 
 be  fpent  in  feccking  after  ?  Maitb.  6.33.  Ifa.  55.  i,2,3# 
 Ear/*/!  7.  3, 4,  5,6. 
 
 Direct.  3.  Remember  what  Flefb  is,  and  what  it  hath 
 been  to  you,  that  you  may  not  be  too  loth  to  hy  it  down. 
 
 Of  the  duft  it  was  made,  and  to  the  duft  it  ir.ud  return  : 
 Corruption  \syour  Father,  and  the  Worm  is  your  Mother ,  and 
 your  Sifter,  Job  17.  14.  Drought  and  beat  confunte  the  Snow- 
 waters •,  fo  doth  the  grave  thofe  which  have  finned  :  7be 
 womb  (hall  forget  him  \  the  Worm  {hall  jeed  /weetly  on  kirn, 
 Job  24.  20.  Flejh  and  blood  Jh all  not  inherit  xbt  Kingdom  of 
 God\  but  thit  mortal muft  fut  on  immortality^  by  being  made 
 a  ftiritual  body,  1  Cor.  15. 
 
 And  this  flcfh  hath  coft  you  fo  dear  to  carry  it  about  > 
 To  much  care  and  labour  to  provide  it  food,  to  repair  that 
 which  daily  vanifheth  away*  and  fo  many  weary,  painful 
 hours ;  and  fo  many  fearful  thoughts  of  dying,  that  me- 
 thinks  you  (hould  quietly  refign  it  to  the  grave,  which  hath 
 been  fo  Jpng  calling  for  it. 
 
 Especially  considering  what  it  hath  done,  by  the  tempta- 
 tions of  a  vitiated  appetite  and  fenfc,  againft  your  fouls : 
 into  how  many  fins  it  hath  drawn  you,  and  what  grief  and 
 fhamc  it  hath  procured  you>  and  what  afluiance  a»d  hca* 
 venly  pleafures  it  hath  hindered  *  and  how  many  repen  tings, 
 
 and 
 
The  Life  ef  Faith.  593 
 
 and  purpofcs,  and  promifcs  it  hath  fruftrated,  or  undone: 
 Mcrhinks  we  (hould  conceive  that  we  have  long  enough 
 dwelt  in  fuch  an  habitation. 
 
 Dircd.  4.  Fort  fez  by  Faith  the  refurreUionoftbe  body,  when 
 it  (hall  be  raifed  a  Spiritual  body  unto  Glory  i  and  Hull  be  no 
 more  an  enemy  to  the  foul. 
 
 Direct.  5.  Renew  your  familiarity  with  the  blejfed  ems 
 ahve.  Remember  that  the  gr c at  Army  of  God  (the  fouls  of 
 the  juft  from  Adam  till  now )  am  all  got  fife  through  this 
 Red  Sea,  and  are  triumphing  in  Heaven  already  i  and  that  it 
 is  but  a  few  ftraglcrs  in  the  end  of  the  world  thit  arc  left  be- 
 hind :  And  which  part  then  (hould  you  defire  to  be  wi  h  } 
 And  remember  how  ready  thofc  Angels  which  rejoyced  at 
 your  conversion,  arc  to  be  your  Convoy  unto  Chrift, 
 Lufy  16.  23. 
 
 Direct.  6  But  efpecially  think  with  greateft  confidence  and 
 dttigktf  that  Jcfut your  Head  is  entred  into  the  Heavens  before 
 you,  and  is  making  intercefftm  for  you,  and  is  preparing  you  a 
 place,  and  loveth  your  company,  and  will  not  lofc  it.  You 
 lhall  tind  him  ready  to  receive  your  fouls,  and  prefent  them 
 fpotlcft  unto  God,  as  the  fruit  of  his  mediation:  He  wiH 
 have  you  be  with  him  to  behold  his  glory  >  and  none  (hill 
 take  you  out  of  his  hands.  Let  his  Love  therefore  draw  up 
 your  dclircsr,  and  ftibhfti  your  hearts  in  confidence  and 
 red. 
 
 Dired.  7.  Remembcr,that  all  that  are  living  muft  come  after 
 you  i  and  how  quickly  their  turn  will  comc>  and  would  you 
 wifh  to  be  exempt  from  death  alone,  'which  the  whole  world 
 below  muft  needs  fubmit  to  > 
 
 Dirc§.  8.  Think  ftill  of  the  Refurretiien  of  Chrift  your 
 Head,  that  you  may  fee  that  death  is  a  conquered  thing,  and 
 what  a  pledge  you  have  of  a  life  to  come. 
 
 Direft.  9.  Dwell  ftill  in  the  believing  fore  thoughts  of  the 
 bleflcdnefs  of  the  life  to  whxh  you  go,ts  it  is  your  ptrfc&fer- 
 fefiion,  and  the perfeB  Love  and  fruition  of  God,  with  his  per- 
 fect joyous  praife. 
 
 Remember  ftill  what  it  is  to  fee  and  know  the  Lord, 
 (and  all  things  elfe  in  him.  which  are  fit  for  us.  to  know.; 
 
 Ffff  And 
 
594  Tt>e  L*fc  *f  Fattb- 
 
 — « ■ _— T  ■ 
 
 And  labour  ro  revive  your  Love  to  God,  and  then  you  revive 
 your  defircsand  preparations. 
 
 Dircd.  10.  Givcupjwr  felves  teboty  totbeWiU  of  God  \ 
 and  think  how  much  better  it  is  for  upright  Souls  to  be  in 
 Gods  hand,  than  in  your  own.  The  Will  of  God  is  the  firft 
 and  laft,  the  Original  and  End  of  all  the  creatures,  Betides 
 the  Wil  of  Infinite  Goodnefi,  there  is  no  final  Reft  for  humane 
 fook  ButmtftM  mil  is  the  Alpha  tnd  Omega,  the  beginning 
 otfirfl  efficient,  and  the  ultimate  endoi  all  obliquity  and  fin  : 
 Be  bold  then  and  thankful  in  your  approach  to  God,  re- 
 merrbr  ng  how  much  more  fafc and  comfortable  it  is  to  be 
 (for  1  ft  and  death)  at  Gods  difpofal,  than  our  own. 
 
 B  fides  thefe,  read  the  Directions  againfi  the  fear  of  death, 
 in  my  Book  of  Self  deny  ah  and  what  is  faid  in  my  Saints 
 Reft,  and  other  the  Treatifcs  before  mentioned. 
 
 CHAP.   XXVIII.  ; 
 
 How  by  Faith  to  loo\  aright   to  the  Coming  of  Jefus  Chrift 
 in  Glory. 
 
 BEcaufc  I  have  faid  fo  much  of  this  alio,  in  my  Saints  Reft, 
 and  in  many  other  Treatifcs,  I  will  now  pafs  it  over 
 with  theft  brief  Dire&ioni. 
 
 Direft.  i.  Delude  not  your  fouls,  nor  corrupt  your  faith  and 
 hope,  by  f lacing  Cbrifts  Kingdom  in  things  tookxv,  or  that  arc 
 utterly  uncertain. 
 
 Think  not  fo  carnally  of  the  fecond  coming  of  Chrift,  as  the 
 Jews  did  of  the  fir  ft  who  looked  for  an  earthly  Kingdom,  and 
 defpifed  the  fpiritual  and  heavenly :  And  make  not  thews- 
 kpoven  time,  or  other  circumfianees  of  his  coming,  to  be  to 
 you  #the  certain  and  nece£ary  things  i  left  you  do  as  many 
 of  thofc  called  Millenaries,  or  Fifth- Monarchy  men  among  us, 
 who  have  turned  the  do&rinc  of  Chriftian  hope  into  an  out- 
 ragiousfury,  to  bring  Chiift  down  before  his  time,  and  to 
 antkc  thcmiclycs  Rulers  an  the  world,  that  they  might  pre* 
 
 fcntly 
 
The  L  ife  of  Faith.  595 
 
 fent'f  reign  under  the  mmc  of  the  Reign  of  Chnft »  and  have 
 by  tedttious,  rebellious  railing  at  Chrifts  Minifters,  and  hating 
 thofethat  are  not  of  their  mind,  done  much  t© promote  the 
 Kingdom  of  Satan,  while  they  ci yed  up  nothing  but  the  King- 
 dom of  Cbrrft. 
 
 Direct.  2.  Do  all  that  yon  can  in  tbh,d-j  of  grace,  to  pro- 
 mote Chrifts  pre(ent  Kingdom  in  the  world,  and  that  will  prove 
 your  b( ft  preparation  for  bis  glorious  coming. 
 
 To  that  end  labour  with  all  your  might,  to  fet  up  li/r, 
 and  Light,  and  Love,  abhorring  Hypocrifie,  Ignorante,  and  Vn- 
 cbaritablenefs  \  turn  not  Religion  into  a  ceremony,  carkafs  or 
 dead  Imagery  or  Form  :  Nor  yet  into  Varkptfs,  Errour,  or  a 
 humane  wandering,  diftra&ing  maze  :  Nor  into  fclfiOS,  proud, 
 cenforious  fa&ion  :  Build  not  Chrifts  Kingdom  as  the  Devil 
 would  do,  by  hypocritical  dead  (hews,  or  by  putting  out  his 
 Lights,  or  by  fchifrn,  divitlon,  hatred  and  Arife.  Read 
 James  3. 
 
 Direct.  3.  Yet  leave  not  out  of  your  faith  and  hope,  any  cer_ 
 tainpart  of  Chrifts  glorhnt  Kin^om.  We  know  that  wc(hal| 
 for  ever  be  with  the  Lord,  tnd  in  the  prefencc  of  the  Father  in 
 heavenly  glory  \  and  withall,  that  wc  fhall  be  in  the  New 
 Jerufahm  ,  and  that  there  (hall  be  a  new  Heaven,  and  a  new 
 Earth,  in  which  fhall  dwell  right  e  oufne  fs  \  and  that  we  jhall 
 judge  the  Angels  and  the  world.  And  if  wc  know  not  the  cir- 
 cumftancesoidiMthcCepirts,  let  not  therefore  any  of  them  be 
 denyed  ,  1  Tbef.  4.  1 1.  2  Cor.  5.  1,  3,  8.  Rev.  20.  5c  22. 
 2  Pet.  3.13. 
 
 Dirc&  4.  lhin\  what  a  day  of  Glory  it  will  be  to  Jefus 
 Cbrifr,  Matth.  25.  3 1.  O  how  different  from  his  ftatc  of  hu- 
 miliation !  He  will  not  come  again  to  be  defpifed,  (pit  on,  buf- 
 feted, blafphcmcd  and  crucified:  Pilat e  and  Herod  mud  be 
 arraigned  at  his  bar  >  it  is  the  marriage  day  of  the  Lamb >  a 
 day  appointed  for  his  glory,  Rev.  21,  &  22. 
 
 Direct.  5.  Tbi*K  "hat  a  day  of  honour  it  will  be  %  God  tk% 
 Father  >  how  his  Truth  will  be  vindicated,his  Love  and  Juftice 
 glorioufly  demonftratedjA&tifr.  25.  2  Tbef.  1.  8,  9. 
 
 Direct.  6.  Thin^what  aday  it  will  be  to  aU  the  children  of 
 God\  to  fee  their  Lord,  when  he  purpofciy  cometh  to  be 
 
 Ffff2  admired 
 
596  The  Life  of  Faith. 
 
 Admired  and  glorified  in  them,  z  Thcf.  1. 11,12.  To  fee  him  in 
 w'.iom  thty  have  believed,  whom  they  loved  and  longed  for, 
 2  Pet.  3.  11,12,  13  8c  1  Pet.  i.  8.  To  fee  him  who  is  their 
 dear^ft  Head  and  Lord  >  who  will  jufhfic  them  before  all  the 
 world,  a.  dfentence  them  to  life  eternal  :  To  fee  the  day  in 
 which  they  mutt  receive  the  end  of  all  their  faith>  and  hope  i 
 their  prayas,  labours  and  patience  to  the  full,  1  Pet.  u  8,9. 
 Rev.  2,  &  $.Mutb.  25.2  Pet.  4.  13. 
 
 Dir^c%.  7.  Tiink^  what  a  day  it  will  be  to  the  (hame  of  fin, 
 when  it  jhall  be  the  reproach  and  terrcur  of  the  world*  and  to 
 the  Hmour  oitloline[s%  when  faith,  obedience  and  love  (hall  be 
 the  appioved  honour  of  all  the  Saints:  And  what  a  day  of 
 acmu.bir  Juhuceit  will  be,  when  all  that  feems  crooked  here, 
 (hall  be  fee  llrait :  O  the  difference  that  there  will  then  be  in 
 the  thoughts  of  fia  and  holinefs,  in  comparifon  of  thofe  that 
 men  have  of  them  now  1 
 
 Direct.  &  Tbin\  what  a  confounding  day  it  mil  be  to  the 
 infernal  Serpent,  and  all  bit  feed,  Matth.  25.  41,  16.  When 
 impudent  boatiers  (hall  then  be  fpcechlefs,  and  all  iniquity 
 fhall  flop  her  mouth,  Matth.  25.  44.  &  22.  12.  Pf»L  1O7.42. 
 And  when  Lazarus  (hall  be  (een  in  Abraham's  bofomc ,  and 
 the  enemies  61  the  Saints  (hall  fee  them  advanced  (is  Hartun 
 did  Mi rdeca ;,and  re)oycing  when  the  Glory  ofCbrijl  it  revealed, 
 1  Pet.  4. 13.  When  every  fcorncrs  mouth  (hall  be  (lopped, 
 and  all  Hand  guilty  before  their  Judge,  (Rom.  3.  4.  19. )  and 
 the  wretched  unprepared  fouls  muft  for  departing  from  God, 
 be  fentenced  to  depart  into  mijery  for  ever,  Matth.  25.  41,  46. 
 Jude  v.  6. 
 
 Direct.  9.  And  thinks  what  a  change  that  day  heginnetb 
 both  with  the  Saints,  and  with  the  World :  What  a  glory  is  it 
 that  we  mud  immediately  poflefs,  in  body  and  foul  >  and  how. 
 we  mud  partake  of  the  Kingdom  of  our  Lord :  Saints  (hall  bs 
 fcomed  and  pcrfecutcd  no  more  :  The  threatnings  and  pro- 
 mifesof£hrift  (hall  be  no  more  denyed  by  unbelievers:  Sin 
 will  be  no  more  in  honour,  nor  pride  and  fenfuality  bear 
 (way  :  The  Church  will  be  no  more  ecclipfcd,  either  by  its 
 lamentable  imperfections,  and  difcafed  members,  or  by  the  di* 
 nii©ns  ©ffeftjjor  the  fcaUericgs  of  tbcciucl,  or  the  (lander* 
 
 cf 
 
— —  — — I  .1    Jl ,'  1 — 
 
 The  Lift  of  Faith.  597 
 
 of  the  lying  tongue,  Epkef.  5.27.  Satan  will  no  more  tempt 
 or  trouble  us  (Rev.  12.  9 .)  Mattb.  a$  41.  Sin  and  death  will 
 be  excluded  »  and  all  the  tears  and  honours  of  both  :  For  the 
 faccoflnhnitc  Love  will  perfectly  and  perpetually  (hine  up- 
 on us,  and  (hinc  us  into  perfedt  perpetual  Glory,  Love  and 
 Joy  »  and  will  feed  thefe,  and  the  thankful  and  pra  fcful  ex- 
 prcflionsof  them,  to  all  eternity,  Mattb.  5.46.  2  Cor.  4.  17. 
 Rev.  2,  &  3. 
 
 DrreCi  10.  Laftly,  Ibin^bow  neer  alixbit  mujt  needs  be: 
 If  the  day  of  the  Lord  was  near  in  the  times  of  the  Apoftlcs, 
 it  cannot  be  far  eff  to  us.  If  the  worlds  duration  b:  to  fix' 
 tboufand  years  Cthe  time  which  arrogant  prcfumpfion  mofi 
 plaufibly  gucifcth  at)  it  will  be  lefs  than  350  years  to  it*. 
 Though  we  know  not  the  time,  wc  know  it  cannot  be 
 long. 
 
 And  let  me  conclude  with  a  warning  to  both  forts  of 
 Readers:  And  1.  To  the  ungodly  unprepared  finncr.  Poor 
 foul !  doft  thou  believe  this  dreadful  day  or  not  >  if  not,  why 
 doft  thou  diflcmble,  by  pioftfling  it  in  thy  Creed  ?  if  thou  do, 
 how  canli  thou  live  fo  merrily  or  quietly  in  a  carclcfs  unpre- 
 pared ftate  >  Canft  thou  poflibly  forget  fo  great,  Co  furc,  fo 
 near  a  day  ?  Ala?,  it  will  be  another  kind  of  meeting,  than  - 
 Chrift  had  with  finncrs  upon  earth  >  when  he  came  in  meek- 
 nefs  and  humiliation,  not  to  judge  and  condemn  the  world, 
 but  to  bs-faifly  judged  and  condemned  by  them,  Jobn$.  17. 
 be  12.47.  Nor  will  it  be  fuch  a  meeting  as  Chriiihad  with 
 thee,  either  by  his  Msniftersthat  called  thee* to  repent,  who 
 were  men  whom  thou  couldcft  calily  defpife  >  or  by  his  Spirit 
 which  thou  couldeft  refift  and  quench-,  or  by  his  arriving 
 Rod,  which  did  but  fay  to  thee,  Go,  fin  no  mere,  left  tvorfc 
 befalltbee^  ]oh.  5. 14.  Heb.  12.  10,  12  1  Tim.  $.  24.  Noras 
 the  Judgment  of  mans  A(Kze,  which  piiTeth  fentence  only 
 againfta.temporallife,  L«j^  12.  4..  Nor  like  the  treaty  of  a 
 Judas  with  his  new  awakened  conference  here.  O  no  '  It 
 will  be  a  more  glorious,  but  more  dreadful  day :  It  will  be  the 
 meeting,  not  only  of  ^creature  with  his  Creatoun  but  of  a 
 fiumr  with  a  \uft  and  holy  God%  and  of  a  defpifer  of  grace,  with 
 the  God  whom  he  dejpifed :  O  terrible  day  to  the  unbelieving, 
 ungodly,  carnal  and  impenitent !  Htit.10.31,  &  2.3,  &  jo.i2. 
 
 Ffff  3  Lvkf: 
 
5p8  Jhe   Life  of  Faith. 
 
 x 
 
 Lufy  19.  27.   There  mutt  thou  appear  to    receive  thy  final 
 
 doom  j    to    hear   (he  \aft  word    that  ever  thou  mutt   hear 
 
 from  JefusChxift  (unUfs  his  everhfting  wrath  be  called  hit 
 
 Wotd)  And  O  how  different  will  it  be  from  the  words  which 
 
 thou  waft  wont  to  hear  !     Thou  watt  wont  to  hear  the  calls 
 
 of  grace  i  Mercy  did  inrreat  thee  to  return  to  God  :    Chrift  by 
 
 his  Minifters  did  befcech  thee  tob:  reconciled  :    But  if  thou 
 
 entreat  him  for  pardon  and  peace,  with  the  loudeft  cryes,  it 
 
 would  be  all  in  vain,  Matth.  7.  21,  22,  23.  Prov,  1.  27,  28. 
 
 Now  the  voice  is,  Beheld  the  Lamb  of  God,  who  tatyb  away 
 
 the  fins  of  the  world,  John  I.  29.  But  then  it  w\\l  be,  [Behold 
 
 bt'eomgib  with  clouds,  end  every  eye  (hall  fee  him,  and  they  at* 
 
 fo  which  fierced  him,  and  all  the  kjndred/  of  the  earth  (hall 
 
 wail,  becaufe  of  him,  Rev.  1.7.  And  [behold  the  Lord  com- 
 
 etb  with  ten  thoufands  of  his  Saints,  to  execute  Judgment  uf- 
 
 en  all,  and  to  convince  all  that  are  ungodly  among  them^  of  all 
 
 their  ungodly  deeds,  which  they  have  ungodly  committed,  and  of 
 
 all   their  hard  ffeecbes,    which  ungodly  finners  have   fpo^n 
 
 againft  him,  ]\xdc  14,  15.   Now  he  entrcateth  you  to  come  to 
 
 him  that  you  way  have  life,  John  5 .40.  But  then  you  will  cry 
 
 to  the  Mountains  to  fall  up on  you,  and  the  hills  to  cover  you 
 
 from  his  prcfence,  Lukf  2$.  30.  Rev.  6.16.     Now  he  faith, 
 
 Behold  l[iand  at  the  door  and  tywe^i  If  any  man  hear  my  voice, 
 
 and  of  en  the  door,  I  will  come  into  him,  and  will  fup  with  him, 
 
 and  be  with  me,  Rev.  3.  ao.    But  when  once  you  hear  that 
 
 midnight  cry,  Behold  the  Bridegroom  cometh,  go  ye  forth  and 
 
 mett  him  \  then  they  that  are  ready  (hall  go  in,  and  the  door 
 
 fhallbe  Jh*t  againft  the  rtf,  Matth.  25.  9,  10.    The  de%r  of 
 
 mercy  (hill  be  (hut :  Your  Reprobation  will  be  then  made  fure, 
 
 Rom.  9.  2i.  8c  2.  5.    The  day   of  thy  vifittfion  is  then  part, 
 
 (Luke  19.41,42.,)  No  more  offers  of  Chritt  and  mercy  :  No 
 
 more  inrreaties  to  accept  them  ;    No  more  calls  to  turn  and 
 
 live ;  Min  tters  mutt  no  more  preach,and  perfwade,and  intrcat 
 
 in  vain.     Friends  mutt  no  more  warn  thee,  and  pray  for  thee. 
 
 All  is  done  already  that  they  can  do  for  thy  foul  for  ever.   No 
 
 more  ttrivings  of  the  Spirit  with  thy  confeience  \  and  no  more 
 
 patience,  health  or  time  to  be  abufed  upon  flcfhly  lufts  and 
 
 pleafures  :  All  theft  thingsarc  paftaway,  1  Cor.  7.  31.  2  Cor. 
 
 4.  17.  And  the  door  of  Hope  will  be  alfo  (hut :  No  more  hope 
 
 of 
 
the  Life  of  Faith.  599 
 
 of  a  part  in  Chnft  :  No  more  hope  of  the  fucccis  of  Sermons, 
 of  Prayers,  or  of  any  other  means;  No  hopes  of  pardon,  of 
 jutttfication,of  f«lvation ,  or  of  any  abatement  of  thy  woe, 
 Luks  16.  15,  26.  Btbold  tbit  it  the  accepted  time  ;  beheld  tbu  it 
 the  day  of  falvation,  2  Cor.  6.  ft,  Hcb.  6.  4,  5,  6,  8.  Pial.5.4.,5. 
 &c  9*  7.  James  1. 15. 
 
 By  this  time,  methinks  you  mould  better  know  what  the 
 ufe  and  meaning  of  the  Gofpel,  and  Grace,  and  MinijUrs  is  , 
 an  J  what  is  the  defign  of  Preaching,  and  in  what  manner  it 
 mould  be  done.  Would  you  have  us  ii'enr,  or  talk  to  you  as 
 in  jeaft,  while  we  fccfucb  a  day  as  this  before  us  ?  Every  true 
 Preacher  fpakcth  to  you  with  Judgment  and  Eternity  in  his 
 eye.  Our  work  is  to  prepare  you,  or  to  help  you  to  prepare 
 to  meet  the  Lord,  and  to  be  ready  for  your  final  fentence;  O 
 then  with  what  ftrioufiufs  mould  wefpeat^  and  mould  you  bear, 
 and  mould  both  vpc  andyou  frefare  !  It's  pitty  to  fee  people 
 hear  Sermons  many  years,  and  not  fo  much  as  know  what  a 
 Sermon  is  9  or  what  is  the  ufe  and  nature  of  it.  If  our  bufinefs 
 were  to  draw  away  Difciples  after  us,  and  to  make  our  felvcs 
 the  admired  heads  of  fa&ions,  then  we  would  fpeak  thofeper- 
 verfe  things  contrary  to  the  dotlrine  which  you  have  been  taught, 
 by  which  our  ends  might  be  carry cd  on,  A&t  20.  30.  Kont^ 
 16. 17.  Or  if  our  defign  were  to  be  high,  and  great,  and  rick, 
 we  would  flatter  the  great  ones  cf  the  world,  that  we  might 
 rule  you  with  violence  inftead  of  love ;  Or  if  we  confulted  our 
 tafe,  we  mould  fpire  much  of  this  labour,  and  let  you  filemly 
 alone,  at  cheaper  rates  to  the  fleih,  than  now  v/efpeai^  to  you. 
 But  O  who  can  be  Pilent,  who  is  engaged  in  this  facred  office, 
 when  he  forefecth  what  will  Jbortly  be  the  iffue  of  our  prevail- 
 ing, or  not  prevailing  with  you  !  Now  as  we  love  Chuff,  we 
 muft  feed  hit  jheep ,  and  necefity  is  laid  upon  us%  and  uoe  hi 
 unto  us  iftve  preach  not  the  Gofpei,  1  Cor.  9.  16.  Our  preaching 
 Chrifi  is  to  warn  every  man,  and  teach  every  man,  that  we  may 
 preftnt  tvery  man  pcrfeft  in  Chrifi  Jefus%  Cpli.  22.  And  to  per* 
 fwademen  tttyomng  the  terrours  0} the Lord, 2  Cor.  9.  10,  11. 
 Hcb.  la.  25,29.  If  it  were  only  that  we  loved  fo  to  hear  our 
 ftlves  talki  or  to  be  cryed  up  by  many  followers,  we  deferved 
 to  pay  dear  indeed  for  fuch  Preaching.  But  when  our  Lord 
 loved  and  pitticd  fouls  at  the  rate  of  hi*  ftff<ri*gs  and  bloody 
 
 dtatb) 
 
6oq  The  Life  of  Faith, 
 
 death,  finely  our  rates  are  not  above  the  worth  of  fouls.  O 
 what  a  doleful  fight  is  ir  to  us,  to  forcfec  by  faith  how  laud, 
 how  earncftly  you  would  knock  and  cry,  when  the  door  is 
 (hut,  and  hope  is  gone !  And  what  you  would  then  give  for 
 one  of  thefe  daies  which  you  now  are  aweary  ofi  and  for  a 
 drop  of  that  mercy  which  now  doth  brg  your  entertain- 
 ment! 
 
 What  then  renruineth,  but  as  ever  you  believe  that  day-,and 
 as  ever  you  care  what  bzcometh  of  your  fouls  and  bodies  for 
 ever ,  and  as  ever  you  would  not  b:  charged  and  condemned, 
 as  final  and  obftinate  rcfufers  of  mercy  and  falvirion ,  yea  and 
 for  wronging  the  Minifters  of  Chrift,  by  making  them  ftudy 
 a.nd  preach  in  vain  :    That  you  harden  not  your  hearts,  but 
 hear  Chrifts  voice,  to  day,  while  it  is  called  to  day,  before  the 
 door  of  grice  be  fhut :     O  cry  while  crying  and  begging  may 
 do  good:     Meet  Chrift  now  as  may  bed  prepare  you  to  meet 
 him  then.     Meet  him  now  as  the  Prodigal  met  his  Father, 
 Luke  15.  Saying,  I  have  finned,  and  am  no  more  worthy  to  be 
 called  thy  Son,  makf  me  one  of  thy  hirtd  fervants. 
 
 Meet  God  as  Abigail  met  David,  1  Sam.  25.32,34.  with  an 
 offering  of  peace  (even  Chrift  apprehended  by  an  obedient 
 faith  0  When  (he  heard  from  David,  Except  thou  badll  haftcd 
 and  come  to  meet  me,  all  had  been  deftroyed. 
 
 Meet  him  to  enquire  of  his  facred  Oracle,  what  is  like  to 
 become  of  thy  foul  i  as  the  King  of  Syria  fent  Hazael  with  a 
 preftnt  to  Elijha,  to  meet  him,  faying,  Shall  1  recover  of  this 
 dtfeafe?  2  King.  8.  8.  Or  as  Paul  met  with  Chrift  when  he 
 humbled  and  converted  him,  faying,  Who  art  thou,  Lord  ?  and 
 what  vculdft  thou  have  me  do }  A&s  9. 
 
 Meet  him  as  the  men  of  Israel  and  Juds  did  David  their 
 King,  2  Sam.  19.  driving  who  fhould  firlt  own  and  honour 
 hirrv,  Amos  4. 1 2 .  Meet  God  thils  now  when  he  callcth  you  by 
 his  Word,  when  he  p:rfwadct  h  you  by  his  Minifters,  when  he 
 movcih  you  by  his  Spirit,  whenheallurcth  and  obligeth  you 
 by  his  mercies,  while  he  drivcth  you  by  aifli&ion,  while  he 
 waitethon  you  by  his  patience,  and  by  all  thefe  calleth  you  to 
 rcpent,.to  love  him,  and  to  obey  \  to  let  your  hearts  on  Heaven 
 rf  ever  you  hope  it  (hould  be  your  portion  :  Mc<t  him  thus 
 cow,  and  then  you  may  joyfully  meet  him  in  his  glory. 
 
 II.  And 
 
The  life  of  Faith.  601 
 
 II,  And  O  all  you  chat  arc  true  Bclicvcrs,lift  up  your  heads 
 with  hope  and  joy,  foi  your  final  deliverance  drawcth  nigh . 
 The  world  hatlybut  a  little  while  longer  to  abufeyou  ;  Satan 
 hath  but  a  little  While  more  to  moleft  you  :  The  blinded  So- 
 domites (hall  not  long  be  groping  (or  your  doors :  You  (hall 
 not  long  walk  among  (hares  and  dangers  \  nor  live  with  ene- 
 mies, nor  with  troublcfome  unsuitable  friends :  You  have  not 
 long  to  bear  the  burden  of  that  wearifomc  body,  of  that  re- 
 ducing flcftS,  of  thofe  unruly  paffions,  or  thole  difordered 
 thoughts ',  you  have  not  long  to  groan  under  the  mifery  of 
 that  troubled  and  doubting  conference,  that  darkened  mind, 
 thofc  dull  affcdions,  thofc  remnants  of  unbelief,  ftupidity  and 
 carnality  >  nor  to  cry  out  with  wearinefs  from  day  to  day,  O 
 when  (hall  I  know  God  better,  and  love  him  mote  !  Death  is 
 coming)  and  quickly  after,  Chrift  is  coming :  One  will  begin, 
 and  the  other  perfect  y®ur  full  deliverance,  and  put  an  end  to 
 thefc  complaints. 
 
 And  remember,  that  though  Death  hath  fomewhat  in  it, 
 which  to  nature  is  terrible  ( God  having  made  the  love  of  Life 
 robe  the  fond**,  orfpringof  motion  to  the  great  engine  of 
 the  fcnfitivc  world)  yet  what  is  there  in  the  fecond  coming  of 
 Chritf,  that  mould  feem  unwelcome  to  you  >  You  (hall  not 
 meet  an  enemy,  but  a  friends  youtfurcft,  and  your  greatefl 
 friend*  one  that  hath  done  more  for  you  than  all  the  world 
 hath  done »  and  one  that  is  ready  now  to  do  much  more,  and 
 (hew  his  love  and  friendflvp  to  the  height.  One  that  will  be 
 then  your  furcft  friend,  when  all  the  world  ftullcaft  you  off. 
 You  go  not  to  be  cendmntd,  but  to  be  ofenly  juftified  -t  yea  frs- 
 ncured  before  all  the  world,  and  fentenced  to  endlcfs  glory. 
 You  go  not  to  be  numbered  with  the  enemies  of  holineft,  or 
 with  the  flothful  and  unprofitable  fervants  >  but  to  be  perfect- 
 ly incorporated  into  the  heavenly  fociety,  and  to  fee  the  glori- 
 fied faces  of  Henoch,  Mofes  and  E/i<u,  of  Peter,  and  John  and 
 Paul,  and  Timothy,  and  all  the  Saints  that  ever  you  knew,  or 
 whofe  writings  you  have  ever  read,  or  whofc  names  you  evci 
 heard  of,&  millions  more.  You  go  to  be  better  acquainted  with 
 thofc  Angels  that  rejoyced  at  your  repentance,  and  that  mi* 
 niftrcd  for  your  good,  and  that  bore  you  in  their  hands,  and 
 were  your  continual  guard  both  night  and  day.    You  go  to 
 
 Gggg  joyn 
 
7  :  The  Lije  of  Faith. 
 
 joyn  in  confon  with  all  thefc?  in  thofc  fcraphick  praifes 
 which  ar$  lnrmomoufly  founded  forth  continually,  through 
 all  the  intelk&ual  world,  in  the  greatcft  fervours  of  perfect 
 Love,  and  the  confhnt  raptures  of  perfect  Joy,  in  the  fullcft 
 intuition  of  the  glory  of  the  EfcrnatGod,  and  the  glorified 
 humanity  of  your  Redeemer,  and  the  glory  of  the  celcftial 
 woild  and  fociety,  and  i>nder  the  ftrcams  of  Infinite  Life,  and 
 Light,  and  Love,  poured  forth  upon  you  to  feed  all  this,  to 
 all  Eternity  :  And  all  this  in  fo  near  and  fwect  an  union 
 with  the  glorified  ones,  who  are  the  body  and  Spoufe  of 
 Chrift  ,  that  it  fhall  he  all  a*  one  Praifey  one  Live,  one  Joy 
 in  all. 
 
 O  for  a  more  lively  and  quick- fightcd  faith,  to  forefce  this 
 day  in  fome  mcafurc  as  arfe#ingly,  as  we  llvali  then  fee  it ! 
 
 *  Alas,  my  Lord,  is  this  dark  profpecSr  all  that  I  mud  here  hope 
 'for?  Is  this  dull,  and  dreaming,  and  amazing  apprchenfion, 
 4  all  that  I  (hall  reach  to  here  ?  Is  this  fenflefs  heart,  this  de- 
 4  fpondent  mind,  thefc  drowfie  defircs,  the  beft  that  I  muft 
 
 *  here  employ  in  the  contemplation  of  fo  high  a  glory  ?   Muft 
 
 *  I  come  in  fuch  a  fleepy  ftatc  to  God  ?  and  go  as  in  a  dream 
 
 *  to  the  beatifical  vifion  ?  I  am  afhamed  and  confounded  to 
 'find  my  foul,  alas,  fo  dark,  fo  dead,  fo  low,  fo  unfuitable  to 
 4  fuch  a  day  and  Hate,  even  whileft  I  am  daily  looking  to- 
 4  wards  if,  and  whileft  I  am  daily  talking  of  if,  and  perfwad- 
 1  irg  others  to  higher  apprehensions  than  I  can  reach  my  felf, 
 4  and  even  whilcii  I  am  writing  of  it,  and  attempting  to  draw 
 4  a  Map  of  Heaven,  for  the  confolation  of  my  felf,  andfcllow- 
 4  believers.  Thou  haft  convinced  my  Reafon  of  the  truth  of 
 '  thy  predi&ions,  and  of  the  certain  futurity  of  that  glorious 
 4  day  :    And  yet  how  little  do  rr\y  fiffettiens  ftir  }  and  how  an* 
 
 *  aafwexable  arc  my  j^yes,  and  my  defires,  to  thofc  convi- 
 4  dlions  ?  when  the  light  oj^my  undcrftanding  (hould  cure  the 
 4  detdnefs  of  my  heart,  alar,  this  dutdnefs  rather  extinguiuV 
 4  eth  that  light,  and  cherimetft  temptations  to  unbelief  j  and 
 4  my  faith,  and  reafon,  and  knowledge,  are  as  it  were  afleep, 
 4  and  ufclefs,  for  want  of  that  Life  which  fhould  awaken  them 
 4  nnto  cxcrcifc  and  ufe.  Awakened  Reafon  fcrveth  Faitb^nd 
 Msalwaies  on  thy  fide  :    But  fleepy  Reafon  in  the  gleams  of 
 
 *  profperity,  is  icidy  to  giyc  place  to  flclh  and  fancy,  and 
 
 'hath 
 
7*f  Life  of  Faith.  603 
 
 c  hath  ithoufand  diftra&cd^ncoherent  dreams.  O  now  reveal 
 •thy  Power,  thy  Truth,  thy  Love  and  Good  nefs  cfTcdtually 
 
 *  to  my  foul,  and  then  I  (hill  wait  with  love  and  longing,  for 
 *the  revelation  of  thy    Glory  :     Thy  inward,    heavenly, 
 
 *  powerful  Light,    is  kin  to  the  glorious  brightness  of  thy 
 
 *  corning  -,  and  will  (hew  me  chat  which  books  and  talk  only, 
 4  without  thy  Spirit,  carmot  (hew.  Thy  Kingdom  in  me,  and 
 4  my  daily  faithful  fubjc&ion  to  thy  Government  there,  mutt 
 c  prepare  me  for  the  glorious  endlefs  Kingdom :  If  now  thou 
 
 *  wouldcft  pour  out  thy  Love  upon  my  foul,  it  would  flame 
 1  up  towards  thee,  and  long  to  meet  thee,  and  think  with 
 4  daily  plcafure  on  that  day  :     And  my  perfect  Love  would 
 
 *  caft  out  that  fear,  which  maketh  the  thoughts  of  thy  com* 
 4  ing  to  be  a  torment?  O  fnect  me  now  when  my  foul  doth 
 4  feek  thee,  and  fecretly  cry  after  thee,  that  I  may  know 
 1  thou  wilt  meet  me  with  love  and  pitty  at  the  laft.     O  turn 
 
 *  not  now  thine  ears  from  my  requeftj  :  For  if  thou  receive 
 1  me  not  now  as  thy  humble  iupphcant,  how  ffol  1 1  hope  that 
 *thou  wilt  receive  me  then  ?     And  if  thou  wilt  not  hear  rn« 
 
 *  in  the  day  of  grace  and  vifiration,  and  in  this  time  when 
 
 *  thou  mayeft  be  found,  how  can  I  hope  that  thou  wilt 
 
 *  hear  me  then,  when  the  door  is  (hut,  and  th«  fceking  and 
 
 *  rindisg  time  is  paft  ?  !f  thou  cajft  me  out  of  thy  pretence 
 '  now,  and  turn  away  thy  face  from  my  foul  and  my  fup- 
 4  plication,  as  a  loathed  thing,  how  can  I  then  expect  thy 
 
 *  imilcf,or  the  vita!  embraccments  of  thy  glorifying  Love  >  or 
 
 *  to  be  owned  by  thee  before  all  the  world,  with  that  cor- 
 
 *  dial  and  confolatory  Juftification,  which  may  keep  my  con- 
 science from  becoming  my  Hell.  If  thou  permit  my  fofk 
 4  and  (enfeto  conquer  my  faith,  and  to  turn  away  my  Iotc 
 '*  and  defircfrom  thee  *>  how  (hall  I  then  expect  that  Joy,  that 
 4  Heaven,  which  conilfteth  in  thy  Love  :  And  if  thou  furTct 
 4  this  unftedfeft  heart  to  depart  horn  thee  now,  will  it  not  be 
 4  the  forerunner  of  that  dreadful  doom,  Vef art  from  mt  yv 
 4  worhgrs  if  iniquity,  I  kpou>  you  mt :  And  if  for  the  love  of 
 4  traniitory  vanity,  I  now  deny  thee,  what  can  I  then  expc& 
 
 *  bat  to  be  finally  denyed  by  thee  >     Come  Lord  and  dwell  by 
 
 *  thy  Spirit  in  ray  foul,  that  I  may  have  fomcthing  in  me  to 
 
 Gggg  «  4tak« 
 
6o4 
 
 of  Faith. 
 
 ■  tike  my  pare,  and  may  know  that  I  (hall  dwell  with  thec 
 
 *  for  ever:     If  now  thou  wilt  make  me  thy  temple  and  ha- 
 
 *  bitation,  and  wilt  dwell  by  faith  and  love  within  mc  j  I  (lull 
 
 *  know  thee  by  more  thin  the  hearing  of  the  car,  and  thy  laft 
 ^appearing  will  be  left  terrible  to  my  thoughts:  Thou  wilt 
 1  be  health  to  my  foul,  when  my  body  lycth  langmflung  in 
 '  pain  :  And  when  fkfh  and  heart  fail,  my  failing  heart  will 
 4  find  reviving  (trcngth  in  thec  :  And  when  the  portion  of 
 '  worldlings  is  fpent,  and  at  an  end,  I  (hall  find  thee  a  never- 
 'ending  portion.  Why  wouldeft  thou  come  down  from 
 4  Heaven  to  Earth  in  the  dales  of  thy  voluntary  humiliation, 
 
 *  but  to  bring  down  grace  to  dwell  where  God  himfclf  hath 
 4  dwelt?  If  the  EtcrndltVord  will  dwell  in  fiejh?  the  Ettf. 
 «  nil  Spirit  will  not  difdiin  it,  whofe  dwelling  is  not  by  fo 
 
 *  clofe  an  union,  but  by  fwect  unexprcfliblc  inoperations : 
 4  This  world  hath  had  the  pledge  of  thy  bodily  prefencc, 
 '  when  thou  broughteft  life  and  immortality  to  light :  0  let 
 4  my  dark  and  fearful  foul,  have  the  pledge  of  thy  illumina- 
 4  ting,  quickening,  comforting  Spirit,  that  life  and  immorta- 
 4  lity  may  be  begun  within  me !  Thy  word  of  promife  is  cer* 
 4  tain  in  it  fclf  i  but  knowing  our  weaknefs,  thou  wilt  give 
 4  us  more  .*  Thy  feal,  thy  pledge,  thy  carneft,  will  not  on- 
 4  If  confirm  my  faith,  as  fettling  my  doubting  mind ,  but  it 
 4  will  alio  draw  up  my  love  and  defne,  as  fuited  to  my  in* 
 4  rellc&ual  tppetitc  ;  and  will  be  s  true  foretafte  of  Heaves  : 
 4  How  oft  have  I  gized  in  the  glafs,  and  yet  ovcrlookt,  or  not 
 4  been  taken  with  the  beauty  of  thy  free  >  But  one  drop  of 
 •thy  Lovet  if  »t  fall  into  my  foul,  will  fill  it  with  the  moft 
 •fragrant  and  dclcdab'e  odour,  and  will  be  its  /iff,  and  j oy% 
 4  and  vigour.  I  (hall  never  know  effectually  what  Heaven 
 4  is,  till  I  know  what  it  is  to  love  thee,  and  to  be  beloved  by 
 4  thee  :  For  what  but  Love  will  tell  me  what  a  life  of  Love 
 •  is  >  If  I  could  love  thee  more  ardently,  more  abfolutcly, 
 4  more  opcratively,  I  (hould  quickly  kpow  and  feel  thy  Love. 
 •And  O  when  I  (hall  know  that  profperous  life,  and  live  in 
 •in  the  delicious  entertainments  of  thy  lovey  and  in  the  fweet 
 •and  vigorous  cxereifc  of  mint,  then  I  (hall  know  the  nature 
 xu( Heaven,  the  wifdomof  believers,  and  the  happinefs  of 
 
 •  enjoyers !' 
 
The  Life  of  Faith.  605 
 
 cnjoycrs !     And  then  foretafte  will  do  more  than  forefigbt 
 '  alone,  and  will  make  me  love  the  day  of  thy  appearing,  and 
 
 *  long  to  fee  thy  glorious  Love  ! 
 
 1  But  alas,  this  feeble  fleeping  Love,  doth  threaten,  if  not 
 
 "  'thcthrufting  of  nxaout  of  doors  ((or  none  but  friends  and 
 
 'hearty  Lovers  dwell  with  thee,)  at  leaft,  that  I  (hill  be  fct 
 
 1  behind  the  door,  and  be  one  of  the  loweft  in  thy  Kingdom,  as 
 
 '  I  wis  in  thy  Lave.     For  if  I  have  the  leaft  degree  of  Lovet 
 
 *  I  mud  needs  have  the  leaft  degree  of  Glory,  feeing  that^/e/- 
 'fednefs  is  Lave  it  ft  If :    And  if  1  have  the  leaft  in  tbie  /ifir, 
 
 *  how  can  I  hope  to  hive  proportionably  with  others,  the 
 '  moft  in  tbst  i  I  know  that  it  is  better  to  be  a  door  keeper  in 
 c  thy  houfc,  than  to  reign  in  the  Palaces  of  earthly  fordid  and 
 
 *  polluting  pleafures :  And  that  the  leaft  in  thy  Kingdom, 
 '  is  greater  than  Emperours  in  the  Kingdoms  of  darknefs. 
 '  But  how  cin  I  have  faith  indeed,  and  not  defirc  intuition  f 
 c  or  grace,  and  not  dcCut  glory?  Or  who  can  love  thee  truly % 
 
 *  and  yet  be  contented  to  love  thee  but  *  little  ?     Of  who 
 
 *  ever  taftcd  truly  of  thy  Love,that  de fired  not  theiulnefs  ofit> 
 *lffincerity  contift  in  the  defire  of  Perfefiion  >  and  if  mutual 
 €  Love  be  heaven  it  (elf,  I  am  not  fine ere  then,  if  I  dcflrc 
 « not  the  htgbeft  place  in  Heaven*  which  is  fuited  to  the  mca- 
 
 *  fore  of  my  natural  capacity,  and  with  the  freedom  and  mf- 
 
 *  dom  of  thy  bounteoMfVtV.  Did  I  grudge  at  my  natural  ca- 
 « pacify,  and  my  rank  among  my  fellow- creatures,  and  afpired 
 «  after  the  Divine  Prerogatives,  ottGreatnefs  without  OW- 
 
 *  mfs%  or  any  prohibited  ftation  or  degree,    I  might  then  ex- 
 
 *  ped  the  reward  of  Pride,  and  to  fall  into  Satans  condem 
 
 *  nation  for  falling  into  his  fin.    But  when  wift  thou  ever 
 
 *  offended  at  the  ambition  of  loving  thee  with  the  moft  perfeQ 
 «  Love  ?  Thou  forbiddeft  our  carnal  Pride,  as  our  felf»abafing 
 •folly:  Not  thinking  preferments,  Lordlhips  and  domina- 
 (  tion  to  be  things  too  high  for  us,  but  too  km  :  Thou  tlk>w- 
 feilandcammindeft  the  poorcfr  La&arm-  to  feck  and  hope 
 
 *  for  thtngs  ten  thoufand  times  more  high  j  in  comparifon  with 
 f  which  thefc  pleafures  are  pain,  thefe  Lordfliipi  arclolTcSi 
 c  this  wealth  is  dung »  thefe  Courts  are  dens  of  undcanneff, 
 4  wjM  and  ravenous  beads »   and  all  this  earthly  pomp  is 
 
 G&6g*  ,a%a»fc 
 
606  T*>e  Lift  of  Faith. 
 
 4  (hamc.  Thou  forbiddeti  not  the  plcaUjjCS  and  glory  of  the 
 4  world,  as  too  good  for  thy  ftrvants,  bit  as  too  bad,  astd  bafe, 
 4  and  hurtful. 
 
 4  O  therefore  entourage  in  my  drooping  foul,  that  holy  am~  • 
 4  tori™  which  thou  comtnandtji !  Difappoint  not  the  defires 
 4  which  thy  feif,  by  thy  PreCtpt  and  thy  Spirit  haft  excited. 
 4  I  know  thou  haft  promifcd  to  fatisfte  them  that  hunger  and 
 4thirft  after  Righteoufncfs  ;  And  (if  my  foul  be  acquainted 
 4  with  it  felO  »  is  Rigkte <>*[** fs  which  i  defire.  Though  the 
 c  folliciting  calls  of  vanity  have  drawn  me  too  often  to  look 
 'aiide,  it  is  the  Knowledge  and  Love  of  my  Creatour,  and 
 4  Redeemer,  and  San&ifier,  which  I  purfue  i  and  my  prayer 
 4  is,  that  thou  wilt  turn  away  mine  eyes  from  beholding  va- 
 4  nity,  and  quicken  me  in  thy  way.     But  it  is  the  duluefs  ef 
 
 *  my  defires  which  I  fear  »  left  they  are  not  the  attmgring  and 
 4  tktrfHng  which  have  thy  promiic  i  and  left  they  fhould  prove 
 
 *  but  as  the  defires  of  the  flothful  which  kill  him,  becaufe  his 
 
 *  hands  refufe  to  labour  :  But  thou  knoweft  that  I  iste  the 
 *flnggi(hnefs  and  indtftnncy  of  my  foul,  and  the  eoldtefs  and 
 
 *  interruptions  of  my  dtfires :   And  what  is  there  in  this  world 
 
 *  which  I  defire  more,  than  more  defires  after  thee  ;  even  mow 
 ■ of  that  Defying,  Seeking  Love,  which  is  the  way  to  **}oyhtg 
 
 *  and  delighting  Love.  O  breath  upon  my  foul,  by  thy 
 4  quickening  Spirit,  that  it  may  pant,  and  gafp,  and  breath 
 
 *  after  thy  prcfcncc  !    The  moft  delcrm  motions  of  Life  ana 
 
 *  Love,  hive  more  contenting  fwectnefs  in  them,    than  my 
 
 *  dead  intcnfibility  and  deep.     When  I  can  but  long  to  love 
 
 *  thee,  or  when  I  lie  in  tears  for  want  of  love,  or  when  I  am 
 4  hating  and  reviling  this  ilugg'ifh,  carnal,  difafFedrcd  heatf, 
 4  even  in  my  very  doubts,  and  fears,  and  moans,  I  find  my 
 4  feif  nearer  to  content  and  pleafure,  than  when  I  negled 
 
 *  thee  with  a  dead  and  drowfie  heart.  If  therefore  my  vik- 
 4  aefs  make  me  unfit  to  enjoy  that  pleafure  in  the  daily  pro- 
 4fpa&  of  thy  Kingdom,  which  reafon  it  feif  adjudgeth  to  a 
 
 *  ferrous  lively  faith  >  O  yet  keep  up  the  conftant  fervour  of 
 4  defire,  that  I  may  never  grow  in  love  with  Vanity  and  dc? 
 4ccit,  nor  never  be  indifferent  whether  I  flay  on  earth,  or 
 4  coax  to  thee  !  And  that  in  my  grcateft  health  I  may  never 
 
 4  think 
 
Tie  Life  of  Faith.  g 
 
 thmk  of  Thee  without  dcfire,  not  never  kneel  in  praytr  to 
 thee  with  fuch  an  unbelieving,  and  unpraycr-hke  heart, 
 wh.chdorh  not  unfeignedly  fay,  Ltt  thy  gloriovs  KiuednH 
 etmt:  That  lo  when  on  the  bed  of  languifhing,  I  ,m  wait- 
 ingfor  the  diflblution  of  this  frame,  I  may  not  draw  back 
 tt^ying  from  thy  prefencei  not  look  at  Heaven  as  lefs  de- 
 finable than  Earth  i  nor  be  driven  unwillingly  f,om  a  r»ore 
 beloved  habitation  i  but  with  that  Faith,  Hope  and  Lovt 
 which  enmuteth  all  thy  living  members,  I  may  in  contort 
 with  thy  Saints  to  the  laft  fincerely  break  forth,  our  commo* 
 
 ltt  It  j 
 
 Cm*^ripftu,ctmtfni<siii.    Amen. 
 
 flHl$. 
 
jt  Catalogue  of  Books  mitten  and  publijhed  by 
 the  fame  Author. 
 
 i.  npHB  Aphorifms. 
 
 JL  2.  The  Saints  Everlafting  ret,  in  quarts. 
 5.  Pltin  Scripture  proof  of  Infant  Church- mcmbcifhip  and 
 Eaptifm,  in  quarto. 
 
 4.  The  right  Method  for  a  fettled  Peace  of  Confcienec  and 
 Spiritual  Comforts,  in  thirty  two  Directions,  in  o&avo. 
 
 5.  Chriftian  Concord  *,  or  the  Agreement  of  the  Afibciated 
 Paftors  and  Churches  of  tPorctfier-jhire,  in  quarto. 
 
 6.  True  Christianity  >  or  Chrifts  Abfolutc  Dominion,  Ice. 
 in  two  Affile  Sermons  preacht  at  Worccftery  in  twelves. 
 
 7.  A  Sermon  of  Judgement  preacht  at  Pauls ,  Londe*% 
 Vcemb.  17.  165:4.  and  now  enlarged,  in  twelves. 
 
 %  Making  light  of  Chrift  and  Salvation  too  oft  the  IlTue  of 
 Gofpcl- Invitations,  manifested  in  a  Sermon  preached  at  Lmvp. 
 rertic  Jury,  in  London,  in  oftavo. 
 
 9.  The  Agreement  of  divers  Minifters  of  Chrift  in  the 
 Couiity  of  WorcifttY,  for  Catechizing,  or  Perfonallnflru&ing 
 all  in  their  fcvcral  Parishes  that  will  confent  thereunto  v  con- 
 taining 1.  The  Articles  of  our  Agreement.  2.  An  Exhorta- 
 tion to  me  People  to  fubmit  to  this  neceffary  work.  3.  The 
 Profiflion  of  Faith  andCatechifm,  in  odavo. 
 
 1  o.  Guildas  Salvianm,  The  Reformed  Paftor,  (hewing  the 
 nature  of  the  Paftora-1  work,  efpecially  in  private  LUhu&ion 
 and  Catechizing,  in  cftavo. 
 
 11.  Certain  Difputations  of  Right  to  Sacraments,  ar*d  the 
 True  Nature  of  Vifible  Chrift  unity,  in  quarto. 
 
 12.  Of  Juftification  :  four  IDifputatiom  clearing  and  ami- 
 cably defending  the  Truth,  againft  the  unncceffary  Oppositions 
 of  divers  Learned  and  Reverend  Brethren,  in  qugrto. 
 
 if  * 
 
ij.  A  Trcatifc  of  Conveifion,  preached  and  now  publilhed 
 for  thtfufcof  thofc  that  are  Grangers  to  a  true  Conversion, 
 &c.  in  quarto. 
 
 14.  One  (heet  for  the  Miniftiy  againfi  the  Malignants  of 
 all  forts. 
 
 1 5.  A  Winding-fhcet  for  Popery. 
 
 16.  One  Sheet  againft  the  Quakers. 
 
 1 7.  A  fecond  Sheet  for  the  Miniltry,  &c. 
 
 18.  Directions  to  Jufiiccs  of  Peace,  cfpccially  in  Corpora- 
 tions, to  the  difchargc  of  their  duty  to  God,  &c. 
 
 1 9.  The  Crucifying  of  the  World  by  the  Crefs  of  Chrift, 
 &c.  in  quarto. 
 
 20.  A  Call  to  the  Unconverted  to  Turn  apd  Live,  and  ac- 
 cept of  mercy,  while  mercy  may  be  had,  as  ever  they  would 
 find  mercy  in  the  day  of  their  extremity  :  From  the  Living 
 God ;  To  be  read  in  Families  where  any  arc  unconverted, 
 in  twelves. 
 
 21.  Of  Saving  Faith :  That  it  is  not  only  gradually,  but 
 fpccifically  diftind  from  all  Common  Faith.  The  Agreement 
 pf  Richard  Baxter  with  that  very  Learned  confirming  Adver- 
 sary, that  hath  maintained  his  Affeition  by  t  pretended  Con- 
 futation in  the  end  of  Serjeant  Shepherds  Book  ofSwtrity  and 
 Hypocrifie,  in  quarto. 
 
 22.  Directions  and  Perfwafions  to  a  found  Convcrfion,  &c. 
 in  odavo. 
 
 23.  The  Grotian  Religion  difcovered,  at  the  invitation  of 
 Mr.  Thomas  Fierce  in  his  Vindication :  With  a  Preface,  vindi- 
 cating the  Synod  of  Vort  from  the  calumnies  of  the  new  Tile- 
 mw  i  and  David,  Peter \  &c.  and  the  Puritans,  and  Scf  ueftra- 
 tions,  &c,  from  the  cenfure  s  of  Mr.  Pierce,  in  cttavo. 
 
 24.  Confirmation  and  Rcftauration,  the  neccflary  means  of 
 Reformation  and  Reconciliation,  &c.  in  cftavo. 
 
 25.  Five  Difputations  of  Church- Government,  in  quarto. 
 
 26.  A  Key  for  Catholicks,  to  open  the  jugling  oftheje- 
 fuites,  and  fatisfie  all  that  are  but  truly  willing  to  underftand, 
 whether  the  Caufe  of  the  Roman  or  Reformed  Churches  be 
 of  God  ,  and  to  leave  the  Reader  utterly  uncxcufablc  that  after 
 this  Wilibi  a  Papilt,  in  quarto. 
 
 Hhhh  27.  A 
 
27.  A  Trcatife  of  Self-dcnyal,  in  quarto. 
 
 28.  His  Apology  againft  the  Exceptions  of  Mr.  Bla^  Kch* 
 iaJJ^  Cravdon,  E/w,  L.  Moulin  %  in  quarto. 
 
 39.  The  unreafonablencfs  of  Infidelity,  in  four  parts,  8cc, 
 in  o&avo. 
 
 30.  The  fForcefter-jhirc  Petition  to  the  Parliament,  for  the 
 Miniftry  of  England,  defended,  &c.  in  quarto. 
 
 31.  His  Holy  Common- wealth ,  or  Political  Aphorifms, 
 opening  the  true  Principles  of  Government,  &c.  in  o&avo. 
 
 32.  His  Cor.fcffion  of  Faith,  8cc.  in  quarto. 
 
 33.  His  humble  Advice  ior  the  heads  ofthofe  things  which 
 were  offered  to  many  honourable  members  of  Parliament, 
 in  quarto. 
 
 34.  The  Quakers  Catechifm  *,  or  the  Quakers queftioned, 
 in  quarto. 
 
 35.  An  account  of  his  prefent  Thoughts  concerning  the 
 ControveiGcs  about  the  perfeverance  of  the  Saints,  in  quarto. 
 
 36.  His  Letter  to  Mr.  Drury  for  Pacification,  in  quarto. 
 
 37.  The  Safe  Religion  >  or  three  Difputations  for  the  Re- 
 formed Catholick  Religion,  againft  Popery,  &c  \t\e8avo. 
 
 38.  Catholick  Unity  \  or,  the  only  way  to  bring  us  all  to 
 be  of  one  Religion,6cc.  in  twelves. 
 
 39.  The  true  Catholick,  and  Catholick  Church  defenbed, 
 &c.  in  twelves. 
 
 40.  The  Succcflivc  Viability  of  the  Church  of  which  Pro- 
 tenants  are  the  foundeft  members,  6cc.  in  oftavo. 
 
 41.  The  Sermon  of  Repentance. 
 
 42.  Of  Right  Rcjoycing. 
 
 43.  Sermon  of  Faith  before  the  King. 
 
 44.  Treatifc  of  Death. 
 
 4.5.  The  Vain  Religion  of  the  Formal  Hypocrite,  &c.  infi> 
 vcral  Sermons  preached  at  the  Abbey  in  Weftmihfttrjn  tvrtlves, 
 
 46.  Two  Sheets  for  Poor  Families,  &c. 
 
 47.  Short  Inftru&ions  for  the  tick :  a  (hect. 
 
 48.  A  Saint  or  a  Bruit,  &c.  in  quarto. 
 
 49.  The  mifchief  of  Self  ignorance,  and  benefit  of  Self- 
 acquaintance,  in  o&avo. 
 
 50.  Univerfal  Concord,  &c.  meffavo* 
 
 51.  The 
 
tu  The  Uft  work  of  a  Believer,  &c.  in  twelves. 
 
 52.  The  Divine  Life  in  three  Treat ifes :  The  fiift  of  the 
 Knowledge  of  God  :  The  fecond,  of  Walking  with  God: 
 The  third,  of  Converting  with  God  in  Solitude,  in  quarto. 
 
 53.  The  Reafons  of  the  Chriftian  Religion,  &c. 
 
 54.  Dirc&ionsfor  weak  diftempcred  Christians,  to  grow  up 
 into  a  confirmed  ftate  ofgtacc,  dec.  2.  The  Characters  of 
 a  found  confirmed  Chriftian ;  written  to  imprint  on  mens 
 minds  the  true  Idea  01  Conception  ofGodlinefa  and  Chriftia- 
 nity,  in  o&avo. 
 
 Thefe  Boohj  following  are  alfo  printed  for  NevillSim- 
 mons  at  the  three  Crowns  near  Holborn  Conduit. 
 
 TH  E  Novelty  of  Popery  oppofed  to  the  Antiquity  of 
 true  Chriftianity.  By  Peter  Vumoulin,  D.  D.  in  folio. 
 
 A  Commentary  or  Exposition  upon  the  five  Books  ofMofes 
 together  with  the  following  Books  \  Jtjhua,  Judges,  Ruth  \ 
 tint  and  fecond  of Samuel  >  fir  ft  and  fecond  of  Kings  >  and  fir  ft 
 and  fecond  of  Chronicles,  in  folio. 
 
 The  Beauty  of  Magiftracy,  in  an  Expofition  on  TJaL  82.  By 
 Thomas  Hal,  B.  D. 
 
 The  Souls  Looking- glafs  >  wherein  a  man  may  difcern  what 
 eftatc  his  foul  ftands  in  towards  God,  and  what  evidences  he 
 hath  for  Heaven,  &c.  By  Edward  Bury,  late  Minifter  of  great 
 Molas  in  Shropjhire,  in  odavo. 
 
 The  Profit  of  Godlinefs,  fet  forth  in  five  Sermons, on  1  Tim, 
 4. 8.  The  unprofitablencfs  of  worldly  gain  in  four  Sermons  on 
 Mark^Z.  36,37.  The  Parable  of  tkc  barren  Figg-trce,  in  feven 
 Sermons  on  Lu]q  1 3 . 6, 7, 8,  9.  Victorious  Violence,  in  two 
 Sermons,  on  Mattb.  1 1.  1 2.  By  Thomas  BrindaV,  late  Minifter 
 of  Wal/haV  in  Staffordshire^  in  oQavo. 
 
 The  Girdle  of  Holy  Resolution,  in  two  Sermons,  on  1  Pit. 
 1. 13.  By  WiUiam  Gearing,  Minifter  of  the  Gofpcl,  in  quarto. 
 
 The  Love-fick  Spoufc,  in  four  Sermons  on  Cant.  2.  5.  By 
 Wiliam  Gearing,  Minifter  of  the  Gofpel,  in  quarto. 
 
 Hhhh  2  ADifcourfe 
 
 N 
 
A  Dtfcourfc  on  Prodigious  Abftincncc,  occalioned  by  the 
 twelve  months  fafting  of  Martha  Tayler.  By  John  Reynolds, 
 in  quarto. 
 
 The  Dead  Paftor  yet  fpcaking,  in  two  Sermons,  preiched 
 on  Bartkolrnctv  day,  Aug.  24.  1662.  in  Bcwdley  Chappcl.  By 
 Henry  Oflattd,  then  Miniftei  there,  in  cQavo. 
 
 The  Chriftians  daily  Walk  i  a  (hcer.  By  the  fame  Anthor. 
 
 ASinners-Jultification  on  the  Lord  Jcfus  Chrift,  the  Lord 
 our  Righrcoufnefs  >  in  fcvcral  Sermons.  By  Obadiah  Grew, 
 D.  D.  late  Minifter  in  C«ventryy  in  otiavo. 
 
 The  Repenting  Sinner  pardoned,  being  a  brief  Relation  of 
 the  wicked  life,  and  penitent  death  of  James  Wilfan  of  Wtlver- 
 haw  ft  on,  in  S?affordJbirey  in  cttavo. 
 
 ThcEnglifh  School  j  or  thcreadieft  way  to  teach  children, 
 or  elder  perfons,  to  read,  fpell,  and  rightly  pronounce  Englifh  i 
 fitted  to  the  ufe  of  common  Englilh-Schools,  illuftratcd  with 
 five  brais  Cuts.     By  lokias  Ej?*,  in  oftavo. 
 
 FINIS. 
 
THE   ' 
 
 Crucifyingofthe  world? 
 
 By  The 
 
 profs  of  Chrift. 
 
 With  a  Preface  to  the  Nobles  y 
 
 Gentlemen/and  all  the  Ricb,diredting 
 them  how  they  may  be  Richer. 
 
 _____ : y/L fc 
 
 By  Richard  "Baxter. 
 
 i  John  2.15. 
 Love  not  the  world,  nor  the  things  that  are  in  the  world:  If  any 
 man  Love  the  world,  the  Love  of  the  Father  is  not  in  him. 
 
 LONDON,    k. 
 
 Printed  by  R.W*  for  Ncv  11  Simmons, mooVfellez  in  Keder* 
 minjitr,  nndare  to  be  fold  by  hitneherc^    an  J  by 
 Nathaniel  Ehns  at  the  Gun  in  Pauls  Church- 
 Yard.     \*4nno  Dcm.     165&. 
 
To  my  Worthy  F\IE*(1> 
 
 Thomas  Foley,  Efquire. 
 
 SIR, 
 
 P  o  n  a  double  account  I  have 
 thought  it  meet  to  d<ire£t  this  Trea- 
 dle firft  to  you  :  Firft  becaufe 
 the  firft  Embrio  of  it  was  an 
 Affize  Sermon  preached  at  your  defire,  when 
 you  were  high  Sheriff  of  this  County,  which 
 drew  me  to  add  more,  till  it  fwell'd  to  this  > 
 which  fome  of  my  Brethren  have  perfwaded 
 to  venture  into  the  open  world.  Secondly,be- 
 caufe  God  hath  given  you  a  heart  to  be  exem- 
 plary in  Pra&ifing  the  Do&rine  here  deliver- 
 ed: And  1  think  1  fliall  teach  men  the  more 
 fuccefsfully,  when  I  can  (hew  them  a  Living 
 Leffon  for  their  imitation.  I  never  knew  that 
 vou  refufed  a  work  of  Charity  that  was  mo- 
 tioned to  you  ;  but  oft  have  you  offered  me 
 
 A  r  that 
 
The  Epipie  Dedicatory. 
 
 that  to:  the  Churches  tetvice;  which  i  was  not 
 ready  to  accept  and  improve.    I  would  not  do 
 youthedifpieafureasto  mention  this/but  that 
 forward  Charity  is  grown  fo'rare  in  many  pla- 
 ces,, that  fome  may  grow  fhortly  to  think  that 
 we  preach  to  them  of  a  Chimera ?a  non-exiilent 
 thing>  if  we  do  not  tell  them  where  it  is  to  be 
 feen  :  Efpecially  now  Infidelity  is  grown  up 
 to  that  ftrength  ,  that  Seeing  is  taken  by  many 
 for  the  only  true  informer  of  their  Reafon.and 
 Believing  for  an  unreafonabk  thing.  And  I  take 
 my  felf  to  owe  much  thankfoinefs  to  God  , 
 when  1  fee  him  choofe  a  faithfull  Steward  for 
 any  of  his -Gifts.     Its  afign  he  meantth  good 
 by  it  to  his  Church. 
 
 Some  Rich  men  facrifice  all  they  have  to 
 their  Bellies  which  arc  their  Gods  ,  even  to 
 an  Epicurean  Momentany  delight, and  caft  all 
 into  the  filthy  fink  of  their  fcnluality  ;  Thefe 
 are  worfe  then  Infidels^defrauding  their  pofte- 
 rity  s  and  fwine  alive  3  but  worfe  then  fwinc 
 wJsen.  they  are  dead-  Some  rich  men  are 
 provident,. but  its  only  for  their  pofterity.  The 
 ravenous  bruks  are  greedy  for  their  young. 
 Some  will  begin  io  be  bountifull  at  death^and 
 give  that  to  God  which  they  can  keep  no  lon- 
 g.er3  as  if  he  would  be  thus  bribed  to  receive 
 
 their 
 
7he  Epiflk  Dedicatory. 
 
 their  fouls,  and  forgive  their  worldly  hearts 
 and  lives.  Some  will  give  in  their  life  time  ; 
 but  it  is  but  part  of  their  finfull  gains  ;  like 
 the  Thief  that  would  pay  Tythes  of  all  that 
 he  had  ftolen.  Some  give  a  part  of  their  more 
 lawfull  increafe  %  but  it  is  againft  their  Will  ;  it 
 being  forced  from  them  by  Law,  for  Church 
 and  Poor ;  and  therefore  properly  it  is  no  gift- 
 Some  will  give  freely-  but  it  is  an  fome  cor- 
 rupt defign,  toftrengthen  a  party  or  a  carnal 
 Incereft,  or  make  their  way  to  fome  prefer- 
 ment. Some  give,  but  only  to  thofc  of  their 
 own  opinion-,  &  not  to  a  Difciple  in  the  name 
 of  a  Difciple.  Some  give  in  Contention,  as 
 the  troublcrs  of  the  Church  of  Qorinth  preacht, 
 to  add  affii&ion  to  our  bonds- As  many  of  the 
 Papifts^that  think  by  their  works  of  Charity, 
 they  are  warranted  uncharitably  to  (lander  al- 
 moft  all  befides  themielves  :  as  if  we  wercall 
 enemies  to  good  works,or  Solifidians  that  took 
 them  for  indifferent  things,  or  made  them  not 
 our  bufinefs.  Yea  the  beft  work  that  the  he 
 fuites  ever  did,  even  the  preaching  of  theGo- 
 fpeltothe  Heathens /hey  would  notendur:  us 
 to  join  with  them  in/where  they  could  hinder 
 us,  unlefs  We  would  do  it  in  their  Papal  way- 
 Some  will  do  good,  to  ilop  the  cries  of  aguil- 
 
 A}  ty 
 
The  Epi(lle  Dedicatory \ 
 
 ty  conlcience^for  fome  fecret  odious  fin  which 
 they  live  in,  Some  will  be  Liberal  with  the 
 Hypocrite  for  applaufe.  And  fome  will  give 
 with  a  Phanfaical  conceit  of  merit  (  even  ex 
 conditio ,from  the  Proportion  of  their  work  to 
 the  Reward,  as  thegreateftPopifh  Do&ors 
 teach.  )  Some  through  meer  fears  of  being 
 damned,  will  be  liberall,efpecially  out  of  their 
 fuperfluities  5  cho.ofing  rather  toforfake  their 
 money  then  their  fin.  Some  do  pretend  the 
 higheft  ends ,  and  that  it  is  Chrift  himfelf  to 
 whom  they  do  devote  it :  but  they  will  part 
 with  no  more  then  the  fleflh  can  fpare  •  And 
 that  they  may  yet  feem  to  be  true  Chriftians  J 
 they  will  not  believe  that  any  thing  is  a  duty, 
 which  recjuireth  much  felf-denyal,  and  ftancU 
 eth  not  with  their  profperity  in  the  world.  And 
 fome  will  give  much  out  of  a  meer  natural 
 kindnefs  of  difpofition,  or  upon  meer  natural 
 motives;though  not  as  to  Chrift,nor  from  the 
 Love  of  God,  nor  from  that  Spirit  ofChrifti- 
 an  fpecial  Love  ,  by  which  the  members  of 
 Chrift  have  their  Communion.  What  excel- 
 lent Precepts  of  Clemency  and  Beneficence 
 hath  Seneca  f  Yea  what  abundance  of  felf- 
 cenyaldoch  hefeem  to  join  with  them?  And 
 yet  fo  fttangc  was  this  higheft  naturalift,to  the 
 
 trueft 
 
The  Epijih  Dedicatory. 
 
 trueft  Charity  or  felf-denyal,  that  it  is  felf  that 
 is  his  principle,  end,and  all  •  For  a  man  to  be 
 fufficient  for  himfelf  and  happy  in  himfelf, 
 without  troubling  God  by  prayer,  or  needing 
 man,  was  the  fumm  of  his  Religion.  Pride 
 was  their  mafterveitue,  which  with  us  is  the 
 greateft  vice.  And  for  all  his  Teeming  contempt 
 of  Riches  and  Pleafures,yet  Seneca  keeps  up  in 
 fuch  a  height  of  riches  and  greatiiefs,as  that  he 
 was  like  to  have  been  Emperour.  And  fome- 
 time  tobe  Drunken  he  commends,  to  drive 
 away  cares  and  raifethe  mind;pleading  the  ex- 
 ample of  Solon  and  jircejxlaus :  con fefsiug that 
 Drunkennefs  was  objected  even  to  Cato}  their 
 bigheft pattern  of  vertue  5  affirming  that  the 
 obje&ors  may  fooner  make  the  crime  honeft, 
 then  Cato  difhoneft. 
 
 Among  all  this  feeming  Charity  and  felf- 
 denyal^that  proveth  not  a  fan&ified  heart5how 
 excellent  (but  too  rare)  is  the  true  felf  denyal 
 and  charity  of  the  Chriftian  .  who  hath  quit 
 all  pretence  of  Title  to  himfelf,  or  any  thing 
 that  he  hath,  and  hath  confecrated  himfelf  and 
 alltoGod*  refolvingto  imploy  himfelf  and 
 it  entirely  for  him  •  ftudyingonly  to  be  well 
 informed ,  which  way  it  is  that  God  would 
 have  him  lay  it  out.   And  among  thefe  Saints 
 
 them- 
 
The  Epiftle  Dedicatory. 
 
 thcmfeives,how  rare  is  chat  excellent  man,chat 
 is  Covetous  and  Laborious  for  God,  and  for 
 the  Church,  and  for  his  Brethren !  And  that 
 doth  as  providently  get  and  keep,and  as  pain* 
 fully  labour ,  (  how  rich  foever  he  be  )  and  as 
 much  pinch  his  flefl\in  prudent  moderation) 
 that  he  may  have  the  more  to  give  and  to  do 
 good  with,  and  make  the  beft  of  his  Mailers 
 ftock  ,  as  other  men  do  in  making  Provifion 
 for  the  flefh,  and  laying  up  for  their  pofterity. 
 Sir,  as  far  you  have  proceeded  in  this  Chri- 
 ftian  Art,  you  are  yet  in  the  world  among  the 
 fhares  and  lime-twigs  of  the  £)evilin  a  Rati- 
 on that  makes  falvation  difficult :  and  there- 
 fore have  need  of  daily  watchfulnefs,  and  to 
 proceed  and  perfevere  in  an   enmity  to  the 
 world,and  a  believing  Crucifixion  of  it,  if  you 
 will  be  faved  from  it.  and  reftore  it  to  its  pro- 
 per ufe,  and  captivate  if,  that  caprivateth  fo 
 many.  \s  fomehelp  hereunto,!  crave  your  per* 
 ufal  of  this  Treatife.  And  that  it  may  do  you 
 good;and  the  many  blefsings  promifed  to  the 
 charitable  may  reft  upon  you  ,  and  on  your 
 Yoakfellow,  (  that  hath  learned  this  Crucify* 
 ing  of  the  world  )  and  upon  your  Pofterity, 
 fhall  be  the  Prayers  of 
 
 jrtb.  20.  Your  fellow  foldiouragainft  the  flefh  and  world* 
 
 165I  Rich,  Baxter. 
 
The  Preface  :  To  the  Nobility  and 
 Gentry,  and  all  that  have  the  Riches  of  this 
 world. 
 
 Honourable,  Worfhipful,  &c* 
 
 1"  Aving  mitten  here  ofafubjeli  that  nearly 
 concerned  you,  I  have  thought  it  my  duty 
 to  give  you  a  place,  and  according  to  ysur 
 Dignity^  the  firft  flace  in  the  (Application 
 of  it.  Of  which  ifhallfirft  tender  you  my 
 Reafons,  and  then  fet  before  you  the  matter 
 of  this  addrefs. 
 
 i .  Tou  are  among  m  the  moft  eminent  and  honoured  per- 
 fons,  and  therefore  not  to  he  neglected  and  y  aft  hy :  you  are 
 firft, and 'therefore  jlwuld  firft  he  ferved.Tou  hold  your  {elves 
 moft  worthy  of  any  temporal  honour  that's  to  he  had  •,  and 
 therefore  I  (hall  honour  you  fo  much  more,  as  to  judge  you  fit 
 to  be  firft  fpoken  to  bf  the  Minifters  ofchrtft,  in  a  cafe  that 
 doth  much  more  concern  you :  As  you  have  and  would  have 
 the  precedency  in  worldly  matters^  here  alfoyou  Shall  have 
 
 (  a  )  the 
 
The  Preface, 
 
 the  precedency  :  Its  pitty  that  you  f))ould  be  fir  ft  in  Hell,  that 
 are  firflina  Chriflian  State  on  eJrtb  -,  or  that  you  [houldbe 
 le aft  in  the  Kingdom  of  Heaven,  that  are  Greatefi  m  that 
 which  is  eficemedin  the  world.  2.  Tou  arc  Pillars  in  the 
 Common- wealth  :  and  the  flakes  that  bear  up  the  rtjl  of  the 
 hedge.  Tour  influence  is  great  in  lower  bodies  :  Ton  fin  not 
 to  your  (elves  only  :  nor  are  you  Gracious  only  to  your  [elves. 
 The  [pots  in  the  Moon  arefeenby  more,  and  its  Ecclipfes  felt 
 by  mere,  then  the  blemijhes  or  changes  of  many  of  us  mfe- 
 Hour  wights .  Ton  are  our  fir  ft  figures,  that  (land  for  mo)  e  in 
 matters  of  public  k  concernment,  then  all  that  follow,  tou 
 are  the  Copies  that  the  reft  write  after,  and  they  are  more 
 prone  to  Copy  out  your  vices  then  your  graces.  Tou  are  the 
 firflfheets  in  the  Pre[s:  you  are  the  Stewards  of  God,  who 
 ttre  entrufted  with  his  talents  fit  the  ufeof  many,  Tou  are 
 the  noble  members  of  the  Body  Politick,  whofe  health  or  fick- 
 nefs  is  communicated  t&  the  reft :  If  you  be  ungodly,  the 
 whole  body  languifheth  :  ifycu  live  and  profper,  it  will  go 
 the  better  with  us  all :  For  your  Wt[dom,  and  Heline[stand 
 ffuftice,  will  be  operative  :  and  your  flat  on  alloweth  them 
 great  advantage,  to  work  upon  many,  and  to  emulac  a  kind 
 ofuniverjalCaufality.  Interefti^  the  worlds  by  as  ,  and  all 
 Power  hath  refpecJ  to  ufe  :  Tou  that  have  pofjepon  of  the 
 Treafure  that  is  fo  commonly  and  highly  tflecmed,  may  do 
 much  to  lead  the  fen [ual  world  by  it,  which  way  you  pleafe : 
 Be  it  better  or  be  it  worfe :  they  will  follow  him  that  bears  the 
 purfe.  if  money  can  do  wonders,  ynt  may  do  wonders.  As 
 money  canperfwade  the  blind,to  part  with  God  and  life  ever- 
 la  fling,  and  to  renounce  Religion  and  Rea[on  it  felf  fo  no 
 doubt  but  it  might  dofomething^wereit  faithfully  ttfcd,tbvugk 
 not  direttly  tofancTifietht  hearty  yet  fomewhat  to  incline  iP 
 to  the  means  by  which  it  may  be  fantfified.  Tou  that  have 
 Power  to  Help  or  Hart,  to  make  it  Summer  or  Winter  to  your 
 fubjeSts ,  And  to  promote  n.  crsfs  ibeintereftofthe  fxfh,  art 
 
 hereby 
 
The  Preface 
 
 hereby  become  a  kind  of  Cods  in  the  eyes  of  the~m~7hal^~7 
 this  Inter  efl  {as  tn  higher  refpccls  you  are  unto  Believers. ) 
 Efpectally  feeing  they  want  that  eye  of  faith,  by  which  they 
 (hula 'know  the  Soveratgn  CMa,efy,wh  *t  hiUafuredotl 
 difpofe  both  of  you  and  them,  theft  purbli/d  fiLers  can 
 reach  m  further, but  are  contented  to  herded  by  you,  as  ter- 
 re(lr,al  Denies:  They  fee  you,  but  they  fee  „JtCod:  they 
 knowyou,  and percetvt 'the efecls of  your favour  and  d,l 
 pleafure:  br.t  being  dead  to  God,  and  favouring  only  fie/hi 
 things  they  [carce  obferve  his  (miles  or  frowns! They  tee  hit 
 which  uvjben 'the  eye,whtch they  have  the  ufe  of  •  but 
 the  objects  of  faith  are  to  them  as  Nothing,  bee  an!?  they 
 have  no  eye  to  fee  them     And  feetngyou  have  fuch  publtck 
 :ntere/la,,dinfluence,ttisour  duty firfi  to  look  after  your 
 fouls  andtofee  thstyou  receive  the  heavenly  impnfs  x  Tb 
 which  I  may  add,  that  no  men  have  dually  more  need  of  ad- 
 vice and  help  then  you    For  your  temptations  are  the  firon*. 
 efl,  7 he  world killeth  by  its  flatteries:  it, s  not  the  LvZ 
 it,  but  the  Loving  it  that  undoes  men  :  Andheis  muchltker 
 to  over-love  it,  that  hath  what  he  would  have,  andlivethin 
 plentiful  Provftons  for  hisflefh,  then  he  that  hath  nothing 
 from  it  but  trouble  and  vexation.     It  is  mt  poverty,  and 
 prions  andftcknefs,  that  are  the  flattering  panders  of  the 
 world,  butprofpenty  and  content  to  thefiefh.  Though  lknow 
 that  many  of  the  peer  do  moft  of  all  over-value  the  world 
 hecane  they  never  tryed  fomuch  of  its  vanity,  but  banding 
 at  a  d< fiance  from  (rofpertty,  do  think  it  a  greater  felicity 
 then  it  is :  For  thoe  are  mo(l  in  love  with  the  world  that 
 leafl  know  it:  as  thoe  that  leafl  know  him  are  leafl  in  Love 
 wtthGod  and  eternal  glory.     But  yet  it  is  pleaftr'g  and  not 
 dtffleafwg    flattering  rather  then  buffetirJ,  that  is  the 
 means  of  deceiving  filly  fouls,  andflealing  their  hearts  from 
 Cnd  to  the  world    Tour  mountains  I  e  open  to  ftro^er  winds 
 thenenr  values  do:  And ymr  gulfs  and 'greater  flreams  are 
 
 ("2>  not 
 
The  Preface. 
 
 notfo  foordable  as  our  more  (hallow  waters.  He  never  jlndied 
 Cod  and  Heaven  jior  his  own  hearty  that  kmwcth  not  that  it 
 u  a  very  difficult  things  to  have  an  heavenly  mind  in 
 earthly  profperity^  and  to  live  m  the  de  fires  of  another  world, 
 while  we  feel  all  feem  to  go  well  with  us  in  this.  How  hard  to 
 be  weaned  from  the  world  Jill  we  [uffer  in  it  :yea  till  we  are 
 plunged  into  an  utter  defpair,  of  ever  receiving  here  the  fa- 
 tisfaUion  of our  de  fires  ?  4.  And  truly  we  have  too  much 
 fad  experience  of  the  fenfuality  and  ungodlinefs  of  mo  (I  of 
 the  Rich,  tofuffer  us  to  think  that  you  have  leafl  need  of  our 
 admonitions  :  Which  leadeth  me  up  to  the  CMatter  of  my 
 K^fddrefs,  which  is  fir  ft  to  complain  of  you  to  your  felves, 
 and  then  to  Admonlfh  you,  and  la  fly  to  Dire6t  you. 
 
 1.  lknowlfpeaktothofe(forthe  moft  part)  that  pro* 
 fefs  to  believe  a  life  to  come  •,  but  0  that  you  had  the  hone  (I J 
 to  live  as  you  do  profefs !  You  durfl  not  put  it  into  your 
 Creedy  that  you  believe  that  earth  is  more  defirable  then 
 Heaven  ^and  that  it  is  better  feck  fir  (I  after  Carnal  pro fperity 
 and  delight ^thsn  for  the  Kingdom  ofGod^and  the  Right  eouf- 
 nefs  thereof.  Ton  would  be  ajhamed  to  fay  that  it  is  the  wife  ft 
 cmrfefrflto  make  provifion  for  thefiejh,  and  to  put  off  God 
 and  your  falvation  with  the  leavings  of  the  world.  And  do 
 youihinkit  isnotas  badandas  dangerous  to  do  fo^ai  to  fay 
 fo  f  Would  it  bring  you  to  yeur  journeys  end,  to  be  of  the 
 Opinion  that  you  fhould  be  up  and goingy  as  long  as  you  fit 
 (lill?  Right  Opinions  in  Religion  are  fo  unlikely  to  fave  a 
 man  thaler  off eth  them  in  his  Rratiice^  that  fuchflnll  be  bea- 
 ten with  many  jlripes.  1  had  rather  be  m  the  cafe  of  many  a 
 Popifh  Fryer  ^that  renouncahthe  world \though m-an >ay  that 
 hath  many  err ours ,  then  in  the  cafe  of  many  an  Orthodox 
 Gentleman  that  is  drowned  in  the  cares  and pleafures  ofthi^ 
 life  :  Tea  I  thinkit  willbeeafier  for  ^Socrates,  a  Plato, 
 in  the  day  of  judgement \  then  for  fuck  Chriflianity  is  & 
 prafticd  Religion  :  It  is  a  devoud  fc  thing  for  another  life% 
 
 h 
 
The  Preface. 
 
 by  the  improvement  and  contempt  of  this  :  Put  not  that  in- 
 to jour  Life,  that  jou  are  afbtmed  to  put  into  your  Profefsi- 
 on  or  Belief,     if  yon  do  as  Infidels,  you  mil  be  a*  mijerable 
 as  if  you  Believed  but  as  lnfdels.     And  Pracliftng  a  while 
 againjl  your  Confidence, may  caufe  Cod  to  for  fake  yow  \udg- 
 ment  alio,  and  give  you  over  to  Believe  as  you  Ltve,bccaufe 
 you  would  net  Live  as  you  Believed*   And  I  {ear  that  this  is 
 the  cafe  offome  of  you  '  Nay  1  have  too  much  reafon  to  know 
 it, that  fome  of  our  Gentry,  even  persons  of  note  and  honour 
 among  us,  have  for fakpn  C  hrifl  and  are  iwned  In  fide Island 
 by  the  Love  of  this  world,  have  carnally  adhered  to  it  fa 
 long,  till  they  are  fo  far  forfaken  of  God,  as  to  think  that 
 there  is  no  other  Life  for  them  hereafter.  Cod  hath  an  eye  o&~ 
 thefe  wretches ;  and  men  have  an  eye  on  fome  of  them.     I 
 jhall  now  leave  them  intheirfiUpptryjlation,  till  a  fitter  op- 
 portunity. Some  we  have  of  our  Nobility  and-G entry  thaPart 
 Learned,Studious  and  Pious \and  an  honour  and  bltfising  t&> 
 this  unworthy  Land:  or  elfe  it  were  not  Ike  to  befo  weU  with 
 us  as  it  vs.     But  oh  how  numerous  are  the  fenfud  andfro* 
 phanelivbicb  provoked  that  heavenly  Poet, of  Noble  extract 
 (  xjftr.  G   Herbert,  Ch.porcb\to(zyy. 
 
 O  England full  of  fin,  but  moft  of  floth; 
 
 Spit  out  thy  flegm,  and  fill  thy  breft  with  glory  :  ■ 
 
 Thy  Gentry  bleats,  as  if  thy  native  cloth; 
 
 Transfus'd  a  fheepinefs  into  thy  ftory : 
 Not  that  they  all  are  fo  >,  but  that  the  mo£:  j 
 Are  gone  to  grafs  and  in  the  pafture  loii. 
 
 Gentlemen,  I  have  no  mind  to  diU)onour  you\but  compaf*  ' 
 fion  on  your  fouls  and  on  the  Nation,  commands  me  to- Com-  . 
 f  him, in  order  to  reform  you  '  And  yet  if  you  finned  and- 
 perifbed alone,  we  were  the  lefs  unexc-ufab/e  if  we  let  yen 
 <\Une>  What  abundance  of ycu  are  fitter  to  faiUtna  fatiey  \ 
 
The  Preface. 
 
 or  gorge  your  (elves  at  afeafi,  or  ride  over  foor  mens  com  in 
 hawking  and  huntings  then  to  govern  the  Common-  wealthy 
 and by  judgement  and  Example  to  lead  the  people  in-tht 
 waies  of  life  I  What  abundance  of  you  wajl  your  precious 
 hours  in  feafling^andfports^  and  idleness ,  and  complement- 
 ing,  and  things  impertinent  to  your  great  buftnefs  in  the 
 world,as  if  you  had  no  greater  things  to  mind?  Had  you  been 
 by  another  commanded  to  a  Dung-cart,  or  Itkc  a  Carry cr  to 
 follow  pack '  horfes,(an  bonefier  and  more  honourable  life  then 
 yours)you  would  think  your  [elves  enflaved  and  difhvnoured: 
 And  yet  when  God  hathfet  before  you  an  Eternal  Glory, you 
 dtb.ije your  own  fouls  by  wilfnl  drenching  them  in  the  plea- 
 fur  es,  and  cares,  and  vanities  of  the  world,  and  have  no 
 mmd  of  that  high  and  noble  work,  which  God  appointed 
 you.So  that  when  many  poor  men  are  ennobled  by  an  Heaven- 
 ly Difpofition,  and  an  Heavenly  Converfation,  you  enjlave 
 your  [elves  to  that  which  they  tread  under  feet,  and  refufc 
 the  only  noble  life :  That  which  they  account  as  lofs,  and 
 drofs,  and  dung,  that  they  may  win  Cbrift  and  be  frund  in 
 him^  (Thil. 3.7,8.)  that  doyoudclight  tn  and  live  upon 
 as  your  treafure.  When  once  you  know  whether  God  or  your 
 money  be  better,  whether  he-aven  or  earth,  whether  eternity 
 or  time  be  better,  you  will  then  know  which  is  the  noble ft 
 life. 
 
 Nay  what  abundance  are  there  among  you,  that  make  a 
 very  trade  of fenfualny,  and turn  your  fumptuous  houfes  in- 
 to flies, and  yonr  gorgeous  apparrelinto  hand: em  trappings  Jf 
 the  appurtenances  may  receive  their  names  from  the  poffef- 
 fors  :  that  never  knew  what  it  was  to  fpend  one  da)  or  hour 
 of  your  Ives,  in  a  diligent  fcarch  of  your  hearts  andwaies, 
 and  heart-breaking  lamentation  of  your  fin  and  mi  fry,  and 
 in  ftrtous  thoughts  of  the  life  to  come :  but  go  on  pcmfcafl 
 to  feifl.  and  company  to  company \  and  from  one  jleafure  to 
 another,  as  if  you  mujl  neier  hear  of  this  again  -,ard  as  if 
 
 you 
 
The  Preface. 
 
 you  were  jo  drunken  and  befotted  with  the  wo*ldy  that  yon 
 bad  forgotten  that  you  are  men,  or  that  you  have  a  God  to 
 pleafe,  and  a  foul  to  fave  or  lofefor  ever.  Nay  how  many  of 
 you  hate  a  faithful  ?reachtr,and  an  holy  life,andmake  them 
 the  ordinary  matter  of  your  f corn  ;  and  cheat  your  fouls  with 
 a  few  ceremonies  and  formalities,  as  if  byfuch  a  Carnal  He- 
 ligioufnefsy  you  could  make  all  whole,   when  you  have  It- 
 vedtotheflefo  ana  loathed  the  Spiritual  worfhip  of  God  that 
 is  a  Spirit  y  and  the  heavenly  lives  of  his  fa?;  ft  iff  ed  ones ,  and 
 confequently  the  Law  that  comm  indeth  fucb  a  life,  and  the 
 God  that  is  the  CMakerofthat  Law.  I  call  not  jour  Civil 
 Controver fie s your  uMalignity  5  but  it  is  the  proper  title  of 
 your  Enmity  to  ttalineft :  K^yind  />  it  not  enough  that  ma*i  in 
 Honour  will  be  without  under  (landing, and  make  him  felf  like 
 the  b?afts  that  perifl),P('d\. q<\.20.  but  you  mufl  alfo  take  up 
 the  Serpentine  nature,  and  hi f sing  and  (tinging  mu (I  be  the 
 requital  that  you  return  to  Chrifl  for  all  your  Honours  f 
 Think,  if  yon  have  yet  a  thinking  faculty,  whether  this  he 
 kindly,  or  boncflly,  or  wifely  done,  and  what  its  like  to  be  to 
 your  (elves  in  the  end.  Tour  Riches  and  Honours  do  now  hide 
 a  great  deal  of  your  flame :  but  will  it  not  appear  when 
 thefe  raggs  are  lorn  from  jour  hackstand  your  fouls  are  left  M 
 naked  guilt  ?  Sattb  Chryfoftom,  [If  it  were  poffible  to 
 do  Juftice  on  the  Rich  as  commonly  as  on  the  poor,  we 
 Ihould  have  all  the  PrifonsfilleJ  with  them  but  Riches 
 with  their  other  evils  have  alfo  this  evil,  that  they  fav  c 
 men  from  the  punifliment  of  their  evil.  ~\(phut  bow  long 
 will  they  do fo  l)  This  was  plain  dealing  of  an  Holy-  Fa- 
 ther:and'u  it  not  fucb  as  is  as  needful  now  as  then  ?  Is  it  not 
 Greatnefs  more  then  Innocency  that  fave s  abundance  of  ym 
 fromfoame  and  punt  foment  ? 
 
 Nay  many  of  you  think,  tbatbecaufe  you  are  rich,  it  is 
 Lawful  for  you  to  be  idle  ,  and  Lawful  voluptuoufly  to  give 
 upyturfelves  to  pleafures  and recreations ^and you  think  that 
 
 you 
 
The  Preface. 
 
 you  may  do  with  jour  own  as  you  lift :  as  if  it  had  bun  gi- 
 ven you  to  gratifie  the  fejh :  The  words  that  converted 
 Auftin,  never  funk  yet  into  your hearts,Rom.  13.13514. 
 £  Let  us  walk  honeftiy  as  in  the  day  :  not  in  rioting  and 
 diunkennefs,not  in  chambering  and  wantonnefs,not  in 
 ftrife  andenvying,butput  ye  on  the  Lord  Jefus  Chrift, 
 aud  make  no  provifion  for  the  fle(h,to  fulfill  ihe  lufts 
 thereof.]  Tou  never  felt  the  meaning  ofthofe  words  ^om. 
 8.  1 3.  It  ye  live  after  the  flefli  ye  (hall  die  :  but  if  by  the 
 Spirit  ye  mortifie  the  deeds  of  the  body  ye  (hall 
 live.  ] 
 
 But  to  turn  my  Complaint  into  an  Admonition,  /  be- 
 [eech  you  confider  what  you  are,  wdwhatyou  do.  1 .  How 
 ttnlike  are  you  to  $ef»s  Chriflyenr  pattern  jhat  denyed  him  - 
 felfallthe  Honours ,  and  Riches,  and  Carnal  delights  of  the 
 world.  Read  over  his  Life ,  and  Read  your  own ,  and  judge 
 whether  any  man  on  earth,  be  more  unlike  to  Chrift,  then  a 
 voluptuous,  worldly  Gentleman  f  Efpecially  if  Malignity  be 
 added  to  his  fenfuality. 
 
 i .  How  unlike  are  you  to  the  holy  Law  i  of  Chrifi  ?  Are  his 
 
 precepts  of Mortification  and  Self  deny  al  imprint edm  your 
 
 hearts,  and  predominant  in  your  live  ?    Is  a  be  aft  any 
 
 rftore  unlike  a  man,  then  your  hearts  and  lives  are  unlike 
 
 Chrifts  Laws  ? 
 
 3 .  How  unlike  are  you  to  the  Kjintient  Chriftians,  that 
 forfook  all  and  followed  Chrift,  and  lived  in  a  Commu- 
 nity of  Charity  f  And  how  unlike,  to  every  gracious  foul, 
 that  is  dead  to  the  world,  and  hath  mortified  his  mem- 
 bers upou  earth,  and  hath  his  converfation  in  another 
 world  i  <^i re  you  not  fuch  as  Paul  wept  ever,  Phil.  3,18. 
 whofe  god  is  their  belly  ,  who  glory  in  their  fliame, 
 and  who  mind  earthly  things , and  that  are  enemies  to 
 the  Oofs  of  Chrift  fQ  though  perhaps  you  are  no  enemies 
 ii  his  Name.  Believe it,Gentiemen,wbatever  your  thoughts 
 
 of 
 
The  Preface, 
 
 of  your  [elves  maj  be,  jou  will  find  that  no  Religion  will five 
 yBujbat  ftoopeth  to  the  world, and  is  but  an  underling  to  your 
 flefilj  intereft. 
 
 4.  Bow  unhke  are  you  to  jour  Profefsion  and  jour  Cove- 
 riant  with  God  ?  and  to  jour  Confefsions,  and  Prayers  to 
 him  t  Bid  you  not  renounce  theflefr,  the  world  and  the  De- 
 vil in  jour  Baptifm  ?  Do  you  not  ftill  Profefs  that  heaven 
 is  be  ft)  and  Cod  is  to  be  preferred,andyet  will  you  not  do  it, 
 but  let  jcur  own  Profusions  condemn  you  ?  Do  you  not  ordi- 
 narily confefs  that  the  world  is  vain,  and  yet  will  you  fhew 
 your  felvesfuch  Diflemblers^  to  love  and  feek  it  more  then 
 Cod?  \^is  if  there  were  no  more  Power  in  the  Spirit  of 
 Chriftianity,  then  in  the  Opinion  of  Zeno  the  Pbilofcpher, 
 who  having  oft  faidthat  Poverty  and  Riches  were  neither 
 good  nor  bad,  but  things  indfferent,  was  yet  dtfmayed  when 
 he  heard  that  his  fanns  were  feizedon  by  the  enemies,  the 
 Prince  having  (ent  one  with  the  report  to  try  him  ^  telling 
 him  when  he  had  done,  that  Now  Riches  and  Poverty 
 were  not  things  indifferent.  Bow  oft  have  you  prayed  to 
 befavedfrvm  Temptation  ?  And  yet  will  you  (till  dote  upon 
 your  fnares  and  fetters  ^  and  [hew  your  felvesjuch  hypocrites 
 as  to  love  the  temptations  which  jou  pray  again  ft  1 
 
 5.  fou  aregwlty  of  a  double  injury  to  God;  in  that  you 
 are  obliged  to  him  as  his  Created  fubjetfs^  and  jet  more  oh- 
 liged  by  your  Riches  and  Honours  ^  which  he  hath  given  you 
 for  your  Mafters  ufe,[_  To  whom  men  give  much,  from 
 them  will  they  exped  the  more,  Luke  1 2. 48. 3  For  a 
 fervant  that  hath  double  wages  to  abufe  you  :  for  a  friend 
 that  hath  received  double  kindmfs  to  prove  f/t  If e  to  you  ;for 
 a  Commander  in  the  Army  to  betray  his  General,  is  fure  an 
 aggravation  eft  he  enme.  tMuft  God  advance  you  higheft^ 
 and  will  you  tbrufl  him  loweft  in  your  heart  f  Muft  he  feed 
 you  with  the  be  (I,  and  c loath  you  with  the  befit  and  will  you 
 put  him  off  with  the  worjl  f  Have  yon  ten  times 4  or  an  hun- 
 
 (b)  dred 
 
The  Preface* 
 
 dred  times  more  wealth  from  him,  then  many  an  bonefjk 
 
 heavenly  Believer  y  and  jet  will  you  love  and  Serve  him 
 
 Up  f 
 
 6.  hit  not pttf  and flume ,  that youjhould thus  turn  Mer- 
 cies themselves  into  fin,  and  draw  your  bane  from  that  which 
 might  have  been  able f sing  t  Willie  be  the  worfe  ^  becaufe 
 God  is  (ogood  to  you  f  Mufl  he  give  you  health  and  time  for 
 his  fervice, and  give  you  fuch  plentiful  provifion  and  afstft- 
 ance  and  will  you  be  worfe  in  health  then  others  are  in  fick- 
 nep^and  worfe  in  Plenty  then  others  are  in  want  ?  Is  net  this 
 the  way  to  dry  up  the  fir  earns  of  Mercy  ^  when  the  more  your 
 have,  the  worfe  you  are  * 
 
 7.  Tou  exceedingly  wrong  the  Church  and  Common- 
 wealth :  For  it  is  for  the  publick  good  that  jou  are  advanced^ 
 and  you  fhould  be  a  blefsing  to  the  Land  :  Ana  will  you  caft 
 away  that  time  and  wealth  upon  tbeflejh,wbich  you  have  re- 
 ceivedfor  \uch  noble  ends  *  Rob  not  the  Church  and  Com- 
 mon wealth,  of  what  you  owe  it  5  by  engrossing  it  to  your 
 felvesy  or  cenfuming  it  on  your  lufts. 
 
 8.  Great  men  have  a  great  account  to  make  :  Tou  (ball 
 jhortlj  bear^Givc  account  of  thy  Steward-(hip,for  thou 
 {haltbe  no longet  Steward.]  If  God  have  entrufted  you 
 with  athoufand  pound  a  year,  it  is  not  the  jame  reckon- 
 ing that  mufi  ferve  your  turn,  as  would  ferve  his  turn  that 
 had  but  an  hundred.  Tour  improvement  mufi  befomewhat 
 anfwerable  to  your  receivings.  Do  you  need  to  be  toldy 
 how  fad  a  reckoning  will  it  thin  be  tto  fay 5  £Lord,  1  im- 
 ployedmoftof  it  in  maintaining  the  Pomp  and  Plea- 
 sure of  my  felf  and  family,  even  that  Pomp  of  the 
 world, and  thofe  finfullufts  of  the  flefb,  which  in  my 
 Baptifm  I  forfworc  5  and  the  reft  I  left  to  my  children, 
 to  maintian  them  in  the  fame  pomp  and  pleafwre,except 
 a  few  icraps  of  my  Revenews  which  I  gave  to  the 
 Churchjorpoor  ?j 
 
 9.  rm 
 
The  Preface. 
 
 9.  Your  wealth  and  greatnefs  do  afford  you  great  oppor- 
 tunities to  do  good^and  tofw  ther  the  Jalvation  of  your  (elves 
 and others :  and  xvorldlinefs  and  fenfuality  will  rob  you  of 
 theje  opportunities.  O  how  many  good  works  might  you  have 
 done,  to  the  honour  of  'jour  Lord,  and  the  benefit  of  others 
 and  your  [elves,  if  you  had  made  the  befl  of  your  lntereft 
 andEftates?  The  lofs  of  the  Reward  wtllfhortly  appear  to 
 yon  a  greater  lofs, then  that  which  you  now  account  the  lo[s  of 
 your  ejlates. 
 
 10.  Your  worldlineft  and  fenfuality  is  a  fin  again ft  your 
 cwn  experience  and  the  experience  of  all  the  world.  You 
 have  long  tryedthe  world  j  and  what  hath  it  done  for  youy 
 thatyottfhouldfo  over-value  it.  You  know  that  it  is  the 
 common  vote  of  all  that  ever  tryed  it,[ooner  or  later ',  that  it 
 is  vanity  and  vexation .  And  have  you  not  the  wit  or  grace ^ 
 to  learn  from  jo plain  a  teacher  as  Experience,  yea  your 
 own  experiencejea  anda\\  the  worlds  Experience  * 
 
 11.  You  fin  alfo  again  ft  your  very  Reafon  it  felf,  and 
 again  ft  your  certain  knowledge.  You  know  moft  certainly  that 
 the  world  will  ferve  you  but  alittle  while.  You  know  the 
 day  is  hard  at  hand  when  it  will  turn  you  off  ^  and  you 
 [hall  {ay,  1  have  now  had  all  that  the  world  can  do  for  me  : 
 Naked  you  came  into  it,  and  naked  you  mujl  go  out  of  it. 
 Haudulhs  portabisopes  Afherontisadundas.^/r^/* 
 you  [halt  more  fen fibly  know  what  you  now  fo  overvalued^ 
 and  what  you  preferred  before  God  and  your  falvation,  then 
 now  1  am  able  to  make  you  know.  O  what  low  thoughts  will 
 every  one  of  you  have  of  all  your  pomp  and  pie  a  fur  e,  your 
 vain' glory  and  all  your  fleflly  accommodations,  when  you 
 perceive  that  they  aregone^  leave  your  [ouls  to  the  tfufliee 
 of  that  God,  whom  for  the  love  of  them  you  wilfully  neg- 
 lected? if  poor  men  of  mean  and  low  education,  wcrefo 
 fottifh  as  not  to  know  thefe  things,  me  thinks  it  fhould  not  be 
 frwithyou,  thxt  are  bred  to  more  undemanding  then  they. 
 
 (b%)  u.Laffly, 
 
The  Preface. 
 
 -  12.  Lifllyyyoufin  againfl  the  mojl  plain  and  terrible 
 parages  of  Scripture^  feconded  with  dreadful  judgements- 
 ofGod^  inflitted  either  upon  yourfelves^  or  at  leafi  on  others 
 of  your  rank  before  you?  eyes.  Tou  have  read  or  heard  the 
 words  of  Cbr/fl,  Luk.  9.  25.  [  For  what  is  a  man  ad*, 
 vantaged,  if  he  gain  the  whole  world,  and  lofe  himfelf, 
 and  be  call  a  way?  ]\W  Luke  12  33,34.  Sell  all  that 
 you  have,  and  give  alms :  provide  your  felves  baggs 
 which  wax  not  old,  a  treafure  in  the  heavens  that  faileth 
 not,  where  no  thief  approacheth,neither  moth  corrupt- 
 ed. For  where  your  treafure  is5there  will  your  hearts 
 bealfo.  ~]  Tou  have  heard  there  the  terrible  Parable  of  the 
 Richman^  Luke  12,  16, 17,  18, 19,  20.  which  endeth 
 with  [Thow  fool,  this  night  thy  foul  (hall  be  required 
 of  thee,and  then  whofe  ihall  thofe  things  be  which  thou 
 haft  provided]  with  this  general  application^  [So  is  he 
 that  layeth  up  treafnre  for  himfelf,  and  is  not  Rich  to- 
 wards God  ]  And  you  have  heard  that  more  dreadful  Par- 
 abley  Luke  16.  of  the  Rich  mm  that  was  cloached  in 
 purple  and  fared  fumptuoufly,  and  what  was  hisendlefi 
 end.  Tou  have  heard  the  diffi.ulty  of  the  falvation  of  the 
 Rich.  Luke  18.  24,  25.  Q  How  hardly  fhall  they  that 
 have  Riches  enter  into  the  Kingdom  of  God?  Becaufe 
 they  are  [0  hardly  kept  from  loving  them  inordinately,  and 
 truftng  in  them.  Tou  have  heard  how  fully  Chrifl  is  refol- 
 vedthat  no  man  can  be  his  Difciple  that  forfaketh  not  ail 
 that  he  hath  for  him,  Luke  14,  33,26,27.  And  if  you 
 go  never  fo  far  in  yom *  obedience \andyei -lack  this  one  thing 
 to  part  with  all  {in  affettion^  and  refolutionr  and  practice 
 when  he  requireth  it)  and  follow  chr iff  in  fufferings  and 
 wants  in  hope  of  a  treafure  in  heaven,  its  certain  that  Chrifi 
 and ytumufl  part.  Luke  18.  22.  Tou  have  heard  theter- 
 rible parages  in  Jam.  5.  t,  i,cjrc.  and  abundance  fuch  in 
 the  mrdofGodx  And  yet  are  you  not  afraid  of  worldlinefs 
 
 or 
 
The  Preface. 
 
 or  fenjuality  ?  Tou  have  feen  in  England  the  Kicbes  of 
 abundance quickly [c altered, that  were  long  in  gatherings 
 and  God  knows  how  many  loft  their  fouls ,  to  build  that  which 
 a  few  years  wars  full'd  down.  And  yet  when  yon  have  hut  a 
 little  brcathingtime, you  are  at  it  again  as  eagerly  as  ever  5 
 as  men  that  knew  no  greater  good,  and  are  acquainted  with 
 no  better  and  more  gainful  an  employment* 
 
 Gentlemen,  do  you  know  indeed,  what  it  is  that  you  make 
 fo  great  a  ftir  for  <  which  you  value  at  fo  high  a  rate  < 
 which  youholdfof aft  i  which  you  enjoy  fo  delightfully  i  Tou 
 do  not  know  :  1  dare  fay  by  pur  uftng  of  it  that  you  do  not 
 know  it.  Or  elfeyou  would  joon  have  other  thoughts  of  it, 
 and  ufe  it  in  another  manner.  Come  nearer,  and  fee  it 
 through  :  and  look  into  the  in  fide,  Confult  not  with  blind 
 and part  .alfenfe-,  but  put  on  a  while  tbefpeBades  of  faith  : 
 go  into  the  Sanffuary,  and  fee  the  end.  Nay  reafon  it  felf 
 may  tell  you  much  of  it. When  you  muflpart  with  it, you  I  wifh 
 it  hangd  loofe  from  you >  and  had  not  beenfo glued  to  you,  as 
 to  tear  pur  hearts. Tou  feel  not  what  the  Devils  lime-twigs 
 have  done,  till  you  are  about  to  take  wing,  cither  by  an  hea- 
 venly contemplation,  or  by  death ;  and  then  you  I  find  your 
 f elves  entangled.  The  world  is  like  to  bad  Fhyfitians,  quo- 
 rum fucceflus  Sol  intuetur,errorcs  autem  Tellus  operit. 
 The  earth  bear  eth  yet  all  the  good  it  doth  you,  but  Hell  hath 
 hidden  from  you  the  mif chief  that  it  hath  done  to  millions 
 of  your  Ancefiors  :  and  therefore  though  this  their  way  was 
 their  foil) ,yet  do  their  pofterity  approve  their  fay ings,  Pfal. 
 19.  13,  Die  mihi,  faith  Bernard,  ubi  funt  amatorcs 
 mundi,  qui  antepauca  temporanobifcum  fuerunt  i  Ni- 
 hil ex  eis  remanfit,  nifi  cineres&  vermes.  Attende  dili- 
 genter,  qui  funt&  fuerunt,  ficut  tu,  comederunt  & 
 biberunc,  riferunt,  duxerunt  in  bonis  dies  iuos,  &  in 
 pun&o  ad  inferna  defcenderunt.  Hie  caro  eorum  ver- 
 mibus,  illic  anima  eorum  flammis  deputatur,  donee 
 
 (b  3  rurfus 
 
The  Preface: 
 
 rurfusinfelicicollcgio  colligati  fempiternis  ignibus  in- 
 volvantur.  Who  wpuldfo  value  that  which  he  muft  enter- 
 nally  com p lain  of,  and  not  only  fay,  It  hath  done  me  no  good, 
 but  alfo  fay,  It  hath  deceived  me  and  undone  me  f  I  would 
 not  thank  you  to  make  me  the  Owner  of  all  your  Lands  and 
 Honours  to  day,  and  take  it  from  me  all  to  morrow.  What 
 the  better  now  are  jour  Grand-fathers,  and  great  Grand- 
 fathers .for  living  in  thofe  houfes ,and poffefmg  thofe  lands, 
 and  honours  and  pleafures,  that  you  poffefs  ?  Unlefs 
 they  ufed  them  fpiritually^  and  holily  for  God  >  and  heaven^ 
 and  the  -common good,  they  are  now  in  hell  for  their  fenfa- 
 ality  upon  earth,  and  art  reaping  as  they  have  (own,  (Gal. 
 tf.  7,  8.  )  and  paying  dear  for  all  their  pleasures.  Their 
 bones  anddu(l  do  give  you  no  notice  of  any  remnants  of  their 
 honours  or  delights ;  and  if 'you  J fan >  their  fouls,  you  would 
 be  further  fat  is  fie  d.  It  may  be  there  /lands  a  gilded  Monu- 
 ment, over  their  rottennefs  and  dufi  ;  and  it  may  be  they 
 have  left  an  honourable  name  with  thofe  that  follow  them  in 
 their  deceit^  (  and  fo  might  the  tormented  Rich  man  with 
 his  brethren,  Luke  1 6.  who  were  following  him  towards 
 that  place  of  torment.)  A  jujl  judgement  of  God  it  is  jo 
 give  up  men  that  choofe  deceit,  to  be  thtu  befooled.  That 
 they  fhouldnot.  only  defpife  the  durable  Riches,  and  choofe  a 
 dream  of  honour,  wealth  and  pleafure  hire^  but  alfo,  that 
 their  end  may  anfwer  their  beginning,  they  fhould  alfo  take 
 np  with  apiBure  of  honour  and  felicity  when  they  are  dead \ 
 That  their  deceived poflerity  may  fee  a  guild? d  Image  bear- 
 ing an  honourable  mention  of  thetr  names,  and  hear  them 
 named  with  applaufe,  and  fo  may  be  allured  the  more  bold- 
 ly to  go  after  them.  Andfo  a  fhadow  of  wifdom  and  vertue, 
 hath  a  fhadow  offurviving  Honour  for  its  Reward  -,  which 
 Ms,  neither  foul  nor  body  is  the  better  for,  Toufee  that 
 allyaur  wealth  and  honour  will  not  prefer  ve  your  Honourable 
 Corpfe  from  loathfome  putrefaction*   How  much  lefs  will  it 
 
 keep 
 
The  Preface. 
 
 keep  jour  guilty  fouls ,  from  the  place  that  jots  have  here  been 
 pstrcfjafing  by  jour  Mammon  f 
 
 Sic  metit  Orcus 
 Grandia  cum  parvis  non  exorabilis  auro. 
 
 If  this  be  your  Wealthy  and  Honour ',  and  Delight ,  the 
 Lord  deliver  me  from  jucb  a  felicity  — 
 
 Ha?c  alii  capiant  $  liceat  mihi  paupere  cultu 
 Securo,charo  numine  pofTeirui. 
 
 For  what  is  the  hope  of  the  hypocrite,  though  he 
 hath  gained,  (or  (craped  together,  as  the  Hebrew  may 
 be  turned)  when  God  ihah  take  (or  pull)  away  his 
 foul  <  5^27.8.  [The  triumphing^  praiie^  of  the 
 wicked  is  fhort  >  (or  but  at  hand  )  and  the  joy  of  the 
 hypocrite  is  but  for  a  moment,  Job  20.  5 . 
 
 Tea  one  would  think  that  the  very  troubles  and  [mart  that 
 in  this  life  accompanyeth  your  wealth  and  honour,  in  the 
 getting  and  keeping ,  and  the  gripes  of  confcience,  that  the 
 f ore-thoughts  of  the  parting  hour,  and  your  heavy  reckon- 
 ing, mujl  needs  mix  with  all  your  pleafure  and  vainglory^ 
 unlefs  you  have  laid  afleep  your wits  •,  be  fides  your  experi- 
 ence of  the  emptinefs  and  deceit  of  all  that  you  have  over- 
 valued ;  I  fay,  one  would  think  that  this  much  fhould  [ome- 
 wh at  allay  your  th  rft,  and  calm  your  minds,  and  make  you 
 think  of  a  better  treafure.  Sure  I  amtbit  God  would  do  ten 
 thottf  and  fold  more  for  you,  and  be  better  to  ym  t,  and  yet  be- 
 tauje  of  fome  flefhly  arguments,  you  are  turned  away  from 
 him*.  He  cannot  be  thus  loved  and  delig'-ted  m^  and 
 fought,  and  yet  he  offer eth  mbre  for  yon  then  the  world  sloth \ 
 Saith  Auguftine,Ecce  mundusturbat,  &amatur  $  quid 
 fi  ttanquillus  effete  foimofo  qpomodo  haereres,  qui 
 
 fie 
 
The  Preface 
 
 fie  ample&eas  foedum  :  Flores  ejus  quomodo  collige- 
 res,  qui  fpinisnon  revocas  manumc]  And  it  is  jujt 
 that  they  fhould  have  abed  of thorns ,  that  wilfully  make 
 choice  of  it.  Seneca  thm  juflifieth  God^  that  though  he 
 give  men Juch  perplexities  and  vexations,  it  is  nullis  nifi 
 optantibus  only  to  them  that  mill  needs  have  it  fo^  and 
 are  choofers  of  their  own  definitions  :  Choofers  do  I  fay? 
 Tea  ana  will  compafs  Sea  and  Land  for  it:  Stretch  con* 
 fcience  for  it  till  it  tear  or  can  ftretch  no  further  :  Opprefs 
 and  defraud  for  it  (fomeof  them:  )  break  Vows  and  Co- 
 venants for  it  :  fell  God  and  Heaven  for  it :  fcr ambling 
 witfjfucbdifl*afled  violence  for  the  fm  oaky  honours,  the  no- 
 minal wealth,the  intoxicating  pleafures  of  a  few  haft)  daiesy 
 that  they  care  not  what  they  part  with  for  them^  nor  who 
 they  bear  down  that  flandeth  in  their  way  Quid  ncn  mor- 
 talia  pe&ora cogit  Auri  Sacra  fames?—  And  ischrifi 
 wort  h  no  more  then  to  be  [old  with  Judas  for  fo  bafe  d 
 price  i  Is  our  heavenly  birth-right  a  thing  fo  baje,  or  the 
 promife  of  our  immortal  Crown  fo  uncertain^  as  to  be  parted 
 with  on  Eh\is  termes  i  Is  God  and  Endlefs  Glory  worth  no 
 more  ^then  this  coma  to\  Propter  nummos  Deum  con- 
 temnere,/^/^/^  Hierom,  to  defpife  and  caft  off  God  for 
 a  thing  fo  bale,  is  the  bafeft  knd  of  defpifin^  him. 
 The  Idolaters  that  vilified  htm  by  making  images  of  him^ 
 were  askt,  To  whom  will  you  liken  me,  faith  the  holy 
 One,  lfa. 40. 18325.  And  thefe  fenfual  and  cevetom  ido- 
 laters muft  be  asked,  [  Whom  will  you  match  with 
 God  i  orfecupagdPift  him,  and  prefer  before  him  f 
 What  will  youchooicjifyou  choofe  not  him  f  What 
 fhall  be  your  portion  inftead  of  heaven  ?]  Both  it  ex- 
 cufe you  that  the  world  hath  fo  lovely  an  afpeci i  Tes  if 
 God  be  not  more  amiable  then  h3  and  if  his  face  And  favour 
 be  not  more  de  fir  able.  Doth  it  exenfe  you  that  the  Baits  of 
 the  world  are  pleafant^  and  that  it  offered  you  fair  *  Tes  if 
 
 God 
 
The  Preface. 
 
 Godhadnot  out- bid  it,  and  offered  you  ten  tboufand times 
 mere.  Dot b  it  excufe  you  that  the  world  is  near  andcer- 
 tairt^  and  heaven  .uncertain  or  out  of  fight  ?  Tes,if  you 
 are  beafts  that  have  no  Reafon  to  know  what  will  bQ>but  on- 
 ly  fen  fe  to  feel  what  is  ;  or  if God  have  not  given  you  an  in- 
 fallible from  fe,  befriendedby  Reafon.  fealed  by  multitudes 
 of  uncontroled  CM trades,  and  tranfertbed  on  his  fervants 
 hearts  -,  and  if  the  Great  nefs  of  the  Glory  promifed  were  not 
 fufficient  to  do  more  at  a  dijtance  with  a  man  of  faith  and 
 reafon,  then  cbildifh  trifles  near  at  band-,  as  the  Sun  at  a 
 dtflancegivetb  us  more  light  then  a  glow-worm  that  is  bard 
 by.     Tea  and  if  the  world  which  you  think  fo  certain,  were 
 not  certainly  tranfitory  and  vain  5  fothat  he  that  gets  it,  is 
 certain  fhortly  to  be  no  gainer  land  he  that  lofeth  it,  to  be 
 J79  loJer,Tou  look  on  a  poor  pray'wgf elf -denying  Believer  .but 
 you  look  not,  before you ,on  a  Saint  that  fh all raign  with  Cbrifty 
 .and  judge  the  world ,  when  he  cometh  to  be  glorified  in 
 his  Saints,  and  admired  in  all  them  that  believe,  2  Thef. 
 j.  1  o.Tou  fee  them  fow  their  feed  in  tears,  but  fee  tt  not 
 lp  ringing  up ,  nor  do  jou  fore  fee  the  joyful  harveft.  Tou  fee 
 them  following  Chrijl  through  tribulations  bearing  hisCrofs 
 And  defpifingthe  fhame  ;  but  you  fee  them  not  yet  fet  down 
 with  htm  on  the:r  thrones  .The  fight  you  fee,  but  the  triumph 
 you  (ee  not. '  Tou  fee  them  toft  at  Sea,  but  you  know  not  how 
 fure  a  Pilot  they  have-,  nor  do  you  fee  the  riches  of  their 
 fraight,   Tou  fee  ficknefs  orptrfecutim  unpinning  their  cor* 
 rupttble  rags,  and  death  undref sing  them,  but  you  fee  not  the 
 cloathes  which  they  are  putting  on.    Tou  fee  them  laidafleep 
 by  death  ;  but  you  fee  not  their  awjiking^  nor  the  rifing  of 
 their  Sun}  when  the  Righteous  fh  all  have  dominion  in  the 
 morning.    The  man  that  it  dead  to  the  world  ycu  fee  :  but 
 you  fee  not  the  life  that  is  hid  with  Chrifl  in  God,  nor  their 
 appearing  with  him  in  Glory ,  when  Chrijl  who  is  their  life 
 appears.     Tour  unbelieving  fouls  imagtne  there  will  bent 
 
 U)  May 
 
The  Preface. 
 
 May  or  harvefl,  becaufe  it  is  now  Winter  with  us  :Tou  think 
 the  Rofe  and  beauteous  flower s  which  are  promifedus  in  that 
 Spring,  are  hut  delufions,  becaufe  you  know  not  the  venue 
 of  that  life  that  is  in  the  root,  nor  the  powerful  influence  of 
 that  Sun  of  the  believers.  Tou  fee  the  dead  body,  but  you  fee 
 not  the  foul  alive  with  Chrifl  ,  retired  into  its  Root.  Tou  fee 
 the  Candle  put  out,  and  know  not  whether  the  flame  is  gone, 
 and  think  not  how  fm  all  a  touch  of  the  yet  living  foul  will 
 light  it  again. 
 
 Andfo  on  the  other  fide, you  look  on  the  fwaggering  Gallant^ 
 but  you  look  net  on  the  ulcerous  foul-,  you  hear  them  laughing 
 andjejlingin  their  jovialityibut  you  hear  them  not  yet  groan- 
 ing in  their  pains  :  you  fee  them  clambering  into  the  feat  of 
 honour,  but  fee  them  not  cafi  into  the  grave :  you  fee  them 
 run  and  ride  in  pomp  and  pleafure,  following  the  delights, 
 of  the  flefb)  attended  by  their  followers  that  honour  and  ap- 
 plaud them  :  but  you  fee  them  not  yet  gafping  under  the 
 fangs  of  death,  nor  laid  in ,  the  dufi  as  ftill  as  ft  ones.     Tou 
 fee  their  beauty  and  glittering  attire,  but  you  fee  not  the 
 pale  and  ghaflly  face  that  death  will  give  them,  nor  the 
 skulls  that  are  ftript  of  all  thofe  ornaments  ;  you  fmell  their 
 ferfumes,  but  you  fmcll  not  their  putrefattjon  :  you  fee  their 
 lands  andfpac/ous  houfes  and  fumptuous  furniture :  but  you 
 fee  not  how  narrow  a  room  will  ferve  them  in  the  grave  : 
 nor  how  little  there  they  differ  from  the  mofl  contemptible  of 
 men.     Nay  more  •,  you  lee  them  with  Ahab  going  forth  to 
 battle,  and  leaving  the  Prophets  wth  the  bread  and  water 
 ofafflittiom  but  yon  fee  them  npt  yet  returning  with  the 
 mortal  blew:  you  fee  them  in  their  honours  and  abundance  y 
 but  fee  them  not  on  Chrtfls  left  hand  in  judgement:  you  fee- 
 them  cloathed  richly <and  faring  delicioufly  every  day  :  but 
 you  fee  them  not  in  hell  torment  ^  wifhi'ng  in  vatnfor  a  drop 
 of  water  to  abate  thzir  flames :  you  hear  them  honoured, 
 mi  hart  heir  words  ofpnde  and  ojtentatton  :  but  you  hear 
 
The  Preface. 
 
 them  not  yet  crying  out  of  their  folly  ^  and  bewailing  their 
 lofs  ofprefent  time,  and  lamenting  in  vain  the  unhappy 
 choice  that  now  they  make.     Sirs,  believe  it,  future  things 
 areas  fur  e  as  pre fent  iThefe  things  are  no  fables,  becaufe 
 they  are  not  vifible  yet :  You  fee  not  Cod,  and  yet  he  is  the 
 frincipal  Intelligible  ebjeft  :  yen  fee  not  your  own  Intel- 
 lectual fouls  5  and  yet  you  know  you  have  them,  by  the  Intel- 
 leHhn  of  other  things.  Toufee  not  your  own  eye- fight :  and 
 yet  jou  know  that  an  eye- fight  you  havejby  the  feeing  of  other 
 things.     If  there  were  not  an  Inviftble  God3  there  would 
 have  b  een  no  vifible  creatures.    Viftbles  are  more  vile^  and 
 are  for  Invifibles  that  are  more  noble.     Our  vifible  Bodies , 
 are  for  our  inviftble  Souls.  This  vifible  tlfe  is  the  womb  of 
 everlafling  life  that  is  Inviftble  :  we  are  hatched  by  the  Spi- 
 rit in  thisjhell,  till  we  are  ready  to  pafs  forth  into  that  glo- 
 rious light  that  here  we  fee  not.     I  befeech  you  Gentlemen 
 aw  ake,  and  be  not  fo  lament  ably  deceived^  as  to  think  that 
 your  honourable  Pleafant  Dreams   are  the  only  Realities. 
 O  no  I  it  is  the  lafi  awaking  hour  that  will  (hew you  the 
 now  unconceivable  Realties*    Teu  are  now  but  as  in  jefl  in 
 your  pomp  and  pleafure  :  but  you  fhall  then  be  in  good  fad- 
 nefs  in  your  pains  and  lofs,  if  Sanctifying  Grace  do  not 
 prevent  it \by  putting  jou  out  of your  jea fling  vein  5  and 
 making  you  in  good  fadnefs  to  be  men  of  Real  Faith  and 
 HolinejS)  and  lay  about  you  for  the  Real  -foyes.     Believe  it 
 Sirs ,  the  life  of  Chriflianity  is  not  a  bare  Opinion :  It  is  a 
 living  by  faith  upon  a  life  inviftble  :  and  Jo  ferious  refoU 
 ving  a  Belief  of  the  Truth  of  the  everlafling  blejjednefs  (as 
 fur  chafed  and  given  by  $efus  Chrifl  to  per  fevering  Saints) 
 as  effectually  turneth  the  affections  and  endeavours  of  the 
 man  to  the  Loving  andfeeking  it  above  all  this  world.  Its 
 one  thing  to  take  God  and  heaven  for  your  portion^  as  Belie* 
 vers  do  :  and  another  thing  to  be  defirous  of  it  as  a  referve, 
 when  y$u  can  keep  the  world  no  longer.   Its  one  thing  to  fub« 
 
 <  c  2  )  wit 
 
The  Preface. 
 
 mit  to  Heaven  as  a  Le(fer  evil  then  hell  -,  and  Another  thing7 
 to  defire  it  as  a  greater  Good  then  earth.  Its  one  thing  to  lay 
 up  your  Trcafures  and  Hopes  in  heaven,  and  tofeek  it  fir  ft  : 
 and  another  thing  to  be  contented  with  it  in  your  Necefsitj^ , 
 dnd  to  fee  k  the  world  before  if,  and  give  God  that  the  flejh 
 can  [pare,  7 bus  differ eth  the  Religion  offerious  Chri flans, 
 andof  Carnal  worldly  hypocrites. Bat  ijhall  break  off  my  Ad* 
 monition  and  endwtthfome  Advice 
 
 Dirett.  i .  Look  upon  this  world  and  all  things  in  it, 
 with  the  fore-  feeing  eye  of  Faith  and  Rearon,  and  va- 
 lue it  but  a^kdeferves:  And  then  jau  will  neither  be  ea- 
 ger after  it,  nor  too^  much  delighted  in  it,  norpuft  up  by  it9 
 nor  will  it  fo  prevalently  entice  you  to  venture  or  negktt 
 eternal  things*  Did  you  know  and  well  con fider  but  what  an 
 empty  fading  thing  it  is,  y*u  could  never  bt  (atisfied  with  fa 
 foor  a  portion,  nor  quiet  your  fouls  till  yow  had  affuranceor 
 found  hopes  of  better  things :  Nor  would  you  take  fuchplea* 
 fure  in-childifb  trifles  :  nor  debafe  your  (elves,  to  be  fo  inor- 
 dinately imployed  about fuch  low  andf or dtd  matters,  while 
 €od  and  your  eternal  happinefs  are  laid'  by.     Tdu  take  not- 
 your  fives  for  the  bafefl  of  men>  much  lefs  for  bruits  or 
 ideots:  O  then  do  not  make  your  [elves  the  bafefl  i  and  do 
 not^u^nman  your  [elves,  and  hruti fit  your  immortal  fouls.    A 
 heat  henxould  fay,  [Nemo  alius  eft  Deo  dignus,  nifi  qui 
 opes  contempfit.]  if  you- would  be  Rich,  chwfe  thatwhkh 
 will  foake  you  Rich  indeed:  make  fure  of  his  favour  that  is 
 t  thiabfolute  Lord  of  all,  and  then  you  can  want  nothing% 
 whatever  you  may  be  without*,     ^ndif  yet  you  thirft  for 
 worldly  Riches,  or  inordinately  Love  them,  and  tenaaoufly 
 keep  them  from  your  Makers  ufe,  remember  that  this  J?fcb- 
 vtrethyoitr  difeaft\  and  therefore  fhculd  mind  yoxrather  to'- 
 cure  it  then  tofeediP.     It  it  not  money  nor  any  thing  in  this1 
 amrld^'that  wiUcarefuch  an  empty  depraved  fouh.    As  S«» 
 ®z&zfaithy  If  a  ficft  man  be  carried  about;,  whether  in 
 
The  Preface. 
 
 a  bed  of  gold  or  a  bed  of  wood,  his  difeafe  is  carried 
 with  him.     //  u  not  a  golden  bed  that  will  cure  a,  d/feaftd 
 man  :  Nor  is  it  all  the  gold  or  honour  in  the  world \that  will- 
 help  fuck  a  deluded  foul>  as  thinks  this  world  will  make  him 
 happy.     Get  hut  the  cureof jour  Carnal  minds  ^  and a  Hi tie 
 will  ferve  you.    Fir  it  is  jourfinful  fane J  that  would  have 
 much,  and  not  jour  nature  that  needs  much.  Saith  Seneca 5 
 Si  ad  naturam  vives,  nunquam  ens  pauper  :  fiadopi- 
 nionem,  nunquam  eris  dives  :  Exiguum  natura  defide- 
 rat*,  Opinio immenfura  ]  He  is  not  ihe  poor  man  thaii 
 hath  but  little,   but  he  that  would  have  more :  Nor  is  he  the- 
 Rich  man  that  hath  much,  but  he  that  is  content  with  what 
 he  hath.      Jfyoupraj  but  for  your  daily  bready  be  not  fuch 
 hypocrites  as  by  the  bent  of  your  de  (ires  tocrofsyvur  prayers. 
 The  nearejt  way  to  Riches,  faith  the  CMoral.fi  ,  'is  the  con- ' 
 temp:  of  Riches :  and  faith  the  Cbriftian,  to  be  Rich  in 
 faith  and  he  rs  of  the  Kingdom  which  God  hath  promi fed  alb 
 th At  Love  himy  Jam.  2.  %*  The  gre  ate  ft  Riches  are  goP~ 
 (froportionably)  on  the  eajiejl  terms.      Loving  the  world 
 mil  not  procure  it:  but  Loving  God  wdlpcocure  the  ever-- 
 lafling  fruition  of  his  Love*    CMillions  love  the  world  that 
 mifs  of  it  1  hut  no  man  miffeth  of  God  that  loveth  him 
 above  the  world.    §uynot  thefegawd;  then  at'  a  dearer  rate 
 then  you  may  have  the  Kingdom,  if  you  have  not  enough* 
 make  fttre  ff  heaven,  And  that  w.  II  be  enough  for  you  :  and 
 get  a  cure  for  your  dife a fed  minds ■>  which  iseafier  and  more 
 profitable  then  to-fulfil  them.  Np  many  faith  Seneca,  can 
 have  all  the  world  ^but  he  may  have  a  mind  that'  can  con- 
 temn all  the  world.  No  man  can  have  all  that  he  wilt :  but  he 
 may  be  content  to  be  without-  iu  The  difeafe  is  witbn  youy 
 and  there  mu ft  be  the  Cure.      • 
 
 DirecJ.  2.  Befuceto  fix  with  a  ferious  faith  u^poji 
 the  Invifibie  glory  as  your  portion  :  and  then  look  as 
 al&htogsin^is  woild,  as  good  or  bad  as  they  refpe<ft 
 
 (£3)  your 
 
The  Preface. 
 
 your  end:  W  judge  of  them  as  they  help  or  hinder  you  in  the 
 main.  Nothing  hut  a  truly  heavenly  mind  is  the  faving  cure 
 of  an  earthly  mind.    No  man  mil  rightly  let  go  earthy  till 
 he  have  the  powerful  Light  that  hath  (hewed  him  the  great' 
 ergood,  and  given  him  a  tafte  of  the  world  to  come.    Had 
 you  not  been  firangers  to  God  and  heaven  {in  hearty  what- 
 ever you  were  in  tongue  and fancy)  you  could  never  have  ft 
 fallen  in  love  with  earth.  None  are  fo  much  difpofed  to  tra- 
 vail into  other  Countries,  as  they  that  are  fallen  out  with 
 their  own.  Remember  that  you  have  not  one  penny  or  penny- 
 worth in  the  world,  hut  what  you  had  from  God,  andmufl  be 
 accountable  to  God  for  5  and  muft  employ  with  an  eye  upon 
 his  will,  and  your  falvation.    1  do  not  call  you  to  cajl  away 
 your  Riches,  but  to  fee  that  you  ufe  all  that  ever  you  have^  as 
 will  be  mo  (I  comfortable  to  yon  in  jour  loft  review.  I  know,  as 
 Seneca  faith,  He  is  a  wife  man  that  can  make  ufe  of 
 earthen  veffels,as  if  they  were  all  filver :  and  he  is  wife 
 too,  that  can  make  ufe  of  filverveffels  as  if  they  were 
 but  earth.  Infirmi  eft  animi  pati  uon  poffe  divitias :  J?nt 
 its  one  thing  foBear  Richs,  and  Ufe  them  for  God,  and 
 another  thing  to  Enjoy  them  with  delight.    1  neither  take 
 the  UHohafticks  to  be  the  only  or  the  higheft  in  perfection  : 
 nor  yet  do  I  condemn  necepitated  retirements.  For  1  know  it 
 is  hard  to  mo  ft  to  converfe  with  God  in  tumults,  and  to  hear 
 the  fiill  voice  of  his  Spirit,  in  the  murmuring  noife  of  a 
 crowd :  I  know  that  the  commons  are  ufually  more  barren 
 and  fruit  lefs  then  inch fures :  and  that  the  fruit-tree  that 
 groweth  by  the  high-way  fide,  fhall  have  many  a  ft  one  and 
 cudgel  thrown  at  it,  which  thofe  that  are  in  your  Orchard 
 [cape.  But  fiill  look  to  your  end,  andfecure  ehe  maiwDxezm 
 not  that  you  have  any  full  Propriety :  Remember  that  you  are 
 Gods  Stewards  :  Set  therefore  your  M afters  name  and  not 
 your  own  upon  every  peny-wortb  you  poffefs:  Ztf  Holinefs 
 to  the  Lord  he  written  upon  all.     Poffefs  nothing  but  what 
 
 is 
 
The  Preface. 
 
 is  Devoted  to  him,  to* be  ufed  as  he  would  have  you.  Put  him 
 not  off  with  f craps  and  leavings ^  that  gave  you  all.  So  much 
 as  you  fave  from  hm,jou  lofe,  and  worfe  then  lofe  •,  and  fo 
 much  as  you  lofe  for  htm>  and  furrender  to  him^  and  improve 
 for  him^yon  favt  and  more  thenfave.  For  Godlinefs  with 
 content  is  great  gain.  And  he  that  u  faithful  in  a  little, 
 -  iliall  be  made  ruler  over  much.  Its  thus  that  all  things 
 are  fanclified  with  the  Saints. 
 
 Direct.  3 .  Think  not  that  your  Riches  are  given  you 
 to  fulfill  the  lead  inordinate  defire  of  the  flefh  :  Or  that 
 you  may  take  ever  the  more  fenftul  eafe  or  pleafure,  if 
 you  had  all  the  worW  :  But  remember  that  better  wages 
 oblteethymio  more  wo,k:  K^tnd  therefore  rip  as  early, 
 and  labour  as  hard  in  your  own  employment  {the  more  for 
 the  common  good \  the  better)  ye  a  and  deny  your  flefh  as  much 
 a*  if )  on  bad  but  food  and  rayment.     if  you  have  muchy 
 givefk  more^and  u  e  the  more  Jwt  enjoy  never  the  more  $ 
 and  let  not  your  fenfual  defiresfind  ever  the  more  propi (ton: 
 A  rich man  that  iswife^and  a  faithful  Steward,  may  live 
 in  as  much  f elf  deny al^  and  labour  as  hards  and  humble  his 
 fit  (I)  us  much  as  he  that  hath  but  his  daily  bread.     Cod  fent 
 you  not  in  pr&vifionfor  his  enemy  :  x^dll  that  is  made  the 
 food  of  fin,  or  that  doth  not  help  you  up  to  God,  is  employed 
 contrary  to  the  end  that  you  received  it  for. 
 
 Direft.  4.  Be  fure  that  you  deal  with  the-  world  as  a 
 Deceiver:  Be  very  fufpicous  of all  your  Riches^  aud  Ho- 
 nour? and  'Delights.  Teed  not  on  thefe  lufcious  fummer- 
 frutts  too  boldly,  or  wit  hont  fear.  Remember  how  many  mil- 
 lions the  world  hath  deceived  before  y*n.  None  come  to 
 Hoi  butthnfe  that  are  cheated  thither  by  'the  flefh  and  the 
 world  Wi  h  what  exce  ding  vigilancy  then  have  yon  need 
 U  d  alwuh  fuch  a  dangerous  deceiver^  when  all  your  happi- 
 ne s, and  all  your  hopes  is  at  the  (take!  and  if  you  be  deceit  ed, 
 jvu  an  undomMs force  u  nothing  fo  periUousasitsfnud. 
 
 Ubi 
 
The  Preface. 
 
 — -~  Ubi  vinc^re  aperte 
 ••Non  datur,  infidtas  armaq-,  te&aparac. 
 
 They  that  have  to  do  with  fuch  a  cheater  in  4  cdfe  of fuch 
 everlafling  conference,  fhould  be  fufpiciousjf  every  thing , 
 and  trufl  the  world  as  little  as  is  fopble,  when,Q}\\  cavec  ne 
 decipiatur,  vix  cavec,  cum  etiam  cavet. 
 
 Ec  cum  cavifTe  rams  eft,  fa?pe  is  cautor  captus  eft 
 (^Plaut.) 
 
 As  Bucholcer  was  wont  to  fay  when  his  friends  extolled 
 Jjim,  terreri  fe  etiam  laudationibus  illis,  ut  iulminibus  -, 
 fiojhould  you  poffefs  your  Honours  and  Riches  in  the  world. 
 And  as  the  fame  Bucholcer  / aid  to  Hubaer  when  he  went 
 to  be  a  Courtier  :  'Fidem  diabolorum  tibi  commendo: 
 .credere  &  contremifcere:  vi%j  promiflionibus  aulicis 
 credere,  fedcaucevfed  cimide  :  So  fhould  jch he ajfetfed  to 
 the  world:  Trufl  and  tremble  :  or  rather  Trufl  it  not  all: 
 Nay,  have  you  not  been  deceived by  it  already  ?  And  will 
 you  be  morefooltfh  then  the  filly  fijh,  that  will  fcarcely  take 
 she  hook  that  he  was  once  pricked  by  :  &r  then  thefihy  fowls 
 that  will  be  afraid  of  the  net  that  once  they  have  efcaped 
 from ,md  of  the  Kite  that  once  hath  had  them  in  her  claws  ? 
 Tranq  jillas  etiam  naafragus  horret  aquas      Nay  at  the 
 prefent, // 'you  take  any  hud  of  your  fouls ,  you  may  eafily 
 ftneive  what  a  clog.the world  is:  We  are  commonly  better 
 jphen  we  have  leafl  of  it,  or  are  leaving  it,  then  when  we 
 b  ^ve  it  at  our  will,      A  man  may  fee  the  utmofl  viftbljpart 
 cf the  earthy  and  the  Horzon  at  once :  but  if  he  look  on  the 
 earth  that  is  near  kim,he  cannot  fee  the  heavens  at  that  time, 
 much  lefs  the  Zenith.. Our  Own  Riches  ,our  Ptefent  Riches, 
 pir  Neareft  and  Deareft  temporal  good,  is  the  greatefl  4- 
 yer£*r  of  the  mind  from  heaven.  We  are  commonly  like  An- 
 tigonusV  fick  feuldier,  that  fought  mil  hecaufehe  looktto 
 $c:  hut  grew  a  Coward  as  foon  as  he  was  cured*  So  that 
 
 mofi 
 
The  Preface. 
 
 mojl  oftis  have  need  of  the  conn  [el  which  the  Bifhop  of  Co- 
 lengave  the  Emperour  Sigifmund  */;<#  askt  him,  What 
 he  (hould  do  to  be  happy  <  £  Live,  faith  he,  as  you  pro- 
 mifedto  do,  when  you  werelaft  fick  of  the  ftone  and 
 gowt.  ]  "Even  the  mojl  notorious  [inner s  feem  Saints  when 
 the j  [ee  the  world  is  leaving  them.    And  doth  not  common 
 reafon  that  tell  us  that  which  will  fo  move  us  then,  [hould 
 prevail  with  us  as  much  before,  when  we  are  certain  all  our 
 life  time  that  this  farting  time  will  come  ?  Indeed  the  crea- 
 t  arenas  it  is  annexed  unto  God  and  fubfervient  to  him,  may 
 have  an  anfwerable  truft  and  love  :  the  fmaile/l  twig  that 
 is  fafl  to  the  tree ,  may  help  you  out  of  the  water  if  you  lay 
 hold  of  it  *  But  if  it  be  broken  from  the  tree^  it  will  deceive 
 you,thoughyou  hold  it  never  fo  fafl.  O  therefore  look  for  furer 
 footing  :  A  handful  of  water  will  not  fave  you  from  being 
 drowned.  Build  on  the  Rock  of  ages,  that  never  faileth  them 
 that  trujl  him  $  though  yet  the  blind  unbelieving  world  be 
 more  diftruflful  of  him,  then  of  that  which  they  have  tryed 
 is  not  to  be  trufled.  A  wife  man  [hould  know  him  to  be  trufly 
 that  he  trujleth  in  a  cafe  that  concerneth  his  [alvation.  And 
 true  Believers, and  none  but  they, may  [ay  with  Paul3I  know 
 whom  I  have  trufted,  2  Tim.  1. 12. 
 
 Direct.  5 .  Let  it  be  your  daily  care  to  keep  clear  ac- 
 compts  between  God  and  you,  of  your  Receivings  and 
 Disburfemen  ts.  Its  time  to  bewail  the  expence  of  that, if 
 it  be  but  a  groat \  that  you  cannot  give  a  comfortable  account 
 of.  When  ever  you  have  fever  al  waies  before  you,  for  the 
 laying  out  cf  your  money  or  your  time,  let  the  \Queftion  be  fe- 
 riouflypat  to  your  heart,  Which  of  thefe  waies  [ball  I  wifh  at 
 death  and  judgement  that  I  bad  expended  it  ?  and  let  that 
 be  cho[enastheway. 
 
 Dirett.  6.  Be  fure  to  watch  thofe  thieves  that  would 
 rob  you  of  your  Matters  talents  that  (hould  be  em- 
 ployed for  his  ufe.     ^nd  will  you  give  me  leave  to  be 
 
 (</)  plain 
 
The  Preface. 
 
 plain  tilth  you  in  infiancing  in  a  few  of  them. 
 
 i .  How  many  ungodly  Gentlemen  do  waft  that  in  a  thing 
 that  they  call  Great  Houfe-keeping,  {that  is,  the  inordinate 
 provifions  for  the  flefh^  and  a  freedom  for  men  to  flay  the 
 gluttons  or  drunkards  in  their  houfes)  which  might  have 
 been  expended  to  their  greater  honour  and  commodity  ? 
 
 2.  How  many  he  there  that  fpend  that  in  unnecessary 
 feafting  of  their  fr  tends  y  that  might  have  been  far  more  ad' 
 vantagioufly  improved  ? 
 
 3.  How  many  be  there  that  fpend  more  in  the  excefs  of 
 one  or  twofuhs  of  apparel^  then  would  havefufficed  to  the 
 relief  of  a  diftrefjed family  for  a  twelve  moneths  /pace  ? 
 
 4.  How  many  be  there  that  layout  more  in  nee  die fs  build* 
 ingsy  walks  and  gardens ,  then  would  fave  the  lives  of  an 
 hundred  or  a  thousand  of  the  poor  that /perish  by  hunger^  {or 
 by  difeafes  bred by  want:)  They  will  not  (pare  from  their 
 ewn  fuperftutties  jo  fupply  the  necefiitits  of  their  Brethren-? 
 Is  this  loving  their  neighbours  as  tbemfelves,  and  doing  as 
 they  would  he  done  by  ? 
 
 5  .How  many  be  there  that  fpend  more  needle  fly  on  horfes, 
 dogs,  or  hawks  ^and  cafl  away  more  at  one  game  at  Dice>or  at 
 a  Cock- fight, or  an  Horfe-race,  then  would  keep  a  poor  Schol- 
 lar  at theiiniverfity  i  (  But  I  hope  the  Parliament  hath  citr 
 red  this. ) 
 
 6.  But  the  principal  and  le  aft  lamented  abufc  of -Riches  js 
 Ghildrcns  exceffive  portions ;  For  children  areas  a  fur- 
 viving  felf  .-  CM  en  think  themf elves  but  half  dead,  while 
 their  children  live :  Andtherefore  as  felf  is  that  Idol  of  the 
 wicked,  to  whom  all  the  creatures  of  God  are  facrificed^  fo> 
 they  employ  all  one  way  or  other  for  themselves  as  long  as 
 they  live,  and  then  leave  it  when  they  diey  to  themselves  in 
 their  poflerity.  When  they  have  like  unfaithful  Stewards , 
 detained  Gods  due  from  him  as  long  as  they  live,  they  leave 
 h  te  their  children  to  detain  it  after  them.  Mijlake  me  not : 
 
The  Preface. 
 
 /  p  erf  wade  you  not  to  be  unnatural.  Tour  children  mufl  be 
 provided  for  if  you  be  not  worfe  then  Infidels.  But  1  te/I 
 you  by  what  Rules  1  fhould  proceed,  were  it  my  cafe.  i.  If  I 
 had  never  fuch  ungodly  children,  I  (l)ou'd  provide  for  them, 
 if  I  could , their  daily  bread,  and  leave  them  enough  for  food 
 andrayment,  unlefs  they  were  fuch  as  ought  not  to  live,or  be 
 maintained,  z.lfl  had  better  children,  that  were  likely  to 
 ufe  what  they  had  for  God,  I fhould  leave  them  aU  that  could 
 he  [fared from  more  neceffary  ufes,  that  their  lives  might  be 
 more  free  from  care,  and  they  might  be  ferviceable  to  God 
 with  their  wealth  when  1  am  dead:  And  the  more  confident 
 1  were  that  they  would  be  faithful  Stewards  of  it, the  more  I 
 fhould  commit  to  their  trnft.  3 .  1  fhould  not  take  it  to  be  my 
 Duty  to  levell  my  poflerity  with  the  poorer  fort,  unlefs  fome 
 fpecial  CaII  ofGodjr  extraordinary  public k  exigence  did  re- 
 quire it.  So  much  for  the  Affirmative,  What  I  fhould  do  for 
 them.  But  {for  the  Negative, What  J  fhould  not  do  for  them) 
 1. 1  fhould  think  that  in  a  caje  of  fome  extraordinary  Necef- 
 fities  to  the  church  or  Common-wealth,  1  were  bound  to  alie- 
 nate all  from  my  poftertty^  at  leaft  .except  their  food  and  ray- 
 ment.  2 . 1  fhould  fit  11  in  the  General  conclude  that  all  mufi 
 be  for  God,  as  he  is  the  Owner  of  me  and  all;  and  therefore 
 1  fhould  enquire  which  way  it  is  his  will  that  I  fhould  difpofe 
 of  it.  And  where  my  confeience  tells  me  he  would  have  me 
 ufe  it,  I  fhould  do  it,  though  to  the  deny al  of  my  f  elf  or  my 
 poflerity.  3.  1  fhould  alw ay  prefer  the  Publ/ck  Good  of 
 Church  or  Common-  wedth.bcfore  the  fcrfonal  wealth  of  my 
 pofierity ,  and  therefore  fhould  provide  for  them  in  a  fub  fer- 
 vency to  the  greater  good,  and  not  prefer  their  wealth  be- 
 fore it.  4.  /  fhould  think  my  felf  bound  to  expend  all  that 
 1  had,  in  that  way  as  might  moft  promote  the  principal  Inte- 
 refl  of  my  Lord,  unlefs  in  cafes  where  he  hadtyed  me  by  any 
 fpecial  obligation  to  a  more  private  expenct  of  it,  5.  / 
 fhould  judge  that  the  ordinary  Necefiittes  of  the  church  and 
 
 (di)  poor 
 
The  Preface. 
 
 poor  are  fo great,  as  fhould  command  me  very  much  to  abate 
 of  fu  llprovifions  for  mj  pojlerity.  And  for  the  proportion , 
 /  fhould  labour  to  difcern,  whether  the  times  were  fuch,  and 
 my  ptftcrityfuch,as  that  the  (lock  of  my  effate  would  be  more 
 ferviceable  to  God  in  their  hands,  or  otherwise  laid  out.  For 
 the  times  and  quality  of  children  may  make  agreat  alterati- 
 on in  the  cafe.  6.  H^ad  1  an  only  fon  that  were  notoriouflj 
 ungodly*,  1  would  leave  him  no  more  then  food  and  rayment, 
 if  I  had  ten  thoufand pound  a  year,  but  would  give  it  to  God 
 for  the  works  in  which  1  might  promote  hu  tnterefy.  lMj 
 Reajons  are  many  .which  1  have  touched  upon  in  another  dif- 
 courfe.  As,  i.  Such  as  forfeit  their  very  daily  bread,  fhould 
 not  have  any  more  then  their  daily  bread  s  Butfuch  notori- 
 ous wicked  ones  forfeit  their  daily  bread.  He  that  will  not  la- 
 bour, faith  Paul,  let  him  not  eat,  2  Thef.  3.  much  more  in 
 fuch greater  cafes.  2.  According  to  Gods  antient  Z,*jp,Deuc. 
 2 1 .  they  forfeit  their  lives  ,  and  the  parents  there  were  to 
 caufe  them  to  be  put  to  death,  that  wereobjlinately  uniform- 
 ed, i^ind  is  the  cafefo  altered  think  you  now ,  as  that  you 
 are  bound  to  make  fuch  children  rich,  that  parents  then 
 were  bound  to  put  to  death  I  3.  I  am  not  bound  to  give 
 unneceffary  provifions  to  an  enemy  of  God ,  to  mif- employ 
 it,  and  flrengthen  himto  do  m/f chief ',  and  be  more  able 
 to opprefs  Gods  fervantSyOroppofe his  Truth,  or  ferve  the 
 Devil. 
 
 2  forbear  to  mention  the  proportions  of  mens  eftAtesjhat 
 1  think  they  are  ordinarily  bound  to  alienate, but  (hall  leave 
 you  to  Prudence  and  the  General  Rules,  left  J  feem  to  you  to 
 go  hi yond  my  line.  But  in  general  1 mufl  fay >,  that  it  is  a 
 felfifh  and  an  hainous  err  our,  to  think  that  men  fhould  lay  up 
 all  that  they  can  gather  for  their  po/ierity,  and  all  to  leave 
 them  rich  and  honourable,  and-fut  off  God,  and  all  chart* 
 table  ufes  3  with  the  crums  that  fall  from  their  Tables,  tr 
 mtb  feme  inconfiderable  driblets.     If  the  Rich  man  in 
 
 Luke 
 
The  Preface. 
 
 Luke  1 8.  might  have  followed  Chrift  on  fuck  terms  as 
 
 thefe,  he  would  hardly  have  gone  forrowfully  from  him. 
 
 i.  By  this  men  (hew  that  they  prefer  their  children  be- 
 fore God.  2 .  And  that  they  prefer  them  before  the  churchy 
 andGojpel,  and  the  Common-wealth  :  When  an  heroick 
 Heathen  would  have  confefjed  that  his  eft  ate  and  children, 
 And  bis  life  were  not  too  good  to  be  facrificed  to  his  Coun- 
 trej  •?  as  the  csfe  of  the  Decii  and  many  other  Romans  that 
 gave  their  lives  for  their  Count rey  witnejjeth.  3.  The  J e  men 
 prefer  the  worldly  riches  of  their  children  before  the  fouls  of 
 men:  When  they have  funany  Calls  t  a  employ  their  wealth 
 to  the  furthering  ofmensfalvation.andputby  all  that  their 
 children  may  be  rich.  4.  TheypVefer  their  childrens  Riches 
 before  their  own  everlafting  good  :  Or  el fe  they  would  not 
 deny  t hem f elves  the  Reward  of  an  holy  improvement  of 
 their  talents,  and  c  aft  themfclves  upon  the  terrible  fentenct 
 that  is  pafi  upon  unprofitable  fervants,  and  all  to  leave  their 
 children  wealthy.  5.  They  prefer  the  bodilj  profperity  of 
 their  children  before  their  fftritual:  Or  elfe  they  would  not 
 be  fo  eager  to  leave  them  that  Riches  ^which  Ghrtft  hath  told 
 them  is  fucbafnare,  and  hinder ance  te  mens  falvation. 
 6.  They  would  teach  all  the  world  the  eafte  art  of  never  do- 
 inggood  in  life  or  death.  For  if  all  mufl  follow  their  prin- 
 ciples ,tbcn  the  Parents  mufl  keep  almoft all  for  their  chil- 
 dren,and  the  children  mufl  do  the  like  by  their  children \and 
 foit  mufl  run  on  to  all generations ,  that  their  pofterity  may 
 be  kept  as  rich  as  their  predeceffors.  7.  H^w  unlike  is  this 
 to  the  antient  Saints  ^  and  how  unlike  to  the  general  pre- 
 cepts of  f elf- deny  als  and  doing  good  to  all  while  we  have 
 time^&c.which  chrift  hath  left  us  in  the  G  of  pel.  Enable  your 
 children  to  be  fer  vice  able  in  the  Church  and  Common- 
 wealthy  as  far  a<  you  may  ^  but  prefer  them  not  before  the 
 Church  or  Common-wealth.  Wrong  not  God ,  nor  your  own 
 fouls >  nor  the  fruts  ^bodies  of  other  men  7  to  procure  your 
 
 (d$)  children 
 
The  Preface. 
 
 children  ttbtrrch.  tt  will  not  eafe  your  pains  in  hell  ^  to 
 think  that  you  have  left  your  children  Rich  on  earth,  Its  few 
 of  the  great  and  noble  that  arc  Called.  They  will  have  an 
 eafier  way  to  haven  in  a  mean  eflate.  Their  Nurfes  milt 
 contented  them  when  firfl  they  lived  in  the  world :  and  will 
 nothing  but  Lands  \  and  Lordfhips,  and  fuperlative  matters 
 now  content  ihem^  when  they  have  afhorter  time  to  ufejt  ? 
 Poor  men  can  ftng  as  merily  as  the  Rich }  and  fie  ep  as  quietly, 
 and  live  as  comfortably  5  and  die  as  eafily  :  Can  tabic 
 vacuus —  They  are  free  from  abundance  of  your  cares  and 
 fears.  The  Philojopher  that  had  ^received  a  great  gift  of 
 Cold  from  a  Prince  ^fent  it  back  to  him  the  next  morning  5 
 and  told  him  that  he  loved  no fuch  gifts  as  would  not  let  him 
 take  his  fleep  ( for  thinking  what  to  do  with  it.  ) 
 
 Dirett.  7.  Laftly,  Study  the  Art  of  doing  Good,  and 
 making  your felves  friends  of  the  Mammon  of  un- 
 righteoufnefs,that  when  you  go  hence  you  may  be  re- 
 ceived into  the  everlafting  habitations.  Remember  how 
 much  of  jour  Religion  doth  confijlin  thej)evoting  of  your 
 felves  and  aUio  God,  and  improving  his  flock ,  and  being 
 Rich  in  good  works,  ready  to  difiribute  and  communicate , 
 1  Tim.  6.  18.  K^ind  how  much  will  be  laid  upon  this  at 
 judgement,  Mat.  25.  -God  doth  not  call  upon  you  for  your 
 charity  ,  as  if  he  would  be  beholden  to  you ,  or  needed  any 
 thing  that  you  can  give  him  5  but  becaufe  he  will  thus  dif- 
 ference his  hearty  followers  from  complementing  hypo- 
 crites. The  poor  you  [ball  have  alwaies  with  you  :  and  the 
 Church  fhal  I  alwaies  warn  your  help  ,  andChrifl  will  be  ft  til 
 diflrefjed  in  his  members  ,  to  try  the  reality  of  mens  pro- 
 fefsi&ns^  whether  they  love  him  above  all ,  or  elfe  diffemile 
 with  him ,  and  whether  they  have  any  thing  that  they  think 
 too  good  for  him.  It  is  a  certain  mark  of  an  hypocrite  ,  to 
 have  any  thing  in  this  world  fo  dear  to  you  that  you  cannot 
 fpare  it  for  Chrifl. 
 
 Remember 
 
The  Preface. 
 
 Remember  then  that  it  is  your  own  concernment :  If  you 
 would  be  ever  the  better  for  all  your  wealthy  ay  if  you  would 
 not  be  undone  by  it ,  flu  dy  how  you  may  be  mofi  ferviceabU 
 to  God  with  it.    Cicero  could  fay  ,  that  to  be  Rich  is  noc 
 topoftefs  much,  but  to  ufe  much.    Ani  Seneca  could 
 rebuke  them  that  foftudy  to  encreafe  their  wealth,  that 
 they  forget  to  ufe  it.  If  really  you  be  Chriftians^  heaven  is 
 your  portion  and  your  end :  And  if  jo ,  you  can  love  nothing 
 elfe,  nor  ufe  any  thing  elfe,  rationally  Jut  as  a  means  to  at- 
 tain that  end.  See  therefore  in  all  your  expences ,  bow  you 
 attain  or  promote  your  end.  Alas  men  are  fo  buftly  building 
 in  their  way  ,  that  they  fhew  m  that  they  take  not  them- 
 selves for  travellers:  They  are  fo  familiar  with  the  world , 
 that  i  hey  fhew  hs  they  are  not  fir  anger  $>  but  at  home.  They 
 make  their  garments  fofine,  andlayfuch  mountains  on  their 
 backs ,  that  we  fee  the)  mean  not  to  be  ferious  Runners  in 
 the  Chrifiian  race.     The  thorny  cares  that  choak  Chrip 
 feed,  do  fhew  that  they  are  barren^and  nigh  to  burning,   if 
 you  gather  Riches  for  your  fdves,  (Luk,  12.  21.)  you 
 areftanding  pits :  //  you  are  Rich  to  Gody  you  will  be  run- 
 ning fpringsy  or  ciflerns.  There  is  a  bliffed  Art  of  fending 
 all  your  Riches  to  Heaven  before  you,  if  you  could  learn  it , 
 and  were  willing  to  be  happy  at  thofe  rates  \  It  is  not  for 
 your  Riches  that  God  will either  condemnor fave you  $  but 
 for  the  Abafing  or  improving  them*  Though  Lazarus  was 
 4  beggar  ^yet  Abraham  had  been  Rich whofe bofom  he  was 
 in.   Rich  men  muft  know,  faith  Ambrofe,  that  the 
 fault  is  not  in  Riches,  but  in  them  that  know  not  how 
 to  ufe  them -,  Nam  divitise  ut  impedimenta  funt  im- 
 probis^ta  bonis  funt  adjumenta  virtutum     O  that  you 
 could  but  be  fen  ftble  of  the  difference ,  bttmxt  them  that 
 ean  fay  at  lafl,  [  We  have  ufed  our  ftock  for  the  fervice 
 of  our  Lord:  We  ftudied  his  Will  and  Intereft  ,  and 
 accordingly  employed  all  thai  wehai  mthe  world  ] 
 
 and 
 
The  Preface, 
 
 and  them  that  mufl  fay  ,  Q  We  gave  now  and  then  an 
 alms  to  the  poor  5  btit  for  the  fubftance  of  our  eftates, 
 we  fpent  it  carnally  for  the  flefh,  to  bear  up  our  pomp 
 and  greatnefs  in  the  world  ,  and  then  we  left  it  to  our 
 children  to  do  the  like  when  we  were  dead.  ]  7 here  is 
 as  wide  a  difference  between  the  end  of  thefe  two  waies ,  as 
 there  is  betwixt  Heaven  and  Hell :  And  furely  the  way  is 
 conuexed  to  the  end.  Think  not  either  that  youcanferve 
 God  and  Mammon }or  that  you  may  live  to  the  world,  and  die 
 to  God.  When  one  was  asked  whether  he  had  rather  be  Crce  - 
 i\xs  or  SocxditeSy  he  an fweredjhat  he  had  rather  be  Cracfos 
 while  he  lived ,  and  Socrates  when  he  came  to  die  :  But 
 dream  not  you  offttch  a  choice,  Gal,  6.  j,  8.  Ee  not  de- 
 ceived -,  God  is  not  mocked :  Whatfoever  a  man  fow- 
 eth,  that  (hall  he  alfo  reap  .•  If  you  fow  to  the  flefh5 
 of  the  flefh  you  fhall  reap  corruption  :  but  if  yon  fow 
 to  the  Spirit,  of  the  Spirit  you  fhall  reap  everlafting 
 life.  ] 
 
 And  this  much  more  let  me  add,  that  if  you  intend  your 
 wealth  for  God,  you  mufl  not  think  of  evil  getting  it :  For 
 God  will  not  accept  a  facrifjee  that  'is got  bj  falfhood,  ra- 
 pine or  injufiice.  Nay  if  you  intended  it  indeed  for  God  , 
 you  weuld  not  dart to  procure  it  by  fin.  For  God  needeth  not 
 fraud,  perfidioufnefs  or  injufiice ,  to  promote  his  fervice. 
 Pietas  iua  federa  fervat.  As  Auftinfa/f^Rcam  linguam 
 non  facie,  nifi  reamens:  So  I  fay  here.  Tour  mind  is  firji 
 guihy  of  denying  God,  whatever  you  pretend,  when  you  dare 
 thus  by  your  deeds  deny  him. 
 
 Tea  let  me  add,  that  fo  far  fhould  you  be  from  yielding  to 
 any  temptation  to  be  covetous,  for  God,  for  your  family ,  or 
 Any  good  end  that  may  be  offered you,that  you  (honld  make  an 
 advantage  of  fuch  temptations  ,  to  watch  the  world  and 
 your  deceitful  hearts  the  more  narrowly  hereafter.  And  if  in 
 all  temptations  to  worldlinefs,  you  could  turn  them  to  a  gain 
 
 and 
 
The  Preface. 
 
 and  duty .  and  over- froot  the  tempter  in  his  bow,  it  were  a 
 point  of  fingnlar  Zealand  Prudence.  When  he  would  put  any 
 covetous  motion  into  your  mind,  or  work  it  into  your  hands } 
 give  then  more  liberally, or  do  mere  good  then  you  did  before. 
 Let  this  he  all  that  the  deceitful  flejh  and  world  flail  %etby 
 
 _)W0:FaHite  fallentes Ecin  laqueos,quospofuere, 
 
 cadant. 
 
 '  1  know  that  flc(h  and  blood  will  flan d  in  your  way  with 
 abundance  of  drjjwafives,  and  make  you  believe  that^  this  fo 
 .plain  and  great  a  duty,  is  no  duty.  In  the  verbal  part  efged- 
 iinefs  it  would  allow  God  but  little  :  but  in  the  mere  coflly 
 f  radical part7  much  lefs.  Sometime  it  will  tell  you  that  men 
 arefo  naught  that  they  deferve  not  your  charity  :  But  Chrift 
 deferveth  it :  give  it  therefore  to  him.  Sometime  it  will 
 tell  you  of  mens  unthankfulnefs  ibutfitls  eft  dedifle  t,  you 
 have  done  your  duty.  Godaccepteth  it:  Other  mens  thankfulU 
 nefs  is  riot  ye ur  Reward.  You  are  more  unthankful  your 
 felves  to  cjod.  Ton  are  called  toimitate  him  that  caufetb 
 his  Sun  to  [hine,  and  his  rain  to  fall  on  the  jufl  and  on  the 
 nn'uft  and  that  daily  beft$wethhis  mercies  on  the  unthank- 
 ful. Sometime  it  will  tell  you  of  the  uncertainty  of  reaching 
 the  end  of  your  Charity  :  That  if  you  maintain  Schollars  to 
 Learning,  they  may  prove  ungodly  :  if  you  leave  any  confi- 
 -Aerablegift  to  pious  ufes ,  facrtleagious  and  rapacious  hands 
 may  alienate  it.  But  you  are  fure  of  fucceeding  in  your  ulti- 
 mate end,  which  is  the  pie afmg  of  God  and  your  own  falva- 
 tion :  It  is  not  lofs  to  you  if  it  be  to  others.  C  aft  your  bread 
 upon  the  waters^  if  you  cannot  truft  God,  you  cannot  obey 
 him.  Do  your  part,  and  leave  his  part  to  himfelf.  Its  year 
 part  to  Give  5  and  its  Gods  part  to  fucceed  it  for  the  attain- 
 ment of  the  end.  He  that  it  worft  is  likeft  to  fail:  And 
 whether  think  you  is  better,  God  or  you  ?  and  which  fhould  be 
 more  fufpeoled  ?  He  is  unworthy  the  name  of  a  fervant  of 
 God,  that  will  run  no  hazard  for  him.     Venter  yw  charity 
 
The  preface. 
 
 in  4  way  of  duty,  or  pretend  not  to  be  charitable.  Will  you 
 not  (ow  your  Maflers  corn^till  you  are  certain  of  a  plenteous 
 increafe  I  Anddoyou  think  that  be  will  take  this  for  a  good 
 account  ?  This  is  the  foolijh  excufe  that  Chrift  hath  told  you 
 fhall  have  a  terrible  [entence :  you  will  hide  Gods  talent 
 for  fear  of  lofing  it  $  but  wo  to  fuch  unprofitable  fer- 
 vants. 
 
 Sometme  the  flefh  will  teU  you  thatyoumay  want  your 
 felves ,  or  your  fo  fieri ty  at  leajt  ;  and  that  you  were  be  ft  ga- 
 ther till  your  (lock  arife  to  jo  much,  or  fo  much, and  then  God 
 fhall  have  fome.  k^A  fair  bargain  !  $uft  like  ungodly  men 
 by  their  Repentance  and  Converfion  ;  They  will  fin  till  they 
 are  old,  and  then  they  will  turn.  But  few  turn  that  delay 
 with  fuch  rejolutions .  if  God  have  not  right  to  all,  he  hath 
 right  to  none.  If  he  hath  right  to  all,  will  you  give  him 
 none  but  your  leavings.  A  fwine  will  let  another  eat  when  his 
 belly  is  full.  What  if  you  are  never  richer \  will  you  never  do 
 good  therefore  with  what  you  have  f 
 
 And  for  the  impoverishing  of  your  felf  if  you  fear  being 
 a  lofer  by  God,  you  may  keep  your-Ricbes  as  long  as  you  can, 
 and  try  how  you  c  an  favc  your  f elf  and  them .     A  mans  life 
 confifleth  not  in  the  abundance  that  he  poffeffetb.    Do  net- 
 imagine  that  you  need  more  thenyou  do.      If  CM ona flicks 
 think  it  their  perfection  to  be  wilfully  poor,  and  Seneca 
 thought  it  the  Cynicks  wifdom,  quod  efferit  nequid  fihi 
 eripi  poffet ;  you  may  much  more  rejoyce  in  fuch  an  eflate 
 if  God  bring  you  to  it  by  or  for  well' doing     .You  live  in 
 dangerous  times  :  Wars  and  thieves  may  [oon  lev  ell  your 
 eftates  •  Can  there  be  greater  wifdom  then  to  fend  it  all  to 
 heaven,  and  lay  it  up  with  God,  and  put  it  into  the  fur  eft 
 hands  ,  and  put  it  to  the  only  njury  ?  Autego  fallor,  auc 
 regnum  eft,  inter  avaros,  circurnferiptores,  latrones, 
 plagiarios,  unum  e(Te,  cui  noceri  non  poiir.    Cannot  a 
 man  live  think  you  without  wealth  and  honour  i  Siquis  de 
 
 taliuxn 
 
The  Preface, 
 
 talium ' felicitate  dubitat,  poteft  idem  dubitare   &  de 
 deorum  immortalium  ftatu,  an  parum  beate  degant, 
 quod  illis  non  pradia,  nee  hoiti  fint,  ejre.  Sen.     As  it  is 
 the  honour  of  God  the  fir  ft  mover  >  omnia  movere  ipfe  non 
 motus  •,  So  it  is  the  honour  of  the  gredt eft  B ene faff ors, om- 
 nia dare  n  hil  habentes :  He  that  hath  it  to  Give,  hath  it 
 more  tranfcexdentlyfben  he  that  hath  it  hut  to  Ufe.tf*  that 
 bath  mo  ft,  haft  mojl  care,  and  trouble,  and  envy,  and  dan- 
 ger, and  the  great  eft  reckoning.  Neither  Poverty  nor  Riches , 
 was  the  wife  mans  wijh,  but  Convenient  food.     Optimus 
 pecuniae  modus  eft,  qui  nee  in  paupertatem  cadit,  nee 
 procul  a  paupertace  difcedit.  Sen.  No  man  doth  diffem- 
 ble,  lie,  opprep,  defraud  for  love  of  Poverty  ;  but  thousands 
 do  it  for  love  of  Riches    Neminem  vidi  tyrannidem  ge- 
 rere  propter  Paupertatem,  plurimosvero  propter  divi- 
 tias,  faith  the  Cynick,  cicanre  Stob.  Poverty  is  one  of  the 
 cbeapefl  medicines  for  the  mind,  and  Riches  a  dear  deceit  .A 
 Phtlofopher  calls  Poverty  a  felf-  taught  vcnue,and  Riches  a 
 vice  to  be  acquired  with  great  labour  and  diligence: Po- 
 verty is  a  Natural  Philofophy :  an  effectual  dottrine  of  tern* 
 perance  :  and  Riches  a  Nurfery  of  Pride,  voluptuoufnefs 
 and  every  vice.  And  Paul  comes  near  tt,  andfpeaketh  mort 
 cauteloufly,yet  home  enough,  that  The  love  of  money  is 
 the  root  of  all  evil,  i  Tim.  6,  10.  and  therefore  is  it  felf 
 a  tranfeendent  evd. 
 
 Sweet  healthful  Temperance  is  cheap ,  and  maybe  main- 
 tained without  any  great  revenews  :  it  is  killing  luxury, 
 exce\s  and  pride  that  are  fo  dear,  and  require  fo  much  for 
 their  maintenance.  Our  journey  is  not  of  fuchfmall  moment, 
 nor  our  way  fofair,  nor  eur  day  fo  long,  nor  ourftrength  and 
 patience  [o great,  as  to  encourage  us  to  load  our  (elves  with 
 things  unneceffary.  Cbr.ftian  living  is  daily  fighting  ;And 
 we  ufe  not  to  fight  with  our  Riches  on  our  backs, but  for  them. 
 He  that  fwimmeth  with  the  great  eft  load,  is  likily  eft  jo  fink. 
 
 (ei)  Men 
 
The  Preface. 
 
 Men  fancy  that  evil  in  a  low  eflate  which  elfe  they  would  not 
 feel  ;  and  when  they  have  pickt  a  canjlefs  quarrel  with  it, 
 and  undefervedly fallen  out  with  it,  they  /peak  abufively  of 
 it,  and  of  God  himfelffor  cafling  it  upon  them.  CM  en  love 
 Riches  lo  w ell Joecaufe  they  love  fin  [o  well.  Did  poverty  *c- 
 commodate  mens  vices ,  and  feed  and  Jatisfie  their  finful 
 lu (Is  as  well  as  Riches,  it  would  be  loved  as  well.  And  if 
 Riches  did  (larve  up  luxury  andvoluptuoufnefs  as  much  as 
 Poverty,  they  would  be  as  much  abhor  d.  Few  men  (peak 
 highly  of  Houours,  or  Riches,  or  Pleafures  at  the  lafl  •,  nor 
 hardly  of  a  lew  or  fufferingflate.  And  the  lafl  judgement  is 
 commonly  the  rvifefl. 
 
 Let  not  therefore  the  fear  of  Poverty  deter  you  from  good 
 
 works'.  Tea  rather  give  \peedily-,  and  do  good  while  you  have 
 
 it,  before  all  begone  and  you  be  di fabled.  Saith  Nazianzen 
 
 (  Orat.  de  Amor.  Pauper.)   Deo  gratitudinis  ergo  ali- 
 
 quid  tribue>quod  ex  eorum  numero  (is,  qui  de  aliis  bene 
 
 raereri  poffunt5non  qui  aliorum  benificentia  opus  habe- 
 
 antrquod  in  alienas  manusnonoculos  conje&os  habeas, 
 
 fed  aliiintuas :  Da  operam,  uc  non  folum  opibus,  fed 
 
 etiam  pietate,  non  folum  auro5fed  etiam  virtute  fis  lo- 
 
 cuples.     Curaut  proximo  tuo  idcirco  pr#ftantior  fis, 
 
 quia  benignior.  Fac  calamitofo  fis  Deus,  Dei  mifericor- 
 
 diam  imitando.  Nihil  enim  tarn  Divinum  homo  habet, 
 
 quam  de  aliis  bene  mereri.]  If  you  have  no  pin y  on  others, 
 
 havefome  on  your  fouls.  Give  not  all  your  Lands  and  wealth 
 
 to  your  flefh  and  your  posterity  :  Give  fome  of  it  to  your 
 
 fouls,  by  giving  it  to  God.    Shall  your  bodies  have  it,  and 
 
 your  fouls  have  none,  or  but  a  little  f  [Hoc  folum  quod 
 
 in  opibus  bonum  eft,lucremur  -,  nempe  ut  animas  no- 
 
 ftrasin  eleemofynis  acquiramus,facultates  noftras  pau- 
 
 peribus  impertiamus,  uc  coeleflibus  dicemur.     Animas 
 
 quoque  partem  da  •  non  carni  duntaxat  :  Deo  quoque 
 
 partem da5 non mundo tantum: Ex  ventre aliquid  fub- 
 
 trahe^ 
 
The  Preface. 
 
 trahe,  &  fpiricui  confecra  ;  Ex  igne  alqmu  eripe3ac 
 procal  a  depafcente  flamma  1  econde^a  tyiunno  eripe,  ac 
 
 Domino  commute Da  exiguumeia  quo  mul- 
 
 tahabes :  Da  etiam  omnia  ei,  qui  omnia  donavic:  Nun- 
 quam  Dei  munificentiam  vinces,  etiamfi  omnia  tua  bo- 
 na projicias, etiamfi  te  etiam  ipfum  bonis  tuis  adjungas. 
 Nam  hocquoque  ipfum  Accpere  eft,nempe  Deo  da- 
 ndxz~\[aith  Gregory  Nazianaz.  ubifup. 
 
 Of  any  kindofcovetoufnefs,  there  is  none  more  plan  fib  ly 
 pretended  again  ft  works  of  Charity, then  that  offome  Mi- 
 nifiers,  that  canfpare  no  money \  becaufe  their  Libraries  are 
 jet  unfurnifhed  with  many  Books  which  they  would  fain 
 have.  Tet  here  we  mufifee  that  greater  works  be  not  for 
 this  omitted.  Saitb  Seneca  (  de  Tranquil. )  Studiorum 
 quoquequce  liberaliflima  impenfaeft,  tamdurationem 
 habebo,  quamdiu  modum.  Quo  mihi  innumerabiles  li- 
 bros  &  bibliothecas,quorum  Dominus  vix  totavitafua 
 indices  perlegst  <  Onerat  difcentem  turba,non  inftruit : 
 multoque  fatius  eft  paucis  te  authoribus  tradere,  quam 
 
 errarepermultos. Studiofa  ha?c  luxuria-,  imo  ne 
 
 ftudiofa  quidem3quoniam  non  in  ftodium,fed  in  fpe&a- 
 culum. —  Parecurlibrorum  quantum  fatis  fie  •  nihil 
 in  apparatum — Vitiofum  eft  ubique  quod  nimium 
 eft.] 
 
 Tea  more,  let  me  tell  you,  all,  andbefeech  you  to  confider 
 
 it :  It  is  your  duty  even  to  pinch  your  flejh,  and  [fare  it 
 
 from  your  back  and  belly,  that  you  may  have  wherewithall  t& 
 
 do  good.     Its  no  thanks  to  you  to  relieve  others  out  of  that 
 
 which  you  need  not  your  [elves :  and  to  give  God  that  which 
 
 your  pfh  can  [pare.     Such  liberality  may  ftand  with  little 
 
 fuffermg  or  felf-denyal,  and  therefore  will  be  but  a  poor 
 
 proof  of  your  grace.     Had  I  ten  thousand  pound  a  year,  I 
 
 [hould  think  it  my  duty  for  all  that,  to  pinch  my  flefh,  that  I 
 
 might  f pare  a*  mush  of  it  as  is  pofiible  for  God.      David 
 
 (*  3  )  would 
 
The  Preface. 
 
 would  not  offer  that  to  God  which  coft  him  nothings  2  Sam' 
 24.  24.  if  you  fare  the  hardlytr,  and  go  the  plainer  in  you 
 attire^  and  deny  your  ft  Ives  that  which  is  for  any  needlefs 
 pomp  or  oflentattofly  or  fplendor  in  the  world,  that  you  may 
 have  fo  much  the  more  to  do  good  with,    you  deal  then  tM  e 
 good  husbands  for  God  and  your  fouls ,  and faithful  Steward). 
 IVhyfboulda  covetous  t.Mtfer  pinch  hisflefh  more  to  gather 
 Riches  for  himfelf  and  his  pofterity,  then  you  fhonlddo  U 
 gather  tt  for  God,  and  to  expend  it  on  the  Church  and  poor  ? 
 Be  as  frugal  as  they,  hut  not  to  the  fame  end  $  fo  you  ufe  it 
 for  God  and  your  poor  Brethren,  an  honeft  parfirnonie  and 
 gathering  is  a  duty  \  andfuch  an  holy  covet oufnefs  ts  fofar 
 from  condemnable,  that  it  is  the  trueft  charity,  which  God 
 and  all  wife  men  w  11  mojl  applaud.     1  do  not  mean  only  to 
 deny  your  fie ih  in  grofs  exceffes,  hut  to  finch  it  by  a  jufl  fru- 
 gality and  avflinence  :  And  yet  you  fhall  not  fay  that  1  am 
 drawing  you  to  extr  earns.  I  would  not  have  you  fofar  pinch 
 yourflejhas  to  di fable  it  for  duty,  but  to  deny  it  what  fo  ever 
 doth  not  fome  way  help  it  for  duty  y  that  we  may  not  feed  our 
 own  unnecefjary  delights,  though  with  afeeming  decorun 
 and  moderation \while  fo  many  about  us  are  pinched  with  the 
 want  ofnecefjaries,  and  fo  many  publike  excellent  works  are 
 calling  for  our  help,  ibeflefhistobe  tamed,  and  humbled, 
 and  brought  in  fub]ettion,  and  f canted  when  greater  things 
 require  it,  but  not  to  be  deflroyed  and  made  -unfer  vice  able. 
 Q  Infido  huic  corpori  quomodo  conjun&us  fim,  haud 
 equidem  fcio5  qudque  pa<5to  fimul  &  imago  Dei  lim,  & 
 cum  coeno  voluter":  quod  &  cum  pulchra  valetudine  eft, 
 bellome  laceffit.  &  cum  bello  premitur,  marore  meaf- 
 ficit :  quod,  &  utconfervum  amo-,  &  ut  inimicum  odi 
 atq-,  averfor  :  quod,  &  ut  vinculum  fugio,  &  ut  cohe- 
 res vereor.  Sidebilitareillud  &  conficere  ftudeojam 
 non  habco  quo  focio  &  opitulatore  ad  res  praclarifsimas 
 utar  •,  nimirum  haud  ignorans  quam  ob  caufam  pro- 
 
 creatus 
 
The  Preface. 
 
 ereatus  fim,  quodq-,  me  per  a&iones  ad  Deumafcen- 
 dere  oporteat.  Sin  contiauc  cam  focio&adjucore  miti* 
 usagam,  nulla  jam  ratio  occurrit^  qua  rebellantis  impe- 
 tum  fugiam5acque  a  Deo  non  excidam,  compedibus  de- 
 gravatus,  vel  in  terramdetrahentibus,  vel  in  ea  decinen- 
 tibus.Hoftis  eft blandus  &  placidus : mvidiofus  amicus, 
 O  miram  conjunftionem  &  alienationem  !  Quod  memo 
 ample&or,  quod  amo  pertimefco.     Anteqtum  bellum 
 geflerim  in  gratiam  redeo  :  Antequam  p^ce  fruar,  ab  eo 
 diffideo.3  Greg.  Naz.  ubi  fup.    And  for  Delight,  at  Ic aft 
 learn  of an  Heathen  how  to  efteem  of  it.   Sen.de  vita  bea- 
 ta.  Tu  voluptatem  comple&eris :  ego  compefco:  Tu 
 voluptate  fueiis,  ego  utor.     Tu  illam  fummum  bonum 
 putas :  ego  nee  bonum.    Tu  omnia  voluptatis  causa  f  a- 
 cis:  ego  nihil] 
 
 What  remains  new  Gentlemen ,  hut  that  you  he  up  and 
 doing .  and  look  about  you  where  you  may  have  the  he  ft  bar- 
 gain to  lay  out  your  monty  on  for  God  and  for  your  fouls  t 
 Stay  net  till  the  M^rltetis  overfill  thieves  have  rob'd  you% 
 till  God  in  judgement  haveimpoverijhed  you  ;  ////  meer  ne- 
 cefsity  do  con ftrainyouto part  with  that  which  you  cannot 
 ke*f>$  or  till  the  (onls  or  bodies  that  need  your  htlp  are  re- 
 moved from  your  fi^  ht.  Seek  after  an  object  for  your  Aims 
 ds  diligently  as  beggars  feek  the  Alms-,  you  have  more  canfe^ 
 for  you  get  more  by  Giving,  then  they  do  by  receiving  :  Jf 
 you  believe  not  this, you  believe  not  chrtft  h  and  (0  are  In- 
 fidels. 
 
 The  fumme  of  my  Advice  is,  that  as  men  that  are  draw- 
 ing near  to  their  account,  and  love  Chrift  m  his  members, 
 and  believe  the  fromife  of  Reward,  you  would  Devote  your 
 jelves  and  your  eftates  toChriff9  and  ftudy  to  do  good,  and 
 make  it  your  daily  trade  and  buftnefs,  as  men  that  are  zea- 
 lous of  Good  works  5and  created  to  walk  in  them5(Tic. ' 
 2. 14.  Eph.  2.  10.)  and  not  as  dropping-  a  little  upon  the 
 
 bpr 
 
The  Preface. 
 
 by.     Say  not  that  youbave  not  wealth,  orinterefl,oroppor~ 
 t  unity  ^The  Rich  have  full  ppmunities\  1  he  poor  have  then 
 twom'tts,  or  their  cup  of  cold  water  to  give  to  a  Difciple. 
 And  be  that  httb  neither  ^may  have  a  Will  to  give  thou* 
 fands  a  year  :   And  this  is  our  comfort  that  have  but  little , 
 that  [if  there  be  firfta  willing  mind,  it  is  accepted  ac- 
 cording to  that  a  man  hath,and  not  according  to  thai  he 
 hath  not.  3    i  Cor.  8.  1 2.    But  where  [there  is  a  readi- 
 nefs  to  will,  there  will  alio  be  a  performance  out  of  that 
 which  you  have]  if  you  he  fmcere,  Ver[.  11.    Et  Nun- 
 quam  ufqae  eo  interclufa  (unt  omnia,  ut  nulli  adlioni 
 honelb:  locus  (it.  — r  Nunquam  inutilis  eft  opera  civis 
 boni:  Auditueaim,  vifu.vdltu.  nutu,  obftinatione  ta- 
 cita,  inceflfuq-  ipfo  prodeft.  Ut  (alutariaquaedam  citra 
 guftum  tadumque  odore  proficiunt:  ita  virtus  utilit  Jtem 
 eti'am  ex  longinquo  &  latens  fundit  :  five  fpar  jtur,  & 
 uttur  fiio  jure :  five  precarios  habet  exceffus,  cogturq; 
 vela  contrahere :  five  otiofa  mutaq-,  eft,  &  angufto  cir- 
 cumfcripta  :  five  adaperta  :  :n  quocunq,  habitu  eft,  pro- 
 deft.  Seneca  deTranq.  {I give  you  not  thefe  phages  of 
 fir  angers  toChrift^as  if  bis  Doffrine  needed  any  fucb  patches : 
 but  as  imagining  that  the  temper  of  thofe  I  [peak  to,  may 
 need  fuch  a  double  teftimony^  and  to  fee  the  Book  of  Nature 
 as  well  as  of  Grace :  and  to  let  you  under fand^  how  unex- 
 cufMe  a  Profejjed  Chriflian  is  that  is  worfz  then  an  In** 
 fide  I) 
 
 1  have  been  long,  and  yet  I  would  1  had  done,  1  have 
 taught  you,  and  yet  I  fear  left  you  have  not  learned,  1  have 
 told  you  what  you  knew  before  (unlefs  it  be  besaufe  you  will 
 not  know  it :)  and yet  have  more  need  to  hear  it,  then  a  thou- 
 fand  things  that  you  never  knew.  1  have  (et  you  an  eafie 
 Lefjon,  hard  to  bt  Learned.  Were  but  your  fenfes  Rational, 
 or  were  your  Will  but  iif  engaged  and  morally  Freest  he  work 
 were  done ,  and  that  would  be  learnt  in  an  hour^  that  the 
 
 Church 
 
The  Preface, 
 
 Church  and  Common-  we alt h  mght  rejoyce  in  tilt  the  Sun 
 jh.i/1  be  no  more.  O  had  we  butfuch  Princes, Nobles  andGen* 
 tlemen^as  were  thus  Zealot**  and  Studious  of  Cool  works  , 
 and  wholly  Devoted  and  Dedicated  unto  God,  what  a  Re- 
 ftmblance  fhould  we  have  of  Heaven  on  Earth  ?  How  then 
 would  our  Princes  and  Nobles  be  both  Loved  and  Honoured, 
 when  their  Add  clednefs  to  God  did  make  themfo  Divine  ? 
 How  Honourable  then  would  our  Parliament  be ,  and  how 
 (hear  fully  fhould  we  fleck  togt  ther  for  their  Election  ?  How 
 dear  would  our  fudges  and  Cowtrey  Magistrates  be  to  all 
 that  have  any  thing  of  piety  or  humanity  in  them  ?  Kings 
 then  would  reign  in  Righteoufnefs,and  Princes  Rule  in 
 judgement  5  and  a  man  fhould  be  as  an  hiding  place 
 from  the  wind,and  a  covert  from  the  tempeft  •,  as  rivers 
 ot  water  in  a  dry  place,  as  the  ihado  v  of  a  great  Rock 
 in  a  weary  Land :  And  the  eyes  of  them  that  iee  ihould 
 not  be  dim,  and  the  ears  of  them  that  hear  (Viould  hear- 
 ken-, the  heart  alfo  of  the  raih  (h  bid  undei  ftand  know- 
 ledge, and  the  tongue  of  the  ftammerers  (hould  be 
 ready  tofpeak  elegantly. 3  I i a.  3 2    1,2,  5,4,5.  what 
 help  then  fhould  CMimfiers  have  in  their  work,  and  the 
 fouls  of  all  the  people  for  their  happinef  !  and  what  a  {bak- 
 ing would  Satans  Kingdom  feel?  Then  neither  (educers  fhould 
 havz  this  pretencc^nor  the  feduced  this  temptation  as  now 
 they  have,  to  call  their  various  Models  of  kepublicks    by 
 fucb  fplendid names ,  and to  think  Chnfl  Reigns  when  they 
 Reign  •,  or  that  it  is  the  only  Government ,  to  have  ail  to  be 
 Governors,  or  to  have  thegreatefl  Liberty  to  be  bad.    No 
 forms  will  reform  m  and  heal  our  maladies,  tiH  we  are  heal- 
 ed And  reformed  within.    Lead  will  not  be  cold  what  form 
 foever  you  mold  it  into.  And  though  feme  waies  may  be  more 
 * eft<  ft ual  to  refrain  the  evtl  *  and  improve  th>  good,  that 
 is  among  them ,  yetjtilt  tb*  wicked  will  do  wtckedly    The 
 Sworomh  And  the  Threfher  would  be  the  Tormentors 
 
The  Preface. 
 
 of  Leviathan,  and  Godbimfelf  would  be  impatient  of  bis 
 'Tyrannic  And  his  Brother  would  mend  the  matter,  who  by 
 giving  the  Power  to  the  vafl  tumultuous  Ocean  it  felf,  may 
 fnd  that  his  Republick  is  not  only  inconfiftent  with  a  Cler- 
 gy {an  high  commendation  )  but  may  pofibly  be  as  injurious 
 to  his  si  oral  Hone  fly  ^as  anj [other  fort  of '7'jrunny :  ejf  .night 
 have  learned  of  his  chief  eft  Maflery  Seneca,i  de  Tranquil. 
 Anim. )  that  the  free  City  of  Athens  could  lefs  endure 
 Socrates  then  the  Tyrants^  and  did  put  him  to  death ,  whom 
 they  had  tolerated.  [_  Nunquid  potes  iuvenire  urbem 
 miferiorem  quam  Athenienfium  fuitcum  illara  tngi'nta 
 tyrannidivellercnt  i  Mille  trecentos  cives,  optimum 
 
 quemqueocciderant. Socrates  tamen  in  medio 
 
 erat  —  ~  Et  imitari  volentibus,  magnum  crcumferebac 
 exemplar,  cam  inter  trigintadominos  liber  incederet. 
 Hunctamen  Athe;  a?ipfa?  in  carcereoccideru*  t:  Etqui 
 tuto  lnfultaveratagminityrannorum,  ejus  Libertatem 
 
 libera  civitas  nontulit. ] 
 
 Gemlemenjor  the  Lords  fake \  for  ymr  fouU  fake ,  for  the 
 Churches  and  the  Gcfpels  fake,  for  you  r  Countries  fake  3  and 
 the (pintual  and  corporal  good  of  thoufands  awake  now  from- 
 your  (loth  and  ft  tffhnefs, from  your  Ambit  ion^VolHptuoufnfs 
 and  fordid  Werldlinefs ,  and  give  up  your  f elves  and  all  that 
 you  have  to  God  by  Chrifl  5  and  to  the  Common  Good  ,  and 
 'make  thebefl  of  all  your  faculties  and  inter -eft,  for  the  high 
 And  noble  Ends  of  Chnflians  :  And  convince  all  fdf- con- 
 ceited founders  ortroublers  of  the  common- wealth  that  you 
 have  hit  the  way  of  a  true  Reformation,  without  any  altera* 
 iion  of the  form,  by  correcting  your  f elves  the  principal  Ma- 
 terials. And  let  them  fee  by  your  fteking  the  weale  of  all 
 tbfttyour form  is  as  truly  a  Common -wzaU  as  theirs  ,  and 
 that  they  abfurdly  appropriate  the  Title  to  their  own.  if  you 
 deny  us  this,  onyoufh.iUlie  the  blame  andfhame)  and  not  on 
 out  WAnt  of  a  Popular  form. 
 
The  Preface. 
 
 But.  becaufe  1  have  gone  jo  far  with  you  by  perfwafton , 
 (  though  yet  J  doubt  whether  indeed  you  will  be  per [waded ) 
 Jjhall  not  leave  you  till  I  have  added  the  laftpart  of  my  task, 
 which  ts  to  fet  fame  Rules  and  Matter  for  Good  works  be- 
 fore yoth  that  if  you  are  but  willing^  you  may  fet  your  money 
 H  thehappytft  ufury^and  that  upon  the  be  ft  f county. 
 
 i .  (  For  Central  Rules  )  Atme  at  no  lower  an  ultimate 
 End  in  your  C  harity,  then  the  Pleafmg  of  Cod  ,  and  move 
 from  no  lower  a  fir  ft  moral  Principle  then  the  Love  of  Cod 
 witbinyou.Stek  not  fclf while  you  feem  to  Deny  it.  Give  and 
 do  qood  to  C  hrtjl  tn  his  ftrvants. 
 
 *2 .   Conftdcr  therefore  of  mens  Relations  to  Cbrift  5  and 
 under  ft  and  where  his  Intereft  lyeth  in  the  world.    K/fvoid 
 both  their  extreams^that  would  have  you  do  Good  to  none  but 
 Saints^  and  that  would  have  you  do  it  to  all  alike.     As  God 
 hathafpecial  Lave  to  his  children^  andyetdoih  Good  to  all \ 
 "  his  mercy  being  over  all  his  works  $  and  as  he  is  the  Saviour 
 of  all  men )  but  efpici ally  of  them  that  Believe  •  fo  muft 
 you  Love  all  men  as  men>and  Saints  as  Saints  •  and  do  good 
 to  all  men,  but  efpecially  to  them  of  the  houfhold  of  Faith  , 
 Gal.  6. 10. The  Newcommand of  fpecial  Love ,  mufi not 
 be  thought  to  abrogate  the  old  Commandment  of  common 
 Love  y  even  of  Loving  our  neighbour  as  our  [elves*   Ton 
 mu(l  do  good  to  a  Difctple  in  the  name  of  a  i  ifciplc:,  and  to 
 a  Prophet  in  the  name  of  a  Prophet,  Mac.  io.  42.  and  yet 
 take  the  wounded  man.  for  your  mighbour^that  you  fee  lie  in 
 your  w*y>  Luke  10.  30.  I  know  the  Serpentine  [eed  had  ra- 
 ther you  would  kick  again  ft  the  Pricks  5  and  tread  down 
 Chrifts  intereft ,  then  there  to  lay  cut  your  great  eft  Charity. 
 But  its  God  that  you  have  to  reckon  with}whojudgeth  not  as 
 tfoy*  The  Philofopher  being  asked ,  Why  all  men  were 
 more  ready  to  give  to  the  halt  and  blrnd,then  to  Philo- 
 fophers  i.anfwered  ,  that  They  thought  they  might 
 come  to  be  halt  andblindthemfelves,  but  wefenever 
 
 (/2  )  W» 
 
The  Preface, 
 
 like  to  be  Philofophers :  So  J  may  fay  of  many  that  would 
 be.  content  that  you  feed  the  common  poor  with  bread,  but  the 
 JDifciplesof  Chriftwithjiones.  They  think  they  may  be  poor 
 tbemf elves,  but  they  are  never  like  to  be  Chrifts  Difcples  : 
 Nay  fome  of  them  { fuch  as  Clem.  Writer  in  his  mock* 
 fides  divina)  mil  perjwade you that  its  a  fottifh  thingto 
 conceive  that  any  have  Chrifis  Spirit  now,  that  work  not 
 Miracles,  and  that  he  hath  no  Church,  CMintflry  or  Saints , 
 that  is,  that  Chiftianity  is  not  the  right  Religion  jmlcfs  it 
 had  present  Miracles  to  warrant  it.  And  then  you  might  be 
 excufed rather  for  your  uncharttablenefs  to  a,  then  for  jour 
 Charity.  But  wifdom  is  jufttfiea  of  all  her  children :  And 
 the  mouths  of  her  enemies  will  be  quickly  (lopt:  and they  fb  all 
 then  know  that  Chrift  is  Lord  and  Judge ,  without  eithir 
 faith  or  further  {Miracles. 
 
 3,  When  you  have  two  Good  Works  before  you,  prefer  the 
 greater,  and  choofe  not  the  lefs. 
 
 4.Ca?teris  Paribus  Jet  Works  of  Spiritual  and  everlafiing  ■ 
 concernment, be  preferred,  to  thofe  that  are  meerly  temporal. 
 
 5.  And let  Works  for the  Publick  good,  of  Church  or 
 Common- wealth,  be  preferred  before  private  Works. 
 
 6.  Let  God  have  <Jf  11  m one  way  or  other  :  even  that 
 which  your  f elves  and  families  receive  :  Take  it  but  as  your 
 daily  bread  to  fupport  you  in  hufervice.  Do  not  limit  God , 
 or  tie  him  to  any  part.  Take  heed  of  Referving  any  thing 
 from  him,  or  of  halving  with  him  ya4  Ananias  and  Saphira. 
 He  defer veth  and  he  expeftetball.  That  which  he  hath  not^ 
 you  have  not  >  but  Satan  hath  it.  Tou  lofe  it  i  if  you  return 
 it  not  to  him.  • 
 
 And  now  in  the  Ccnclufto*,  I  [hall  pre  fume  {though  I  fore* 
 fee  I  may  incurr  a  cenfure  for  it )  to  give  you  a  Catalogue  of 
 fame  of  thofe  good  works  which  are  feifon  able  in  our  daies,bj 
 which you'may  make  your  reckoning  comfortable.  And  do  not 
 think  f  hat  God  u  beholden  to  you  for  it,  tf  you  perform  them 
 
 *//.-■ 
 
The  Preface. 
 
 all :  but  take  it  as  the  happje/l  bargain  that  you  can  make : 
 and  thankfully  take  the  opportunity  while  it  is  offered  you  i 
 remembring  that  there  is  no  fuchftcurity  nor  advantage  to 
 be  made  of  your  money  in  any  way  as  for  God  :  and  that  ii 
 is  more  blejjedto  Give  then  to  Receive:  Say  not  another  day 
 but  that  you  had  a  price  in  your  hands :  if  you  have  not  an 
 Heart,  you  mujtfuffermth  the  unfaithful. 
 
 J.  Catalogue  of  feafonahle  Good  Works,  prefented  to 
 them  that  are fanttified  to  GoJyand  dare  trufl  him 
 with  thei-  (t(tches7expe  fling  the  eVerlafting  Riches 
 Tbbicb  he  hath  promifed,  and  are  jealous  of  Good 
 Works,  and  take  it  for  a  precious  Mercy  tha  t  they  < 
 may  be  exercifed  therein* 
 
 i .     rp  Nquire  what  perfons,  burdened  with  children, 
 [J.  or  ficknefs,oron  any  fuch  occafion  labour  un- 
 der neceflities3and  relieve  themes  you  are  able 
 and  find  them  fit.    And  ftill  make  advantage  of  it 
 for  the  benefit  of  their  fouls,  inftruding,admonifhing 
 and  exhorting  them?  as  they  have  need.  If  you  give 
 them  any  annual  gift  of  cloathes,bread  or  money , en  - 
 gage  them  to  learn  fome  Catechifm  withall,  and  to  ■ 
 go  to  the  Minifter  and  give  him  an  account  of  it. 
 Some  I  know  that  fet  up  a  Monethly  Le&ure  to  be 
 fitted  to  the  poor, and  give  fix  pence  or  twelve  pence : 
 to  a  certain  Number  of  poor  that  hear  it. 
 
 2.  As  far  as  Law  will  enable  you, bind  all  your  Tenants 
 in  their  Leafes  to  learn  a  Catechifm ,  and  read  the  : 
 Scripture,  and  be  once  a  year  at  leaft  accountable  to 
 the  Minifter,  of  their  Profiting.    If  you  cannot  do 
 
 C/3)  this>> 
 
The  Preface. 
 
 this,  at leaft,  ufe  your  Intereft  in  every  Tenant  you 
 have  to  do  it ,  and  to  feek  God  and  worfliip  him  in 
 their  families  (in  which  let  your  own  families  be  emi- 
 nently exemplary. )  It  is  very  much  that  Landlords 
 might  do  tor  God  if  they  had  hearts.  Difcountenance 
 the  ungodly  :  Encourage  the  good :  Give  them  back 
 fome  little,  when  they  pay  their  Rent ,  to  hire  them 
 to  fome  duty.  And  think  not  too  much  to  go  to  their 
 houfes  for  fuch  ends, 
 3'.  Buy  fome  plain  and  rowzing  Books ,  that  tendco 
 Converfion,  and  are  fitteft  for  their  Condition,  and 
 give  them  to  the  families  that  moft  need  them,  get- 
 ting them  to  promife  you  to  read  them  twice  over 
 at  lead,  and  then  to  give  their  Teachers  an  account 
 of  the  effeft,  and  receive  Inftru&ions  from  them  for 
 their  further  profit.  Many  have  this  way  received 
 much  good.  Or  you  may  buy  the  Books,  and  truft 
 the  Min  fter*  todiftributethem,and  engage  the  recei- 
 vers to  read  them ,  or  to  hear  them  read. 
 
 4.  Take  the  children  of  the  poor,  and  fet  them  Ap- 
 prentices to  iome  honeft  trade, &  be  fure  you  choofe 
 them  Godly  Mafters  ,*  that  may  take  care  of  theii 
 fouls  as  well  as  of  their  bodies:  Or  if  you  are  able, 
 fettle  a  perpetual  allowance  for  this  ufe  ,  entruftin,^ 
 the  Minifter  with  the  choice  of  a  Godly  Mafter  foi 
 them ,  and  whom  you  fee  meet  with  the  choice  oi 
 the  boyes. 
 
 5.  In  very  great  Congregations  that  have  but  one  Mi 
 nifter,  nor  are  nble  and  willing  to  maintain  another, 
 it  is  a  very  good  work  to  fettle  fome  maintenance  for 
 an  Affiftanr,  without  whom  the  flock  muft  needs  be 
 much  negle&ed  :  Impropriations  may  be  bought  in 
 to  that  ufe. 
 
 6.  Ta  fettle  Schools  in  the  more  rude  parte  of  the 
 
 Countrey, 
 
The  Preface. 
 
 Countrey3where  they  ufe  nor  to  teach  their  children 
 to  read  ,  or  in  Market  Towns  where  people  are  nu- 
 merous, is  a  very  good  work. 
 
 y.  It  is  one  of  the  beft  works  I  know  within  the  reach 
 of  a  mean  mans  purfe,  to  maintain  Scholars  (in 
 Sizers  places  )  at  about  10.  Uper  Annum  charge,  till 
 they  are  capable  either  of  the  Miniftry,  or  of  fome 
 other  ftation  in  order  to  it3  where  they  can  maintain 
 themfelves.  As  alio  to  maintain  fome  of  the  choice- 
 eft  parts  for  fome  fpecial  ftudies.  There  is  an  Intent 
 of  fome  to  propound  this  work  in  a  method  fit  for 
 the  whole  Nation  to  concur  in.  Till  that  be  done  y 
 any  Rich  m  in  th.it  is  willing  to  do  Good,  may  en- 
 
 -  truft  fome  able  Godly  Mm  iteis  with  the  choice  T 
 the  fitted  youths  (  which  is  the  greateft  matter)!  id 
 may  allow  them  necefTary  maintenance  How  many 
 fouls  may  be  faved  by  the  Minidry  of  one  of  theie  i 
 And  how  can  money  be  better  husbanded  < 
 
 $;.  It  will  be  a  very  Good  workalfo  conjun&l  to  en- 
 courage Manufidures  or  other  trades,a  ;d  Piety  too, 
 if  in  Cities  and  Corporations,  fome  yearly  rents  be 
 given  onthefc  terms :  That  (evera'  of  the  hoaedeft 
 tradelmen^may  h;ve  5.  1.  or  10.  1.  a  piece  yearly 
 of  this  Rent,  lent  them  freely  for  four  or  five  years 
 to  trade  with,  putting  in  fecurit ,  to  repay  it ;  And  fo 
 theftock  will  enceafe,^  and  more  Land  may  be 
 bought  by  it  after  certain  years,  to  go  on  to  the  fa  ne 
 irfe:  (only  let  the  Trudees  have  power  to  re  nit  all 
 or  part  where  there  is  an  extraordinary  unexoe  ted 
 failing )  And  that  the  fitted;  men  may  dill  receive  it, 
 fame  godl/  Truftees  may  bechofen  who  may  choofe  • 
 their  fucceflors;  the  Min  1  iter  being  one,as  Ukeftto 
 choofe  the  fitted  fafcje&s  of  this  beneficence.  If 
 Honed  men  be  kept  up ,  they  will  better  re- 
 lieve ; 
 
The  Preface. 
 
 lieve  the  poor ,  then  if  it  were  left  to  their  own 
 hands. 
 
 9.  It  would  be  a  blefled  Work  for  our  Rulers  and  fome 
 Rich  men  to  ere<5t  a  Colledge  (at  $*/<?/>,  I  think  the 
 only  fit  place,  for  many  Reafons  ;  for  the  education 
 of  Scholars  for  the  ufe  of  Wales  •,  a  Countrey,whofe 
 prefent  mifery,  and  antient  honour,  and  readinefs  to 
 receive  the  Gofpel,  and  zealous  profeffion  of  what 
 they  know ,  (hould  encourage  all  good  men  to  help 
 them.  Too  few  wi  1  fend  their  fons  to  our  p.efenc 
 Univerficies,  and  too  few  of  thofe  that  come  thither 
 are  willing  to  return.  But  if  this  may  not  be  done  , 
 the  next  way,  will  bero  add  fome  Charitable  help 
 for  them  in  0x/W,obliging  them  to  return  to  the  fer- 
 viceof  their  Countrey. 
 
 Jo.  Were  I  to  fpeak  to  Princes,  or  men  fo  Rkh  and 
 Potent  as  to  be  able  to  do  fo  good  a  Work,  I  would 
 provoke  them  to  do  as  much  as  the  Jefuites  have 
 done,  in  feeking  the  Converfion  of  fome  of  thevaft 
 Nations  of  Infidels5that  are  poffeft  of  fo  great  a  pa  t 
 of  the  world  :  viz.  Toere&a  Colledge  for  thofe 
 whom  the  Spirit  of  God  (hall  animate  Tor  fo  great  a 
 Work,  and  to  procure  one  or  two  of  the  Natives 
 out  of  the  Countries  whofe  Converfion  youdefign, 
 to  Teach  the  Students  in  this  Colledge  their  lan- 
 guage (which  its  like  might  be  effe&e 0'. )  And  when 
 they  have  learned  the  Tongues ,  to  Devote  them- 
 felves  to  the  Work,  whereby  the  Countenance  of 
 EmbafTadors,  Merchants,  Plantations  or  any  other 
 meaaSythey  may  procure  accefsand  liberty  of  fpeech. 
 Doubtiefi  God  would  ftir  up  fome  among  us,to^ven- 
 ture  on  the  labour  and  apparent  danger,  for  fo  great 
 a  w  rk  ;  if  we  be  not  better  principled ,  difpofed 
 &  iciblvsd  to  do  or  fuficr  in  fo  good  a  c*wfe,then  the 
 
 Jefmtcs 
 
The  Preface. 
 
 Jefuites  are,  weare  much  too  blame.  And  where  we 
 cm  but  have  opportunity,  we  are  like  to  do  much 
 more  good  then  they,      i .  Becaufe  they  are  fo  im  - 
 portunate  everywhere  for  the  Intereftofthe  Pope  , 
 that  the  People  prefently  fmell  it  to  be  but  a  felfifh  fe- 
 cular  defign.  2.  Becaufe  when  they  have  taken  them 
 from  their  Heathenifti  Idolatry,and  taken  down  their 
 Images,they  fet  up  the  Divine  Worfliip  of  the  Hoft, 
 and  the  Crofs,and  the  Religious  worfliip  of  the  Vir- 
 gin Mary  and  the  Saints  ,with  prayers  to  them,  in  the 
 ftead,withfuch  abundance  of  Ceremoniousadditions, 
 that  the  people  think  it  is  as  good  be  where  they  are5 
 as  if  it  were  but  the  taking  down  one  Damon  or  D/- 
 vus  to  fet  up  another  in  a  kind  of  emulation3and  they 
 think  that  every  Countrey  ftiould  continue  the  wor- 
 fliip of  their  antient  Patrons  or  Damons,    Whereas  if 
 we  went  among  therewith  the  plain  &  pure  Gpfpel, 
 not  fophifticated  by  thefc  fuperftitions,  with  a  fimple 
 intention  of  their  fpiritual  good,  without  any  defigns 
 of  advantage  to  our  felves,its  like  we  might  do  much 
 more,  and  might  expe&  a  greater  blefling  from  God; 
 as  Mr*  Bitot  and  his  helpers  find  of  their  Bleffed  la- 
 bours in  New  England,  where  if  the  languages,  and 
 remote  habitations  (or  rather  no  habitations  but  di- 
 fperfions)  of  the  inhabitants  did  not  deny  them  op- 
 portunity of  fpeech,  much  more  might  be  effeded. 
 And  though  theMahometans  are  more  cruel  then  the 
 Heathens  againft  any  that  openly  fpeak  againft  their 
 fuperftition  and  deceit,  yet  God  would  perfwade 
 foments  like,to  think  it  worth  thelofs  of  their  lives 
 to  make  fome  prudent  attemp  in  fome  of  thofe  vaft 
 Tartarian  or  Indian  Countries,  where  Chxiftianity 
 hath  had  leaft  accefs  and  audience.     As  difficult 
 works  as  thefe  are,  theChriftian  Princes  and  people 
 
The  preface, 
 
 are  exceedingly  too  blame,  that  they  have  done  no 
 more  in  attempting  them,  and  have  not  turned  their 
 private  quarrels,  into  a  common  agreement  for  the 
 good  of  the  poor  uncalled  world. 
 
 1  have  told  you  of  Divers  waies,  in  which  you  may  fecure 
 your  wealth  from  lofs,  and  make  an  everlafling  advantage 
 of  it.     1  hofe  that  have  power  and  not  a  Will,  fhall  lofe  the 
 Reward, and 'have  the  condemnation  of  unfaithful  Stewards, 
 Thofe  that  have  power  and  an  envious  evil  Will,  that  de- 
 fireth  not  the  Churches  good  fhall  moreover  have  the  Pawfh-- 
 ment  of  Malignant  enemits,  Thofe  that  have  neither  tower 
 nor  Will-)  or  are  hath  Impotent  and  Malignant,  jhali  he 
 judged  according  to  what  they  would  have  done,  if  thty  had 
 been  able. 'Thofe  that  have  an  unfeigned  Will, but not  Power, 
 fhall  he  accounted  as  if  they  hid  dene  the  works  :  for  God 
 Accept  eth  the  will  for  the  deed  :  ^All  thefe  Good  Works  art 
 jmrs,  poor  Cbrifiians,  that  never  did  them,  if  certainly  you 
 would  have  done  them,  notwithflandtng  the  difficulty,  cojl 
 and fuffering,  if  you  had  been  able.  Bur  it  is  the  godly  Rich, 
 that  are  both  Able  and  Willing,  and  actually  perform  them^ 
 that  will  prop  both  themfelves  and  ethers,  that  both  their 
 own  and  others  fouls  may  have  the  comfort  of  it.     J  fhall 
 lay  fome  of  the  words  of  God  himfelf  before  jour  ejes,  and 
 fe art ily  Pray  for  the  fake  of  your  own  fouls,  and  thepublick 
 Good,  that  you  may  excell  Paptfis  as  far  in  Works  of 
 Charity,  as youdo  in  the  foundnefs  of  ZhcJrine,  Bifcipline 
 mdWorflnp. 
 
 Gentlemen,  excufethe  neceffarj  Freedom  of  [peech  and 
 Acccept  theSeafonable,  Honourable,  Gainful  Motion  pro* 
 founded  to  you  from  the  word  of  God,  by 
 
 5eb.  20,  Tmt faithful  Monitor > 
 
 «*$£.  Rich.  Baxter. 
 
a 
 
 r" 
 
 Sopbronius  Bifliopof  lerufalem  (fratfptr.  c.  195. 
 refer ente  'Baronio  ad  4/1.411.)  delivereth  this 
 Hiftory  following  to  poftcrity,  as  a  mod 
 certain  thing  : 
 
 THAT  Leontius  Apamienfis  a  mofl  faithful  Reli- 
 gious man  thai  had  lived  many  years  at  Cyrene,  af 
 fured  themy  that  Synefius  (who  of  a  Philofopher 
 became  a  Bifbop)  found  at  Cyrene  one  Evagrius  a  Philo- 
 fopher, who  had  been  his  old  acquaint  ancejellow-ftudent  and 
 intimate  friend,  but  an  obflinatt 'Heathen :  and  Synefius 
 was  earneji  with  him  to  become  a  Chrijlian.but  all  in  vain : 
 Yet  did  he  full  follow  him  with  thofe  Arguments  that  might 
 fatisfiehim  of  the  Chriflian  verity  $  and  at  lafithe  Philofo- 
 pher told  him,  that  to  him  it  feemed  but  a  meer  fable  and  de- 
 ceit thtf  the  Chriflian  Religion  teacheth  men  3  that  this 
 world  fhall  have  an  end^  and  that  all  men  /hall  rife  again  in 
 thefe  bodies,  and  their  ftefh  be  made  immortal  and  incorru- 
 ptible, and  that  they  fhall  fo  live  for  ever ,  and  receive  the 
 Reward  of 'all  that  they  have  done  in  the  body-,  and  that  he 
 that  hathpitty  on  the  poor,  lendeth  to  the  Lord,  and  he  that 
 gives  to  the  poor  and  needy  fhall  have  Treafure  in  heaven^ 
 and  {ball  receive  an  hundred-fold  from  Chrift,  together  with 
 eternal  life.  Thefe  things  he  derided.  Synefius  by  many 
 arguments  aflured  him  that  all  thefe  things  were  certainly 
 true :  and  at  la(l  the  Philofopher  and  his  Children  were  Ba- 
 ptized. A  while  after  he  comes  to  Sy  nefius3  and  brings  him 
 
 (g  2  )  three 
 
thru  hundred  pound  of  Gold  for  the  poor,  and  bid  him  Take 
 it,  hut  give  him  a  Bill  under  his  hand  that  Chrift  fhould  re* 
 pay  it  him  in  another  world.  Synefius  took  the  money  for  \ 
 the  poor ',  and  gave  him  under  his  handfucb  a  Bill  as  he  de* 
 fired.  Not  long  after  the  Philofopher  being  near  to  death, 
 commanded  his  fons  that  when  they  buried  him  y  they  fhould 
 put  Synefius  Bill  in  his  hand  in  the  Grave  %  which  they 
 did :  And  the  third  day  after, the  Fhilofopherfeemedto  ap. 
 pear  to  Synefius  in  the  night  and  faid  to  him*,  [Come 
 to  my  Sepulchre,  where  I  lie,  and  take  thy  Bill,  for  I 
 have  received  the  Debt  and  am  fatisfied :  which  for  thy 
 affurance  I  have  fubfcribed  with  my  own  hand. 3  The 
 Bishop  knew  not  that  the  BUI  was  buried  with  himy  but  fent 
 to  his  fonsy  who  told  him  all  ^  and  taking  them  and  the 
 chief  men  of  the  City^  he  went  to  the  Gr/tve^  and  found  the 
 Paper  in  the  hands  of  the  Corpfey  thus  fubfcribed,  [EGO 
 BVAGRIVLS  PHILOSOPHUS,  TIB  I 
 SANCTISSIMO  DOMINO  STNESIO 
 EPISCOPO  SALUTEM;  ACCEPI 
 PEBITUM  IN  HIS  LITER  IS  MA- 
 NUTUA  CONSCRIPTUM,  SATIS- 
 F ACTUMQUE  MIHI  EST:ET  NUL- 
 LUM. CONTRA  TE  HABEO  JUS 
 PROPTER  AURUM  QUOD  DEDI 
 TIBI,ET  PER  TE  CHRISTO  DEO  ET 
 S  A  L  V  AT  O  R  I     N  O  S  T  R  O.]  that  is,  I  Eva- 
 
 frius  the  Philofopher,  to  thee  mod  Holy  Sir,  Bifhop 
 jwjfoj greeting:  I  have  received  the  Debt  which  in 
 shis  Paper  is  written  with  thy  ha&ds,and  I  am  fatisfied, 
 and  I  have  no  Law  for  A&ion)  againft  thee  for  the 
 Gold  which  I  gave  to  thee,,  and  by  thee  to  Chrift  oor 
 God  and  Saviour.}  They  that  faw  the  things  admired  and 
 ghrificdG  od  that  gave  juch  wonderful  evidence  of  bis  pro- 
 ?»ifcs  t0  hisfervants :  And,  faith  Leoatiu*,  this  BiHfub- 
 
fcribed  thus  by  the  Pbilofopber^is  kept  At   Cyrene  moft 
 carefully  in  the  Church  to  this  day  y  to  be  feen  of  fucb  as  do 
 defire  it.  r 
 
 Though  we  have  a  fure  Word  of  Promife,  fufficient 
 for  us  to  build  our  Hopes  on,  yet  I  thought  it  not 
 wholely  unprofitable,  to  cite  this  one  Hiftory  from  fo 
 credible  Antiquity, that  the  Works  of  God  may  be  had 
 in  remembrance.  Though  if  any  be  cauflefly  incredu- 
 lous, there  are  furer  Arguments  that  we  have  ready  at 
 hand  to  convince  him  by. 
 
 *^*^^^X^S^*y-SS^wJOT^5J?JXS5*S3l 
 
 BLeffed  are  the  mercifuhfor  they  (hall  obtain  Mercy, 
 Mat.  5 .7. 
 ReadMzL6;i  9.  to  the  end  of  the  Chapter. 
 Not  every  one  that  faith  unto  me  Lord,  Lord,  (hall 
 eater  into  the  Kingdom  of  Heaven  ^  bnt  he  that  doth 
 the  will  of  my  Father  which  is  in  Heaven  ,  Matth. 
 
 7<ii. 
 
 Whofoever  heareth  thefe  faying  of  mine  and  doth 
 them,I  will  liken  him  to  a  wife  man  that  built  his  houfe 
 upon  a  Rock,  &c<  Mat.7.24, 
 
 Let  your  Light  fofliine  before  men*  that  they  may 
 fee  your  Good  Works,  and  Glorifie  your  Father  which 
 is  in  Heaven,  Mat.5.16. 
 
 I  have  (hewed  you  all  things,  how  that  fo  Labouring 
 ye  ought  to  fupport  the  weak,  and  to  remember  the 
 words  of  the  Lord  Jefus,how  he  faid,  it  is  more  Wefled 
 to  give  then  t©  receive,  A  Si.  20. 3  j.. 
 
 (§3)  Civ* 
 
Give  to  him  that  asketh  thee,andofhim  that  would 
 borrow  of  thee,turn  thou  not  away, Mat. 5. 42. 
 
 All  thefe  have  I  kept  from  my  youth  up yet  lack- 
 eft  thou  one  thing; Sell  all  that  thouhaft,and  diftribuce 
 to  the  poor,  and  thou  (hilt  have  treafure  in  heaven-,and 
 come>  follow,  inc.  And  whenhe  heard  this  he  was  very 
 forrowful,  for  he  was  very  Rich.  And  when  Jefus  faw 
 tint  he  was  very  forrowful,  he  laid,  How  hardly  (hall 
 they  that  have  Riches  enter  into  the  Kingdo/n  of  God? 
 Luke  18.21,22,23,24. 
 
 Read  and  confider  Luke  12*  15.  ^49.  ^>ind  Luke 
 t6.  19.  to  the  end. 
 
 Luxe  14.  33*26,27,  28.  Solikewife  whofoeverhe 
 be  of  you,  that  forfaketh  not  all  that  he  hath,he  cannot 
 be  my  Difciple. 
 
 Eph.2.io.We  are  his  workmanfhip  created  in  Chrift 
 Jefus  to  Good  Works3  which  God  hath  before  ordain- 
 ed that  wefliould  walk  in  them. 
 
 Jam.  2.14.  What  profiteth  it  my  brethen^ifa  man 
 fay  he  hath  faith,  and  have  not  works  i  Can  faith  fave 
 him  i 
 
 Tit.  2.  14,  Who  gave  himfelf  for  us  that  he  might 
 redeem  us  from  all  iniquity  and  fan&ifie  to  himfel  fa  pe- 
 culiar people  zealous  of  Good  Works: 
 
 1  Tim.  6. 17,18, 19.  Charge  them  that  are  Rich  in 
 this  world,  they  they  be  not  high-minded,  not  truft  in 
 uncertainty  of  Riches,  but  in  the  living  God,  who  gi- 
 veth  us  richly  a.  1  things  to  enjoy  :  that  they  do  Good : 
 that  they  be  rich  in  Good  Works  3  ready  to- diftribuce* 
 willing  to  communicate  :  Laying  up  in  ftore  for  them- 
 felves  a  good  foundation  againft  the  time  to  come,  that 
 they  may  la^  hold  on  eternal  life.] 
 
 Heb.  13.  v6.  But  to  do  Good  and  to  Communicate, 
 forget  not  3  for  with  fuch  factifice  God  is  well  pleafed. 
 
 Luke 
 
Luke  id  9,13.  I  fay  unto  you,  Make  you  friends 
 of  the  Mammon  of  unrighteoufncfs,  that  when  ye  fail 
 they  may  receive  you  into  everlafting  habitations.  If 
 ye  have  not  been  faithful  in  the  un  ighteous  Mammon, 
 who  will  commit  to  yourtruft  the  true  Riches  i  ye  can- 
 not ferve  God  and  Mammon. 
 
 Pfal.41.1,  z,(frc.  Blefled  is  hethatconfidereth  the 
 poontheLord  wil  deliver  him  in  the  time  of  trouble,^. 
 
 £<r^Deut.  j 5.7,8,9, <jrc.  2. Cor. p.  8, 9>&c.  Dan. 
 4.27.  Lev.23.22.  Prov.22.9. 
 
 Prov.28.27.  He  that  giveth  to  the  poor  (hall  not 
 lack:but  he  that  hideth  his  eyes  {hall  have  many  a  curfe. 
 
 Retid\h.  58.  throughout.. 
 
 Jam.  r.  27.  Pure  Religion  and  undefiled  before  God 
 and  the  Father  is  this -To  vifitthe  fatherlefsand  widows 
 in  their  affli&ion,  and  to  keep  himfelf  unfpotted  of  the 
 world. 
 
 Jam. 5.  t,2,  3, 5.  Go  to  now  ye  Rich  men,  weep 
 and  "howl  for  your  miferies  that  {hall  come  upon  you: 
 your  Riches  are  corrupted,  and  your  Garments  moath- 
 eaten  :  your  gold  and  filver  is  cankered ?  and  the  ruft  of 
 them  {hall  be  a  witnefs  againft  you,  and  (hall  eat  your 
 flefli  as  it  were  fire  Ye  have  heaped  treafure  together 
 for  the  laft  daies  - — 'Ye  have  lived  in  pleafare  on  earth, 
 and  been  wanton-,you  have  nourished  your  hearts  as  in  a 
 day  of  {laughter 
 
 1  Joh  3.16,17,18.  We  ought  to  lay  down  our  lives 
 for  the  Brethren;  but  whofohath  this  worlds  good,and 
 feeth  his  brother  have  need,  and  fliuteth  up  his  bowels 
 from  him,  how  dwelleth  the  Love  of  God  in  him  {  My 
 little  children,  let  us  not  love  in  word,norin  tongue^but: 
 in  deed  and  in  truth. 
 
 Gal.6.6,7.9,10.  Let  him  that  is  taught  in  the  word 
 commuuicate  unto  him  that  teacheth  in  all  his  goods(or 
 
 good; 
 
good  things.)  Be  not  deceived-,  God  is  not  mocked: 
 for  whatfoevera  man  foweth  that  (hall  he  alfo  reap  — 
 Let  us  not  be  weary  in  well-doing :  for  in  due  feafon  we 
 fhallreapif  we  faint  not.  As  we  have  therefore  Oppor- 
 tunity 5let  us  do  good  unto  all  men  .-efpecially  to  them 
 who  are  of  the  hou(hold  of  faith. 
 
 Eph.4.28.  Let  him  Labour,working  with  his  hands 
 the  thing  which  is  good,  that  he  may  have  to  give  to 
 him  that  needeth. 
 
 Mat.  10.41,42.  He  that  Receiveth  a  Prophet  in  the 
 name  of  a  Prophet,(balt  receive  a  Prophets  reward:  and 
 he  that  receiveth  a  righteous  man  in  the  name  of  a 
 righteous  man,  (hall  receive  a  righteous  mans  reward. 
 And  whoever  (hall  give  drink  to  one  of  thefe  little 
 ones  a  cup  of  cold  water  only  in  the  name  of  a  Difciple, 
 verily  I  fay  unto  you,he  (hall  in  no  wife  lofc  his  reward.] 
 Read  1  Cor.  9.  4, 5  •  to  T  6. 
 Mat.  25 .  40, 45.  Verily  I  fay  unto  you,  in  as  much 
 as  ye  have  donp  it  unto  one  of  the  leaft  of  thefe  my 
 Brethren,  ye  ha^e  done  it  unto  me Verily  I  fay  un- 
 to you,  in  as  as  much  as  ye  did  it  not  to  one  of  the  leaft 
 of  thefe,  ye  did  it  not  to  me. 
 
 Mat.  6. 3,  4.  But  when  thou  doft  alms,  let  not  thy 
 left  hand  know  what  thy  right  hand  doth-,  That  thy 
 alms  may  be  in  fecret :  And  thy  father  which  feeth  in 
 fecret,  himfelf  (hall  reward  thee  openly. 
 
 But  this  I  fay  Brethren  :  the  time  is  fhort :  it  remain- 
 eth  that  both  they  that  have  wives  be  as  though  they 
 
 had  none and  they  that  buy  as  though  they 
 
 pofTeffcd  not  -.  and  they  that  ufe  this  world  as  not  aba- 
 fingit.*  for  the  faihion  of  this  world  paflethaway, 
 1  Cor.7. 29,30,3 1. 
 
THE 
 
 CONTENTS. 
 
 H  E  Text  opened',  marines  deduced:  and 
 
 Method  propounded,  rag  ,  to  . 
 
 What  u  not  this  Crucify  of  the  mrld: 
 
 byway  of  Caution  to  avoid  extr  earns  , 
 
 Sea.  2.  ' 
 
 In  what  refpefls  the  mrld  mull  be  Crucifi- 
 ed to  us:  i    As  the  creature  would  he  mans  /,  l,ctl1  ' 
 «nypartof,t,Se&.3.  J     '' »  £ 
 
 2.  Asitufetmcmpetitionwith  Cod,  or  in  the  lea/id,  era 
 of  co-ordination  with  him,  J     & 
 
 3  •  Jfjt  fiandeth  at  enmity  to  God  and  his  waies.  a  \,  !ft 
 u  the  matter  of  mrfiefh  flcafa  W  /„/  tf  %  ' 
 Jcenee.  5.  As  an  Independent  or feparttea W«  trr>,„t 
 itsdHeRtlatitmttCed,  p    4  ,j 
 
 (*)  w        '  £ph. 
 
The  Contents. 
 
 Eph.2.i*.  Pfal.  39.  6.^73.  20. cenfidered,  p.  18,19 
 The  different  fuccc(Jes  offantfified  and  unfanctifiedfiudies 
 
 and  knowledge,  -  p.  17,21 
 
 The  creatures  Aptitude  to  tempt  us  is  infep arable,  p.  2  2 
 Wherein  the  worlds  Crucifixion  conftfleth  as  to  our  aBs. 
 
 We  muft  ufe  the  world  as  it  ufed  Cbrift,Seft.  4.  p. 24 
 More  particularly  ,   1.  To  efieem  the  world  as  an  enemy  to 
 
 God  and  us,  Se£t.  5.  p.  31 
 
 How  this  enmity  may  be  apprehended,  p.  3  2 
 
 2.  A  deep  habituate  apprehension  of  its  wort  hie fnefs  and 
 inefficiency,  p.  33 
 
 3 .  ^yi  kind  of  Annihilation  of  it  to  our  {elves,  p.  3  5 
 How  we  mufl  be  Crucified  to  it.  The  difference  between  this 
 
 and  Natural  Death,  Se<5h  6,  p.  36 
 
 1 .  Our  undue  Eflimation  of  the  world  mufl  be  Crucified,^  .37 
 2.  And  our  inordinate  cogitations.  3.  And  affections, 
 p.  39.  1.  Our  Love.  2.  Dejlre.  3,  Expectations,  %.Our 
 Delight,  p.  43 .  So  in  the  Irafcible ,  1 .  Difplacency  and 
 hatred,  drc.  p.  43 
 
 4.  Our  inordinate  Seeking  and  Labour,  P»47 
 Divers  objections  and  gueflions  anfwered,  Sect 7.  p.  48 
 How  the  Crofs  ofchrift  doth  Crucifie  the  world.  And  i.How 
 
 it  is  done  by  the  Crofs  as  fufferedby  Chrifl,Se£t.$.  p. 50 
 
 2 .  How  by  the  fame  Crofs  belteved  in  and  conftdcred,  p. 54 
 3^  How  by  the  Crofs  which  we  [uffer  in  obedience  and  Con- 
 formity to  Chrifi,  p.  5  7 
 
 The  point  proved  by  experience,  Se£h  9.  p.  59 
 
 Eeafons  of  the  ab folate  necefsity  of  being  Crucified  to  the 
 
 world,  and  it  to  us.  1 .  From  Gods  interefi,  which  it  con- 
 
 tradifteth,  Se<5t.  10.  p.  60 
 
 2.  From  oar  own  interefi,  Soct.  11.  p.  64 
 
 The  Ufcs .  1 .  To  inform  us,  1 .  That  it  is  the  ufe  of  the  Crofs 
 
 of  Chrifi  to  Crucifie  the  world,  Proved,  p.  68.  How  his 
 
 dotfrine  doth  if,  p.72,  And  his  works,  p.  73 
 
 2.  Wherever 
 
The  Contents. 
 
 2.  Wherever  the  Crofs  of  Chrifi  u  effectual,  the  world  is 
 
 Crucified^  Sect .  1 3 .  p.  74, 
 
 Ufe  2*  What  it  is  to  he  a  Christ  an  indeed,  and  what  a  di- 
 
 fiance  fuch  are  at  from  the  world,  Sect.  14.  p.  77 
 
 Tryal  whether  we  are  dead  to  the  world.  Eight  figns  by  which 
 
 we  may  know  whether  the  world  or  God  he  our  End, 
 
 Sect.  15.  p.  8o,8i 
 
 A  clofer  Application  for  Conviction  of  worldly  hypocrites  , 
 
 Sect.  1 6.  p.  88 
 
 Further  Application    for    Conviftion   of  worldlings, 
 
 Sect.  17.  p.  p^ 
 
 Convincing  Evidences  produced,  p.  98.    Specially  to  the 
 
 greater  fort. 
 ten  Article*  of  Aggravation  of  the  worldlings  fen,  p.  1 0  j 
 Further  preft for  conviction,  p.  1 1 5 
 
 Ufe*/  Exhortation,  to  Crucifie  the  world ,Sc£tt  1 8,  p.  1 20 
 
 Specially  to  Gentlemen. 
 Yet  do fe Iyer  urged,  p.  1 24 
 
 Twelve  gueftions  to  evince  the  folly  of  worldlings , 
 
 p.  1 2  8,3v. 
 The  duty  further  charged  home,  5e<5L  19.  p.  1 3  8 
 
 The  Living  world  will  be  your  own  tormentor,  p.  1 3  9 
 
 An  inftance  in  point  of  Reputation  and  Honour  ,^.\^\,&c. 
 Dire&ions  for  fucce/sful  Crucifying  the  worlds  p.  148 
 Direft .  1 .  Make  ufe  of  the  Crojs  of  Chrift  hereto,  p.  1 49 
 Dirc<5b.  2.  Receive  not  a  falfe  pitfure  of  the  world  into 
 your  minds, but  think  of  the  creature  truly  as  it  */,p.  152 
 Direft.  3.  Crucifie  theflefh ,  which  is  the  lM  after  idol , 
 
 p.iJ4 
 Dired.  4.  Keep  your  minds  intent  on  the  greater  things  of 
 everlafling  life,  p.  1 57 
 
 Direft.  5.  Vnderftandthe  right  ufe  and  end  of  the  crea- 
 tures, and make  it  your  bufenefs  to  employ  them  accord- 
 ingly, p.  158 
 
 (h%)  Dircfti 
 
The  Contents. 
 
 Diredt.  6.  Keepfewfible  of  its  enmity  and  jour  danger, 
 
 p.  161 
 Direft.  7.  Be  muchinthehoufe  of  mourning,  and  fee  the 
 
 end  of  all  the  living* 
 Direft.  8.  Study  to  improve  afflictions,  p.  1 62 
 
 Direft.  9.  Be  very  fufpiciom  of  profperity,  and  fear  more 
 
 thefmiling  then  the  frowning  world,  p.  163 
 
 Direft.  1  o .  Be  fur  e  to  keep  off  the  means  of  its  livelyhood, 
 
 and  keep  it  under  mortifying  means,  p.  1 7 1 
 
 Conclufion  of  that  Ufe,  p.  175 
 
 Ufe  to  thefan6ltfied,  to  ufe  the  world  as  a  Crucified  thing  , 
 
 Se&.  21.  p.  176 
 
 1.  Seek  it  hut  as  a  means  to  higher  things , and not  for  itfelf 
 
 p.  178 
 
 2 .  Be  not  too  eager  for  it,  •  p.  1 80 
 
 3.  Suffer  it  not  to  Crucifie  you  with  cares  and  forrows  , 
 
 p.  181 
 
 4.  Let  it  not  thrufl  out  Gods  fer  vice  9nor  be  made  anexcufe 
 for  negligence  in  Religion,  p.  1 8  2 
 
 5.  Ufe  no  unlawful  means  to  get  it,  p.  185 
 
 6.  lmploy  it  for  thefle[h,  but  improve  all  for  God:  uncha- 
 ritablenefs  reproved,  p.  187 
 
 A  full  an  [wer  to  the  common  reproach,  that  Frofeffors  of 
 godlinefs  are  the  mofl  covetous  of  all,  p.  1  $  1 
 
 Ufe  of  Conjolatm.  The  Benefits  cf  being  Crucified  to 
 the  worlds  p.  202.  to  220 
 
 The 
 
The  Contents. 
 
 Thefccond  Part. 
 Of  the  Chrijlians  Glorying, 
 
 Do<5t.  f"  M '  '*  Rue  Cbriftians  mufl  with  abhorrency  re- 
 nounce all  carnal  glorying,  and  muftglo- 
 ^j  ry  only  in  the  Crop  of  Chrifl  ,  by  whom 
 the  world  is  Crucified  to  them,  and  they  to  the  world, 
 p.  220.  Particularly^  1 .  True  Chrijlians  that  are  Cruci- 
 fied to  the  world, and  the  world  to  them  by  the  Crofs  ef 
 Chrijl,  may  and  mufl  glory  therein.  Hew  far ,  and  how 
 far  not,  «  p.  2  2 1 
 
 Proved  by  Scripture  and  fourteen  Reafons,  p.222 
 
 life  1 .  To  confute  the  Antinomian  mi  flake,  that  tels  men 
 they  mufl  not  glory  nor  fetch  their  comfort  from  any 
 thtngin  tbemf elves'.  The  cafe  opened.  Ten  more  reafons 
 to  prove  the  point  affertcd,  $.226,  &c. 
 
 Ufe  2.  To  dif cover  the  errour  of  too  many  Chrifllans,  that 
 can  glory  in  a  (late  of  Exaltation,but  not  of  Crucifixion, 
 er  Mortification,  p.  23 1 
 
 Obferv.  2.  When  Believers  glory  in  their  own  Mortificati- 
 en,  it  mufl  be  as  it  is  the  fruit  of  the  Crofs  of  Cbrift,that 
 fe  all  their  Glorying  may  be  principally  and  ultimately  in 
 Chrifl,  and  not  in  themf elves,  p.  2  3  5 .  Twelve  Reafons 
 Again ft  Glorying  in  our  f elves, 
 
 Ufe :  to  condemn  felf  exalting,  and  provoke  to  Humility, 
 
 p*  241 
 
 Obferv.  3.  To  Glory  in  any  thing fave  the  Crofs  of  Chrifl, 
 and  our  Crucifixion  thereby,  is  a  thing  that  the  foul  of  a 
 Chriftian  fhould abhor.  What  is  not  here  excluded  from 
 our  lawful  Glorying*  P-M3 
 
 (A3  J  mat 
 
The  Concents. 
 
 What  is  excluded.  Glory  not,  i,  indignities  and  honours ^ 
 p.  245..  2.  Nor  in  Riches,  p.  246'*  Nor  in  comelwejs 
 or  flrcngth.  5.  Nor  in  Apparel,  p.  247.  6.  Nor  in 
 Health.  7.  Nor  in  Noble  Birth,  p.  248.  8.  Nor  in 
 friends.  9.  Nor  in  meat,  drink,  dwellings,  eafe,  compa- 
 ny, recreation,&c.  p.  249.  10.  Nor  in  mens  good  word: 
 though  the j  be  Learned,  Godly,  fyc.  p  2  5  o.  11.  Nor  in 
 Learning,  Parts,  &c.  n%Takeheedin  what  refpect 
 you  glory  in  Spiritual  Mercies,  1.  In  Minifters,  ordinan- 
 ces, church,  Communion>&c.  2.  In  knowledge.  3.  In 
 good  works.  4.  In  experiments  of  mercy  or  feelings  of 
 comfort.  5.  In  holy  Graces  >  (wbofe  naturo  is  again]} 
 carnal  glorying.) 
 
 Thefe 
 
Tbefe  'Booty  following  of  the  fame  <tAu<> 
 tbors  y  are  alfo  Trinted  for  Nevil 
 Simmons  "BooJ^feller  in  Keder^- 
 miniler. 
 
 Rue  Christianity  5or  Chrifts  Abfolute 
 Mominion,and  mans  neceflary  felf-re- 
 fignation  and  Subje&ion,  in  two  Af- 
 fize  Sermons3  preached  at  Worcefter, 
 in  12°. 
 
 A  Sermon  of  Judgement  preached 
 at  PW^before  the  Honourable  Lord 
 Major  and  Aldermen  of  the  City  of  London  5  Decern^ 
 17. 1654. anc*  now  enlarged,  in  12°. 
 
 Making  light  of  Chrift  and  Salvation  too  oft  the 
 Iffue  of  GofpelTnvitations  5  maaifeft  in  a  Sermon 
 preached  at  Lawrence  fury  in  London,  8°. 
 
 The  Agreement  of  divers  Minifters  of  Chrift  in  the 
 County  of  Worcefter  for  Catechizing  or  perfonal  Inftru- 
 <fting  all  in  their  feveral  Parishes  that  will  Confent 
 thereunto-,  containing  1.  The  Articles  of  our  agree- 
 ment. 2 .  An  Exhortation  to  the  people  to  fubmit  to 
 this neceflTary  work-  3.  The  Profeffion  of  Faith  and 
 Cai:echifm,in.80. 
 
Gildas  S*lvia*uS)  the  Reformed  Paftor,  (hewing  the 
 nature  of  the  Paftoral  work,efpecially  in  private  inftru- 
 <aion  and  Catechizing,  8°. 
 
 Certain  Difputations  of  Right  to  Sacraments ,  and 
 the  True  Nature  of  Vifible  Chriftianity,  40. 
 
 Of  Juftification  :  four  Difputations  clearing  and 
 amicably  defending  the  Truth,  agamft  the  unneceffary 
 Oppositions  of  divers  Learned  and  Reverend  Bre- 
 thren, 40. 
 
 One  facet  for  theMiniftry,againft  the  Malignantsof 
 all  forts. 
 
 A  winding-fheet for  Popery. 
 
 One  fheet  againft  the  Quakers. 
 
 A  fecond  flieet  for  the  Miniftry  Juftifying  our  Cal- 
 ling againft  Quakers,  Seekers  and  Papifts ,  and  all  that 
 deny  us  to  be  theMiniftersof  Chrift. 
 
 Dire&ions  to  Juftices  of  Peace,efpecially  in  Corpo- 
 rations, to  the  discharge  of  their  duty  to  God,  written 
 at  the  requeft  of  a  Magifhate  ,  and  Publifhed  for  the 
 ufe  of  others  that  need  it. 
 
_ . _ 
 
 The  Crucifying  of  the  vrorld, 
 
 BY 
 
 The  Crofs  of  Christ. 
 
 Gal,  6. 14. 
 
 But  God  forbid  that  I  jbould glory  ^  fave  in  the  Crofs  of our 
 Lord  $efu*  chrifi :  by  whom  the  world  is  crucified  to  mi, 
 aud  I  unto  the  world. 
 
 SECT.  I. 
 
 V  E  R  fince  mankind  had  a  being  upon  earth, 
 the  malicious  Apoftate  fpirits  have  been  their 
 enemies  ••  If  it  was  the  will  of  our  Creator 
 that  we  fhould  be  Militaries  in  our  Innocency, 
 and  keep  our  ftanding,and  attain  our  Confir- 
 mation and  Glory  by  a  Victory,  or  elfe  come 
 fhort  of  it  if  we  loft  the  day  :  No  wonder 
 then  that  our  lapfed  condition  mud  be  militant,  and  that  by 
 conqueft  we  muft  obtain  the  Crown.  But  there  is  a  great  deal  of 
 difference  between  thefe  combats.  In  our  firft  ftatc  we  were  the 
 fole  Combatants  againft  the  Enemy  our  felves,  and  we  fqught  in 
 
 B  that 
 
7 he  Crucifying  of  the  world, 
 
 that  ftifficienc  (trerigch  ©four  own  which  was  then  given  us,  and 
 by  our  wilful  yielding  wc  were  overcome.   But  (Ince  our  fall  we 
 fight  under  the  banner  of  another ,  who  having  firft  conquered 
 for  us,  will  afterward  conquer  in  us  and  by  us.     All  the  great 
 oranfaffcions  and  budes  of  the  world,  which  our  Fathers  have 
 reported  to  us ,  which  have  filled  all  the  Hiftories  of  ages,  and 
 which  our  eyes  have  feen  or  our  ears  have  heard  of,  are  nothing 
 but  the  various  actions  or  fucceflfesofthis  great  war.-and  all  the 
 perfom  in  the  world  are  the  fouldicrs  of  thefe   two  Armie*, 
 whereof  the  Lord  of  Life,  and  the  Prince  of  Dirknefsare  the 
 Generals :    The  whole  inhabited  world  is  the  field.  The  great 
 on-fet  of  the  Enemy  was  made  upon  the  perfon  of  our  Lord 
 himfelf.     And  as  oft  as  he  was  aflfaulted  or  did  afTault,fo  oft  did 
 he  overcome.  In  the  wildernefs  he  had  that  firft  appointed  conflict 
 with  Satan  himfelf  hand  to  hand  ;  Through  his  whole  life  after  , 
 he  was  affaulted  by  the  inferiour  fort  of  enemies :  And  a  leader 
 in  his  own  Army,    even  Peter  himfelf  is  once  feduced  to  be- 
 come a  Satan,  Mat.  16.22.  and  a  Tray  tor  fttdas  is  the  means  or 
 his  apprehenfion,   and  then  the  blinded  Jews  and  Rulers  of  his 
 Crucifixion,  and  there  had  he  the  laft  and  greateft  Conflict  •  in 
 which,  when  he  feemed  conquered  he  did  overcome  ,  and  fo 
 his  perfonal  war  was  finifhed.     When  the  Captain  of  our  falva- 
 tion  was  thus  made  perfect  through  furferings,  Heir.  2. 10. that 
 he  might  bring  many  fons  to  glory  ,his  next  work  was  to  form  his 
 Army  •  wh»ch  he  did,  by  giving  firft  Commifiion  to  his  Officers, 
 and  appointing  them  to  gather  the  common  fouldiers,and  to  fill 
 his  bands.  No  fooaer  did  they  fet  themfelves  upon  the  work,but 
 Satan  fendeth  forth  his  bands  againft  them :   Perfecutorsaffault 
 them  openly:  and  Hereticks  are  Traytors  in  their  own  Societies, 
 and  make  mutinies  among  the  fouldicrs  ofChrift,anddo  them 
 more  roifchief  by  perfidtoufnefs ,  then  the  reft  could  do  by  open 
 hoftility.The  firft  fort  of  them  took  advantage,:. By  the  reputa- 
 tion of Mofes  Law,&  the  zeal  of  the  blinded  )  ews  for  its  defence. 
 And  2.  From  the  dangers,  fuflfcrings  &  flefhly  tendernefs  of  ma- 
 ny  profeffors  of  the  Chriftian  faith, which  made  them  too  ready 
 to  liften  to  any  Doctrine  that  promifed  them  peace  and  fafety  in 
 the  world :   and  as  they  were  themfelves  a  Carnal  Generation , 
 that  looked  after  worldly  glory  and  felicity,  and  could  not  bear 
 perfection  for  Chrift,  and  fo  were  enemies  to  his  Crofs,  while 
 
 ^     they. 
 
Bj  the  Crofs  of  Chrift. 
 
 theyprofcfsthemfeivcstobe  his  Difcipl.es,  fo  would  they  have 
 perfwaded  the  Churches  to  beofthefame  mind,  and  to  take  the 
 lame  courfe  as  they  :  that  fo  they  might  not  be  noted  for  carnal 
 and  cowardly  profeflbrs  therrilelves,while  they  brought  others  to 
 believe  the  jultncfs  of  their  way  •  but  rather  nught  have  matter 
 of  glorying  in  their  followers ,  inftcad  of  being  either  fufferers 
 with  the  trueChriftians ,  or  reje&ed  by  them  whofe  profeffion 
 they  had  undertaken. 
 
 Thefc  were  the  perfons  that  Paul  had  here  to  deal  with , 
 againft  whom  having  oppofed  many  arguments  through  the 
 Epifllejn  the  words  of  my  Text  heoppofeth  his  own  Refoiutioa 
 
 £  God  forbid  that  I fhould glory  y6cc.  - ■  ] 
 
 The  words  contain  Pauls  renouncing  the  carnal  difpofitioa 
 and  practice  of  the  falfe  Apoftles,  and  bisprofeffed  Resolution 
 of  the  contrary.  Where  you  have,  i .  The  terras  of  Detection 
 and  Renunciation  [  God  for  bid  ~]  or,  [  be  it  far  from  me.  ] 
 2.  Thething  Dctefted  and  Renounced,  viz.  To  glory  in  any 
 thing  fave  the  Crofs  of  Chrift.  His  own  pofitive  profcffion 
 contained!,  i .  His  Rcfolution  to  Glory  in  the  Crofs  of  Chrift. 
 2.  The  effeds  of  the  Crofs  of  Chrift  upon  his  foul  .*  which  being 
 contrary  to  the  difpofition  and  doctrine,  and  endeavour  of  the 
 falfe  Teachers,  is  added  as  a  Reafon  of  his  abhorring  their  waies, 
 and  as  the  ground  and  principle  of  his  contrary  courfe  Q  Here' 
 by  the  world  was  crucified  to  himy  and  be  to  the  world.  ] 
 
 The  difficulties  in  the  words  being  not  great,!  (hill  take  leave 
 to  be  briefer  in  their  explication.  The  verb  *sn»;t,tf&tt  fignifieth 
 not  only  cxternall  boafting,  but  rlrft  internal  confidence  and  ac- 
 quiefcence.  By  [the  Crofs  ofwrLordJefus  Chrift  ]  we  are  to 
 underftand  both  his  Crofs  zsfujfered  by  him,  and  as  conftdered  by 
 us,  and  as  imitated  bj  n$,  or  the  Crofs  wefuffer  in  conformi- 
 ty ro  him :  For  I  fee  no  reafon  to  take  it  in  a  more  retrained 
 fenfe. 
 
 By  [  the  world]  is  meant,  the  whole  inferiour  Creation,  or 
 all  that  is  ob  je&ed  to  our  fenfe,or  is  the  bait  or  provi/ion  for  the 
 flefti,  or  by  the  tempter  is  put  in  competition  wuh  God  :  both 
 the  things  and  the  men  the  world. 
 
 To  have  [  the  world  crucified  to  him  ]  doth  fignifie.  i .  That 
 it  is  killed  and  fo  difabled  from  doing  him  any  deadly  harm,  or 
 from  being  able  to  ileal  away  his  affeSions,  as  it  doth  theirs  that 
 
 B  2  arc 
 
The  Crucifying  eft  he  world* 
 
 * 
 
 arc  unfanftified.  2.  That  he  eftcemeth  it  but  as  a  dead  and  con- 
 temptible thing.  So  that  this  phrafe  expreffeth  both-ffrfijabling, 
 and  his  pofitive  contempt  of  it.  ^  > 
 
 The  other  phrafe  that  Paul  was  [  crucified  to  the  worU  ]  doth 
 fignifie  on  the  other  fide,  1 .  That  his  eftimation  and  affections 
 were  as  dead  to  it  •,  that  is,  he  had  no  more  eftecm  of  it,or  love 
 to  it ;  nor  did  he  further  mind  orregardjt,  (fo  far  as  he  was 
 fanftified)  then  a  dead  man  would  do.  2.  It  fignifieth  that  he 
 was  alfo  contemned  by  worldly  men,  and  lookt  on  as  his  Cruci- 
 fied Lord  was,  whom  he  preached. 
 
 This  is  faid  to  be  done  Q  by  Chrifi  ]  or  [  by  his  Qrofs  \  ]  For 
 the  relative  may  relate  to  either  antecedent.  But  I  fhould  rather 
 refer  ft  to  the  later,though  in  fenfe  the  difference  is  fmall  ^becaufe 
 the  one  is  implyed  in  the  other. 
 
 The  further  explication  of  the  Nature  of  this  Crucifixion, and 
 the  influence  that  Chriftandhis  Crofshave  thereinto,  and  how 
 they  are  the  Caufes  of  it,muft  be  further  fpoke  to  in  the  handling 
 of  the  Doftrines,  which  arc  as  followeth. 
 
 SECT.  II. 
 
 Doft.  1.   HP  H  E    carnall  Glorying   *{  worldly  profejfors , 
 
 A     is  a  thing  detefled  and  renounced  by  the  Saints. 
 
 Doft.  2 .  A  Crucified  Chriftjr  C^ift  and  hu  Crofsy  is  the  Glory- 
 
 ing  of  the  Saints. 
 Doft.  3 .    The  world  is  Crucified  to  the  Saints,  and  they  to  the 
 
 world. 
 Doft.  4.  It  is  by  a  Crucified  Chrifl,  or  by  Chriftand  his  Crofs  that 
 
 this  is  done. 
 
 But  becaufc  our  limited  time  will  not  allow  us  to  handle  each 
 of  thefe  diftinftly,  I  (hall  reduce  them  all  to  one  General  Do- 
 ftrine,  which  is  the  fenfe  of  the  Text. 
 
 Doft.   fmW^  HE  world  is  Crucified  to  the  Saints,  and  the  Saints 
 A     a?e  Crucified  to  the  world  ,    by  the  Crof  ofChrifi  ; 
 a*d  therefore  in  it  alone  nwft  they  G  lory  ^abhorring  the  Glorying  of 
 carnal  men. 
 
 THE 
 
By  the  Crofs  of  chrift. 
 
 TH  E  Method  which  I  (hall  obferve  as  fitteft  for  your  Edifi- 
 cation in  handling  this  Doctrine  is  this  .  i .  I  (hall  more  ful- 
 ly (hew  you  Negatively  what  it  is  not,  and  Affirmatively  what 
 it  is,  to  have  the  world  Crucified  to  #/,  and  to  be  Crucified  to  the 
 world.  2.  I  (hall  fhew  you,  How  this  is  wrought  by  the  Crefs  of 
 Chrift.  3.  I  fhall  give  you  the  Reafons,  which  prove  that  fo  it 
 is.  4.  I  (hall  give  you  the  Reafons  whj  it  maft  be  fo.  5 .  I  (hall 
 make  application  of  this  firft  pare  of  the  Doctrine.  And  then 
 handle  the  latter  part  as  time  (hall  permit. 
 
 I.     /Hp  Here  are  few  Doctrines  of  faith,  or  waies  of  holinefs, 
 X   but  have  their  extreams,  which  men  will  reel  into  from 
 fide  to  fide,  when  few  will  confift  in  the  Sacred  mean.   The  pur- 
 blind world  cannot  cutbyfofmall  a  thred,  as  the  word  of  God 
 dire&eththemtodo,  and  as  all  mutt  do  that  will  be  conducted 
 into  Truth.    We  have  much  ado  to  take  men  off  thefe  vanities ; 
 but  yet  when  many  of  them  arc  convinced,  and  fee  that  the 
 world  muft  be  caft  afide,  they  miitake  the  nature  of  holy  mortifi- 
 cation, and  embrace  inftead  of  it  fome  fuperftitious  and  cyni- 
 cal conceits ;  in  which  they  are  as  fait  bemired  almoft  as  they 
 were  before.   I  fhall  therefore  firft  tell  you  what  is  not  the  Cruci- 
 fixion which  we  are  to  create  of. 
 
 r.  U  is  not  to  think  that  the  world  is  indeed  Nothings  and 
 that  in  a  proper  fenfeour  life  is  but  a  dream  :  Nor  ye*  fceptical- 
 ly  to  take  the  being  and  modes  of  all  things  as  uncertain  :  Nor 
 to  imagine  that  fenfe  is  fo  far  fallible,  that  a  man  of  found  fenfe, 
 and  understanding,  may  not  befure  of  the  objects  conveniently 
 prefentcd  to  his  fenfe.  There  ftill  remaineth  one  Argument 
 which  theScepticks  were  never  able  to  confute,  but  will  make 
 them  at  any  time  to  yield  the  caufc;  even  to  fcourge  them,  as 
 fools,  till  they  are  fure  they  feel  it.  But  we  have  few  of  thefe  to 
 deal  with  ;  the  Scepticifm  of  our  times  being  retrained 
 to  thofe  things  which  clofelyer  concern  the  matter  of  Salva- 
 tion. 
 
 2.  Nor  is  it  any  part  of  the  meaning  of  this  Text,  that  we 
 fhould  entertain  a  low  and  bafe  efteera  of  the  world  or  any  thing 
 
 B  3  therein, 
 
thereto,  as  in  its  Natural  dateconfidered,  ic  is  the  work  of 
 God.     For  though  man  be  eminently  created  in  his  image,  yec 
 all  his  works  are  like  him  in  their  measure,  and  therefore  have  all 
 an  excellency  to  be  admired.    It  cannot  be  that  infinite  wifdom 
 can  make  any  thing  which  (hall  not  have  fome  imprefsions  and  de- 
 mon drat ions  thereof.  Nor  czngoodntfs  make  any  thing  but  what 
 is  Good.     And  never  did  the  Almighty  mate  any  thing  that  is 
 abfolutely  contemptible ;  nor  any  thing  fo  mean, which  can  be 
 done   by  any  other  without  him  ^  fo  far  un-imitable  is  be  in  the 
 fmalled  of  his  works.    Nor  did  he  ever  make  any  thing  in  vain  • 
 but  thofe  things  which  feemfmall  and  ufelefs  to  us,  have  an  un- 
 fearchable  excellency  and  ufefulnefs  which  we  know  not  of.     If 
 the  unskilful  have  the  modedy  to  believe  that  the  fmalleft  firing 
 inanlndrumentof  Mufick,  and  the  fmallefl  pin  in   a  Watch, 
 have  their  ufe,   though  he  know  not  of  it,  we  have  great  reafon 
 to  think  as  modeftly  of  the  frame  of  all  the  works  of  God.  And 
 thofe  things  that  in  thcmfelvesconfidered  are  fmall,  yetrefpe- 
 dively  and  virtually  may  be  very  great.  The  heart  may  do  more 
 co  the  prcfervation  of  life  then  a  part  much  bigger  ;  and  the  eye 
 may  fee  more  then  all  the  reft  of  the  body  befides.    And  the  or- 
 der, location  and  refpe&s  of  fcveral  parts,  doth  give  them  fuch 
 an  admirable  ufefulnefs  and  excellency,  which  none  can  know 
 thatfeeth  not  the  whole  frame. 
 
 Yei  our  own  (elves,  fouls  or  bodies  confidered  as  the  work- 
 manfliip  of  God,  mud  not  be  thought  or  fpoke  contemptibly  of. 
 Forfobyallthatwefay  againd  the  work,  we  do  but  reproach 
 and  diflionour  the  work-man.  In  all  our  felf-accufations  and  con- 
 demnations, we  mull  take  heed  of  accufingor  condemning  our 
 Creator.     Our  Naturals  therefore  mud  be  honoured,  while  our 
 Corrupt  Morals  are  vilified.     We  mud  difgrace  nothing  that  is 
 of  God,  but  only  that  which  may  be  truly  called  our  own  :  nor 
 in  the  accufation  of  our  Own,  mud  we  by  reflexions  andconfc- 
 quences  accuse  that  which  is  Gods,  as  if  the  fault  in  the  Original 
 were  his.    By  giving  us  our  Natural  frce-w'll,  which  is  a  felf- 
 decermining  power,  he  made  us  capable  of  having  [omtwhxt  in 
 Morality  which  we  may  too  judly  call  our  own  :  and  our  lofs 
 and  want  of  Moral  freedom,  (  which  is  but  our  right  Difpofiti- 
 ons«nd  Inclinations)  were  not  to  be  charged  ultimately  on  our 
 fclves,  if  the  foicfci  Xfytural  freedom  did  not  mike  us  capable 
 
 oi 
 
By  the  Crofs  ofChrift* 
 
 of  fuch  a  culpability.  Its  aftrange  way  that  fome  men  have  de- 
 vifed,  of  magnifying  the  Creator  by  vilify  ing  his  works ;  and  its 
 a  ftrange  conceit  that  all  the  praife  that  is  given  to  the  creature 
 is  taken  from  God  :  they  would  noc  do  fo  by  man  :  the  praife 
 of  an  houfc  is  taken  to  be  no  difhonour  to  the  Carpenter  .•  nor 
 the  commendation  of  a  watch  a  difhonour  to  the  Watch  maker. 
 God  d\d  not  difhonour  himfclf,  when  hefaid,  his  works  in  the 
 beginning  were  all  good  :  he  would  never  have  been  a  Creator, 
 if  all  the  Good  which  he  made  and  communicated  had  been  to 
 his  difhonour  :  when  there  was  nothing  but  himfelf  in  being, 
 there  was  nothing  but  himfelf  to  be  commended  :  but  doubdefs 
 God  intended  his  Glory  by  his  Works ;  and  ail  that  is  in  them 
 proceeding  from  himfelf,  the  praife  of  them  redoundeth  to  him- 
 felf. In  a  word,  we  muft  be  very  careful  of  Gods  intereft  in  his 
 creatures,  and  take  heed  of  any  fuch  contempt  or  vilifying  of 
 them,  which  may  reflect  upon  himfelf 
 
 3 .  The  Crucifying  of  the  world  to  us.doth  not  confift  in  our 
 looking  upon  it  as  an  ufelef  thing,  or  laying  it  afide  as  to  all  fpi- 
 ritual  improvement.    No  •  fo  far  is  this  from  being  any  pare  of 
 our  duty,  that  it  is  none  of  the  lcaft  of  our  fins :  the  creature 
 was  the  hrft  book  that  ever  God  did  make  for  us,  in  which  we 
 might  read  his  blefTcd  perfections ;  and  the  perverting  it  to 
 another  ufe,  with  the  negled  of  this,was  mans  firft  fin.  As  it  was 
 the  great  work  of  the  Redeemer,  to  bring  us  back  to  God  that 
 made  us,  and  reftore  us  to  his  favour,  fo  alfo  to  reflorc  us  to  a 
 capacity  of  ferving  him,  even  in  that  imployment  which  he  ap- 
 pointed to  us  in  our  innocency  •,  which  was  .to  fee  God  in  the 
 face  of  his  creatures,  and  there  to  love  and  honour  him,  and  by 
 them  to  ferve  him.   Though  this  be  not  our  higheft  felicity,  yet 
 is  it  the  way  thereto*  till  we  come  to  fee  face  to  face,  we  muft:  be 
 glad  to  fee  the  face  of  God  in  the  giafs  of  his  works.  But  of  this 
 we  have  more  to  fay  anon  in  the  application. 
 
 4.  Our  Crucifying  of,  or  to  the  world,  reqaireth  not  any  fe- 
 cefsion  from  the  world,  nor  a  withdrawing  our  felves  from  the 
 focicty  of  men,  nor  the  calling  away  the  propriety  or  poffefsion 
 of  the  neceffaries  which  we  poflefs.  It  is  an  eafler  thing  to  throw 
 away  our  Matters  Talents,  then  faithfully  to.  improve  them.  The 
 Papifts  glory  in  the  holinefs  of  their  Church,  becaufe  they  have 
 many  among  them  that  have  vowed  never  to  marry.and  have  no 
 
 propriety 
 
The  Crucifying  of  the  world, 
 
 propriety  in  Lands  or  Houfes,  and  have  feparated  themfelves  in- 
 to a  Monaftical  fociety.  An  high-commendation  to  their  Church, 
 when  men  mult  be  Sainted  with  them,if  they  will  do  no  mifchief, 
 though  they  make  themfelves  ufelefs  to  the  reft  of  the  world. 
 The  fervant  that  hid  his  Talent  in  a  Napkin,  was  condemned  by 
 Chrift  as  wicked  and  {loathful;  and  fhali  he  be  commended  by  us 
 for  extraordinarily  devout  ?  Will  you  reward  that  fervant  that 
 will  lock  up  himfelf  in  his  chamber,  or  hide  his  head  in  a  hole 
 when  he  fliould  be  bufie  at  your  work  ?  Or  will  you  reward  that 
 fouldier  that  will  withdraw  from  the  Army  into  a  corner,  when 
 he  flhould  be  fighting?  The  world  fwarms  on  every  fide  with  mul- 
 titudes of  ignorant  and  impenitent  ffinners,  whofe  miferable  con- 
 dition cryeth  loud  for  fome  relief,  to  all  that  are  any  way  able 
 to  relieve  them.     And  thefe  Religious  Monks  make  hafte  from 
 among  them,  and  leave  them  to  themfelves  to  fink  or  fwim,  and 
 they  think  this  cruelty  to  be  the  top  of  piety.   Unworthy  is  that 
 man  to  live  on  the  earth,  that  liveth  only  to  himfelf,  and  com- 
 municateth  not  the  gifts  of  God  to  others.    And  yet  do  thefe 
 idle  unprofitable  droans  efteem  their  courfc  the  life  of  perfecti- 
 on.   When  we  muft  charge  tbrougtuhe  thickeft  of  our  enemies, 
 and  bear  all  the  unthankful  requitals  of  the  world,  and  undergo 
 their  fcorns  and  perfections,  thefe  wary  fouldiers  can  look  to 
 their  skin,  and  get  out  of  the  reach  of  fuch  encounters;  and 
 when  they  have  done,  imagine  that  they  have  got  the  vi&ory.To 
 live  to  our  felves,werc  it  never  fo  fpiritually,  is  far  unlike  the  life 
 of  a  Chriftian  :  a  good  man  is  a  common  good,  andcompaf- 
 iionate  to  the  miferable,  and  defirous  to  bring  others  to  the 
 participation  of  his  felicity.   To  withdraw  from  the  world  to  $o 
 God  fervice,  is  to  get  out  of  the  Vineyard  or  Shop,  that  we  may 
 do  our  Mafters  work. 
 
 If  you  have  riches,  it  is  not  cafting  them  away  that  fhall  cx- 
 cufe  you,  inftead  of  an  holy  improving  them  for  God.  If  yoa 
 have  poflefsions,  it  is  not  a  renouncing  of  propriety  that  fhail 
 excufe  you  from  the  prudent  and  charitable  ufe  of  them.  The 
 fame  I  fay  alfo  of  Relations ,  of  Offices  in  the  Church  and  Com- 
 mon- wealth.  God  callcth  you  not  to  renounce  them  ;  to  cru- 
 ci  fie  the  worldisnottodifclaimallthe  relations,  poflefsions,  or 
 honours  of  the  world.  Thefe  are  not  youfs  but  Gods :  and  as 
 he  put  them  into  your  hand,  and  commanded  you  faithfully  to 
 
 ufe 
 
By  the  Crofs  of  Cbrijt* 
 
 ufe  them  as  his  Stewards,  fo  you  mull  doit :  and  noc  chink  ica 
 good  account  of  your  Scewardftiip,  to  cell  God  chat  you  threw 
 away  the  talents  that  he  trufted  you  with,  becaufe  they  were 
 temptations  to  you,  or  becaufe  he  was  auflere.  I  fhou!d  have  no 
 great  need  to fpeak  of  c his,  wtre  there  not  fuch  a  mulcitude  of 
 deluded  fouls  that  hive  lately  received  the  Popifh  dotages  here- 
 in. Its  one  thing  to  creep  into  a  Monks  Ceil,  or  an  Anchorets 
 Cave,  or  an  Hermits  Wildernefs,  or  Diogenes  Tub  ^  and  ano- 
 ther thing  truly  to  be  Ct  ucitied  to  the  world  ;  and  in  the  midft 
 of  che  creatures  to  live  above  ihcra  unto  God  j  as  we  arc  anon 
 rofhew. 
 
 5.  To  be  Crucified  to  the  wor!d,is  not  to  forbear  our  lawfull 
 trades  and  labours  in  the  world.  He  that  bids  us  eat  our  bread 
 in  the  fweat  of  our  brows,  and  would  not  have  him  eat  that 
 will  not  labour,  (Jen  3.  io«  zThef.  3.  6, 10, 12.  did  never  call 
 men  to  be  begging  Fryers,  nor  licentious  Prodigal^  nor  idle 
 Gentlemen  ,nor  hzy  unprofitable  burdens  of  the  earth.  All  idle- 
 nefs  that's  wilfuil,is  finful  •,  but  that  which  is  cloaked  with  the 
 pretence  of  Religion,  is  a  double  fin .  When  fome  fervants  grow 
 lazy,  they  will  pretend  piety  for  it,  and  accufe  their  Matters  of 
 worldlinefs  for  fetting  them  to  work.  And  fome  that  have  fami- 
 lies will  negled  their  duty  for  them,  and  all  upon  pretences  of  a 
 contempt  of  the  world.  But  he  that  bid  us  ufe  the  vrcrld  as  not 
 abufingit,  1  Cor.7.31.  did  never  mean  to  forbid  us  the  ufe  of 
 it.  While  fuch  Hypocrites  will  need  be  more  then  Chriftians, 
 they  become  in  Pauls  judgement  worfe  then  Infidels,  1  Tim.%  8» 
 They  (hould  not  labour  with  a  defire  to  be  rich,  yet  muft  they 
 UboAr  to  give  to  him  that  needeth,  Efh.  4.28.  Idlenefs  is  not 
 Mortification. 
 
 6 .  To  be  crucified  to  the  worldf  or  the  world  to  ns,containeth 
 not  an  unthankful  undervaluing  of  our  Mercies.  It  will  noc 
 warrant  us  to  ky,  Health,  and  Riches,  and  Honours  are  con- 
 temptible ;  and  therefore  I  owe  God  but  little  thanks  for  them  ; 
 nor  will  it  excufe  any  ingratefull  infenfibility  of  our  deliver- 
 ances. 
 
 7 .  To  Crucifie  the  world,  is  not  to  take  away  the  lives  of  the 
 men  of  the  world,  nor  actually  to  ufe  them  as  they  ufed  Chrift. 
 Though  the  Magiftrate  muft  bring  a  falfe  Prophet  to  Capital  Pa- 
 nifhment  that  fought  to  turn  the  People  from  God,yct  every  one 
 
 C  might 
 
io  The  Crucifying  rftbe  world 
 
 raighc  not  do  fo  :  nor  is  that  any  pare  of  thefenfe  of  this  Text ; 
 nor  was  it  thus  th it  PohI  did  crucifie  the  world. 
 
 8.  Much  lefs  may  it  encourage  any  poor  Melancholy  tempted 
 fouls  to  be  weary  of  their  lives,  and  to  fcek  to  make  away  them- 
 fclves.  This  horrid  (in  is  far  from  the  duty  here  required  :  To 
 be  crucified  to  the  world,  is  not  to  rid  our  fclvesout  of  the 
 world  j  nor  to  do  that  to  our  felves,  which  were  fo  batnous  a  fin 
 if  we  did  it  co  another,  as  not  here  to  be  lig'iclyer  pumfhed  then 
 with  death. 
 
 And  thus  I  have  (hewed  you  Negatively,  What  it  is,  not  to 
 have  the  world  crucified  to  us  •,  which  I  do  both  to  prevent  ex- 
 trearas,  and  co  prevent  your  unjuft  cenfures  of  the  Dodrine 
 which  I  mufl  nexc  deliver,  that  you  may  fee  that  I  am  not 
 leading  you  into  extreams,  but  infilling  on  a  plain  and  necdfull 
 rrutk 
 
 SECT.  III. 
 
 IAm  next  Affirmatively  to  (hew  what  this  Crucifixion  is.  And 
 firft  of  the  former  branch :  What  it  is  to  have  the  world  to  be 
 Crucified  to  as.  Where  we  (hall  fpeak  of  the  objed,  and  then  of 
 the  ads. 
 
 Qu.  I .  In  what  refpetts  is  it  that  the  world  muft  be  frucified 
 torn? 
 
 A*fw*  In  general,  i.  In  thofe  refpeds  in  which  men  fell  to 
 the  world  from  God.  The  ftate  of  mans  Apoftacy  is  an  adhefion 
 to  the  creature,  and  a  departure  from  God  ;  and  the  ftate  of  Us 
 recovery  muft  be  a  departing  from  the  creature,  and  an  adhering 
 unto  God.  2.  In  thofe  refpeds  in  which  Chrifi  himfeif  hath  op- 
 pofed  and  overcome  the  world,  in  thofe  muft  his  people  oppofe 
 and  overcome  it. 
 
 More  particularly  •  though  it  be  but  one  and  the  fame  thing' 
 which  they  all  imporr,  yet  I  think  it  may  the  better  infinuare  in- 
 do  your  underftandings,  if  I  prefent  it  co  you  in  thefe  various 
 notions. 
 
 X.  As  the  creature  wihldbe  mans  felicity,  or  any  fart  of  his 
 trie  felicity,  fo  it  is  co  be  haced,  refitted  and  crucified.  If  the 
 varti  would  know  its  own  place,  it  might  beefteemed  and  afid 
 
 in 
 
By  the  Crofs  of  Chrifl.  j  x 
 
 in  its  place  ;  but  if  it  will  needs  pretend  to  be  what  it  is  not, 
 and  will.promife  to  do  what  it  cannot,  and  fo  would  not  only  be 
 ufed  but  enjoyed,vic  mud  take  it  for  a  deceivcr,and  rife  up  againft 
 it  with  the  greared  detection,  torelfe  it  will  b:  the  certain 
 damnation  of  our  fouls.  For  he  that  hath  a  wrong  End  is  wrong 
 in  all  the  means :  and  doth  much  worfe  then  lole  his  labour  in 
 every  ftepof  his  way.  It  is  the  greateft  and  mod  pernicious  er- 
 rour  in  the  world,  to  midake  in  our  very  end,  and  about  our 
 chiefed  good.  When  once  the  world  would  fecm  to  be  your 
 home,  and  promifeth  you  content  and  fatisfa&ion,  and  is  indeed 
 the  condition  that  you  would  have  :  fo  that  you  do  not  heartily 
 and  defiroufl;  look  any  further,  but  would  with  all  your  heart 
 take  this  for  your  portion,  if  you  knew  but  how  to  keep  it  when 
 you  have  it,  and  begin  to  fay,  It  is  good. to  be  here  :  and  with 
 that  fligmatized  fool  [foul take  thy  reft~]  then  hath  the  world 
 pcrniciouily  deceived  you,  and  if  you  be  not  effectually  recover- 
 ed, will  be  your  ever  Jading  ruine:  Whatever  it  be  that  prefent- 
 ethit  felf  to  you  (ofthis  world)  as  your  felicity,  is  to  be  hated, 
 oppofed  and  crucified. 
 
 Yea  if  it  would  but  fliare  in  this  office  and  honour,  and  would 
 feeratobefomepartofyourhappinefSjthusaJfo  muffc  it  die  to 
 you,  or  your  fouls  mud  die :  You  can  have  but  one  ultimate 
 principall  end  and  happinefs.  If  you  take  the  world  for  it,  you 
 can  expect  no  more.  The  Covetoufnefs  of  fuch  is  faid  to  be  Idola- 
 try, Col,  3.  $.  and  their  bellies  to  be  their  Goi,  Phil.  3.  18,  19. 
 and  their  gain  to  be  their  Godlinefs,  l  TVw.6.5.  and  their  portion 
 is  in  this  life,  Pfat.  17.  I -4.  and  fo  they  are  called  Men  of  the 
 -world  ;  Here  they  lay  up  a  treafure  to  themfelves,  and  therefore 
 here  is  their  hearts  ,Mat.6.  1 9,20,2 1 .  and  verily  they  have  their 
 reward.  Mat  6  5. 
 
 2.  As  the  creature  isfet  in  competition  with  God,  or  in  the  Jcaft 
 degree  of  Co-ordination  with  God,  fo  it  is  to  be  hated,  rejected  and 
 crucified.  It  is  Gods  prerogative  to  have  Soverairn  Intereft  in 
 the  foul :  To  be  efteemed  and  loved  as  our  chiefed  good,  and  to 
 be  depended  on  as  the  principal  caufe  of  our  well-being.  The 
 heart  he  made  for  himfelf,  and  the  heart  he  will  have:  or  elfc 
 whoever  hath  it  fhall  have  it  to  its  woe.  He  will  be  its  Reft  .or  it 
 fhall  never  have  Red  :  and  he  will  be  its  Happinefs ,or  it  (hall  be 
 miferableeverladingly.     If  now  the  prefumptuous  world  will 
 
 C  2  play 
 
i  z  The  Crucifying  cftbe  world, 
 
 play  the  Tray  cor,  arid  feek  to  difpofiefs  the  Sovcraign  of  your 
 fouls,  its  time  to  ufe  it  as  a  Tray  tor  (hould  be  ufed.      If  it  will 
 needs  ufurp  the  place  of  God,  down  with  that  Idol,  and  deal 
 with  it  as  it  deferves.    O  with  what  indignation  and  (corn  may 
 the  Lord  of  glory  look  down  upon  the  dirty  worth-lefs  creature, 
 whcnhefeerh  inithis  throne  I  What  I  an   eanhen  God  I  an 
 aery  God  /  Is  gold,  and  honour,  and  fle (lily  picafures,  fit  mat- 
 ter to  become  your  God  /  And  with  what  indignation  and  fcoi  n 
 (hould  a  gracious  foul  once  hear  the  motion  of  entertaining  fuch 
 a  God  I  It  (hould  be  odious  to  us  once  to  hear  acomparifon 
 between  the  living  God  and  the  world  .'  as  if  it  would  be  to  us 
 what  he  would  be,  or  could  procure  our  fafecy  and  felicity  in  his 
 ftead.     As  the  Jews  would  not  endure  to  hear  of  (Thrift  being 
 their  King,  but  cryed  out,  Away  with  him,  Crticifie  him,  we  have 
 m  King  but  fafanSo  muft  we  thinkand  fpeak  of  the  world  when 
 it  would  be  our  King  ;  Away  with  it,  crucifie  it, we  have  no  King 
 but  God  in  Chrift.    And  as  t he  rebellious  world  faith  of  Chrift, 
 Luke  1 9.2  j.  We -will  not  have  this  man  to  rule  over  us  ^  fo  muft 
 we  fay  of  the  flefli  and  the  world,  we  will  not  have  them  to  rule 
 over  us.    As  the  churlifh  Ifralite  asked  Mofes  ("the  Prophet  like 
 Chrift)  fo  muft  we  do  the  flefhand  world  j  Who  made  thee  a 
 Ruler  over  us}  We  may  value  a  very  dunghill  for  the  manuring 
 of  our  Land:  but  if  any  man  will  fay,  This  dunghill  is  the  Sun, 
 which  giveth  light  to  the  world;  the  affertion  would  rather  caufe 
 derifion  then  belief :  Or  if  you  would  perfwade  a  Man  to  put  it 
 inhiabofomorhisbedjhewouldcaft  it  away  with  abhorrence 
 and  difdain,  who  would  not  have  refufed  it  if  you  had  laid  it  in 
 his  field.     The  poorcft  beggar  mav  be  regarded  in  his  place  ^  but 
 if  he  will  proclaim  himfelf  King,  you  will  either  laugh  at  him  as 
 a  fool,  or  abhor  him  as  aTraytor  ;  fubje&s  do  owe  much  ho- 
 nour and  obedience  to  their  Princes  ^  bnt'xi  Caligula  will  needs 
 be  Jupiter ,  or  if  they  muft  hear  as  the  Voyz3Djmiius  Deus  nnfter 
 Papa,  or  if  they  will  ufurp  Gods  prerogatives,and  undertake  his 
 proper  work,cr  will  fct  therafelvcs  againft  his  truth  and  intereft, 
 and  grow  jealous  of  his  power  on  which  they  muft  depend,  and 
 of  his  Gofpel  and  fpirkual  Adminiftrations  and  Difcipline,  left  it 
 fhould  ccclipfe  their  glory  or  crefs  their  wills,  this  is  the  ready 
 way  to  make  them  become  bafe,and  lay  both  them  and  their  glo- 
 ry in  the  duft.    The  Jews  ought  to  reverence  Herod  their  King, 
 
 but 
 
By  the  Crcfs  ef  Cbrifl.  1 3 
 
 but  if  once  they  begin  to  fay,  [  It  is  the  voice  of  a  (>od,  and  net 
 of  a  mars']  no  wonder  if  he  be  fmitten  by  the  hand  of  Divine 
 vengeance,  and  he  that  would  be  a  God,  become  the  food  of 
 worms  j  and  God  (hews  them  what  a  God  they  had  magnified  , 
 that  cannot  keep  the  lice  or  worms  from  eating  him  alive.  God 
 ufeth  to  pour  comempt  upon  Princes,  when  they  will  not  know 
 and  fubmit  to  the  cverlafting  King.  He taketh  himfelf  as  en- 
 gaged to  break  down  all  that  would  ufurp  his  honour ,and  tumble 
 down  the  Idols  of  the  world;  therefore  hath  he  alway  fo  ab- 
 horred the  two  grand  abominations,  Pride  and  Idolatry,  above 
 other  fins:  For  he  will  not  give  his  glory  to  another  :  He  will 
 not  with  patience  hear  it  fpokenofan  Idol,  [Tkefc  are  thy  Gods 
 O-Ifrael,  that  brougt  thee  out  of  Egypt  :]  The  firft  Command- 
 ment is  not  meerly  a  precept  for  fome  particular  aft  of  obedi- 
 ence, as  are  the  reft:  but  it  is  the  fundamental  Law  of  God, 
 eftabhfhing  the  very  Relations  of  coveraign  and  Subject ;  And 
 as  this  is  the  nrft  and  great  command,  and  that  which  virtually 
 contained!  z\\,[Thou  {halt  have  no  other  Gods  before  me']  or  ,- 
 [Thou /halt  love  the  Lord  thy  God  with  allthyheart.]So  he  that 
 breaketh  this  is  guilty  of  all.  When  the  Parent  of  the  world 
 would  needs  become  as  God,  he  made  himfelf  the  flavc  of  the 
 Devil. 
 
 You  fee  then  I  hope  fufficient  reafon  why  the  world  mud  be 
 abhorred  and  crucified,  when  it  is  made  an  Idol,  and  would  be- 
 come  our  God  ->  and  why  this  Crucifixion  of  it  is  of  abfoiute  in- 
 difpenfablenecellity  tofalvation.  If  it  had  kept  its  place  and  di- 
 ftance,  and  would  have  been  only  a  ftream  from  the  infinite  pow- 
 er, and  wifdom, and  goodnefs,  and  aMeflfenger  to  bring  us  the 
 report  of  his  excellencies,and  a  book  in  which  we  might  read  his 
 name,  and  a  glafs  in  which  we  might  fee  his  face,  then  might  we 
 have  efteemed  and  magnified  it.  But  when  the  Dev*'  and  the 
 flefh  will  make  it  their  bait  codrawaway  ouv  hearts  from  God, 
 and  to  fteal  that  love,  defirc,  and  care,  which  is  due  to  h  rrt,  and 
 begin  to  tell  us  of  Reft,  or  Satisfaction,  or  Felicity  here,  its  time 
 to  cry  outjCrwifie  it,  crucifie  it.  When  it  would  infinite  it 
 felf into  our  bofom,  and  get  next  our  hearts,  and  have  our  moil 
 delightfull  and  frequent  thoughts  ar.d  become  fo  dear  to  us,  that 
 we  cannot  be  without  it  •,  when  it  is  the  very  thing  that  our 
 minds  are  bent  upon,and  that  lifts  us  up  when  we  have  it>  and 
 
 C  3  "*  calls 
 
1 4  "  The  Crucifying  of  the  wnrld^ 
 
 caft  us  down  when  we  want  it ;  and  thus  difpofeth  of  our  affe- 
 ctions a  u'ours, its  time  eo  lay  tuch  an  Idol  in  the  duft, 
 and  to  call  our  Tuch  a  Tray  tor  with  thegreatcft  deteftation.  As 
 wcour  felve:-  (hall  be  exalted  if  we  humble  our  felvcs,  and 
 ■brough  low  U' we  exalt  our  felves :  fo  muft  we  caft  down  the 
 world  whenir  would  exalt  it  felf  in  ouLcfteem,  and  the  right  cx- 
 altaciofi  a  it  is  by  the  lowed  fubjecting  of  it  unto  God.  For 
 whoever  h  uh  to  deal  with  Infinite  Power,muft  think  of  no  other 
 way  ofexaltation. 
 
 3.  The  world  muft  be  abhorred,  and  crucified  by  us,  as  it 
 fiandeth  at  enmity  to  Gsd  and  his  bolj  ivaies.  1 1  is  become,through 
 mans  corruption,  the  great  feducer,  and  an  impediment  to  our 
 entertainment  of  heavenly  Doctrine,  and  a  means  of  keeping 
 the  foul  from  God.  Yea  It  is  become  the  Intereft  of  the  flefh, 
 and  is  fet  in  fulleft  oppofition  to  our  fptritual  Intereft.  In  what 
 degree  foever  the  world  would  turn  your  hearts  from  God,  or 
 flop  your  ears  againfthisword,or  take  you  off  from  the  duty 
 which  he  prefcribeth  you ,  in  that  meafare  you  muft  feek  tb  cru- 
 cifie  it  to  yout  felves. If  Father  or  Mother  would  draw  us  away 
 from  Chrift,  though  as  parents  they  muft  be  honoQred  ftill,  yet 
 as  enemies  to  Chrift  they  muft  be  contemned.  When  your  ho- 
 nours would  hinder  you  from  honouring  God,  and  your  credit 
 doth  contend  againft  your  confeience,  and  your  worldly  bufinefs 
 contradicte  th  your  heavenly  bufinefs,  and  your  gain  is  pleaded 
 againft  your  obedience  •,  it  is  time  then  toufe  the  world  as  an 
 enemy,  and  to  vilifietbofe  honours,  and  bufincfTcs, and  commo- 
 dities. A  tender  confeience  that  is  acquainted  with  a  courfc  of 
 univerfall  obedience,  will  take  notice  when  thefe  worldly  inter- 
 polations and  avocations  would  interrupt  his  courfe  :  and  a  foul 
 acquainted  with  an  holy  dependance  upon  God  and  ♦Communion 
 with  him,can  feel  when  thefe  enticing  and  deluding  things  would 
 interrupt  his  Communion,and  turn  hi9  eye  from  the  face  of  God: 
 and  therefore  he  can  feel  by  the  advantage  of  his  holy  experi- 
 ence, when  the  world  becomes  his  enemy,and  calleth  him  to  the 
 conflict. 
 
 4.  The  world  is  to  be  crucified,  as  it  is  the  matter  of  onr  flefh' 
 fteafag,  or  the  food  of  our  carnaf  affections,  and  the  fuel  of 
 ourconcupifcence.  The  grand  Idol  that  is  exalted  againft  the 
 Lord,  is  Carnal-Self  \  This  is  the  God  of  all  the  unregencrate ; 
 
 This 
 
By  the  Crojs  of  Chnft.  1 5 
 
 This  hath  their  hearts,  their  care,tlcir  labours.  The  pleafmgs  of 
 thisflefliistheendof  theunfan&ified,  and  therefore  the  lum- 
 mary  capital  fin,  which  virtually  containeth  all  the  reft  5  Even  as 
 the  Pleafing  of  God  is  the  End  of  every  Saint,  and  therefore 
 the fummary  capital  duty  which  virtually  contained)  all  other 
 duties:  The  world  is  an  Idol  fubfement  to  the  fled),  as  being 
 the  matter  ofit*  delight,  and  the  means  by  which  its  End  is  at- 
 tained- as  in  the  contrary  Rate,  the  Mediator  is  fubfervient  to 
 the  Father,  as  being  the  matter  of  his  delight,  in  whom  he  is 
 well- plcafed,  and  the  means  by  whom  he  obtaineth  his  Ends,  in 
 making  his  people  alfo  well- pleafing  in  his  eyes.  The  devil  alio 
 is  an  Idol  of  the  ungodly  -y  but  that  is  in  a  fubferviency  to  the 
 world  and  to  the  flelh,  as  by  the  bait  of  worldly  things  he  pleaf- 
 :th  the  flefh :  as  in  the  contrary  Rate  the  Holy  Ghoft  is  in  office 
 [iibordinate  to  the  Son  and  to  the  Father,  in  that  he  bringeth  us 
 :o  Chrift,  by  whom  we  mult  have  accefs  to  the  rather.  In  the 
 Carnal  Trinity  then  you  may  fee,that  as  the  flefh  is  the  Principal 
 md  Ultimate  End,  and  hath  the  firft  place,  fo  the  world  is  the 
 neareft  means  to  that  End,  and  hath  the  fecond  place  :  and  as 
 there  is  no  coming  to  the  Father  or  Pleafing  him  but  by  the  Son, 
 fo  there  is  no  way  of  Pleafing  the  flefh.  but  by  the  world.  So 
 that  by  this  you  may  perceive  in  what  relation  we  ftand  to  the 
 fcnfual  feducing  world,  and  on  what  grounds,  and  how  far  it  is 
 neceffary  that  we  crucifie  it :  The  fixed  determination  of  our 
 Soveraignis,  that  if wf  live  after  the  flefh  we  {ball  die,  bnt  if by 
 the  Spirit  we  mortifie  the  deeds  of  the  body,  we  (hall  live,  Rom. 
 8.  13.  To  live  after  the  flefh,  is  by  loving  the  world,  and  en- 
 joying it  as  our  felicity  .-  and  to  mortifie  the  deeds  of  it  by  the 
 Spirit,  is  by  withdrawing  this  fuel  and  food  that  doth  maintain 
 them,  and  by  crucifying  and  killing  the  world  as  to  fuch  ends. 
 Our  work  is  to  put  on  the  Lord  Jefus  Chrift,  and  make  no  provifi- 
 cn  fort  he  flefi  to  fulfill  the  tefts  thereof,  icow.  13.  14.  It  is  the 
 world  that  is  this  provifion  for  the  fulfilling  of  our  flefhly  lufts. 
 So  far  therefore  as  the  flefh  muft  be  mortffied,  the  world  alfo 
 mult  be  mortified. 
 
 5.  Morever  the  world  muft  be  Crucified  to  us,  as  far  as  it  is 
 prefented  to  us  %s  an  independent  or'feparated  Good,  without  its 
 due  relations  unto  God.  It  is  God  only  who  is  the  Abfolute, 
 Neceffary,  Independent  Being ;  ewj  all  creatures  are  but  fecon- 
 
 darya 
 
1 6  The  Crucifying  of  the  world^ 
 
 dary, contingent,  dependent  Beings,  (whether  Univocally  or 
 EquivocaIly,or  Analogically  focalled,with  God,  lee  the  Schools 
 debare.)  To  look  on  the  creature  as  a  feparated  or  fimple  Being 
 or  Good,  is  to  look  upon  it  as  God.  And  here  came  in  thefirft 
 Idolatry  of  the  world.  When  Adam  had  all  his  felicity  in  God, 
 and  had  the  creature  only  as  a  ilream  and  means,  and  wbe-n  all 
 his  arfe&ionsfhould  have  been  centred  in  God,  and  he  (hould 
 not  have  viewed  one  line  in  the  volume  of  nature,  without  the 
 .joint  obfervance  of  the  Center  where  it  was  terminated-  Con- 
 trarily  he  withdraws  his  eye  from  God,  and  flxeth  it  on  the  crea- 
 ture as  a  feparated  Good  ^and  defiring  to  know  Good  in  this  fe- 
 parated fenfe,  he  made  it  an  Evil  to  him,  and  knew  it  to  his  for- 
 row  :  And  fo  forfaking  the  true  and  Al-fufficient  Good,  he 
 turned  to  a  Good  which  indeed  as  conceived  of  by  him  was  no 
 Good,  and  knew  it  by  a  knowledge,  which  as  to  the  Truth  of  it 
 was  not  Knowngfrxii  Erring.  And  in  this  courfe  which  our  firft 
 progenitors  have  led  us  into,  the  carnall  world  proceedeth  to 
 this  day.  The  creature  is  near  them,  but  God  is  far  off :  A  little 
 they  know  of  the  creature,  but  they  arc  utter  ftrangers  to  God : 
 And  therefore  think  on  the  creature  as  an  independent  feparated 
 Good.  And  you  muft  Arefully  note,that  the  dependence  of  the 
 creature  on  God,  is  not  to  be  fully  manifeft  by  the  dependence  of 
 any  creature  upon  another.  The  line  is  locally  diitant  from  the 
 Center  ;  and  the  ftreams  are  locally  diftant  from  the  fpring, 
 though  they  are  contiguous,  and  have  the  dependancy  ofan 
 effecT:  But  God  is  not  local,  and  fo  not  locally  diftant  from 
 us.  I  he  neareft  fimilitude  is  that  of  the  bodies  dependence  up- 
 on the  foul  f  which  yet  doth  fall  exceeding  fhort .)  In  G*)d  both 
 v  e  and  every  creature  do  live,  and  move,  and  have  our  being. 
 As  no  man  of  reafon  will  talk  to  a  corpfe,  nor  dwell  and  converfc 
 with  any  man  meerly  as  corporeal,  without  refped  to  the  foul 
 that  doth  animate  him,  nor  will  he  fall  in  love  with  a  corpfe  •,  fo 
 no  man  that  is  fpiritually  wife  (fo  far  as  he  is  (o)  will  once  look 
 upon  any  crcature,mu'  h  lefs  converfc  with  it ,or  fall  in  love  with 
 it,  barely  as  a  creature,conceiving  of  it  as  a  thing  that  is  feparated 
 from  God,  or  not  p  fnively  conceiving  of  God  as  animating  it, 
 and  as  being  its  Alpha  and  Omega,  its  Beginning  and  End,  its 
 principal  efficient,  and  ultimate  Final  caule,  at  lcaft  :  For  this 
 were  to  ima£'ac  the  carkaifc  of  a  creature,  and  to  conceive  of  it 
 
 as 
 
By  the  Cr$[s  sfChrift.  17 
 
 as  fuch  a  thing  as  is  not  in  being.  For  ont  of  the  God  ef  Nature 
 the  creature  is  Nothing ,nor  can  do  any  thing;  for  there  is  no  fuch 
 thing-  even  as  out  of  Chrift  the  Lord  of  fpi  ritual  Life,  and 
 Grace,  the  new  creature  is  nothing,  and  we  can  de  nothing :  for 
 there  is  no  fuch  new  creature. 
 
 Vou  have  here  the  very  difference  between  a  Carnal  and  a 
 Spiritual  life.  The  Carnal  man  doth  fee  only  the  carkafe  of  the 
 world,  and  is  blind  to  God,  and  fecth  not  him,  when  he  feeth 
 chat  which  is  animated  by  him.  But  the  fpiritual  man  feeth  Cod 
 in  and  by  the  creature,  and  the  creature  is  nothing  to  him  but  in 
 God.  As  an  illiterate  man  doth  look  upon  a  Book,  and  feeth  on- 
 ly the  letters,and  taketh  pleafure  in  their  fhape  and  order,  and 
 falls  a  playing  with  it  as  children  do  :  but  he  feeth  not,nor  under- 
 ftands  the  fenfe ;  and  therefore  if  it  contained  the  nobleft  ray- 
 fteries  or  the  greateft  promifes ,  even  fuch  as  his  life  did  depend 
 upon ,  he  loveth  it  not  in  any  fuch  refped  •  nor  doth  he  for  that 
 delight  in  it ;  but  let  a  learned  man  have  the  perufing  of  the  fame 
 Book ,  and  though  he  may  commend  the  clearnefsof  thecha- 
 ra&er  ,  yet  it  is  the  fenfe  that  he  principally  obferveth»and  the 
 fenfe  that  he  loveth  ,  and  the  fenfe  that  he  delighteth  in :  and 
 therefore  as  the  fenfe  is  incomparably  more  excellent  then  the 
 character  (imply  confidered,  fo  it  is  an  higher  and  more  excel- 
 lent kind  of  knowledge  and  delight  which  he  hath  in  the  Book, 
 then  that  which  the  illiterate  hath:  And  indeed  it  is  an  imaginary 
 annihilation  of  the  Book,  and  of  every  character  of  it  formally 
 conlidered  to  conceive  of  it  as  feparated  from  the  fenfe :  for  the 
 very  effenceofit,  is  to  be  a  fign  of  that  fenfe:  and  therefore  as 
 the  illiterate  cannot  fee  the  fenfe  for  words  and  letters,  the  wood 
 for  trees ,  fo  the  literate  can  fee  no  fuch  thing  as  words  without 
 fenfe,  nor  would  regard  the  materials  but  for  this  fignifying 
 uie. 
 
 1  have  exprefTed  the  (imilitude  in  more  words  then  I  ufe  in 
 fuch  cafes ,  becaufe  it  much  illuftrateth  our  prefent  matter.  It 
 was  never  the  mind  of  God  to  make  the  great  body  of  this  world 
 .to  (land  as  a  feparated  thing,  or  to  be  an  Idol. He  made  all  this 
 for  himfelf:  The  whole  creation  is  one  entire  volume,  and  the 
 fenfe  of  every  line  is  Ged.  His  name  is  legible  on  every  creature  , 
 and  he  that  feeth  not  God  in  all,  underftandeth  not  the  fenfe  of 
 the  Creation.    As  it  is  Eternal  Life  to  know  God,fo  this  God  is 
 
 D  tb( 
 
1 8  The  Crucifying  aft  he  world, 
 
 the  Life  of  the  creature  which  we  know,  and  the  knowing  of  him 
 in  it  is  the  Life  of  all  our  knowledge.  The  illiterate  world  doch 
 gaze  upon  the  creatures,  and  fall  in  love  with  the  out  fide  and 
 materials,  and  play  with  it,  but  underftandeth  not  a  creature. 
 By  feparatingit  in  their  apprehen (ions  from  God,thefer,fe  they 
 do  annihilate  the  world  to  themfelves,  as  to  its  principal  ufe  and 
 fignification. 
 
 There  are  two  Texts  of  Scripture  among  many  others,  of 
 which  I  have  often  thought,as  notable  descriptions  of  a  carnal 
 mans  life;  the  one  as  to  the  privative  part,  and  the  other  as  to 
 the  poficivc.  One  is,  Epbef  2.  12.    which  callech  them  [Athe- 
 ifts,  or  without  God  in  the  world.  ]  They  fee  and  know  fomewhat 
 of  the  world,  but  God  they  neither  fee  nor  know :  They  con. 
 verfe  with  the  world  ,  but  not  with  God  :    All  their  affedions 
 are  ht  out  upon  the  world,  but  God  hath  none  of  them  :  All 
 their  bufinefsis  about  the  world^butthcy  live  as  if  they  had  no- 
 thing to  do  with  God.  AsaScholler,  if  his  Matter  fhould  ftand 
 in  a  corner  of  the  School  to  wacch  what  he  will  do,  will  behave 
 himfelf  while  he  feeth  bim  not,  as  if  he  were  not  there  •,  he  will 
 play  with  his  fellows  and  talk  to  them,as  if  there  were  no  Matter 
 in  the  School:  So  do  the  ungodly  live  in  the  world,  as  if  there 
 were  no  God  in  the  world :  they  think,  and  fpeak,  and  deal  with 
 the  world,  as  if  there  were  nothing  but  the  world  for  them  to 
 converfe  with.     As  for  God  they  know  him  not,    but  carry 
 therafelvesasifthey  had  nothing  to  do  with  him:  and  ask  in 
 their  hearts  as  Pharaoh  once  did  ,  Who  is  the  Lord  that  1  fioald 
 ferve  him  ?  And  perhaps  this  made  David  fay,/3 fat.  14. 1 .  [The 
 fool  hath  [aid  in  his  heart  there  is  no  God.  ]  Though  he  fpeak  it 
 not  pofitively,  yet  there  is  a  privative  Acheifm,which  is  intcrpre- 
 tativelyto  fay,  [There  is  ro God.  ]  For  hcefeech  him  not,  nor 
 taketh  any  great  notice  of  him  :  but  liveth  as  without  him  in 
 the  world:   Not  without  him  efficient Ij  confidered  •,  for  fo  no- 
 thing can  fubfift  wkhouthim,  but  without  him  objectively con- 
 fidered :    For  God  is  not  in  all  his  thoughts,  Tfal.  I  o  4. 5 .  and  his 
 judgements  are  far  above,  ought  of  his  figbt.  God  look^th  down  upon* 
 the  children  of  men,  to  fee  if  there  beanj  that  will  under  ft  and  and 
 feek.  after  (,od :  but  they  are  gone  aftde,  and  a?e  become  filthy  ,*nd 
 ob ferve  not  him  that  ebferveth  them,   Pfal.  1 4,  2,  3 .  This  is  the 
 cafe  of  poor  worldlings  from  the  higheft  Prince  to  the  loweft 
 
 beggar  : 
 
By  the  Cr$fs  of  Chrift.  1 9 
 
 beggar:  A  great  deal  of  bufinefsthey  have  in  the  world, fome 
 in  feeking  what  they  want ,  and  others  in  holding  and  enjoying 
 what  they  have :  but  they  all  live  as  without  God  in  the  world. 
 
 Now  confider  this  ye  that  forget  God,  left  he  tear  you  infieccs, 
 and  there  he  none  to  deliver  you,  Pfal.  50.  22.  For  the  wicked 
 fhallbe  turned  into  hell,    and  all  the  Nations  that  forget  God  , 
 
 Pfal.  91 7-] 
 
 The  other  Text  that  defcribcth  the  life  of  a  meer  natural 
 man  ,  is,    Pfalm  39.  6.  to  which  you  may  joyn,  Pfal.  73.20. 
 The  former  faith,    [Surely  every  manwalketh  inavainfiew  ; 
 fur'ely  they  are  difquieted ,  or  make  a  tumult  and  ft ir  in  vain.^ 
 Though  the  brevity  of  life  it  felfmay  be  fomething  here  intend- 
 ed ,   yet  that  feemeth  not  to  be  all :    but  alfo  the  vanity  ofit  as 
 it  is  a  worldly  life,  and  imployed  meerly  about  tranfitory  crea- 
 tures :  For  even  on  earth  our  Spiritual  life  of  Grace,  and  Com- 
 munion with  God  in  Chrift  by  the  Spirit,  is  not  vain.  The  word 
 which  wetranflate  a  vain  (hew,  fignifieth  the  image,  or  fhadow, 
 or  appearancc,or  figure  of  a  thing  :  a  thing  that  is  nothing,  or 
 not  the  thing  it  fceras  to  be  ,   but  the  fhew  ofit  ^  or  as  the  Pro- 
 phet himfelf  expoundeth  it,  a  dream  :  Men  do  but  feem  to  live 
 that  live  only  on  and  to  the  creature  •,  they  do  but  feem  to  be ' 
 Rich,  and  have  no  other  Riches;    and  feem  to  have  Pleafure, 
 that  have  no  higher  Pleafures :  and  feem  to  be  Honourable,thac 
 iiave  but  the  Honour  that  comes  from  man.    A  great  fh'r  they 
 make  in  the  world ,  to  little  purpofe.     They  thruft  themfelves 
 into  tumults,  and  quarrel,  and  fight,  and  fome  are  conquered, 
 and  others  conquerors,  and  fome  lament,  and  others  rejoyce ; 
 fome  walk  deje&cdly  ,    and  others  domineer:  and  all  is  but  a 
 vair.  (hew  or  thing  of  nought.    Its  but  like  childrens  games , 
 where  all  is  done  injeft,   and  wife  men  account  it  not  worthy 
 their  observance,     lrsbut  like  the  aftingofa  Comedy ,  where 
 great  perfons  and  a&ions  are  pcrfonatcd  and  counterfeited:  and 
 a  pompous  Air  there  is  for  a  while,to  pleafethe  foolifh  fpe&a- 
 tors,thac  themfelves  may  be  pleafed  by  their  applaufe,  and  then 
 they  come  down  and  the  fport  is  ended,&  they  are  as  they  were. 
 The  life  of  a  worldling  is  but  like  a  Poppet-  play,   where  there  is 
 great  doings  to  little  purpofe:  Or  like  the  bufie  gadding  of  the 
 laborious  Ants,  to  gather  together  a  little  (ticks  &  ltraw,which 
 the  fpurn  a  of  mans  foot  will  foon  difperfe.Thus  do  all  worldly 
 
 D  z  fefcfual 
 
zo  7 he  Crucifying  ofthe  worlds 
 
 fenfual  men,  walk  in  a  vain  Jbew.  By  fcparating  the  creature 
 from  God,  they  make  it  nothing:  and  then  they  ftudy  it,  and 
 difpute  of  it ,  andfeek,  and  run,  and  labour  for  it,  when  they 
 have  in  a  fort  annihilated  it.  I  fpeak  ftill  of  their  Objective  re- 
 paration in  ejfe  cognito  &  volite :  for  a  real  reparation  is  impof- 
 t  but  as  a  reai  annihilation  may  be  fo  called.  When  they 
 have  feparated  the  characters  of  the  great  Book  of  Nature 
 from  God  who  15  their  fenfc,  and  made  nothing  of  it,  as  to  the 
 form  of  a  Book,  then  do  they  fall  a  playing  with  it,  who  could 
 not  endure  to  learn  on  it.  But  when  their  Mafter  comes  to  take 
 an  account  of  their  Learning,  the  play  will  be  at  an  end,  and  the 
 forrow  begins :  and  then  they  muft  remember  and  feel  that  their 
 Book  was  given  them  to  another  ufe. 
 
 And  this  iecms  to  be  thefenfe  of  that  othcrText,P/*/.73.20. 
 £  As  a  dream  when  one  awaketh ,  fo  0  Lord  when  th«H  awake  fly 
 (  or  in  awaking  )  thou  Jbalt  defpife  their  image.  ]   Though  our 
 Tranflators  apply  it  to  Gods  a&aking,th&t  is,to  Judgement,  yet 
 many  learned  interpreters  rather  apply  the  word  Q  inAwaking\ 
 to  the  finners  awaking  at  Judgement  ,    out  of  the  forefaid 
 dream  of  fenfual  life.     They  do  but  labour,  and  care,  and  ga- 
 ther as  in  a  dream  ;  They  fightiand  conquer ,and  pofTefs,but  as  in 
 adreara  They  dream  that  they  are  rich,  and  honourable,  and 
 happy ,  and  how  proudly  do  they  carry  it  out  in  this  dreanvOnc 
 dreameththat  he  is  a  great  man,  and  \\t  is  lifted  up-  another 
 dreameth  that  he  is  poor  and  undone ,  and  he  is  troubled :  But 
 when  God  awaketh  the  dreaming  world  ,  he  will  (hew  them  the 
 vanity  and  defpicablenefs  of  this  image  or  jhew  that  here  they 
 walked  in :  They  (hall  fee  that  as  in  a  game  at  Chefs,  though  one 
 was  imaginably  a  King  and  another  a  Queen  ;     yet  it  was  but 
 imaginary:   and  when  the  tedious  game  is   ended,    they  have 
 laboured  hard  to  do  nothing,  and  are  all  alike:  fo  will  it  be  with 
 them-  the  meaning  is  not  only  that  God  himfelf   will  defpife 
 this  their  Jbew  or  imaginary  employments  and  enjoyments :  but 
 tbachewill  make  them  appear  defpicable  to  themfelves  and  all 
 the  world. 
 
 Truly  Brethren,  all  that  we  have  to  do  with  the  world  in  a 
 feparated  feme  ,  as  without  God ,  is  fnch*  a  game,  a  dream,  a 
 fhe/A\  When  Schollars  are  thiifftudyirg  cheir  Phvficks  or  Ma- 
 chcraawicks^or  any  thing  or  the  c:eacure,as  feparated  from  God  , 
 
By  the  Crofs  of  Cbrifl.  2 1 
 
 yea,or  as  not  ftudying  God  in  that  creature, they  are  but  playing 
 the  children  and  fools  ;  they  are  like  a  Printer  that  cannot  read, 
 ( if  there  were  fuch  a  man  )  that  ftudieth  how  to  fhape  his 
 letters  when  he  knoweth  not  what  a  letter  meaneth.  When  they 
 are  difputing  in  the  Schools  about  Gods  works,  in  this  feparated 
 fort,as  without  God, they  arebufily  playing  the  ideots,and  taking 
 the  name  of  God  in  vain,  and  making  a  learned  ftir  about  no- 
 thing. r 
 
 And  here  I  pray  you  mark  the  different  fucccflfcs  of  a  fenfual, 
 and  of  a  fanctified  ftudy  and  knowledge.     The  firft  finner  by 
 feeking  to  know  and  enjoy  the  creature  in  a  feparated  fort,  did 
 lofe  God  who  was  his  All,  and  made  the  creature  his  All,  and 
 thereby  as  to  its  flgnification  and  principal  ufe,  did  to  himfelf 
 annihilate  it.     And  in  this  path  do  all  his  pofterity  walk,  till  faith 
 recover  them  •,  and  this  is  their  vAtnfiew,  and  their  living  with- 
 out God  in  the  world.  But  when  faith  hath  opened  a  mans  eyes, 
 and  (hewed  him  God  in  every  creature,  who  was  hid  from  him 
 before,  then  is  the  creature  who  was  before  his  Ally  annihilated 
 to  him  in  that  feparated  fenfe,  and  God  becomes  his  All  again  : 
 and  this  anr.ihiUton  of  the  creature,  is  indeed  its  reftaurationob^ 
 jedively  to  its.primitive  nature  and  ufe  :  and  it  was  not  indeed 
 known  or  refpefted  as  a  creature  till  now.     So  that  fenfual  men, 
 by  making  the  creature  an  imaginary  God,  or  chiefeft  Good,  or 
 All)  do  make  it  indeed  objectively  to  become  Nothing    and  fa 
 their  A  I,  their  God,  their  felicity  is  Nothng  •   and  fo  all  their 
 life  is  a  Noth  ng.    When  as  the  faithful  by  Crucifying  or  Annihi- 
 lating the  creature,  as  it  would  appear  a  felicity  to  us,  or  any 
 Good,  as  feparated  from  God,  do  reftore  it  to  its  true  objective 
 being  and  ufe,  by  returning  to  God  who  is  truly  Ail  .•  and  in 
 whom  the  creature  is  a  Derived  Imperfed  fomething,  and  out  of 
 whom  it  is  indeed  a  Toothing. 
 
 I  will  further  illuftrate  it  by  one  other  fimilitude.  God  gave 
 the  Ceremonial  Law  by  M>/W  to  the  Israelites, to  be  an  obfeure 
 Gofpcl,  and  to  lead  them  unto  Chrift.  The  Sacrifices,  and  other 
 typical  Ceremonies  were  the  Letters  of  the  Law,  and  Chrift  was 
 the  fenfe.  The  true  Believers  thus  underltoodand  ufed  them ; 
 but  the  Carnal  Jews  lookt  only  on  the  letter  and  loft  the  fenfe : 
 and  thus  feparating  the  bare  Letter  from  the  fenfe,  that  is,  the 
 Legal  works  from  Chnft,  they  thought  to  be  Juftifiedbythofe 
 
 D  3  r*orkst , 
 
22  The  Crucifiing  of  the  world^ 
 
 works, and by  the  Law,'m that  feparated  fenfe.  But  the  Apoftle 
 Paul  doth  plead  againft  this  error,  and  tells  them  that  Chrift  is 
 the  end  of  the  Law  te  all  Believers,  andthatheis  the  f til  filling  af 
 it,  and  that  through  him  it  \s  fulfilled  in  thofethat  walk^  not  after 
 the  flefh,  but  after  the  Spirit-,  and  that  by  the  deeds  of  the  Law, 
 in  this  feparated  fenfe,wo  flefi  can  bejuflified  -,  and  that  the  Letter 
 feparated  from  the  fenfe  of  it  kilhth  :  but  Chrift  by  his  Spirir, 
 who  is  the  fenfe  of  it,  givcth  life.  If  thefe  Jews  had  taken  and 
 ufed  the  Law  as  God  intended  it,  and  had  taken  the  fenfe  and 
 fpirit  with  the  Letter,  and  had  undcrftood  that  Chrift  was  the 
 very  life,  and  end,  and  all  of  the  Law,  Pan/  would  never  have 
 cryed  down  the  Law,  nor  Juftification  by  it  in  this  fenfe  :  for 
 that  had  been  to  cry  down  Juftification  by  Chrift.  But  it  was  Ju- 
 ftification by  the  Letter,  or  the  Law  as  feparatcd  from  Chrift 
 who  was  the  meaning  of  it.  So  is  it  in  our  prefent  cafe.  The  crea- 
 ture is  the  letter,and  God  the  fenfe  -,  and  Carnal  men  do  ucder- 
 ftandonly  the  Letter  of  the  creature,  and  fall  in  love  with  it: 
 and  thus  God  cryeth  down  the  world,  and  vilifieth,  and  fpeaketh 
 contemptuoufly  of  the  world;  when  as  if  it  had  not  been  for 
 the  feparation,  he  would  never  have  cryed  it  down,  nor  fpoken 
 an  hard  word  of  it.  As  the  Law  had  never  been  fo  hardly  fpo- 
 ken of,  if  themif-underflanding  Jew  had  not  feparated  it  from 
 Chrift.  So  the  world  had  never  been  fo  often  called  Vanity,  and 
 a  Lie,  and  Nothing,  and  a  Dream,  and  that  whieh  is  not  bread9 
 and  that  which  profiteth  not,  a  (hadow,  a  Deceiver,  with  abun- 
 dance of  the  like  contemptuous  terms,  if  carnal  finners  had 
 not  in  their  minds  and  affedions  feparated  it  from  God. 
 
 And  thus  I  have  (hewed  you  in  what  Rcfpc&s  the  World  muft 
 be  Crucified. 
 
 AND  lee  me  add  in  the  Conclufion,  as  moft  neceffary  for 
 your  obfervation,  that  there  is  in  the  world  an  infeparable 
 aptitude  to  tempt  us  dangeroufly  to  the  forcfaid  abufe  :  and 
 therefore  when  we  have  done  all  that  we  can  in  Crucifying  and 
 fublimating  it,  we  muft  never  imagine  that  we  can  make  it  fo 
 wholfom  or  harmlefs  a  thing,  as  that  we'may  feed  upon  it  with- 
 out great  caution  and  fufpition,or  ever  return  to  friendfhip  with 
 it  again,  till  fire  have  refined  *>,  and  grace  hath  perfectly  refined 
 
 Hi. 
 
By  the  Crefs  ofCbrift.  2  3 
 
 as.  And  yet  this  is  not  long  of  the  creature  without  us,  but  of 
 us  and  the  tempter.  The  world  is  in  it  fclf  Good,  as  being  the 
 work  of  God  ^  and  it  cannot  be  the  proper  efficient  culpable 
 caufc  of  our  fin :  for  it  hath  no  fin  in  it  (elf.  (  I  mean  the  world 
 as  diftind  from  the  men  of  the  world  ;  )  and  therefore  cannot 
 bethedire&caufeof  (in.  But  yet  there  is  that  in  it,  which  is 
 apt  to  be  the  Matter  of  our  temptation-,  and  fo  apt,  a9  that  all 
 that  perilh  do  perifti  by  the  world .  As  there  is  no  falvation  but 
 by  the  whole  Trinity  Conjunct,  who  have  each  perfon  his  feveral 
 office  for  our  recovery;  fo  there  is  no  damnation  but  by  the 
 whole  Infernal  Trinity,  the  flefh,  the  world  and  the  Devil  :  even 
 to  Innocent  ufdam  the  world  rauft  be  the  bait,  and  Satan  found 
 fomewhatinit,  that  made  it  apt  for  fuch  an  office,  though  no- 
 thing but  what  was  very  good.  But  now  that  the  flefh  is  be- 
 come the  Predominant  part  and  power  in  us,  as  it  is  in  all  till  the 
 Spirit  overcome  it,  the  cafe  is  much  worfe,  and  the  world  is  in- 
 comparably a  more  dangerous  enemy  then  to  Adim  it  could  be. 
 For  though  ftill  the  creature  be  good  in  it  felf,  yet  we  are  fo  bad, 
 that  the  better  the  creature  is,  the  worfe  it  becomes  to  us ;  For 
 we  are  naturally  propenfc  to  it,  in  its  feparated  capacity,  Ind  all 
 men  till  regeneration,  are  fond  of  it  as  their  felicity,  and  hug  ic 
 as  their  dearett  good,  and  Sacrifice  to  it  as  their  Idol.  So  that 
 an  enemy  it  is,  and  an  enemy  it  will  be,  when  we  have  done  our 
 beft,  as  long  as  we  are  on  earth.  For  while  we  have  a  flefh  thac 
 would  fain  be  plcatcd,by  that  which  God  forbiddeth  •  and  there 
 is  a  Devil  to  offer  us  the  bait,  and  tempt  us  to  this  flefh- pleafing, 
 the  world  which  is  the  bait  will  ftill  be  the  matter  and  occafion  of 
 our  danger.  The  consideration  of  this  may  cut  the  throat  of  li- 
 centious principles,  and  hence  we  may  anfwer  the  moft  of  their 
 vain  pretended  reafons,  who  under  the  Cloak  of  Chriftian  liber- 
 ty,wou!d  again  indulge  the  flefh,  and  be  reconciled  to  the  world. 
 But  certainly  it  will  never  lay  by  its  enmity,  till  we  lay  by  our 
 flefh  :  and  therefore  there  is  no  thoughts  to  be  entertained  of 
 clofing  with  it  any  more :  but  wc  muft  be  killing  it,  and  dying  to 
 ic  to  the  lad. 
 
 SECT, 
 
24  The  Crucifying  ef  the  world, 
 
 SECT.  IV. 
 
 HAving  thus  fhcwed  you  in  whac  Refpeft  the  world  muft  be 
 Crucified,  and  (o  rcfolved  the  queftion  as  to  the  Objett, 
 I  am  next  to  refolve  it  as  to  the  ABy  and  fticw  you  wherein  the 
 Crucifying  it  doth  coniift. 
 
 The  Apoftlefollowethonthe  Allegory,  which  he  took  occa- 
 fionof  from  the  mention  of  the  Crofs  of  Chrift.  From  thence 
 therefore  we  muft  alfo  fetch  the  proper  fenfe.  As  the  world  did 
 ufe  Chrift,  or  would  have  ufed  him,  fo  we  muft  ufe  the  world. 
 Not  a&ually  murder  the  fons  of  death,  as  they  did  murder  the 
 Lord  of  Life  :  but  what  Chrift  was  on  the  Crofs  in  their  eye, 
 that  muft  the  world  be  efteemed  in  our  eyes. 
 
 To  take  it  in  order,  i .  The  predictions  of  the  Prophets  before 
 Chriftscoming,wcre  not  regarded  by  the  unbelieving  Jews,  but 
 the  Prophets  themfeives  pcrfecuted. 
 
 So  rjiofe  that  would  pcrfwade  us  of  the  felicity  of  any  worldly 
 enjoyments,  and  by  extolling  fenfual  pleafures,  or  profits,  or  ho- 
 nors, would  draw  our  hearts  to  them;  fhould  be  defpifed  and 
 efteemed  as  deceivers  by  us.  No  man  is  more  ferviceable  to  the 
 Devil  for  our  deftrudion,then  they  that  applaud  any  fenfual  va- 
 nity,and  would  make  us  believe  what  great  matters  are  to  be  ex- 
 pected from  the  world,and  fo  would  be  the  Panders  of  it  to  en- 
 tice us  CO  its  unchaft  embraceracnts.  Remember  this,  when  any 
 would  perfwade  you  what  a  fine  thing  it  is  to  be  rich  and  great, 
 and  fome  body  in  the  world  :  what  a  merry  life  it  is  to  drink,and 
 fport  away  your  time  :  thefe  are  the  Prophets  and  Apoftles 
 of  the  Devil  and  the  world  ,  and  let  them  be  regarded  by  you 
 accordingly. 
 
 2.  As  foon  as  Chrift  was  born  into  the  world,  his  beft  place  of 
 entertainment  was  a  common  Inn;  and  there  he  could  have 
 room  but  in  a  ftable  and  in  a  manger  -,  the  world  would  allow 
 him  no  better  accommodation  :  and  this  was  the  welcome  that  it 
 fir  ft  afforded  him. 
 
 Here  you  have  two  notable  directions  for  your  ufageof  the 
 world,  i .  Begin  to  renounce  it  betime,  as  it  did  Chrift.  As  the 
 world  rcjc&cd  Chrift  an  Infant,  fo  we  in  our  Infancy  muft  rejeft 
 the  world.    Thif  is  to  be  folcnanly  performed  in  Baptifra ;  where 
 
 as 
 
By  the  Crofs  of  Chrifl.  %  5 
 
 as  wc  are  engaged  tothe  favingTrinity,  and  Baptized  into  the 
 name  of  the  Father ,Son  and  Holy  Ghoft ,  fo  mu(t  we  foicmnly 
 Renounce  the  Damning  Trinity,  even  the  flefh,  the  world  and 
 the  Devil :  For  fo  the  <■  hurch  hath  ever  done,  and  the  r  ature 
 of  the  thing  doth  manifeflly  require  it :  for  the  mot  us  muft  have 
 its  Terminus  d  que,  as  well  as  adqucm.    Its  a  fad  thing  that  fo 
 many  well-meaning  men  fhould  deny  our  Infant-  capacity  of  this 
 engagement :    but  much  fadder  that  they  (hould  do  it  with  fuch 
 violent  Church  dividing  zeal ,  as  if  the  Kingdom  of  God  lay  in 
 the  txclufion  of  *he  feed  or  Believers  our  of  it !   If  it  be  true 
 that  all  our  Infant- feed  are  excluded  from  the  Church:I  amfure 
 it  is  fo  fad  a  truth,  that  me  thinks  men  fhcu'd  no:  fo  eagerly  lay 
 hold  of  it,  before  they  have  better  evidence  to  evince  it.  It  was 
 once  a  mercy  for  Infants  to  be  in  Covenant  with  God,and  mem- 
 bers of  his  Church :  and  I  do  not  think  that  it  is  new  a  mercy  to 
 be  out ;  or  that  the  Kingdom  of  the  Devil  is  the  more  defirable 
 ftate :  (and  all  men  are  in  one  of  thefe. )  Sure  I  am,  they  were 
 once  members  of  the  Church  by  Gods  appointment,  and  they 
 that  fay  they  are  caft  out  mud  prove  it ,  ^nd  better  then  any 
 that  yet  have  attempted  it,if they  would  have  judicious,  confide- 
 rare,  impartial  men  believe  them.     Whoever  calt  them  out,fure 
 Chrift  would  not,  that  did  fo  much  enlarge  the  Church  and  bet- 
 ter its  ftate,and  manifeft  more  abundant  tnercy,and  chide  his  Dif- 
 ciples  that  kept  fuch  from  him-,  and  proclaimed  that  his  Kingdom 
 was  of  fuch.     I  am  notcafily  perfwaded  to  believe  that  the 
 Head  and  King  of  the  Church  hath  actually  gathered  a  Society 
 of  a  falfe  Constitution  fo  long,  and  that  he  that  is  fo  tender  of 
 his  Church,  and  hath  bought  it  fo  dearly,  and  ruled  it  fo  faithful- 
 ly,  had  never  a  true  conftituted  vifible  Church  till  about  two 
 hundred  years  ago,  among  a  few  fuch  as  I  have  no  mind  to  de« 
 fcnbe,and  that  we  mult  now  have  a  new  and  true  Church -frame 
 to  begin  ,  when  the  world  is  almoft  at  an  end  :     and  that  this 
 glory  referred  for  our  Iaft  dayes ,  confifteth  in  calling  out  our 
 Infant-feed,  and  leaving  them  in  the  vifible  Kingdom  of  the  De- 
 vil till  they  come  to  age.     I  am  more  out  of  doubt  then  ever  I 
 was,  that  God  would  have  our  Infants  renounce  the  world,and 
 be  Dedicated  unto  him, as  the  world  did  renounce  Chrifl  an  In- 
 fant.   If  anlnfant-Chrift  muft  be  the  head  of  the  Church,  I 
 know  not  why  an  Infant-finner  may  not  be  a  member  of  it : 
 
 E  And 
 
2  6  The  Crucifying  of  the  world, 
 
 And  as  the  world  without  reafon  through  malice  rejeded  our 
 Infant- Head  ^  fo  God  will  find  both  Reafon  and  Love  to  receive 
 and  entertain  his  Infant- members.  And  as  long  as  we  have 
 Gods  exprefs  approbation  in  his  Word,  for  parents  entring  their 
 children  into  his  Covenant,  and  have  the  examples  of  all  Nati- 
 ons b;  the  Law  of  Nature,  allowing  parents  to  enter  their  chil- 
 dren into  Covenants  which  arc  apparently  for  their  good,and  to 
 put  their  names  into  their  Leafes  with  their  own,  we  (hall  not 
 think  our  Infants  uncapabie  of  Covenanting  with  God,  nor  of 
 making  this  early  Abrcnuciaton  of  the  world. 
 
 2.  From  hence  alfo  you  may  learn  what  room  it  is  that  the 
 world  fhould  be  allowed  by  you,even  the  flable  and  the  manger, 
 as  it  allowed  Chrift.This  is  a  point  of  moftneceflary  confidera- 
 tion*  The  foul  of  man  hath  its  fcveral  faculties:  As  vegetative, 
 it  hath  its  natural  parts,  and  fpirits,  and  powers,  and  a  natural 
 Appetite  after  the  creature.  This  is  the  flable  and  the  manger 
 where  the  creature  as  a  natural  good  may  be  entertained  :  Ic 
 hath  alfo  afenfitive,  its  power  of  fenfation,  and  fenfitive  Ap- 
 petite. This  alfo  may  entertain  the  creature  ^  but  not  for  it  felf , 
 nor  by  its  own  conduct  ;  but  under  the  guidance  of  Reafon  to 
 an  higher  end.  But  the  high  and  noble  faculty  of  Reafon,  and 
 the  Rational  Appetite,  may  not  allow  it  the  lead  entertainment 
 in  its  feparated  capacity ,as  we  are  now  difcourfing  of  it.  It  be- 
 longech  not  to  the  Natural  or  fen  litive  Powers  to  fee  and  Love 
 God  in  the  creature  :  and  therefore  it  cannot  be  required  of 
 them  ^  and  therefore  they  may  receive  their  objects,  (  mode- 
 rated by  reafon  )  upon  lower  terms.  But  its  the  office  of  Rea- 
 fon, as  to  moderate  the  fenfcs,fo  to  behold  God  in  all  the  objects 
 of  fenfe  :  and  no  otherwife  (hould  it  have  to  do  with  fenfual  ob- 
 jects, of  which  more  anon. 
 
 3.  It  was  not  long  that  Chrift  had  been  in  the  world  before 
 Htvo^fought  his  Life,  and  c?»ufed  him  to  flieinto  cs£gjpt..\nd  as 
 foon  as  we  are  capable  ofaftauking  the  world,  wemuft  actually 
 falluponir,  and  feek  the  extirpation  of  allies  Intcreft  from  our 
 hearts,  where  Chrift  fets  up  his  throne. 
 
 It  was  for  fear  ot  loiing  his  Crown  that  Herod  fought  the  death 
 of  Chrirt.  It  mull  be  for  fear  left  Cknft  (hould  be  dethroned  in 
 our  hearts,  and  lole  his  regal  Intereit,  and  left  we  (hould  lole  the 
 Crown  of  glory ,  that  we  mult  endeavour  the  crucifyiog  of  ch* 
 world.  When 
 
Bj  the  Crcfs  ofcbrtft.  27 
 
 When  Angels  and  wife  men  did  worftiip  Chrift,yet  Herod  did 
 feck  his  death  ,  and  the  more  feck  it,  becaufe  of  their  accla- 
 mation!, as  being  brought  into  jealoufies  of  him  by  the  Titles 
 which  they  gave  him.  So  when  the  Princes  and  great  ones  of  the 
 earth  do  extoll  the  world,  and  magnifie  its  glory,  we  muft  be 
 raifed  hereby  into  the  greater  fufpition  of  it ,  and  the  more 
 refoi  vedly  kt  againft  it. 
 
 As  Herod  did  put  to  death  even  the  innocent  children,  left 
 Chrift  (hould  eicape,  that  fo  he  might  make  furework  for  his 
 Crown.  So  muft  we  fubdue  our  fenfual  defires  y  by  denying 
 them  fometimes  even  in  lawful  things,  left  we  fhould  be  carried  to 
 that  which  is  unlawful  before  we  are  aware .'  and  we  muft  avoid 
 the  very  occafions  &  appearances  ofevil,and  rcftrain  our  fclves 
 in  the  liberty  that  we  might  take,and  not  go  as  near  the  brink  of 
 danger  as  we  dare :  For  it  concerneth  us  to  make  fure  work 
 where  the  Reign  of  Chrift  and  our  own  falvationis  fo  much  con- 
 cerned, as  in  our  victory  over  the  world  it  is.     r 
 
 4  The  whole  life  of  Chrift  on  earth  was  one  continued  con- 
 flict with  theworld.  They  believed  not  on  him  evenwhenthey 
 faw  his  Miracles.  They  hated  him  even  while  hedfd  them  good. 
 They  afforded  bim  not  a  fettled  habitation.  So  in  the  height  of 
 its  Glory, the  world  muft  not  be  trufted  by  us.  Though  it  afford 
 us  fuftenance  for  our  outward  man,  yet  muft  we  hate  it;  and  wc 
 muft  allow  it  no  fettled  entertainment  in  our  hearts. 
 
 Chnft  'was  in  the  w>rld,  and  the  world  was  made  by  hitn,  and 
 yet  it  knew  him  not,  John  i.io.Weconverfe  in  the  world, and 
 our  outward  min  muit  live  by  it,as  in  it  we  received  our  life,  and 
 yet  we  muft  not  know  it  in  its  Separated  capacity  :  The  world 
 could  not  hare  them  that  were  of  the  world,  but  Chrift  it 
 hated,becaufe  he  was  not  of  it,  fohnj.j.  and  15.  18,  19.  and 
 17.  14.  So  muft  we  hate  the  world,  becaufe  it  is  not  of  that  na- 
 ture, nor  for  that  Intereft  as  the  New  creature  is,though  world- 
 lings that  arc  of  it  cannot  hate  it. 
 
 The  nearer  Chrift  was  totheendofhis  life,  the  more  cruelly 
 and  malicioufly  did  the  world  nfe  him.  And  the  nearer  we  are 
 to  our  parting  with  the  world,  the  more  muft  we  contemn  and 
 hate  it. 
 
 5.The  world  did  a-  raign  and  condemn  Chrift  as  a  Makfeftor: 
 they  charged  him  to  be  a  Deceiver,  and  one  that  did  his  mighty 
 
 E  2  work* 
 
8  the  Crucifying  eftbe  world, 
 
 works  by  the  power  ofBeUcbnb.  So  muft  wc  juftly  charge  the 
 world  to  be  a  deceiver,  and  work  itsftrange  ftupendious  deluii- 
 ons  by  the  power  of  Satan  the  great  decciver,and  as  aMalcfactor 
 mad  we  attach ,  arraign  and  condemn  it.  They  came  out 
 againft  Chrift  as  a  thief  with  fwords  and  ftaves,^/^^.26.55.we 
 muft  come  out  againft  the  world  as  that  great  thief  that  would 
 robGod  of  his  honour  and  intereft,Chrift  of  h;s  Kingdom,and  us 
 of  our  falvation,  and  by  thef^ord  of  the  Spirit  mult  difarm 
 and  conquer  it. 
 
 The  world  judged  Chrift  to  be  a  blafphemer  and  guilty  of 
 death  ,  becaufe  he  laid  that  he  was  the  Son  of  God,  and  fhould 
 lit  at  his  right  Rand.  We  muft  condemn  the  world  of  Blafphe- 
 roous  ufurpation,  that  would  needs  become  our  God,and  ufurp 
 the  Divineprerogativesand  honours. 
 
 They  fpitupor*  Chrift  in  token  of  hatred  and  contempt.  And 
 we  muft  as  it  were  fpit  at  the  pleafures,  and  profits,  and  honours 
 of  the  world,  andmanifeft  our  defiance,  and  hatred,  and  con- 
 tempt of  them. 
 
 They  buffeted  Chrift  in  manifeftation  of  their  malicious  enmi- 
 ty. And  the  world  and  our  flefti  muft  not  fcape  our  hands; 
 though  our  war  be  but  defenfire ,  yet  muft  we  offend  that  we 
 may  defend.  [So fight  I,  (faith  /W,  i  Cor. 9. 26,27.  )  *•* 
 as  one  that  beateth,  the  air,  (  that  maketh  a  (hew  of  enmity  when 
 there  is  none,  as  children  in  fport,  or  fencers  that  have  no  intent 
 to  kill  )  bnt  I  keep  under  mj  body ,  and  bring  it  into  ftbjcttion ; 
 leafi  that  by  any  means  when  I  have  preached^  to  others,  f  my  feif 
 Jhonld  be  a  cafi-away  ]  [  •«"»«&!  P*  ™  <?*(**  x5.JW>»>cJ] 
 The  firft  verb  fignificth  to  buffet  and  beat  black  and  blew,as  we 
 fay,  EtvaliduiRibfisff4bjicerereI#ctaHtem9zsBezta  fpeaks,and 
 the  fecond  verb  (ignifieth,  to  bring  into  fervitude,  or  into  the 
 ftatc  of  a  fervant,  which  is  indeed  the  very  work  that  we  have 
 to  do  with  the  flefh  and  the  world. 
 
 They  reproached  Chrift  when  they  had  fmote  him, and  taunt* 
 kgly  bid  him,  Prophefie  who/mete  him.  And  the  world  and  all 
 t-he  idol*  of  it  dcier  ve  no  better  of  us ,  when  they  will  ufurp  the 
 glace  of  God  ;  and  we  may  well  fcorn  fuch  a  god,  as  Elias  did 
 3*aI,  and  as  God  ufeth  to  do  by  the  Idol*  of  the  heathen.  Fine 
 gods  indeed,  that  can  neither  fa ve  tbemfelves  nor  us 
 The  world  did  {trip  Chrift  and  put  on  him  a  robe  and  a  Crown 
 
 of 
 
By  the  Crejs  of  Chrift.  2  9 
 
 of  thorns,  and  a  reed  into  his  hand,  and  again  fpic  upon  him 
 and  mocked  him.  And  this  contempt  in  our  apprchenfions  mult 
 we  caft  upon  the  arrogant  world  -,  we  mult  ftrip  it  of  its  vain 
 {hew,  and  give  it  the  honour  of  a  reed  for  levity,  and  of  thorns 
 for  unprofitablenefs  and  vexation  ;  for  as  thorns  it  vexeth  when 
 it  proraifeth  felicity,and  as  thorns  it  choaketh  that  word  of  truth, 
 and  as  a  reed  it  isftiakcn  with  every  wind. 
 
 No  backwardnefs  of  the  Judge,  and  no  intercefiion  of  his 
 wife,  could  refcueChrift  from  the  malice  of  the  Jews  j  but  the 
 more  is  faid  for  him,  the  more  they  cry,  Crucifie  him.  And  as 
 refolvedly  muft  we  perfecute  the  world.  No  intercefiion  of  our 
 flefh,  or  backwardnefs  of  carnal  Reafon,  muft  take  us  off.  but 
 we  muft  be  content  with  nothing  but  its  Crucifying. 
 
 When  Pilate  drew  back,lhey  knocks  all  dead  with  this  malici- 
 ous voice,  fohn  19.12.  Q  //  thou  let  this  man  go%  thou  art  not 
 Cxhis  friend ;  whofoever  maf^th  (nmfelf  a  King,[peaketh  again  ft 
 Caefar :  ]  So  muft  we  quicken  and  provoke  our  Reafon  by  argu- 
 ments drawn  from  our  fidelity  to  Chrift,  and  fay,  If  we  favour 
 this  world,  we  are  not  the  friends  if  Chrift  .  for  what ft ever  would 
 make  itfelf  our  King,  and  our  felicity,  and  would  fteal  away  §ur 
 hearts,  is  not  Chrift s  friend. 
 
 When  Pilate  faith,  £  Shall  I crucifie  your  King?  2  they  cry 
 out,  Q  r^e  have  no  King  but  Caefar.]  And  when  the  flefh  or  car- 
 nal Reafon  faith,  \jvill  you  caft away  your  comforts,  your  peace, 
 j/our  hap finefs, your  lives  .?  ]  We  muft  fay,  £  We  have  no  comfort 
 hit  Chrift,  no  peace  but  Chrift,  m  happinefs,  m  bfe  but  what's 
 in  Chrift.  ] 
 
 The  world  crucified  Chrift  between  two  thieves.  And  we  muft 
 crucifie  the  world  between  two  thieves  •,  viz..  the  flefh  on  the  one 
 hand,  and  the  Devil  on  the  other, which  would  both  have  robbed 
 God  and  us ;  though  through  the  power  of  a  Crucified  Chrift, 
 the  one  of  thefe,  even  the  flefh ,  may  be  fo  refined  as  to  be  ad- 
 mitted inttfTaradife. 
 
 The  world  writ  over  the  head  of  Chrift ,as  the  caufe  of  his 
 death  [King  if the  fewt.^  And  we  muft  write  this  over  the 
 -  Crucified  world,  £  This  is  it  that  would  have  been  our  King,  and 
 Gidt  and  Happinefs :  fo  let  all  thine  enemies  perijh  0  Lords  J  We 
 rauft  pierce  the  very  fides  of  it,  and  let  out  its  heart-blood.  We 
 muft  nail  its  hands  and  feet,  the  very  inftruments  or  means 
 
 E  \  by 
 
3  o  The  Crucifying  of  the  world, 
 
 by  which  it  executed  its  deceits.  We  mud  give  it  the  Gall  and  Vi- 
 negarof  penitent  tears,and  threatned  judgements.    The  world 
 thus  defpifed  and  rejcEled  Chrift  ,*m<ihing  him  a  man  of  for  row  f% 
 and  acquainted  with  our  griefs  •   thsj  hid  their  faces  and  efleemed 
 him  not,  Ifa.53.3.  He  had  no  form  or  comlnt fi  in  their  eyes,  and 
 •when  they  faw  himjhere  was  no  beaut j  that  they  jhould  defire  him, 
 Verf.2.  So  muft  we  defpife  and  rejed:  the  world,  and  hide  our 
 faces  from  it,  and  not  citeem  it,  difdaining  even  to  look  upon  its 
 pomp  and  vanity,  and  to  obferve  its  gawdy  alluring  drefs,or  once 
 to  regard  its  enticing  charms.  We  muft  think^'a  all  into  a  loath- 
 fom  vanity,  till  there  appear  to  us  no  form  or  comlinefs  in  it,  nor 
 any  beauty  for  which  we  fhould  defire  it,and  wonder  what  they 
 can  fee  in  it  that  fo  far  dote  upon  it,  as  to  part  with  Chrift  and 
 falvationtoenjoy  it. 
 
 The  world  did  even  triumph  over  a  crucified  Chrift,  and  (hake 
 their  heads  at  him,  and  fay,  He  ftved  others,  but  himfelf  he  can- 
 not fave.~]  And  we  muft  triumph  through  Chrift  over  1  he  cruci- 
 fied world,  and  fay,  This  is  it  that  promifed  fuch  grear  matters 
 to  its  deceived  followers ;  that  men  eftecmed  before  God  and 
 glory-,  and  now,  as  it  cannot  fa  ve  them  from  the  duft,  or  the 
 wrath  of  God,  f©  neither  can  it  faveit  feif  from  this  contempt 
 that  Chrift  doth  caft  upon  it,  Caft  down  this  Idol  out  of  your 
 hearts  and  fay,  If  he  be  a  god  let  him  help  himfelf. 
 
 Laftly,  the  world  when  they  had  crucified  C  hrift  did  bury 
 him,  and  rowl  a  ftone  on  his  Sepulchre,  and  feal  it  up,  and  watch 
 it  with  fouidicrs  to  fecure  him  from  rifing again, if  they  could. 
 And  we  muft  even  bury  the  crucified  world,and  be  buried  to  the 
 world,  and  lay  upon  it  thofe  weighty  considerations  and  refolu- 
 tions,  and  feal  thereto  with  Sacramental  obligations,  and  follow 
 all  this  with  perfevering  watchfulnefs,  that  may  never  permit  it 
 to  revive  and  rife  again. 
 
 And  thus  muft  we  learn  from  the  Crofs  of  Chrift,  how  the 
 world  is  to  be  crucified  •  as  it  ufed  Chrift,  we  muft  u(e  it.  For  it 
 is  the  whole  courfe  of  Cbrifts  humiliation  that  is  meant  here  by 
 his  Crofs,thereft  being  denominated  from  the  moft  eminent  part; 
 and  therefore  from  the  whole  muft  we  fetch  our  pattern  and  in* 
 ftruftions,  by  the  diredion  of  the  Allegory  in  my  Text. 
 
 SECT. 
 
By  the  Crofs  efChrtft.  j  x 
 
 S  E  C  T.  V. 
 
 BU  T  it  will  not  be  unprofitable  if  we  more  particularly  and 
 orderly  acquaint  you  with  thofe  Ads  which  che  crucifying 
 of  the  wprld  to  our  felves  doth  comprehend ;  over-patting  thofe 
 by  whichChriftdidkforuson  the  Crofs,  till  anon  in  the  due 
 place. 
 
 I.  The  firffc  ad  is,  To  efteem  the  world  as  an  enemy  to  God  and 
 «/,  and  fo  as  a  Malefactor  that  deferveth  to  be  crucified.     And 
 this  muft  not  be  only  by  a  fpeculative  conception,  but  by  a  true 
 confirmed  pra&ical  Judgement,  which  will  fet  all  the  powers  of 
 the  foul  on  work.    It  is  the  want  of  this  that  makes  the  world 
 to  Live  and  Reign  in  the  hearts  of  fo  many,yea  even  oi  thoufands 
 thai,  think  they  have  mortified  it.  A  fpeculative  Book- knowledge 
 that  wil  only  make  a  man  talk,is  taken  inftead  of  a  practical  know- 
 ledge.  Almoft  every  man  will  fay,  The  world  is  a  great  enemy 
 to  God  and  us-  but  did  they  foundly  and  heartily  efteem  it  to  be 
 fuch,  they  would  ufe  itasfuch.     Never  tell  me  that  that  man 
 takes  the  world  for  his  deadly  enemy,  who  ufeth  it  as  his  deareft 
 friend ;  enmity  and  deadly  enmity  will  be  fcen.    Here  is  no  room 
 to  p!ead  the  command  of  loving  our  enemies-  at  leaft,  no  man 
 can  think  that  he  mult  love  it  with  a  love  of  friendfhip,  and 
 therefore  with  no  love  but  what  is  confident  with  the  hatred  of 
 a  deadly  enemy.    This  ferious  deep  apprehenlion  of  Enmity,  is 
 the  very  fpring  and  poife  of  all  our  oppohtion.     We  cannot 
 heartily  fight  with  our  friend,  or  feek  his  death.   There  mull  be 
 fome  anger  and  falling  out  before  we  will  make  the  firft  affault  : 
 and  a  kzded  enmity  before  we  will  make  a  deadly  war  of  it.  This 
 apprehenfion  of  enmity  confifteth  in  an  appre ben/ton  of  the  hurt- 
 fnlnefs  of  the  world  to  us,and  of  the  oppofuion  it  maketh  againft 
 GWandourfalvation,  and  of  the  danger  that  we  are  in  conti- 
 nually by  reafon  of  this  oppofition.   So  far  as  men  conceive  of 
 the  world  as  Good  for  them,  fo  far  they  take  it  for  their  i'rknd, 
 and  love  it.    For  no  man  can  choofe  but  love  that  which  he  feri- 
 ouflyconceiveth  to  beGoodfor  him.    This  complacency  is  clean 
 contrary  to  the  ChriRian  hoftility.    But  when  we  conceive  of  it 
 as  that  which  we  ftand  in  continual  danger  of  being  everlafting- 
 ly  undone  by,  this  will  turn  our  hearts  againft  it.  It  undoes  men 
 
 that 
 
3  2  The  Crucifiing  of  the  world, 
 
 that  they  have  not  thefe  apprehenfions  of  the  world,  and  that 
 deeply  fixed  and  habituated  in  their  minds.  For  it  is  the  Appre- 
 btnfioH  or  judgement  of  things  that  carryeth  about  the  whole 
 roan,  and  fetteth  awor k  all  the  other  faculties. 
 
 Qaeft.  *B  tit  what  [bonld  we  do  to  be  fo  habit Hill]  apprehenfivt 
 that  the  world  U  onr  enemy  f 
 
 Anfw*  i.  You  muft  be  fure  that  you  lay  up  your,  treafure  in 
 heaven:  that  you  are  fo  convinced  by  Faith  of  the  Glory  to 
 .come,  and  of  the  true  felicity  that  confifteth  in  the  fruition  of 
 God,  as  that  you  take  it  for  your  Portion,and  make  it  your  very 
 End.  And  when  once  you  have  laid  up  your  Hopes  in  Heaven, 
 and  fee  that  there  or  nowhere  you  muft  be  happy,  this  will  pre- 
 fentfy  teach  you  to  judge  of  ail  things  clfe  as  they  cither  help  or 
 hinder  the  attainment  of  that  end.  For  it  is  the  nature  of  the 
 End  to  put  a  due  eliimate  upon  all  things  clfe:  and  it  is  the 
 property  of  the  chief  Good,  to  denominate  all  other  things  ci- 
 ther Good  or  Evil,  and  that  in  a  greater  or  leffcr  mea fure,  ac- 
 cording as  they  refpect  that  cbiefeft  oood.  For  there  can  be  no 
 Goodnefs  in  any  thing  clfe,  but  the  Goodnefs  of  a  Means :  and 
 the  meahs  is  fo  far  Good,  as  it  is  apt  and  ufefal  for  the  attainment 
 of  the  End.  If  once  therefore  you  unfeigncdly  take  God  and 
 Glory  for  your  end  and  felicity,  you  will  prefently  fall  upon  en- 
 quiry and  observation,  what  it  is  that  the  world  will  do  to  help  or 
 hinder  that  felicity; 
 
 2.  And  then  you  need  but  one  thing  more  to  the  difcovery  of 
 the  Enmity  •  and  that  is,  the  Conftant  experience  of  your  fouls. 
 A  real  living  Chriftian  doth  live  for  God,  and  is  upon  the  mo- 
 tion to  his  eternal  home  :  there  is  his  heart  ;  and  that  way  his 
 affe&ions  daily  work :  when  he  findeth  his  foul  down,  he  wind- 
 eth  it  up  again,  and  ftraineth  the  fpring  of  faith  and  love.  And 
 therefore  his  life  and  bufinefs  being  for  heaven,  he  cannot  but 
 be  fenfible  of  the  rubs  that  are  in  his  way,  and  take  notice  of 
 thofc  things  that  would  (top  him  in  this  courfe.  Whereupon  he 
 muft  needs  find  by  conftant  experience  that  the  world  is  that  great 
 Impediment,  and  fo  muft  be  apprehenfivc  of  the  enmity  of  the 
 world.  For  as  he  that  loveth  God  and  waiteth  for  the  fight  of 
 his  face  in  Glory,  muft  needs  take  all  that  to  be  againft  him,  and 
 naught  for  him,  that  would  keep  him  from  God,  and  deprive 
 him  of  that  beatifical  vifion  .•  fa  he  thai  knoweth  what  it  is  to 
 
 love 
 
By  tht  Crofs  of  cbrift.  3  3 
 
 love  God,  rauft  needs  know  by  conftant  fad  experience,  that  the 
 world  is  the  great  with-drawcr  or  hinderer  of  that  love.When  he 
 lets  himfclf  in  any  holy  imployment  to  mount  his  fou!  into  a  more 
 heavenly  frame,  and  to  get  a  little  nearer  God,he  feeleth  himfelf 
 too  much  entangled  with  inferiour  objtds;  rheie  are  the  weight 
 that  preflcchdown,  ao.d  the  water  that  quenched  the  facrcd 
 flames;  and  were  it  not  for  thefe,Ohow  much  higher  might 
 our  foul  attain,  and  how  much  freer  might  we  be  for  God  / 
 For  it  is  a  thing  moft  certain  to  us  by  our  conftant  experience  % 
 that  the  more  of  the  world  is  upon  our  hearts,  the  lefs  is  there 
 of  God  ;  and  the  more  of  God,  the  lefs  of  the  world.  So  that 
 thefc  two  means  alonefThefincerc  Intending  of  God  and  Glo- 
 ry as  our  End,  and  daily  observation  of  our  own  hearts,  will 
 eafily  convince  us  that  the  world  is  our  great  enemy.  And  when 
 we  throughly  apprehend  it  to  be  our  enemy,  we  have  begun  to 
 ctucifie  it. 
 
 2.  The  next  ad  by  which  the  world  is  crucified,is,  A  deep  ha- 
 bituated apprehetffion  of  its  Veorthlefnefs  and  injufficienc/.  As  the 
 °PP°fing  wrld  muft  be  taken  for  an  enemy,  fo  the  Tromifmg  aU 
 faring  world  muft  be  taken,  as  it  is,  for  an  empty  thing.  The  Life 
 and  Reign  of  the  world  in  the  unfan&ified,lieth  firft  in  their  too 
 high  efitmathn  of  it.  They  think  of  it  as  good,  and  good  to 
 them,  and  as  a  matter  of  fome  conliderable  worth  ;  and  though 
 they  will  fay  with  their  tongues  that  heaven  is  better,  yet  all 
 things  confidered,  they  take  the  woi Id  to  be  more  fuitable  to 
 them ,  and  therefore  they  defire  it  more.  For  Heaven  is  out  of 
 fight,  and  beyond  their  apprehenfion  and  affe&ion,  and  as  they 
 imagine,  it  is  not  fo  certain  as  the  things  which  they  fec,and  feel, 
 and  pofTefs.  And  therefore  they  refolve  to  grafp  as  much  of  the 
 creature  as  they  can,  and  take  that  which  they  can  get  in  hand, 
 and  then  if  there  be  an  heaven,  they  hope  they  may  have  their 
 pait  in  it,  as  well  as  others.  But  faving  Illumination  doth  put 
 men  into  another  mind.  It  makes  them  fee,  that  thelnvifible 
 things  are  of  greater  Certainty  then  the  Yifible*  snd  that  a 
 promife  without  pofTeffion ,  is  better  fecurity  then  poffefsion 
 without  a  promife ;  and  that  for  the  Worth  and  Goodntfs  between 
 Eternal  things  and  Temporal,  there  can  be  no  comparifon.  If 
 the  world  would  have  been  content  to  have  kept  its  place,ap.d  to 
 have  borrowed  all  its  honour  and  efteem  from  God  and  Glory, 
 
 F  as 
 
34  The  Crucifying  aft  he  wrid, 
 
 as  the  end  for  which  k  muu  be  uted  and  rcga*  acd,  it  might  then 
 have  had  the  honour  of  being  ferviceable  co  our  falvation,and  co 
 our  Matters  work  :  But  feeing  it  will  needs  be  a  competitor 
 with  heaven,  it  thereby  difrobeth  it  felfof  its  glory, and  becorn- 
 eth  a  vile  contemptible  thing  :  And  fo  muft  it  be  efteemed  by 
 all  the  friends*>f  God.  A  found  Believer  looks  on  the  world,  as 
 the  world  lookt  onChrift  when  he  hanged  on  theCrofs  ^  not  on- 
 ly as  a  Malcfa&or,  but  as  a  contemptible  thing  :  And  as  the 
 world  efteeroeth  the  Saints  themfelrcs  to  be  hypocrites,deceivers, 
 fools,  weak,  defpifed,  a  fpe&acle  to  the  world,  yea  as  the  filth  of 
 the  world,  and  the  off- fcouring  of  all  things;  So  muft  the  Be- 
 liever efteem  of  the  world,  as  feeming  to  be  what  it  is  not,  as  a 
 weak  &  inefficient  thmg,as  the  mti&y&ttAm  xj  mvTav  mfi^tiua, 
 I  Qor .  4.  1 1 , 1 2,  1 3 .  the  very  filth  of  the  ftreets  that  is  fwept 
 away  or  caft  upon  the  dung-hill :  or  as  a  thing  devoted  to  death 
 for  the  averting  of  an  imminent  judgement.  Pauls  judgement 
 is  in  a  prevalent  degree,  the  judgement  of  every  gracious  foul  , 
 Phil.  3 .  7,  8.  What  things  were  gain  to  me,  thofe  I  counted  Ufsfor 
 Chrifi  :  Tea  doubt  lefs  and  I  count  all  things  but  Ufsfor  the  excel- 
 lency of  the  knowledge  of  Chrift  Jefus  my  Lord  >t  for  whom  J  have 
 fuffered  the  lofs  of  *ll  things  %  and  do  count  them  but  dung,  that  1 
 may  win  Chrifi.  J  Were  the  world  but  thus  conceived  of  by  a 
 practical  judgement,  it  were  half  crucified  already.  If  men  did 
 verily  think  that  the  world  is  their  Lofs,  they  would  love  it  lefs, 
 and  lefs  greedily  feek  after  it,  then  now  moft  do.  GehexA  would 
 not  have  run  after  Naaman  for  his  money,  if  he  had  thought 
 that  it  had  been  his  \ofe:Achan  would  not  have  hid  the  forbidden 
 gold,  as  a  treafure,  if  he  had  thought  it  had  been  his  lofs.  Who 
 would  be  at  fo  much  care  and  pains,  for  their  lofs,  as  worldlings 
 and  fenfufalifts  are  for  their  delights  ?  And  if  the  j'ugement  did 
 once  efteem  the  world  as  dung ,  they  would  not  be  fo  greedy  for 
 it,  nor  put  it  into  their  bofoms.  Who  would  fall  in  love  with 
 dung,  or  dote  upon  fifth  or  dogs-meat  ?  As  the  judgement  doth 
 efteem\ty  the  affections  will  be  towards  it.  And  they  that  know 
 not  of  a  better  condition,will  value  this  as  the  beft,  though  com- 
 mon reafon  will  call  it  vanity.  But  tbey  that  by  faith  have  found 
 out  the  true  felicity ,  have  low  and  contemptuous  thoughts  of  the 
 world,  O  what  a  carkaife,  what  a  (hadowisit  in  their  eyes  ? 
 What  a  poor  low  thing  is  it  whic  thhe  fons  of  men  do  tire  them- 
 
 fdvet 
 
 A 
 
By  the  CrefstfChrifl. ?y 
 
 felves  in  fecking  after  ?  What  a  dung-hill  do  they  wallow  in,  as 
 if  it  wcreabedofRofes  ?  What  deformities  do  they  dote  up. 
 on,  as  if  they  were  the  mod  real  beauties  ?  A  toad  abhorrcth  not 
 the  company  of  a  coad ;  but  (hall  not  a  man  abhor  ic  ?  But  wc 
 ihail  have  occafion  of  faying  more  to  this  in  the  Applica- 
 tion. 
 
 3 .  The  third  aft  by  which  we  Crucifie  the  world,  is  a  kind  of 
 Annihilation  ofit  to  our  felves-,  in  our  conceptions  taking  it  as 
 a  very  Nothing,  (o  far  as  it  would  be  fomething  fcparated  from 
 God,  or  co-ordinate  with  him.     How  oft  doth  the  Scripture  call 
 it  vanity, a  dream,  a  vain  (hew,  a  fhadow,  yea  nothing,  yea  and 
 lefs  then  nothing  before  God,  ancTlighter  then  vanity  it  felf,  Ifa. 
 40.17.  PfaL6z.g.  Job  6.2 1.  The  Princes  of  the  earth,  who  arc 
 fomething  in  the  eyes  of  thcmfelves  and  others,  appear  as  No- 
 thing when  God  lets  out  his  wrath  upon  them,  Ijk  34. 12.  Even 
 as  the  itraw  when  the  fire  hath  confumed  it,  or  the  faireit  build- 
 ings when  it  hath  turned  them  to  afhes.    For  though  the  world 
 be  really  fomething,  yet,    1.  In  regard  of  the  effects  which  it 
 promifeth  to  feduced  worldlings,  it  may  be  called  Nothing-  For 
 that  which  can  do  Nothing  for  us  in  our  extremity,  which  hath  n$ 
 Power  to  relieve  or  iatisrie  us,  which  leavcth  the  foul  empty,  and 
 deceiveth  them  that  trult  it,may  well  be  called  Nothing  in  effed: 
 In  genere  boni,  that  which  can  do  us  no  good,  is  Nothing  to  us. 
 Let  a  needy  foul  betake  himfelf  to  the  world  for  comfort  under 
 the  burden  of  (in,  for  quiet  and  true  peace  to  a  wounded  con- 
 fidence, and  you  will  find  it  can  do  Nothing.   Seek  to  it  for  grace 
 or  ftrength  aqainft  corruptions  and  temprations,and  you  will  find 
 it  can  do  Nothing.    Cry  to  it  for  fuccour  in  the  depth  of  your 
 atfli&ion,  and  at  the  hour  of  death,  and  try  whether  it  will  prc- 
 mt  you  acceptable  unto  God,  and  bring  your  departed  fouls 
 with  boldnefs  to  his  prefence,  and  you  will  find  that  it  can  do 
 Nothing  !  Whatever  it  promifeth,  and  what  ever  it  feemeth  to 
 deluded  finncrs,  when  you  look  for  any  real  good  from  it,  you 
 will  find  it  can  do  Nothing.    And  therefore  you  may  well  take 
 it  as  a  meer  Nothing  to  you.     2.  And  inejfe  objetiivo  we  may 
 make  Nothing  of  it,  by  excluding  it  from  any  room  in  our  fouls, 
 as  to  thofe  ads  that  do  not  belong  to  it.    3 .  And  as  a  fcparated 
 being,  independent  as  to  God,  fo  it  is  indeed  Nothing :  for  there 
 is  no  fuch  thing :  Much  lefs  as  it  is  a  fcparated  Good,  or  felicity 
 
 F  2  to 
 
3r6  The  Crucifying  ef  the  world: 
 
 toman.  Annihilate  then  the  world  to  your  felvcs.  When  it 
 would  appear  to  you  to  be  what  it  is  not,and  would  promife  you 
 to  do  what  it  cannot,  let  it  be  as  Nothing  to  you.  Gonceivc  of  it 
 as  of  a  faadow,  or  a  thing  that  feemeth  to  Be  and  is  not.  Could 
 you  once  make  Nothing  of  it,it  would  have  no  power  over  you, 
 nor  any  unhappy  effe&s  upon  you.  You  would  not  dote  upon. a 
 known  Nothing,  nor  change  your  God  and  Glory  for  Nothing. 
 As  fob  faith  of  the  wicked,  fob  27. 19.  [he  openethhU  eyes,  and 
 he  it  not  1  ]  fo  we  may  fay  of  the  world  :  when  we  open  our  eyes 
 we  (hall  fee  that  it  is  not ;  that  which  before  feemed  Nothing  to 
 us, will  appear  to  be  All  things-  and  the  world  that  feemed  all 
 things  will  be  Nothing. 
 
 The  fumme  of  all  that  hath  been  faid  is  this.  The  oppofing 
 world  muft  be  apprehended  as  an  enemy  to  God  and  us ,  and  fo 
 far  Hated  :  The  globing  world  appearing  as  our  felicity  ,  or  a 
 competitor  with  God,  muft  be  conceived  of  as  Worthlefs ,  and 
 Contemned:  And  the  world  as  it  would  appear  as  a  feparated 
 Good,  being  any  thing  to  us,  or  having  any  thing  for  us ,  out  of 
 God,  muft  be  annihilated  in  our  conceptions ,  and  taken  as  No- 
 thing. 
 
 SECT.  VI. 
 
 WE  are  next  briefly  to  (hew  you  how  it  is  that  toe  are 
 Crucified  to  the  World ,  having  (hewed  you  how  the 
 world  is  Crucified  to  us.  And  in  general  the  meaning  is,  that  we 
 are  as  Dead  or  Crucified  men  to  it,  in  regard  of  thofe  forc- 
 raentioned  unjuft  refpects  in  which  the  tempter  would  prefent  it 
 torn.  So  that  [Crucified  here  is  put  for  the  abfence  of  that 
 A&ion  and  worldly  Difpoficion,which  carnal  men  are  gulity  of. 
 So  that  it  is  a  Moral,  and  not  a  Natural  death  that  is  here  men- 
 tioned h  and  obfervably  differeth  from  a  Natural  in  thefe  re- 
 fpe&s. 
 
 1 .  A  Natural  death  deftroyeth  the  very  Powers  or  Faculties 
 of  Ading :  Bat  a  Moral  Death  only  deftroyeth  the  D.fpofkiof) 
 and  AAion  it  felt,  but  not  any  natural  Power. 
 
 2.  A  Natural  death  is  Involuntary-,  and  in  it  felf  is  neither  a 
 venue  nor  a  vice ;  neither  Morally  Good  or  EviL  But  a  Moral 
 
 death 
 
By  the  Crojs  *f  Cbrifi.  3  7 
 
 -  ■  ■ 
 
 death  is  principally  in  the  Will  it  fclf ,  and  nothing  is  more  vo- 
 luntary, and  fo  it  is  the  principal  vertue  or  vice  :  To  be  dead  in 
 fin  and  to  God,  is  the  fumme  of  all  Evil ;  And  to  be  dead  to  fin 
 and  the  world,  in  Chrift, is  the  fumme  of  Moral  Good. 
 
 3.  Tfjtura/  death  hath  no  degree  oflife  remaining  (  favingof 
 the  feparated  foul. )  But  Moral  death  may  confift  with  much  of 
 the  contrary  li£V.  For  ic  is  denominated  from  the  predominant 
 habirs  of  the  foul  ;  which  may  (land  with  much  of  the  contrary 
 habit,  though  fubdued.  We  cannot  therefore  gather  that  Paul 
 was  abfolutely  free  from  all  (in,  becaufe  he  was  dead  to  it ,  or 
 crucified  to  the  world.  For  this  is  a  Moral  death  confirming  in  a 
 conqueft  of  the  enemy  •,  who  maybe  faid  to  be  dead  ,  becaufe 
 he  is  overcome;  and  confiding  in  the  prevalent  Habits  of  the 
 foul ,  which  yet  may  have  too  much  of  the  remnants  of  their 
 contraries. 
 
 More  particularly,  1.  If  we  we  Crucified  to  the  world,  our  un- 
 ine  eftimation  of  the  world  is  Crucified.  We  have  no  Idolizing 
 over-valuing  regard  to  it,  (in  that  meafure  as  we  are  dead  to  it.) 
 As  the  world  do  not  Regard  the  tyorkj  of  the  Lord%  'PfaL  28.  5. 
 lfa.  5.  12.  So  the  Saints  do  not  Regard  the  things  of  the  world. " 
 The  life  of  faith  doth  fo  elevate  their  fpirits ,  that  they  are 
 mounted  up  above  the  creature,and  lool^not  upon  the  world  •  or 
 look  upon  it  as  a  defprcable  thing.  They  are  above  that  which  is 
 the  delight  and  imployment  of  others  •  and  that  which  the  fen- 
 fual  call  Felicity,  they  ftill  call  Vanity  :  And  as  amansflomack 
 abhorreth  that  which  a  dog  or  fwine  will  greedily  devour  •  fo 
 the  foul  of  a  Believer  doth  defpife  and  abhor  the  delights  of  the 
 ungodly.  As  Pride  makes  the  Rich  look  contemptuoufly  and 
 difregardfully  upon  the  poor :  So  the  holy  elevation  of  Belie- 
 ving fouls,  doth  make  them  look  contemptuoufly  and  difregard- 
 fully upon  all  the  glory  of  the  world.  As  faith  doth  bring  them 
 up  to  God,  and  make  him  their  Objed  and  their  M  \  So  doth 
 it  make  them  fomewhat  like  him,  and  minded  as  he  is  minded. 
 And  as  God  regardetb  not  per [ons ,  Deut.  10. 17.  nor  acceftetk 
 the  pet '(on s  of  Princes,  nor  regardeth  the  rich  more  then  the  poor, 
 7^34. 19.  butispleafedraoreintheleaft  of  his  image  on  the 
 humble  faithful  foul ,  then  with  all  the  gHttering  glory  of  the 
 world;  fo  is  it  in  their  meafure  with  his  people .  Where  they  fee 
 nothing  of  God,  they  feel  w/nhftance  ^  but  fo  far  as  God  ap* 
 
 F3  pearetb 
 
3  g  The  Crncifjing  of  the  world \ 
 
 \ 
 
 pcarcth  to  them  in  any  creature,  or  a&ion,  or  any  means  or  be- 
 nefit wbich  they  poflfefs,fo  far  they  perceive fomefubflance  in  it. 
 As  the  natural  man  Receiveth  not  the  thing*  of  the  Spirit ',  nor  can 
 know  them,  bee aufe  they  are  ffiritnallydifcerned^  iOr.2.14.  So 
 the  Spiritual  man  hath  (hut  up  his  fenfes  to  the  world,  and  loft 
 his  perception  of  them,  becaufc  they  are  carnally  fo  difcerned. 
 The  carnall  man  hath  his  fenfes  quick  in  difcerning  and  favouring 
 the  things  of  the  flefh,  but  to  the  things  of  the  Spirit  he  is  dead 
 and  fenflefs.    And  contrarily  the  Spiritual  man  is  dead  and  fenf- 
 lefs  to  the  things  of  the  flefh,  and  hath  no  favour  in  thofe  things 
 that  are  other  mens  delights,  Rom.%.  10,5,6.  He  tafteth  no 
 more  fwcetnefs  in  their  pleafures  then  in  a  chip.     He  wonders 
 what  they  can  fee  or  tafte  in  the  things  of  the  world,  that  they 
 fo  run  after  it.  To  be  Rich  or  Poor  do  but  little  differ  in  his  eyes; 
 To  be  high  or  low  is  all  one  to  him,  confidering  thefc  things  as 
 accomodations  of  the  flefh  •,  though  ftill  he  valueth  any  conditi- 
 on according  to  the  refped  it  hath  to  God  ,  and  fo  that  is  the 
 belt  condition  to  him  that  belt  accommodateth  and  advantageth 
 him  for  Gods  fervice.      He  taketh  the  fiefies  Intereft  to  be  none 
 of  &#  Intereft;  and  therefore  that  which  only  concerneth  the 
 flejb  concerneth  not  him*    And  therefore  he  lookcth  in  this  re- 
 gard upon  an  high  eftate  or  low  as  Nothing  to  him.  Let  God 
 difpofe  of  him  as  he  pleafe ,  that's  Gods  work  and  not  bis.    He 
 harh  learned  in  whatever  ft  ate  he  is ,  therewith  to  be  content : 
 \_  He  knows  how  to  be  abafed}  and  he  knows  how  to  abound  ;  every 
 where  and  in  all  things  be  is  inftruEiedy  both  to  be  fnll  an  A  to  be 
 hungry ,  both  to  abound  and  to  fuffer  need^  Phil.  4   11,12.   If 
 you  applaud  and  honour  him,  he  takes  it  but  as  if  you  breathed 
 onhim-atthebeftitisbutafweeterkind  of  breath  :  And  if  you 
 vjlifie,  and  reproach,  and  unjuftly-condemn  him,  he  takes  it  for 
 no  great  hurt.    For  [with  him  it  it  a  very  fmall  thing  to  be  judged 
 efman,  and  at  mans  ban  \  for  he  that  j fidget h  him  vs  the  Lord,  ] 
 I  for.  4-3,4.  Nay  wnat  *f  *  k,(*  tnat  *f  y°u  imprifon  him , 
 threaten  him,  torment  him,  yea  put  him  to  death,  he  doth  not 
 much  regard  it,  nor  make  any  great  matter  of  it  ,  fo  far  as  he  is 
 Oucified  to  the  world. How  joyfully  could  Pau'and  Silas  fing  in 
 the  {locks,  when  their  bodies  were  fore  with  fcourging  ?  Acl.  1 6. 
 What  a  rauure  of  joyful  praifes  did  the  Apoftles  break  forth 
 into,  when  they  were  threatned  by  the  Pnefts  and  Elders  > 
 
 Ails 
 
 _^- 
 
By  the  Crofs  of  Chrift.  39 
 
 '^tfj4.  21,24.  I  will  add  but  two  more  inftances.ZXw.  3.  The 
 three  Jews  that  were  threaded  with  a  furna  ce  of  fire,  are  accu- 
 fed  for  not  regarding  the  King,verfe.i  2.  and  their  own  anfwer  is, 
 werfe .  1 6, 1 7.  \jVe  are  not  careful  to  anfwer  thee  in  this  matter  : 
 J  fit  be  fo,  the  God  whom  we  ferve  is  able  to  deliver  ns  from  the 
 burning  fiery  furnace  yand  he  will  deliver  us  out  of  thy  ha»d,OKing. 
 But  ifnotybe  it  known  unto  thee,0  King,  that  we  will  not  ferve  thy 
 Gods.]  And  fure  they  chat  would  not  accept  of  deliverance  when 
 they  were  tortured,  Heb.  11.  35  did  fet  little  by  it,  in  companfon 
 of  that  better  Refur  region  which  they  hoped  for.  As  Chrift 
 faid  of  Satan,  The  Prince  of  this  world  hath  nothing  in  me,  John 
 14.30.  Soinourmeaiure,fofaras  we  are  dead  with  Chrift,  the 
 world  hath  nothing  in  us,  no  inter^ft,  no  carnal  life  to  work  up- 
 on, and  therefore  is  unable  to  do  any  thing  with  us.  Our  un- 
 due eftimation  of  the  world  is  Crucified.  This  is  the  firft 
 part. 
 
 2.  If  we  are  Crucified  to  the  world,  our  inordinate  cogitations 
 of  the  world  are  Crucified.  We  nauft  not  give  it  that  room  in  our 
 fancies  or  power  over  them,  as  they  have  with  other  men.  We 
 {hould  not  indeed  allow  the  creature  ooe  thought  either  for"  it 
 felf,  and  terminated  finally  in  it  felf,  nor  as  feparatcd  from  God. 
 Much  lefs  (hould  we  have  fo  frequent  and  fo  pleafant  or  paflio- 
 nate  thoughts  of  it  ai  moil  have.  But  of  this  more  in  the  Appli- 
 cation. 
 
 13 .  To  be  Crucified  to  the  world,\s  to  have  Affeblions  dead  about 
 worldly  things.  That  which  is  vile  in  our  eftimatio^wili  be  un- 
 cffc&ual  in  our  Affe&ions.  I  (hall  briefly  inftance  in  fome  par- 
 ticulars. 
 I.  Our  Love  to  the  world  is  Crucified,  if  we  be  Crucified  to 
 the  world.  As  this  is  the  great  ArTe&ion  which  God  claimeth 
 for  himfelf,  and  which  he  maketh  the  feat  of  his  raoft  excellent 
 grace  ±  fo  is  it  that  which  he  is  mod  jealous  of,  and  will  leaft  al- 
 low the  creature  to  partake  of;  and  the  mifimployment  of  it 
 isthegreateft(in,astheright  iraployment  of  it  is  the  greatcft 
 duty.  1  John  2.1$.  [_Love  not  the  world,  neither  the  things  that 
 sre  in  the  world."]  This  is  a  plain  and  flat  command.  If  the  world 
 be  not  apprehended  by  the  underftanding  to  be  our  Good,  it  will 
 not  be  embraced  by  the  Will,  nor  be  Loved .  Perhaps  you  will 
 lav fl hough  it  be  not  our  chief  Good,  yet  it  is  Good,  and  therefore 
 
 may 
 
may  be  lived  y  though  not  chiefly  loved.  To  which  I  anfwer,  tfiit 
 in  the  fenfes  before  diiclaimed  it  is  none  of  our  Good  a:  all.  Ic 
 bath  no  goodnefs  to  us  in  it,  but  the  Good  of  a  CMeans,  which  is 
 refpe&ive  to  the  End  -,  and  therefore  we  rauft  have  no  Love  to  ic 
 buc  that  which  is  due  to  the  Means :  God  therefore  being  our 
 .End,  we  muft  love  the  world  only  for  his  fake,  as  it  cometh 
 from  himandleadethtohim.  The/r^j?  fovetotheworfd/r^ 
 felf  is  Idolatrous.  As  you  may  not  allow  another  woman  the 
 leaft  Conjugal  affe&ion,  though  you  allow  your  wife  more, 
 without  fome  guile  of  unchaftity  •,  fo  you  may  not  in  the  leaft 
 meafure  love  tbecreature  for  it  felf  wirhout  fome  guilt  of  fpiri- 
 tual  uncbaftity.  If  God  muft  be  loved  with  All  the  heart,and 
 foul,  and  ftrength,  then  then-  is  none  left  for  any  co- partner 
 whatfoever.  When  we  love  any  thing  but  as  a  Means, it  is  more 
 properly  the  End  that  we  love  in  that  very  ad  (And  therefore 
 fome  Philosophical  Divines  affirm  that  Nothing  but  the  ultimate 
 End  is  properly  iovedj  fo  that  the  Love  which  we  give  th: 
 world  in  a  duefubordination  to  God  is  not  fo  ptoperly  a  Love  to 
 the  world  as  to  God,  and  therefore  it  takech  rot  from  God  the 
 leaft  part  of  that  which  is  due  to  him.  But  if  we  love  it  in  the 
 leaft  meafure  for  it  felf,  or  with  any  co-ordinate  Love,  fo  much 
 as  we  allow  it,  is  robbed  from  God. 
 
 2.  Hence  followeth  ("when  our  love  to  the  world  is  cruci- 
 fied,) that  our  'Defires  after  it  is  crucified  alfo.  Before  we  thirft- 
 ed  after  Pleafures,  or  Honours,  or  Riches,  but  now  this  third  is 
 abated;  for  when  we  obey  the  Call  of  Chri  (t,//M5- l-  and 
 have  freely  drunk  ofthe  living  waters, we  thirft  our  former  thirfi 
 no  more,  ("according  to  the  meafure  in  which  we  partake  of 
 hirn)  but  his Spirit  will  be  a  well  of  water  in  us,  fpringing  up  to 
 cverlafting  li fe,y^«  4. 15, 14.  Thediftempered  appetite  of  a 
 Carnal  man  is  fo  eager  after  worldly  things,  that  his  heart  is  fet 
 upon  them:  which  Rom,%.$.  is  called  his  minding  the  things  ofthe 
 fiejb:  But  the  mortified  Chriftian,as  fuch,hath  no  mind  of  them  : 
 His  appetite  to  them  is  dead  and  gone.  He  cares  not  for  them. 
 Now  he  perceiveth  that  they  are  not  Good  for  him,  his  heart  is 
 turned  againft  them. 
 
 3.  When  we  are  Crucified  to  the  VcorU^  our  expectations  of 
 Good  from  the  world  arc  Crucified.  Before  we  looked  for  much 
 from  it-  wc  thought  if  we  hid  this  Pkafurc,  or  thacHonour.if 
 
 we 
 
By  the  Cnfs  of  Chrifl.  41 
 
 wc  had  fuch  lands,  buildings/riends,  or  provifion,  then  we  were 
 well,  or  at  leaft  much  better  then  now  we  are  I   O  how  Good 
 did  we  think  that  thefe  were  for  us  /  And  therefore  we  (till  lived 
 in  Hope  of  more.  But  when  we  are  Crucified  to  the  world,  we 
 give  up  thefe  Hopes.    We  fee  then  that  we  were  deceived  :  Wc 
 did  but  hope  for  nourifhment  from  a  (lone .'  The  breads  are  dry 
 which  we  thought  would  have  refrefhed  and  fatistied  us.  When 
 we  fee  that  the  world  is  an  empty  thing,a  cask,a  pi<Srure,a  dream, 
 a  fhadow :    we  turn  away  from  it,  and  look  no  more  after  it, but 
 look  for  concent  in  fomething  elfe.  As  a  child  that  feeth  a  paint- 
 ed Apple  may  be  eager  of  it  till  he  try  that  it  is  favou'lefs,  and 
 then  he  careth  for  it  no  more  :  or^jf  a  beautiful  crab  deceive  him, 
 when  he  tath  fet  his  teeth  in  it  hecaftethit  away.  So  when  a 
 Chriftian  fiudcth  the  folly  of  his  former  expe&ations  andtaft- 
 «th  the  vexations  of  the  creature  which  he  was  fo  greedy  of,  and 
 withall  is  acquainted  by  a  lively  faith,  where  he  may  be  better.* 
 away  go  all  his  expectations  from  the  world  :  and  he  promifcth 
 himfelf  no  more  content  or  fatisfacYion  in  it.     This  is  a  notable 
 part  of  Mortification.     As  it  is  the  Hopes  of  fome  Good,  thac 
 kts  men  awork  in  all  endeavours  :  fo  take  down  their  Hopes, 
 and  all  the  wheels  of  the  foul  ftand  (till.  I  fit  were  not  for  Hope, 
 we  fay,  the  heart  would  break.      And  therefore  when  all  oar 
 Hopes  from  the  world  are  dead,   the  very  Heart  of  the  old  man 
 is  broken,and  all  his  worldly  motions  ceafe.  Then  he  faith,  Its  as 
 good  fit  ftill  as  labour  for  nothing.     I  defpair  of  ever  having 
 contentment  in  the  creature  .•  I  fee  it  will  not  pacific  my  con- 
 fcience :  it  will  not  fave  me  from  the  wrath  to  come :  it  will  do 
 nothing  for  me  that  is  worthy  rny  regard  ;  and  therefore  let  it 
 go  :  I  follow  it  no  further:  It  fhall  have  my  heart  no  more. 
 Before  he  had  many  a  promifing  delightful  thought  of  the  crea- 
 tures, which  be  could  not  reach  ;  He  thought  with  himfclfjf  I 
 were  but  thus  placed  and  fettled  once:  if  lhad  but  this  or  thac 
 which  I  want  :  if  I  were  but  here  or  there  where  would  I  would 
 be:  if  I  had  but  the  favour  of  fuch  or  fuch  an  one,how  happy  were 
 I }  how  wellihould  I  be  ?  I  would  theni>e  content  and  feek  no 
 more.  But  when  faith  hath  mortified  us  to  the  world, we  fee  that 
 all  thefe  were  foolifti  dreams :  we  knew  not  what  is  was  that  wc 
 Hoped  for  .'  and  then  we  give  up  all  fuch  Hopes  for  ever.  Such 
 pleafing  thoughts  of  any  worldly  thing  while  yon  want  it,or  of 
 
 G  any 
 
41  The  Crttctfying  of  the  world, 
 
 any  place  or  Condition  which  you  arc  abfent  from,  and  fuch 
 promifes  and  hopes  from  any  worldly  ftatc ,  or  perfon,  or  thing, 
 doth  manifeft  that  fo  far  you  are  alive  to  the  world,and  is  a  folly 
 of  the  fame  nature  with  theirs  that  Idolize  the  world,  when  they 
 do  enjoy  it.    For  one  man  to  fay,  Q  If  J  had  th'n  or  that,  J  vere 
 •well  j  and  for  another  that  hath  it,  to  fay,  [Now  J  am  wcll^Soul 
 take  thy  Reft  \  do  both  (hew  the  fame  Eftiraation,  and  Idolatrous 
 Love  to  the  world  in  their  hearts  •  though  one  of  them  have  the 
 thing  which  he  loves ,  ann  the  other  hath  it  not  :    And  to  be 
 fo  pleafed  with  the  very  fancy  and  conceits  of  thofe  worldly 
 things  which  they  never  had,feems  worfe  then  to  be  pleafed  with 
 it  when  they  have  it.I  pray  you  lay  this  well  to  heart  that  I  fay 
 to  you  :   Defpair,  utter  Defpair  of  ever  being  contented  or  well 
 in  the  world,  or  made  happy  by  the  world  in  whole  or  in  part,. 
 is  the  very  life  of  Chriftian  Mortification.    It  is  the  nature  of  a 
 Carnal  heart,  to  keep  up  his  worldly  Hopes  as  long  as  pofEbly 
 he  can.  If  you  beat  him  out  from  one  thing,  he  runs  to  another; 
 and  if  he  defpair  of  that,he  looks  after  a  third ,  and  thus  he  will 
 wander  from  creature  to  creature,    till  Grace  convert  him,or 
 Judgement  condemn  him.    If  he  find  that  one  friend  faileth  himy 
 he  hopes  another  will  prove  more  faithful  ;  and  if  that  prove  a 
 broken  reed,  he  will  reft  upon  a  third :  if  he  have  been  croft  in 
 bis  Hopes  of  worldly  contentment  once,  or  twice,  or  ten  times, 
 or  an  hundred  times,  yet  he  is  in  hope  that  fom*  other  way  may 
 hit,  and  fome  more  comfort  he  may  find  at  laft;  But  when  God 
 hath  opened  a  mans  eyes  to  fee  that  the  whole  world  is  Vanity 
 and  Vexation,  and  that  if  he  had  it  ail  it  would  do  him  no  Good 
 at  all ,  and  that  it  is  a  meer  deceitful  empty  thing :  and  when  a 
 man  is  brought  to  a  full  and  final  Dcfparation  of  ever  finding  in 
 the  world  the  Good  that  he  cxpeded  •,  thcn,and  not  till  then  is 
 he  Crucified  to  the  world  ^   and  then  he  can  let  it  go,  and  care 
 not :  and  then  he  will  betake  himfelf  in  good  earneft  to  look  af- 
 ter that  which  will  not  deceive  him. 
 
 When  a  worldling  is  in  utmoft  poverty  or  in  prifon  ,  he  may 
 part  with  all  his  worldly  contentment  at  the  prelent :  but  this  is 
 not  to  be  crucified  to  the  world :  For  ftill  he  keeps  up  bis  former 
 cfHmatioH  of  it,  and  Love  to  it,  and  fome  Hope  perhaps  that  yet 
 k  may  be  better  with  him.  Yea,  if  he  (hould  defpair  of  ever 
 bcingHappy  in  the  world,  if  this  proceed  not  from  his  Difefteem 
 
 of 
 
By  the  Croft  ofcbrifl.  43 
 
 of  it,  and  the  change  of  his  AfFe&ions,  but  mcerly  becaufehe 
 would  have  the  world,  but  fees  he  cannot,  this  is  far  from  the 
 nature  of  true  mortification. 
 
 4.  If  we  are  Crucified  00  the  world,  out  Delight  in  it  is  Cruci- 
 fied. It  feemeth  not  to  us  a  matter  of  luch  worth,  as  to  be  fit  for 
 our  Delight.*  Children  are  glad  of  toyes,  which  a  wife  man  hath 
 no  pleafure  in. To  have  too  fiveet  contentful  thoughts  in  the  crea- 
 ture,  and  to  apprehend  it  as  our  Good, and  to  be  rejoyced  in  it, 
 is  a  flgn  that  fo  far  we  are  not  Crucified  to  it.    It  is  not  able  to 
 Gtada.  mortified  heart,  fo  far  as  it  is  mortified  •  though  the  Love 
 of  Godthatismanifcftcdby  it,maymake  him  glad.    A  id  this  is 
 it  that  Prf«/difdaimeth  in  my  1  e?t[Qo  d  forbid  th*'  1 flould  glory 
 fave  in  the  Crofs  ofCbrift.]lfhc  were  the  Lord,  of  all  the  honours 
 or  wealth  of  the  world  ,  he  would  not  Glory  in  them .  If  he  had 
 all  the  Pleafures  that  the  flefh  can  defire,  he  would  not  gl<ry  in 
 them.      If  he  had  the  common  applaufe  of  all  men,  and  every  * 
 one  fpoke  well  of  him ;    if  he  had  all  things  about  him  fuited 
 to  a  carnal  hearts  contencyet  would  he  not  glory  in  it:No  more 
 then  a  grave  and  learned  man  would  glory  that  he  had  found  a 
 counter  or  a  pin.  fer.  9.  2  3 .   Q  Let  not  the  wife  man  glory  in  his 
 wifdom,nor  the  mighty  man  glory  in  his  might ,  let  not  the  rich 
 mangier j  in  hi*  riches  5  bat  Ut  him  that  glorytth ', glory  in  this, that 
 he  under  ft  andeth  and  knoweth  me,  that  lam  the  Lord  that  exercife 
 lov  ng-kindnefs  ,  judgement ,  and  right eoufnefs  on  the  earth  y  for 
 inthefe  things  I  delight  faith  the  Lord.]  Jer.4.2.  [The  Nations 
 fit-All  kiefs  themf elves  in  him,  and  in  him  flail  they  glory.  ]   Ift. 
 41 .  16.  ]    Thou  (halt  re)eyre  in  the  Lord, and  glory  in  the  holy  one 
 o/lfrael.  ]   lfa.45.25.  [  In  the  Lord  flail  all  the  feed  of  Ifaclke 
 ]"ftified,  and  flail  glory. 1  The  world  is  too  low  to  be  the  joy  of  a 
 Believer  :  Hi*  higher  hopes  do  cloud  and  difgrace  fuch  things. 
 
 And  as  thefe  forementioncd  Paffions  in  the  Concupifablefo  al- 
 fo  their  contraries  in  the  Irafcible  ,  muft  be  Crucified.  B  G. 
 1.  A  man  that  is  dead  to  the  world,  will  not  Hate  or  be  much 
 Difpleafed  with  thofe  that  hinder  him  from  the  Riches,  or  Ho* 
 nours ,  or  Pleafures  of  the  world.  He  makes  no  great  matter  of 
 it,  andtaketh  it  for  no  great  hurt  or  lofs.  And  therefore  rather 
 then  ftudy  revenge ,  he  can  patiently  bear  it ,  when  they  have 
 taken  away  his  coat,  if  they  take  away  his  cloak  alfo.  He  doth 
 uot  iweil  with  malice  againftihcra  that  (land  in  the  way  of  his 
 
 G2  ad- 
 
44  7 he  Crucifying  of  the  world, 
 
 advancement,  or  hinder  his  rifingor  riches  in  the  world.  He  will 
 notenry the  precedency  of  others  ;  nor  feek  the  difgrace  or 
 mine  of  them  that  keep  him  low  :  No  more  then  a  wife  man 
 will  hate  or  feek  to  be  revenged  of  him  that  would  hinder  him 
 from  climbing  up  to  the  top  of  a  fteeple,  or  that  will  take  a  ftone 
 or  a  bufh  of  thorns  out  of  his  way. 
 
 2.  A  man  that  is  Crucified  to  the  world,  will  not  a  void  or  flie  , 
 from  any  Duty,  though  the  performance  of  it  crofs  his  worldly, 
 commodity,  or  hazard  all  his  worldly  intereft.     He  feeth  not 
 reafon  enough  in  worldly  lofTes,  to  draw  him  to  the  committing 
 of  fin  to  avoid  them.  An  unmortirled  man  will  be  fwayed  by  hi9 
 worldly  interest.    That  mud  b*  no  Duty  to  him,  which  calteth 
 him  upQn  fufferings  :   and  that  is  no  good  to  him  which  would 
 deprive  him  of  his  fenfual  Good :  and  that  (hall  be  no  fin  to 
 him,  which  feems  to  be  a  matter  of  Necefiity,  for  the  fecuring 
 of  his  hopes  and  happinefs  in  the  world.    Whatever  is  a  mans 
 end,  he  puts  a  Maft  upon  the  obtaining  it,  and  upon  ah*  the 
 Means  without  which  ic  will  not  be  attained.    I  Mufi  have  God 
 and  Glory,  faith  the  Believer,  whatever  I  want  :  and  therefore 
 I  Muft  have  Chrift,  I  Mu(t  have  faith,  and  love,  and  obedience, 
 whatever  I  do.    And  fo  faith  the  Senfualift,  My  life ,  and  credit, 
 and  fafety  in  the  world  Mttft  be  fecured,  whatever  I  mi&  of, 
 and  therefore  I  Mufivtoii  all  that  would  hazard  or  lofe  them, 
 and  I  Mufk  do  that  which  will  preferve  them,  whatever  I  do. 
 The  worldling  thinkcth  there  is  a  Neceffitj  of  his  being  fcnfually 
 happy  :  or  at  lead,  of  prefer ving  his  life  and  hopes  on  earth:  But 
 the  mortified  Chnftian  feeth  no  Necefsity  of  Living,  much  lefs 
 of  any  of  the  fenfual  provifions,  which  to  others  feem    fuch 
 confiderable  things.    And  hence  it  is  that  the  fame  Argument 
 from  Necejfity,  draweth  one  man  to  fin,  and  keepeth  another 
 mod  effectually  from  fin.     He  that  hath  carnal  End?,  dorh  plead 
 a  Necefsity  of  the  finful  means,  by  which  he  may  attain  them. 
 And  he  that  hath  the  Ends  of  a  true  Believer,  doth  plead  a  Ne * 
 cejptj  of  avoiding  tbc  fame  fins,  which  the  other  thought  he 
 muft  needs  commit.     For  Heavenly  ends  are  as  much  croft  by 
 them,  as  Earthly  Ends  are  promoted  by  them.     We  find  a  rich 
 man  in  Luke  18.23.  tint  had  a  g"eat  mind  to  have  been  a  Chri- 
 ftian  :  And  if  he  had  lived  in  our  daies,"  when  the  doorisfet  a 
 little. wider  open  then  Chrift  did  fe:  it,  there-arc  fome  that  would; 
 1  not- 
 
By  the  Crofs  of  Chrift.  4  5 
 
 not  have  deny cd  him  Baptifm,  but  would  have  let  him  in.   JJut 
 when  he  heareth  that  the  world  mud  be  renounced,  and  Chrift 
 tells  him  of  felling  all,and  looking  for  a  reward  in  another  world, 
 \_  he  gees  awayforrowful,  for  he  was  very  rich.  ]    The  man  would 
 have  had  pardon  and  falvation  ,  but  he  tnuft  needs  be  Rich, or  ac 
 leaft  keep  fomething.  And  they  that  arc  fo  kt  upon  it  that  they 
 ntuft  and  [willberich,  do  fall  into  temptation  and  a  fnare,  and 
 into  many  fo$Ujb  and  hurtful  lufis ,  which  drown  men  in  deftrutli- 
 m  and  perdition.  ]    I  Tim.  6.  2-  And   [_  he  that  makehafie  to  be 
 rich,  /bail  not  (re  innocent,']  Prov.  28.  20.     But  the  Crucified 
 world  is  a  dead  and  ineffectual  thing.lt  cannot  draw  a  man  from 
 Chrift  or  duty.     It  cannot  draw  a  man  into  any  known  fin  (  fo 
 far  as  ic  is  Crucified.  ^  Ic  is  as  SaSpfon  when  his  hair  was  cue: its 
 power  is  gone.Thoufands  whofe  hearts  were  changed  by  grace, 
 could  fell  all  and  lay  the  price  at  the  Apoftles  feet, and  could  for- 
 fake  al.  and  take  up  their  Crofsand  follow  a  Crucified  Chrift  to 
 the  death,  and  could  rejoyce  in  tribulation,  and  glory  that  they 
 were  counted  worthy  to  fuffcr  :  though  he  that  was  unmodified 
 do  go  away  forrowfull.    Worldly  Intereft  doth  command  the 
 Religion  and  life  of  the  unmortified  man,becaufeitis  the  pre- 
 dominant Intereft  in  his  heart :  But  its  contrary  with  the  mor- 
 tified Believer  :  His  fpiritual  Intereft  being  predominant,dot[i 
 Rule  him  as  to  all  the  matters  of  this  world. 
 
 3.  If  you  are  Crucified  to  the  world,  your  care  for  worldly 
 things  is  Crucified.  It  is  not  in  vain  that  Chrift  exprefly  com- 
 manded his  Difciples,  [  Take  no  thought  for  your  life,  what  je 
 jhall  eat,  or  what  ye  jh  all  drink*  nor  yet  feryouy  body  what  you  flj all 
 put  on,]  Mat.  6.  25,  31.  And  Phil.  4.6.  [  Be  careful  for  no* 
 thing.  J  And  1  Pet.  5.  7.]  Cafiing  all  your  ca^e  en  him,  for  he 
 caret  h  for  yo*.]  I  know  this  is  a  hard  faying  to  flefh  and  blood  * 
 and  therefore  they  ftudy  evafions  by  perverting  the  plain  Texr9 
 and  woukTnuliand  cvecuate  the cxprefs  commands  of  Chrift, 
 by  fquaring  them  to  that  carnal  intereft  and  reafon  which  they 
 are  purpofely  given  to  deftroy.  But  you  will  fay,Muft  we  indeed 
 gi\  e  over  caring  ?  I  anfwer,  1 .  You  muft  be  in  care  about  your 
 own  duty,  both  in  matters  of  the  firft  and  fecond  Table,and  how 
 to  manage  your  worldly  affairs  mod  innocently  and  fpiritually , 
 and  to  attan  the  ends  propounded  in  them  by  God.  f>ut  this  is 
 none  of  the  care  that  is  now  in  Quefuon,  1  Or.  7.3  2.   There 
 
 G^  & 
 
*° 
 
 A  VI    LfM 
 
 *>*IJ*'tTvi  *"*'  rrvr*t*  + 
 
 isaneceffary  |  caring  for  the  things  thM  belongtotlte  Lord,  how 
 to  pleafe  the  Lord ;  J    and  that  even  in  your  worldly  bufinefs. 
 But  2.  You  may  not  care  for  the  creature  for  it  fclf,  nor  for  the 
 meer  pleafing  of  the  flefli.    As  it  may  not  be  Loyed  for  it  felf,  fo 
 neither  may  it  be  cared  for,  for  it  fclf.     And  3 .  When  you  have 
 ufed  your  utmoft  care  or  forecaft  to  do  your  own  duty  ,you  may 
 not  be  Anxious  or  Careful  about  the  iffue  which  is  Gods  part  to 
 detetraineof.     As  God  himfelfappeareth  in  Profperity  or  Ad- 
 verfity,you  may  and  muft  have  regard  unco  the  iffue  But  for  the 
 thing  it  fclf  you  muft  not.when  you  have  done  your  own  duty , 
 be  any  further  careful  about  it.  God  knoweth  beft  what  is  good 
 for  you,  and  how  much  of  the  creature  you  arc  fit  to  manage, 
 and  what  condition  of  body  is  \noft  fuitable  to  the  condition  of 
 your  foul:    And  therefore  to  him  muft  the  whole  bufinefs  be 
 committed.  When  you  have  committed  your  feed  to  the  ground, 
 and  done  your  duty  about  it,  you  muft  have  no  further  care  at 
 all,  which  intimateth  fears,  anxiety  or  diftruft  :  though  as  care 
 h  largely  taken  for  Regard ,  you  may  care  and  pray  for  the  blcf- 
 fing  of  God  on  it,  and  for  you  daily  bread. 
 
 4.  So  far  as  you  are  Crucified  to  the  world, your  worldly  for- 
 rows  alfo  will  be  Crucified.  If  you  mifs  of  it,  you  will  not  bt 
 grieved  for  that  mifs.  For  the  difpleafure  of  God  which  an  af- 
 fliction may  raanifeft>  you  ought  to  be  grieved :  but  not  for  the 
 meer  lofs  of  the  creature  for  it  felf.  As  God  in  the  creature  muft 
 be  Loved  and  Delighted  in,  and  not  the  creature  for  it  felf;  fo  it 
 is  Gods  difpleafure  manifefted  in  the  creature  that  muft  be  our 
 Grief.  If  a  mans  flefh  be  dead,you  may  cut  it  off,and  he  never 
 feeleth  you  .•  you  may  cut  it ,  or  prick  it,and  he  will  not  fmarc. 
 And  if  you  be  dead  to  the  world,you  will  not  fee  I  it  as  others  do, 
 when  worldly  things  are  taken  from  you.You  will  make  no  great 
 matter  of  it. 
 
 Ob  j.  Bat  Grace  doth  not  make  menfieckj  orftupid,  and  there* 
 fore  how  can  we  chufc  but  feel  f 
 
 Anfw.  There  is  a  feeling  that  is  meerly  natural  ,  and  not 
 fubjeft  to  the  command  of  Reafon  and  Will :  and  there  is  feel- 
 ing which  is  under  Reafon,  and  is  voluntary.  The  later  only 
 it  that  I  fpeak  of,  which  Grace  commandcth.  The  moil  gracious 
 man  may  feel  heat  and  cold,  pain  and  wearinefs,  hunger  and 
 thirft,  as  much  astheworft.  But  thepaffions  of  his  foul, fo  far 
 
By  the  Crefs  efChrifl.  4.7 
 
 s  they  arc  under  the  command  of  Reafon  and  WiU,do  not  feel 
 hem  as  evils  to  the  foul,  (  fo  far  asheisfan&ified. )  Still  ob* 
 erve  that  I  fpeakof  worldly  things,  as  feparated  from  God,  in 
 irhom  only  they  are  good,and  in  refped  to  him  only  the  abfence 
 >f  them  is  evil  to  the  foul:  And  there  is  fomewhat  of  the  Paili- 
 >ns  that  bodily  fenfecan  force,  perhaps  in  an  innocent  Adam  • 
 >ut  I  fpeak  only  of  that  paflion  which  Reafon  fhouid  command, 
 ind  fo,  it  is  not  enough  that  our  Care  and  Grief  for  worldly 
 [lings  be  lefsthen  that  for  the  things  of  God  :  though  that 
 luch  may  prove  ourfincerity  (of  which  more  anon)  yet  that  is 
 ot  all  that  is  our  duty.-But  we  fhouid  have  no  care  or  Rational 
 oluntary  grief  for  any  creature,hut  only  as  it's  aMeans  toGod,& 
 andeth  in  aduefubordinationto&m.'andfo  we  may  have  both. 
 
 4.  Having  fhewed  you  what  Affrtlions  are  Crucified  to  the 
 rorld,  in  chelalt  place  I  add,  that  Our  inordinate  labour  for  it, 
 mil  be  Crucified.  Chhftisas  plain  and  peremptory  in  this,as  w 
 le  former,  not  only  commanding  us  to  [  Setkfirft  the  Kingdom 
 c  God  and  bis  right eon fnefs, "]  Mat.  6.  3  3 .  but  alfo,  £  Notn 
 ibour  for  the  meat  that  perijheth,  but  for  the  meat  that  endureth 
 )  everlafiing  life,  which  the  Son  will  give  us,]  John  6.  27.  which 
 not  only  to  be  underflood  that  our  Labour  for  earth  {hould  be, 
 :fs  then  our  Labour  for  heaven,  and  fo  comparatively  none  at 
 II ;  but  further,  that  as  we  muft  have  no  Leve  or  1)efire  to  the 
 feature  for  it  felf ,  but  ultimately  for  God ;  fo  we  fhouid  not 
 C  all  Seek.or  Labsur  for  the  creature  for  it  felf ,  but  ultimate- 
 f  for  God  ^  and  therefore  Seel^  and  Labour  for  it  no  further 
 icn  the  End  requireth  ;  that  is,  no  further  then  it  is  neceffary 
 >  the  Pleating  of  God,  or  to  our  fruition  of  him.  This  is  the 
 ■ue  and  plain  meaning  of  fuch  Texts. 
 
 A  m3n  that  is  truly  Dead  to  the  world, doth  Labour  for  God 
 nd  not  for  the  world  (  according  to  the  meafurc  of  his  mortifu 
 ition  )  in  all  that  he  doth.  If  he  be  plowing,  or  fowing,  or 
 raping,  or  threfhing  i  if  he  be  working  at  his  trade  in  his  (hop, 
 is  God  that  he  is  fecking  and  labouring  for.He  doth  not  flop 
 r  take  up  in  the  creature.  He  fecks  it  ftill  but  as  a  Means  to 
 Jod.  But  an  unfan&ified  man  doth  never  truly  feck  God  for 
 imfelfat  all,  no  not  in  his  worfhip ,  much  lefs  in  his  trade  and 
 illingin  the  world.  For  God  is  not  his  ultimate  endj  and 
 lercfore  he  cannot  Love  hira  or  Seek  him  forhimfelf.  It  ir 
 
 flefh- 
 
4«  Tm  tructjpng  ej  tnt  tvoria, 
 
 flefh-pleafing  or  carnal  felicity  that  is  his  End  ,  and  therefore 
 he  feeketh  God  for  the  flefh  :  When  he  prayeth  to  him, when 
 he  Loveth  him,it  is  but  as  he  iszMeans  to  this  his  Carnal  felicity, 
 and  not  as  he  is  hirafelfhischiefcftGood.  Thus  you  may  fee 
 what  it  is  to  be  Crucified  to  the  world,and  wherein  true  Mortifi- 
 cation doth  confift. 
 
 SECT.  VII. 
 
 A  Few  Objections  are  here  to  be  anfwered,that  we  may  the 
 more  profitably  proceed. 
 
 Obj  I  .A  man  may  have  hunger  andthirft  in  his  very  flap,  when 
 he  cannot  refer  the  creature  to  Cod. 
 
 Anfr*.  i.  Wcfpeak  only  of  Humane,  that  is,  Moral  ads  , 
 and  fuch  Defires  as  are  under  the  command  of  the  Will.  2.  A 
 man  may  Habitually  refer  things  to  God,  when  he  doth  not 
 Aftually. 
 
 Obj.  2.  How  can  a  man  fee \  God  in  pkmng  or  working  in  his 
 fapjwhen  thefe  atlions  are  Jo  heterogeneous  .? 
 
 tsfnfw.  God  made  no  creature ,  nor  appointed  any  imploy- 
 ment  for  man,  which  may  not  fitly  be  a  Means  to  himiclf.  As  all 
 came  from  God,  foall  have  fomething  of  God  upon  them  ;  and 
 all  tend  to  him  from  whom  they  came.  There  are  fome  Means 
 that  Hand  nearer  the  end,  and  fome  are  further  from  it ;  and  yet 
 the  molt  remote  arc  truly  Means.  A  man  that  is  biK  cutting  down 
 a  tree,or  hewing  (tones  out  of  the  Quarry,  doth  as  much  intend 
 them  for  the  building  of  his  houfe  ,  as  he  chat  is  erecting  the 
 frame,  or  placing  tbera  in  the  building.  We  cannot  attain  the 
 End  without  the  remoteft  Means  £%  well  as  the  neareft. 
 
 Obj.  We  are  tax* ht  to  praj  for  our  Dailj  bread :  therefore  vet 
 maj  Defire  it \and  Labour  for  it. 
 
 Aufw.  No  doubt  of  it.  But  we  are  taught  to  pray  for  it, but 
 as  a  Means  to  the  Hallowingof  <-  ods  Name,  the  Coming  of  his 
 Kingdom,  and  the  Doing  of  his  Will:  and  therefore  only  as  a 
 Means  muft  we  defire  it,  and  labour  for  it ;  and  that  for  thefef 
 and  no  lower  ultimate  ends.  And  therefore  the  words  are  fuch 
 ascxprefs  only  things  Neceffary  ,  [  Our dai/j  bread'.  ]  that  we 
 may  perceive  it  is  but  wzMeans  to  God  that  we  defire  it.  If  our 
 
 Being 
 
Bj  the  Crofs  ofcbrifi.  49 
 
 Being  be  not  maintained,  we  are  not  capable  of  Well-being,  nor 
 of  fcrving  God  :  And  if  the  Means  of  our  Being  be  not  con- 
 tinued, our  Ceing  will  not  be  continued  in  Gods  appointed  or- 
 dinary way.  And  therefore  we  pray  for  the  Means  ofour  fomen- 
 tation ,  that  we  may  be  kept  in  a  capacity  of  the-Ends  ofour 
 Being. 
 
 Ob/.  Bnt  a  man  cannst  be  alrv  y  thinking  on  God  ,  and  there- 
 fort  not  alvtay  intending  him  as  our  Endy  and  therfere  cannot  do  all 
 for  him. 
 
 Anfw.  1.  If  fin  difable us,that  is  no  excufe.  2. A  man  may 
 Habitually  intend  an  End,which  he  doth  not  Actually  think  of: 
 Yea  he  may  have  an  A&ual  Intention, which  yet  he  doth  not  ob- 
 serve, becaufc  of  other  more  ferifible  thoughts  that  are  upon  his 
 mind.  And  yet  his  forefaid  Intentions  may  be  (till  effectual  to 
 caufe  him  to  ufe  the  Means  as  Means. 
 
 For  example  ;  A  man  that  hath  a  journey  to  go,  isnotal- 
 wayes  thinking  of  the  JW  of  it,  by  an  adual  obferved  Intention 
 in  every  ftep  of  his  way  :  bu^erhaps  may  be  much  of  the  way 
 taken  up  with  thoughts  and  aifcourfe  of  other  things.  And  yet 
 he  doth  truly  intend  his  journeys  End, in  every  ftep  of  his  way, 
 and  ufe  every  ftep  as  a  Means  to  that  End.  .  And  foisit 
 with  a  true  Chriftian  in  the  work  of  God,  and  the  way  to 
 heaven. 
 
 Obj.  Bnt  may  we.  not  nfc  the  creatures  for  Delight ,  as  we 11  as 
 for  2{jcejpty  ?  and u  it  not  fo  commonlj  refolvtd  ? 
 
 Anfw.  The  word  [Necefptj]  is  taken  either  ftriftly  for  that 
 which  we  cannot  be  without-,  and  fo  there's  no  doubt  of  it. 
 Or  largely  ,  for  that  which  is  ufeful  to  the  End  :  And  for  De- 
 lights ,  fome  of  them  are  Necejfary ,  that  is,  Vfef til  Means 
 to  our  ultimate  End  ;  and  thefe  muft  not  be  oppofed  to  things 
 Necejfary;  but  may  be  u kd  beca ufe  Neccjfary  :  As  any  thing 
 which  truly  tendethto  recreate,  revive,  or  chearthefpiritsfor 
 the  fcrvice  ofour  Maftcr.  But  no  other  Delight  is  lawful.  To 
 eftecm  our  fiefily  Delight  for  it  felf ;  and  the  creature  for  that 
 Delight ,  and  fo  to  ufe  it ,  is  meer  ferifuality,and  the  great  fin 
 which  fanctification  cureth  in  the  foul.  If  Delight  it  felf  be  de- 
 fired  truly  but  as  a  Means  to  God,  then  the  creature,the  more 
 remote  Means  may  be  ufed  for  that  Delight,  as  its  next  End  •, 
 but  not  el fe. 
 
 H  Obj. 
 
5  o  The  Crucifying  of  the  world. 
 
 Ob). But  what  man  living  is fuch  as  you  here  defcribe  I  Is  there 
 any  that  are  thus  Crucified  to  the  world,  as  to  have  no  feparated 
 efteem  of  it, or  thoughts  or  care  of  it;  or  Love,  or  Defire,  or  the 
 reft  of  thcfe  Affttlions  ? 
 
 tAnfw.  Ic  is  one  thing  to  enquire  what  we  are3znd  another 
 whac  we0/*g^to  be,  and  fhould  be  if  we  were  perfect  :  We 
 ought  to  be  fuch  as  I  have  mentioned ,  but  we  arc  not  fuch  in 
 perfe&ion  yet :  but  only  in  fincerity.  And  how  that  fincerity 
 may  be  known,  I  have  elfewhere  explained.  In  a  word,  In  a 
 f  erf  til  foul  there  is  no  Intereft  but  Gods  :  In  a  fmcere  foul  Gods 
 Interelt  is  the  higheft  and  greateft  :  In  a  perfed  man  God  hath 
 the  whole  heart  •  and  in  an  upright  man  he  is  nearer  to  the  heart 
 then  any  thing  eifc.  In  a  perfect  man  there  is  a  perfect  fub  je&i- 
 on  to  God ;  and  in  an  up»  ight  man  there  is  none  hath  Domin.- 
 onbut  God^  he  is  the  higheft,  and  his  Rule  prevaileth  in  the 
 main  ,  though  fome  things  that  rebell  are  not  perfectly  fub- 
 dued. 
 
 Ob  j.  But  I  find  that  the  moft  of  my  Tajfions  areftirred  mare  fen- 
 fibly  about  earthly, then  heavenly  things.  How  then  can  I  fay  that 
 J  am  crucified  to  the  world  ? 
 
 Anfw  Irr  point  of  Duty  all  that  Paffion  that  is  to  be  com- 
 manded by  Rcafon,  fnouid  be  mortified  ,  as  is  abovefaid.  But 
 when  you  go  to  the  tryal  of  your  ftates,  in  the  point  Oifixt'erity, 
 it  is  hard  trying  by  the  Paflions ;  and  you  mull  rather  do  it  by 
 your  Eftimation  and  your  vyi//,as  I  have  difcovcred  more  fully  in 
 a  Treatifeof  Peaceof  Confcieiice. 
 
 SECT.  VIII. 
 
 I.I.  TT  -ving  (hewed  you  what  it  is  to  have  the  world  Cruci- 
 JL  1  Rid  to  us,  and  tobeCruc.ned  to  the  world;  I  am 
 next  to  fbew  you  how  this  is  done  by  the  Cror<  of  Chrifi.  And 
 here  mud  diftin&ly  (hew  VOU,  I .  Vfhat  the  Cro(s,as  fufftred  by 
 Chrift  himfe/flmhdonc  tothe  Crucifving  of  (he  world  to  us. 
 2.  Wha:  the  fame  Crof'^as  Believedvn  and  Confidered  by  us,  doth 
 towards  it.  3  .  And  what  the  ftofs  of{hrift  winch  weiur  felves 
 bear  in  conformity  to  his  fufftririu  doth  towards  K.  Of  all  which 
 briefly. 
 
 i.Ic 
 
By  the  Crofs  of  Chrift.  5  r 
 
 1 .  Ic  is  not  only  his  CruciHxion,but  the  whole  Humiliation  of 
 Chrift  which  is  in  this  and  other  Scriptures  called  his  Crofs  ; 
 the  whole  being  denominated  from  the  moft  eminent  parr,as  was 
 toucht  before  And  there  are  five  notable  blows  that  the  world 
 hath  received  by  the  fnffcred  Crofs  of  Chrift.  1.  One  is,  that 
 Chrift.  himfelf  in  his  own  perfon  hath  perfectly  crucified  and 
 conquered  the  world,  fo  that  we  have  a  victorious  Head,  and 
 the  world  is  now  a  conquered  thing.  ItafTaultcd  him  from  his 
 birth  to  his  death,  and  ltill he  overcame.  It  afliulted  him  by  fair 
 means  and  by  foul,  by  frowns  and  fmiles,  by  alluring  baits  and 
 perfecting  ftorms,  and  (till  it  was  overcome.  The  thrcatnings 
 and  perlecutions  could  never  o/aw  him  to  the  committing  of  a 
 fin:  The  enticing  offers  of  it  could  never  bring  him  to  an  inor- 
 dinate cfteem  of  it ,  nor  abate  the  lead  of  his  love  to  God  In 
 his  great  cornbat  in  the  wildernefs  he  wasafiaulted  both  waics. 
 Hunger  could  not  make  him  tempt  God  ordiftruftv  The  King- 
 doms and  lory  of  the  world,  were  defpifed  by  him  when  they 
 were  the  matter  of  his  temptation  He  would  not  have  fo  much 
 as  a  ff  tied  habitation,  nor  any  worldly  pomp  or  fplendor,  that  (o 
 he  mjg'u  (hew  that  he  contemned  it  by  his  actions.  If  he  had  fee 
 by  it,  he  could  foon  have  mended  his  condition.  When  the  peo- 
 ple would  have  made  him  a  King,  he  paft  away  from  them  5  for 
 he  would  not  be  a  King  of  the  peoples  makng,  nor  have  any 
 Power  or  Dignity  which  they  could  g  ve.  He  came  not  to  Re- 
 ceive-hor.our  of  men,  but  to  give  falvation  to  men.  When 
 Pi  ter  would  have  perfwaded  him  to  favour  himfelf,  as  favouring 
 the  things  of  Man,  and  not  of  God,  Chrift  calleth  him  Satan, 
 and  bids  him  get  behind  him  :  If  he  will  do  the  work  of  Satan, 
 he  (hail  have  the  name  of  Satan  &  the  fame  words  of  rebuke  that 
 Satan  had.  Even  in  their  hour,  and  the  power  ofdarknefs,Z»/^ 
 22.53.  they  could  do  nothing  that  might  make  the  leaft  breach 
 in  his  perfection  :  And  when  they  boafted  of  their  power  to  cm- 
 cifie  him  or  releafe  him,  John  19.  10..  they  could  not  boaft  of 
 their  power  to  draw  him  to  the  fmalleft  fin.  Yea  upon  the  Crofs 
 did  he  confummate  his  conqueft  of  the  world,  when  it  fcemed  to 
 have  conquered  him :  and  he  crucified  the  world,  when  it  was 
 crucifying  himjand  he  gave  it  then  the  deadly  wound. And  there 
 did  he  openly  make  a  fhew  of  the  principalities  and  powers 
 
 H  2  which 
 
$  2  The  Crucifying  of  the  world, 
 
 which  he  had  fp^Ied,and  there  did  he  triumph  over  chcm,while 
 they  miftakingl f  triumphed  over  him,  Col.z.  14,1 5. 
 
 If  you  fay,  What  is  all  this  to  us  ?  I  anfwer,  When  the  world 
 is  once  conque/ed  ,  the  heart  of  it  is  broken :  And  when  our 
 Head  hath  overcome  ic,  there  is  a  great  preparation  made  for 
 our  victory.  Elfe  would  he  not  have  faid  to  his  Difciples,  John 
 16.  3  3 .  It  the  world  ye  fhtll  have  tribulation,  but  be  of  good  chtar 
 J  have  overcome  the  worli.  ]  For  as  the  confequence  is  good  , 
 \_  Btcaufe  I  live,  yejballlive  alfo,  ]  John  14. 19.  So  it  will  hold 
 L  Becaufe  I  have  overcome  the  world,  ye  /ball  overcome  it  alfo.  ] 
 Yea  as  it  is  faid  of  h  is  Works,  [  Greater  works  then  theft  fb  dl  ye 
 do.  ]  Johni^.iz.  Soisitfaid.ofour  conqueft,  |  Inallthefe 
 things  we  are  fupervitlors,or  more  then  Conquerors  through  him 
 that  hath  loved  us ,  Rom.  8.  3  7-  J 
 
 2.  Another  wound  that  the  world  hath  received  by  the  frofs 
 ofChrift  by  himfuffered,  is  this :  By  it,fatisfadion  is  made  to  God 
 for  the  fin  that  the  world  had  enticed  man  to  commit,  and  fo 
 quoad  pretium,  the  victory  which  the  world  had  formerly  obtain- 
 ed over  us  is  nulled,  and  its  Captives  refcued,  and  we  are  cured 
 of  the  deadly  wounds  which  it  had  given  us :  For  he  healeth  all 
 our  difeafesy  PfaL  103 . 3 .  and  hisjlripes  are  the  remedy  by  which 
 we  are  he  a  fed,  7/k.  5  3 . 5 .  So  that  it  is  a  vanquifhing  of  the  world , 
 when  Chriftd  j  h  thus  nullifie  its  former  vi&ories  :For  thus  he 
 began  to  lead  captivity  it  felf  captive,  which  at  his  Refurrection 
 and  Afcenfion  he  did  more  fully  accomplish,  Pfalm68*  18. 
 J^.4.8. 
 
 3.  Another  moll  mortal  wound  which  the  world  received  by 
 the  CrofsofChrift,  was  this.  By  his  Crofsdid  Chriit  purchafe 
 that  Glorious  Kingdom,  which  being  revealed  and  propounded 
 to  thefonsof  men,  doth  abuadantly  difgrace  the  world  as  a 
 Competitor.  If  there  had  been  no  greater  good  revealed  co  us, 
 or  the  revelation  had  been  obfeure  and  infufficienr,  or  no  Affu- 
 rance  of  it  given  us,  then  might  the  world  have  eafily  prevailed. 
 For  he  that  hath  no  hopes  of  greater ,  will  take  up  with  this : 
 And  he  that  looketh  not  for  another  life  ,  will  make  as  much 
 of  the  prefent  as  he  can.  When  the  will  of  a  man  is  the  fort  that 
 is  contended  for, the  aflault  muft  be  made  by  Allurement ,and  not 
 by  force.  The  competition  therefore  is  beCwccn  Good  and  Good : 
 
 and 
 
By  the  Crejs  ef  Chrift.  53 
 
 and  that  which  appearcth  the  Greater  Good  to  us,  will  carry  ic, 
 and  have  admittance.    If  God  had  not  fet  a  Greater  Good  againft 
 the  world,  it  would  have  been  every  mans  wifdora  and  duty  to 
 have  been  worldlings.     But  when  he  revealeth  to  us  another 
 world  of  infinite  value,  yea  when  he  orTereth  us  the  fruition  of 
 hirafelf,  this  turneth  the  fcales  with  wife  men  in  a  moment,  and 
 fliameth  all  competitors  whatfoever.    Now  it  is  the  Crofs  of 
 Chrift  that  opened  the  Kingdom  of  heaven  to  all  true  Believers, 
 which  fin  had  before  fhut  upagainft  all  mankind.  This  marrs  the 
 markets  of  the  world  :  its  nothing  worth  to  them  that  have 
 taftedof  thebleflfednefsof  this  Kingdom.    Were  it  not  for  this, 
 the  temptations  of  the  world  and  flefti  might  prevail   What 
 fhould  we  fay  to  them  ?  or'how  mould  we  repulfe  them  ?  Reafbn 
 would  fay,  Its  better  have  a  [mall  andnnfatupclorj  Gaod,  then 
 none.    But  now  we  have  enough  to  fay  againft  any  fuch  tempta- 
 tion. One  argument  from  the  everlafting  Kingdom  is  fufficient 
 (  where  grace  caufeth  a  right  apprehenfionof  it )  to  conrbund 
 all  the  temptations,  by  which  the  enemies  of  our  happinefs  can 
 affaultus.    What  !  Shall  we  prefer  a  mole-hill  before  a  King- 
 dom ?  a  (hadow  before  the  fubftance  ?  an  hour  before  eternity  ? 
 Nothing  before  all  things  ?  Vanity  and  Vexation  before  Felici- 
 ty ?  The  world  is  now  filenced  j  ic  hath  nothing  to  fay,  which 
 may  take  with  right  Reafon.lt  mull  now  creep  in  at  the  back-door 
 of  fenfe,  and  bribe  our  bruicifh  part  to  befriend  it,  and  to  enter- 
 tain it  firft,  and  fo  to  betray  our  re*fo*9  and  lead  it  into  the  inner 
 rooms.     The  Crofs  of  Chrift  hath  fet  up  fuch  a  Sun  as  quite 
 darkeneth  the  light  of  worldly  glory.  Who  will  now  play  fo  low 
 a  game,  that  hath  an  Immortal  Crown  propounded  to  him  ? 
 Though  earth  were  Something ,if  there  were  no  better  to  be  had, 
 yet  it  is  Toothing  when  Heaven  ftands  by.    This  therefore  is  the 
 deadly  bio  #  by  which  the  world  is  Crucified  by  the  Crofs  of  our 
 Lord  Jefus  Chrift. 
 
 4.  Another  mortal  wound  that  the  Crofs  of  Chrift  hath  given 
 it,  is  this.  The  Crofs  hath  purchafed  for  us  that  Spirit  of  Power, 
 and  all  thofe  Ordinances  and  Helps  of  Grace,  by  which  we  our 
 felves  in  our  own  perfons  may  actually  Conquer  and  Cruci  :e  the 
 world,as  Chrift  did  before  us. His  Crofs  is  the  meritorious  caufe 
 of  his  following  Grace.  And  as  he  hath  there  procured  our  Ju- 
 ftification,foalfoourSanftification,by  which  the  world  is  re- 
 
 H  3  nounccd 
 
54  T^  Crucifying  e  f  the  world, 
 
 renounced  by  us  and  contemned.  There  (hall  a  vertue  flow  from 
 the  Crofs  of  Chf  i(t,cliac  (hall  give  ftrength  to  all  his  chofen  one?, 
 to  go  on  and  conquer,and  tread  che  world  and  all  its  glory  under 
 their  feet,  and  by  the  leave;  of  this  Tree,  which  fecmeth  dead  to 
 a  carnal  eye,  the  Nations  (hall  be  healed.  And  thus  by  ic  the 
 world  is  Crucified. 
 
 5.  Laftly,  by  the  Crofs  of  Chrift,  a  Pattern  is  given  us  for  our 
 Imitation  \  by  which  we  may  learn  how  to  contemn  and  Co  Cru- 
 cifie the  world,  Q  //  when  ye  do  -well  and  fuffer  for  it,  ye  take  it 
 patiently  jkis  is  acceptable  with  Ged.  For  even  he>eun'o  were  je 
 called-,  beczufe  Chrifl  afo  f tiff ered for  ut,  leaving  us  an  example , 
 that  ye  fauld  fellow  h  s  fitps  'who  dd  no  fin,  mither  was  guile 
 found  in  his  mouth  :  who  when  he  Was  reviled,  reviled  not  again  : 
 when  hefuffc,  ed  he  threatnednot,but  committed  himfelf to  him  that 
 julgetb right eoufly,  I  Pet.2.20,21,22,23.  [Let  this  mni  be  in 
 
 you  that  *af  in  Ch-ift  J  Jus that  rmdehimfelfofno  repu  atton, 
 
 andtoo\  upon  him  the  form  of  a  fervant *r.d  humbled  him- 
 
 /elf  and  became  obedient  to  death,  even  the  death  of  the  Crofs ,  ] 
 Phil. 2. 5^6,7.  [Let  us  therefore  lay  afide  tvery  weight,  and  the 
 fin  that  d  th  fo  eafilj  befet  us,  and  let  us  run  with  patence  the  r*ce 
 that  isfet  before  us  ;  looking  to  fefus.  the  author  and  fin- [her  of  our 
 faith,  who  for  the  joy  that  was  fet  before  him,endued  the  Crofs,  de» 
 fpifingthefbame,  and  is  fet  down  at  the  right  hand  of  God,  Heb, 
 12.2.  This  leads  us  to  the  next. 
 
 2.   JJ  A ving  (hewed  you  how  the  Crofs,  asfufferel  by  Chrifl  p 
 Ij  doth  crucifie  the  world:  we  are  next  to  (hew  5  on, how 
 that  fame  Crofs  as  Believed  in  and  Confident,  doth  Crucifie  it  to 
 us. 
 
 They  that  look  only  to  the  Merit  of  the  Crofs,  and  over- look 
 the  Obje&ive  ufe  of  it  to  che  foul,do  deceive  themielves,and  de- 
 prive themfelves  of  the  full  efficacy  of  it ;  'and  deal  like  a  foolifh 
 Patient,  that  thinketh  to  be  cured  by  commending  the  Medicine, 
 or  by  believing  that  it  hath  vertue  to  cure  hisdifcafe,whenin  the 
 mem  time  he  lets  it  lie  by  him  in  the  box, and  never  taketh  it,  or 
 applyeth  it  to  himfelf.  The  Believing  Meditation  of  the  Crofs  of 
 Chrift, doth  give  the  world  thefe  deadly  wounds, 
 
By  the  Crofs  of  chrift.  (  5  5 
 
 1 .  Ic  bringeth  us  under  the  actual  promife  of  the  Spirit '.  For 
 chough  there  be  a  work  of  theSpirit,which  caufeth  us  to  Believe, 
 before  our  actual  faith  in  nature, yet  the  further  gift  of  the  Spi- 
 rit for  Mortification,  is  promifed  upon  Condition  of  our  faith. 
 Andupontheperiormanceof  that  Condition,  we  have  right  to 
 the  thing  promifed.  It  is  by  faith  that  we  fecch  ftrength  from 
 Chrift  for  the  conqueft  of  this  and  all  other  enemies.  1  f  we  could 
 believe,  thefe  mountains  would  be  caft  into  the  Sea-,  and  all 
 things  are  pofiible  to  us,  if  we  could  believe,  A4ark^g.2$. 
 
 2.  The  believing  Meditation  of  the  Crofs  of  Chnft,doth  make 
 us  apprehenii  ve  of  the  Vanity  and  Enmity  of  the  world,  and  fo 
 doth  kill  our  elleem  of  it,  and  affection  to  it.  For  when  we  con- 
 fider  how  litcle  Chrift  did  (ct  byit,and  how  he  made  it  his  work 
 profefTedly  to  contemn  it,  this  will  tell  us  how  to  chink  of  ic  our 
 felves.  For  doubdefs  the  judgement  of  Chrift  was  true :  He  was 
 able  to  difcern  between  good  and  evil  :  if  it  had  been  valuable, 
 he  would  have  valued  ir.  He  would  not  have  contemned  it,  if  it 
 had  not  been  concern puble.  He  could  have  had  better  ufage  in 
 the  workLif  he  had  defired  it, and  thought  it  meet.  But  he  would 
 {hew  us  by  his  Example  as  well  as  by  his  Doctrine, how  to  judge 
 of  it,aisd  what  to  expect  from  it.  U  you  law  the  wiTefi  man  in 
 the  world  cread  a  thing  under  kct  in  the  dirt,  or  throw  it  away, 
 you  would  chink  it  were  a  thing  of  no  great  worth. 
 
 When  you  are  tempted  to  fet  too  much  by  your  credit,  and  to 
 fin  againft  God  for  the  eftcemof  men,  remember  that  Chrift 
 madeh'mfelfof  m  reputation,  Phil.2.7.  And  can  your  reputa- 
 tion beleisthen  none  ?  How  did  he  value  his  honour  with  men, 
 that  gave  his  cheeks  to  be  fmicten,  his  face  to  be  fpit  upon  his 
 head  to  be  crowned  with  thorns,  and  his  body  co  be  arrayed 
 con  tern  pr.uoufly  like  a  fool,  and  at  laft  to  be  hanged  as  a  con- 
 temned thing  among  malefactors  on  the  Crofs ;  to  be  reviled  by 
 thofe  chit  puffed  by,  and  by  him  rhat  furTered  with  him  ?  Lea-n 
 hereof  him,  that  all  of  us  muft  learn  of,  how  far  to  fee  by  your 
 honour  in  the  World.  •' 
 
 Are  you  tempted  to  fet  by  the  riches  and  fu'd  provifion  or  pof- 
 fefsions  of  the  world  ?  Remember  how  Chrift  fee  by  them; 
 when  he  mi^ht  have  had  all  things,  and  rc'ufed  to  have  a  p'ace 
 tolay  his  head  When  [  he  was  rich,  jet  for  your  fakes  he  became 
 poo>\  thxt  14  through  hit  f  overt]  might  be  rich ,   2  Cor.  8.9. 
 
 And 
 
5  £  The  Crucifying  of  the  world, 
 
 And  the  beft  of  his  fervants  have  followed  him  in  this  courfe,  to 
 whom  he  would  have  given  more  of  the  world,  if  he  bad  feen  it 
 beft  for  them.  For  when  they  had  [Aifiontnr]  they  had  honour 
 with  it  and  by  it  ^  when  they  had  evil repot x,they  had  alfo  good  • 
 when  they  were  poor,  they  made  many  rich  ;  and  having  nothing, 
 pojfcjfed  all  things,  ]  2  Cor%6  8.10. 
 
 When  your  fkfh  would  have  its  pleafure,  remember  him  that 
 pleafed  not  his  flelh  ;  but  fubmitted  it  ro  hunger,  and  thirft,  and 
 wearinefs,to  fafting,  and  watching,  and  praying  whole  nights  ^ 
 and  at  lalt  to  fcourgings,  and  buffeting,  and  crucifying.     When 
 your  appetites  muft  needs  be  pleafed  in  meats  and  drinks,  remem- 
 ber him  that  had  Gall  and  Vinegar  given  him  to  drink.    When 
 your  bodies  would  be  fet  our,  with  fuch  apparel  as  may  make 
 you  fcem  comlyeft  in  the  eyes  of  others,  remember  him  that 
 wore  a  feamlefs  coat,  and  was  hanged  naked  on  the  Crofs  for 
 your  fakes.  When  you  are  tender  of  every  little  hurt  or  fu  faring 
 of  your  fle(h,though  in  a  way  of  duty,remember  him  that  gave 
 hi9  hands  and  feet  to  be  nailed,  and  his  iidc  to  be  pierced  to  death 
 for  you.     When  you  are  afharaed  to  be  reviled  for  well-doing, 
 remember  him  that  defpifed  the  fhame,  Heb.12.2.  And  tfcus  as 
 the  fight  of  the  Brazen  Serpent  did  cure  them  that  were  Itung  in 
 the  Wildernefs,  fo  the  believing  views  of  a  Crucified  Chrift , 
 may  get  out   the   poifon   of  worldly  delufions  from  your 
 fouls. 
 
 3.  The  Believing  thoughts  of  the  Crofs  of  Chrift  will  make 
 us  appreheniivc  aifo  of  our  duty,  in  contemning  the  world  in 
 conformity  to  Chrift.  For  though  we  are  not  bound  to  be  Cruci- 
 fied as  Chrift  was,  unlefs  God  fpecially  put  us  upon  it  ^  nor 
 bound  to  live  without  houfe  or  home  in  voluntary  chofen  pover- 
 ty, as  Chrift  did  (  becaufe  there  were  fome  fpecial  Reafons  for 
 his  lufferings,  that  are  not  for  ours )  yet  are  we  all  bound 
 te  monifie  the  flefh,and  contemn  the  world  in  imitation  of  him, 
 and  to  fubmit  to  what  fuffering  God  fhall  impofe  on  us.  And 
 in  the  example  of  Chrifts  Crofs,  this  duty  muft  be  ob- 
 ferved. 
 
 i.  THE 
 
Bj  the  Crofs  of  drift.  5  7 
 
 3-  TH  H  E  next  thing  to  be  declared  is ,  How  the  Crofs  which 
 X  v?e  ostr  felves  do  fuffer  in  obedience  and  conformity  to 
 Chrift ,  and  for  his  fake,  doth  crucifie  the  world  to  us,  and  us  to 
 the  world.  That  the  bearing  of  this  Crofs  is  necelTary  to  all  that 
 will  be  Chrifts  Difciples,  yea  the  daily  bearing  of  it  is  plain,  Luke 
 9.23.(^14.27.  Mat.  10. 38.  Two  wayes  doth  this  tend  to  the 
 crucifying  of  us  to  the  world. 
 
 1  .It  doth  more  fenfibly  convince  us  of  the  Vanity  and  Enmi* 
 ty  of  the  world  ,  then  any  tneer  doctrine  or  diftant  examples 
 and  obfervations  could  have  done.    I  confefs  we  fee  fo  much  of 
 the  worlds  deceit  of  others,  thar*might  fatisfie  a  reafonable  man 
 that  it  is  vain.  But  the  flefn  doth  draw  us  into  a  participation  of 
 its  brutifhnefs :  andreafon  will  not  fee  the  light.  But  the  Crofs 
 doth  convince  even  the  flefh  it  felf,  the  grand  deceiver.     When 
 the  malice  of  wicked  men  lets  flic  at  us,  and  the  world  dofpitin 
 •our  faces  as  they  did  in  Chri/ts •  when  we  are  made  a  common 
 by- word  and  derifion,  and  become  as  the  filth  of  the  world  to 
 them,  and  the  ofT-fcouringof  all  things  •,   when  we  have  fears 
 within  and  troubles  without .  and  the  forrows  of  death  lay  hold 
 upon  us,  arid  enemies  compafs  us  round  about;  Ohowcffe&u- 
 ally  will  this  convince  us  that  the  world  is  vain,  and  worfe  then 
 vain  /    Who  will  look  for  happinefs  from  a  known  Enemy  and 
 Tormentor  ?  When  we  have  Jobs  Mcflengers  of  fad  tidings,  and 
 troubles  arc  multiplied  :  When  pain  and  anguifli  fcifethupon 
 our  bodies,and  grief  hath  taken  up  its  dwelling  in  our  very  flefti 
 and  bones,  who  then  will  admire  or  dote  upon  the  world?  Who 
 will  not  then  cry  out  againftit  &s  Vanity  and  Vexation  ?  When 
 friends  abufe  one  another ,  they  will  fall  out  for  the  time,though 
 they  turn  not  enemies.    And  even  the  wicked  when  they  fuflfer 
 in  the  world,  will  fpeak  hardly  of  it,  though  the  friendfhip  of  it 
 ftill  dwell  in  their  fenfual  difpofitions.   How  much  more  will  the 
 Enmity  be  encreafed  in  the  Saints,  when  the  world  doth  ufe  them 
 as  its  enemies,    and  fpit  out  the  bittereft  of  their  malice  againft 
 them?If  we  have  any  thought?  of  reconciliation  with  the  world, 
 God  ufethto  fufferit  to  buffet  and  abufe  us,  that  ftroaksand 
 fmart  may  maintain  the  Enmity,   if  nothing  elfe  will  fcrve  to 
 .doit. 
 
 I  Believe 
 
5  8  The  Crucifying  of  the  world, 
 
 Believe  ic  Chriftians ,  God  doth  not  permit  your  fufferings  in 
 vain.      He  feeth  how  apt  you  arc  to  dote  upon  the  world,  and 
 how  dangerous  it  will  prove  to  you,if  you  be  nor  delivered  from 
 the  fnares  of  this  deceiver :  and  therefore  he  had  rather  that  the 
 world  fhouid  make  you  fmart  a  while,  then  undo  you  for  ever  ; 
 and  that  it  fhouid  buffet  you, then  befool  you  out  of  your  felici- 
 ty. The  blows  which  the  world  giveth  you  do  light  upon  it  felf; 
 As  it  Crucified  it  fclf  in  Crucifying  Chriit,  lb  doth  it  in  Crucify- 
 ing his  people.    It  killeth  it  felf  by  your  calamities  :  And  if  it  de- 
 prive you  of  your  lives ,    you  will  then  begin  to  Live :  but  the 
 death  which  it  bringeth  on  it  fclf,is  fuch  as  hath  no  Rcfurrc&ion. 
 If  it  kill  you,  you  (hall  live  again  ,  yea  live  by  that  death:   but 
 thereby  it  will  fo  *ill  it  felf,  as  never  to  live  again  in  you.  The 
 Crofs  is  an  happy  Teacher  of  many  excellent  truths :  But  of  no- 
 thing more  effectually  ,  then  of  the  contemptiblenefs  of  the 
 world.     If  it  turn  our  breath  into  groans,  we  (hall  groan  againft 
 it,  and  groan  to  be  delivered,  de  firing  to  be  cloathed  upon  with 
 our  houfe  which  is  from  heaven,  2  Cor.  5.  2.  We  (hall  cry  to 
 heaven  againft  this  Ta<k- matter,  and  our  cryes  will  come  before 
 God,and  procure  our  deliverance,     The  world  gets  nothing  by 
 its  hard  ufage  of  the  Saints:  It  makech  a  Crofs  for  the  Cruci- 
 fying of  it  felf,  and  turneth  their  hearts  more  effe&ually  againfl 
 it. 
 
 2.  And  as  it  thus  delareth  it  felf  contemptible,and  crucify  eth 
 it  felf  to  us,  fo  doth  it  exercife  us  in  Patience,  and  awaken  us  to 
 deeper  confederations  of  its  own  Vanity,  and  drive  us  to  look 
 after  better  things ;  It  forceth  us  alfo  to  feek  out  to  God,and  to 
 fee  that  all  our  dependance  is  on  him,  and  draweth  forth  our 
 holy  defires  and  other  graces :  And  thus  it  doth  crucifie  us  ilfo 
 to  the  world.  It  makes  us  go  into  theSan&uary,  and  confider 
 of  the  end  :  how  the  wicked  are  fee  in  flippery  places,  and  that  at 
 iaft  it  will  go  well  with  the  juft  •  It  teacheth  us  to  confider, that 
 while  []  the  LordisoarrPortion9  we  have  ground  enough  of  hope  1 
 For  he  is  good  to  them  that  wait  for  him,  to  the  foul  that  feeketh 
 him  '  It  is  good  that  a  man  [hould  both  hope  and  quietly  waif  for  the 
 falvation  of  the  Lord  :  his  good  for  a  man  that  he  bear  the  yoakjn 
 his  youth  :  He  fitteth  alone  ,  and  keepeth  filence,  becaufe  he  hath 
 Born  it  upon  him  \  he  putteth  his  mouth  in  the  dufi:  if  f$  be  there 
 m<*j  be  Hope :   He  giveth  his  cheeky  tQ  h'.m  thttfmiteth  him  ^  he  is 
 
 Piled 
 
By  the  Crofs  of  Chrift.  5  9 
 
 filled  full  with-  reproach  :  Far  the  Lord  will  nut  caft  off" for  ever: 
 but  though  he  caufe grief \  yet  will  he  have  compalfton,  according  to 
 the  multitude  of  hu  Mercies  J  Lam.  3.  24.  to  33.  [And  not  on- 
 ly fo,  but  we  glory  in  tribulations  alfo  j  knowing  that  tribulation 
 worketh  patience,  and  patience  experience ,  and  experience  hope,  and 
 hope  maketh  not  afhamed  J  Rom.  5.  3 ,  4,  5  .  [  Tor  if  we  Puffer 
 with  £'hrifttwc  piall  alfo  be  glorified  together  :  and  the  faff enngs 
 of  this  prefent  time  arc  not  worthy  to  be  compared  with  the  glory  that 
 fhall  be  revealed  in  m.  }  And  [  we  our  pelves  do  groan  within  our 
 pelves,  waiting  for  the  adoption ,  the  redemption  of  our  body.  ]  Rom. 
 8. 17, 18,  23.  \W'KenVzx\\  fufferedfor  Chrift  the  lofs  of  all  things , 
 heaceonntedthem  dung  that  he  might  win  Chrift,  ]  fThat  he  might 
 know  the  power  of  his  re  fur  reft  ion,  and  the  f el  lew/hip  of  his  f after* 
 ingsy  and  be  made  conformable  to  his  death]  Phil.  3 .  8 ,  lO.He  re- 
 joyced  in  hisfufferings^avd  filled  up  that  which  is  behind  of  the  affti- 
 tlions  ofChrifi  in  his  fie fh, for  his  bodies  fake,  which  is  the  Churchy 
 Col.  1 .  24. 1  And  thus  was  he  Crucified  with  Chrift, and  yet  lived: 
 jet  not  he,  but  Chrift  lived  in  him  :  and  the  life  which  he  live  din 
 theflefi,  he  lived  by  faith  in  the  Son  of  God,  who  loved  him  and 
 gave  him f elf  for  him,  Gal. 2. 20. 
 
 SECT.  XI. 
 
 HI.  TTAving  thus  (hewed  you  how  the  Crofs  of  Chrift 
 JL~X  doth  Crucifie  the  world  to  us,  and  us  to  the  world, 
 lam  next  to  give  you  the  Proofs  ofthe  point,thatthusitis  with 
 true  Believers.  But  becaufe  the  Text  it  felf  is  fo  plain,and  it  is 
 fo  fully  proved  on  the  by  in  what  is  faid  already,and  I  have  been 
 fomewhat  long  on  the  Explication,  I  fhall  refer  the  reft  ofthe 
 Scripture  proofs  to  the  Application,  where  we  (hall  have  further 
 occafion  to  produce  it-,  And  I  (hall  now  only  add  the  Argu- 
 ment from  experience.To  the  Saints  themfelves  I  need  not  prove 
 it  :  for  they  feel  it  in  their  own  hearts :  In  their  feveal  mea- 
 fures,  they  feel  in  themfelves  a  low  efleem  of  all  thing  in  this 
 worla\and  an  high  efleem  of  God  in  Chrift.  They  would  count 
 it  an  happy  exchange  to  become  more  poor  and  afflided  in  the 
 world,  and  to  have  more  of  Chrift  ^nd  his  Spirit,  and  of  the 
 hopes  of  a  better  world  *  To  have  more  of  Gods  favour,  though 
 
 1 2  more 
 
to  The  Crucifying  of  the  world, 
 
 more  of  mans  difplcafure :  Ic  is  God  that  they  fecretly  long  for 
 and  groan  after  from  day  to  day  I  It  is  God  that  they  muft  have, 
 or*  nothing  will  content  them.  They  can  fpare  you  all  things  elfe, 
 if  they  might  have  him. 
 
 And  for  thofe  that  never  felt  fuch  a  thing  in  themfelves,  they 
 may  yet  perceive   that  it  is  in  others. 
 
 i.  You  fee  that  there  are  a  people  that  feekmore  diligently 
 after  Heaven  then  Earth,  that  are  hearing  the  Word  of  God* 
 which  iuftru&eth  them  in  the  matters  of  falvation,and  are  pray- 
 ing for  the  things  of  Eternal  Life  ,  when  you  are  labouring  for 
 the  world  :  You  fee  that  there  are  a  people  that  feek  fir  ft  the 
 Kingdom  of  God  and  his  righteoufnefs  ;  and  labour  mod  for 
 the  food  that  periftieth  not ,  and  are  about  the  one  thing  Necef- 
 fary,  which  (hewech  that  they  have  chofen  the  better  parr. 
 
 2.  And  you  fee  that  there  is  a  people  that  can  let  go  the  things 
 of  the  world  when  God  calls  for  them :  That  can  be  liberal 
 according  to  their  power  to  any  pious  or  charitable  ufes.  That 
 will  rather  fufTer  in  body  or  eftate,  even  the  lofs of  all,*hen  they 
 will  wilfully  fin  againft  God,  and  hazard  his  favour. 
 
 You  have  read  or  heard  of  multitudes  that  have  fuffered 
 Martyrdom  for  Chrift,  undergoing  many  kind  of  torments  and 
 death  it  felf,  becau'e  they  would  not  fii  againfl  him.  All  thefe 
 examples,  together  with  the  frequent  affirmations  of  the  Scri- 
 ptures, may  aiTare  you  that  thus  it  is  with  true  Chriftians.  The 
 world  if  Crucified  to  them,  and  they  to  the  world. 
 
 SECT.  X. 
 
 IV.    T  Am  next  to  give  youtheReafonsoftheNecefTity  of 
 X   this  Crucifixion  ,  the  mod  of  which  alfo ,  for  brevity 
 fake,  I  fhallreferve  to  the  Application,  and  at  prefentonly  lay 
 down  thefe  two  or  three  briefly. 
 
 i.  The  world  is  every  carnal  mans  Idol,  and  God  cannot  en- 
 dure Idolatry  •  To  fee  his  creature  fet  up  in  his  (lead,  and  rob 
 him  of  his  Efteera  and  Iritereft,  and  be  loved  ,  and  honoured  and 
 ferved  before  him  ;  and  ro  fee  fuch  contemptible  things  be  taken 
 as  Gods,  while  God  himfelf  Hands  by  neg'eded,  he  will  not,he- 
 cannot  endure  this.   Ekher  G  ace  (hall  take  down  the  Idol ,  or 
 
 Judgement: 
 
By  the  Crefs  ofChrift.  Si 
 
 Judgement  and  Heli  (hall  plague  die  Idolater,  for  he  hath  Re- 
 folved  that  he  will  not  give  his  glory  to  another,  Ifaiah  42.8.  & 
 48.11.  All  fin  is  hateful  to  God,  and  none  but  the  clcanfed  per- 
 fect foul  (hall  ftand  before  him,  in  the  prefence  of  his  glory ; 
 nor  any  in  whom  iniquity  hath  dominion  fhall  Hand  accepted  in 
 theprefenceof  his  Grace:  but  yet  no  particular  fin  is  fo  hate- 
 ful to  him  as  Idolatry  is.  For  this  is  not  only  a  trefpafsing  againft 
 his  Laws,  but  a  disclaiming  or  rejecting  his  very  Soveraignty  ic 
 felf.     To  give  a  Prince  unreverent  language,  and  to  break  his 
 Laws,  is  puniihable  ;  but  to  pull  him  out  of  his  throne,  and  fet 
 up  a  fcullion  in  it,  and  give  him  the  honour  and  obedience  of  a 
 Kin£,  this  is  another  kind  of  matter,and  much  more  intolerable, 
 f  he  firft  Commandemcnt  is  not  like  the  reft,  which  require  only 
 Dbedience  to  particular  Laws  in  a  particular  adion  ^    but  it 
 ;(tab!ifheth  the  very  Relations  of  Soveraign  and  Subject,  and  re- 
 quires a  conftant  acknowledgement  of  thefc  relations,  and  makes 
 t  high  Treafon  againft  the  God  of  heaven  in  any  that  (hall  vio- 
 ate  that  command.   Every  Crime  is  not  Treafon  :  its  one  thing 
 0  mifcarry  in  a  particular  cafe,  and  another  thing  to  have  other 
 3ods  before  and  behdes  the  Lord,  the  only  God.    Now  this  is 
 he  fin  of  every  worldling :  He  hath  taken  down  God  from  the 
 hrone  in  his  own  foul,  and  ^ct  up  the  flefh  and  the  world  in  his 
 tead  :  thefehe  vaiueth,  and  magnifleth ,   and  dclighteth  in  : 
 hefe  have  his  very  heart,  while  God  that  made  it  and  redeemed 
 iim,  is  fet  light  by.    And  do  you  think  that  this  is  a  fin  to  be  en- 
 lured  ?   It  is  a  more  horrid  thing  to  with  that  God  were  nor 
 jod,  then  to  wifh  that  Heaven  and  Earth  were  deitroyed  or 
 urned  again  to  Nothing.     He  that  would  kill  a  man  defcrveth 
 leach  •    what   then   deferveth  he  that  would  deftroy  all  the 
 irorld  ?  that  would  pull  the  Sun  out  of  the  firmament,  or  fet  all 
 he  world  on  fire,  if  it  were  in  his  power  ?  Yet  is  not  all  this  fo 
 ad  as  to  wifli  that  God  fhould  lofe  his  God- head  :  and  whac 
 ;fs  doth  tha:  man  do,  that  would  have  his  prerogative  given  to 
 he  creature,  and  lb  would  have  the  creature  to  be  God  ?   If 
 •Jod  h?  not  the  chief  Good,  he  is  not  God.     And  if  he  be  not 
 hiefly  to  bee  (teemed  and  loved,he  is  rot  the  chief  Good.  What 
 hen  cioth  that  man  do,but  deny  God  to  be  God,  that  denyeth 
 rim  his  ivghelt  efteem  and  love  ?  And  certainly  he  that  givethic 
 Gany  creature,  denyeth  it  to  God.    For  there  can  be  bus 
 
 I  3  one 
 
5^        "  The  Crucifying  of  the  world \ 
 
 one  Chief,  raid  but  one  God.   They  cake  him  down  therefore  as 
 much  as  in  chem  lyeth,  that  fet  up  another.    So  alfo,  i.  God  be 
 not  the  Soveraign  Ruler  of  all,  he  is  not  God     And  there  can 
 be  but  one  Soveraign.     What  lefs  then  do  they  do,  that  de- 
 ny him  his  Sovcraignty,  then  deny  him  to  be  God  ?  And  he 
 that  make.h  the  fle(h  or  world  his  foveraign,  denyeth  God 
 to  be  his  foveraign  ^  becaufe  tle;e  can  be  but  one;  efpecially 
 feeing  alfo  that  their  commands  are  contrary.    I  befeech  you 
 therefore  Sirs,  be  not  fo  utawife  as  to  think  that  this  Mortifi- 
 cation or  Crucifying  of  the  world,  is  only  the  perfection,  or 
 higher  pitch  of  fame  Believers,  and  not  the  common  ftate  of  all. 
 Do  not  imagine  that  your  felves,  or  any  other  can  be  true  Chri- 
 ftians  without  it.    You  may  as  well  think  that  that  man  (hou'd  be 
 faved  that  is  a  flat  Atheift,  and  denyeth  God,  and  renounccch 
 him,  as  that  a  worldling  fhould  be  faved:  and  he  that  is  not 
 dead  to  the  world  is  a  worldling.     If  any  one  piece  of  Refor- 
 mation be  efTentiai  to  a  true  Chriftian,  it  is  this.     It  is  as  pofsible 
 foraTurk,  or  an  Infidel  tobe  faved,  as  one  that  is  not  dead  to 
 the  world-,  yea  the  cafe  of  thefe  is  more  defperate,  if  more  can 
 be :  for  they  have  not  the  like  means  of  information  (ordinari/y) 
 as  our  worldly  profefibrs  have  ;  what  can  any  Perfccutor  or  Ido- 
 later do  more>then  fee  againft  God,  and  fet  up  his  enemies  ?  And 
 fo  doth  every  worldling,  while  he  denyeth  God  his  cfteem  and 
 chiefeft  Love,  and  giveth  it  to  the  pleafures  and  profits  of  this 
 life.     I  befeech  you  be  not  fo  weak  as  to  dream,  that  God  is  no- 
 thing but  a  bare  name  or  title,  or  that  you  deny  not  God,if  you 
 refufe  not  to  call  him  God ;  or  that  none  are  Atheifts  that  fpeak 
 God  fair,  and  give  him  all  his  titles :  Or  that  none  are  impious 
 that  give  him  good  words.   It  is  the  thing  and  not  the  bare 
 words,  the  defcription  of  God  (Tuch  as  we  are  capable  of )  and 
 not  bare  names,  that  we  muft  enquire  of.     If  you  will  call  your 
 Prince  by  all  his  Royal  Titles,  but  will  fet  another  in  the  throne, 
 and  give  him  the  rule  over  you  ,and  obey  him  alone,  which  of  thefe 
 is  it  that  you  take  indeed  for  your  Prince  ?  [  If  I  be  a  Father \ 
 faith  God,  where  is  mine  honour  I  If  J  be  a  Mrfier,  where  is  my 
 fear  ?  ]  Mal.T,  1 6.  Many  [frofefs  that  they  knew  (Jodjhat  in  works 
 deny  him,  being  abominable  and  difobedient]  Tit.  i .  1 6.  God  is  not 
 taken  indeed  for  your  God,  if  he  be  not  taken  for  your  chief 
 Good  and  Happinefs,and  have  not  the  chief  of  your  defire  and 
 
 love; 
 
By  the  Crejs  ef  Cbnft.  6  3 
 
 love;  and  if  he  be  not  taken  for  your  abfolute  Sovcraign,  and 
 h we  not  the  fubje&ion  and  obedience  of  your  fouls.  You  may 
 eafily  fee  then,  that  it  is  not  meet,  it  is  not  pofsible  that  an 
 unmodified  perfon,  or  a  worldling  can  be  fared.  For  if  they 
 (hall  be  faved  that  would  have  God  to  be  no  God,  then 
 no  man  fhould  be  damned  •,  for  there  cannot  be  a  worfer  man 
 then  thefe.  Nay,  if  he  be  not  God,  how  fhould  he  fave  them, 
 or  how  fhould  he  make  them  happy,  if  he  be  not  their  chiefeft 
 Good  ? 
 
 If  God  fhould  ceafe  to  be  God,  the  world  and  ail  things  would 
 ceafe  to  be.  For  if  the  fir  ft  caufe  ceafe,  the  effc  ds  muft  all  ceafe. 
 And  if  the  ultimate  end  ceafe,  the  means  and  all  ufe  of  means 
 rouft  ceafe.  And  as  the  ceffatio'nof  God  as  the  firft  efficient, 
 would  deftroy  all  Natural  Being,  fo  the  cefTation  of  God  as  the 
 ultimate  end,  would  deftroy  all  Moral  Good  whatfoever.  Other 
 fins  deftroy  fomc  part  or  branch  of  Moral  Good  j  but  the  fin  of 
 Idolatry,  the  violation  of  the  firft  Commandement,  the  taking 
 to  our  (elves  fome  other  God,  this  doth  at  once  fubvert  all  good- 
 nefs  and  deftroy  the  very  being  of  morality  it  felf. 
 
 Sir?,  T  am  afraic^many,  yea  moft  among  us,have  not  we  1  con- 
 fidered  the  nature  of  worldly-mindednefs,  or  the  greatnefs  of 
 the  fin  ef  valuing  and  loving  the  Creature  before  God.  If  they 
 did,  it  would  not  be  a  fin  of  fo  good  repute  among  us^but  would 
 have  contracted  more  odinm  before  this  time,  then  it  hath  done. 
 There  are  many  fins  far  fmaller  then  this  that  men  are  fhamed 
 for,and  that  men  are  hanged  for.  But  we  mult  not  judge  by  out- 
 ward appearances,nor  make  the  judgement  of  the  (inner  himfelf 
 to  be  the  rule  by  which  to  difcern  the  greatnefs  or  fmalrefs  of  the 
 On.  A  ynrldling,  aflejhly  minled man,  an  mmo*  t  fied  manjhat 
 is  net  dead  to  the  world  ■  all  thefe  are  terms  that  are  proper  to  men 
 in  a  ftate  of  damnation  under  the  curfeand  wrath  of  God,  and 
 are  equipollent  terms,  with  [a  Chi'de  of  the  Devil.}  Oh  how  the 
 Devil  hath  deluded  multitudes,  by  making  them  think  that  this 
 mortification  is  fome  higher  pitch  of  grace  then  ordinary ,but  not 
 effential  to  the  life  of  grace  it  felf;  and  therefore  that  a  man  may 
 be  faved  without  it :  when  they  may  as  well  think  to  be  faved,  if 
 they  defietheGod  of  heaven,if  they  defpife  the  Lord  that  bought 
 them,  and  if  they  renounce  falvation  it  felf,  for  indeed  fothcy 
 do.    It  muft  needs  be  that  God  muft  look  firft  and  chiefly  to  his 
 
 own 
 
6  4  ?ke  Crucifying  of  the  world, 
 
 own  intereft,  in  all  his  works,  even  in  the  collation  of  his  freed 
 grace.  And  therefore  he  will  be  glorifyed  in  all  his  Saints,and  no 
 man  (hall  have  filvation  dividedly  from  his  honor.  He  doth  not 
 bring  men  to  heaven  to  hate  and  contemn  him,  but  to  love  and 
 praife  him  ^  and  he  will  fit  them  for  that  work,  before  they  come 
 thither,  and  make  them  love  and  praife  him  initially  on  earth,be- 
 fore  they  come  to  do  it  in  heaven.  And  therefore  he  will  make 
 them  contemn  all  thofe  things  that  ftand  in  competition  with  him, 
 and  hate  all  that  (lands  againft  him. 
 
 SECT.  XL 
 
 IHave  (hewed  the  neceffity  of  crucifying  the  world,  as  from 
 Gods  intereft,  which  the  world  doth  concradid  •,  I  (hall  next 
 (hew  it  you  from  your  own  intereft.  And  in  thefe  conjunct  con- 
 siderations it  will  appear,   i.  The  world  is  not  your  happinefs. 
 2.  The  world  is  occafionally  through  the  corruption  of  our  na- 
 ture, a  great  enemy  to  your  happinefs.    3.  God  only  is  your 
 happinefs.  4.  God  is  not  fully  to  be  enjoyed  in  this  world.  5.  It 
 is  by  knowing,  loving,and  delighting  in  him  as  God,  that  be  is  to 
 be  enjoyed  to  make  us  happy.    6.   As  therefore  it  is  impofsible  1 
 to  have  two  ultimate  ends,  two  chief  goods,  and  to  en;oy  them 
 both  •,  fo  it  is  impofsible,  that  God  and  the  world  (hould  both 
 have  our  chiefeft  eftimation  and  affe&ion.     All  this  fet  together 
 doth  demonftrate  the  necefsity  of  being  crucifyed  to  the  world, 
 unlefs  we  will  renounce  our  own  felicity. 
 
 1.  For  trnfirft  Proportion  •  that  the  world  is  not  your  Hsp- 
 pinefs;  1  think  all  your  tongues  will  readily  confefs  it,  I 
 would  your  hearts  would  do  fo  too.  Do  you  think  that  God 
 doth  envy  you  your  happinefs,  or  that  he  would  take  the  world 
 from  you,  becaufe  he  efteemeth  it  too  good  for  you  ?  No,  it  is 
 becaufe  he  pittieth  your  felf- deceit,  when  he  feeth  you  take  that 
 for  your  happinefs  chaT  is  not^  and  becaufe  he  hath  far  better 
 things  to  beftow.  If  the  world  were  as  good  for  you  as  you  take 
 it  to  be,  and  had  that  in  it  to  fatisfie  you,  as  you  imagine  it  to 
 have,  you  might  keep  it,  and  much  good  might  it  do  }ou  •,  for 
 God  would  not  be  about  to  take  it  from  you.  He  that  made  you 
 co  be  Happy,  doth  not  grudge  you  that  which  (houid  procure  ir. 
 
 Doub:,- 
 
By  the  Crofs  of  Cbrift.  65 
 
 Doubtlefsif  he  did  not  fee  that  it  is  vanity,  and  that  you  have 
 made  a  wrong  choice,and  do  miflake  your  mark, he  would  never 
 trouble  you  in  a  worldly  courfe,  nor  call  you  off.  But  it  isbe- 
 caufe  he  Teeth  your  folly  and  deceit,  and  wifheth  you  much  bet- 
 ter. Wo  to  you  t ha c  ever  you  were  born,  ifyou  have  no  better 
 Happinefs  then  the  world  can  afford  you.  Is  it  rot  Neccflary 
 then  that  you  difcern  your  crrour,  and  be  brought  in:o  your 
 right  way,  and  fpend  not  your  time  and  pains  for  nothing  ?  If 
 God  (hould  let  you  alone  to  catch  at  this  fhadow,  and  play  your 
 felves  with  worldly  toyes,  till  the  time  of  grace  were  paft;  and 
 then  let  you  fee  that  you  were  befooled,  when  it  is  too  late  ^  you 
 would  then  be  left  to  a  fruitlefs  repentance,  and  to  the  fenfe  of 
 that  unhappinefs  which  you  chbfe  to  your  felves. 
 
 2.  And  that  the  world  is  an  enemy  to  your  Happinefs,  may 
 appear  two  waies.  Firft,  in  that  it  deceitfully  pretendeth  to  be 
 your  Happinefs,  when  it  is  not  •,  and  fo  would  turn  away  your 
 hearts  from  that  which  is.  Secondly ,  in  that  by  allurements  or 
 difcouragements,  it  is  aiwaies  hindring  you  in  the  way  to  life, 
 and  is  a  fnare  to  you  continually  in  all  that  you  do.  And  is  it  not 
 Neccflary  to  your  falvation  that  you  be  delivered  from  the  ene- 
 mies of  your  falvation?  and  freed  from  fuch  perilous  fnares? 
 Can  you  conquer,  while  you  are  conquered  f  And  if  the  world 
 be  not  Crucified  to  you,  it  doth  conquer  you :  For  its  victory  is 
 upon  your  will  and  affections.  And  if  it  conquer  you,  it  will 
 condemn  you .  To  be  fer vants  to  the  world  is  to  be  fcrvants  to 
 fin.  And  thefervantsof  finare  free  from  rightcoufnefs,  Rorp. 
 6.  20.  and  free  from  Chrift,  and  free  from  falvation,  A  raiferable 
 freedom  1 
 
 3*  The  following  Proportions  I  (hall  fpeak  of  together.  That 
 God  only  is  our  happinefs  and  Chief  Good,  I  need  not  prove  to 
 any  that  indeed  believeth  him  to  be  God.  That  falvation  con- 
 fifteth  in  the  fruition  of  this  Happinefs  is  paft  doubt.  And  as 
 fure  is  it  that  God  is  not  fully  enjoyed  in  this  world;  much  lei's  in 
 the  creature,  when  it  is  loved  for  it  felf,  and  not  efteemed  as  a 
 Means  to  him.  All  that  believe  a  life  after  this,  do  fure  believe 
 that  there  is  our  felicity.  Andlaftly,  that  the  foul  doth  enjoy 
 Its  own  felicity,  by  knowing,  and  Loving,  and  Delighting  in  its 
 object,  is  alfo  paft  doubt.  So  that  you  may  fee  that  a  worldly 
 itate  of  mind  is  in  it  felf  inconfifteot  with  a  ftate  of  falvation. 
 
 K  To 
 
6$  The  Crucifying  of  the  world, 
 
 Tobefaved  is  to  have  theblefTed  vifionof  God,and  to  Love  him 
 and  Delight:  in  him  perfedlv  to  cverlafting.  And  can  you  do  this, 
 when  you  love  and  delight  in  the  world  above  him,  or  in  oppofi- 
 tiontohim?  Would  you  have  God  to  fave  you,  and  yet  not  to 
 take  off  your  affections  from  the  world  tohimfelf  ?  That  were 
 to  (ave you,  and  not  to  fave  you  •  to  feed  you  by  that  which  is 
 not  food  •,  to  comfort  you  by  that  which  cannot  comfort ;  If  a 
 worldling' would  be  faved,  and  not  be  morciried,  either  he  fpeaks 
 he  knows  not  what,  but  plain  non-fence  or  contradictions^  elfe 
 he  meaneth  one  of  thefc  two  things :  Either  that  he  would  have 
 an  Heaven  of  worldly  Riches,  or  Honours,  or  flefhly  Pleafures  j 
 (there  is  no  fuch  to  be  had.)  Or  elfe,  that  he  would  have  the 
 world  as  long  as  he  can,  and  have  heaven  when  he  can  keep  the 
 world  no  longer,  and  fo  would  have  the  world  Crucified  to  him, 
 when  there  is  no  fuch  world,  or  when  he  is  taken  from  it.     Bur, 
 as,  i  .No  man  can  truly  defire  future  Grace  &  Holinefs,that  doth 
 not  defire  it  at  the  prefent,  this  being  rather  an  unwilling  fubmif. 
 fion  to  it  as  a  tolerable  Evil,  then  a  true  defire  of  it  as  a  certain 
 GoocteSo2.God  hath  determined  that  this  life  only  (hall  be  the 
 Way,"  and  that  the  End:  Here  only  mufhwe  ufe  the  means  j 
 and  there  muft  we  partake  of  the  fuccefs  of  our  Endeavours. 
 You  may  better  expect  that  God  fhould  give  you  a  Crop  at  har- 
 veft,  who  rcfufed  to  plow  and  fow  your  Land  ;  or  that  you  chil- 
 dren (hould  be  men,  before  they  arc  born^  then  that  he  fhould  be 
 your  Happincfs  in  the  life  to  come,  if  you  finally  reject  him  in 
 this  life,  and  choofe  to  your  fel ves  a  fcculiar  happinefs.    Such  as 
 you  now  make  choice  of,  fuch  and  no  other  fhill  you  have. 
 Heaven  and  Earth  were  fet  before  you.    You  knew  that  earthly 
 happinefs  was  (hort:  If  yet  you  would  choofe  it,  think  not  to 
 have  heaven  too  ;  For  if  you  do,  you  will  prove  deceived  at  the 
 lad 
 
 SECT, 
 
By  the  Crofs  ofChrijt, 
 
 *7 
 
 SECT.  XII. 
 
 The  Vfes. 
 
 BEloved  Hearew,  I  fuppofe  you  will  give  me  leave  to  take  it 
 for  granted,  that  you  are  all  the  rational  creatures  of  God, 
 made  fubjed  to  him,  and  capable  of  enjoying  him,  and  fuch  as 
 muft  be  happy  or  miferablcfor  ever:  as  alfo  that  you  are  all 
 unwilling  tobe  miferable,  and  willing  to  be  happy  :  and  that  this 
 life  is  the  time  for  the  ufe  of  thofe  means  on  which  your  cverlaft- 
 inglifedependeth  j  and  that  Ju2gement  will  turn  the  fcales  ae 
 laft  as  Grace  or  fin  (hall  turn  them  now.    I  hope  alfo  that  I  may 
 fuppofe  that  you  are  agreed  that  Chriftianity  is  the  only  way  to 
 happinefs,  and  confequently  that  you  are  all  profeffed  Onfti- 
 ans.  And  one  would  think  that  where  men  are  fo  far  fatisfied  of 
 the  Endmd  of  the  jvay,  we  might  conceive  great  hopes  of  their 
 fincerity  snd  falvation.  But  when  we  fee  that  mens  lives  do  nulli- 
 fie  their  profeflions,  and  that  while  they  look  towards  God, they 
 row  towards  rhe  world,  and  while  they  Hope  for  Heaven,  their 
 daily  travel  is  towards  Hell,  and  while  they  plead  for  Cbrift,they 
 work  againft  him,  our  hopes  of  them  are  turned  to  neceffary  la- 
 mentation. But  how  comes  this  to  pafs  that  reafonable  men,yea 
 men  reputed  wife  and  learned,  yea  many  that  feem  Religious  to 
 others  and  to  themfelvcs,  ihould  be  fo  fhamefullyover-feen^na 
 matter  that  fo  conccrneth  their  everlafting  Rate  /  As  far  as 
 1  am  able  to  difcover,  the  caufes  of  this  calamity;  are  thefe 
 two. 
 
 i.  One  part  of  the  Profeffed  Cbriftians  of  the  world,  under- 
 ftand  not  what  Chriftianity  is,  and  fo  profefs  but  the  empty 
 name,  when  indeed  the  thing  it  felf  which  is  in  tbeir  conception, 
 and  which  they  mean  in  that  profefiion,  is  nothing  like  to  true 
 Chriftianity. 
 
 2.  The  other  part  of  mifcarying  profeffors,  though  they  do 
 conceive  of  the  Chriftian  Religion  as  it  is,  yet  not  with  an  ap- 
 prehenfion  intenfively  anfwerable  to  the  thing  which  they  appre- 
 hend :  Though  their  conceptions  of  the  Chriftian  verities  have 
 a  morall  Truth  in  them,  it  being  not  falfe  but  True  which  they 
 
 K  2  conceive  ; 
 
68  The  Crucifying  eftbe  world 
 
 conceive  ;  yet  rhere  is  no  fi'mnefs  zn&foliditj  in  the  Act,  and  fo 
 they  do  not  effettttally  apprehend  them.    Nothing  more  eafie, 
 more  common,  and  more  dangerous,  then  to  make  a  Religion 
 either  of  Names  and  Words,  which  he  that  ufeth  doth  no:  un- 
 derstand ;  or  of  meer  fpeculations   and   fuperficial  conceits , 
 which  never  became  pr*£t  cal,  babitmte,  and  predominant  ;  nor 
 were  the  ferious ,  efetlisal  apprehenfionsoftheman.    A  right 
 Object  ,  and  a  fmcere  and  ferious  Ace ,  do  cflentially  conftitute 
 the  Chrifttans  faith.    If  either  be  wanting ,  it  is  not  that  faith  , 
 whatever  it  may  pretend  to  be.   Nothing  but  the  Gofpcl  objects 
 wiHfuffice  toaraansfalvation,  were  it  never  fo  firmly  apprc* 
 hended.     And  nothing  but  a  firm  and  ferious  Belief  of  thofe  ob- 
 jects, will  make  them  effectual!,  or  faving  to  the  Believer  :  Were 
 we  able  to  cure  the  two  fore- mentioned  defects,  and  to  help 
 you  all  to  thefc  two  requisites,  we  (hould  make  n&  queftion  but 
 you  would  all  be  faved.   We  cannot  expect  that  men  (hould  let 
 go  their  fenfual  delights,  till  they  hear  of  fomewhat  better  to  be 
 had  for  them,  and  till  they  firmly  and  heartily  give  credit  to  the 
 report. 
 
 And  becaufe  the  matter  before  us  in  my  Text, is  fitted  to  both 
 thefe  needfull  works,  and  containcth  thofe  very  truths  which 
 mud  rectifie  you  in  both  thefc  points,  I  (hall  draw  them  forth, 
 and  diftinctly  apply  them  hereunto. 
 
 Vfi  i. 
 
 AN  D  in  the  firft  place,  you  are  here  informed,  that  the 
 Crofs  offbrift,  is  the  Crucifier  of  the  world.  Which  con- 
 taineth  in  it  thefe  two  parts,  which  make  up  the  point,  i.  That 
 this  is  the  ufe  of  the  Crofs,  and  one  great  end  of  the  Doctrine 
 of  Chriftianity,  to  Crucifie  the  world  to  us,  and  us  to  the  world* 
 2.That  where  the  Crofs  of  Chriit  and  his  Doctrine  are  effectual!, 
 this  work  is  alwaics  actually  doneiln  all  irue  Chriftians  the  world 
 is  thus  crucified. 
 
 O  that  thefc  truths  were -as  plainly  or  truly  tranferibed  upon 
 your  hearts,  as  they  are  plainly  and  truly  contained  in  my 
 'Text/ 
 
 i  J  For  the  firft ;  that  This  k  the  End  of  Chrifi  Crucified,  and 
 
By  the  Crofs  of  Cbnjl.  6  9 
 
 fbisDoftrine,  I  fhafl  briefly  (hew,  1.  The  Necefiity  of  this 
 nformation.  And  2.  the  certain  Truth  of  it. 
 
 1.  Both  the  Commonnefs  and  the  Dangereufnefs  oi  cri ing  in 
 his  point,  do  fhew  the  2{ecejfitj  of  thi3  Information.  It  is  not 
 >nly  the  contemners  of  Religion,  but  aifo  too  many  that  go 
 iraong  us  for  very  godly  men,  that  know  not  where  their  happi- 
 lefs  lyech,  nor  what  the  ChrilHan  Religion  is.  Almoft  all  the 
 ipprehcnfions  which  they  have  of  Happinefs,  are  fenfual  •  as  if  it 
 vere  but  a  freedom  from  fenfible  punifhments,and  the  poflcflion 
 >f  fome  delights  of  which  they  have  meeriy  fenfual  conceits.  And 
 b  they  think  of  Chrift  as  one  that  came  to  free  them  from  fuch 
 >uni(hments,  and  help  them  to  fuch  an  happinefs  as  this.  A  nd  as 
 or  the  true  knowledge  and  fruition  of  God,  in  Love  and  Hea- 
 renly  delights,  they  look  upon  thefe  either  as  infignirlcant  names 
 >r  terms,  or  as  certain  appurtenances  arid  fruits  of  Religion, 
 vhich  we  ought  to  have,  but  may  poftibly  be  without, 
 hough  we  be  true  Believers.  A  confidence  that  Chrift  hath 
 reed  them  from  torments,  and  made  them  righteous  by  imputa- 
 ion  of  his  obedience  unto  them,  they  take  to  be  all  that  is  effen- 
 ial  to  their  Chriftianity.  And  the  reft  they  call  by  the  name  of 
 roadworks  \  which  if  it  be  not  with  them  a  term  of  as  low  ira- 
 lortance,  as  the  name  of  [  Works  ]  alone,  or  [Works  of  the 
 Law]  is  taken  to  be  in  TahL  Epiftles,  yet  at  leaft  they  take  it  for 
 hat  which  doth  sot  conftitute  their  Religion.  So  that  true  San- 
 frification  is  either  not  underftood,  or  taken  to  be  of  lefs  Neccf- 
 ity  then  it  is.  A  man  that  makes  a  great  deal  of  talk  and  ftir 
 bout  Religion,and  is  zealous  for  his  opinions  and  pious  compo- 
 nents, goes  currant  with  many  for  a  true  Believer,  though  the 
 nrereft  of  his  flefti  and  of  the  world  be  as  near  and  dtar  to  him 
 n  this  way  of  Religioufnefs,  as  other  mens  is  to  ihem  in  a  way  of 
 tiore  open  profeffed  fenfuality. 
 
 And  is  it  poflible  for  a  man  to  be  a  Chriftian indeed,  thit  fo  far 
 iiifta^th  the  very  Nature  and  Erjjs  of  Chriftianity  it  felf  ?  It  is 
 lot  poflible.  By  what  is  faid  already,  and  will  be  by  and  by,  it  is 
 vident  that  this  is  a  damning  errour,  for  any  man  to  feign  a 
 -hriftianity  to  himfelfthatexcludech  Mortification,  or  is  iepa- 
 ablefrom  it,  in  .a  capable  fubjedh  When  men  look  a?  apre- 
 lominant  flefhly  iritereft,or  worldly  mind,  as  they  do  at  fome 
 >articular  fin, confident  with  true  faith ;  1  fay,  this  is  an  errour 
 
 K  3  about 
 
70  The  Crucifying  of  the  ivorld, 
 
 about  the  very  EfTenceof  Chtiftianity,  and  which  hazards  their 
 falvation. 
 
 2.  Andthatkis'theend  of  the Crofs  of  Chrlft,  and  his  Do- 
 ctrine, to  Crucifie  the  world  cods,  and  to  fanctifie  us  to  God, 
 I  have  already  manifefted  in  part,  and  (hall  now  furcher  ma^ 
 nifeft. 
 
 i.  It  is  the  end  of  Chrift,  and  his  Crofs  and  Doctrine,  to 
 recover  Gods  Inrereft  in  the  fouls  of  men  :  But  it  is  by  mortifi- 
 carion.asaparcofn.-ue  fanctification,that  Gods  Intereft  in  mens 
 fouls  is  recovered.   Therefore,  &c.  As  God  could  have  no  lower 
 ultimate  end  then  himfelf  in  our  Creation,  fo  neither  in  our  Re- 
 demption.Chrift  himfelf  as  Mediators  but  a  Means  to  God  who 
 is  our  End;  he  is  the  way  to  the  Fa  her,  and  no  man  cometh  t* 
 the  father  but  by  him,  Joh.  14.6.  He  is  1  he  Truth  that  revcaleth 
 the  Father  ;  and  the  Sun  of  the  world  which  enlightntth  every 
 man  that  c  ometh  into  the  world  Joh  .1.9.  revealing  to  us  both  the 
 2;»4and  Afrrf«/-,Thatasthereisnolightin  the  earth,  but  what 
 is  communicated  by  the  Sun,  which  enlightneth  fome  by  the 
 Moon  at  midnight,  and  fome  by  its  direct  approaching  light,  at 
 the  break  of  day,  before  they  fee  the  Sun  it  felf,  and  others  by 
 its  glorious  rays  when  it  is  rifen,  and  vifiblc  to  them,  and  hath 
 alfo  in  it  felf  an  objective  fufrkiency  to  enlighten  thofc  that  ftiut 
 their  eyes,  or  want  eye-fight  by  which  they  fliould  receive  it  : 
 Even  fo  is  Chrift  the  Sun  of  the  Redeemed  World,  which  actu- 
 ally arTordeth  all  that  Light  to  all  which  they  do  pdTefs;  even 
 fome  (co  all  that  have  the  ufe  of  Reafon)  which  hath  a  tendency 
 to  recovery  ^  and  he  hath  an  Objective  fufficiency  to  the  fa- 
 ving  illumination  ofthofe  that  through  their  own  fault  arc  never 
 fo  illuminated.  The  pure  God-head  is  the  Beatifical  Light  to  be 
 enjoyed  for  felicity.  The  Mediator  is  the  Mediate  Light,  to  (hew 
 us  the  way  to  God ,  And  in  thefe  two  confiltech  Life  Eternal ;  to 
 Know  God  the  Beginning  and  End,  who  himfelf  hath  no  Be- 
 ginning or  End;  and  to  know  Jefus  Chrift  whom  he  hath  fent, 
 co  recall  us  to  himfelf,  feh:  17. 3.  Whether  he  that  is  now  to  us 
 Mediator  acq tt  fit  oris,  will  alfo  hereafter  be  ^Mediator  frw'tio- 
 nisy  and  whether  the  glorified  do  only  fee  the  God-head  in  the 
 glafs  of  the  glorified  body  of  Chrift,  and  of  the  moft  glorious 
 effects  v^hich  then  rhey  (hall  partake  of,  or  alfo  ftiall  immediatly 
 hehold  it  in  it  felf,  and  fee  Gods  effence,  face  to  face,  I  fhall  not 
 
 prefumc 
 
By  the  Crofs  of  Chrift.  7 1 
 
 prefumc  to  determinc,whilc  Scriptures  feeras  fo  filent,and  learned 
 con  je&ures  are  fo  much  at  odds.  But  as  he  is  the  Redeeming,  re- 
 ftoring  Mediator,  it  is  that  we  (peak  all  this  while  of  Chrift : 
 And  fo  his  Office  is  to  recover  Gods  Jncereft  in  the  fouls  of  men. 
 Now  his  Intereft  lyeth  in  our  Eftimation,  and  our  Love  •  and 
 thefe  the  world  hath  difpolTeft  hira  of.   It  is  therefore  the  work 
 of  Chrift  to  pull  down  this  Idol,  and  fet  up  God  in  the  throne  of' 
 the  foul.    And  therefore  though  faith  be  the  principal  Media* t 
 tifing  Grace  •,  yet  Love  is  the  moft  principal  final,  enjoying  grace  ^ 
 and  moreexcellent  then  faith,  as  the  end,  or  that  ad  which  is 
 next  the  end  ,is  more  excellent  then  the  means. 
 
 2.  It  is  the  End  of  Chrift,  his  Crofs  and  Doctrine,  to  He  J  us, 
 znd  to  fave  us:  to  Heal  us  of  ouf  fin,  and  to  faveus  from  it% 
 and  its  deftroying  fruits.  But  by  fandification.and  fo  by  morti- 
 fication, doth  Chrift  chus  Heal  and  Save  us.  If  health  be  worth 
 nothing,  the  Phyfician  and  all  his  Phyfick  is  worth  nothing.  The 
 Health  of  the  foul  objectively  is  God,  and  formally  is  its  Holi- 
 nefs,or  perfect  Difpofednefs,and  Devotednefs  to  God,  of  which 
 anon.  Thefe  therefore  doth  Chrift  come  to  reftorc  :  And  there- 
 fore he  comes  to  call  us  off  the  Creature,and  bring  our  affections 
 back  to  God. 
 
 •3.  ItistheEndofChrift,hisCrofsand  Doctrine,  to  conquer 
 -foMaanddeftroy  his  works,  and  with  him,  the  reft  of  the  ene- 
 mies of  God,  and  of  our  falvation :  But  the  world  is  one  of  thefe 
 enemies,  and  the  Means  by  which  the  Devil  doth  orevail ;  there- 
 fore it  is  Chrifts  End  to  overcome  the  World,  and  caft  it  out  of 
 the  hearts  of  men, Z»t.n, 22.  ^.16.33.  1  M.3.5,8,  He-was 
 manifefted  to  this  end,  to  take  way  our  fins,  an&  defiroy  the  rvrks 
 4>f  the  Devil'  And  therefore  he  caufeth  his  followers  to  over- 
 come him,  1  f^.2.13,14.  And herewithalobferve, that  it  is  ef- 
 fential  to  the  Relation  to  refpeft  the  End ;  to  the  Phyfitian,  that 
 be  be  for  the  health  of  the  Patienc :  and  ro  Chrift  the  Redeemer, 
 that  he  be  the  Saviour  of  his  People  trorn  their  (ins,  and  tke  Re- 
 ftorcr  of  their  fouls  to  the  Love  of  God  :  So  that  Chrift  is  delved 
 and  made  no  Chrift,  where  lAartifaitifa  and  San#jhxarion  are 
 denied  :  He  is  not  believed  in  as  Chrift,  w^  ere  hz      not  bcUeve<| 
 in  for  thefe  Ends.  And  therefore  he  tkatonvui  not  wiu,  raisin., 
 tent  to  Chrift,  that  he  may  relf ore  the !  mu£?  of  G*  "i  up      hira, 
 and  bring  hira  off  from  the  Creature  ut^o  God,  that  he  may  iive 
 
 to 
 
7  z  The  Crucifying  of  the  world \ 
 
 to  bim,  doth  not  come  to  Chrift  as  Chrift,  and  is  not  indeed  a 
 true  Chriftian. 
 
 The  Doctrine  of  Chrift  doth  lead  us  from  the  world,  in  thefe 
 feveral  parts  of  it,  and  by  thefe  fteps  f  How  the  Crofs  doth  it,  I 
 fhewed  before  J   i  .It  declareth  to  us  what  God  is,  and  what  man 
 is :  and  fo  thai  God  is  our  abfolute  Owner,  and  Govcrnour:  and 
 that  he:  is  the  oniv  Primitive,  fimple,  neceffary  being  :   and  that 
 man  waitnadeby  him,  and  therefore  for  him,  and  diipofed  to 
 him.    2. It  declarerhtous  that  the  ftate  of  our  integrity  confid- 
 ed in  this  cloture  of  the  foul  with  God.     3 .    It  (heweth  us  that 
 our  felicity  confifteth  in  his  Love,and  in  the  fruition  of  him  by  a 
 mutual  complacency.  4.  It  (heweth  us  that  our  firft  fin  was  by 
 turning  from  him  to  Carnal  ftlf  and  the  world-     5.  And  that 
 this  is  our  loft  eftate  wherein  both  fin  and  mifery  are  conjunft,to 
 Adhere  to  [elf 'and  Creatures, and  to  depart  from  God.6.It  (hew- 
 eth us  what  Chrift  hath  done  and  fuffered,  to  Reconcile  God  to 
 us,  and  open  us  a  way  of  admifiion  into  his  prefencc,  and  how 
 far  God  is  Reconciled  to  us  •  and  thus  Revealeth  bim  in  the  face 
 of  a  Mediator  as  Amiable  to  our  fouls,  that  fo  we  might  be  capa- 
 ble of  loving  him,  and  clofing  with  him  again.     For  if  he  had 
 remained  in  his  wrath,  he  would  have  been  theobjeft  of  our  ha- 
 tred, or  mecr  terrour  at  leaft,  and  not  of  our  Love.    And, no 
 man  can  Love  him  that  is  not  prefented  to  him,  and  apprehended 
 by  him  as  Lovely,  that  is,  as  Good.     For  it  is  impofiible  that 
 there  fhould  be  an  ad  without  its  proper  object.    Nothing  but 
 appearing  Good  is  Loved.    If  a  loft  condemned  (inner  have  no 
 hope  given  him  of  Gods  Reconciliation,  or  his  willingnefs  to  re- 
 ceive him  to  mercy,  it  is  {ex  faru  objeEli)  an  impoffible  thing 
 that  the  mind  of  that  finner  fliould  be  reconciled  to  God.    And 
 therefore  the  Gofpel  publ<(heth  Gods  Reconciliation  tofinners 
 (viz.  his  universal  Conditional  Reconciliation^  before  it  be- 
 feech  rhem  to  be  reconciled  to  God,  2  Cor.  5.19,20.  And  before 
 they  believe  we  cannot  give  any  one  man  the  leaft  aflurance  that 
 God  is a ny  snore  reconciled  to  him,  then  to  others  that  are  un- 
 converted, or  that  he  is  any  willinger  to  Receive  him,  then 
 Others. 
 
 This  therefore  is  the  great  obfervable  means  whereby  Chrift 
 fcy  his  Gofpel  recovercth  the  Heart  of  afinncr  unto  God,  even 
 by  turning  the  frowning  countenance  of  God,  by  which  be  de- 
 terred 
 
By  the  Crofs  ofChrift.  7  3 
 
 terrcd  die  guiicy  mro  a  more  LoVel »  lace,  as  heing  Reton  citable, 
 and  C  onditionally  Reconciled  to  the  world  through  Chrrtl,  and 
 i'o  became  to  all  che  finful  fons  of  Adam  a  fit  objed  to  att  ad 
 their  love,  and  draw  oft  their  hearts  from  the  deceiving  world, 
 to  whjch  they  were  revolted  :    and  as  being  actually  reconciled 
 to  all  true  Believers,and  thereby  become  a  yet  more  powerful  at- 
 tractive of  their  Love.     7.  It  doth  alio  more  fully  reveal  the 
 face  of  God  ,    the  objed  of  our  love ,    and  the  tranfeendent 
 Glory  that  in  him  we  (hall  enjoy.  8.  And  it  difgraceth  the  crea- 
 tures which  hare  diverted  our  AfTedions;  that  we  may  be  taken 
 off  our  f'alfc  eftimation  of  them.     9.  It  earneftly  perfwadeth  and 
 follicitcth  us  to  obey  ;  and  calls  on  us  to  turn  from  the  world  to 
 God.   10  Itbacketh  thefe  perfwafions  with  terrible  threatnings, 
 if  we  do  not  forfake  the  creature  and  return.     1 1 .  It  prclcribeth 
 to  us  the  (landing  Ordinances  and  Means  by  which  this  work 
 may  be  further  carryed  on.     12.  And  laftly  itdiredcthus  to  the 
 right  ufe  of  the  creatures,  inftead  of  that  carnal  enjoying  of 
 them  that  would  undo  us.  By  all  thefe  means,  (which  time  doth 
 permit  me  but  briefly  to  mention)    the  Gofpel  ofChrift  doth 
 tend  to  Crucifie  the  world  to  us,  and  to  recover  our  hearts  to 
 the  Oh  efelt  Good. 
 
 And  behdes  all  this  which  the  Crofs  and  the  Dodrine  of 
 Chnit  do  to  thisEnd,that  you  may  yet  fully  cr  perceive  how  much 
 rt  is  the  End  of  Chrifts  very  office,  and  the  execution  thereof, 
 let  me  add  thefe  two  things.  1.  That  it  is  the  End  of  thrifts 
 providential  di'penfations.  2.  And  the  work  which  he  fendeth 
 the  Holy  Ghoft  to  perform  upon  the  fouls  of  his  Eled. 
 
 1.  As  the  Mercies  of  God  are  purpofely  civen  us  to  lead  up 
 our  hearts  to  him  that  gave  them  :  So  when  we  carnally  abufe 
 them,  and  adhere  unto  the  creature,  it  is  thefpecial  ufe  of  Af- 
 flidtonto  take  us  off.  If  the  rod  had  a  voice  ,  it  fpeaksthisas 
 piain  as  any  thing  whatfoever  ;  and  if  it  reprehend  us  for  any 
 (in,  it  is  for  our  overvaluing  and  adhering  for  he  creature.  The 
 wounds  that  Chrift  giveth  us  are  nor  ro  1.  k\  us,  but  to  feparate 
 us  from  the  world,  that  hath  feparate 4 11%  from  God. 
 
 2.  And  that  this  is  the  very  office  or  undertaken  work  of  the 
 -Holy  Ghoft,  is  paft  all  controverfie  :  His  work  is  to  fandifie  us . 
 
 and  that  is  by  taking  us  off  the  creature,  to  bring  us  to  be  hearti- 
 ly Devoted  unto  God.    Sanctification  is  nothing  clfe,but  our 
 
 I.  reparation 
 
74  The  Crucifying  of  the  world, 
 
 ~fep.\ration  from  the  creacureto  God ,  in  Refolution,ArTediont 
 Pi  ofefllon  and  A&ion.  So  that  in  what  mcafure  foever  a  man 
 hath  the  Spirit,  in  that  meafureishefan&ificd;  and  in  what 
 meafurehe  isfandified,  in  that  famemeafure  is  he  crucified  to 
 the  world:  For  that  is  the  one  half  of  his  Sandification ,  oric 
 is  his  Sandification  denominated  from  the  terminus  a  quo  j  as 
 many  Texts  of  Scripture  do  manifeft. 
 
 By  this  time  I  hope  it  is  plain  to  you,  that  Mortification  is  of 
 the  very  being  of  Chriftianity,  and  not  any  ;eparableadjund'of 
 it,  and  that  if  you  profefs  not  to  be  dead  to  the  world,you  do 
 not  fo  much  as  profefs  your  felves  Chriftians. 
 
 SECT.  XIII. 
 
 1.     A    N  D  as  you  fee  that  the  ChriftianDodrineteacheth 
 JLjL  this:  So  2.  It  is  thence  clear  without  any  moreado, 
 that  wherever  the  Crofs  and  Dodrine  of  Chrift  are  effectual , 
 the  world  is  Crucified  to  that  man,  and  he  to  the  world.  There 
 are  fome  greatDuties  which  a  man  may  pofiibly  be  faved,theugh 
 he  omit  in  fome  cafes  *     but  this  is  none  fuch.     It  is  a  won- 
 der to  fee -the  fecurity  of  worldlings,  howeafily  they  bear  up  a 
 confidence/ of  their  lincerity,  under  this  fin  which  is  asinconii- 
 {tent  with  fincerity  as  Infidelity  it  felf  is  /    M  they  fee  a  man  live 
 in  common  Drunkennefs,or  Adultry,or  Swearing,they  take  him 
 for  a  prophane  and  miserable  wretch  •  and  goodreafon  for  it  : 
 When  in  the  mean  .time  they  pafs  no  fuch  fentence  on  thera- 
 .  felves,  who  may  defervc  it  as  much  as  the  worfrof  thefe.    It  is 
 one  notable  cheat  among  the  Papifts,  that  occaiions  the  ruine  of 
 many  afoul,   that  they  make  a  Religious  mortified  life  to  be  a 
 work  of  fupererrogation,  andthofe  that  profefs  it,  (  and  fome 
 of  their  own  inventions  with  ic ,  which  turn  it  into  fin  )  they 
 Cloylterup  from  the  reft  of  the  world,  and  thefe  they  caliiir- 
 -oiis  pcoplq,  and  fome  few  even  of  thefe  that  neither  more 
 "'devout  or  fuperftitious  then  the  reftv  they  call  S tints.  So  rare  a 
 thing  is  .the  appearance  of  RcUgUnfmfs  and  S.4t>  Stiff  among 
 rhem>.  that  it  muft  be  inclofed  in  Societies ,  not  prd-y  fepATR£ed 
 from  the  world.,  as,the  Church  j%.Jmk  fqptitygtfps-iic  wm*i<to*tt)f 
 the  Church,  it  felf.    And  yel  the^«)mon  peoples  s  kept  in  hope 
 
 of 
 
Bj  the  Croft  cf  cbrift.  y  j 
 
 of  falvation  in  their  way.  By  which  means  they  arc  commonly 
 brought  to  imagine  that  it  is  not  Abfolucely  Ntccflary  to  falva- 
 tiontobea  Religious  man,oraSainr,or  one  that  doth  really  re- 
 nounce and  crucifie  the  world  ;  but  that  thefe  things  belong  to 
 certain  Orders  of  Monks  and  Fryers,  and  that  it  is  enough  ror 
 other  men  to  honour  thefe  devout  and  mortified  Saints,  anc*  to 
 crave  their  Prayers,  and  do  fome  lower  and  ealier  things.  And 
 indeed  their  vows  of  Chaftity,and  reparation,  and  unprofitable- 
 nefs,  and  other  Inventions  of  their  own,  they  may  well  conceive 
 unneceflary  to  others,being  noxious  to  chemfelvcs.  But  they  w.ii 
 one  day  rind  that  none  but  Religious  men  and  Saints  (hall  be 
 faved,and  that  every  true  Member  of  Chnft  is  dead  to  the  world, 
 and  not  only  Monks,  or  Votaries,  or  fuch  like.  And  a  Conceit 
 too  like  to  this  of  the  Papifts,  is  in  the  minds  of  many  of  our  Au- 
 dicors.  They  think  indeed  that  thofe  are  the  belt  men  that  are 
 rcfolved  contemners  of  all  the  Riches,  and  Honours,  and  Plea- 
 fures  of  the  world  •  but  they  think  of  them  as  the  Papifts  do  of 
 their  Votaries-  as  people  of  an  higher  pitch  of  Sandity  then  the 
 reft,but  think  not  that  it  is  eflential  to  Sandity,ind  to  true  Chri- 
 ftianity  it  feif.  They  confefs  they  (hould  be  all  contemners  of  the 
 woi  Id  ;  but,  God  forbid,  fay  they,that  none  but  fuch  (hould  be 
 fived  I  But,  I  tell  you,  God  hath  forbidden  already  by  his  Laws, 
 and  God  will  forbid  hereafter  by  his  fentence  and  exccution,that 
 any  other  but  fuch  (hould  be  faved.Do  you  think  in  good  fadnefs 
 that  any  man  can  be  fa  ved  that  is  not  truly  dead  to  the  world, 
 and  doth  not  defpife  it  in  comparifon  of  God,  and  the  great 
 things  of  Evcrlafting  Life  ?  Let  me  fuisfie  you  of  the  contrary 
 here  once  for  all,  and  I  pray  you  fee  that  your  flefh  provoke  you 
 not  to  mutter  forth  fuch  unreafonabie  felf- deiulions  anymore, 
 I  feh.l.  i  5  .  \_Love  not  the  world,  neither  the  things  that  are  in  the 
 world :  //  any  man  love  the  wortt,  the  love  of  the  Father  is  not  in 
 him  ]  what  can  be  fpoken  more  plainly,  or  to  a  worldly-minded 
 man  more  terribly  ?  John  5 .4.  £  For  what/sever  is  born  of  God, 
 overcometh  the  world  -,  and  this  is  the  viEiorj  thst  ove'reomtth  the 
 world,  even  oar  Faith."]  Jam.4.4.  £  Know  je  not  that  the  Friend- 
 Jhip.ofthe  world,  is  the  enmity  with  God  Whoever  therefore  will  be 
 a  friend  of  the  world,  is  the  enemjtfGod.  ~]  Will  noj:  all  this  ferve 
 10  convince  you  .of  this- truth?  Rob.S.$,<6,j,i$.£  Forthej  that 
 are  after  the  fis[h  do  mind  the  things  of  the  pfb^  but  the)  thst  are 
 
 L  2  after 
 
j 6  The  Cruci fiing  of  the  world, 
 
 afeer  the  Spirit  the  things  of  the  Spirit  :  For  to  be  carnally  minded 
 is  death,  but  to  be  fpiritually  minded  is  life  and  peace  •  Becaufe  the 
 carnal  mind  is  eum  -y  againft  Qod,  for  it  U  not  Jubjecl  to  the  Law 
 of  God,  neither  indeed  can  be  :  For  if  ye  live  after  thefiefrje  fktll 
 die  :  but  if  ye  through  the  Spirit  do  mortifie  the  deeds  of  the  body  ye 
 fhA.ll  live.  |  Job.  3 .6.  [  That  which  is  bom  of  the  flefJj  isflefr,  and 
 that  which  is  born  of  the  Spirit,  is  Spirit.^  Gal. 5.16, 17,6c  6.8. 
 £  fValk^in  the  Spirit,  and  ye  [hall  not  fulfill  the  luftsof  the  flefr  : 
 Fa"  the  flefr  lufteth  againft  the  Spirit,  and  the  Spirit  againft  the 
 flefh,  a*d  the fe  are  contrary  the  one  te  the  other.  ~\  [He  thatfoweth 
 to  his  fl'fr,  flail  of  the  flefr  reap  corruption  :  but  he  that  foweth 
 to  thefpirit,  frail  ofthefirit  reap  life  everlafting.]  Co!;  3. 1,2,3. 
 •  //  ye  be  rifen  with  Chrft,  feekjhofe  things  which  are  above, where 
 Gbrift  ft  teth  on  the  right  hand  of  God.  Set  your  afftcTiQn  oh 
 things  above,  and  not  on  things  on  the  earth.  For  ye  are  dead, 
 a-vdyour  life  is  hid  with  Chnft  in  God :  When  Chrifl  who  u  our  life 
 {hall  appear,  then  (hallye  alfo  appear  with  him  m glory  \  Mortifie 
 therefore  your  members  which  are  upon  the  earth.  J  Mac.  6.  19, 
 20,  2 1 ,  24.  [  Lay  not  up  for  your  f elves  treafures  upon  earth ' 
 where  moth  and  ruft  doth  corrupt yand  where  thieves  breakthrough 
 an  I  flea!  •  but  tkf  up  for  ystr  felves  treafures  in  heaven ,  where 
 neither  moth  mrruft doth  corrupt,  and  where  thieves  do  not  break. 
 through  nor  (leal :  for  where  your  treafure  is,  there  will  your  heart 
 ~bc  alfo.  No  man  canferve  two  Maflers  ;  f$r  either  he  will  hate 
 the  one  and  love  the  other, or  elfe  he  will  to  hold  the  one  and  defpife 
 the  other  :  Te  e&nnot  ferve  Qodand  Mammon.  "J  Mat.  1 0. 3  8, 
 3  <y.  £  He  that  taketh  not  his  crofs  andfoiloweth  after  me ,  is  not 
 'worthy  of  me'-  He  that  findeth  his  life  frail  lofeit9  and  he  that  lo- 
 feth  his  I'fe-formy  fakf  frail  find  it.  }  Mac.  16.  24.  [  If  any 
 man  will  ceme  after  me,let  him  deny  himfelf,  and  take  up  his  crofs 
 and  follow  me.  ]  Luke  14.  26,  27.  |  //  any  man  come  to  me, and 
 hate  not  his  Father,  and  Mother,  and  Wife,  and  Children,and  Bre- 
 thren, and  Sifters,  yea  and  hi' own  life  alfo,  he  cannot  be  my  dif- 
 ciple.  And  whofoever  doth  mt  bear  his  crofs  and  come  after  me i 
 cannot  be  my  difciple.  |  Verfe  33.1  whofoever  he  be  of  you  that  f&r- 
 faketh  not  a' I  that  heh*th,  he  cannot  be  my  difciple.  Heb.  1 1. 13, 
 14,  157  and  to  the  end,  Burl  will  cite  nn  raorc.  Here  is 
 Enough  to  convince  you,  or  condemn  you. '  If  any  thing  at  all 
 he  plain  in  Scripture,  this  is  plain  5   thatcvery  true  Chrillian  is 
 
 dead: 
 
By  the  Crefs  of  Chri(t.  7  7 
 
 ead  to  the  world,  and  looks  on  the  world  as  a  cruciticd  thing  ; 
 id  that  God,and  the  life  of  glory  which  he  hath  promifed,havc 
 ie  ruling  and  chiefeft  intereft  in  their  fouls.  Believe  it  Sirs,  this 
 not  a  work  of  fuperer rogation,  nor  fuch  as  only  tendeth  to  the 
 erfe&ing  of  a  Chriltian,  but  fuch  a9  is  of  the  effence  of  Chri- 
 ianity,  and  without  which  there  is  not  the  leaft  hope  of  faiva* 
 
 ion. 
 
 SECT.  XIV. 
 
 J  ft  2.  T>  Y  all  that  hath  been  faid,  you  may  perceive  what 
 D  it  is  to  be  a  Chriltian  indeed,  and  that  true  Chriiti- 
 nity  cloth  fee  men  at  a  furcher  diftance  from  the  world ,  then  car- 
 alfclf-deceivingprofeffors  do  imagine.  You  fee  that  God  and 
 he  world  are  enemies  •,  not  God  and  the  world  as  his  Creature , 
 uc  as  h  s  Competitor  for  your  hearrs,  and  as  the  feducer  of  your 
 nderftandings,  and  the  oppofer  of  his  intereft,  and  the  fuel 
 nd  food  of  a  flefhly  minde,  and  that  which  would  pretend  to  a 
 ieingor  Goodnefs  feparated  from  God,  or  to  be  defirablc  for 
 :  felf,  having  laid  by  the  relation  of  a  means  to  God.  To  be  a 
 riend  to  the  world  in  any  of  thefe  refpefts,  is  to  be  an  enemy  to 
 }od.  And  God  will  not  fave  his  enemies,while  enemies.  An  en- 
 tity to  God,is  an  enmity  to  our  faivation  :  for  our  falvation  is 
 n  him  alone.  If  then  you  have  but  awakened  confeiences,  if 
 he  true  love  of  your  felves  be  ftirring  in  you,and  if  yoahave  but 
 he  free  ufeof  common  reafon,  I  dare  fay  you  do  by  this  time 
 lerceive,  that  it  clofely  concerneth  you  prefentiy  to  look  about 
 ou,and  to  try  whether  you  are  crucified  to  the  world  or  nor., 
 ccing  my  prefent  bniinefs  is,  for  the  fecuringof  your  Everlaft- 
 ng  Peace,  and  the  healing  of  your  fouls  of  that  which  would 
 teprive  you  of  it  ^  let  me  intreate  you  all  in  the  fear  of 
 iod  to  give  me  your  afiiitanc^  and  to  go  along  with  me  in  the 
 vork  ;  for  what  can  a  Preacher  do  for  you,  if  you  will  do  no- 
 hing  for  your  felves  ?  How  can  we  convert,  or  heal,or  fave  you, 
 vithout  you  ?  I  do  forfee  your  appearance  before  the  Lord  ;  a 
 ealous  God  -r  that  will  not  endure  that  any  Creature  fliould  be 
 weeter  and  more  amiable  to  you  then  himfelf.  I  do  forcfee  the 
 ;ondcm  nation  that  all  fuch  rnuft  undergo,and  the  remedilcfs  cer- 
 
 L  3  tain 
 
78  The  Crucifying  of  thnvorld) 
 
 ■  ■■'  •  ■'■  -  '■*  -- ■ <=- 
 
 tain  raifery  that  they  are  near.  I  know  there  is  no  way  that  the 
 wit  of  manor  Angels  can  devife,  to  prevent  the  damnation  of 
 fuch  a  foul,  but  by  Crucifying  the  flcfti  and  world  by  the  Crofs 
 of  Chrift,  and  dethroning  thefe  Idols,  and  fubmitting  fincerely 
 to  God  their  Happinefs.  This  cannot  be  done  while  you  aire 
 Grangers  to  your  felves,  and  will  not  look  into  your  own  hearts, 
 and  fee  what  abominable  work  is  therc,that  you  may  be  moved 
 to  return  with  fharae  and  forrbw  for  that  which  hath  been  for- 
 merly your  glory  and  your  Joy.  O  do  not  keep  out  the  light  of 
 Convidion,  that  you  may  keep  up  your  Idols  in  the  dark  :  your 
 fin  is  never  the  lefs  becaufe  you  wilfully  keep  it  out  of  fight : 
 and  your  danger  is  never  the  lefs  for  being  unknown.  If  you 
 will  fin  in  darknefs,  you  (V.all  furTcr  in  darknefs :  as  you  have 
 a  fire  of  flcfhly  and  worldly  lufts  within  you,  which  abhors  the 
 light  of  faving  truth  ;  foGod  hath  a  fire  of  perpetual  tormenc 
 for  you,  which  is  as  far  from  the  confolatory  light  of  his  coun- 
 tenance. As  the  fire  of  concupifcence  is  dark,  fo  is  the  torment- 
 ing fire  dark.  If  you  hate  the  converting  lighr,  becaufe  your 
 deeds  are  evil,  and  will  not  by  this  light  be  made  manifeft  to 
 your  felves,  John  3.19,20,21.  this  will  be  your  condemnation, 
 and  by  this  will  you  deprive  your  felves  of  the  Glorifying  light. 
 If  you  love  darknefs,  who  can  you  blame  but  your  felves,  if 
 you  be  caft  into  outer  darknefs?  and  if  you  hate  light,  you 
 cannot  reafonably  expect  to  be  partakers  of  the  inheritance  of 
 the  Saints  in  Light,CW.  1. 1 3 . 
 
 What  fay  you  then,  Beloved  Hearers,  are  you  willing  to 
 know  your  hearts,  or  not  ?  Whether  you  arc  dead  to  the  world, 
 and  the  world  to  you  ?  Methinks  you  fhould  be  willing  ^  when 
 you  fee  the  Queftion  if  as  great,  as  Whether  you  are  Chrifttan; 
 indeed  or  not?  and  as  great,  as  Whether  you  are  in  a  ftate  of 
 faivattonor  not  ?  Me  thinks  you  that  naturally  love  knowledge, 
 and  would  be  at  Tome  pains  to  know  all  that  is  about  you  in  the 
 world  ,  fhould  not  be  unwilling  to  know  your  felves  ^and  fpecial- 
 ly  ,fo  great  a  matter  by  your  felves,  as  Whether  you  are  the  heirs 
 of  falvation  or  damnation?  for  in  the  ifTue  it  is  no  lefs.  Efpe- 
 cially  when  your  difeafe  is  fuch  as  muft  be  cured  by  the  Light,  if 
 ever  it  be  cured.  You  cannot  lament  your  world  linefs  and  fen- 
 fuality,  you  cannot  lament  your  diiaffe&ednefs  to  God,  and  in. 
 tolerable  negleds  of  him,  till  you  find  them  out.   You  camioc 
 
 betake 
 
Bj  the  Crofs  of  Chnft.  7  g 
 
 betake  you  to  Chrift  for  the  pardon  of  this  fin,  till  you  have  dif. 
 covered  it.  A  (in  unfecn  will  never  humble  you  and  break  your 
 hearts,  nor  fit  them  for  Chrift  to  bind  them  up.  If  you  fee  noc 
 that  the  world  is  yet  a/ivein  you,  you  will  not  apply  the  Crofs, 
 for  the  crucifying  of  it,  nor  have  recourfe  to  a  Crucified  Chrift 
 for  that  End.  Moreover  it  is  the  nature  of  all  fin,  and  worldly 
 vanities,  to  feem  beft  in  the  dark,and  bafeft  in  the  light.  As  God 
 and  heavenly  things  feem  beft  in  the  greateft  Light,  and  worft  in 
 the  Darknefs.  None  do  fct  light  by  God,  and  Grace,  and  Glo- 
 ry, but  thofe  that  know  them  not.  And  none  do  fet  much  by 
 worldly  fleflily  things,  but  thofe  that  know  them  not.  As  illu- 
 mination brings  in  God  into  the  foul,  fo  doth  it  help  to  caft  our 
 Satanand  the  world.  When  mens  ctyes  are  opened, and  they  arc 
 turned  from  darknefs  to  light,  they  are  prefently  turned  from 
 the  power  of  Satan  unto  God,  Ab~ls26.  18.  Thefe  infernal 
 worldly  fpirits cannot  endure  the  Light  ^they  walk  not  by  day, 
 but  haunt  them  whom  they  captivate,in  the  night  of  ignorance  .• 
 and  if  we  do  but  come  in  upon  them  with  Light,  they  are  gone. 
 It  is  the  fame  Devil  that  is  called  The  Prince  of  this  world,  and 
 the  Rultr  of  the  darknefs  of  this  world,  Eph.6.12.  and  this  power 
 is  a  power  of  darknefs,  Luke  22.  53.  and  therefore  as  light  im- 
 mediately cxpelleth  darknefs  •  fo  if  you  will  admit  the  light  of 
 Chrift,  it  will  deliver  you  from  the  power  of  darknefs,Co/.  1. 1 3 . 
 
 zndczufcyoutocafteff  theworkf  of  darkneft,  #M0.I3.I2.  && 
 is,  your  worldly  flefhiy  works. 
 
 For  my  parti  have  not  accefs  to  your  hearts,  unlefs  grace 
 perfwade  you  to  open  me  the  door.  I  cannot  promife  to  Illumi- 
 nate you  ,and  go  with  you  into  the  inmoft  rooms;  but  I  (hall  ftand 
 at  the  door  and  hold  you  the  Candle,  by  which  you  may  fee 
 your  felves  what  is  within,  if  you  will  but  confent  and  take  the 
 pains  of  a  through- enquiry.  I  do  therefore  carneftly  entreate 
 you,to  fct  up  a  Judicature  in  your  felves,and  by  the  Word  which 
 you  have  heard  to  try  your  ftates,  and  let  Conference  be  Judge, 
 and  do  it  fpeediiy,  faithfully  and  eflfe&ually.  By  this  means  you 
 way  prevent  a  (harper  try al.  If  you  arc  afraid  of  Confcience, 
 how  much  more  (hould  you  be  afraid  of  God  ?  Will  not  his 
 Judgement,  think  you,be  more  dreadful  then  your  own  ?  What 
 j^sdnefs  is  it  to  leave  all  to  that  terrible  Judgement,  rather  then 
 l#  Judge  your  felves  for  the  preventing  of  it  ?  Believe  it,  you 
 
 (hall 
 
86  The  Crucifying  $fthe  world, 
 
 (hall  be  condemned,  by  your  ielvcs/>r  by  God  :  yea  both  by 
 your  felves  and  bv  God,  unlefs  your  fel -condemnation  be  fe- 
 conded  by  an  effe&ual  execution  of  the  fin  which  you  condemn. 
 Willing  or  unwilling,you  muft  to  the  Bar  either  of  Confcience, 
 or  of  God,  or  both.  Come  on  then  beloved  Hcare-s;  rouze up 
 your  fleepy  fouls,  and  remember  that  your  falvation  i*  the  thing 
 in  queftion  -,and  therefore  put  it  not  to  a  wilful  hazard, and  leave 
 not  loofe  a  matter  of  fuch  confequence  i  but  if  you  arc  men  of 
 common  reafon,  if  you  do  not  hate  your  ielves,  and  have  noc 
 a  refolved  plot  to  damn  your  felves,  take  time  while  you  may 
 have  it,  and  accept  the  light  and  help  that  is  offered  you,  and 
 fpeedily  and  ftriclly  examine  your  own  hearts,  whether  they  arc 
 Crucified  and  Dead  to  the  world,  or  not  ?  Is  it  fo,  oris  it  not 
 Sirs  ?  Cannot  you  tell  ?  If  you  know  but  what  this  mortifica- 
 tion is,  and  know  but  your  own  hearts,  no  doubt  but  you  may 
 tell.  And  if  you  are  ignorant  of  either  of  thefe,  it  is  becaufe 
 you  arc  fhamcfully  negligent,  and  have  not  much  regarded  the 
 things  which  you  fhould  know. 
 
 For  thofe  that  are  willing  to  be  acquainted  wich  their  ftate,  I 
 fhall  befides  the  foregoing  difcovenes,  here  give  you  a  few  more 
 figns,  by  which  you  may  dtfeern  whether  you  are  crucified  to  the 
 world.  And  I  befeech  you  do  what  you  can  in  the  tryal  as  we 
 go,  and  make  up  the  reft  at  the  next  opportunity ,when  you  come 
 horae,and  follow  it  on  till  you  come  to  a  refolution. 
 
 SECT.  XV. 
 
 IT  is  not  a  perfect  work  of  Mortification,  that  I  fhall  now  en- 
 quire after  :  for  that  no  man  on  earth  hath  obrained  .•  nor  is  it 
 any  high  degree,  which  only  the  ftronger  and  better  fort  of  true 
 Chriftians  do  attain  ;  for  if  I  convince  you  that  you  want  cither 
 of  thefe,  you  will  not  much  be  humbled  by  the  convidion.  But 
 it  is  the  very  leaftand  loweft  meafure  that  is  confident  with  fin- 
 ccrity,and  which  is  in  all  that  are  heirs  of  heaven :  this  is  it  that 
 I  fhall  now  difcover  to  you. 
 
 i .  If  you  are  fincercly  Crucified  to  the  world,  it  is  not  carnal 
 felf  that  is  your  End,  but  your  ultimate*  £w^  is  God  and  Glory. 
 
 Can 
 
Bj  the  Crefs  efchrtji.  8r 
 
 Can  you  but  tell  me  what  is  the  main  defignof  your  life  ?  Whc~ 
 ther  it  be  for  Earth  or  Heaven  ?  Know  this  and  you  may  rcfolve 
 the  cafe.     A  worldling  may  fpeak  contemptuoufly  of  the  world, 
 and  fpeak  moft   honourably  of  God  and  the  Life  to  come : 
 But  fpeculative  knowledge  and  pra&ical  are  frequently  contra- 
 dictory in  the  fame  mar.  Still  it  is  this  world  that  hath  his  chief 
 Intentions,  and  is  the  End  of  his  defigns  and  life ;  and  the  world, 
 to  come  is  regarded  but  as  a  referve,  becaufe  of  their  unavoid- 
 able fcparation  from  this  world.  The  main  E-id  of  every  upright 
 Chriftian ,   if  to  pleafe  and  enjoy  God  :  and  the  main  End  of  all 
 the  reft  of  the  world  is  how  to  pleafe  their  carnal  minds  in  the 
 enjoyment  of  fome  earthly  things.     If  you  could  but  difcern 
 which  ofchefe  is  your  chiefeftEhd,  you  might  difcern  whether 
 it  be  Chrift  or  the  world  that  Livcth  in  you.  For  Chrift  liveth  in 
 you,  when  he  is  your  End,  and  the  world  Liveth  in  you  when  it 
 is  your  End. 
 
 But  becaufe  fome  are  fuch  Grangers  to  themfelves,  that  they 
 do  not  know  their  own  Endsythz  reft  of  the  figns  (hall  be  for  the 
 difcovery  of  the  former ,  that  you  may  difcern  whether  the 
 world  or  God  be  your  ultimate  End. 
 
 I .  That  •which  is  jour  Principal  End ,  is  highljefi  efieemed  by 
 jour  P  rallied  judgement.  Not  only  by  the  fpeculative ,  but  by 
 that  which  moveth  and  difpofeth  of  the  man.  Is  God  or  the 
 world,  Heaven  or  earth,  thus  highlyeft  efteemed  by  you  ?  Let 
 your  Pra&ife  (hew  it. 
 
 2.  It  is  jonr  Principal End \that hath  the  Principal  Interef  im 
 jeu.     That  can  do  moft  with  you  ,  and  prevail  raoft  in  a  conteft. 
 Can  God  or  the  world  do  more  with  you  ?  Which  of  them  doth 
 prevail,  when  an  oppofition  doth  arife?  I  fpeak  not  of  God  in 
 his  efficiency ;  for  fo  I  know  he  can  do  what  he  lifts  9  and  will  do 
 it  whether  you  will  or  no  ;  and  will  not  ask  your  confent  to  do 
 it.     But  its  God  as  your  End,  that  I  now  fpeak  of ;  as  he  work- 
 eth  Morally  by  your  own  confent,and  upon  your  wills.Honours, 
 and  Profits ,  and  Pleafures  are  before  you ,  and  thefe  would 
 draw  you  to  fomething  that  he  forbids  •  And  God  and  Glory 
 are  propounded  to  you  to  take  you  off,  and  turn  your  hearts 
 another  way  ;  which  of  thefe  can  do  more  with  you?  which  is  it 
 that  can  nullifie  the  perfwafions  of  the  other  ? 
 
 3.  It  is  jour  principal  End9  that  hath  the  principal  ruling  and 
 
 M  dtfpofai 
 
g  2  The  Crucifying  of  the  world : 
 
 difpofal  of  jour  wbsle  life.     You  do  purpofcly  contrive  the  main 
 pare  of  your  life  in  order  to  it :  If  you  are  indeed  Chriftians,  and 
 God  be  your  End,   the  main  drift  of  your  Life  is  a  contrived 
 Means  for  the  obtaining  of  that  End  -y  that  is,to  Plcafe  God.and 
 to  enjoy  him  in  everlafting  glory.     If  you  were  fuch  as  you 
 {hould  be,  you  fhould  have  no  other  End  at  all,  nor  fhould  you    . 
 ever  do  one  work,  or  receive  or  ufe  one  creature,  or  fpeak  one 
 word ,  or  behold  one  object,  but  as  a  means  to  God,  intending 
 thepleafing  and  enjoying  him  in  all:  as  a  traveller  (hould  not 
 go  one  ftep  of  his  journey,  but  in  order  to  his  End.     But  while 
 w«  are  Imperfcd  in  our  Love.and  other  graces,  this  will  not  be  •* 
 But  yet  the  main  bent  and  drift  of  our  lives  muft  needs  be  for 
 God  and  the  Life  to  come  ^  and  thus  it  is  with  every  true  Belie- 
 ver  ^  and  you  are  none  if  it  be  not  thus  with  you.  I  fay  it  again 
 left  you  (hould  (lightly  pafs  it  ovcr,though  you  may  through  in- 
 firmity fomctimesftcp  out  of  the  way,  yet  if  God  be  your  End 
 and  Happinefs,that  is,  if  he  be  your  God,  and  you  be  Chriftians, 
 the  main/co/^and  bent,  and  drift  of  your  lives  is  for  to  pleafe 
 God  and  enjoy  him  in  glory      But  if  the  main  fcope  and  drift  of 
 your  life  be  for  the  fiefh  and  the  world,  and  God  and  Religion 
 come  in  but  upon  the  by,  you  are  then  no  better  then  unfancti- 
 ficd  worldlings :    Though  you  may  do  much  in  Religion,  and  be 
 zealous  about  it,  and  feem  the  devouteft  and  mod  refolved  pro- 
 fdTors  in  all  the  Countrcy  where  you  live.'  yet  if  all  this  be  but  in 
 fubordination  to  the  flefh  and  the  world  ,  or  if  co-ordinate  it 
 have  the  fmallerlntereft  in  your  hearts,and  when  you  have  done 
 or  fuffered  mod  for  Chrift,  you  will  do  and  lurTer  more  for  the 
 fle(h  and  world,  you  are  carnal  wretches  and  no  true  Chriftians. 
 O  that  you  would  let  conscience  do  its  office,  and  judge  you  as 
 we  go  along  according  to  Evidence!    It  is  not  by  one  or  two 
 A&ions  that  yen  can  judge  of  your  eftate ,    but  by  the  main 
 fcope,  and  bent,  and  drift  of  your  life.   What  is  your  very  heart 
 fet  upon  ?  what  is  your  care,  and  your  chief  contrivances  ?  Are 
 they  for  Heaven  or  Earth  ?  Speak  out,  and  take  the  comfort  of 
 yourfincerity  if  you  are  Chriftians:  and  if  you  are  not,  know  it 
 while  there  is  remedy,    and  do  not  wilfully  deceive  your  felvcs. 
 Have  you  been  fo  far  illuminated  by  the  \VordandSpirit,asto 
 feethe  Archblenefs  of  the  Lord  by  faith r-  and  have  you  fo  firm 
 a  Belief  of  the  Evcrlafting  Glory,where  we  (ball  fee  his  Ucc  im- 
 mediately 
 
Bj  the  Crofs  ofChrift.  8^ 
 
 mediately  or  more  nearly,  and  praifc  him  among  his  Angels  for 
 ever  ?  I  fay,  have  you  fo  firm  a  Belief  of  this,  thac  you  are  un- 
 feignedly  refolvedupon  it  as  your  Happinefs ,  that  you  take  it 
 for  your  portion,  and  there  have  laid  up  your  Hopes  ?  (  an  you 
 truly  fay,that  God  hath  more  of  your  Heart  then  all  the  world, 
 and  Heaven  is  dearer  to  your  thoughts  then  earth  ?  Can  you  fay , 
 that  whatever  you  are  tempted  to  on  the  by,  that  the  main  care, 
 defign  and  bent  of  your  life  is  for  God  and  the  Glory  to  come ; 
 and  that  this  is  your  daily  Work  andBufinefs?  If  fo,  you  are 
 Chriftians  indeed  :   you  have  Crucified  the  world  by  the  Crofs 
 of  Chrift :    The  world  is  dead  and  down ,  where  God  raigneth 
 and  is  exalted;  and  nowhere  elfe.     But  if  all  this  be  clean  con- 
 trary with  you-  and  if  the  flefh'and  the  world  have  the  prevalent 
 Intereft,and  thefe  cut  out  your  work,  and  form  your  thought?, 
 and  choofe  your  employments;  if  thefe  choofe  the  calling  that 
 you  live  upon,  and  the  manner  of  managing  it,   and  your  very 
 Religion  •  or  fct  limits  to  it  •  if  it  be  thefe  that  rule  your  tongue 
 and  hands,  and  they  can  make  a  caufe  feem  good  or  bad  to  you, 
 and  that  feemeth  beft  which  mod  conduceth  to  your  fleihly  , 
 worldly  interefts:and  that  feemeth  worft  which  deftroyeth  it  or  is 
 againft  it ;    if  God  be  loved  and  worfhipped  but  as  a  Neceffary 
 Means  to  your  carnaM  Happinefs ;  or  if  he  have  but  the  fecond 
 place  in  your  hearts ,  and  the  leavings  of  the  fltlhand  world, 
 (  be  they  never  fo  much  )  and  if  your  Religion  and  Endeavours 
 for  falvation,  for  plcafing  God,  and  for-the  Invifible  Glory,  be 
 but  on  the  by  ^  and  the  flefh  and  the  world  hath  the  main  fcope 
 and  bent,  and  drift  of  your  life;  flatter  not  your  felves  then  : 
 mod  certainly  you  are  but  carnal  wrerchesand  drudges  of  the 
 world  ,  and  (lave*  to  him  that  is  filled  by  Chrift,  the  Prince  of 
 this  world.     Me  thinks  Sirs,  you  might  be  able  by  this  time  to  be 
 fomewhat  acquainted  with  your  own  condition  ,  and  either  to 
 Condemn  your  felves  as  Worldlings  and  Carnal  men,  orrofee 
 Chrift  by  his  Spirit  and  Intereft  reigning  in  your  fouls,  and  give 
 him  the  g!ory,&  take  to  your  felves  the  joy  of  your  finftir]  cati- 
 on. Can  you  tell  me  but  whatk  is  that  you  would  have,  if  you 
 had  your  wifh?and  what  it  is  that  is  predominant  in  your  heart? 
 Whit /know  you  not  your  own  mind^and  thoughts,  and  dedres  ? 
 Can  yon  tell  me  what  it  is  thac  is  your  very Bufinefs  in  the  world? 
 even  the  g  eat  Bufinefs  that  you  live  for ,  and  thai  you  itudy  and 
 
 M  2  care 
 
g^.  7  he  Crucifying  of  the  world, 
 
 care  and  labour  for  t  and  what  is  the  defign  that  your  are  daily 
 carryingon  ?  Know  but  this,  and  the  Queftion  is  refolved.ff  you 
 fee  any  man  at  wnrk,and  ask  him  what  heis  doing,  and  why  he 
 doth  it  ?  it  is  like  he  is  not  fo  fottifh  but  he  can  tell.  If  you  meet 
 a  man  upon  the  way, and  ask  him,  whether  he  is  going }  it  is  like 
 he  will  not  be  fo  fooli(h,but  he  can  tell  you. He  that  hath  no  end, 
 hathnovtay ,  and  therefore  is  never  in  his  way  ,  nor  out  of  it- 
 nor  will  he  care  which  way  he  goes,  fo  he  be  going  •,  and  a  cir- 
 cular morion  is  as  good  to  him  asaprogreflive.  You  arc  doing 
 fomewhataU-  you  are  going  forae  whither  every  day:  whither 
 is  it  ?  and  what  is  it  for  f  Is  it  for  heaven  or  earth  ?  The  Tex;s 
 which  I  before  cited  to  you  ,  fully  give  you  the  ground  of  the 
 tryal  and  Judgement  that  1  anr  urging  you  upon.    Mat.6.zi. 
 Where  your  treafure  is,  there  mil  pur  heart  she  alfo.  Mac. 6.3  3. 
 'Seek,  firfi  theKindomof  God,  and  its  righteoufnefs  ,  and  all  the fe 
 things  fall  be  added  to  you.  ]  Pfal.  73.  25.   whom  have  1  in  hea- 
 ven but  thee,  and  there  «  none  upon  earth  that  J  deftre  be  [ides  thee,} 
 Luke  14.  26.  If  any  man  come  to  me,  and  hate  not  ally  evtn  his  own 
 life,  he  cannot  be  my  Difciple.  ]  So  verfc  3  3 .  #*  that  for faketh  not 
 all  that  he  hath. '}    But  let  us  proceed  yet  a  little  further  in  the 
 rryai. 
 
 4.  As  that  which  is  a  mans  End  ( if  fatisfa&ory  )  will  content 
 him  when  he  can  attain  it ,  fo  without  it  nothing  wll  content  him* 
 No  man  will  be  content  without  that  which  is  the  Principal  end 
 of  bis  life,  though  he  may  without  fomc  inferiourend.  If  God 
 beyourenc^noihingtlfe  willcontentyou  :  If  you  had  all  the  ho- 
 nours and  profperity  of  the  world,  and  this  fecuredto  you,  it 
 would  noc  content  you.    Thefeare  not  the  things  that  you  live 
 for,  or  that  the  predominant  inclinations  of  your  fouls  are  futed 
 to,  and  therefore  it  is  not  thefe  that  will  pleafe  you,  and  ferve 
 your  turn.    But  if  the  world  be  your  end,  you  could  be  content 
 with  it  if  you  could  get  it  :  Let  who  will  take  the  world  to  come: 
 if  the  carnal  wretch  were  but  fureof  this, he  would  think  himfeif 
 a  happy  roan,  and  could  fpare  the  other.   He  would  not  change 
 his  worldly  happinefs  for  the  hopes  of  that  which  he  never  faw, 
 nor  doth  not  firmly  and  heartily  believe. 
 
 y.  his  a  mans  End  that  puts  the  eftimateupoiall  things  elfe. 
 All  other  things  are  counted  Good  or  Evil,  fo  far  as  they  help  to 
 \t,  or  hinder  it  ••   If  Heaven  be  your  End,  vou  wiW  account  of 
 
 all 
 
Bj  the  Crofs  ofchrifi.  85 
 
 all  things  a*  they  refpeft  that  end.  Tfaofc  will  be  the  belt  com. 
 panionsto  you,  and  that  the  beft  calling  and  condition  of  Life, 
 the  beft  fpeccb,  the  beft  actions,  the  belt  way  of  difpofing  what 
 you  have,which  you  think  will  moft  promote  your  heavenly  end; 
 flitFering  will  be  better  in  your  eye  then  profperity,  if  it  do  but 
 help  you  beft  to  heaven.  To  give  your  money  will  feem  better 
 to  you  then  to  keep  ic,  to  lofc  it  then  to  gain  it,  when  it  appa- 
 rently conduceth  more  to  the  pleafing  of  God  and  your  falva- 
 tion.  That  will  be  the  beft  Miniftry  and  Means  that  tendeth  moft 
 rothis;  and  fo  you  will  eftimate  all  things  elfe;  for  its  moft  evi- 
 dent that  it  is  the  end  that  prizeth  the  mea;  s,  according  as  they 
 are  lured  to  the  attainment  of  that  end. 
 
 But  if  fkfh-pleafingand  worlcHy  profperity  be  your  end,  that 
 will  feem  the  beft  calling  to  you,  and  that  the  beft  employment 
 and  courfeof  life,  which  tends  moft  to  advance  and  pleafe  your 
 rlefh:  that  will  be  thebeft  company  to  them,  and  thofe  their 
 moft  beloved  friends  that  further  this  profperity :  that  will  feem 
 the  beft  way  of  difpofing  of  what  they  have, as  to  the  main,  what 
 ever  they  may  do  on  the  by.  Their  practical  judgement  eftecm- 
 eth  this  moft  eligible. 
 
 6.  It  is  o*ly  a  mans  end,  and  the 'in  fef arable  necefary  means 
 thereto^  that  he  ca«  hj  no  means  [pare.  Other  things  he  can  fpare, 
 and  be  without,  but  not  without  this.  IfGodbeyour  end,your 
 heart  is  fo  upon  him  that  you  cannot  be  without  him  :  you  can 
 be  without  honour,  or  richcs,or  life  it  felf,  but  not  without  God. 
 But  if  the  world  be  your  end,then  its  clean  contrary  ;  and  that's 
 the  thing  that  you  cannot  be  without.  Hence  is  it  that  men 
 plead  neceility  of  that  which  is  their  end,  and  the  n?ceffary 
 means.  One  thing  feems  neccflary  to  theChriftian  :  hemuft 
 have  God  in  and  by  Chrift  :  I  mufi  ufe  his  mcans,faith  he,  I  mnfi 
 avoid  the  contrary,  How  [hall  I  do  this  evil, and  fin  againflGod  ? 
 But  the  carnal  mans  neceility  is  on  the  other  fide,I  muft  raife  my 
 Family  if  I  can  ;  at  leaft  I  mufl  keep  my  eftate :  I  mufl  not  be  un- 
 done :  I  waft  prefer ve  my  name,  my  life. 
 
 7.  A  m**  will  hazard  or  part  with  any  thing  to  fee/ire  or  at' 
 tain  hif  principal  End.  Nothing  can  be  too  good,  or  too  dear 
 to  purchafe  it :  nothing  can  ftand  in  competition  with  if.  If  God 
 and  g!or\  be  your  End,  away  goes  all  that  is  inconfiftent  with  it. 
 You'!  part  with  a  right  hand  or  eve,  as  thinking  it  better  to  have 
 
 M  j  Heaven^ 
 
8  6  The  Crucifying  of  the  world, 
 
 Heaven  with  one,  then  Hell  with  both.  You  can  part  with  houfe, 
 and  land,  and  country ,becaufe  you  feck  for  a  City  that  hath  foun- 
 dations, whofe  builder  ani  maker  is  Go  J,  Heb.  1 1.9,10.  You  can 
 live  as  Strangers  and  Pilgrims  on  earth,  andmindenot  to  return 
 tothe  world  which  you  have  renounced,  becaufe you  defire  a  bct> 
 ter,  even  an  heavenly  Country,  Heb.  1 1,13,14,1  5,16.  You  will 
 rather  ckeofeto  fujftr  affltlions  with  the  people  of Cjod,  then  to  en- 
 joy the  pleafures  of  fin  for  a  feafon,  efteeming  the  very  refoach  of 
 Chrift  greater  riches  then  the  treafures  of  the  world,  becaufe  yon 
 have  refpetl  to  the  recommence  of  the  reward,  Heb.i  1 .24,25,26, 
 The  fear  of  man,  even  of  the  Princes  of  the  earth  will  not  pre- 
 vail againft  your  hopes ,  becaufe  you  fee  him  that  is  invifible, 
 Heb.i  1 .27.     You  can  endure  to  be  made  a  gating  fioe^  by  re- 
 f  roaches  and  afflitlions,  and  become  the  C^mpaniins  of  them  that 
 are fo fifed:  You  cannot  only  part  with  your  fubfiance  when 
 God  calls  for  it,  but  even  take  joj fully  the  fpoiling  of  pur  goods •, 
 as  knowing  that  you  have  a  better  and  more  enduring  fubfiance  in 
 Heaven,  Heb.  1  o.  3  3 ,44.    You  will  reckon  that  the  fuffer  ings  of 
 this  prefent  time  are  net  worthy  to  be  compared  with  the  glory  which 
 fbzll  be  revealed  in  us,  Rom. 8. 18.  Inaword,  you  can  deny  your 
 fe  Ives, for  fake  all,  s.nd  folloM  Chrift  in  expectation  of  a  treafure  in 
 Heaven^LMk.iS.zz.    Never  tell  me  that  Heaven  is  your  end,  if 
 there  be  any  thing  which  you  cannot  part  with  to  obtain  it.  For 
 that  which  is  deareft  to  you  is  your  End.    Why  elfe  is  it  that  la- 
 bour and  fuffer ings,  yea  and  the  apparent  hazard  of  their  fal- 
 vation,  feems  not  to  a  worldling  too  dear  a  price  for  the  purcha- 
 fing  of  their  prefent  profperity,  but  becaufe  they  have  laid  up 
 a  treafure  upon  earth,  and  earthly  things  are   their    chifeit 
 end. 
 
 8.  Laftly,  that  is  your  ultimate  end,  which  you  thinly  in  )  cur 
 practical  judgement y  u  can  never  Love  or  Labour  for  too  much. 
 1  know  there  is  fcarcc  a  wordiing  to  be  found^which  will  not 
 give  it  you  under  his  hand  as  his  fetled  judgemenr,  that  its  God 
 and  Glory  only  that  cannot  be  loved  too  much,  and  he  will  con- 
 fefs  tha'  he  loveth  the  world  too  much.  But  yet  he  doth  it  while 
 he  confejfeth  it  -,  and  he  denyeth  his  chicfeft  Love  to  God,  while  he 
 acknowledged  it  due  to  him.  And  therefore  it  i<  not  h's  p-a  dical 
 effe&ual  judgement  that  is  for  it,  but  onh' he  hath  an  nVierTedu- 
 all  Notion  or  Opinion  of  it.     But  its  otherwife  with  the  fanfti- 
 
 fied. 
 
By  the  Crofs  of  Chrifi.  87 
 
 ed.  Philofophers  and  Divines  ufc  to  fay,  that  vertue  is  in  the 
 iddle  between  two  excreams :  but  that's  only  to  be  interpreted 
 :  the  fubfervient  vertucs,which  are  excrcifed  about  the  Meansi 
 it  the  chiefeftGood  and  ultimate  End  is  fuch  as  cannot  be  lo- 
 :d  too  much.  The  meafure  here  is,  as  Auftin  fpeaks,  thaf  it  be 
 'thoftt  meafure.  It  is  our  All  that  is  due  to  that  which  we  efteem 
 id  take  for  our  e^//.  God  is  our  All  objectively  for  fruition  : 
 d  the  All  of  our  affections  and  endeavours  ftiould  be  his : 
 ith  <*//our  hearr,  with  all  our  foul  and  might,  is  the  due  mca- 
 re  of  our  Love  to  him.Wecan  never  feek  our  End  too  diligent- 
 ,  nor  buy  it  too  dearly,  nor  do  too  much  for  ic,  in  Gods  way. 
 id  as  the  Believer  thinks  be  can  never  have  too  much  of  God, 
 r  do  too  much  for  him  ;  fo  the  lives  of  worldlings  tell  us,  that 
 en  while  they  fpeak  difgracefully  of  the  world,they  think  they 
 n  never  have  too  much  of  it,  nor  would  they  think  they 
 uld  ever  do  too  much  for  it,  were  it  not  that  over-doing  for 
 e  part  of  their  worldly  Intereft,  doth  deprive  them  of  another 
 rt. 
 
 I  have  now  told  you  how  you  may  difcern  whether  it  be  God 
 the  world  that  liveth  in  your  hearts,  and  whether  you  are 
 ;ad  to  God  or  to  the  world.  What  remaineth  but  that  you 
 ;eit  home,  and  apply  it  yet  clofer  then  I  can  do; and  try  what 
 >d  it  is  that  you  adore  ^  and  what  felicity  it  is  that  you  efteem 
 iintead ,  and  confequently  what  you  are,  and  what  wilt  be- 
 ne of  you  if  you  perfevere.  I  befcech  you  make  this  your  fe- 
 us work,  and  take  forac  time  for  it  purpofely  when  )  ou  come 
 me,  to  do  it  more  effectually  then  now  on  the  fudien  hearing 
 y  be  expected.  What  fay  you,will  you  take  your  felves  apart 
 ne  time,  and  purpofely  fearch  your  hearts  to  the  very  quick, 
 you  have  found  whether  the  world  be  crucified  to  you, by  the 
 ofs  of  Chrift  and  the  hope*  of  glory  ?  If  you  did  but  know  the 
 :fulnersof  thedifcovcry,  I  am  confident  you  would  not  need 
 much  intrcating. 
 
 SECT- 
 
8  8  The  Crucifying  of  the  world, 
 
 SECT.  XVL 
 
 TRuly  Brethren  it  is  one  of  cherayfteries  of  fin  and  felf-  de- 
 ceit, thac  fuch  a  mulcicude  of  people,  ycafeemingly  Relt- 
 gious,  can  think  fo  well  of  themfelves  as  they  do,  and  bear  ic 
 out  with  fuch  audacious  confidence,  as  if  they  we  e  che  real 
 fervants  of  Chrift,when  ic  is  apparent  even  to  the  eyes  of  others, 
 that  they  are  not  Crucified  to  the  world  but  live  to  it,  and  fervc 
 it  day  by  day.     How  anxioufly  are  they  contriving  for  ic,  while 
 their  care  to  pleafe  God  is  fo  exceeding  (lender,  that  it  takes  up 
 but  little  of  their  time  and  thoughts  ?    How  fwcet  are  their 
 thoughts  of  a  plentiful  eftate  ?*To  have  the  world  at  will,houfcs, 
 and  lands,  and  full  proviiions  for  themfelves  and  theirs,  that  they 
 may  be  cloatbed  with  the  beft,  and  fare  of  the  bell,  and  fit  with 
 thehigheft,  and  be  honoured  and  reverenced  of  all,  how  fine  a 
 life  doth  this  feera  to  them  ?  If  they  hare  bat  a  fair  opportunity 
 to  rife,  how  little  tender  are  they  of  the  lawfulnefs   of  the 
 Means,  at  leaft  where  they  are  not  fo  wicked  as  to  diftionour 
 them  1  They  can  believe  that  to  be  the  truth  which  befriendeth 
 their  worldly  Intercft  •,  and  that  to  be  falfc  and  erroneous  which 
 isagainftit.     The  world  choofeth  many  of  their  opinions  for 
 them,  and  much  of  their  Religion,  and  tclleth  them  what  party 
 they  (hould  fide  with,  and  what  not :  it  telletk  them  how  far 
 they  fhall  tolerate  other  mens  (in,  and  how  far  not  ^  how  far 
 they  (hall  make  profeflion  of  their  faith ,  and  how  far  they 
 (hould  conceal  it  from  the  knowledge  of  the  world  :  and  fo  as 
 Paul  faith,  they  account  Gain  to  be  Godlinefs,  l  Tim. 6.5.  not 
 only  efteerning  it  better  then  down-right  Godlinefs,  but  mea- 
 furing  out  their  Godlinefs  by  their  Gain^  making  that  to  feem 
 Religious  which  fitcech  their  carnal  ends  ;  and  eafily  believing 
 that  which  is  for  their  worldly  intereft.  How  weak  and  iilly  rca- 
 fons  will  pcrfwade  them  that  the  point  is  true,  the  caufe  is  good, 
 the  means  is  lawful,  which  ferveth  their  turns  for  worldly  ends  ^ 
 And  the  cleared  unqueflionable  Evidences  arc  nothing  to  them 
 that  are  brought  for  the  contrary.    So  potent  a  perfwader  is 
 worldly  Intereft.that  any  thing  will  ferve  where  it  takes  part,and 
 nothing  prevail  that  it  doth  contradict.    A  powerful  difputant, 
 that  moft  commonly  hath  the  bell,  whatever  fide  it  takes,  and 
 
 the 
 
By  the  Crofs  efChrtfi.  89 
 
 the  caufe  goes  for  it,  be  it  right  or  wrong.   Either  they  will  not 
 read  fuch  lonq  and  tedious  difcourfes  as  arc  againft  them, or  they 
 find  fome  pafTage  prefently  to  quarrel  with,that's  too  di-fplealing, 
 and  makes  them  caft  away  the  reft :  Or  if  they  read  the  wholef 
 or  hear  you  to  the  laft,  it  is  with  a  refitting  fpirit  all  the  while; 
 Before  they  know  what  you  will  lay,  they  have  confuted  you  : 
 For  they  have  refolved  to  believe  that  your  reafons  are  infuffici- 
 ent,  and  their  caufe  is  good.    They  read  and  hear  not  only  with 
 a  prejudice  anfwearable  to  the  reafons  that  formerly  refolved 
 them,  but  with  an  oppofing  enmity  and  fixednefs  of  will.     Had 
 we  only  their  underflandings  to  difpute  with,  it  were  the  lefs :  but 
 our  main  difpute  is  with  VW/Zand  Paflion  jNh\ch  have  no  ears, nor 
 eyes,  nor  brains,  though/?«/?  enough.  Their  deceiving  baits  firft 
 catch  the  fenfual  part,  and  fo  come  to  bribe  the  Intellect  and  the 
 Will  ;  and  their  ftrongeft  root  is  ftill  In  the  bruitifh  part  where  it 
 begun,  which  will  hear  no  reafon.    When  Paul  was  told  of  the 
 truth  of  that  Doctrine  which  he  before  had  persecuted,  and  muft 
 himfelf  be  perfecuted  if  he  fhould  entertain  it,  he  flicks  not  at 
 that,  but  immediately  confulteth  not  with  flefh  and  blood,  but 
 falls  to  work,  Gal.1.16.  Butthefe  men  will  fcarce  do  any  thing 
 but  flefh  and  blood  mufl  be  confuited  with.  The  Word  was  Da- 
 vids Councellor  -and  the  W&rld  is  theirs.  The  firft  queftion  is, 
 Is  it  for  my  honour  or  di(honcur,my  profit  or  difprofit,ray  plea* 
 furc  or  my  trouble  ?  and  as  it  relilheth  with  their  flefh,  foisit 
 efteemed  ofand  concluded.  And  which  is  more,  their  Carnal  In- 
 tereft  fo  blinds  their  eyes,  that  they  fee  not  oft-times  their  mofl: 
 palpable  delulions.    When  their  adions  are  fuch  as  unprejudiced 
 itanders  by  do  blufh  at,  and  the  wifeft  and  faithfulieft  of  their 
 friends  lament,  and  the  fhame  of  them  is  open  to  the  view  of 
 the  world,  yet  flefh  doth  fo  befool  them,  that  they  fee  not  their 
 nakednefs,  but  glory  in  their  fhame :  Commodity  cannot  blufh  : 
 The  applaufe  of  flatterers  juftifieth  their  crimes,  againft  thcac- 
 cufations  of  God  and  all  good  men.Have  thefe  menCrucified  the 
 world  indeed  ? 
 
 A  Chriftian  Iooketh  fomuch  to  his  Rule  as  well  as  his  End, 
 that  he  dare  not  fay  of  Heaven  it  felf,that  every  Means  is  lawful 
 which  feemeth  to  conduce  to  ir.    But  thefe  men  think  that  any 
 thing  is  lawful  that  brings  them  gain,  or  makes  them  great. 
 And  as  for  the  improvement  of  their  talents  for  God,  What  is, 
 
 N  to 
 
7j£      ~  The  Crucifying  eft  he  world. 
 
 to  be  icen?  What  fcli-iecJtuig  and  unprofitable  fcrvants  arc 
 they  ?  They  will  confefs  chat  they  have  ail  from  God,  and  that 
 allisdueto  him  again;  buc  it  is  but  a  felf-  condemning  Con- 
 fcilion.     H  w  many  chancabieand  pious  ufo  do  call  aloud  for 
 muchofthe.i  e  ate*    b  k  how  little  ofit  is  fo  expended?    Now, 
 and  «.hcn  two  p. nee  or  a  groat  to  the  poor  is  a  great  matter  with 
 them,  ad  the  veahhycati  come  off  with  the  quantity  of  the 
 widows  mite.    Let  -<od  call,  and  Mmifters  call,  and  the  poor  call 
 and  cry  tor  it,  all  cannot  extort  their  Idol  out  of  their  purfes : 
 S .»  *iit  do  tbty  hold  their  money,  that  fcarce  any  thing  but 
 th leves,  or  foukliers,  or  death  can  wring  it  out  of  their  hands. 
 But  fo  loufe  doiheyhold  fpiritual  good  which  they  feem  to 
 mind,  chat  if  a  Seducer  cannot  etfily  tice  them  from  it,  or  adc- 
 niioivhame  them  from  it,  yet  at  Jeaft  a  good  bargain  for  the 
 world  can  hire  them  from  it,  and  the  frowns  of  men  in  power,  or 
 the  change  ofthe  times  can  affright  them  from  it.     Long  will  it 
 be  ere  they  will  go  from  houfe  to  houfe  through  the  Parifh,  and 
 fee  what  poor  want  cloathing,  what  children  want  means  to  fet 
 them  to  trades,  and  what  families  want  Bibles  and  other  Books 
 that  may  promote  their  falvation,  and  go  as  far  as  they  are  able 
 in  procuring  them,  and  fet  their  friends  a  work  where  their  own 
 ability  is  too  fliort.    O  the  difproportion  that  there  is  between 
 the  vertal  fervice,and  the  more  eoftly  fervice  of  worldly  Hypo- 
 criticail  profeffors  I   How  far  do  their  formal  duties  exceed  their 
 charitable  communications  and  diftributions  /  Moft  commonly 
 the  world  doth  cut  fhort  even  thefe  their  Religious  a&ions.They 
 can  fcarce  find  time  to  be  conftant  in  worfhipping  God  in  their 
 families,  or  in  fecret :  in  inftru&ing  and  exhorting  their  children 
 and  fcrvants ;  there  is  forae  bufinefs  to  be  done,  or  fome  gain  to 
 begot;  or  while  they  feem  to  be  deepeft  in  their  devotions, 
 their  thoughts  run  after  their  covetoufnefs,  and  it  is  one  God 
 that  hath  their  tongues,  and  another  that  hath  their  hearts :   So 
 that  they  pray  as  if  they  prayed  not,  and  hear  as  if  they  hcerd 
 not,  and  poffefs  Gods  Ordinances  as  not  poffeffing  them,  and 
 nfcthemmecrlyasabufingthem,as  apprehending  no  great  be- 
 nefit to  come  by  them,  but  the  fruit  of  them  were  nothing  but 
 mcer  conceits,  or  all  Gods  Ordinances  were  but  jfas  the  Scotifh 
 Sacrilegious  Lord  called  their   Book  of  Difciphne  )  Devout 
 Imtgimtms.   But  yet  for  all  the  fhortnefs  of  their  Devotions, 
 
 their 
 
Bj  tht  Crefs  $f  Chrift.  91 
 
 their  real  Devotions  and  works  of  Charity  arc  much  more  ftiort. 
 And  for  Pious  Contributions  and  Communications,  fomc  of 
 them  fcarcc  know  what  they  mean.  They  will  looncr  learn  to 
 fcorn  fuch  Duties,  and  plead  againft  them  as  no  Duties,  then 
 confeionably  to  perform  them.  They  fay  they  are  fan&ified,and 
 the  people  of  God  ;  and  if  they  were  fo  indeed,  they  would  be 
 Devoted  to  him  without  referve ;  and  if  themfelves  were  De- 
 vored  or  Sanctified  to  him,allthat  they  have  muft  needs  be  fo 
 too.  But  it  is  an  Holy  2fjmt  that  they  have  received,  and  not  a 
 confecrated  heart  or  purfe.  I  doubt  it  will  be  long  before  the 
 Piety  of  this  age  will  give  as  much  to  Holy  ufes,  as  the  feeraing 
 Piety  of  it  hath  taken  from  the^m.  And  if  there  be  more  Piety  in 
 taking  from  Holy  ufes,  then  in  C  j  i ving  to  them,  we  may  next  be 
 taught  Aat  it  is  a  more  pious  work  to  deitroy  Preachers  then  to 
 preach,  and  to  deftroy  praying  then  to  pray,  and  to  curfe  God 
 then  to  praifehira.  I  have  oft  wondered  that  fo  many  that  we 
 take  for  godly  perfons  do  fo  overlook  the  many  and  exceeding 
 urgent  precepts  to  liberal  Diftributionsfor  God  and  hisfcrvice, 
 which  Scripcurc  doth  contain .-  and  how  they  can  think  to  be 
 faved  without  obeying  thefe  commands,  any  more  then  without 
 obeying  the  commands  for  hearing,  praying,  or  any  other  Re-, 
 ligious  duty.  Do  they  not  read  thefe  paffages  as  well  as  others 
 in  chcir  Bibles  ?  How  comes  it  to  pafs  that  confeience  then  fttrs 
 not,  when  they  know  that  they  negled  fuch  important  duties  ? 
 They  read  that  the  Chriftians  of  the  primitive  times  fold  all, 
 and  delivered  the  money  to  the  Apoftlcs :  to  manifeft  practically 
 the  nature  and  power  of  the  ChnlHan  Religion,  which  confift- 
 eth  in  renouncing  all  for  Chrift,  and  devoting  our  felves  and  all 
 that  we  have  to  G<d^  upon  his  promife  of  a  treafure  in  the  hea- 
 vens. They  read  that  it  was  an  appointed  dury  in  the  Churches, 
 to  lay  by  in  the  Churches  flock  every  Lords  day  for  the  relie*  <  t 
 needy  Chriftians,  according  as  God  had  profpered  them  the 
 week  before.  I  Cor.  16.  1,  2,  3.  They  read  that  Chrift  fo  re- 
 gardeth  this  duty, that  the  fentence  at  Judgement  is  defcribed  by 
 him,  as  parting  upon  this  account.  And  yet  for  all  this,  fkfhand 
 blood  will  be  wifer  then  to  t:  uft  God,  and  to  obey  fo  chargeable 
 a  command.  They  will  venture  on  Damnation  to  fave  their 
 money-,  and  let  go  Heaven  for  fear  of  lofing  by  it.  An  J  chat 
 they  may  be  wife  indeed,  they  can  juftific  all,  and  labour  to 
 
 N  2  bring 
 
g  2  The  Crucifying  of  the  world, 
 
 bring  their  duty  into  (corn.  \jVe  are  not  capable,  fay  they,©/ 
 Giving  to  God  ;  becaufe  that  all  is  hit  already  Q  felf-condemning 
 wretch!  Is  all  his?  Why  then  hath  he  not  all  I  Give  then  to 
 God  the  things  that  are  his  own!  [t  is  not  a  proper  Donation 
 that  we  call  you  to  :  You  cannot  give  him  a  proprie^who  hath 
 it  already  -,  nor  alienate  it  from  your  fclves  who  never  had  it  in 
 refpe&toGod:  But  yet  you  may  Give  it  to  him  by  tradition  : 
 You  may  deliver  him  his  own  in  the  way  that  he  requires  it;  and 
 lay  out  your  Matters  flock  for  his  fervice  !  And  if  he  will  fo  far 
 honour  your  fidelity,  as  to  call  this  a  giving  or  a  lending  to  him, 
 me  thinks  this  fhould  encourage  you  to  liberality,  but  I  fee  not 
 how  it  can  excufe  your  denying  him  his  own. 
 
 Obj.  "But  it  is  to  fatisfiethe  csvetoufnefs  of  the  Priefts,  that 
 -we  are  called  on  to  Give  to  God,  as  if  they  were  God  -,  or  God  had 
 that  which  they  have. 
 
 Anfvp.  Adding  reproach  tocovetoufnefs,  will  prove  one  day 
 but  a  fad  excufe  for  fin.  If  this  age  underftood  the  fift  Com- 
 mandment and  the  hainoufnefs  of  ingratitude  to  God  and  man 
 for  the  greateft  mercies,  and  how  it  is  thatChrift  Teacheth  and 
 Ruleth,andhowheis  Obeyed  or  Defpifedin  the  world,  they 
 would  tremble  to  think  of  the  fcorn  and  contempt  of  a  faithful 
 Miniftry.  The  eye  that  mocketh  at  his  Fat her ,  and  defpifeth  to  obey 
 his  Mother  ,the  Ravens  of  the  vallyjball  pickjt  out,  andtheyouncr 
 Eagles  jhall  eat  ity  Prov.  30.  1 7.  Who  fo  curfeth  his  Father  or 
 Mother  JoU  Lamp  fball  be  put  out  inobfeure  darknefs ,Prov.-20. 20. 
 tAnd  he  Jhall  die  the  death,  Exod.  21.  17.  And  for  your  Obje- 
 ction :  The  Prieftsofthe  Lord  under  the  Law  were  not  God: 
 the  Apoftlesand  Gofpel  Minifters  were  not  God  ;  nor  any  that 
 ferve  at  the  Altar,  who  yet  muft  live  upon  the  Altar :  The  poor 
 themfelves  be  not  God  ;  and  yet  you  fhall  underftand  one  day, 
 that  in  as  much  as  you  did  it  not  to  one  of  thefe,  you  did  it  not 
 toChrift  :  and  in  defpifing  them  you  defpifed  him,  Mat.  25. 
 Luke  10.  16.  The  vanity  of  your  fond  pretence  was  fufficiently 
 told  you  by  Chrift  himfelf,  Al-tt.  25. 45.  where  he  tels  you  how 
 he  will  anfwer  your  companions  that  (hall  ufe  it,  [_In  as  much  as 
 you  did  it  not  to  one  of  the fet  you  did  it  not  to  me.  ]  And  yet  will 
 you  fay ,  [_Lord  when  did  we  fee  thee  hungry  ,  naked.,  dec.  ] 
 when  you  have  your  anfwer  before  hand  :  Worldly  wretches  I 
 yoa  would  not  part  with  your  wealth,  if  you  could  help  it,  to 
 
 Ckift 
 
By  the  Crofs  ofcbrift.  ^j 
 
 Chrift  himfelf,  if  he  fhould  come  and  ask  it  of  you.     For  you 
 read  in  his  word,thatitishethat  asketh  it,  and  commandeth  it 
 from  you  now.    But  if  you  will  not  believe  chat  it  is  Chrift  that 
 requirech  it,  till  he  is  come  himfelf  in  perfon  to  demand  it,  and  if 
 you  are  fuch  faithfull  Stewards,  that  you  will  part  with  none  of 
 your  Matters  ftock,  till  he  ask  you  for  it  face  to  face,  for  fear 
 ofmif-impioyingit  ^  be  patient  awhile,  and  he  will  come  and 
 feek  his  own  with  advantage,  but  to  the  eternal  woe  of  unprofi- 
 table fervants.     You  can  (pare  God  the  tithe  of  your  words, 
 in  formal  duties,  when  the  devil  and  the  world  have  had  the  reft ; 
 but  not  fo  much  as  the  old  legal  proportion  of  your  eftates,  much 
 lefs  the  Evangelical  vdll.     What  makes  you  drop  prayers  fo 
 much  thicker  then  Alms  or  Diftributions?  Do  you  think  that 
 God  doth  not  as  ftridly  require  the  one  as  the  other  ?  Iffteaking 
 were  not  cheaper  to  you  then  giving  your  prayers  and  religious 
 talk  would  be  fo  feldom  and  fo  fhort,  as  that  it  would  be  as  youc 
 diftributions  are,  next  to  none.     If  words  coft  money,  your 
 tongues  would  be  as  ftrait  as  your  purfes  are,  and  the  world 
 (houldfcarcehear  whether  you  were  of  any  Religion  or  none. 
 Do  thefc  men  glory  only  in  the  Crofs  of  Chrift,  and  is  the  world 
 by  it  crucified  to  them, and  they  to  the  worl-d  ?  YYe  have  their 
 anfwer  in  their  a&ions,  what  need  we  any  more  ?  They'are  dead 
 **and  by  the  world,  but  not  to  the  world.     They  are  its  flaves, 
 though  they  are  called  the  fervants  of  Chrift. 
 
 N  3  SECT? 
 
94  7kc  Crtcrfjhg  ef  the  world. 
 
 SECT.  XVII. 
 
 TMs  was  -rj  Onourabie,  Wor(hipfull,and  all  well  beloved,  it  is  a  weigh- 
 preach*4_   JlTL   ty  imploymenc  that  occafioneth  your  raeetirg  here  to 
 faeac       day.     The  eftates  and  lives  of  men  are  in  your  hands.     But  it  is 
 vo-cefier    another  kind  of  Judgement  which  you  are'all  halting  towards  ~ 
 before  rhc  when  Judges  and  Jultices,  the  Accufers  and  Acculed  muit  all 
 *Ua*V     aPPear  UP4  ,n  equal  terms,  for  the  final  decifion  of  a  far  greater 
 fore  her""  ^aUlfc"  The  caic  chat  is  then  and  thereto  be  determined,  is  not 
 are  thefe    whether  you  (hall  have  Lands  or  no  Lands,  Life  or  no  Life  ;  ( in 
 paffages     our  natural  fenfe  5 )  but  whether  you  (hall  have  Heaven  or  Hell, 
 fuited  to    Salvation  or  Damnation,  an  endlefs  life  of  Glory  with  God,  and 
 fion,°CC*"  tne  Rcc^cemcri and  tne  Angels  of  Heaven,  or  an  endlefs  life  of 
 Torment  with  devils  and  ungodly  men.     As  fure  as  you  now  fit 
 on  thofe  feats,  you  fhaiHhortly  all  appear  before  the  Judge  of 
 all  the  world,  and  there  receive  an  irreverfible  fenter.ee  to  an 
 unchangeable  (late  of  Ha ppinefs  or  Mifery.     This  is  the  great 
 bufinefs  that  fhould  prefently  call  up  your  mod  fcrious  thoughts, 
 and  fet  all  the  powers  of  your  fouls  on  work  for  the  moll  effeftu- 
 all  preparation  •,  that  if  you  are  men,  you  may  quit  your  felves 
 like  men ,  for  the  preventing  of  that  dreadful  doom  which  un- 
 prepared fouls  rauft  there  expect.    The  greatcft  of  your  fecular 
 affairs  are  but  dreams  and  toyes  to  this :  Were  you  at  every 
 Affile  to  determine  caufes  of  no  lower  value  then  the   Crowns 
 and  Kingdoms  of  the  Monarchs  of  the  earth,  it  were  but  as  chil- 
 drens  games  to  this.     If  any  man  of  you  believe  not  this,  he  is 
 worfethen  the  Devil  that  temptcthhim  to  unbelief :  and  let 
 him  know  that  unbelief  is  no  prevention,  nor  will  put  off  the 
 day, or  hinder  his  appearance  ;  butafecrtain  his  condemnation  at 
 that  appearance.     And  if  you  all  do  believe  this,  you  will  fure  be 
 content  that  I  fpeak  to  you  of  it  as  one  that  alfo  do  believe  it. 
 Faith  is  the  evidence  of  things  not  feen  :  by  it  we  may  fore-fee 
 the  Judgement  fet,  the  world  appearing,  and  your  felves  there 
 waiting  for  you  final  doom.     And  becaufe  we  clearly  find  be- 
 fore-hand, who  then  (hall  die,  and  who  (hall  live,  I  (hall  defire  of 
 you  that  you  would  prefently  improve  the  difcovery.     Some 
 think  we  cannot  know  in  this  life  what  will  become  of  us  in  the 
 nc\c ;  But  God  hath  not  bid  us  try  in  vam,nor  in  vain  delivered 
 
 us 
 
By  the  Crofs  of  Chrift.  $  j 
 
 us  (6  many  figns  by  whic h  it  may  be  known,  nor  is  the  difference 
 between  the  faved  and  the  damned  (o  fmall  as  to  be  undifcern- 
 able.  Our  own  reafon  may  tell  us  that  the  righteous  God 
 would  not  fend  fome  to  Glory  with  Angels,  and  others  to  end- 
 lefs  mifery  with  Devils,  and  make  fuch  difference  between  men 
 hereafter,  if  there  were  not  a  confiderable  difference  here.  He 
 that  knows  the  Law  and  the  fad,  may  know  before  your  Aflizes 
 what  will  become  of  every  prifonej,  if  the  proceeding  be  all 
 juft,  as  in  our  cafe  they  will  certainly  be.  Chrift  will  Judge 
 according  to  his  Laws:  Know  therefore  whom  the  Law  con- 
 demned or  juftificth,  and  you  may  know  whom  Chrift  will  con- 
 demn or  juftifie.  And  feeing  all  this  is^  fo,  doth  it  not  concern 
 us  all  to  make  a  fpeedy  tryal  of  ourselves  in  preparation  to  this 
 final  tryal  ?  I  fhall  for  your  own  fakes  therefore  take  the  bold- 
 nefs,as  the  Officer  of  Chrift,  to  fummon  you  to  appear  before 
 your  felves,  and  keep  an  Aflize  this  day  in  your  own  fouls,  and 
 anfwer  at  the  Barr  of  Confcience  to  what  (hall  be  charged 
 upon  you.  Tear  not  the  tryal  \  for  it  is  not  conclufive,  final,nor 
 a  peremptory  irrevcrfible  fentence  that  muft  now  pafs  :  Yet 
 flight  it  not:  for  it  is  aneccfTary  preparative  to  that  which  is 
 final  and  irreverfible .  Confequentially  it  may  prove  a  juftifving 
 Accufation,  an  Abfolving  Condemnation,  and  if  you  proceed 
 to  Execution,  a  faving  quiekning  death, which  I  am  now  perfwa- 
 ding  you  to  undergo.  The  whole  world  is  divided  into  two  forts 
 of  men;  One  that  Love  God  above  all,  and  live  to  him,  and 
 the  other  that  Love  the  rlefli  and  world  above  all  and  live  to 
 them  :  One  that  lay  up  a  treafure  in  earth,  and  have  their  heart 
 there :  The  other  that  lay  up  a  treafure  in  heaven,  and  have 
 their  heart  there :  One  that  fcek  firft  the  Kingdom  of  God  and 
 h$  righteoufnefs  ^  another  that  feek  firft  the  things  of  this  life. 
 One  that  mind  and  favour  the  things  of  the  flefti  and  of  man  : 
 the  other  that  mind  and  favour  moft  the  things  of  the  Spirit  and 
 of  God.  One  that  account  all  things  dung  and  drofs  that  they 
 may  win  Chrift  :  another  that  make  light  of  Chrift  in  compari- 
 fon  of  their  buiinefs,  and  riches,  and  pleafures  in  the  world. 
 One  that  live  by  fight  and  fenfe  upon  prefent  things.-  Another 
 that  live  by  faith  upon  things  invifible.  One  that  have  their 
 converfation  in  Heaven,  and  live  as  ftrangers  upon  earth  :  Ano- 
 tker  that  mind  earthly  things,  and  are  ftrangers  to  heaven.    One 
 
 tha* 
 

 
 9  6  The  Crucifying  of  the  world, 
 
 that  have  in  rcfolution  forfaken  all  for  Chrift  and  the  hopes  of  a 
 treafure  in  heaven  :  Another  that  refolvc  to  keep  fomewhat 
 here,  though  they  venture  and  forfake  the  heavenly  reward , 
 and  will  go  away  forrowful  chat  they  cannot  have  both.  One 
 that  being  born  of  the  flefh  is  but  fkfh  :  The  other  that  being 
 born  of  the  Spirit  is  Spirit.  One  chat  live  as  without  God  in  the 
 world;  The  other  that  live  as  without  the  feducing  world  in 
 God,  and  in  and  by  the  fubfervient  world  to  God.  One  that  have 
 Ordinances  and  Means  of  Grace  as  if  they  had  none :  The  other 
 that  have  houfes,lands,wives,as  if  they  had  none.  One  that  be- 
 lieve as  if  they  believed  not,  and  love  God  as  if  they  loved  him 
 not,  and  pray  as  if  they  prayed  not,  as  if  the  fruit  of  thefe  were 
 but  a  (hadow :  The  other  that  weep  as  if  they  wept  not  (  for 
 worldly  things,)  and  rejoyce  as  if  they  rejoyced  nor.  One  that 
 have  Chrift  as  not  pofleffing  him,  and  ufe  him  and  his  name,  as 
 but  abufing  them  :  The  other  that  buy  as  if  they  polTefTed  not, 
 and  ufe  the  world  as  not  abufing  it.  One  that  draw  near  to  God 
 with  their  ligs,  when  their  hearts  arc  far  from  him:  The  other 
 that  Corporally  converfe  with  the  world,  when  their  hearts  are 
 far  from  it.  One  that  ferve  God  who  is  a  Spirit  with  Carnal  fer- 
 vicc,  and  not  in  Spirit  and  Truth  :  The  other  that  ufe  the  world 
 it  felf  fpiritually,  and  not  in  a  carnal  ^vorldiy  manner  :  In  a 
 word  :  One  fore  are  children  of  this  world  ^  and  the  other 
 are  the  children  of  the  world  to  come,  and  heirs  of  the  heavenly 
 Kingdom.  One  fort  have  their  Portion  in  this  life :  And  the 
 other  have  God  for  their  Portion.  One  fort  have  their  Good 
 things  in  this  life  time,  and  their  Reward  here :  The  other  have 
 their  Evil  things  in  this  life,  and  live  in  Hope  6"f  the  Everlafting 
 Reward. 
 
 I  fuppofe  you  know  that  ail  this  is  from  the  word  of  God,  and 
 therefore  I  need  not  cite  the  Texts  which  do  contain  it  /  But  left 
 any  doubt,  I  will  1  iv  them  all  togethcr,that  you  may  perufe  them 
 at  leifure,  Matth.  22.  37.  &  10.  37.  &  6.19,20,21.  &  6.33. 
 ^6.27.  7/4.55.1,2,3.  A>w.8.S,6,7,i3.  Phil. 3.9,10,11. 
 UlUt.  22.5.  2£V.  4  18.  Heb.i  1.1.  throughout.  P bit.  $.19, 
 20,21.  Pfalm  119.  19.  Heb.u.ii.  Luke  14-33.  &  18.22. 
 John  3.6.  Ephcf.2.  12.  1  Cor.10.3i.  Tfalm  16.  8.  Ez,(k,  33. 
 31,32.  1  CV.7. 29, 30,3  1.  John  2.23,24.  T>falm  78.35. 3^,37- 
 John  15.2.  &  1.9,10,11.  Mat.  15.  8.   Pfalm73.  23,24,  25« 
 
 I  The/. 
 
By  the  Crofs  of  Chrift.  97 
 
 I  Tb:f.$.  17,  18.  Phi!.  3.  21.  Mttth.  15.9-  fohn  4.  22,  23. 
 I  Cor.  IO.  31.  Z*£?  10.  8.  &  20.  34.  £*!».  8.  16,  17.  Pj/i/m 
 17.  14.  Cfc  t6.  5.  &  73.  26.  Z«^  16  25.  Mat.  6.  *.  &<$.  12. 
 jL/<^  18.  22.  In  ciiele  Texts  is  plainly  contained  all  chat  1  have 
 here  laid  to  you. 
 
 Well  then,  Beloved  Hearers ,  feeing  you  that  fit  here  prefene 
 are  all  of  one  ol  chefe  two  forts ,  lee  conkience  fpeak,  which  is 
 it  that  you  are  of?  Thcfe  are  the  two  forts  that  (hall  ftand  on 
 the  right  and  lefc  hand  of  Lhrift  in  Judgement :  They  that  gave 
 Chrift  his  own  with  advantage,  and  lived  to  him,  and  ftudioufly 
 devoted  their  Riches  and  other  Talents  to  his  ufe,  as  men  thac 
 unfeignedly  made  God  their  End,  thefc  are  they  that  are  fee  on 
 the  right  hand,  and  judged  as*Blefled  to  the  Kingdom  which 
 they  fo  efleemed.  And  thofe  that  hid  their  talents,  by  keeping 
 or  expending  them  to  their  private  ufe,denying  them  to  Chrift, 
 and  living  to  themfelves,  thcfe  arc  they  that  are  fct  on  the 
 left  hand,  and  adjudged  to  the  everlafting  fire,  with  the  Devils 
 whom  they  ferved.It  is  a  defperate  miftakc  of  felf- deceiving  men 
 to  think  that  a  ftate  of  Holinefs  confifteth  only  in  external  wor- 
 fhip,or  thataftateof  wickednefs  confifteth  only  in  fome  grofs 
 fins.  I  tell  you  from  the  word  of  God,  the  difference  is  greater, 
 andiycth  deeper  then  fo.  If  you  would  know  whether  you  arc 
 Chrift ians  indeed  and  (hall  be  faved,  the  firft  and  great  queftion 
 is,  What  is  your  End?  What  take  you  for  your  portion?  And 
 what  is  it  that  hath  the  prevalent  ftream  of  your  defires  and 
 endeavours  ?  As  it  is  not  every  ftep  that  we  fet  out  of  the 
 way  to  heaven,  that  will  prove  us  ungodly  ^  fo  it  is  not  any  Re- 
 ligioufnefs  whatfoever  that  ftandeth  in  a  fubferviency  to  the 
 world,  that  will  prove  you  godly.  Would  you  know  then  what 
 you  are  ?  And  whether  you  are  in  the  way  to  Heaven  or  Hell  ? 
 And  what  God  will  judge  of  you,  if  you  fo  continue?  Why 
 then  deal  faithfully  with  your  felves ,  and  anfwer  this  queftion 
 without  deceit  1  What  is  it  that  hath  yqur  Hearts  ?  your  very 
 Hearts  I  What  is  it  that  is  the  matter  of  your  deareft  Love  ? 
 And  what  is  the  matter  of  your  chiefeft  care?  What  is  itthatis 
 the  very  bent  and  fcope  of  your  life  ?  Is  it  for  this  world  or  the 
 world  to  come?  What  do  you  daily  labour  and  live  for?  Is  it 
 for  God?  or  your  carnal  felves  ?  What  intcreft  is  it  that  is  pre- 
 dominant in  you  ?  Know  but  that  and  know  all. 
 
 O  AND 
 
$8    .  The  Crucifying  of  the  world, 
 
 AND  now  I  (hall  apply  my  felftothofeof  you  that  arc 
 JjL  guilty,in  whofc  fouls  the  worldly  Intereft  is  predominant, 
 and  in  whom  the  world  is  not  Crucified  by  the  Crofs  of  Chrift, 
 but  rather  Chrift  again  Crucified  by  the  world. I  have  no  mind  to 
 dishonour  you,  or  exafperate  you  :  but  if  faithfulnefs  to  Chrift 
 and  you  will  do  both,  there's  no  remedy.  I  do  here  prefer  an 
 Indi&mentagainft  you  in  the  Court  of  your  Confcicnces,  and 
 before  this  Congregation  :  the  Articles  I  (hall  diftin&ly  read : 
 And  firft,  I  require  you,  ftudy  not  a  defence  ,excufe  not,  extenu- 
 ate not  your  crimes;  but  confefs  your  fin  freely,  and  condemn 
 your  felves  impartially,  and  return  to  God,  and  forfakc  them 
 fpecdily  ,  or  you  (hall  do  worfe  :  Self-condemnation  may  be 
 faving  and  preventive  •,  and  the  death  of  fin  thereupon,  may 
 be  the  life  of  your  fouls :  But  if  this  be  neglected,  an,d  you  hold 
 on  a  while  till  the  great  Affize  ,  you  (hall  have  another  kind  of 
 charge  then  this,  even  fuch  an  one  as  (hall  appall  that  face  that 
 now  can  merrily  fmile  at  the  accufation;  and  fuch  an  one  as  (hall 
 bring  down  the  ftoutcft  of  your  fpirits  and  make  the  hardeft 
 heart  to  feel,  and  the  ftubborneft  of  you  all  to  ftoop  and  tremble. 
 Q  how  eafie  is  it  to  hear  your  fin  and  danger  from  fuch  a  worm 
 as  I  ?  or  to  hear  your  ftate  difcovered,  and  your  felves  condemn- 
 ed by  a  Minifter  of  Chrift  in  a  Pulpit  ?  but  how  dreadfull  will  ic 
 be  to  hear  all  this  from  the  Lord  of  Glory?  and  that  when  the 
 cafe  is  paft  remedy,  which  now  might  have  been  remedyed  if  you 
 would,  and  if  your  obftinate  hearts  had  notrefifted. 
 
 The  General  charge  that  I  put  in  againft  you,is,That  you  are 
 Carnal  flefh-pleafers,  and  have  loved  and  lived  to  the  world 
 which  you  {hould  have  Crucified,and  have  not  lived  as  Devoted 
 unto  God,nor  hath  he  been  your  End,  or  his  Intereft  predomi- 
 nant in  your  hearts  and  lives. 
 
 I  fpeak  only  to  the  guilty  •*  and  for  Evidence  of  the  fadr,I  need 
 none  but  your  Confciences,  feeing  it  is  only  to  your  Confcicnces 
 that  I  accufe  you,  which  are  acquainted,  or  (hould  be,  with  the 
 whole.  But  left  Confcicncc  it  fclf  (hould  be  bribed  and  cor- 
 ruptedi  Khali,  betides  all  that  is  before  faid,  produce  a  little 
 Evidence  more, 
 
 i. If 
 
By  the  Crofs  ofcbrift.  $$ 
 
 i.  If  indeed  the  world  be  Crucified  to  you,  what  meaneth 
 your  eager  purfuic  after  it ?  Are  not  your  thoughts  contriving 
 for  it,  and  your  wit  and  intereft  all  improved  for  it  ?  Arc  not 
 thofe  taken  for  your  chief  friends,  that  further  your  advance- 
 ment or  worldly  Ends.?   and  thofe  for  your  chief  enemies  that 
 hinder  it  moft  ?    Is  it  not  in  your  mind  in  the  night  when  you 
 awake ,  and  in  the  day,  when  you  are  alone  ?    Do  you  not  rife 
 earlyer  for  your  worldly  bufinefs,  then  for  prayer  or  any  holy 
 exercife?  Ask  your  family  whether  you  do  not  ofter  call  them 
 up  to  work  then  to  pray  ?  and  whether  you  drive  them  not  on 
 harder  to  your  own  fervice  then  to  Gods  ?  and  whether  you  ex- 
 amine them  not  ftrictlyer  about  your  bufinefs,  then  about  the 
 matters  that  their  falvation  doth  depend  upon  ?  and  whether  you 
 be  not  more  deeply  offended*  with  them  for  crofling  your  com- 
 modity, then  for  finning  againft  God?  Ask  your  neighbours 
 whether  you  talk  not  with  them  many  hours  of  worldly  vanities 
 for  one  hours  fcrious  difcourfe  about  the  life  to  come  ?  What  a 
 ftir  do  poor  men  make  to  be  rich ,  or  to  live  in  fome  content  to 
 the^  flefti ,  and  what  a  ftir  do  rich  men  make  to  be  richer,  or  to 
 keep  that  they  have;  and  yet  have  they  the  face  to  pretend  that 
 they  are  Crucified  to  the  world  ? 
 
 2.  If  you  are  dead  to  the  world,  how  comes  it  to  pafs  that  it 
 hath  fo  powerful  an  iufluence  upon  your  judgements  ?  and  that 
 you  change  your  minds  as  your  carnal  Intereft  doth  change? 
 and  can  fez  your  fails  to  any  wind  that  is  like  to  drive  you  to  the 
 harbour  fas  you  call  it,  but  indeed  upon  the  fandsj  of  your 
 worldly  ends.  What  would  you  not  give  in  troublefom  times  to 
 know  certainly  which  wiH  be  the  prevalent  fide ,  that  you  might 
 refolve  to  what  fide  to  take  your  felves ;  and  pehaps  what  Reli- 
 gion to  beof,or  to  fcem  fo  to  be?  Among  all  the  Books  that  are 
 written,  if  there  were  but  one  that  taught  the  art  of  .growing 
 rich,  or  a  Directory  for  obtaining  dignities  and  honours  in  the 
 world,  how  eagerly  would  you  buy  it,and  how  diligently  would 
 you  read  it  ?  more  diligently  then  you  read  the  Bible  or  any 
 Book  of  that  nature.  If  preachers  did  teach  you  the  way  of 
 profperity  and  advancement,  and  could  tell  you  how  to  be  all 
 great  and  honourable  in  this  world  ,  Oh  how  early  would  you 
 come  to  the  Congregation?  how  attentively  would  you  hear  ? 
 how  retentively  would  you  remember?  and  how  faithfully  would 
 
 O  2  you 
 
I  oo  The  Crucifying  ef  the  world \ 
 
 youpra&ifc?  Then  how  beautiful  would  the  feet  be  of  them 
 that  bring  you  the  cidings  of  fuch  good  things  I  What  honour- 
 able per  ions  (hould  Minifters  be  ?  and  now  well  worthy  of  your 
 Tyches  and  more?  Then  you  would  not  fwell  againft  their  Do* 
 drincor  Application  •  nor  cavil  at  thern  inftead  of  undemand- 
 ing them,  nor  fcorn  them  as  men  of  a  ufdefs  office,  nor  take 
 them  for  your  enemies,nor  rcfufe  to  come  to  them  and  ask  [heir 
 advice.     Wretched  Hypocrites  /  It  is  our  office  to  help  them  to 
 the  Everlafting  Kingdom- •,  and  the  more  diligent  we  are  in  this, 
 the  more  they  hate  us :  if  we  fend  for  them  to  inftrud  them  per- 
 fonally,  orcacechizethem,  or  help  them  in  the  matters  of  falva. 
 tion,  they  fcorn  to  come,  and  ask  us  by  what  authority  we  fend 
 for  them.     Bu*if  we  could  teach  them  all  to  be  Princes,  or 
 Lords  or  Gentlemen,  yea  or  but  to  get  a  few  (hillings  more  then 
 they  have,  none  would  draw  back.   None  of  them  would  ask  us, 
 By  what  Authority  do  you  fend  for  us?   Had  we  but  money 
 enough  to  feed  them  all,  O  what  good  men  (hould  we  be  /   and 
 how  many  friends  (hould  we  have  I  and  how  eafily  might  we 
 perfwade  them  !  If  one  man  had  all  the  money  in  theLand,and 
 could  fecure  it  and  the  difpofal  of  it  from  violence,  what  might 
 not  that  man  do  ?  and  who  is  \t  that  would  not  be  on  his  (ide,cx«. 
 ceptthofe  few  that  have  Crucified  the  world?    The  multitude 
 would  even  follow  that  man  that  hath  money,  as  an  horfe  will 
 follow  him  that  hath  provender  :  and  yet  they  will  hypocriti- 
 cally pretend  to  be  Crucified  to  the  world.     But  if  indeed  they 
 are  fo,  how  comes  it  to  pafs  that  Confcience  is  fo  often  ftrctcht 
 and  wracked  to  make  it  own  a  gainful  caufe  1    and  that  many 
 that  have  feemed  godjy  can  break  over  all  bounds  of  Law  and 
 Charity,  Friendfhip  and  Religion ,  to  attain  the  dignities  or 
 riches  which  they  fo  defire  ?  and  will  tread  down  the  neareft 
 friend  ,   and  Chrift  himfelf  as  much  as  in  them  lyeth,  if  he  ftand 
 in  the  way  oftheir  afc&ed  exaltation.  Yea  fouland  all  (hall  be 
 ventured  in  this  game  :  Rife  they  muft,  and  rife  they  will,tf  they 
 can  procure  it.    What  ever  become  of  Heaven,  they  muft  have 
 Earth.  Seeing  it  is  their  God,  their  End,  per  fas  ant  nefas  it  muft 
 be  had.  As  the  Common- wealths  man  faith,  Salus  popnlifupre- 
 maLexefto;  and  the  Chr Lilian  faith,  The  pleafing  ofGodisthe 
 fitpreamLw-  fo  the  worldlings  Maxime  is,  that  the  Intereftcf 
 theflefiu  the  ftiprtamLavfi*   And  are  thefe  men  Crucified  to  the 
 worid  I  3. If 
 
By  the  Crofs  of  Chrifi.  i  o  i 
 
 3.  If  the  world  were  a  Crucified  thing  in  your  eycs,you  would 
 not  fo  much  overvalue  the  Rich,  and  vilifie  or  negleft  the  Poor 
 as  you  do.     An  humble  Godly  man  that  walks  the  ftreets  in  a 
 thred-bare  coat,  may  pafs  by  you  without  the  lealt  refped  : 
 but  if  a  fhining  Gallant  be  in  the  place,    how  obfervantly  do 
 you  behave  your  felves  ?  If  a  poor  man,  thoughnever  fo  wife  or 
 pious,  have  any  bulinefs  with  you,how  cold  is  his  entertainment? 
 how  ftrangc  is  your  deportment  towards  him?'  and  how  flight- 
 ly  do  you  (hake  him  off  t>    But  if  they  be  rich  and  honourable  in 
 the  world,  you  are  their  fervants,  and  no  refpec't  is  too  much  for 
 them,  nor  no  entertainment  too  good.      Wifdom  and    Piety 
 cloathed  in  raggs  may  pafs  by  you  unobferved  :  when  a  filken  fot 
 is  bowed  to  like  an  Idol.  As  reverently  as  you  now  fpeak  of  Peter 
 and  Parti,  and  Chrifi  himfelf,  now  you  hear  them  magnified,  and 
 fee  not  their  outward  appearances  as  they  did  that  converfed 
 with  them  on  earth,   I  make  no  doubt  but  if  you  had  iived  in 
 thofe  dues,  and  feen  them  of  fo  low  a  prefence,  and  walk  up 
 and  down  in  fo  mean  a  garb,  attended  or  regarded  by  few  but 
 the  poor,  you  would  have  fet  as  light  by  them  as  others,  and 
 looked  at  them  as  poor  contemptible  fellows ;  if  not  as  the  filch 
 and  the  off-fcouring  of  all  things ;  and  if  you  had  not  laid  hands 
 on  them  as  too  fawcy  reprovers  of  you,  at  leaft  you  would  have 
 given  them  one  of  fulians  yeers,  or  Hobbs  his  fcorns.    It  was 
 this  worldly  fpirit  that  caufed  the  Jews  to  be  fuch  obftinate  un- 
 believers, and  to  perfecutc  Chrift  and  his  fervants  :  Men  reve- 
 rence not  the  face  of  the  poor.     And  this  is  it  that  continueth 
 them  in  their  unbelief  to  this  very  day.    We  have  many  of  their 
 ewn  writings  and  difputacions  againft  Chrift  publidied  by  them- 
 felves  f  and  we  find  this  the  very  fum  of  all  their  reafonings, 
 \_Shcw  us  a  Adefliab  thatfetcheth  us  from  captivity ,  that  gather  eth 
 the  whole  Katun  of  the  Jews  to  Judaea,  and  reflortth  them  to  their 
 ament  pojfejjions  and  dignities,  with  much  more,  and  makes  the 
 Nations  ftoop  to  them  and ferve  them,  and  fats  ftp  again  the  Temple 
 and  the  Law,  and  we  will  believe  in  him  as  the  true  Mejfiah  -,  but 
 in  no  other  will  we  believe:^]  For  though  they  cannot  deny  but 
 the  propheficd  time  of  the  Meffiahs  coming  is  paft,  yet  taking  it 
 for  granted  that  this  only  is  his  true  defcription,  they  fay  they 
 rnuft  look  more  at  the  defcription  then  the  time :  and  to  falve 
 the  Prophefics,  they  do  believe  that  the  Mcfsiah  did  come  about 
 
 O  l  Chrifts 
 
102  The  Crucifying  of  the  World, 
 
 Chrifts  incarnation,but  is  foraewhere  hid  with  Henoch  and  Elias, 
 and  will  appear  wten  the  Jewsdo  mend  their  lives  and  are  wor- 
 thy of  him.     Thus  a  worldly  can  al  mind  that  blindly  admireth 
 worldly  things,  and  favourech  nor  the  things  of  the  Spirit,  nor 
 difcernctruhe  excellency  of  the  Heavenly  riches,doch  make  them 
 to  be  open  Infidels,  and  make  the  Turks  adore  their  Mahomet, 
 and  makes  the  nominal  baftard  Chriftian  to  fee  fo  light  by  the 
 true  riches  of  the  Gofpel ,  and  only  to  honour  the  name  of 
 Chrift :  for  they  cannot  receive  the  things  of  God,  becaufe  they 
 are  Spiritually  difcerned,  1  Cor. z.  14.  Were  not  you  worldlings, 
 you  would  dilcern  more  matter  for  your  admiration,  reverence 
 and  love  in  the  p oorcft  heavenly- minded  man,  then  in  the  grcateft 
 Prince  on  earth  that  is  ungodly.     But  you  have  the  Faith  of  Je- 
 fus  Chrift  the  Lord  of  Glory  with  refped  of  perfons.     For  if 
 there  come  into  your  Aflembly  a  man  with  a  gold  ring,in  goodly 
 apparrel,  and  there  come  inalfoa  poor  man  in  vile  rayment, 
 you  have  refpect  to  him  that  weareth  the  gay  cloathing,  and  fay 
 tohim,Sit  thou  here  in  a  good  place  ;  and  fay  to  the  poor,Stand 
 thou  there  >  defpifing  the  poor,  and  committing  fin  by  refpect  of 
 perfons,  as  if  you  believed  not  that  God  had  chofen  the  poor  of 
 this  world  rich  in  faith,  and  heirs  of  the  Kingdom  which  he 
 hath    promifed   to   them   that  love  him,   fames  2.  1.   to 
 the  10. 
 
 Obj.  'But  muft  we  not  honwr  the  Gifts  of  God  f  Riches  are 
 his  Gift'. 
 
 Ayifvt.  Yes,  according  to  their  nature  and  nfe  :  Riches  are  a 
 gift  which  he  giveth  even  to  his  enemies,  and  to  thofe  that  muft 
 perifh  for  ever;  and  few  that  have  them  come  to  heaven.  But 
 Holinefs  is  a  gift  which  he  giveth  to  none  bur  his  beloved,  and 
 is  the  beginning  of  eternal  life.  Which  then  fhould  be  molt  ho- 
 noured ? 
 
 Obj.  But  would  joh  draw  men  to  defpife  Dignities  and  tAntho- 
 rhj? 
 
 Ar.fw.  Authority  is  one  thing,  and  worldly  Riches  is  another. 
 We  reverence  Authority  more  then  you  do.  We  look  on  it  as  a 
 beam  from  God,  as  participating  of  fomewhat  that  is  Divine  :  I 
 look  on  a  Magi  Urate  as  Gods  officer,  and  one  that  deriveth  his 
 Authority  from  him ;  and  i  no  more  acknowledge  any  Power 
 which  is  not  efficiently  from  God  as  the  fupream  Reftor  of  the 
 
 univcrfe, 
 
Bj  the  Crefs  ofChriff.  IO  j 
 
 univcrfe,  then  I  acknowledge  any  natural  Being  which  is  not 
 efficiently  from  God  as  the  author  of  nature  and  the  firft  Being. 
 I  look  at  aMagiftrate  as  ultimately  for  God,as  a  man  authorized 
 to  do  his  work,  and  none  but  what  is  ultimately  his.    So  that  as 
 his  office  is  fo  humane  as  to  be  aifo  participativcly  Divine,  and  he 
 is  fo  an  humane  creature,  as  to  be  by  participation  Divine- fo  the 
 Reverence  and  Obedience  which  I  owe  to  a  Magi  Urate'  is  by 
 participation  Divine :  and  therefore  though  I  Judge  not  perem- 
 ptorily that  thofc  Antients  were  in  the  right  that  made  the  fifth 
 Commandment  to  be  the  laft  of  the  firft  Table,  yet  I  doubt  nee 
 but  our  Moderns  are  lefs  likely  to  be  in  the  right,  that  confine  it 
 only  to  the  fecond  Table.     And  as  I  think  it  ltandeth  fo  between 
 the  two  as  in  feveral  refpe&s  to  ijelcng  to  each,  fo  1  rather  think 
 that  it  more  principally  belongeth  to  the  firft.     You  fee  then  the 
 difference  between  a  true  Chriftians  honouring  of  Magiftraces 
 and  yours :  You  honour  them  but  for  your  worldly  Ends  j  and 
 becaufe  they  arc  able  to  do  you  good  or  hurt.    But  we  honour 
 them  as  Gods  officers,  fpeaking  and  acting  for  him  and  from  him 
 by  his  Commifsion,  and  we  obey  their  Power,  as  participativcly 
 JDivine  \  bnt  as  they  can  do  us  good  or  hurt  we  lefs  regard  them: 
 And  this  honour  and  obedience  we  owe  them,  not  for  their 
 wealth,  but  their  Authority  :  and  if  the  meaneft  man  have  this 
 Authority  ^  he  fliall  be  honoured  and  obeyed  by  us,  as  well  as 
 therichefr. 
 
 4.  If  the  world  be  Crucified  to  you,  How  comes  it  to  pa fs 
 that  you  are  fo  tenderly  fenfible  of  every  lofs  or  difhonour  that 
 doth  befall  you  ?  If  you  are  wronged  in  your  eftate,  what  a 
 matter  do  you  make  of  it  ?  If  a  man  fhould  deprive  you  but  of 
 a  few  pounds,  you  can  hardly  put  it  up,  but  you  mud  go  to  Law 
 for  it,  or  you  rauft  feek  revenge ;  or  if  you  pafs  it  by,  you  think 
 you  have  done  fome  great  meritorious  ad.  If  one  (lander  you, 
 or  difhonour  you,  how  fenfible  are  you  of  it  ?  How  it  (ticks  up- 
 on your  ftomacks,  as  if  you  had  loft  your  trcafure?  Death  is 
 not  fenfible.  If  you  were  dead  to  the  world,  and  the  world  to 
 you,  thefe  things  would  all  feem  fmaller  in  your  eyes  ^  and  you 
 would  have  more  ado  to  remember  them  then  now  you  have  to 
 forget  chem .  You  could  not  be  fo  fenfible  of  a  lofs  or  an  injury, 
 if  you  were  not  too  much  alive  to  the  world.  And  if  you  be 
 Poor,  what  an  impatient  complaining  life  do  you  live  ?  as  if  you 
 
 wanted 
 
1 04  The  Crucify  ing  of  the  world , 
 
 wanted  your  treafure  or  your  god  ?  and  if  you  grow  rich  or 
 gain,  how  glad  are  you?  Were  you  dead  to  the  world,  and  the 
 world  to  you,  you  would  be  more  indifferent  to  thefe  matters, 
 and  Poverty  and  Riches  would  not  feem  fo  much  to  differ  as 
 now  they  do  :  but  Godlinefs  with  contentment,  which  is  Profi- 
 table to  all  things  would  fecra  to  you  the  great  Gain ,  1  Tim. 
 4.8.  &6.6. 
 
 Obj.  But  maj  not  a  mango  to  Law  to  recover  his  ownyor  n  right 
 his  ewri  Reputation,  if  he  hejlandered  ? 
 
 Anfw.  Diftinguifh  carefully  in  all  your  wrongs,between  Gods 
 Inrcrcft  in  them  and  your  own.  Your  own  you  mutt  forgive,but 
 Gods  you  cannot.  If  he  have  intruded  you  with  talents  for  his 
 fcrvice,  and  any  would  fraudulently  or  violently  deprive  you 
 of  them,  you  muftkx>k  after  them  as  your  Matters  flock  ;  if  a 
 wound  in  your  name  or  ftate  difable  you  from  doing  God  fer- 
 vice,  you  muft  ufc  all  lawful  means  to  heal  it,  that  you  may  be 
 in  a  capacity  offcrving  him  again:  and  if  your  children  or  others 
 have  remotely  a  right  in  what  you  are  defrauded  of,you  may  look 
 after  their  right.  And  you  muft  not  remit  the  crime,  as  oft  as 
 you  remit  the  injury  :  for  that  God  hath  impofed  penalty  up- 
 on; and  the  Rule  is  good,  that  the  Punifhment  of  the  notori* 
 oufly  vitious  is  a  Due  to  the  Common-wealth,  becaufeof  the 
 Necefsity  of  it  to  its  good.  In  a  word  therefore,  if  yoa  could  dp 
 thefc  things,  you  might  your  fclves  refolvc  when  it  is  lawful  to  go 
 to  Law  <  or  feck  your  right,  and  when  not.  1.  Ifyoucanwell 
 diilinguifrrbetween  Gods  Intereft  and  your  own.  2.  And  be  fure 
 you  forgive  all  your  own  injuries.  3.  And  that  you  watch  your 
 hearts  narrowly  left  they  pretend  Gods  caufe,  and  intend  your 
 own.  4.  And  be  able  by  the  confideration  of  circumftances  to 
 difcern  in  probability,  whether  Gods  intereft  will  be  more  pro- 
 moted by  going  to  Law,  or  pafsing  it  by. 
 
 But  alas,  how  rare  a  courfc  is  this  /  Of  all  the  fuits  that  arc 
 before  you  at  this  Affize,  I  fear  there  are  few  that  are  commen- 
 ced unfeigncdly  for  the  Intercft  of  God.  If  the  Lord  hirafelf 
 (hould  ask  both  Plaintiff  and  Defendant,Do  you  follow  this  fuic 
 forA4e,  or  for  your  fclves  ?  Whatanfwer  think  you  they  muft 
 make,  if  they  Ipeak  the  truth  ?  But  of  this  anon. 
 
 Having 
 
 • 
 
By  the  Crofs  of  Chrift.  i  o  j 
 
 HAving  thus  given  in  my  General  charge  againft  the  carnal 
 worldling,  and  fome  Evidence  of  his  guile  •,  I  (hall  now 
 give  you  che  Quality  and  Aggravation  of  your  crime,in  feveral 
 Articles,  as  followeth. 
 
 i.  You  are  Guilty  of  Idolatry,  which  is  high  Treafon  againft 
 the  God  of  Heaven..    That  which  hach  your  higheft  eftimarion, 
 and  deareft  affection,  andchiefeft  fervice,  is  your  God  But  this 
 the  world  hath  •  therefore  it  is  your  God.  1  hat  which  hach  the 
 moft  of  your  Hearts  is  your  God.   But  it  is  the  world  that  hath 
 themoftofyour  hearts.    You  know  that  the  main  drift  of  your 
 life  is  for  the  world  :  And  that  which  hath  the  main  bent  of  your 
 life,  hath  your  heart.     If  Reafon  be  no  Evidence,  you  cannot 
 refufc  Scripture,    Col.  3   J.[  Mortifie  therefore  jwr  Members 
 upon  earth  >,~]  and  one  is    {^Covetoufnefs  ,  which  if  IdoL try ,  ~ 
 Eph.  5.  5.  £  For  tbuye  fyow^that  no  whoremonger ,  nor  unclean 
 perfen,  nor  covetous  man,  who  it  an  Idolater^  hath  any  Inheritance 
 in  the  Kingdom  ofckrift  and  of  Cjod.  ]     The  cafe  is  plain  in  Scri- 
 pture and  in  the  eflfeds.    The  world  hath  that  love  that   God 
 fhould  have,  that  Care,and  Truft,  and  Service  which  belongs  to 
 God  •   and  therefore  it  is  your  God.  I  do  therefore  here  on  the 
 behalf  of  God,  indite  every  worldly  carnal  (inner  of  you  at  the 
 Bar  ofyourownconfeience,  as  a  Traytor  againft  the  Lord  that 
 made  you,  and  againft  the  Son  of  God  that  did  Redeem  you  I 
 And  what  greater  (in  can  m^n  be  guilty  of  (  befidcs  the  Blafphe- 
 ming  of  the  Holy  GhoftJ  ?   He  that  would  have  another  God, 
 would  have  the  Lord  to  be  un-Godded ,   and  to  lofe  his  Sove. 
 raign  Power  and  Goodnefs  1    And  is  fuch  a  man  fit  to  live  in  his 
 fights  Why  wretched  Traytor  1  If  he  be  not  thy  God,  thou 
 canft  not  expeft  tolivebyhiro,  or  befuftained,  preferved,  and 
 provided  for  by  him :  Thou  canft  not  live  an  hour  without  him  t 
 and  yet  wilt  thou  call  him  off?  Wouldft  thou  pluck  up  thy  own 
 foundation?     and  cut  off  the  bough  on  which  thou  ftandeft? 
 Wouldft  thou  fire\he  houfe  thou  dwelleft  in  ?  and  fink  the  Ship 
 that  keepeth  thy  felf  and  ail  that  thou  haft  from  finking  ?    Rela- 
 tions are  mutual.    If  lie  (hall  be  no  God  to  thee,  be  it  known  to 
 thee  thou  (halt  be  none  of  his  People  I  If  he  (hall  be  no  Father  to 
 
 P  ihfes 
 
ifcjj  Tin  Crucifying  of  the  world,  , 
 
 thee,  thou  fhalt  be  none  of  hi?  child.   ;  And, wrecch*d  foul, what 
 wile  chou  do  without  him  I  It  is  he  char  keeps  ch   foul  in  thy  bo- 
 dy while  thou  arc  ferving  his  enemy.     Ihouwouldft  be  in  Hetl 
 within  this  hour  if  his  Mercy  did  not  keep  thee  out.    And  is  this 
 rhy  requital  of  him  ;    He  hath  but  one  Trinity  of  enemies,  the 
 flefh,  the  world,  and  the  Devill :  ardwilc  thou  turn  to  thefe 
 forfake  him  by  whom  thou  liveft  ?  Why  I  tell  thee,  the  Lord 
 muft  be  thy  God,  or  thou  muft  have  no  God  indeed. The  world 
 is  like  the  Heathens  'dols-,    that  hath  eyes  but  cannot  fee  thy 
 wants ;  ears  but  cannot  hear  thy  cries  \  hands,  but  cannot  help 
 thee  in  thy  diftrefs.     All  thy  RicheSjDignities,  and  Pleafures  arc 
 filly  things  to  make  a  God  of.    They  may  have  cheroom  of  God 
 in  thy  hearty  andinthatfenfebe  thy  God:  but  indeed  they  are 
 no  more  God  ,   then  a  mawkin  is  a  man  ^    nor  no  more  able  to 
 help  and  fave  thee.  Wouldft  thou  then  have  a  God  or  p.o  God  ? 
 If  thou  wouldft  have  no  God,  thou  wouldft  have  no  Helper,  no 
 Governor,  no  Prefer ver,nor  no  Happinefs.  And  doft  thou  think 
 that  thou  art  fufRcient  for  thy  felf  ?    What  1  Canit  thon  live  a 
 day  without  God?  Canftthou  favethy  felf  from  danger  with: 
 out  him  .'  Canft  thou  relieve  or  fliift  for  thy  felf  at  ^eath  with- 
 out him?  Dareftthou  tell  him  fo  to  his  face?  and  (land  to  it? 
 But  if  thou  mud:  have  a  God,  what  Goi  wouldft  thou  have? 
 Wouldft  not  thou  have  a  God  that  can  preferve,   and  help,and 
 fave  thee?  The  world  cannot  do  it,  man  1  I  {hall  tell  thee  more 
 of  this  anon,  that  the  world  cannot  do  ir.  If  thou  trufttoit,  it 
 wili.deceive  thee.      But  if  thou  fay  then,  the  Lord  fhaK  be  thy 
 God]  Away  then  with  all  thy  Idols.  God  will  have  no  partner^ 
 much  lefs  a  fupcruour,  that  is  exalted  above  himfelf  in  thy  foul. 
 As  fo/hua  faid  to  the  Ifraelites,  Jofi.  24.  14.  fo  fay  I  to  you, 
 1  Now  therefore  fear  the  Lord  and  ferve  him  in  ftneerity  and  in 
 truth,  and  put  away  the  world  (  which  hath  been  jour  God  )  and 
 ferve  ye  the  Lord  •    And,  if  it  feem  evil  to  yen  to  ferve  the  Lord, 
 choefe  you  this  day  whom  ye  will  ferve  •  but  a  for  me  and  my  houfe% 
 we  will  ferve  the  Lsrdf]    And  if  you  fay  as  they,  [God  forbid 
 that  we  Jhouldforfake  the  Lord  to  ferve  other  Gods.  ]  I  anfwer  you 
 as  he,  Away  then  with  the  world  and  all  other  Iflols  ^  or  dfey  \    Ye 
 cannot  ferve  the  Lord,  for  he  is  an  holy  and  a  jealous  God,  and  will 
 not  forgive fuch  tr+nfgrejfieus  and  fins  ;  but  if  ye  for  fake  the  Lord 
 *mlftrvetheworld9  he  willttirn  sgainft  you  and  eon  fume  ye*,] 
 
 Verf. 
 
Sj  the  Crofs  of  drift.  107 
 
 Verf.  19,20.  God  will  not  (loop  to  be  an  underling  in  your 
 hearts.  He  fhould  have  all,  and  will  at  A*/?  have  all  or  none  : 
 But  in  the  mean  time, lie  will  have  the  Be(i  or  none.  I  do  witnefs 
 here  to  every  foul  of  you  in  his  name  ,  that  if  he  have  not  the 
 Soveraignty,  and  be  not  nearer  and  dearer  to  your  hearts  then 
 all  the  honours,  and  riches  and  plcafures  of  the  world, he  is  not, 
 he  will  not  be,  he  cannot  be  your  God.  And  if  he  be  not  thy 
 God,  thou  wilt  be  Godlefs,  as  thou  art  ungodly ',  thou  wilt  be 
 without  his  help,  as  he  was  wirhouc  thy  heart. 
 
 Weli,chis  is  the  firft  Article  of  my  charge  againft  every  one  of 
 you  chat  ha:h  not  Crucified  the  world  ;  you  are  Idolacors  and 
 Traycors  ijiioft  the  God  of  Heaven  :  And  he  that  would  have 
 no  GodjdeLrves  to  be  no  mar!,  and  worfe  j  and  fhall  either  by 
 Repentance  wifh  with  groans  that  he  had  never  been  a  worldling 
 and  aneglefter  of  God,  orelfein  Hell  with  groans  (hill  wifh 
 that  he  had  never  been  a  man.  As  the  firft  Commandment  is 
 the  fundamental  Law,  and  informeth  all  the  obligations  of  the 
 particular  precepts  following  •  fo  Idolatry  which  is  againft  that 
 Commandment- is- the  fundamental  crime,  and  is  the  life  of  all 
 the  reft. .  He  that  would  overthrow  the  God-head,  would  over- 
 throw ail;  the  world. 
 
 2.  The  ititit  Article  of  my  charge  is  this.  You  are  guilty  of 
 mo  ft  perfidious  Coven  ant-  breaking  with  God.  Did  you  not  In 
 your  Baptifm,  folemnly  by  your  parents,  Renounce  the  world, 
 the  flefh  and  the  Devi),  and  promife  to  fight  againft  them  to  the 
 end  "of  your  life  under  the  Banner  of  Chrift?  And  have  you  per- 
 formed that  vow  ?  No  :  you  have  t  irned  treacheroufly  to  the 
 raeaiy  that  you  renounced,  and  fought  for  the  world  and  the 
 fte(h,  againft  the  Word  and  the  Spirit  or*  Chrift.  And  if  you 
 renounce  your  Baptifmal  Covenant,  you  renounce  in  effed  the 
 benefits  ofthat  Covenant.  And  if  God  deal  with  you  as  with 
 Perfidious  Covenant-breakers,  thank  yourfelves. 
 
 3.  Moreover  you  are  guilty 'of  debaling  your  humane  na- 
 ture, and  fo  of  wronging  God  that  made  it,  and  is  the  owner  of 
 i^  God  made  you  not  as  bruits  that  are  capable  of  no  higher 
 things  then  to  eat,  and  drink,  and  play,  and  die,  and  there's  an 
 end  of  them  :  But  he  made  you  capable  of  an  'Ever  lading  life 
 of  Glory-  with  himfelf.  And  as  he  fuiteth  all  his  works  to  their 
 ufes  and.ends,  fo  did  he  fuit  the  nature  of  man  to  his  immortal 
 
 P  2  Hate, 
 
1 08  The  Crucifying  ef  the  world, 
 
 ftate.  As  we  were  made  by  God,  we  were  fitted  and  difpofed 
 to  everlafting  things.  And  you  have  turned  your  hearts  to  the 
 vanities  of  the  world ,  and  fee  your  mind  on  them  as  your  hap- 
 pinefs,  as  if  you  had  no  greater  things  to  mind .  Ob  je&s  do  ei- 
 ther ennoble  or  debafe  the  faculties  according  as  they  are.  That 
 is  the  vileft  creature  which  is  made  for  the  vileft  ufes  and  eads,or 
 imployes  himfejf  in  fuch.  And  that  is  the  mod  excellent  crea- 
 ture which  isexercifed  about  the  moft  excellent  Objed.  God 
 made  you  for  no  Icfs  then  his  everlafting  praifes,  before  his  face, 
 among  his  Angels ;  and  you  have  fo  fardebafed  your  own  na- 
 ture, as  to  root  like  fwine  in  earth  and  dung,  and  to  live  like 
 bruits  that  have  not  an  immortal  ftate  to  mind.  How  will  you 
 anfwer  this  dilhonour  done  to  th£  workmanfhip  of  God  ?  that 
 you  (hould  blot  out  his  image,  and  imploy  your  fouls  againft  his 
 Laws,  and  live  as  moles  and  worms  in  the  earth.  He  put  you  on 
 earth  but  as  travellers  towards  Heaven :  and  you  have  taken 
 up  your  home  in  the  way,  and  forgotten  your  End  and  Refting- 
 place. 
 
 4.  The  next  part  of  your  Guihis,  that  you  have  perverted 
 the  ufe  of  all  the  creatures,  and  turned  the  Works  and  Mercies 
 of  God  againft  himfelf.  He  gave  them  all  to  you,  to  lead  you 
 to  himfclf,and  to  furnilh  you  for  his  fervice  He  made  this  world 
 to  be  a  Glafs  in  which  you  might  fee  the  Maker,  and  a  Book  in 
 which  you  might  read  hisNameand  will.  And  will  your  overlook 
 him,  and  forget  the  end  and  ufe  of  all  ?  What  fhamc  and  pitty 
 is  it  that  men  (hould  live  in  the  world,  and  not  know  the  ufe  of 
 it  /  That  they  (hould  fee  fuch  a  beauteous  frame,and  not  under- 
 ftand  its  principal  fignirication  I  That  they  (hould  daily  converfe 
 with  fo  many  creatures,  which  all  proclaim  the  name  of  God, 
 and  with  one  accord  declare  his  praife,and  yet  that  this  language 
 (hould  be  fo  little  undcrftood  I  Like  an  illiterate  man  in  a  Libra- 
 ry, that  feeth  many  thoufand  Books,and  knows  not  a  word  that 
 is  in  any  of  them.  Or  like  an  ignorant  man  in  an  Apothecaries 
 (hop  that  feeth  the  drugs,  but  knoweth.  not  what  they  are  good 
 for,  nor  how  to  ufe  any  of  thera  ,  if  he  had  the  greateft  need. 
 The  poorcft  cottage  and  fmaileft  pittance  of  thefe  earthly  things 
 might  be  a  greater  Blefiing  to  you, if  you  could  underftand  their 
 ufe  and  meaning,thcn  all  the  world  would  be  to  him  that  undcr- 
 ftandsitnot.   Your  poffeffions  in  therafelves,  if  you  have  not 
 
 God 
 
Bj  the  Crtfs  of  Chrift.  I  op 
 
 God  in  them,  arc  but  the  very  corpfe  or  carkafe  of  a  blefiing  ! 
 The  Life  of  the  n  is  warring  !  And  without  the  Life,  they  will 
 t>ut  trouble  you  :  Vor  you  have  the  burden  without  the  ufe. 
 ifour  horle  will  carry  you,  while  he  hath  life  and  health  ;  but 
 :akeaway  his  life  once,  and  you  muft  carry  him  if  you  will  have 
 ^lira  any  further.  Verily  it  is  no  wifcr  a  trick  to  make  a  ftir  in  the 
 world,  and  feck  the  profits  and  plcafures  of  it,  without  God,  or 
 i  ny  otherwife  then  as  they  are  animated  by  God,then  it  is  to  ride 
 i  dead  horfe,  where  you  may  fpur  long  enough  before  you  are 
 >ne  mile  further  on  your  way.  While  your  friend  is  living  you 
 nay  delightfully  convcrfe  with  hira  :  but  when  he  is  dead  you 
 vill  have  little  pleafure  in  his  company  :  the  corpfe  of  the 
 nod  learned  man  will  adively  teach  you  no  more  then  a  block. 
 kVere  it  the  wife  of  your  bofom  who  through  prudence  and 
 >eauty  were  never  fo  lovely  to  you,when  her  carkafe  is  left  with- 
 )ut  a  foul  you  will  haften  to  bury  it  out  of  your  (ight,and  would 
 >e  loth  fo  much  as  to  keep  it  in  your  houfe,  much  lefs  in  your 
 >ed  and  bofom  as  heretofore.  He  that  knoweth  not  that  God  is 
 he  Life  and  Soul  of  all  our  blefiings,  doth  neither  know  what 
 3od  is,  nor  what  a  Blefsingis.  They  are  but  the  empty  casks 
 md  (hells,  and  not  the  Blefsings  thcmfelves  without  him.  You 
 lave  the  Burden,  and  not  the  Benefit:  You  muft  carry  them, 
 >ut  they  can  do  nothing  to  the  fupporting  of  you.  Its  the  ab« 
 ence  of  God  that  denominateth  them  Vamtj  and  Vexatien :  and 
 t  is  he  only  that  can  make  them  {lengthening  and  confolatory. 
 rhat  muft  have  fome  life  in  it,  that  muft  be  pdMam  vitt,  and 
 nuft  fuftain  our  lives.  Souls  cannot  feed  upon  mcer  terrene  cor- 
 )oreal  things,  any  more  then  the  body  upon  mecr  fpirituals.  As 
 ve  have  both  a  foul  and  a  body  to  be  fuftained,  fo  have  we  a  fu- 
 tenance  futable  to  them  both  j  even  the  creature  animated  by 
 God,  or  God  in  and  by  the  creature. 
 
 How  great  then  is  your  fin,  that  deftroy  your  blefiings  by  de- 
 priving them  of  their  Life,  and  that  in  a  fort  deftroy  the  world 
 :oyourfelves,  by  feparating  it  from  its  foul  ?  and  fo  moft  hai- 
 tioufly  injure  God,  and  rob  your  felves  of  the  comfort  of  all, 
 and  turn  your  blefsings  into  burdens,  and  your  helps  into  hinde- 
 rances  and  fnares  to  your  foul? .  Have  you  lived  fo  long  in  the 
 School  of  the  world,  yea  and  of  the  Church  too,  where  you 
 have  not  only  the  Library  of  Nature,but  fupcrnatural  Rcvelati- 
 
 P  3  ons 
 
1 1  o  The  Crucifying  of  the  World \ 
 
 ons  to  teach  you  to  underftand  it,  and  yet  do  you  not  know  a 
 word  or  letter  ?  You  do  but  Iofe  and  abufe  the  creatures  of  God, 
 if  you  fee  him  not  in  thera  j  and  if  you  be  not  in  the  ufe  of  them 
 led  up  to  himfelf.     The  heavens  declare  the  Glory  of  God,  an  J  the 
 firmament  jbeweth  his  hand)  work.'  Dty  unto  day  fitter eth  fpeech, 
 and  night  unto  n  ght  Jheweth  knowledge  :  there  is  no  fpeech  or  law 
 qit&ge  where  their  voice  is  not  heard  ;   their  line  i '  gene  out  through 
 all  the  earth,  and  their  wordi  to  the  end  of  the  world,  />/*/.  19.  is 
 2,3.  and  yet  poor  carnal  wretches  will  not  undedUnd  them. 
 All  the  workj  of  God  do  pra:fe  him  ;   for  he  is  righteous  in  all  his 
 wale sy  and  holy  in  all  his  work:,  Pfalm  145.10. 17.  and  yet  the 
 wicked  will  not  underftand,    O  how  many  talents  mud  the  un- 
 godly be  accountable  for,  as  having  neglected  them,  and  per- 
 verted them  from  the  prefcribed  ufe  I  Every  creature  that  you 
 fee,  isa  Teacher  of  Divine  things  to  you  •,  and  you  (hall  anfwer 
 for  your  not  learning  by  them.    Every  creature  is  an  Herald  fenc 
 from  heaven  to  proclaim  the  will  of  your  Maker,  and  your  Du- 
 ty ;  and  you  gaze  upon  the  Mcffenger,  and  note  his  garb,  and 
 hear  his  voice,  and  never  underftand  or  regard  his  Meffage.    I 
 would  you  did  but  confider  what  you  Iofe  by  this  your  folly  " 
 and  what  life  and  fwcetnefs  there  is  in  creatures,  which  the  hea- 
 venly believer  draweth  forth,  aud  you  have  no  raftc  of;  and  til! 
 rhc  Spirit  of  San&ification  have  fitted  you  to  fuch  a  work,  you 
 are  never  like  effe&ually  to  tafte  it.     For  ic  is  not  every  flic  that 
 can  fuck  honey  from  the  fweeteft  flower,  though  the  Bee  can  do 
 it  fronKhat  which  m  call  a  ftinking  weed  An  ignorant  Country- 
 man hath  a  Meadow  that  aboundeth  with  variety  of  herbs  •,  he 
 can  make  no  other  ufe -of  them  then  to  feed  his  cattle  with  them  .• 
 or  if  he  walk  into  his  garden,hc  can  only  fmell  the  fweetnefs  of  a 
 flower :but  a  skilfulPhyfitian  thatknows  their  ufe,can  thence  fetch 
 a  medicine  that  may  be  a  means  to  fare  his  life.  But  the  Believing 
 foul  can  yet  go  further,  and  there  find  that  which  may  further  his 
 falvatioo.     If  you  have  a  Lcafe  of  your  Lands,  or  a  pardon  for 
 your  life,  thar's  written  in  an  excellent  character  :  there  isa 
 great  deal  of  difference  between  another  mans  delight  in  viewing 
 ithe  character,  and  yours  in  confidering  of  thefecurity  you  have 
 by  it  for  eltate  or  life.     Rut  the  difference  is  mu  ch  greater  in  our 
 prefent  cafe.,  between  thofe  that  have  only  the  fupe'rficial  fweet- 
 nefs and  beauty  of  the  creature,  to  the  pleafing  of  the  flefli,  and 
 
 choje 
 
Bj  the  Crefs  ofChrifl.  in 
 
 thofe  th.u  have  God  in  it,  to  the  fpiritual  rcfrcfhing  of  their 
 fouls.  Believe  itSir%  it  is  not  a  fro:; il  fin  to  pervert  the  whole 
 creature  (  that  is  witfiin  our  i  each  ;  to  a  ufe  fo  contrary  to  that 
 wheh  it  was  appointed  to,  as  rooiifli  worldlings  do :  not  only 
 to  lofc  that  ufe  and  benefit  of  the  creatures  which  we  might  have, 
 but  to  turn  all  into  poifbn  and  death  to  our  felves !  Not  only  to 
 rob  God  of  that  Love,  and  Honour,  and  Service  which  they 
 fhould  procure  bim,  but  alfo  to  turn  all  this  upon  therafelves  ^  r 
 tell  you  this  will  prove  no  venial  fin. 
 
 5.  And  our  Guilt  herein  is  further  aggravated,  in  that  you 
 d*  hereby  as  much  as  in  you  lyetb,  fruftrate  the  works  of  Crea- 
 tion and  Redemption.  For  God  made  alt  thingi  far  him/elf,  and 
 you  ufe  nothing  for  him.  The^  Redeemer  hath  reprieved  and 
 reftored  the  creature  for  its  primitive  ufe,  that  God  might  yet 
 have  the  Glory  of  his  works :  and  yet  you  will  not  give  ic  him  j 
 but  when  ycu  pretend  to  know  God,  you  Glorifle  him  not  as 
 God,but  become  vain  in  your  imagination,  your  foolifh  hearts 
 being  darkned,a$P*#/  tells  thero,iccw.  1.2 1.  And  what  doth  that 
 man  defervc  that  would,  as  to  the  ufe,  deftroy  all  the  world,  and 
 fruftrate  all  Gods  works  both  of  Creation  and  Redemp:i. 
 on  ? 
 
 6.  Herein  alfo  you  are  guilty  of  Enmity  againft  God.  For 
 this  is  the  grcateft  wrong  that  an  enemy  can  do  him, .  to  rob  him 
 of  the  glory  of  his  Goodncfs  and  Power,  and  to  prefer  his  crca- 
 ture?,as  if  they  vvere  more  amiable  then  himfelf.  You  cannot  de* 
 throne  him  from  his  glory  ;  but  you  may  pofsibly  deny  him  the 
 preheminence  in  your  hearts.  You  may  deny  him  the  Kingdom 
 within  you  $  but  you  cannot  difpoffefs  him  of  his  Eternal  Power 
 or  Kingdom  without  you.  The  worft  enemy  that  God  hath  can 
 do  him  no  harm;  but  this  rs  no  thanks  to  you:  he  will  not  be 
 beholden  to  you  for  it.  You  may  as  truly  fhew  your  Enmity  by 
 wwging,  as  by  burtir.g.  And  whac  greater  injury  can  you 
 offer  to  the  Almighty,  then  to  fet  up  the  filly  creature  in 
 his  Read  ,  and  give  ic  that  Love  and  Service  which  is  his 
 due? 
 
 7.  Moreover  you  are  guilty  of  wilful  felf  murder  :  you  choak 
 ^our  fcives  with  that  which  fhould  be  your  food '.you  turn  your 
 daily  blefsings  to  your  bane ^  by  dropping  your  Poyfon  into  the 
 cup  of  Mercies,  which  bountiful  Providence  puttcth  into  your 
 
 hands. 
 
ji2  The  Crucifying  of  the  rli, 
 
 hands.    There  is  not  a  furcr  way  in  the  world  to  undo  you,  then 
 by  turning  to  the  creature,  and  forfaking  God.    You  cry  for 
 
 mare  of  the  world,  and  you  are  unfatisfied  till  you  have  it ;  and 
 when  you  have  it,  yo-u  do  but  deftroy  your  fouls  with  k,  by  gi- 
 ving it  your  hearts,  which  muft  be  given  only  unto  God.  What 
 a ftir  do  men  make  for  temptation  and  definition?  What  coft 
 and  pains  are  men  at  to  purchafe  them  an  Idol,  and  to  make 
 provifionfor  theflefh,  to  (atisfieits  defires,  when  they  confefs 
 k  to  be  the  grcateft  enemy  of  their  fouls  ?  Like  a  man  that  would 
 give  all  that  he  hath  for  a  coal  of  fire  to  put  into  the  thatch  v 
 even  fuch  is  your  defires  after  the  world,  and  the  ufe  you  make 
 of  it. 
 
 8 .  What  abundance  of  precious  time  and  labour  do  you  lofe, 
 which  might  and  fhould  be  better  fpent  ?  Doth  not  this  world 
 takeupthcraoft  of  your  care,  and  ftrengch,  and  time?  You 
 are  about  it  early  and  late  •,  it  is  the  firft  and  laft,  and  alrooft  al- 
 waies  in  your  thoughts.    It  findeth  you  fo  much  to  do,  that  you 
 have  fcarce  any  time  fo  much  as  to  mind  the  God  that  made  you, 
 or  to  feek  to  efcape  the  everlafting  mifery  which  is  near  at  hand. 
 It  hath  taken  up  fo  much  of  your  hearts,  that  when  God  fhould 
 have  them  in  any  holy  duty,  or  fervice  for  his  Church,  you  are 
 heartlefs.    When  you  fhall  fee  your  accounts  caft  up  to  your 
 hands  (  as  fhortly  you  fhall  fee  it,  though  you  will  not  now  be 
 perfwaded  to  do  it  your  fclves )  and  when  you  fhall  there  fee, 
 how  many  thoughts  the  world  had  in  comparifon  of  God  •  and 
 how  many  hours  Were  laid  out  upon  the  world,  when  Gods 
 fervice  was  caft  by  for  want  of  time  •,  and  how  near  the  creature 
 was  to  your  heart,  while  God  as  a  ftranger  flood  at  the  door  : 
 and  in  a  word,  how  the  world  was  your  daily  buiinefs,  while  the 
 matters  of  God  ftept  in  but  now  and  then  upon  the  by ;  you 
 will  then  confefs  that  you  laboured  in  vain,  and  that  your  life 
 and  labour  fhould  have  been  better  employed.  Hath  God  given 
 you  but  a  (hort  uncertain  life,  and  laid  your  everlafting  life  upon 
 it ;  and  will  you  caft  all  away  upon  thefe  tranfitory  delights  * 
 How  fhoit  a  time  have  you  for  fo  great  a  work  /  and  fhall  the 
 world  have  all  ?  Oh  that  you  did  but  know  to  how  much  great- 
 er advantage  you  might  have  fpent  this  time  and  labour  in  feek- 
 hg  God  and  an  endlcfs  glory  !  One  thing  is  needful ;  make 
 fiireof  that}  and  wafte  not  the  reft  of  your  daics  in  vanity. 
 
 What. 
 
By  the  Crofs  of  Cbrift.  1 1  3 
 
 What  wife  man  would  fpcnd  (o  precious  a  thing  as  Time  is,upon 
 that  which  he  knows  will  leave  him  in  Repcntings  that  ever  it 
 was  fo  fpent  ?  The  world  doth  rob  poor  finners  of  their  time : 
 but  when  they  fee  it  is  gone  ,  and  they  would  fain  have  a  littleof 
 that  time  again  to  rmkc  preparation  for  their  everiafting  Hate, 
 it  is  not  all  the  world  then  that  can  bring  them  back  one  hour  of 
 it  again.  Certainly  fuch  a  lofs  of  time  and  labour  is  no  fmall  ag- 
 gravation of  a  worldlings  fin. 
 
 9*  You  are  alfo  guilty  of  thehighcortemptof  the  Kingdom 
 of  Glory  ,   while  you  prefer  chefe  tran(ito*y  things  before  it. 
 Your  hearts  and  lives  fpeak  that  which  you  are  afhamed  to  fpeak 
 with  your  tougue9.    You  are  afljamed  to  fay  that  Earth  is  better 
 for  you  then  Heaven,    or  that  your  fin  is  better  for  you  then  the 
 favour  of  God  :  but  your  lives  fpeak  it  out.     If  you  think  not 
 your  prcfem  condition  better  for  you  then  Heaven,  why  do  you 
 choofc  and  prefer  it :    and  why  do  you  more  carefully  andlabo* 
 rioully  feek  the  things  of  earth,     then  the  Heavenly  glory? 
 If  vour  child  would  fell  his  inheritance  for  a  cup  of  Ale,  you 
 would  think  he  fee  light  by  it :  And  if  he  would  part  with  father 
 and  mother  for  the  company  of  a  beggar  or  a  thief,  you  would 
 fay,  he  had  no  great  love  to  you.    And  if  you  will  venture  your 
 part  in  heaven  for  the  pleafures  of  fin ,  -  and  will  part  with  God 
 for  the  matters  of  this  world  ,   would  you  have  him  think  that 
 you  fee  much  by  his  Kingdom  or  his  love  ?  O  the  unreafonable- 
 nefs  of  fin!   the  madnefs  of  worldly  flefhlymen!  Is  it  indeed 
 roore  defirable  to  profper  in  their  (hops ,  their  flelds,and  their 
 pleafures  for  a  few  daies  or  years,  -hen  everlaftingly  to  live  in  the 
 pretence  of  the  Lord  ?    Sha'l  Chrift  purchafe  a  Kingdom  at  the 
 price  of  his  bloody  and  offer  k  us  freely,  and  (hall  we  prefer  the 
 life  of  a  bruit  before  it  ?  Shall  God  offer  to  advance  fo  mean  a 
 creature  to  an  heauenly  fhtion  among  his  Angels:   and  (hall 
 we  choofe  rather  to  wallow  in  the  dung  of  our  Tranfgrefiions? 
 Take  heed,  left  as  you  are  guilty  of  Efans  folly,  you  alfo  meet 
 with  Ef^ns  mifery  !  and  the  time  (hould  come ,  that  you  (hall 
 find  no  place  for  Repentance,  that  is ,  for  Recovery  by  Repen- 
 tance, though  you  feek  it  with  tears.  Contempt  of  kindnefs,is  a 
 provoking  thing ;  For  it  is  the  height  of  ingratitude.  And  cfpe- 
 cially   when  it  is  the  greateft  kindnefs  that  is  contemned.  As  it 
 will  be  the  everlafting  imployment  of  the  Saints,  to  enjoy  that 
 
 Q^  felicity, 
 
1 14  the  Crucifying  of  the  mrldy 
 
 felicity,  and  to  admire  and  praife  that  infinite  Love  which  caufed 
 them  to  enjoy  it  •.  So  will  it  be  the  everlafting  miferyofthe 
 damned ,  to  be  deprived  of  that  felicity  ,  and  to  think  of  their 
 folly  in  the  unthankful  contempt  of  it :  and  of  the  excellency  of 
 that  Kingdom  which  thus  they  did  contemn.  God  fets  before 
 you  Earth  and  Heaven  :  If  you  choofe  earth,  exped  no  more  : 
 And  hereafter,  Remember,  that  you  had  your  choice. 
 
 10.  To  make  (hort  of  the  reft  of  the  aggravation  of 
 your  fin  ,  and  fura  it  up  in  a  word  •  Your  Love  of  the  world 
 isthe  fum  of  all  iniquity.  It  virtually  or  actually  contained)  in 
 it  the  breach  of  every  command  in  the  Decalogue.  Tbefirft 
 Commandment  which  is  the  foundation  of  the  Law,and  efpecial- 
 ly  of  the  firft  Table  ,  is  broken  by  it ,  while  you  make  it  your 
 Idol,  and  give  it  the  E(teem,and  Love,  and  Service  that  is  due  to 
 God.  The  fecond,  third  and  fourth  Commandments  it  difpofeth 
 you  to  break.  While  your  hearts  and  ends  are  carnal  and  world- 
 ly ,  the  manner  of yourTervice  will  be  fo,  and  you  will  fuit  your 
 Religion  to  the  will  of  men,  and  your  carnal  Intereft,  and  not  to 
 the  will  and  wordofGod.  The  name  and  holy  nature  of  God 
 is  habitually  contemned  by  you,  while^you  more  fet  by  your 
 worldly  matters  then  by  hinr.His  holy  dayes  you  ordinarily  vio- 
 late, and  his  Ordinances  you  do  hypocritically  abufe  while  your 
 hearts  are  upon  your  covetoufnefs  or  fenfual  delights  :  and  are 
 far  from  him  while  you  draw  near  him  with  your  lips.  Worldli- 
 nefs  will  make  you  even  break  the  bonds  of  natural  obligations, 
 and  be  unthankful  toy  our  own  parents,  difobedient  to  your  fu- 
 periours,  unfaithful  to  your  equals,  and  unmerciful  to  your  in- 
 feriours.  There  is  no  trufting  a  worldling,  he  will  felThis  friend 
 for  money  .He  careth  not  to  wrong  you  in  your  life,  your  chafti- 
 ty,  eftate  and  name,  for  his  luftful  ambitious,  and  covetous  de- 
 fires.  For  he  dire&ly  breakeththe  tenth  Commandment,  which 
 is  the  fum  of  the  fecond  Table,requiringus  to  regard  the  welfare 
 of  our  neighbour  ,  and  not  to  maintain  a  private  felfifh  intereft 
 againftit.  So  true  is  that  of  Paul,  1  Tim.  6.  10.  The  love  of  mo- 
 ney isthe  root  of  all  evil.  As  adhering  to  God, is  the  fum  of  all 
 Duty  and  Spiritual  Goodnefs  •  fo  adhering  to  the  creature 
 inftead  of  God  ,  is  the  fum  of  all  wickednefs  aad  difobedi- 
 encc. 
 And  feeing  all  this  is  fo  ,  I  require  you  here  in  the  name  of 
 
 Cod  r 
 
By  the  Crefs  ofchrift.  1 1 5 
 
 God,  to  call  out  this  wickednefs ,  and  cherifh  it  no  longer: 
 Bring  forth  that  Traytor  that  hath  dethroned  God  in  your 
 hearts,  and  exalted  it  felf,and  let  it  die  the  death.     It  fubverteth 
 Common-wealths^andallfocietics;   it  caufeth  perjury,  perfidi- 
 oufnefs  and  fedition ;  it  raifeth  wars,  and  fets  the  woi  Id  together 
 by  the  ears;    it  overrurneth  all  right  order,  andflrikesatthe 
 heart  of  Morality  it  felf ,  and  would  make  every  man  a  Woolf 
 or  Tygcrto  his  brother  :  It  is  a  murderer  ofyoui  own  fouls ; 
 and  the  caufe  of  cruelty  both  to  the  fouls  and  bodies  of  others : 
 It  is  a  lyar  that  promifcth  what  it  cannot  perform  :  It  is  a  cheater 
 that  would  deceive  you  of  your  everlafting  happinefs  •  andtice 
 you  into  Hf  11,  by  pretences  of  furthering  your  profits  and  con- 
 tents :    It  caufeth  parents  to  neglect  the  fouls  of  their  children, 
 and  children  to  wifli  the  death  of  their  parents,  or  be  weary  of 
 them,  or  difregard  them  :  and  caufeth  Law-  fuits  and  contenti- 
 ons between  brother  and  brotbe^and  neighbour  and  neighbour; 
 and  fills  the  heart  with  rancor  and  malice:  and  turneth  families 
 and   Kingdoms  into  confcfion  :   It  roaketh  people  bate  their 
 Teachers'   and  too  many  MiniOersto  negled  their  flocks ;  It 
 adulteroufly  feeketh  to  vitiate  the  Speufe of  Chrift,  and  take  up 
 the  heart  which  was  referved  for  himfelf :  It  robbeth  him  of  his 
 honour  of  our  arTe&ion?  and  obedience  :    and  Sacriligionfly 
 defaceth  the  Temple  of  the  Holy  Ghofl :  It  will  not  allow  God 
 one  free  thought,  nor  full  affedionofyour  heart,  nor  one  hour 
 entirely  improved  for  his  honour. 
 
 This  is  the  World ;  and  thus  is  it  ufed  by  feRfual  men.Judge 
 now  whether  it  deferve  not  to  die  the  death ,  and  to  be  caft  out 
 of  your  fouls  1  and  whether  we  have  not  reafon  to  fay,  Crucifie 
 it,  Crucifie  it  ?    Ask  me  no  more,  what  evil  it  hath  done  I  You 
 fee  it  is  fuch  an  enemy  to  the  God  of  heaven,  that  if  you  cherifh 
 it  and  letit  live  in  your  hearts,  youarenot  friends  to  Chrift  or 
 your  falvation.     Away  with  it  then  without  any  more  ado :  and 
 ufe  it  as  the  world  did  ufe  your  Lord :  and  as  it  nailed  him  on  the 
 Crofs ,  fo  go  to  his  Crofs  for  a  nail  to  fallen  it,and for  ftrergth 
 to  Crucifie  it,that  you  may  be  viftors  and  fuper-viftors  tht  ough 
 him  that  loved  you,  and  overcame  the  world  for  you.     Choofc 
 not  to  be  flaves,  when  you  may  be  free- men  and  trriumphers. 
 Take  warning  by  all  that  have  gone  before  you :  ferve  not  a 
 Matter  that  caftcth  off  all  his  fervants  in  diftrefs,  andlcaveth 
 
 0^2  chera 
 
1 1 6  The  Crucifying  of  the  rvorld \ 
 
 them  all  in  fruitlefs  complaints  of  its  unprofitablenefs !  Think  not 
 to  fpced  well  where  never  man  fped  well  before  you ;  nor  to  find 
 content,  where  none  have  found  it.     if  all  the  worlds  followers 
 complain  of  it  at  the  parting,  take  warning  by  them,  andforcfee 
 the  end        Find  out  one  man  that  ever  was  made  happy  by  the 
 world,    ( in  a  true  and  durable  happinefs  )  before  you  venture 
 your  own  hopes  and  happinefs  in  fuch  hands.     Put  not  your 
 felves  and  all  that  you  have  in  fuch  a  leaking  veffel  that  never  yet 
 brought  man  fafc  to  fliore.     Will  neither  the  experience  of  your 
 own  lives,  nor  the  experience  of  all  the  world  before  you,    de- 
 livered in  the  hiftory  of  fo  many  thoufand  years  ,  be  a  fufficienc 
 warning  to  you  to  avoid  the  fnare  ?  What  will  you  take  then  for 
 a  fufficient  warning?  Were  notreafon  captivaced,  one  would 
 think  that  a  walk  into  a  Churchyard  might  fatisfie  you.   The 
 fightofagraveorof  a  dead  body  fhould  kill  and  difgrace  the 
 world  in  your  eyes.    Do  you  fee  where  you  muft  lie,  and  what 
 that  flefh  which  you  fo  regard  muft  be  turned  to>and  what  is  the 
 moft  that  can  be  expected  from  the  world,  and  in  how  poor  and 
 defpicabie  a  cafe  it  will  then  leave  you  ?  and  yet  will  you  dote 
 upon  it,  and  negled  and  lofe  the  life  cverlafting  for  it  ?  Will  you 
 be  willfully  feduced  by  the  vain-glory  and  oftentation  of  blinded 
 worldlings,wrun  you  are  certain  before- band  that  they  will  not 
 belong  of  the  mind  thcmfelves,  that  now  they  are  ?  Name  me 
 one  man  if  you  can  ,  that  rejoyceth  in  his  worldly  profperity 
 now,  and  fpeaketh  well  of  it,  who  rejoyced  in  it,  and  lpoke  well 
 of  it  two  hundred  years  ago  /   fts  a  child  indeed  that  would  have 
 an  houfe  bui'.ded  by  every  fine  flower  that  he  feeth  in  his  way, 
 and  forgectcth  his  home,  his  friends, and  his  inherence/  when 
 it  is  two  to  one  but  the  flower  will  be  withered,  before  his  houfe 
 be  finifhed,and  the  plcafure  will  not  anfwer  the  trouble  and  coft. 
 Indeed  if  the  world  were  a  better  place  ,  then  that  which  we  are 
 going  to,I  could  not  then  blame  any  todefire  to  keep  it  as  long 
 as  they  can  :     And  yet  if  it  were  fo,  the  certainty  of  our  remo- 
 vail  fhould  make  us  lefs  regard  it,  and  look  more  to  the  place 
 where  we  muft  evermore  remain-     Much  more  when  our  home 
 doth  exceed  this  world  in  mrth,  as  much  as  in  continuance.  Its 
 folly  enough  to  fet  a  mans  heart  upon  the  faireft  Inn  that  is  in  his 
 way  .-  but  to  prefer  a  fwine-ftye  before  a  Pallace  where  his  Fa;  her 
 dwells  and  his  inheritance  doth  lie,  is  fomewhac  worfe  then  meer 
 
 folly : 
 
Bj  the  Crojs  of  Chnfl.  1 1 7 
 
 folly  :  and  its  meet  that  fuch  be  ufed  according  to  their  choice. 
 Its  meet  indeed  that  we  be  patient  in  our  Wildernefs,  and  mur- 
 mur not  at  God  for  the  fufferings  that  it  caftcth  us  upon.     But 
 to  love  it  better  then  the  promited  Land,  and  to  think  or  fpeak 
 hardly  of  our  happinefs  it  felf,  and  thofe  that  would  lead  us  to 
 it,  this  is  unreafonable.     The  Ifraclites  were  never  fo  foolish  as 
 to  build  Cities  in  the  Wildernefs  as  defiring  to  make  it  their  fixed 
 habitations ;  but  contented  themfelves    with  moveable  tents. 
 What  a  curfe  were  it  if  God  fhould  put  you  off  with  earth,  and 
 give  you  no  other  treafure  and  felicity,  but  what  it  can  affurd  ? 
 You  might  well  then  look  on  your  Inheritance  as  Hiram  d.d  on 
 his  twenty  Cicies  in  Galilee,   1  King.9.1 1,12.  and  difliking  it, 
 call  it  the  Land  of  QabuL  \  t  is  the  description  of  miferablc  wicked 
 men  to  have  their  portion  in  this  life,  PfJm  17. 14.    Suppofe 
 you  had  the  mod  that  you  can  expeft  in  the  world  ^  would  you 
 be  contented  with  this  as  your  portion  ?    What  is  that    you 
 would  have,  and  which  you  make  fuch  a  ftir  for?  Would  you 
 have  larger  poffefsions,  more  delightful  dwellings,  repute  with 
 men,  the  fatisfying  of  your  lufts  ?  &c.  Dare  you  take  all  this  for 
 your  portion  if  you  had  it  ?  Dare  you  quit  your  hopes  of  the 
 life  to  come  for  fuch  a  portion  ?  You  dare  rot  fay  fo,  nor  do  it 
 exprefly,  though  you  do  it  implyedly  and  in  effect.     O  do  not 
 that  which  is  fo  horrid  that  your  own  hearts  dare  not  own  with- 
 ouKrembling  and  aftonifhment  / 
 
 I  pray  you  tell  me  ;  do  you  think  that  a  fuffi dent  Portion 
 which  the  Devil  himfelf  would  give  you  if  he  could, or  is  willing 
 you  (houtdhave?  He  is  content  that  you  enjoy  your  lufts  and 
 ple.i lures ;  he  is  willing  to  let  you  have  the  honours  and  fulnefs 
 cf  the  world,  while  you  are  on  earth.  He  knows  that  he  can 
 this  way  beft  deal  with  your  confciences,and  pleafr  you  in  his  fer- 
 vice,  and  quiet  you  a  while  till  he  hath  you  where  he  would  have 
 you.  He  that  told  Chrift  of  all  the  Kingdoms  of  the  world, 
 and  the  glory  of  them,  would  doubtlefs  have  given  him  them,  if 
 it  had  been  in  his  power,  to  have  obtained  his  defire.  Though 
 you  think  it  too  dear  to  part  with  your  wealth  or  pleafures  for 
 heaven,  and  to  be  at  the  labour  of  an  holy  life  to  obtainit^ 
 the  Devil  would  not  think  it  too  dear  to  give  you  all  England, 
 ror  all  the  world,  if  it  were  in  his  power,  that  thereby  he  might 
 keep. you  out  of  Heaven: and  he  is  willing  night  and  day. to 
 
 Q.3  &" 
 
1 8  The  Crucifying  of  the  world, 
 
 go  about  fuch  kind  of  work,tha:  may  but  attain  his  ends  in  de- 
 vouring you.  If  he  were  able,  he  would  make  you  all  Kings,  fo 
 that  he  could  but  keep  you  thereby  from  the  Heavenly  King- 
 dom. Alas,he  that  tempteth  you  to  fet  light  by  heaven,  and  pre- 
 fer this  world  before  it,  doth  better  know  bimfelf  to  his  forrow, 
 the  worth  of  that  everlaiting  glory  which  he  would  deprive  you 
 of,  and  the  vanity  of  that  which  he  thruftcth  into  your  hands. 
 As  our  Merchants  that  trade  with  the  filly  Indians,  when  they 
 have  perfwaded  them  to  take  glafs,  and  pieces  of  broken  Iron, 
 and  brafs,  and  knives,  for  Gold  or  Mcrchancizc  of  great  value, 
 they  do  but  laugh  at  their  folly  when  they  have  deceived  them, 
 and  fay,  what  filly  fools  be  theft  to  make  (ach  an  exchange  I  For 
 the  Merchants  know  the  worth  of  things,  which  the  Indians  do 
 not.  And  fo  is  it  between  the  Deceiver  of  fouls,  and  the  fouls 
 that  he  deceiveth.  When  he  hath  got  you  to  exchange  the  love 
 of  God  and  the  Crown  of  Glory,  for  a  little  earthly  dung  and 
 luft,  he  knows  that  he  hath  made  fools  of  you,  and  undone  you 
 by  it  for  ever. 
 
 Do  you  not  think  your  felves  that  it  is  abominable  madnefs 
 in  thofe  Witches  that  make  a  Covenant  with  the  Devil,  and  fell 
 their  fouls  to  him  for  ever,  on  condition  they  may  have  their 
 wills  for  a  time  ?  I  know  you  will  fay  it  is  abominable  folly. 
 And  yet  moft  in  the  world  do  in  effeft  the  very  fame.  God  hath 
 affured  them  that  they  mud  forfake  him  or  the  world,  and  that 
 they  mud  not  love  the  world  if  they  will  have  his  love ;  nor  look 
 for  a  portion  in  this  life,  if  they  will  have  any  part  in  the  inheri- 
 tance of  the  Saints :  he  offers  them  their  choice ,  to  take  the 
 pleafures  of  earth  or  heaven  ;  and  Satan  prevailcth  with  them  to 
 make  choice  of  earth,  though  they  are  told  by  God  himfelf,  that 
 they  lofe  their  falvation  by  it. 
 
 And  here  you  may  fee  what  advantage  Satan  gets,  by  play- 
 ing his  game  in  the  dark,  and  doing  his  work  by  other  hands,  and 
 keeping  out  of  fight  liimfelf,  and  deceiving  men  by  plaufible 
 pretences.  Should  he  but  appear  himfelf  in  his  own  likenefs,and 
 offer  poor  worldlings  to  make  fuch  a  match  with  them,  how 
 much  would  the  moft  of  you  tremble  at  it  and  abhor  it  ?  And 
 yet  now  he  doth  the  (ame  thing  in  the  dark,  you  greedily  em- 
 brace it.  If  youlhouldbut  fee  or  hear  him,  defiring  you  to 
 put  your  hands  to  fuch  a  Covenant  as  this  is,  £  I  do  conftnt  u 
 
 fart 
 
By  tht  Crofs  of  Chrift.  r  1 9 
 
 part  with  the  Uve  of  God^andallmj  hopes  of  falvation,  fo  I  may 
 have  mj  pleafures,  and  wealth,  and  honmr  till  I  die.  ]  Sure  if 
 you  be  not  befides  your  felves,  you  would  not,you  durft  not  pun 
 your  hands  to  it.  Why  then  will  you  now  put  both  hand  and 
 heart  to  it  ^  when  he  plaics  his  game  underboard,  and  implicitly 
 by  his  temptations  doth  draw  you  to  the  fame  confent  ?  What  do 
 the  moft  of  the  world  but  prefer  earth  before  heaven  through 
 thecourfc  of  their  lives?  They  prefer  it  in  their  thoughts,  and 
 words,  and  deeds.  It  hath  their  fweeteit  and  freed  thoughts  and 
 words,  and  their  greateft  care,  and  diligence,  and  delight.  And 
 what  then  do  thefe  men  do,  but  fell  their  falvation  for  the  vani- 
 ties of  the  world?  Believe  it  Sirs,  if  you  underftood  the  Word 
 of  God,  and  underftood  Satans  temptations,  and  underftood 
 your  own  doings,  you  would  fee  that  you  do  no  Iefs  then  thus 
 make  fale  of  your  precious  fouls.  And  it  is  not  your  falfe  Hopes 
 that  for  all  this  you  (hall  be  fa ved,  when  you  can  keep  the  world 
 no  longer  that  will  undo  the  bargain.  If  the  Law  of  the  Land 
 do  punifti  Murder  and  Theft  with  death,  he  that  ticeth  you  to 
 commit  the  crime,  doth  ticc  you  to  caft  away  your  life ;  and  it 
 will  not  fave  you  to  fay,  £  /  had  hoped  that  I  might  have  plaid  the 
 thief  or  mnrderer^andyet  beftvedJ} 
 
 O  Sirs,  if  yeu  knew  but  half  as  well  what  you  fell  and  caft 
 away,  as  the  Devil  doth  that  tempts  you  to  it,fure  you  durft  ne- 
 ver make  fuch  a  match,  nor  pafs  away  fuch  an  inheritance,  for  a 
 little  earthly  fmoak  and  duft. 
 
 SECT. 
 
1 20  The  Crucifying  of  the  world \ 
 
 SECT.  XVIII. 
 
 V/e  of  Exhortation. 
 
 MEN,  Fathers  and  Brethren,  hearken  to  the  word  of 
 Exhortation  which  I  have  to  deliver  to  you  from  the 
 Lord.  I  know  that  this  world  is  near  you, and  the  world  to  come 
 is  out  of  fight.  1  know  the  flefti  which  imprifoneth  thofe  fouls, 
 is  fo  much  inclined  to  thefe  lenfual  things,  that  it  will  be  plcafed 
 with  nothing  elfe  :  but  yet  I  am  to  tell  you  from  the  word  of 
 the  Lord,  that  this  world  muft  be  forlaken  before  itforfake  you, 
 and  that  you  mult  viline  and  fct  light  by  it,  and  your  heart  and 
 hopes  muft  be  turned  quite  another  way  ,a.id  you  muft  live  as  men 
 of  another  world,  or  you  will  undo  your  felves  and  be  loft  for 
 ever.  If  you  have  thought  that  you  might  fervc  God  and  Man> 
 mon,  and  Heaven  and  Earth  mighr  both  be  your  End  and  Por- 
 tion, and  God  and  the  world  might  both  have  your  hearts,  I 
 muft  acquaint  you  that  you  are  dangeroufly  miftaken.  Uniefe 
 you  have  two  hearts,  one  for  God  and  one  for  the  world  :  and 
 two  fouls,  one  to  fave,  and  one  to  lofc.  But  I  doubt  when  one 
 foul  is  condemned,  you  will  not  find  anoiher  to  be  faved.  I  n  uft 
 plainly  tell  you,  that  the  cafe  of  multicudes,not  only  of  the  fot- 
 tifh  vulgar,  but  of  perfons  of  Honour  and  Worftiipful  Gentle- 
 men, is  fo  palpably  miferable  in  the  eyes  of  impartial  difcerning 
 men,  that  we  are  obliged  to  lament  it.  We  hear  you  fpeakas 
 contemptibly  of  the  world  in  an  affected  difcourfe  as  any  others: 
 but  we  fee  you  follow  it  with  unwearyed  eagernefs  :  you  dote 
 upon  it :  you  contrive  and  pro  je&  how  you  may  enjoy  it  ;  you 
 think  you  hive  got  fome  great  matter  when  you  have  obrained 
 it  :  a  filthy  Mir  you  make  in  the  world,  fome  of  you  to  the  dif- 
 quictof  all  about  you,  that  you  may  be  richer  or  greater  then 
 you  are.  It  takes  up  your  heart,  your  time,  your  ftrength  j  and 
 vifibly  it  is  the  very  work  you  live  for,  and  the  great  game  that 
 you  play,  and  the  main  trade  that  you  drive  on  ;  and  all  your 
 Religious  affairs  come  in  but  on  the  by,  and  God  is  put  off  with 
 the  leavings  of  the  world  :  and  if  you  are  low  in  the  world,  or 
 jnifs  of  yoi  r  defires,  and  fuffer  in  the  flefti,  ■  you  whine  and  re- 
 pine, as  if  you  had  loft  your  God  and  your  Treafure.If  you  will 
 
 deceive 
 
Bj  the  Crefs  efChnft.  \  a 
 
 deceive  your  fclvcs  by  denying  this,that  bettereth  not  your  cafe : 
 Neither  God,  nor  any  wile  man,  thatfeeth  your  worldly  lives, 
 and  how  much  you  fer  by  worldly  things ,  and  how  little  Good 
 you  do  with  your  wealth  ,  and  how  much  the  flelh  and  your  po- 
 ftejity  have  as  devoted  unto  thems  and  how  little  Godhaihde- 
 Voted  unto  him  ;   I  fay,  no  wife  msn  that  fecth  this  will  believe 
 that  you  are  mortified  heavenly  men.  I  do  here  proclaim  to  you 
 this  day  from  theVVord  of  theLord,that  this  jour  way  is  yon*  folly  % 
 Pfdm  49.  13    Luke  12.  20.    and  that  you  are  at  prelcnt  in  a 
 damnable  condition,  that  you  are  the  enemies  of  God  whoever  of 
 you  arc  the  friends  to  the  W'orld^Sc  that  if  you  love  the  worldjhe  love 
 of  the  Father  is  not  in  you  ,   1  fohn  2.  15.  and  that  you  muft  in 
 Atfe&ionand  Refolution  forfafce  ail  that  you  have  in  the  world, 
 and  look  for  a  Portion  in  the  world  to  come,  or  you  arc  not 
 Chriftians  indeed  nor  can  be  faved,  Luke  14. 3  3  -It  would  grieve 
 the  heart  of  a  believing  man ,  to  fee  how  defperatcly  many  civil 
 ingenous  Gentlemen  and  others  delude  and  deftroy  themfelves 
 infenfibly.  You  will  I  hope  all  cry  (hamc  upon  a  common  fwear- 
 er,  drunkard  or  whoremonger  :  you  will  hang  a  thief,  a  Mur- 
 derer, or  a  Tray  tor.  But  you  feem  not  fenfible  of  the  mifery  of 
 your  own  Condition,  that  are  perhaps  in  a  more  dangerous  cafe 
 ihen  thefe.     I  befeech  you  conlider  I  -snot  that  the  moft  finful 
 and  dangerous  ftate,  where  God  hath  leaft  of  the  heart,  and  the 
 creature  ha*  h  moft  ?  What  know  you  ,  if  you  know  not   this  ? 
 Wh\  it  is  apparenr,  that  there  is  lefs  Love  to  the  world  in  many 
 an  one  of  the  forementioned  wretches ,    then  in  many  Civil 
 Gentlemen,  that  live  in  good  reputation  in  their  Countrcy,and 
 little  fufped  fo  much  mifchief  by  themfelves,     That  is  the  moft 
 wicked  man,  that  harh  in  his  heart  the  (Irongeft  Intereft  which  is 
 oppofite  unto  God  :  and  all  that  is  not  fubordinate  is  oppofite. 
 Sin  hath  not  fo  deep  andltrongan  Intereft  in  fome  Murderers , 
 that  kill  a  man  in  a  pafCon,in  fome  fwearers  that  get  nothing  by 
 it,  but  fwear  in  a  paffion,or  in  fome  thieves  that  fteal  in  necefli- 
 ty,  as  it  hath  in  many  that  feem  fober  and  Religious.I  fay  again, 
 the  greater  creature  Intereft,  the  more  finful  istheeftate.     Alas, 
 Sirs,theabftaining  from  fome  of  thefe  crimes ,  and  living  like 
 Civil  Religious  men  ,    if  the  world  be  not  Crucified  to  you  and 
 you  to  it,  doth  but  hide  your  fin  and  mifery  ,  and  hinder  your 
 iliamc  and  repentance,  but  not  prevent  you  damnation.    Nay 
 
 R  thee 
 
122 
 
 the  Crucifying  of  the  world. 
 
 the  very  Intereft  of  the  flcfh  it  fclfmay  make  you  forbear  dif- 
 graceful  fins  •  and  fo  that  may  be  finally  your  greater  vice ,' 
 which  you  fo  much  glory  in,  and  which  is  materially  your  duty. 
 All  the  priviledge  of  your  condition  is  i  that  you  (hall  ferve  the 
 Devil  in  more  Golden  fetters,  then  the  poorer  and  contemned 
 fort  of  funers  •  and  that  you  may  be  the  children  of  wrath  with 
 lefs  fjfpicion  -y  and  that  you  may  go  to  Hell  in  more  credit  then 
 the  reft ;  and  by  your  felf-deceit ,  you  may  keep  o.f  the  know- 
 ledge of  your  mifery.and  the  difquietof  foul  that  would  follow 
 thereupon ;  till  death  make  you  wifer  when  it  is  too  late.  And 
 is  this  a  benefit  to  rejoyce  in  ?  Indeed  you  have  your  Good 
 things  in  this  life ;  you  may  be  cloathed  in  the  beft ,  and  fare  de- 
 licioufly,  and  when  you  are  in  Hell  Torments,  where  you  would 
 be  glad  of  a  dropof  water  ,  your  kindred  on  earth  may  never- 
 thelefs  honour  your  name,  and  little  fufped  or  believe  your  mi- 
 fery .  A  nd  this  is  the  Priviledge  that  you  have  above  more  diC 
 graced  offendors :  You  leave  a  better  efteem  of  you  on  earth, 
 when  your  fouls  are  in  Hell  /  But,  alas,  if  a  Pope  ftiould  Saint 
 you,  and  his  followers  pray  to  y  ou  and  worfhip  you,  as  its  pof- 
 fible  they  may  do,  this  will  not  eafe  your  torments .  I  confefs  I 
 amfenfible  that  this  kind  of  difcourfe  is  not  very  like  to  pleafe 
 you-  but  it  is  not  my  errand  to  Pleafe,  but  to  Profit.  For  my 
 parr,  I  bear  you  as  much  refpeft,as  you  are  Magiftratcs,or  other- 
 wife  qualified  for  the  common  good,  as  others  do :  But  I  muft 
 deal  plainly  with  you,in  hope  of  your  recovery  ,or  at  leaft  of  the 
 difcharge  of  my  own  foul.  I  confefs  to  yoa ,  I  look  upon  a 
 worldly  Prince,  orjndge,  or  Juftice,  or  Gentleman,  or  Fret- 
 holder,  yea  or  Minifter,  as  men  as  wicked  before  God,  and  in  as 
 damnable  and  dangerous  a  cafe  to  their  own  fouls, as  the  thieves 
 that  you  burn  in  the  hand  and  hang.  I  am  far  from  extenuating 
 their  fin  or  mifcry ;  but  I  am  (hewing  you  your  own.  Your  fin 
 may  be  as  deep  rooted  ,  and  the  intereft  of  the  world  may  be 
 more  predominant  in  you  then  in  them.  Your  lands,  and  houfesj 
 and  hopeful  pofterity  ,  and  the  other  provifions  that  you  have 
 made  for  you  flefh  ,  may  have  more  of  your  hearts ,  then  the 
 world  hath  of  the  heart  of  a  poor  prifoner  that  never  had  fo 
 much  to  Idolize.  Believe  it  Gentlemen,  Chrift  was  not  in  jeft, 
 when  he  fo  often  and  earneftly  warneth  men  of  your  quality  of 
 sfceir  evcrlafting  peril :  Even  more  then  ever  he  did  Adulterers 
 
 i 
 
By  the  Cr$fs  ofChrlfl.  123 
 
 or  Thieves.     Its  not  for  nothing  that  he  tells  us  how  £  the  cares 
 of  the  world,  and  the  decoitfulnefs  of  riches  choakjhe  word,  that  it 
 becomtth  unfruitful,  Luke  8. 14.  Mat,  16.22.    The  'Pharifees 
 thttt  were  covetous  derided  Chrift,  when  others  did  believe,  Luke 
 16.14.  They  cannot  be  true  Believers  that  receive  Honour  one  of 
 another, andfeeknot  the  honour  that  comet h  from  God  onlj  ,  John 
 5 .44.  that  is,  who  prefer  the  former.    It  is  not  for  nothing  that 
 Chrift  affureth  you,  that  it  is  as  hard  for  a  rich  man  to  enter  into 
 the  Kingdom  of  Qod,  as  for  a  Camel  to  go  throw  a  needles  eye. 
 Which  though  itbepofiible,  doth  plainly  ftiew  fome  extraordi- 
 nary difficulty ,Mat.  i9.23,24.fuchuferogo  away forrowful, 
 when  they  hear  of 'for faking  all,  becaufe  they  are  rich,Lnk.  18.23. 
 Hath  not  God  chofen  the  poor  of  this  world  rich  in  faith,  to  be  heirs 
 of  the  Kingdom ,   which  he  hath  promifed  to  them  that  love  him  ? 
 4am.  2.  5^  And  the  Holy  Ghoft  faith  not  without  caufe,  that 
 Not  many  wife  men  after  thefle/h  5  not  many  mighty ■,  not  many 
 noble  are  called,  ]    1  Cor.  1 .  26.    But  God  hath  chofen  the  weafy 
 things  of  the  world  to  confound  the  things  that  are  mighty  ;  and  bafe 
 things  of  the  world,  and  things  that  are  def fifed,  hath  God  chofen, 
 s  *nd  things  that  are  not ,  to  bring  to  nought  things  that  are,  that  no 
 flejh  fhould glory  in  his  prefence%  v. 27,  28,  29,  It  is  the  common 
 cafe  of  profpering  worldlings  to  play  the  fool  after  all  Gods 
 warnings,   and  in  their  hearts  to  fay,  Soul  take  thy  reft-,  when 
 they  know  not  but  that  night  their  fouls  may  be  called  for,  Luke 
 12.  20.  O  that  you  would  be  pleafed  but  confiderately  to  read 
 thofe  two  parables  or  biftories,  Luke  12.  16.  andZ*^1^- 19- 
 which  you  have  fo  often  read  or  heard  inconfiderately .  I  befecch 
 you  think  not  that  wt  wrong  fuch  men,  if  we  rank  them  with  the 
 moft  notorious  (lnners.    The  Apoftle  reckoneth  them  with  the 
 moft  hatnous  finners  that  (hoold  arifc  in  the  laft  dayes,  2  Tinu 
 3 .2,4  Covetous,  and  lovers  of  their  ownfelvet,  and  lovers  of  plea- 
 sures more  thenGod,  and  bids  us  turn  away  from  fuch.    And  he 
 reckoneth  them  among  fuch  as  the  Church  muft  excommunicate, 
 andwithwboraaChriftianraaywof  eat,  1  Cor.  5.10,11.     And 
 with  the  notorious  wicked  men  that  /ball  not  enter  into  the  King  • 
 Horn  of  God,  1  Cor. 6. 1  o.  Eph.  J.  J .  It  is  a  fin  not  to  be  once  nam- 
 ed among  the  Saints,  Eph.$.$.  In  a  word,  ifyou  are  worldly  or 
 covetous,  you  are  certainly  wicked  and  abhorred  by  God,  how 
 highly  foeveryonmay  be  eftecmed  of  men.  Pfalm  10. 3.  The 
 
 R  2  wicket 
 
j. .2^  The  Crucifying  of  the  world, 
 
 wicked  boaftetb  of  his  hearts  dt 'fire ,  and  blejjeth  the  covetous  whom , 
 the  Lordakhorreth.']   If  ycc  you  think  I  ufc  you  unmannerly  in 
 fpeaking  fo  harldlyofyou  ,  hear  the  Holy  Ghoft  a  little  fur- 
 ther,   fames  % .  I .  Go  to  now  ye  rich  men  :  weep  and  how  I  for  pur 
 miferies  that  {hall  come  ufon  you.    Tour  riches  are*  corrupted^  and 
 your  garments  moth*eateny  ywr  gold  and  filvtr  U  canker edt  and  thz 
 rufi  of  them  [hail  be  a  witnefs  againfi  you,  and  /hall  eat  your  flefh 
 <ts  it  were  fire,  ye  have  heaped  treafure  together  for  the  Ufi'daiesl^ 
 And  mentioning  their  oppreffion,  he  addeth,  [_Yc  have  lived  in 
 vleafure  on  the  earthy  and  been  wanton:  Te  have  nourifhed  jour 
 hearts  a;  in  a  day  of  [laughter.  ]  In  a  word  ,  If  Chrift  called  Peter 
 kimfclf  a  Satan,  when  he  would  have  had  him  favour  himfelf, 
 and  avoid  furTering,  becaufe  he  favoured  not  the  things  of  God,  hut 
 of  men,  Mat.  16,22.   You  may  fee  that  we, call  you  not  fo  bad 
 as  you  are., 
 
 1  Shall  now  take  the  freedom  to  come  a  little  nearer  you,  and 
 .  clofe  with  you  upon  the  main  of  my  bufinefs.  ,  Poor  world- 
 ling 1  I  come  not  hither  to  beat  the  air,  nor  to  wafte  an  hour  in 
 empty  words:  but  it  is  jy^thatl  come  upon.  Anunpleafing 
 #Q>r^  to  flefh  and  bloody  even  to  take  away  your  profits,  and 
 pleafures  and  honours  from  you  1  to  take  away  the  world  from 
 you,  and  all  that  you  have  therein/  Not  out  of  your  Hands,buc 
 out  of  your  Hearts!  Not  againftyour  wills,  (for  that  is  1m- 
 pofiible  )  nor  by  unrefiftible  force  (  I  would  I  could  do  that) 
 but  by  procuring  your  own  confent,  and  perfwading  you  to  caft 
 them  away  your  felves.  I  cannot  exped  the  confent  of  your 
 3eih,  and  therefore  I  will  not  create  with  ir  ;  but  if  yet  you  have 
 any  freeufeof  yourreafonin  matters  of  this  nature,  look  back 
 upon  the  Reafons  that  I  have  before  laid  down,  and  tell  me  whe- 
 ther you  fee  not  fufficient  caufe  to  forfakc  this  world,and  betake 
 your  felves  to  another  courfeof  life  ,  and  look  another  way  for 
 your  felicity?  This  then  is  the  upfhotof  all  that  I  have  been 
 {ayingto  you,  and  this  is  themeflage  that  I  have  to  you  from 
 God;  to  require  you  prefect! y  to  renounce  .this,  world,  and  un- 
 feignedly  to  defpife  tt,  and  proclaim  war  againft  ic,  and  to  come 
 o.y$r  tQklm  that  is  your  righeful  Lord,  and  will.be  pour  true  and , 
 
 durable 
 
B)  the  Crop   fcbrlft.  125 
 
 durable  Reft.     What  fay  you  }    Will  you  be  divorced  from  the 
 world  and  the  flefh  this  day  ?  and  cake  up  with  a  naked  Chrift 
 alone,  and  the  Hopes  of  an  heavenly  felicity  which  he  hath  pro- 
 mifed?   Will  you  bring  fore  h  that  Tray  tor  that  hath  had  your 
 hearts  and  lives  fo  long,  and  let  him  die  the  death?  Shall  the 
 world  this  day  beCruoif  ed  coyou,and  you  to  it?  lam  to  let  you 
 know,  that  this  is  the  thing  chat  God  expe&eth,  and  nothing 
 Jefs  will  fervc  the  turn,  nor  will  any  worldly  kind  of  Rcligiouf- 
 nefs  bring  you  to  falvation.     This  world  and  fle(h  ■  are  enemies 
 to  God,  and  you  have  been  guilty  of  High  Treafon  againlt  his 
 Majefty  by  harbouring  them,  and  ferving  them  fo  long.     And  I 
 am  moreover  to  let  you  know  that  God  will  have  them  down, 
 one  time  or  other :  either  by  his  Grace,  or  by  his  Judgement/ 
 Had  you  rather  that  Death  and  Hell  ftiould  make  the  feparation, 
 then  thai:  laving  grace  fhould  do  it  ?    Will  you  (till  hide  it  as 
 fugar  under  your  tongue  ?  Will  you  obftinately  cleave  to  ir, 
 when  you  know  its  vanity,  and  the  mifch:ef  that  fuch  contempt 
 of  God  will  bring  ?  If  you  do  fo,  God  willimbltter  it  to  you  in 
 the  end  !  and  he  will  make  it  gall  in  your  mouthes,  and  torment 
 to  your  hearts,  and  you  dull  fpit  it  out,  and  be  forced  to  confefs 
 that  it  is  no  better  then  you  were  told.     I  do  charge  you  there- 
 fore in  the  name  of  theLord,rhatyou  renounce  this  world  with- 
 out delay,and  prefentiy  and  effectually  Crucifie  it  to  your  felYes.. 
 You  once  did  it  by  your  parents  in  Bapcifm,and  you  have  proved 
 falfe  to  that  profeffion :  now  do  it  by  your  felvcs,  and  (land 
 to  what  you  do.  If  it  had  not  been  a  part  of- Chriltianity,  you 
 had  not  been  called  to  cLo  it  then:  and  therefore  you  may  un- 
 derftand,  that  it  is  but  to  be  Chriftians  indeed  that  I  perfwade 
 you.     A  Chrifiian  worldling,  is  as  meer  a  fi&ion,  as  a  Chrijlia* 
 Ixfidel.Enter  now  into  your  own  hearts  with  a  Reforming- zeal. 
 It  ftiould  be  the  Temple  of  the  Holy  Ghoft  :  down  then  with 
 every  Idol  that  is  there  erected  :  Whip  out  the  buyers  and  fellers, 
 and  overthrow  the  money  Tables,  and  fuffer  it  not  to.be  made  a 
 den  of  thieves.  Down  with  your  Diana  s :  though  the  world, 
 worlhip  her  •,  God  and  his  fan&ified  ones  defpife .  her.  What  the 
 ungodly  fay  of  our  Zion,we  fay  of  your  Babel ,  Down  with  irs  , 
 rafe  it,  even  to  the  foundation :  It  vs  a  thing  to  be  deftroyed  : 
 happy  is  he  that  dalheth  the  braes  of  worldly  concupifcence 
 againfl  the  (tones,  Pfalm  .137.7,8,9.   Mortifie  yourmembers 
 
 R  3  '  "        that 
 
126  The  Crucifying  of  the  world, 
 
 that  arc  on  eartb.Crucific  this  your  pretended  King.  Away  with 
 the  world  out  of  your  hearts,it  is  not  fit  that  it  fhouid  there  live. 
 Honourable,  Worfhiprol ,  and  all  Well-beloved  ;  I  befeech 
 you  hear  n»e  not  as  if  I  fpake  but  words  of  courfe  to  you,  or 
 re  id  y<»u  but  a  formal  Le&ure.  I  mean  as  [  fpeak,  and  I  profefs 
 to  the  faces  of  you  ali%  that  either  the  world  and  flefh,  or  ji*  (hall 
 die.  Kill  it,  or  it  will  kill  you  •,  and  Chrift  will  deftroy  both  it 
 and  you.  Think  not  any  more  of  a  flefhly  earthly. minded  man, 
 that  bach  his  affedionsori  this  world,  as  a  tolerable  (inner  of  the 
 fmaller  fize  :  I  tell  you,  the  Devil  may  as  foon  be  faved,  as  a 
 man  that  liveth  and  dyeth  a  fenfualift.  I  mean  not  only  the  no- 
 torious  Mtfers,  or-the  infamous  Drunkards,  Gamefters  or  idle 
 Gallants;  but  all  mcn,even  the  moft  Civil  or  feemingly  Religi- 
 ous, in  whofe  hearts  a  worldly  flefhly  intereft  is  predominant. 
 If  you  are  fuch,your  Honours  and  Riches  will  not  keep  you  from 
 being  fire-brands  of  hell.  Down  therefore  with  the  world,  and 
 fet  up  God  alone  in  your  fouls. 
 
 I  cannot  but  undcrftand,  that  I  am  like  to  be  an  unwelcome 
 Meffcnger  to  you,  that  come  on  fuch  an  ungrateful  errand.  If 
 I  came  as  the  Levellers  or  Quakers,  to  cry  down  your  Pride  and 
 worldlinef«,  with  fuch  mixtures  of  diftradion  as  might  make  you 
 laugh  at  me  as  a  feif- conceited  fantaftical  perfon  ,  perhaps  it 
 would  trouble  you  lefs  to  hear  roe.  For  you  look  on  them  as  hi- 
 ftrionical  a&ors.  Quakers  do  but  jeft  with  you, or  harden  you  by 
 their  vanity  :  but  we  are  in  good  fadnefs,  and  God  himfelf  is 
 in  good  fadnefs  with  you.  We  mult  have  your  worldly  Intereft 
 out  of  the  very  hearts  of  you  ^  Chrift  will  have  your  heart-blood 
 for  it,  if  he  (hall  not  have  it. 
 
 And  here  you  may  fee,  that  it  is  no  wonder  if  the  ferious 
 faithful  Miniftcrs  of  Chrift,  be  men  dctefted  by  raoft  of  the 
 world,  even  of  profcffedChriftiansthemfelves.  For  alas,  what 
 an  errand  is  it  that  God  doth  fend  us  on  /  If  I  fhouid  rake  the 
 Grown  from  the  Princes  head,  and  tread  it  in  the  dirt,  what  muft 
 I  exped  1  If  I  came  to  take  away  your  honours,  or  your  eftates, 
 yourhoufes,  lands,  or  moneys ;  what  muft  I  expect?  Do  you 
 not  profecute  and  hang  Thieves  for  robbing  you  of  foroe  of  thefc! 
 Whythoughldolefsinfomcrcfpedb,  it-is  more  that  I  am  fenc 
 to  do  in  other  refpefts.  T  hough  we  take  not  the  Princes  Crown 
 frwn  bis  head,  wc  moil  take  it  from  his  heart.  Though  wc  take 
 
 not 
 
By  the  Crrfs  $f  thrift.  i 27 
 
 not  your  money  out  of  your  purfcs,nor  your  goods  out  of  your 
 honfes,  nor  your  houfes  out  of  your  poffeffions,  wc  muft  at- 
 tempt to  take  them  all  out  of  your  hearts.  No  wonder  then  if 
 we  be  hated  of  all  fuch  ;  for  at  the  heart  it  is  that  the  world  is 
 fweetcft  to  you :  there  it  is  neareft  and  dea^eft  to  you  ;  and  there 
 is  your  carnal  Intcreit  deepeft  rooted. To  be  let  blood  in  the  very 
 heart,willbe  morc  grKV0U$  to  you  then  in  the  hand.  And  yet 
 fo  it  muft  be  that  the  heart-blood  of  worldly  Intereft  may  be 
 let  out  in  the  Crucifying  of  it,as  the  world  did  let  out  the  heart- 
 blood  of  Chrift.  What  are  all  your  fuits  at  this  Afsize  about  / 
 butagainftone  man  that  robbed  you  of  your  money  !  againft 
 another  that  took  your  cattle  /  againft  another  that  would  de- 
 prive you  of  your  eftate  1  and  againft  another  that  hath  wound- 
 ed your  Honour  and  Reputation  1  and  another  that  fome  how 
 provoked  you  to  revenge  by  contradicting  your  will.  What 
 wonder  then  if  you  fhould  all  turn  your  fpleen  againft  me,  that 
 would  take  not  one  of  thefe,  but  all,  and  that  from  you  all,  and 
 that  from  your  very  hearts!  The  flefh  would  h  all ,and  have  all  5 
 orelfeitwerenotthechifeftldol  :  no  marvel  then  if  it  ftorm, 
 when  we  would  take  all  from  it. 
 
 And  yet  let  me  tell  you,to  abate  your  indignation,that  though 
 we  talk  of  cafting  down  your  Temple,  we  add  withall,  that  it 
 fhall  be  built  again  in  three  daies:  and  the  calling  of  it  down, 
 will  tend  to  its  greater  glory.  The  world  will  be  more  honour- 
 able and  ufefhl  to  you  when  it  is  Crucified,  and  the  flefh  when 
 it  is  fubje&ed,thcn  now  they  be;  but  of  that  more  anon. 
 
 Obj.  Oh  buty  faith  the  Carnal  Heart,  Have  my  honours  and 
 dignities  cofl  me  fo  dear  •,  have  I  been  folong  in  getting  my  Riches, 
 and  {hall  I  now  fart  with  all  for  your  ffeeches  ?  and  do  yon  think.  I 
 amfachafool  as  to  he  vscrded  out  of  them  ?  Soft  and  fair ;  I  came 
 net  by  them  fo  eafilyynor  wll  1  fo  eafily  part  with  thtm^  nor  with  the 
 content  and  comfort  tha%  my  heart  hath  in  them. 
 
 Anfw.  Bccaufe  that  worldlings  think  themfelves  lb  wife,  and 
 put  fuch  a  face  of  confidence  on  their  dotage,  I  (hall  yet  draw 
 nearer  you,  and  reafon  the  cafe  a  little  further  with  you,  and  to 
 that  end  I  (hall  propound  thefe  following  Queftiom,  definng 
 your  fcriouj  anfwer. 
 
x  2  8  The  Crucifying  of  the  world, 
 
 £U*eft%   I.  T>  Ecaufe  you  prefume  Co  call  it  folly,  to  pare  with 
 ki  all  at  Chrifts  command,  tell  me,  Whether  is  God 
 3r  joh  the  wifer,  an  i  whsfe  judgement  ts  ftteftto  deterrrir.e  which  U 
 the  wlfeft  way  ?  Who  are  like  to  be  the  fools  indeed  t  thofe  tbac 
 you  call  fo,  or  that  God  calletfa  fo  ?  Sure  you  fhould  eafily  be 
 refolvedof  this;   for  if  you  be  wifer  then  God,  then  you  are 
 Gods,  and  God  is  no  longer  God .    For  he  that  is  wifeft  and  belt 
 is  God.  And  methinks,asbadand  as  mad  as  you  are,  you  (hould 
 not  be  fo  mad  ye:  as  to  fay  or  think  that  you  are  Gods,  or  that 
 you  are  wifer  then  God.    Well  ihen,  hold  but  there,  and  then  let 
 usconfider,  Whether  God  and  you  be  both  of  a  minde  about 
 the  matters  of  the  world,  Pfalm  49. 1 3 .  When  he  hath  defcribed 
 the  life  of  a  pro fpcrous  worldling,  he  faith,  [This  their  way  is 
 their  felly  :  yet  do  their  pofterity  approve  their  layings.  ]  And  in 
 L*ki  12,20.  wefindChriftsccnfureonfuchanoneasyou,  that 
 fard  within  himfclf,  £  Soul,  thou  haft  much  goods  laid  ftp  for  many 
 years  :  take  thine  cafe,  eat,  drinl^  a*dbe  merry*  J  To  whom  God 
 iaith,  [Thonfool^    this  dght  thy  foul  Jhall  be  required  of  thee: 
 then  whofe  /hall  thofe  things  be  which  thou  haft  provided  tj    A  nd 
 that  you  may  learn  to  make  a  due  application  of  this,  and  not 
 think  it  is  nothing  to  you,  Chrift  addeth,  [So  is  he  that  layeth 
 up  treafarefor  himfelf  and  is  not  rich  towards  God.  ]  Where  you 
 may  note  the  exaft  defcription  of  a  gracelefs  worldling,  fuc^h  as 
 throughout  this  difcourfe  we  mean  :  he  is  one  that  layeth  up 
 treafurefor  himfelf,  and  is  not  Rich  towards  God   as  all  the 
 '  fan&ified  are.    The  difference  lyeth  in  the  matter,  and  end,  or 
 ufe  of  his  riches,    The  worldling  layeth  up  earthly  treafure,  the 
 fan Aified  man  layeth  up  a  treasure  in  heaven  with  God  :  the 
 worldling  is  rich  for  himfelf  and  all  that  he  parteth  with  for  Gods 
 fervice  or  the  poor,  is  but  the  leavings  of  the  flefti,  and  that 
 which  it  can  fpare,  when  its  own  denres  are  fatisfied,  (for  fo 
 much  an  Epicure  may  part  with  to  good  ufes:  )  but  the  fandi- 
 ficd  doth  employ  his  riches  for  God,  as  being  Rich  to  him,  and 
 not  to  his  Carnal- felf. 
 
 You  fee  by  this  time  who  they  be  that  are  the  fools  in  Gods 
 account.     And  that  though  the  children  of  this  wor'A  are  wifer  in 
 
 their 
 
By  the  Crdfs  of  Cbrift.  1 2  9 
 
 their  Gent ration  then  the  children  of  light,  Luke  16.  8.  yet  the 
 wifd<m  of  the  world  isfoclifimefs  with  God,  andthefsolijhnefs  of  God 
 tswifer  then  men,  I  Cor^.  19. cH.  20,25. 
 
 And  you  know  that  it  is  (Thrift  that  requireth  you  to  forfake 
 all  that  yon  ha^for  him  \  and  dare  you  fay  thatChrid  command- 
 ed! you  to  be  fools }  Is  not  that  the  wifed  way  wh.cn  he  re- 
 quired? 
 
 Ob  j.  But  Chrift  would  not  have  us  CAfl  away  that  which  he  gi- 
 veth  us,  but  enlj  rather  toforfake  it,  then  toforfake  him ;  And  thAt 
 I  would  do. 
 
 Anfw.  But  if  you  forfake  it  not  firft  in  ArTe&ion  and  Refolu- 
 tion,  you  will  never  forfake  it  a&ually  when  he  calls  you  to  it ; 
 though  you  may  be  confident  yob  fhould,  while  you  look  not 
 to  be  put  to  it.  In  your  hearts  all  mud  be  now  forfaken, though 
 you  may  keep  fome  in  your  hands  till  God  require  it. 2.  And  even 
 in  profperity  you  mud  devote  your  wealth  to  God,  and  ufe  ic 
 more  for  him  then  for.  your  felves,  if  you  will  prove  your  felves 
 to  be  his  fervants. 
 
 Jguzfi.z.  A/f  Y  fecond  Quedion  to  you  is  this  :  You  that 
 -Lv-l  are  fo  loth  to  part  with  the  world  and  be  Cru* 
 dried  to  it,  tell  me,  what  h^th  it  done  for  you  I  that  you  (hould 
 be  fo  fond  of  it,and  that  it  (hould  feem  worthy  of  fuch  edimation 
 and  arfe&ion  ?  Hath  it  not  put  you  to  more  care  and  forrow  then 
 it  is  worth?  It  never  gave  you  folid  Peace!  It  never  made  you  ac- 
 ceptable to  GodlYou  are  not  a  jot  better  when  you  are  rich,then 
 when  you  are  po«r  ,  unlefs  grace  do  that  for  you  that  riches 
 cannot  ^  nay  and  grace  mud  do  it  not  only  without,  but  againfi 
 your  riches.  All  that  the  world  can  do  for  you, is  but  to  iatisfic 
 your  fenfual  appetite  ,and  by  the  fuperfluity  to  pleafe  a  Covetous 
 mind.  And  is  this  matter  of  fo  great  worth  ?  A  bead  may  have 
 his  fenfual  delight  as  well  as  you  ?  And  if  man  be  better  then  a 
 bead,  do  you  think  he  is  not  capable  of  abetter  and  higher  de- 
 light then  beads  ?  Will  ycu  call  your  felves  Men  and  Chriflians, 
 and  yet  take  up  with  the  pleasures  or  a  bruit,  and  there  place 
 your  happinefs?  M  the  drunkard  fiave  an  hundred  barrels  of 
 Ale  or  Wine  more  then  he  can  drii  k,  this  doth  not  fo  much  as 
 
 S  pleafe 
 
"^75  The  Crucifying  of  the  werld, 
 
 pleaie  his  appetite-  but  only  his  fancy  :  So  if  you  have  never  \o 
 much  riches  more  then  your  flefh  it  felf  hath  ufe  for,  this  only 
 pleafeth  a  covetous  fancy.    All  that  you  enjoy  is  but  fo  much  as 
 may  fatistie  the  lulls  of  your  flefh.     And  I  pray  you  tell  me , 
 Whether  you  do  not  your  felvesbelicve  that  a  f^er,  temperate 
 heavenly  fchriftian  doth  live  as  comfortable  a  life  as  you  ?  And, 
 Whether  they  have  not  more  peace  in  their  minds  without  your 
 finful fenfual  delights,  then  you  have  with  them?  Indeed  it  is 
 but  the  diftemper  of  your  minds  that  makes  that  fo  pleafant  to 
 you,  which  another  that  is  well  in  his  wits  would  be  weary  of • 
 As  the  fwine  takes  pleafure  to  tumble  in  the  mire,  which  a  u  .. . 
 man  would  not  do.     Do  you  not  fin  againft  your  own  experi- 
 ence /  Have  you  not  found,  tha*t  the  world  is  an  unfatisfa&ory 
 thing,  and  cannot  help  you  in  a  day  or  trouble?  And  yet  will 
 you  flick  to  it  ? 
 
 JZjttft'  3«    A/f  Ynext  Queftion  is,  what  hath  the  world  don? 
 J  VI  for  any  other ,\\\2it  fhould  perfwade  you  to  fee 
 fo  much  by  it  as  you  do  ?  Did  it  ever  fave  a  foul  ?  or  heal  a 
 foul  ?  or  make  a  man  truly  happy  at  the  lait  ?  Look  b  .ck  in  any 
 credible  Records,  to  the  beginning  of  the  world,  and  down  to 
 this  day,  and  tell  me  where  is  rhe  man  that  is  made  happy  by  the' 
 world  ?  And  Confider  what  it  hath  done  for  them  all  i  He  that 
 had  mod  of  it,  and  made  the  belt  of  it  for  the  pleating  of  his 
 flefli,  had  but  a  fhorc  tafte  of  fenfual  pleafure s,  which  quickly 
 left  turn  worie  then  he  was  before  ;  like  cold  drink  to  a  man  in  the 
 fit  of  an  x\gue.    And  will  you  fo  far  lay  by  your  reafen,,  as  to  go 
 againft  the  Experience  of  all  the  world?  Do  they  all  cry  out 
 inil  it  as  Vanity,  and  yet  will  you  take  no  warning?  Can 
 you  think  to  find  that  by  it  thai,  no  man  ever  found  before 
 you?  What  art  have  you  to  uoraft  fu£b  comforts  from  the 
 creature,  ttac  never  man  could  cio  till  now?  it  is  the  fhameof 
 them  that  Tp-i-i  fo  r  and  time,  and  labour,  in  feektng 
 
 that  feed  of  Gold  fopfcecs  Hone,  becaulc- 
 
 never  p,  ould  find  it,  bur  have  all  loft  their  la- 
 
 Sour.    So  i  far  greater  fri  I  rati  an  hazard  fo  much- 
 
 :ater  for  that. which  never  man  from  the  beginning  ef  the 
 
 world* 
 
By  the  Crofs  $f  Chrifl.  1 3 1 
 
 world  could  find  till  now.  Solomon  went  as  far  as  any,  in  the 
 pleafing  of  his  rlefti  with  the  fulnefsof  the  world, and  in  the 
 Conclusion  he  pafleth  this  fentence  on  it  that  All  is  vanity  avd 
 vexation  of  fair  it. 
 
 SLueft.  4.  \yf  Y  next  Queftion  to  you  is  this :  what  k  it  that 
 JLVJL  J9H  do  ferieuflj   expeci  from  the  rvorid  for  the 
 time  to  come,  that  fhouid  perfwade  you  to  flick  fo  dofe  to  it  as 
 you  do  ?  Some  great  matter  fine  you  think  it  will  do  for  you  • 
 or  elfe  you  would  never  fo  elteem  it.   I  pray  you  tell  me  what  ic 
 is  ?  Do  you  think  verily , that  ic  will  make  you  truly  happy  ?  Do 
 you  expect  that  ic  fhould  bring  you  to  heaven  ?  I  fuppofe  you 
 do  not.    What  then  will  it  do  for  you  ?  It  will  neither  prevent  a 
 fkknefs,  nor  remove  it ;  It  cannot  take  away  atoothake,  nor 
 a  fit  of  the  gout  or  (lone  :  It  will  not  fave  you  from  the  jaws  of 
 death,  nor  keep  your  bodies  from  rotting  in  the  grave,  nor  bribe 
 the  worms  or  corruption  from  devouring  them.     When  your 
 Phyfuian  tells  you  that  your  difeafe  is  uncurable,  and  you  fee 
 that  there  is  no  way  but  one  with  you,  and  you  rauft  be  gone, 
 there's  no  remedy;  ifthen  you  cry  for  help  to  the  world,  it  can- 
 not h;lp  you:  Friends  canno:  fave  you,  Riches  and  Honours, 
 Houfes  and  Lands  cannot  preferve  you  :  Death  will  obey  his 
 will  :hat  fendech  ic,  and  you  mud  away.  O  who  would  love  that, 
 and  love  it  at  fo  dear  a  rate,  which  cannot  help  you  m  the  time 
 of  your  neceflicy  ?.  Who  would  ferve  fuch  a  Mailer,  fuch  an 
 Idol  God,  as  cannot  relieve  you  in  the  day  of  your  diftrefs.' 
 When  confcience  is  awakened,  and  begins  to  ftir,  and  gripe  you, 
 and  the  wrath  of  God  doch  look  you  in  the  face,  will  your  ho- 
 nours eafe  you  ?  Will  your  friends  deliver  you,  and  give  you  a 
 iolid  lading  Peace  ?  You  know  they  will  not :  You  cannot  with 
 all  the  wealth  in  the  world  procure  the  pardon  of  the  fmalleft 
 fin.   You  may  get  the  Popes  pardon  for  money,  but  not  Gods. 
 You  muft  go  to  Judgement,  and  if  you  be  worldlings,  muft  be 
 damned  for  ever  for  all  your  wealth.     Were  you  Lords  of  all 
 the  world,  it  would  not  fave  your  fouls  from  Hell,  no  nor  pro- 
 cure you  a  drop  of  water  for  to  cft>!  your  tongue?.     What  is  it 
 then  that  you  exped  by  this  world?  Sure  you  would  never  fo 
 
 S  2  much 
 
132  The  Crncifpng.ef  the  world, 
 
 much  love  it,  and  make  fuch  a  ftir  for  it  if  you  looked  for  no- 
 thing from  it?  Why  it  is  that  your  flefh  may  have  fome  fatlf- 
 faftion  in  the  mean  time.  And  is  that  all  ?  Yea  :  that  is  even  all. 
 I  (hall  then  proceed  to  the  next  Queftion. 
 
 Qf* ft'  5«  T  Tfl  Wiong  can  you  fay  that  you  fid  I  keep  the  Riches 
 JCjL  and  Honours  tvhi:h  yon  poffcfi  t  Can  you  fay 
 that  they  fhall  be  yours  this  time  t*elve-nioneth  ?  or  to  mor- 
 row? I  know  you  cannot.  You  know  not  when  you  arifc  in  the 
 morning,  whether  ever  youthall  He  down  ag  tin  alive.  Nor 
 when  you  lie  down  at  night;  whether  you  (hall  rife  alive. 
 And  is  a  ft  ate  of  fuch  uncertain  tenure  fo  valuable  ?  You  glory 
 in  your  Honours,  and  pleafures,  and  pofTefiions,  and  for  ought 
 you  know  within  this  week,  or  hour,tbey  may  be  none  of  yours. 
 However,  you  are  certain  to  be  deprived  of  them  ere  long  !  Its 
 a  du'l  undemanding  indeed,  that  cannot  forefee  the  day,  when 
 he  muft  be  ftrip:  of  all,  and  take  his  final  farewell  of  the  world  1 
 You  know  as  fure  as  you  (hall  live  that  you  moft  die,  and  your 
 corpfe  be  laid  in  the  common  duft;  And  whofe  then  (hall  all  your 
 pleafurebe?  When  God  calls  you  away,  there's  no  refitting/ 
 Or  if  he  call  for  any  of  you  earthly  comforts,  there**  no  with- 
 holding. Then  keep  them  if  you  can.  The  bones  and  duft  of  your 
 fore  fathers  will  not  fay,  This  houfe  and  land  is  mine  I  Nor  do 
 they  retain  any  imprefs  of  their  former  earthly  pleafurc  and  fe- 
 Iicit\  I  Alexander  could  not  know  his  father  PhiUp's  bones  by 
 the  fight  of  them,  nor  find  any  print  of  the  Crown  upon  his 
 ikull  If  you  open  the  Grave  and  Coffin  of  your  Grandfathers, 
 you  (hall  find  there  no  great  figns  of  Riches  or  of  Honour,  or 
 any  delights.  And  (hould  you  not  look  on  that  which  Kill  he, 
 even  as  if  t  foert  already  f  I  cannot  but  take  that  which  cer- 
 tainly mil  bet  in  a  manner  as  if  it  were  in  being ;  and  that  which 
 certainly  *edl  not  be,  al  if  it  Vcerenot  :  For  interpofing  time  is 
 fuch  a  T^thin^  as  mikes  the  d  fference  next  to  None.  What  if 
 you  might  be  the  Emperour  01  the  world  to  day,  and  rauft  be  as 
 you  are  again  to  morrow,  were  it  defirable,  or  worthy  to  be  re- 
 girded  ?  ftdifgraceththegr^re  r  fel:city*onearth,to  fay,  tjiac 
 M  Vt-illbjwe  **  end ;  The  time  linear  When  it  yp:ll  not  be  -,  As  n  ex- 
 
 tenaateth 
 
By  the  Crojs  of  Cbnft.  1 3  3 
 
 tenuateth  the  labours  and  fufferings  of  a  Believer  into  a  kind  of 
 Nothings  to  fay  that  tkey  WUt(hortly  be  at  an  end,     That  which 
 H  be  Nothing,  is  next  10%'othing. 
 
 VPt 
 
 Qtttft-  6-  \/\Y  ncxc  Queftion  to  you  is  this:  How  do  yon 
 '  VI  think  Joufbzll  value  the  ^orUy  Vohen  it  U  parting 
 from  you  ?  or  at  the  furth.fi ,  when  you  are  neVvly  pa?  ted  from  ttflf 
 a  man  come  to  you  on  your  death-bed,  when  you  fee  that  there 
 isnohopeoflife,  and  ask  your  opinion  then  of  the  world,  will 
 you  magnitie  it  as  now  you  do  ?  When  your  fpirits  are  1  mguifh- 
 ing,  and  your  heart  fainting,  afld  your  body  even  p  fleet  with 
 pain,  ifthen  one  fhould  a*kyou,  Is  the  wealth  and  honours  of 
 ^hs  worldfjch  excelh  ntthings  as  once  you  deemed  them?Do  you 
 now  think  it  folly  to  renounce  and  forfake  thera  all  for  Chnft  2 
 What  would  you  then  fty  f  I  befeech  you  tell  me,  What  think 
 you  that  you  (hall  then  fay  ?  Do  ^ou  think  you  (hall  then  ex- 
 toll^he  world,  and  count  them  fools  chat  will  be  perfwaded  to 
 forfake  it  f  Or  rather  wii!  you  not  wi(h  your  felves  \_0  th*t  I 
 hid  f or  faker,  I  before  it  a"  id  for  Jake  me\  j  Will  you  not  cry  out, 
 \Ohvuin  ftorldl  Deceitful  Bw/tf/jAnd  Willi  you  had  more 
 regarded  the  durable  Riches  ?  I  think  you  will. 
 
 SZj4eft.y.  \)\TH«t  ii  it  that  dying  me*  do  commonly  thinl^and 
 V  V  Jay  of  the  world  ?  If  you  can  obferve  what 
 all  others  fay  of  it,  you  may  par  ly  conjecture  what  rniod  you 
 frwll  be  of  your  felves.  You  have  fomecimes  fure  been  abouE  dy- 
 ing men  -9  (If  you  have  not,  you  were  beft  draw  near  them  here- 
 after ;  for  the  lorn  ft  of  mourning  it  better  then  the  houfe  of  mirth,) 
 Do  you  not  hear  them  all  cry  out  of  the  world  ns  a  worthless 
 thing  ?  Do  you  not  fee  how  little  good  it  can  then  do  them  ? 
 And  w  II  n ■>  warn  ng  ferve  you  ?  Surely  the  judgement  of  one 
 of  thefe  nr-n  ("much  more  of  fo  man>)  is  mire  to  be  valued, 
 thenof  many  rhat  are  in  hvalth  and  profperiry  that  overvalue 
 ihe  wo  Id.  You  are  but  in  the  ih'afe,  and  know  not  what  it  is 
 whkh  you  do  puifue  :  but  they  have  overtataken  it,  and  find  it 
 
 S3  t>ue 
 
i54  Tht  Crucifying  of  the  world. 
 
 but  a  feather  :  You  are  but  -in  the  trying  of  it,  but  they  have 
 tryed  it  already,  and  have  found  hpjjAittle  or  nothing  it  can  do. 
 You  are  entangled  in  the  raidft  of  its  deceits:  but  they  begin  to 
 fee  it  bare-facJt.     Yourfenfes  are  more  violent  in  withdrawing 
 you  and  perverting  your  judgements :  but  fo  are  no*  theirs,who 
 arc  languifhing  unto  death.     If  you  come  to  one  of  them,  that 
 know  they  mud  die  within  a  fewdaics,  and  tell  them  that  fuch  a 
 Lordfhtp  is  fallen  to  them,  or  fuch  Honour  is  beftowed  on  them, 
 or  fuch  a  friend  hath  given  them  great  pofTeflions  •,  how  will  they 
 regard  it  ?  will  they  not  fay  \_Alas,  what  u  this  to  me,  that  am 
 ■presently  to  leave  the  world,  and  appear  before  the  eternal  fudge  Q 
 If  you  then  come  to  them,  andt  offer  them  fuch  baits  as  were 
 wont  to  catch  the  glutton,  or  drunkard,  or  fornicator,  do  you 
 think  they  will  regard  them  ?  Would  they  not  rather  cry  fhame 
 againft  him  that  would  then  entice  them  to  any  fuch  thing  II 
 Why  then  fhould  you  fo  value  that  now,  which  all  the  world  will 
 viliheatthelaft  ? 
 
 Que  ft.  8.  XT  O  U  that  now  fay,  you  are  not  fuch  Fools  as  to  be 
 X  talkt  out  of  your  Eftates,  or  Honours,  or  delights, 
 and  that  wilfully  (tick  to  them  againit  all  that  we  can  fay,  I  pray 
 you  tell  roe,  Whether  yon  will  [land  to  thU  at  the  Barr  of  GoA  ? 
 Will  you  then  own  thefe  Refoiutions  and  fayings,  or  will  you 
 not?  Dare  you  look  the  Lord  Jefus  in  the  face,  and  tell  him, 
 [Ididwell  tofet  more  by  the  world  then  by  thee.,  and  the  glory 
 which  thou  didft  promife  I  I  did  well  to  take  my  pleafurefor  4  time, 
 and  to  venture  my  falvation.^ou  dare  not  Hand  to  this  at  Judge- 
 ment :  I  know  you  dare  not :  And  will  you  now  infift  on  that 
 which  you  dare  not  Hand  to?  And  be  of  that  mind  which  then 
 you  muft  condemn  your  felves?  Do  you  think  that  this  is  a  rea- 
 sonable courfs  to  be  ventured  on  in  fo  great  a  matter  ? 
 
 J5W- 
 
By  the  Crofs  of  Chrift.  135 
 
 £mfi.  9.  \J[  Y  next  Quefhon  is  this,  Do  you  ever  wean  to 
 jLVJL  Repent  of  jour  flf/hly  and  wor/dly-mindednefs  vr 
 mi .?  If  you  do  not,itfeemsyou  are  far  from  a  Recovery.  Ma- 
 ny an  one  periflieth  with  bareuneffe&uall  purpofes  of  Repent- 
 ing :  but  thofe  that  have  not  fo  much  as  fuch  a  purpofe,  are 
 gracelefs  indeed.  But  if  you  do  purpofe-  to  Repent,  I  would  fur- 
 ther ask  you,  Do  you  think  that  is  a  right  mind,  or  a  wifecourfe 
 which  muft  be  Repented  of?  If  it  be  right  and  wife,  what  need 
 you  to  Repent  of  it?  If  it  be  not  wife  and  right,  why  will  you 
 now  retain  it,  yea  and  wilfully  maintain  it,  againft  the  pr rfiva- 
 iions  of  God  and  man?  Doth  not  this  proclaim  thit  you  ire 
 wilful  ftnners  ?  and  that  you  know  you  fin,  and  yet  will  do  ic , 
 even  againft  your  own  knowledge  and  confcience?  that  you 
 know  the  world  to  be  a  deceitfull  vanity,  and  yet  for  all  that  you 
 wjII  flick  to  it  as  long  as  you  ean,  with  the  negleft  of  God,  and 
 the  true  felicity  ?  And  can  you  exped:  mercy  and  falvation,  that 
 wilfully  and  knowingly  do  fet  your  felves  againft  it,  and  re- 
 jeftit  ? 
 
 Queft*  10.  \A  Y  next  Queftion  which  I  defire  you  to  an- 
 jLVJL  fweristhi*,  'Do you  in  good  fadnefs  take  the 
 world  for  your  enemy,  or  for  a  hindrance  to  you  in  the  way  to  heaven  ? 
 Ifyou  do  not,  why  did  you  in  your  Baprifm  renounce  it.  and 
 promife  to  fight  againft  it?  And  why  have  you  profeffed  fincc 
 zo  ft  and  to  that  Covenant  ?  And  how  then  tan  you  believe  the 
 word  of  God,  which  fo  often  telleth  you,  what  an  hinderancc 
 Riches  and  Honours  are  to  mens  falvarion?  "ut  if  indeed  you 
 believe  that  the  world  is  your  enemy  and  hinderance,  why  then 
 will  you  love  irs  and  be  impatient  if  you  want  ir„  and  take  fuch 
 pleafure  in  it,  and  defire  to  have  more  of  it  ?  Do  you  love  to 
 have  your  falvation  hindred  ot  hazarded?  and  w,ll  you  love 
 and  lone  for  that  which  is  an  enemy  to  it  ?  1  think  the  way  to 
 heaven  is  hard  enough  to  r.he  beft.They  need  not  make  it  harder 
 dienkb,  and  Dsat  fomuoh  labour  all  their  -Jives  to-  make  thrrn- 
 
1 3  6  The  Crucifying  of  the  world? 
 
 fetves  more  encmic^  and  more  wo  k  and  to  block  up  the  way, 
 while  they  pretend  to  walk  in  it.  O  the  hypooifieuf  a  carnal 
 heart  I  How  notorioufly  do  mens  Ives  contrad.d  their  tongues  ? 
 When  they  will  call  the  world  their  enemy,  and  vow  to  fight 
 againft  it  to  the  death,and  at  the  fame  tunc  will  labour  for  ir^nd 
 greedily  dtfire  it,  as  if  cheyr  could  never  have  enough/  That  the\ 
 will  make  fo  much  of  it,  as  to  negled  Gcd  h  mid  and  their 
 falvationforif,  and  make  it  the  greareft  ca  e  and  bufinefsof 
 their  1  ves  to  get  and  keep  it,  and  all  the  while  profefs  that  they 
 take  it  for  their  enemy  I  Thi  i>difTembling  beyond  all  bounds 
 of  flume.  Remember  this  when  y<  u  are  impatient  of  your  low 
 eftatej  or  contriving  farther  accommodation  to  your  fLfli,  or 
 hunting  after  a  fulUOare.  Ae  fjefcthf  figns  of  enmity  to  the 
 world  .?  Do  you  hate  y<  ur  falvuion,  that  you  fo  love  the  h.n- 
 derersof  it  ?  Either  live  as  you  profefr,  or  profefs  as  you 
 live. 
 
 Sl^rf*  II.  VET  further  t  demand  Whether  indeed  you  do 
 X  intend  to  Renounce  jour  Clor:(tiamtj/  ,  and  all 
 your  hopes  ofhe&ven^or  not}  If  you  do,  you  know  whom  to 
 blame  when  you  are  deprived  of  it;  And  I  could  wih  you  wculd 
 firft  find  out  fome  better  way,  or  fomething  that  may  be  of  va- 
 1  able  confideration,  to  repair  your  lofs.  But  if  you  fay,  you 
 have  no  fuch  intent;  I  funhera<k,  Why  then  do  you  do  it  ? 
 and  do  it  after  fo  much  warning  ?  Do  you  difdaim  your  Chrifli- 
 anity  in  the  op:n  light.and  yet  fay  that  you  intend  no  fuch  thing? 
 You  cannot  do  it  againft  your  will.  And  that  it  is  in  effect  a  Re- 
 nouncing or  Denying  your  Chriftianity,  yea  and  your  falvaion, 
 h  plain  :  For  your  Christianity  containeth  a  Renouncing  of  the 
 woi Id  :  and  therefore  it  is  part  of  our  Baptifmal  Covenant. 
 If  then  you  return  to  the  world  which  you  renounced,  you  for- 
 fakeyr-ur  Chriflhnity  :  flad  you  rather  forfrke  the  world,  or 
 Chrift?  One  of  tru  m  you  muft  forfake^  For  he  harh  told  you, 
 that  \_Exctp  you  for  juke  *li  that  ycu  have  ,7 oh  earn  t  helots  Dif- 
 ciflei  1  Luke  14,  and  that  you  cannot  ferve  God  ?nd  Mammon- 
 Had  you  rather  renource  the  wot  Id,  or  your  falvation  ?  Ore  of 
 them  you  muft  let  go  ;  For  God  hath  faid,  that  the  Jove  cf  the 
 
 World 
 
BytkcCn     ofchrtfl.  ;ij7 
 
 world  is enmity  againfi  God :  and  that  if  any  man  love  the  world, 
 the  Love  of  the  Father  is  not  in  him-Mf  therefore  you  will  dill  fay, 
 You  hope  you  may  keep  both  :  What  do  you  lefs  then  give  God 
 the  lye  ?  If  you  will  ftill  adhere  to  the  world  ,  and  yet  fay  that 
 you  do  not  renounce  your  Chriftianity  or  Salvation,  you  may  as 
 well  fay  ,  that  though  you  joyn  in  Arms  with  open  Rebels,  yec 
 you  do  not  fo:  fake  your  Loyalty  to  your  Prince !  Or  though 
 you  live  in  Adultery,  yet  you  do  not  forfake  your  con;u#ai  fide- 
 lity and  chaftity;  and  that  you  do  not  caft  away  your  life, 
 though  you  take  poyfon,when  you  know  it  to  be  fuch,or  though 
 you  commit  thofe  crimes  which  rauft  be  puniihed  with  death.  I 
 befeech  you  confider  well ,  Why  you  forfake  Chrift,  and  why 
 you  will  deftroy  your  ftlves,bcfore  you  do  it  paft  remedy  ? 
 
 Quefl*  1 2.  \A  Y  laft  Queftion  which  I  dztirc  your  anfwer  to 
 -*- V-*  is  this ;  Dojqh  indeed  thinkjhat  Ged  is  not  bet' 
 ter  then  the  world^and  that  Heaven  is  not  more  de fir  able  then  earth \ 
 And  an  endlefs  glorj  then  a  tranjitorj  Jhadow  ?  Or  is  there  any 
 comparifon  to  be  made  between  them  ?  Have  you  confidered 
 what  a  fad  exchange  you  make  ?  O  unthankful  fouls/  Hath  not 
 Cod  done  more  for  you  then  ever  the  world  did  ?  He  made  you 
 and  fo  did  not  the_  world  /  He  Redeemed  you  ,  when  none  elfe 
 could  do  it !  He  preferveth  you,and  provideth  for  you,  and  all 
 that  you  have  is  from  his  bounty.Hc  can  give  health  to  your  bo- 
 diespeace  to  your  confciences,falvation  to  your  fouls,when  the 
 world  cannot  do  ir.  If  the  world  be  better  then  God  in  profpe- 
 rity,  what  makes  you  call  upon  God  in  adverfity?  When  any 
 torment  feizeth  on  your  bodies ,  or  death  draws  near  and  looks 
 you  in  the  face ,  then  you  do  not  cry,  O  Riches  help  us !  O 
 Pleafurcs  or  Honours  have  mercy  upon  us  /  ButO  God  have 
 mercy  upon  us  and  help  us.  Can  none  elfe  help  you  in  your  di- 
 ll re  fs,  and  yet  will  you  prefer  the  creature  in  your  p  ofperity  / 
 Ah  poor  deluded  foulsithat  follow  the  world  which  will  caft  you 
 orTin  your  greateft  need,and  neglect  him  that  would  be  faithful 
 to  you  for  ever  I  The  time  is  coming  when  you  (hall  cry  our, 
 \_  The  world  hath  deceived  me  I  J  have  laboured  for  nought\  ]  but 
 if  you  had  been  as  true  to  God  as  you  were  to  it4he  would  never 
 
1 3  8  The  Crucifying  of  the  vforld: 
 
 have  deceived  you.He  would  have  received  your  departed  fouls, 
 and  made  you  like  Angels,  and  raifed  your  bodies  to  glory  at  the 
 laft,  and  perpetuated  that  Glory  /  Will  your  Riches,  or  Plea- 
 fures,  or  Honours  do  this  ?  He  would  have  refcued  you  from 
 the  devouring  flames  which  your  inordinate  love  of  the  world 
 will  bring  you  to.  O  miferable  change  1  to  change  God  for  the 
 world,itistochangeaCrownofGlory  for  a  Crown  of  thorns  ^ 
 the  love  of  our  only  friend,  for  the  fmilcs  of  deceitful  enemies : 
 Life  for  Death ;  and  Heaven  for  Hell  ?  O  what  thoughts  will 
 arife  in  your  hearts ,  when  you  are  paft  the  deceit,  and  under 
 the  fad  affefts  of  it,  and  (hall  review  your  folly  in  another 
 world?  It  will  fill  your  confcicnccs  with  everlaftisg  horrour, 
 and  make  you  your  own  accufers  and  tormentors,  to  think  what 
 you  loft,  and  what  you  had  for  it  •  To  think  that  you  fold  God 
 and  your  fouls  ,  and  everlafting  hopes  for  a  thing  of  nought. 
 Morefoolifhly  then  Efau  fold  his  birth-right  for  a  mefs  of  pot- 
 tage. IftheSun,andMoonand  Stars  were  yours,  would  you 
 exchange  them  for  a  lump  of  clay?  Well  finners  1  if  God  and 
 Glory  feem  no  more  worth  to  you,tbcn  to  be  flighted  for  a  little 
 fleftily  pleafurcs ,  you  cannot  mar  vail  if  you  have  no  part 
 in  them. 
 
 SECT.  XIX. 
 
 IT  Reafonand  Scipturc-Evidence  would  ferve  turn,  I  dare 
 fay  you  would  by  this  time  be  convinced  of  the  ncceffity  of 
 being  Crucified  to  the  wotld,  and  the  world  to  you.  But  fenfu- 
 alityis  unreafonable,  and  no  faying  will  ferve  with  it:likea  child 
 that  will  not  let  go  his  apple  for  a  piece  of  gold.  But  yet  I  (hall 
 not  ceafe  my  Exhortation,till  I  have  tryedyou  a  little  further  : 
 and  if  you  will  not  yield  to  forfake  the  world,you  (hall  keep  it  to 
 your  greater  coft,  as  you  keep  it  againft  the  dearer  light  that 
 would  convince  you  of  your  duty. 
 
 I .  As  you  love  Gddyor  would bt  thought  to  love  him,  love  not  the 
 vnrld.Yor  fo  far  as  you  Love  it,  you  Love  not  him  ,  l  fth.iA  5, 
 As  ever  you  would  be  found  the  friends  of  God,  fee  that  you  be 
 enemies,  and  not  frien  is  to  the  world.  For  the  friendfhip  of  the 
 tvorldis  enmity  to  him,  famej^.  4<  You  arc  ufed  to  boafr  that 
 
 you 
 
Bj  the  Crofs  of  Cbrift.  j  3  p 
 
 you  Love  God  above  all;  If  you  dofo,  you  will  not  Love  the 
 world  above  him  :  And  then  you  will  not  labour  and  care  more 
 for  it,  then  for  him  :  Your  love  will  be  feen  in  the  bent  of  your 
 lives:  That  which  you  Love  belt ,  jou  will  feek  moft,and  be 
 mod  carefu!  and  diligent  to  obtain.  As  they  that  love  money  are 
 moll  careful  to  get  it;  fothey  that  love  heaven  will  be  more 
 careful  to  make  fure  of  that.  As  they  that  love  their  drink  and 
 lull  will  be  much  in  the  Ale-houfe,and  among  thofe  that  are  the 
 b3its  and  fewel  of  their  luft ;  So  they  that  Love  the  fruition  of 
 God  will  be  much  in  feeking  him  and  enquiring  after  him,  and 
 much  among  thofe  that  are  acquainted  with  fuch  Love,  and  can 
 further  them  any  way  in  the  accomplifhment  of  their  defires.  If 
 you  Love  God  then  ,  let  it  be  feen  in  the  Holy  Endeavours  of 
 your  lives,  and  fet  your  affe&ions  on  things  above,  and  not  on 
 the  things  that  are  on  earth:  For  that  which  you  moft  look 
 after,  wemuft  think  that  you  moft  love  :  Can  you  for  {hamc 
 commit  adultery  with  the  world,and  live  with  it  in  your  bofoms, 
 and  yet  fay  that  you  loYe  God  ? 
 
 2.  As  joti  love  your  prefent  peace  and  comfort,  fee  that  joti  love 
 not,  but  Crucifie  the  world.  It  doth  but  delude  you  firft,and  dif. 
 quiet  you  afterward :  Like  wind  in  your  bowels, which  can  tear 
 and  torment  you,  but  cannot  nouriQi  you.  And  if  God  do  love 
 you  with  a  fpecial  Love,  he  will  be  fure  to  wean  you  from  the 
 world  ,  though  to  your  forrow.  If  you  do  provoke  him  to  lay 
 wormwood  on  the  breafts,  and  to  hedge  up  your  forbidden  way 
 with  thorns,  when  you  find  the  fmartand  bittemefs,  you  may 
 thank  your  felve?.  It  is  the  remnant  of  our  folly,  and  our  back- 
 Aiding  nature  that  is  ftill  looking  back  to  the  world  which  we 
 have  forfaken  ,  that  is  the  caufe  of  thofe  fuccefiive  afflictions 
 which  we  undergo.  Did  you  love  the  crcaturelefs,  it  would  vex 
 youlefs-  but  if  you  will  needs  fet  your  minds  upon  them-,  and 
 be  pleafing  your  worldly  fenfual  defires ,  God  will  turn  loofe 
 thole  very  creatures  upon  you ,  and  make  them  his  fcourges  for 
 the  recovery  of  your  wits,&the  reducing  of  your  mifled  revolt- 
 ing fouls.  Are  you  taken  up  with  the  hopes  of  a  more  plentiful 
 cftate  t  and  think  you  arc  got  into  a  thriving  way  t  How  (bon 
 can  God  blaft  and  break  you  expectations  ?  By  the  death  of 
 your  cattle,  the  decay  of  trading,  the  falfe-dealing  of  thofe  you 
 trujt,the  breaking  and  impovcrifhing  of  them,  by  contentious 
 
 T  2  neighbours 
 
1 40  The  Crucifying  of  the  world \ 
 
 neighbours  vexing  you  with  Laws  fuits ;  by  corrupted  witnefTes, 
 .  or  Lawyers  that  will  fell  you  for  a  little  gain  •,  by  ill  fervants,by 
 unthrifty  children ;  by  thieves,  or  fouldiers,or  the  raging  flames; 
 by  retraining  the  dew  of  heaven,  and  caufing  your  land  to  deny 
 its  increafe ,  and  make  you  complain  that  you  have  laboured  in 
 vain.  How  many  wayes  hath  he  in  a  day  or  an  hour  to  fcatter  all 
 the  heap  of  wealth  that  you  have  been  gathering,  and  to  fhew 
 you  that  by  fad  experience, which  you  might  havekROwn  before 
 at  eafier  rates  ?  At  theleaft,  if  he  meddle  not  with  any  thing 
 that  you  have,  yet  how  quickly  can  he  lay  his  hand  upon  your 
 felves,  and  lay  you  in  ficknefs  to  groan  under  your  pain  and  fin 
 together:  and  then  what  comfort  will  you  have  in  the  world? 
 when  head  ake's,  and  back  ake's,  and  nothing  can  eafe  you  : 
 When  pain  and  languifhing  make  you  weary  of  day  and  of  night, 
 and  weary  of  every  place,and  weary  of  your  beftdict,your  fireft 
 cloathes,  your  merrieft  companions :  Where  then  is  the  fweet- 
 nefs  and  beauty  of  the  world  ?  Then  if  you  look  on  houfe,  or 
 goods,  or  lands,  how  little  pleafure  find  you  in  any  of  them  ? 
 Efpecially  when  you  know  that  your  departure  is  at  hand  ,  and 
 you  mud  ftay  here  no  longer,  but  pefently  muft  away.  Oh  then 
 what  a  carkaife  will  all  the  glory  of  the  world  appear  ?  and  how 
 fenfibly  then  will  you  read.or  hear,  or  think  of  thefe  things,  that 
 now  in  your  profperity  are  very  little  moved  by  the  hearing  of 
 them  1 
 
 Is  it  your  children  that  you  fet  your  hearts  upon,in  inordinate 
 Love  or  Care }  Why,  alas,  how  quickly  can  God  call  them  from 
 you  by  death  ?  and  then  you  will  follow  them  to  the  Church- 
 yard, and  lay  them  in  the  grave  with  fo  much  the  fadder  heart  y 
 by  how  much  the  more  inordinately  you  loved  them.  And  per  • 
 haps  God  may  leave  them  to  be  Gracclefs  and  unnaturai,  and 
 make  that  child  by  rebellion  or  unkindnefs  to  be  the  breaking  of 
 your  heart,  whom  you  moftexceffively  affected.  Ifitbeawifc 
 that  you  over- love,  you  know  not  but  they  may  fall  into  that 
 peevifhnefsand  frowardriefs,  that  jealoufie  or  unkindnefs ,  that 
 perverfnefs  of  tongue  or  other  diftempers  ,  that  may  make  your 
 lives  a  very  burden  to  you  /  Do  you  look  after  the  favour  of 
 great  ones  ?  Perhaps  you  (hall  feel  their  in  juftice  and  cruelties ; 
 a  nd  God  will  be  fo  merciful  to  you  as  to  cure  you  by  the  means 
 of  their  frowns,  who  would  elfe  have  been  infatuated  and  poy- 
 
 fontd 
 
By  the  Cnfs  of  Chrifl.  r  4  r 
 
 ftmed  by  their  favours.  Is  it  popular  applaufc  chat  you  fo  much 
 regard  ^  amd  doth  it  tickle  you  to  hear  of  your  own  commendati- 
 ons ?  Take  heed  left  you  provoke  God  to  give  you  fuch  a  bitter 
 corrective  for  your  pride,  as  may  make  you  as  vile  in  the  eyes  of 
 men,  as  you  defired  to  be  Honourable.  He  can  quickly  give  you 
 fuch  a  prick  in  the  flefh,  orfuffer  fuch  a  MefTenger  of  Satan  to 
 buffet  you,  as  (hall  humble  you  to  your  forrow.  Perhaps  he 
 may  let  you  fall  ineo  fome  difgraceful  fin,  which  the  world  may 
 ring  of  to  your  reproach  :  or  if  you  be  never  fo  innocent,  the 
 tongues  of  men  may  make  you  guilty.  If  you  be  as  chart  as  any 
 man,  it  is  eafie  for  a  flanderous  tongue  to  make  you  incontinent, 
 and  to  lay  fome  odiou*  blot  upon  your  name,  which  flialJI  never 
 be  wiped  off,  till  the  Judge  of. the  world  (hall  juftifie  you. 
 If  you  give  to  the  poor  and  other  charitable  ufes  as  far  as  you 
 are  able,  it  is  no:  hard  for  flanderous  tongues  to  make  you  fcem 
 uncharitable  and  covetous.  If  you  be  never  fo  temperate  in 
 meat  and  drink,  apparel  and  recreations,  its  eafie  for  a  flandcrer 
 to  make  you  feem  a  proud  or  luxurious  fcandalous  man.  The 
 weather- cock  is  not  more  unconflant,  nor  the  waves  more  impe- 
 tuous,- then  the  giddy  raging  vulgar  are.  And  will  you  repofe 
 your  felvcs  in  the  thoughts  of  fuch  ?  they  that  applaud  you  in 
 profperity,  and  when  you  fit  their  turns,  will  defpife  you  in  ad- 
 verfity,  and  rage  againft  you,  as  if  }rou  were  unworthy  to  live, 
 when  once  you  crofs  their  opinions  and  defirc.If  you  arc  fo  pufc 
 up  that  you  love  the  praife  of  men,  perhaps  God  may  make  you 
 run  the  gantlope  through  town  and  country,  and  iuRt*  every 
 venemous  tongue  to  fpeakfwords  to  your  heart,  and  have  a  lafh 
 at  your  reputation,  till  you  have  learned  to  Hand  to  Gods 
 approbation,  andtoaceountit  a  fmall  thing  to  be  Judged  of 
 man. 
 
 Yea  if  it  be  reputation  with  Godlj  wen  that  you  dote  upon,  its 
 pofsible  that  the  tongues  even  of  godly  men  may  become  your 
 fcourge.  Sometimes  their  ears  lie  open  to  the  iianders  that 
 worfer  men  have  raifed,  and  they  think  it  no  great  fin  to  report 
 the  reproaches  which  they  have  heard  from  others  :  and  fome- 
 time  through  Temptations  and  the  remnant  of  their  corruptions, 
 they  are  ready  to  be  the  principal  authors  themfelves.  If  you 
 differ  from  them  in  any  opinion  in  which  they  expect  reputati- 
 on thcrafelves,  or  if  youcontradid  them,  or  Hand  in  the  way  of 
 
 T  1  their 
 
$#l  '  The  Crucifying  of  the  world. 
 
 their  finful  defigns  and  ends,  or  any  way^diminifh  their  honour 
 with  men,  you  may  poffibly  find  that  you  had  but  a  flippcry 
 (landing  in  their  efteem.  Even  godly  men  in  paflion  may  oflfcr 
 you  as  bafe  indignities  as  others,  and  may  tread  down  your  de- 
 fired  reputation  the  more  fuccefsfully  ,by  how  much  their  credit 
 is  ftronger  then  other  mens,  to  carry  on  their  reports.  For  if  one 
 thit  is  efteemed  godly  do  accufe  you,  the  molt  will  think  they  are 
 obliged  to  believe  it,and  to  fay,  [Suck  or  fuck  *  godly  per  fan  fp  ke 
 it]  doth  feem  to  many  enough  to  warrant  the fpreading of  the 
 falfeft  reports  to  your  difgrace. 
 
 Or  if  it  be  your  honour  in  the  eyes  of  Miniftcrs,  and  learned 
 men,  that  you  inordinately  regard,  perhaps  you  may  find  from 
 fome  of  them  that  their  learning  doth  but  make  them  the  more 
 skilful  in  abufing  you,and  the  keener  inftruments  to  prick  you  to 
 the  heart,  and  to  cut  in  pieces  that  reputation  which  you  over- 
 valued :  you  (hall  be  reproached  more  learnedly  by  them  then 
 by  others,and  flandercd  a  great  deal  more  cunningly,and  fo  with 
 more  fuccefs.  They  may  perhaps  differ  from  you  in  fome  points 
 of  judgement  •,  and  fo  may  think  that  they  do  God  fervice  by 
 proclaiming  you  to  be  erroneous  or  heretical  •,  and  their  own 
 errors  may  perfwade  them  that  it  is  their  duty  to  defame  you 
 and  accufe  you  of  the  guilt  which  is  indeed  their  own  :  like  a  man 
 that  hath  a  (linking  breath,  and  thinks  it  not  his  own  but  his 
 £Ompamon5,and  therefore  runs  out  of  his  company ,  and  tells  him 
 he  cannot  abide  bis  breath. 
 
 Its  pofiiblealfo  that  their  Interefls  and  yours  may  clafli,  and 
 they  may  be  tempted  to  tread  your  reputation  in  the  dirt,  as  a 
 neceffary  means  for  the  maintaining  of  their  own :  efpccialiy  if 
 inafa&ion  they  find  you  of  a  party  which  they  arc  engaged 
 againft,  whatever  you  are  your  felves,  you  mufl:  bear  the  re- 
 proaches of  your  party  ;  and  it  will  be  crime  enough  to  be  one 
 of  that  fide  which  they  abhor.  And  its  likely  they  will  not  want 
 engines  to  execute  their  wrathful  zeal.  Perhaps  they  will  have 
 fome  nick-name  of  reproach  for  you,and  joyn  you  with  this  or 
 thatHerefie,  which  they  perceive  to  be  odious  with  thofe  they 
 fpeak  to  :  and  fo  they  will  do  more  by  reproachful  names  and 
 titles,  then  they  could  do  by  plain  argument,  or  any  ingenuous 
 courfe.  At  leaft  its  likely  they  will  not  be  wanting  in  the  bittereft 
 cenfures  behind  your  back  J  and  the  hearers  will  think,  be  it 
 
 never 
 
Bj  the  Crojs  if  Cbrijl.  r  *  j 
 
 never  fo  falfe,  that  furc  there  is  forae  truth  in  ir,  or  clfc  fuch  a 
 learned  weilefteemed  roan,  would  never  have  reported i>.  So 
 that  if  Satan  can  get  but  one  tongue  or  pen  of  a  Learned  man  in 
 credit  to  flandcr  you,  its  ten  to  one  but  he  will  get  many  hundred 
 ears  and  hearts  to  drink  in  the  venom,  and  either  to  believe  ir, 
 or  entertain  uncharitable  fufpitions  of  you;  and  as  many  tongues 
 to  divulge  the  report  ( though  with  pretended  companion  and 
 charity  )  to  taint  the  minds  of  others  with  the  fame  infedion. 
 It  may  be  thofe  very  learned  men  whom  you  admire,  and  whofe 
 cftecm  you  are  finfully  ambitious  of,  may  be  given  over  to  fee 
 themfelves agiinft  you,  with  the  moft  malicious  fhamelefs  calum- 
 nies, and  lay  to  your  charge  the  things  that  never  entered  into 
 your  thoughts,and  the  things  that  you  never  did  nor  fpoke-  fora 
 better  man  then  you  was  fo  ferve'd,  Pfalm  35.11,12.  They  (aid 
 to  my  charge  the  things  which  I  knew  not,  they  rewarded  me  evil  for 
 go$d,  to  the  foiling  of  my  f$nl.  ]  Thus  did  falfe  witneftes  rife  up 
 again  ft  him,  even  fxch  for  whom  he  had  humbled  his  foul ,  c-ni 
 mourned  in  their  affl  cliony  and  behaved  himfelf  to  them  as  his  bre- 
 thren andfr  ends  :  yet,  faith  he,  Verf.  15,16.  \_I*  my  adverpty 
 they  rejoyced  and  gathered  themfelves  together ,  yea  the  abjecls  ga- 
 thered themfelves  together  aganfl  me ,  and  I  knew  it  net,  they  did 
 tear  me,  and  ceafed  mt :  with  hypocritical  mockers  in  ftafts,  they' 
 gnafhed  upon  me  with  their  teeth.  ] 
 
 O  b  j .  But  is  it  pcjjible  that  go&ly  men  can  be  guilty  e/  fuch  fins  as 
 thefe  } 
 
 A«fy».  Through  the  remnant  of  their  corruptions  and  the 
 power  of  temptations,  even  learned  godly  men  may  be  made  the 
 powerrul  lnftruments of  Satan,  to  (hatter  and  deftroy  your  re- 
 putation for  ever  f  on  earth)  and  make  even  Countries  and 
 Kingdoms  to  believe  that  of  you  from  Generation  to  Generati- 
 on, which  never  cntred  into  your  foul  -y  and  by  their  means,  if 
 you  were  perfonsof  fo  much  note,you  might  be  recorded  in  hi- 
 ftory  to  poilerity,  as  guilty  of  the  crimes  of  which  yon  were 
 moft  innocent, yea  much  more  innocent  then  the  reporters  them- 
 felves :  fo  that  it  will  be  the  work  of  (  hrift  at  the  day  of  Judge- 
 ment to  clear  the  names  of  manr  an  innocent  one.  that  bath  gone 
 under  the  repute  of  an  Herctick,  a  proud  malicious  man,  an 
 Adulterer,  a  Deceiver,  and  ameer  unconfcionableand  ungodly 
 perfon,  even  from  age  to  age,  andibat  among  the  godly  them- 
 
j  44  The  Crucifying  of  the  world^ 
 
 fclves,  by  receiving  the  (lander  at  rirlt  from  fomc  one  that  had 
 the  advantage  to  procure  a  belief  of  it :  its  like  it  was  a  feeming 
 godly  man  that  had  been  Davids  own  familiar  friend,  in  Whom  hi 
 truftedt  and  which  dd  eat  of  his  bread  \  yet  was  he  ufed  in  this 
 kind  by  fuch,  Pfalm 41.  6,7,9.  and Vfalm 55.12,13,14.  he 
 faith,  \_  I twunrt  an  enemy  that  reproached  me  ^  then  J  could have 
 horn  it  ^  neither  was  it  he  that  hated  me,  that  dtdmagnifie  himfelf 
 a^ainft  me  •,  then  I  would  have  hid  my  (elf  from  him  s  but  it  was 
 tbou>a  man,mine  equalymy  guide  and  mine  acquaintance ;  we  took^ 
 fweet  counfel  together,  and  walked  to  the  Houfe  of  God  tn  com- 
 pany.  1 
 
 Ob).  But  ("perhaps  you  may  think)  Vie  walk  ft  carefully  and 
 innocently  that  no  man  (ball  have^anj  matter  of  fuch  reproach. 
 
 <sfnfw.  1.  There  is  none  of  the  imperfect  Saints  on  earth  thac 
 can  be  free  from  giving  all  occafions  of  reproach  2.  And  were 
 you  perfectly  innocent,  it  would  not  free  you.    Nay  your  inno- 
 cency  it  felf  may  be  the  occafion  of  thofe  reports  that  proclaim 
 you  wicked.   For  it  is  not  that  which  really  is  a  fault,  but  that 
 which  they  think  fo,  that  is  the  matter  of  fuch  raensaccufations. 
 The  Apoftlcs  of  Chrift  that  walked  in  fuch  eminent  holinefs  and 
 felf-denyal,  and  confumed  therafelves  for  the  good  of  others, 
 could  not  efcape  the  tongues  of  flandercrs,  but  were  accounted 
 as  the  very  fcura  and  off  fcouring  of  all  things,  and  as  a  by- 
 word, and  even  a  gazing  ftock  to  Angels  and  men.  And  the  blef- 
 fedSonof  God,  who  was  holy,  harmlcfs,  undcfiledand  fepara- 
 ted  from  finners,  was  yet  reputed  one  of  the  greateft  of  finners, 
 and  Crucified  as  fuch.  And  he  that  could  challenge  them,  [which 
 of  you  cenvinceth  me  of  (in  f  ]  was  commonly  defamed  of  what 
 he  was  innocent  of.  If  John  came  fading,  they  fay  he  hath  a  De- 
 vil.   If  Chriitcatand  (/rink  temperately  with  finners,  thar  he 
 might  take  opporrunity  to  feed  their  fouls,  they  lay,  £  Beholla 
 man  gluttonous  and  a  wine  bibber  ,a  friend  of  publicans  and  finners  ] 
 Mmh.  1 1 . 1 8 , 1 9.  They  that  faw  him  eat  and  drink  with  finners 
 had  fo  fair  a  pretence  toraife  their  reproach,  that  they  might  the' 
 Leg.  Eraf.  cafilyer  procure  belief,  though  it  was  perfed  innocency  it  felf 
 fcplft.  ad    which  they  reprocahed-    Thebeftmen  on  earth  have  ever  had 
 Alphonf.    experience,  that  there  is  no  caution  that  can  defend  from  a  flin- 
 anrmli  fui  (*erous  cong1^-  As  Erafmus  once  calumniated,  faith,  [Fatalis 
 figillo.        *fl  morbus  calumniand*  omnia.  Et  claufis  oculis  carpunt,  quod  nee 
 
 vident 
 
Bj  the  Crefs  efChrtft.  j^j 
 
 vident,nec  inteltigttnt :  Tanta  eft  morbi  vis :  atquc  interim  fibi 
 videntur  Ecclefa  column*,  qttum  nihil aliud  quam  traducantjuim 
 ftoliditatemjart  malitia  conjuHclam,&:c.]  How  oft  was  good  Ali- 
 lantlhon  fain  co  complain  ,  chat  there  is  no  defence  a^amfta 
 quarrehbm  flandcrous  tongue ;  and  the  too  much  fenfe  of  it  did 
 alrr-oftbre'khis  hearc. 
 
 Obj.  But  at  leafl  I  can  fay  as  the  Philofopher  ;  Jfthej  will  re- 
 proach me  a»dfpeakjvilofmey  I  wtllfo  live  that  no  body  /hall  be- 
 lieve them. 
 
 A*f»-  Wherever  there  be  men  to  raake  the  report,  there  will 
 lightly  be  enough  to  believe  it :  And  if  chey  that  know  you  will 
 not  believe  it,  yec  thacs  but  a  fe  w  to  the  moft  of  them  abroad  thac 
 hear  of  you,  and  know  you  not.* 
 
 You  may  lee  then  by  this  time,  if  Reputation  with  men  be  the 
 thing  you  over-value,  what  a  vain  uncertain  thing  it  i$  ^  and  how 
 eafily  God  can  make  your  forrow  arifc  even  from  thence  where 
 you  expe&ed  your  vain  applaufe. 
 
 And  you  will  find  by  experience,  if  you  do  not  prevent  it,  that 
 while  you  over- value  this  or  any  earthly  thing,  you  are  in  the 
 road  to  thefe  afflictions.  It  is  Gods  ordinary  dealing  with 
 his  children,  and  frequently  with  others,  to  punifh  them  by  their 
 Idols,  and  to  make  them  fickeft  of  that  which  they  have  moft 
 greedily  furfeitcd  of.  Could  you  but  Crucific  the  world,  and  ufc 
 it  for  God,  it  would  have  no  power  thus  to  vex  and  crucifie  your 
 minds.  It  is  you  that  fharpen  it,  and  arm  it  againft  your  felves, 
 and  give  it  all  the  ftrengch  it  hath,by  your  over- valuing  and  over- 
 loving  it.  Its  like  a  Spaniel  that  will  love  thofe  beft  that  beat 
 htm   but  if  you  cocker  it,  it  will  fly  in  your  faces. 
 
 Ob/.  But  I  may  fall  undir  all  thefe  afflitlions  whether  Hove  the 
 world  er  not. 
 
 •sfnfw.  i.  But  your  perverfe  affections  do  provoke  God  to 
 multiply  fuch  afflidions.  Had  you  not  rather  bear  a  fmaller  mea- 
 fure,  and  tafteof  a  cup  that  hath  lefs  of  the  gall?  2.  And  if 
 you  were  but  Crucified  to  the  world,  the  fame  afflidions  would 
 be  as  nothing  to  your  mind,  which  now  feem  fo  grievous  to  you, 
 and  caft  you  into  fuch  vexations  and  difcontents.  If  it  did  as 
 much  to  your  flefh,  it  could  not  reach  the  heart ;  and  if  all  be 
 found  and  well  within,  its  no  great  matter  how  it  is  without.The 
 very  fame  kind  of  affli&ions,  whether  it  be  poverty,  (icknefs, 
 
 U  flanders 
 
146  The  Crucifying  of  the  world \ 
 
 ilmdtrs  or  other  wrongs,  are  as  nothing  to  a  man  that  is  dead  to 
 the  world,  which  feem  intolerable  to  unmodified  men.  For  the 
 heart  and  foal  of  the  unmortified  are  the  feat  and  fubjeft  of 
 them  ;  when  the  mortified  Chriftian  hath  a  Garrifon  within,  and 
 bolts  the  door,  and  keeps  them  from  his  heart.  What  great  trou» 
 ble  will  it  be  to  any  man  to  part  with  that  which  he  doth  not  care 
 for  ?  efpecially  while  he  keepeth  that  which  hath  his  heart.  Its 
 no  great  trouble  to  a  worldling  to  want  the  love  of  God  or 
 communion  with  him,  nor  to  be  without  the  life  of  grace,  nor  to 
 lie  under  the  burden  of  the  greateft  fins,  and  to  be  the  flave  of 
 the  Devil :  becaufeheisdeadin  (in,  and  dead  to  God,  and  the 
 things  of  the  Spirit ;  and  therefore  he  perceiveth  not  the  excel- 
 lency of  them,  but  is  well  content  to  live  without  them;  And  if 
 fpiritual  death  can  make  men  fo  contented  without  the  great  un- 
 valuable  treafure,and  can  make  men  fet  light  by  God  and  Glory ; 
 what  wonder  if  they  that  are  dead  to  the  world  do  fet  as  light  by 
 fuch  inconfiderable  vanities  ?  And  if  the  dead  in  fin  can  bear 
 fo  cafily  the  greateft  mifery  that  man  on  earth  is  ordinarily  capa- 
 ble of,  as  the  flavery  of  the  Devil,  the  guilt  of  fin,  the  curfe  of 
 the  Law,  the  danger  of  damnation,  &c.  what  wonder  then  if 
 they  that  are  Cru  cified  to  the  world  can  bear  a  little  poverty,  or 
 ficknefs,  or  reproach  ?  which  is  to  the  other,  but  as  the  prick  of 
 a  pin,  or  the  fcratch  of  a  thorn,  to  a  deadly  poyfon,  or  a  flab  at 
 the  very  heart. 
 
 3 .  But  yet  this  is  not  all.  Your  inordinate  love  of  any  thing 
 in  the  world,  will  not  only  embitter  your  lives,  but  it  will  be  the 
 horrour  of  your  fouls  at  death  and  judgement.  Ard  therefore  as 
 ever  you  would  leave  the  world  in  peace,  and  as  ever  you  would 
 appear  before  the  Lord  your  Judge  with  comfort,and  as  ever  you 
 defirethat  the  creatures  (hould  not  be  your  Tormentors,  take 
 heed  that  you  do  not  over-love  them  now,  but  fee  that  they  be 
 Crucified  to  you.  You  cannot  pofiibly  be  fenfible  now,what  a 
 pang  of  horrour  it  wilLcaft  you  into  at  the  laft,  when  you  (hall 
 fee  the  world  leaving  you,  and  fee  what  it  was  that  you  ventu- 
 red your  fouls  and  their  cverlafting  welfare  for.  O  with  what 
 grief  and  tearing  of  heart  do  earthly  minded  perfons  part  with 
 the  world  h  When  you  are  dying,  that  one  thing  that  had  your 
 heart,  will  more  torment  your  hearts  to  remember  it,  then  all 
 things  clfe.willdo.  Nothing  is  fuch  a  terrour  to  the  thoughts  of  a 
 
 dying-. 
 
B  J  the  Crefs  ofcbrifl.  1 47 
 
 dying  covetous  man ,  as  his  money,  and  lands ,  and  worldly 
 wealth  .-Nothing fovexcth the  ambitious,'  as  to  think  on  that 
 fhadowof  honour  which  he  did  purfuc  :  Nothing  doth  fo  tor- 
 ment the  filthy  fornicator,  as  the  remembrance  of  that  perfon 
 with  whom  he  committed  the  beaftly  fin.  All  other  perfons  or 
 things  in  the  world  will  not  then  be  fo  bitter  ro  you, a  5  thofe  that 
 flolc  your  hearts  from  God  :  but  at  judgement  and  in  hell  the 
 rememhrance  of  them  will  be  a  thoufandfold  more  bitter.  And 
 who  would  now  prepare  fuch  mifcry  for  themfelves,  and  glue 
 thcritfelves  with  that  which  they  can  no  better  digeft  or  bear  t 
 What  wife  man  would  not  rather  be  without  the  drunkards  cups, 
 then  be  fain  to  fpuc  it  up  again,  and  part  with  it  with  fo  much 
 ficknefs  and  difgrace  ?  And  why  (hould  you  dclire  to  be  drunk 
 with  the  profits  or  pleafures  of  the  world,  when  you  know  be- 
 fore hand,  with  how  much  (hame  and  trouble  of  confeience  you 
 muft  caft  it  up  again  at  laft  ? 
 
 4.  But  yet  this  is  not  the  word: :  but  if  you  will  needs  live  to 
 the  world,  you  muft  take  it  for  your  portion,  and  look  not  for 
 any  more.  And  therefore  as  ever  you  would  not  be  deprived  of 
 your  hopes  of  eternal  life,  and  be  put  off  with  the  earthly  por- 
 tion of  the  wicked,  fee  that  the  world  be  Crucified  to  you,  and 
 you  to  the  world.    How  poor  a  portion  is  it  that  worldlings  do 
 poffefs  ?  Even  like  Nebptcadnezar^thsit  had  his  portion  with  the 
 beafts.Zto  4.15.  How  foon  will  all  their  portion  be  fpent,  and 
 then  they  will  feed  with  fwine,  yea  and  be  denyed  thefe  very 
 httskj  *.  For  they  arefet  inflippery  places ,  and  are  brought  to  defla- 
 tion in  a  moment,  Pfal.  73. 18, 19, 10.  O  how  much  better  a 
 portion  might  you  have  had,  if  you  had  notrefufed  or  negle&ed 
 it  when  you  had  your  choice  ?  Me  thinks  in  your  greateft  plea- 
 fures and  abundance,  it  (hould  aftonifti  your  fouls  to  think  [This 
 is  my  portion,  I  Jhall  have  no  more7\  When  you  are  paft  this  life* 
 andentring  into  Eternity,  then  where  is  your  Portion!  Alas, 
 faith  Cfcnfcience,  I  have  had  it  already!  I  cannot  fpend  it  and 
 have  it  too]  You  know  what  you  have  now  5  but  what  (hall  you 
 have  hereafter  to  all  eternity  ?  Your  Portion  is  almoft  (pent  al- 
 ready, and  what  will  you  do  then?  Oh  then,  to  think,  that  the 
 Eternal  glory  of  the  Saints  might  have  been  yours,  it  was  offer- 
 ed as  freely  to  you  as  to  them,  but  you  have  loft  it  by  preferring 
 the  world  before  it,  and  that  after  a  thoufand  convictions  f 
 
 XX  z 
 
 /Out 
 
The  Crucifying  of  the  world. 
 
 your  folly,  O  what  a  cutting  thought  will  this  be !  Luke  1 6.  25.. 
 Toremember  that  yon  chofe  your  good  things  in  this  fife ,wi\\  be  a 
 fad  Remembrance ,  when  all  is  gone.  The  Lvrd  is  the  portion  of  his 
 Saints  inheritance,  Pfalrn  16.5.  even  their  portion  for  ever ,  Pfaltn 
 73.  26.  their  portion  in  the  Land  of  the  living,  'Pfal.  142.  5.  and 
 this  wasit  that  encouraged  them  to  labour,  patience  and  hope, 
 Pfalm  1 19.  52. £4^.3.24,25, 26.  But  for  the  worldling,  [  The 
 heaven  fball  reveal  his  iniquity,  and  the  earth  fhrtl rife  up  againft 
 him,  the  increafe  of  his  houfe  [hall  depart,  and  his  goods  /hall  flow 
 away  in  the  day  of  wrath.  This  is  the  portion  of  a  wicked  man  from 
 God,  and  the  heritage  appointed. to  him  by  God,  fob  20.  37, 
 
 38,39. 
 
 If  you  can  be  content  with  fuch  a  Portion,  make  much  of  the 
 world, and  take  your  flefhly  pkafures  while  you  may  :  But  if 
 you  hope  for  the  everlafting  portion  of  Believers,  away  with  the 
 world,and  Crucifie  it  without  any  more  ado,  and  fee  your  hearts* 
 on  the  portion  which  you  hope  for. 
 
 SECT.  XX. 
 
 H 
 
 Aving  faidas  much  as  is  fuicable  to  the  other  parts  of  this  dip 
 _  courfe,to  perfwadc  you  to  be  willing  to  Crucific  the  world 
 I  fhall  next  give  fome  Directions  to  thofe  that  are  perfwaded' 
 and  tell  you  by  what  means  the  work  may  be  done.    And  I  be- 
 fecch  you  mark  them, and  refolve  to  pra&ifc  them* . 
 
 Z>ire&. 
 
By  the  Crofs  ofcbrtfi.  149 
 
 Dirett.  I.  /'"ABferve  and    Pra&ife  the  D.redion  intimated 
 V>/  in  the  Text.     It  is  the  Crofs  of  Chrifl  that  nmfi 
 Crucifie  the  world  tt  jot*.  Its  thither  thereiore  that  you  muft  re- 
 pair for  help.     An  Infidel  may  fetch  fuch  weapons  from  reafon 
 and  experience  as  (hall  wound  the  world,  and  diminifh  his  efteem 
 of  it.  and  makeitlefs  delightful  to  him  :  But  it  is  only  the  Crofs 
 of  Chrift  that  can  farnifh  us  with  thofc  weapons  that  muft  pierce 
 it  to  the  very  heart.     Gr  if  the  Unbeliever  were  deprived  of  all 
 earthly  delight,  and  brought  into  defpair  of  ever  receiving  more 
 comfort  from  the  world  (as  it  is  wich  many  of  them  in  fome  ex- 
 tremity, and  wi:h  all  at  death )M yet  he  himfelf  is  not  Crucified  to 
 the  world  :  Though  his  delight  in  it  be  gone,  yet  his  love  to  it  is- 
 not  gone  :  Though  he  be  out  of  Hope  of  ever  having  content 
 in  it,  yethisdefires  after  it  are  the  fame  :  If  he  call  it  vanity 
 and  vexation,  as  the  Believer  dothjt  is  becaufe  it  denyeth  him  his 
 defires ;  Not  becaufe  he  takes  it  heartily  for  an  Enemy,  but  for 
 an  unkind  Lover,  that  dcaleth  hardly  with  him  that  hath  given  it 
 his  heart.   If  he  look  upon  it  as  Dead,  and  unable  to  help  him, 
 yet  doth  he  behold  it  as  the  carkaife  of  a  friend,  with  grief  and 
 lamentation.     It  is  his  greateft  trouble  that  the  world  cannot 
 give  that  which  he  would  have :  And  therefore  he  is  trying 
 what  it  will  do  for  them  as  long  as  he  hath  any  hope  :  As  the 
 poor  Infants  in  Ireland  lay  fucking  at  the  breads  of  the  corpfes  of 
 their  mothers,when  the  Iri/h  Papifts  had  flain  them  :  fo  will  thefe 
 poor  worldlings  ftill  hang  upon  the  world,  even  when  they  find 
 that  it  cannot  help  them  J  and  when  it  will  fcare  afford  them  a 
 roiferable  life  •,  but  with  much  labour  and  furTering  they  hardly 
 get  a  little  food  and  cloathing.    So  that  their  affections  are  ftill 
 Alive  to  the  world,  even  when  to  their  forrow  they  look  on  the 
 world  as  dead,  or  almoft  dead  to  them. 
 
 But  the  Crofs  of  Chrift  will  teach  you  to  crucifie  the  world  in 
 another  manner.  As  Chrift  did  voluntarily  contemn  it,  and  (hew 
 that  he  fet  fo  little  by  it,  that  he  could  be  content  to  be  the  raoft 
 defpicable  ObjecT:  upon  earth,  in  the  eyes  of  men  ^  fo  will  he 
 teach  you  alfo  voluntarily  to  contemn  ic  ^  and  fee  up  yonr  fel  ves 
 as  the  Butt,  which  all  the  arrows  of  malice  and  defpight  (hall  be 
 (hot  at.    So  that  though  you  have  naturally  a  defire  of  the  pre- 
 
 U  3  Tervatiooj 
 
x  50  The  Crucifying  of  the  world, 
 
 ler vation  of  \ our  lives.,  and  from  that  may  fay,  [Father  if  it  be 
 thy  mil  Jet  this  cup  pafsfrom  mef]Ytt  fh  all  you  have  a  far  great- 
 er defire  of  Plcating,Hnjoying,and  Glorifying  God,  which  (hall 
 caufe  vou  from  a  comparative  Judgement  to  fay,  [Yet  not  as  I 
 will,bnt  as  thm  >t*7/-.'J  Much  mere  (hall  you  be  enabled  to  de- 
 fpifethc  unncccflary  matters  of  the  world,  and  to  mortifie  your 
 inordinate  and  dtilempered  affections.  The  crofs  of Chrift  will 
 fliew  you  Reafon ,  ("though  fuch  as  the  worldly  wife  call  fool- 
 iftinefs)  even  fuch  Reafon  as  none  but  a  Teacher  come  from  Gpd 
 could  have  revealed,  for  the  leading  up  your  affeclions  from  the 
 world  •,  and  it  will  point  you  to  the  higher  things  that  do  defcrve 
 them.  This  Crofs  is  the  trueft  Ladder,  by  which  you  may  afcend 
 from  earth  to  heaven :  \yhen  in  this  wildernefs,  and  as  without 
 the  gate,  you  are  lifted  up  with  Chrift  on  the  Crofs  of  worldly 
 defcrtion  and  reproach,  you  are  then  in  the  higheft  road  to  Glo- 
 ry,andif  you  faint  not,  fhall  be  lifted  up  with  him  into  the 
 throne.  For  if 'y$u  fejfer  with  him,  ye  /ha/ 1  a  If 0  reign  with  him, 
 Rom.  8. 1 7.  And  to  him  that  overcomtth  he  will  grant  to  fit  with 
 him  in  his  throne,  even  as  he  Alfo  overcame,  and  is  fet  down  with  hu 
 Father  in  his  Throne,  Rev. 3 .2 1. 
 
 And  as  the  Crofs  of  Chrift  is  Teaching,  fo  alfo  is  it  Strength- 
 ening. As  the  touch  of  his  garment  itayed  the  poor  womans  iffue 
 of  blood,  fo  will  a  touch  of  the  Crofs  by  faith,  even  dry  up  the 
 ftream  of  your  inordinate  affe&ions  that  have  run  out  after  the 
 world  fo  long.  When  a  worldling  mourneth  over  the  Dead 
 world  as  having  loft  his  chiefeft  friend,  the  Crofs  of  Chrift  will 
 caufe  you  to  re  Joyce  over  it  as  a  conquered  enemy,  and  to  infult 
 over  the  carkaife  of  its  vain  glory  and  delights.  For  its  one  thing 
 to  have  an  angry  God  by  providence  to  kill  the  world  to  them, 
 and  another  thing  to  have  a  gracious  Father  by  his  Spirit  to  Cru- 
 cifie  us  to  the  world ,  and  the  world  to  us,  by  the  changing  of  our 
 eftimation  and  affections. 
 
 Set  therefore  a  Crucified  Chrift  continually  before  the  eye  of 
 your  foulf .  See  what  he  HifTcred  for  your  adhering  to  the  crea- 
 ture^and  what  it  coft  him  to  loofe  you  from  it,and  bring  up  your 
 fouls  again  to  God.  Can  you  ftiil  dote  upon  the  World,  and  in- 
 cangle  your  affe&ions  in  its  painted  allurements,when  you  confi- 
 der  that  this  is  the  very  iin,that  killed  your  Saviour ,and  which  the 
 Blood  of  his  heart  was  fhed  to  cure  ?  Lookup  to  that  Crofs,  and 
 
 fee 
 
By  the  Crofs  of  Chrift.  151 
 
 fee  che  fruits  of  worldly  love.  If  you  fee  a  man  that  hath  forfeit- 
 ed on  unwholfom  fruits,  lie  groaning,  and  gafping,and  crembling 
 in  Dain  and  at  laft  mult  die  for  it,  you  will  take  heed  of  fucha 
 furfeit  your  felves.  It  was  we  that  took  a  furfeit  of  the  creature, 
 and  the  Lord  that  faw  there  was  no  other  remedy  to  fave  our 
 lives  did  by  a  Miracle  of  mercy  and  wifdom  derive  upon  him- 
 fclf  the  pain  and  trouble,  and  groaned,  and  (weat,  and  bled,  and 
 dyed  for  our  Recovery.  And  will  you  feed  and  furfeit  again  up- 
 
 ^Lookup'to  that  Crofs  of  Chrift,  and  fee  the  enmity  of  the 
 world  unto  your  Head  :  And  will  you  take  it  for  your  friend  ? 
 See  how  it  ufed  him  :  and  will  you  expect  that  it  ttioulddeal 
 contrarily  with  you  ?  Did  it  hang  him  up  among  Malefactors: 
 and  will  it  fet  you  on  a  throne,  or  dandle  you  in  its  lap?  Did  it 
 oierce  his  fide,  and  will  it  heal  your  wounds?  Did  it  reach  hira 
 Gall  and  Vinegar,  and  will  it  reach  you  milk  and  honey  ?  If  it 
 do  vet  truft  it  not:  Tor  the  milk  is  but  to  prepare  you  for  that 
 fleep  in  which  it  may  deftroy  you  without  refiftance;  for  you 
 muft  next  cxpeft  the  hammer  and  the  nail,  as  fael  ufed  .Sifera, 
 
 There  is'not  fo  clear  a  glafs  in  all  the  world,  in  which  you  may 
 
 fee  the  world  in  its  juft  complexion  and  proportion,  as  the  Crofs 
 
 of  Chrift    There  you  may  fee  what  its  worth,  and  how  to  be 
 
 -cfteemed  by  theeftiroateof  onethat  never  was  deceived  by  it, 
 
 but  had  a  perfed  knowledge  of  its  ufe  and  value.    When  you 
 
 have  fo  long  beheld  that  Crofs  by  faith,  as  that  you  can  be  con* 
 
 tented  to  be  hanged  between  heaven  and  earth,  and  become  the 
 
 moft  forlorn  aud  defpicable  creature  in  the  eyes  of  men,  and  to 
 
 be  ftriptofall  the  comforts  oflife,and  life  it  felf  for  the  fake  of 
 
 Chrift  and  for  the  Invifible  Kingdom  which  by  his  Crofs  was 
 
 purchafed  for  you^  then  are  you  throughly  Crucified  to  the 
 
 world,  and  the  world  to  you  by  the  Crofc  of  Chnft. 
 
 Dirett, 
 
5  2  The  Crucifying  of  the  xvorld, 
 
 Dirett.  2.    T>  E  fure  that  jou  receive  not  afalfe  pifture  of  the 
 O  world  into  your  minds ;  or  if  you  have  received 
 fuch  an  one,  fee  that  you  blot  it  out;  and  think^of  the  creature 
 truly  as  it  Is.    The  moft  are  deceived  and  undone  by  mif  appre- 
 hensions.    As  if  a  man  fhoulddotc  on  an  ugly  harlot,  becaufe 
 of  a  painted  face,  or  becaufe  he  feeth  a  beautiful  pi&ure,  which 
 is  falfly  pretended  to  be  hers.     The  world  in  it  felf  is  vanity  and 
 inefficiency  :  As  oppofite  to  God,  it  is  poyfon  and  enmity  to  us  : 
 But  moft  men  conceive  of  it  as  if  it  were  the  very  feat  of  their 
 felicity,  and  fo  are  enamoured  ofchey  know  not  what.    If  men 
 did  not  entertain  falfe  apprehenfions  of  God,  and  his  holy  waies, 
 as  being  againft  them,or  hurtful  to  them,  or  needlefs  and  uncom- 
 fortable, they  could  not  be  fo  much  againft  them  as  they  are  ; 
 And  fo  if  they  did  not  entertain  falfe  apprehenftons  of  the  crea- 
 ture and  the  waies  of  fin,  they  could  not  be  fo  much  for  them, 
 nor  embrace  them  with  fo  much  delighr.    For  they  draw  in  their 
 fancies  fome  odious  pifture  of  the  blcffed  God,and  his  waies,and 
 therefore  they  areaverfc  to  them  :  And  fo  they  draw  ia  their 
 fancies  fome  falfe  alluring  pi&urc  of  the  world,  and  make  it  feem 
 to  be  what  it  is  not  \  and  therefore  they  admire  it.     So  that  the 
 right  way  to  re&ifieyour  Affedions,is  firft  torc&ifie  your  Cor  - 
 ceptions.I  would  not  have  you  think  worfe  of  the  world  then  it  de- 
 fer ves,but  only  perfwade  you  to  judge  of  it  as  it  is. Do  not  dream 
 of  a  pallacc  in  the  air,  and  then  be  enamoured  on  the  matter  of 
 your  dreams. You  think  the  world  is  fome  excellent  thing,and  wnT 
 do  fome  great  matters  for  you,  and  that  they  are  happy  men 
 that  abound  with  its  riches,and  honours,  and  delights.   1  befcech 
 you  Sirs,  return  to  your  wits.    I  told  you  before,  that  thofe  that 
 have  tryed  the  world  think  otherwife  of  it:  They  that  have 
 feen  the  utmoft  that  it  can  do,  do  (hake  the  head  at  it,  as  the 
 blind  unbelievers  did  atChrift,when  they  faw  him  hanging  on  the 
 Croft.  Why  then  ihouid  you  be  of  fo  differing  a  mind  ?  Come 
 nearer  and  confider  what  it  is  that  you  admire :  Is  it  not  the 
 great  Deceiver  of  the  Nations?  the  bait  of  the  Devil,  by  which 
 he  angles  for  fouls  ?  Ifyoulhould  fall  in  love  with  a  poft  that 
 were  drelt  in  the  fineft  cloaths,it  were  a  difgrace  to  your  under- 
 standings : 
 
By  the  Crefs  ofChrtfl.  153 
 
 landings :  And  what  courfe  fhould  we  take  to  quiet  and  reftific 
 the  mind  of  fuch  a  lover?  but  even  to  undrefs  the  poft}and  take 
 offall  the  bravery,and  (hew  it  you  naked  •  and  when  you  fee  it 
 isbutapoft,  me  thinks  you  fhould  not  be  fond  on  it  any  more. 
 Do  fo  then  by  the  world  which  you  more  foolifhly  admire.  Its 
 cloathed  with  Riches,  and  Honours,  and  Delights :  its  adorned 
 by  the  great  applaufc  of  its  followers :  there  is  fuch  running 
 after  it ,  and  courting  it,  that  you  think,  furc  all  this  ado  is  not 
 for  nothing.     But  take  orT all  thefc  befooling  gawds,  andftrip 
 it  of  thcic ornaments,  and  then  fee  how  you  like  it.  But  perhaps 
 you'i  fay,  How  fliouldl  do  that  ?  Why  1.  Con fider  frequently 
 of  how  little  moment  thefe  things  are  as  to  you.    You  have  mat- 
 ters of  everlafting  life  or  death*,  falvation  or  damnation  to  look 
 afcer  •    and  what  is  riches  or  vain  pleafures  to  this  ?  Thefe  are 
 not  the  things  that  mud  denominate  you  happy  or  unhappy  .You 
 donotftand  or  fallby  them.     They  are  but  by- matters,  that  arc 
 promifed  you  as  an  over-plus,  fo  far  as  (hall  be  fit ;  but  your  life 
 or  death  confiftcth  not  in  them.     Should  a  man  that  muft  be  for 
 ever  in  Heaven  or  Hell?  and  hath  but  a  little  time  to  determine 
 which  it  mud  be,  fhould  fuch  a  man  fpend  that  little  time  about 
 riches  and  pleafure  ?    Can  you  have  while  at  the  door  of  Eterni- 
 ty to  hunt  afcer  the  delights  of  the  flefti ,  and  ftudy  after  the 
 profperity  of  this  world  r    Why  do  not  dying  men  do  fo  then  ? 
 Why  do  they  not  bargain,  and  deceive,  and  contrive  for  their 
 lufts  and  worldly  accommodations  ?  No,they  have  then  no  lift 
 .to  them  ,  then  they  have  other  things  to  think  of-*  And  why 
 not  now  as  well  as  then?  O  Remember,  how  little  matter  it  is, 
 Whether  you  go  poor  or  rich  to  the  grave;  This  is  not  your  con- 
 cernment ••  and  therefore  let  it  not  take  you  up,  unlefs  you  will 
 wilfully  neglcd  \our  felves. 
 
 2.  And  then  forget  not  the  brevity  of  your  worldly  poffeffi- 
 on?.  Remeraberwhen  ever  they  are  prefented  to  you  in  their 
 beauty,  that  all  this  will  bebut  for  alittle  while.  The  veryeft 
 beggar  in  the  Town, that  is  nor  a  foolj  had  rather  be  as  they  are, 
 then  to  have  an  houfe  full  of  Gold  till  to  morrow.and  then  to  be 
 ftriptofit  all  again.  Remember,  the  pleafures  of  (in  are  but  for 
 a  feifon:  By  that  time  the  lealHs  done,you  are  as  hungry  as  be- 
 fore :  by  that  rime  you  have  done  laughing,  the  matter  of  your 
 his  turned  into  (brrow,  and  the  jelt  isco!d,andthegameis 
 
 X  at 
 
1 5  4  7  be  Crucifying  of  the  world, 
 
 at  an  end  :  The  hour  is  alnrr.ft  come  already,  wherein  you  (hall 
 fay  of  all  your  pleafure,  \t  is  part  and  gone.  And  will  you  trou- 
 ble your  felves ,  and  ruine  your  poor  fouls,  for  fuch  a  fleeting 
 tranfitory  thing  ?  Will  you  beatfo  much  colt,  and  labour  to 
 build  an  houfe,  that  before  you  have  finifhed  it,  will  befpurned 
 down  by  death  in  a  moment  ? 
 
 O  hat  you  would  but  (till  think  of  the  world  as  it  is,  and  tate 
 off  the  glofs,  and  walh  away  the  painting  which  deceiveth  you, 
 and  look  on  it  naked,  as  fhortly  you  (hail  do;  and  then  it  could 
 not  have  that  power  to  bewitch  you  ,  as  now  it  hath,  but  you 
 would  fee  that  yourlntereft'yeth  not  in  it,  and  that  you  have 
 greater  matters  that  call  for  your  regard  :  and  this  is  the  way  to 
 Crucific  you  to  the  world. 
 
 Dtrett$.   THE  Crucifying  of  the  world  doth  very  much 
 1     depend  upon  the  Crucifying ef  the  flefi.   Fori 
 have  told  you  before  ,  that  the  flefh  is  the  matter  Idol,  and  the 
 world  is  but  its  provifion,  and  the  Devils  bait.    And  therefore  it 
 is  thelife  of  carnality  that  is  the  life  of  the  world  in  you. When 
 men  have  an  Appetite  that  muft  nee  fa  be  fatisfied,  and  muft  have 
 the  meat  and  drink  which  it  defires,  and  it  is  as  much  to  them  to 
 deny  :heir  appetitites,  as  if  it  were  fomc  great  and  weighty  bufi- 
 nefs:  thefc  beads  are  far  from  Crucifying  the  world.  For  they 
 muft  needs  look  after  provifion  for  thefe  Appetites :  He  that 
 muft  have  the  fweeteft  morfels,  and  the  pleafanteft  drink^  muft 
 needlook  after  provifion  to  maintain  it.  And  he  that  hath  a  Proud 
 corrupted  mind ,    that  muft  needs  be  fomebody  in  the  eyes  of 
 others,  and  therefore  muft  needs  be  cloatbed  with  the  beft,  and 
 placed  with  the  higheft,  and  keep  company  with  the  grcatcft,  or 
 the  idleft  and  raerricft  companions,  this  man  doth  think  that  he 
 muft  needs  have  provifion  to  maintain  all  this*  No  man  doth  ad- 
 mire the  world,but  he  that  Judgeth  by  his  flefhly  intercft,  and  is 
 a  flave  to  his  fenfuality.     Set  Rcafon  in  the  throne :  let  Faith  il- 
 luminate and  advance  it-*    fubducyour  inordinate  fenfual  de- 
 fires  :    and  then  the  word  will  wither  of  it  felf.     Thefervants 
 will  hide  their  heads,  or  comply,  if  theMafler  be  once  conquer- 
 ed.   Nay  you  may  then  prefs  the  world  upon  a  better  fcrvice. 
 Remember  that  your  fenfual  Appetite  was  made  in  order  to  the 
 
 pre- 
 
By  the  Crpfs  efCbrift.  15  5 
 
 prefervation  of  your  Natures ,  and  co  be  ruled  by  Reafon  •  if 
 therefore  it  would  become  the  predominant  faculty,  and  would 
 cake  up  with  its  own  delights  as  your  end  ,  and  would  rebcll 
 againftits  Guide  and  Matter  :  its  time  thentoufcit  as  a  rebel 
 (h  juld  be  ufed,  and  with  Paul,  to  buffet  ir,  and  bring  it  into  fub- 
 je&ion.  And  if  you  can  do  this,  the  work  is  done.  Its  a  childifh 
 if  not  a  brutifh  thing,  and  below  a  man,  cobs  captivated  unto 
 fenfe.     Its  the  content  of  the  higher  faculties,  chat  are  the  plea- 
 sures of  a  man :  The  pleafing  of  the  throat  is  common  to  us 
 with  thefwinc.     Its  the  bafeft  Spirit,  that  makes  thegreateft 
 matter  of  lenfual  things :     and  fo  muft  be  drowned  in  unprofit- 
 able cares,  What  he  fliall  eat  or  drink,  and  wherewith  he  (hall  be 
 cloathed.   What  matter  is  it  co  a  wife  man,Whether  his  meat  be 
 fweec  or  bitter,  or  whether  his  drink  be  ftrong  or  fna,l,or  whe- 
 ther his  cloaths  be  fine  or  homely  ;  or  whether  he  be  honoured, 
 or  derided  or  paftby;  fave  only  as  thefe  things  may  have  re- 
 lation to  greater  things :   and  as  the  body  muft  be  kept  in  a  fcr- 
 viceable  plight :  and  we  muft  value  that  capacity  mod.  in  which 
 #e  may  beft  do  our  Mailers  work?  Keep  under  the  fleih,  and  you 
 will  eaAly  overcome  the  world  :  Other  wife  you  ftrive  ag  unft  the 
 the  dream.    While  you  have  unmodified  raging  appetites,  and 
 corrupted  fancies,    and  fenfual  minds,  you  are  byafledto^he 
 world,  andiftherubof  aSermon  orfkknefsmay  turn  you  out 
 of  your  way  awhile,  thebyafs  will  prevail,  and  you  will  quickly 
 be  on  it  again.     If  you  dam  up  the  ftream  of  thefe  unmortified 
 affedions ,  they  will  rage  the  more  :   and  ifyou  flop  them  for  a 
 while  by  good  company  or  fome  reftraint,  yet  will  they  fhorely 
 break  over  all,  and  be  more  violent  then  before.   All  your  ftri- 
 ving  by  waies  of  mcer  reftraint,  are  to  little  purpofe,till  the  flefh 
 it  felf be  fubdued.   It  is  but  as  ifyou  (hould  ftrive  with  a  greedy 
 dog  for  his  bone ,  and  with  an  hungry  Lyon  to  bereave  him  of 
 his  prey  :  be  fure  they  will  not  eafily  part  with  it.     Its  the  cafe 
 of  many  deluded  people,   that  haveforae  knowledge  01  Scri- 
 pture, enough  to  convince  them,and  tip  their  tongues,  and  ftrive 
 to  reftrain  them  from  their  fenfual  waies,but  not  enough  to  mor- 
 tific  the  flefh.and  change  their  fouls.    O  what  a  combate  is  there 
 in  their  lives/  The  flefh  will  have  its  prey,  andpleafed  it  muft 
 be:   Their  confeience  tells  them,  It  will  coftthec  dear  ^  Their 
 flefh  like  an  hungry  dog  is  ready  to  feize  upon  that  which  it  dc- 
 
 X2  fires: 
 
1 56  The  Crucifying  of  the  world  ^ 
 
 fires ;  And  confeience  doth  as  it  were  ftand  over  it  with  a  llaff,- 
 and  faith,Meddle  with  it  if  thou  dare :  And  fometirae  t\\t  poor 
 finncr  is  reftrained  •,    and  fometime  again  he  ventureth  upon  the 
 prey,  and  he  that  had  condemned  himfelffor  his  fin,  doth  turn 
 to  his  former  vomit,  and  once  more  he  muft  have  his  whore,  or 
 his  cups  •,   and  then  confeience  takes  him  by  the  throat  and  ter- 
 rifieth  him  ,  and  makes  him  forbear  a  little  whi'e  again  :  And 
 thus  the  poor  finner  is  toft  up  and  down ;  and  Satan  leads  him 
 captive  at  his  will :  And  becaufe  he  findeth  a  combatc  within 
 him,  he  thinks  it  is  the  combat  between  the  flefh  and  thefandi- 
 fying  Spirit  ^    when  alas,  its  no  more  but  the  combace  between 
 the  fled)  and  an  enlightne"1  confeience,  afiifted  with  the  motions 
 of  common  grace ,  which  becaufe  they  refift  and  trample  under- 
 foot ,  their  condemnation  will  be  the  greater.  Would  you  then 
 have  the  boiling  of  your  corruptions  abated  ?  Put  out  the  fire 
 that  caufeth  them  to  boil  ,    or  elfe  you  trouble  your  felvcs  in 
 vain.    Mortifle  the  flefh  once,and  get  it  under,  and  fcorn  to  be  a 
 flave  to  a  fenfual  appetite,  but  let  it  be  all  one  to  you  to  difpieafc 
 it  as  to  pleafcic ,   and  leave  fuch  Trifles  as  pieafant  meats,  and 
 drinks,  and  dwellings,  and  fine  cloaths  to  children  and  fools 
 that  have  no  greater  things  to  mind  ,  and  ufe  thefkfhasa  fer- 
 vanttothefoul,  fupplyingit  with  necefTaries,  but  correcting  it 
 if  it  do  but  crave  fuperfluities^     Do  this  and  you  will  eafily 
 Crucifie  the  world.     For  the  world  is  only  for  the  flefh.    For 
 faith  John,    fohn  2    1 6.    All  that  it  in  the  world  is  the  Ifift  of  the 
 flefh  ,  the  lnft  of  the  eyes  ,  and  pride  of  life  ,    which  are  not  of  the 
 Father  ^but  of  the  world.    And  the  world  pajfetb  away,  and  the  luft 
 thereof \  but  he  that  doth  the  will  of  God  abideth  for  ever  j    Re- 
 member that  he  that  faith  in  my  Text,  that  he  is  Crucified  to  the 
 world,  doth  fay  alfo,tyW  5.  24.  that,  They  that  are  Chrift  have 
 Crucified  the  flefti  with  the  affe&ionsandlufts.  ]   This  is  to  kill 
 the  world  at  the  Root,  ( for  it  is  Rooted  in  the  flefhly  fntereft) 
 when  otherwife  youwilfbut  lop  off  the  branches,  and  they  will" 
 quickly  grow  again. 
 
 DlrctlJ 
 
Bj  the  Crofs  ofchrift.  1 5  7 
 
 Dirt  ft.   4.    Ty  E  fure  to  keep  your  minds  intent  upon  the  grea'cr 
 JD  matters  of  Everlafling  life ,  and  all 'your  Affecli: 
 ens  imployed  thereupon.     Diverfion  mufi  be  your  cure  :    Efpecially 
 to  fo  powerful  and  tranfccndent  an  objed.     Be  once  acquain:ed 
 with  Heaven  by  a  life  of  faith ;  and  it  will  fo  powerfully  draw 
 you  to  it  felf,  that  you  will  be  ready  to  forget  earfcth,  and  take  it 
 as  a  kind  of  Nothing.     Get  up  to  God,  and  fix  the  eye  of  your 
 foul  on  him  •  and  his  glory  will  darken  all  the  world,  and  refcue 
 you  from  the  mif-leadings  of  that  falle  fire  that  did  delude  you. 
 Come  near  him  daily  and  tafte  how  good  he  is;  and  the  fweet- 
 nefs  of  his  love  will  make  you  marvail  at  them  that  think  the 
 world  fo  fweet ;  and  marvail  at  your  felves  that  you  were  ever 
 of  fuchamind.    You  cannot  think  that  the  world  will  be  call 
 out  of  your  Love,  but  by  the  appearance  of  fomewhat  betr^r 
 then  it  felf.     You  muft  go  to  Heaven  therefore  for  a  Wnu;f 
 eje&ment.    You  mull  fetch  a  beauty,  a  pleafure  from  above, that 
 (hall  abafe  it,and  illence  it,and  fhame  its  competition.    O  what 
 is  earth  and  all  things  in  it,  to  him  that  hath  had  a  believing,  live- 
 ly thought  of  Heaven  1  Nothing  below  this  will  ferve  the  turn,. 
 You  may  think  long  enough  of  the  troubles  of  the'  world,  and 
 long  enough  confefs  its  vanity,  before  you  can  Crucifie  it,  if  you 
 fee  not  where  you  may  have  fomeching  that  is  better.  The  poor- 
 eft  life  will  feem  better  then  none  -,   and  a  little  in  hand,  will  be 
 preferred  before  uncertain  hopes.     Till  faith  have  opened  Hea- 
 ven to  you,  as  being  the  Evidence  of  the  things  invifible,  and 
 have  (hewed  yoa  that  they  are  not  frndows  but  fubrtances, 
 which  thepromiferevealeth,and  Believers  do  exped,  you  will 
 be  full  holding  faft  that  little  which  you  have  5  and  you  wijl  fay 
 in  your  hearts  as  fome  do  with  their  tongues,  j_  1  kmP  what  I 
 have  in  this 'wot -Id ,  but  1 know  not  what  I  fit alt  have  \n  another,  J 
 But  the  knowledge  of  God  will  foon  make  you  of  another  mind. 
 La  in  God  into  the  foul,  and  he  will  fill  it  with  himfelf,and  leave 
 no  room  for  earth  and  flefn.  Learn  what  it  is  to  walk  with  him, 
 and  tohaveaconverfaticn  in  heaven,  and  it  will  cure  you  of 
 your  earthly- mindednef5,/-,^i/. 3. 18,19*.  Thee  is  no  eon-lHtence 
 between  earth  and  heaven,    All  men  are  either  Earthly,  or  Hea- 
 ven ly-mmded.   None  therefore  but  the  truly  Reaver^  .ttelievcr 
 
 %■-£>  ;v-r 
 
,  ^_^^^_       .  ,  ,  -  — 
 
 !  5  8  The  Crucifying  of  tht  werld. 
 
 hath  Crucified  the  world.  Buc  becaufe  I  hare  faid  more  of  this 
 elfcwhcre,  \  now  forbear. 
 
 "Bireft.  5  .    Y  /  Nderfiand  well  the  right  ufe  and  end  of  all  crM- 
 V    tures^nd  make  it  your  bufimfs  aecord>nglj  to  im- 
 frove  tkw.    I  have  told  you  before  that  they  are  all  for  God, 
 and  gaflcs  wherein  we  may  fee  his  face,  and  books  in  which  we 
 may  tead  his  Name  and  Will.  Look  after  God  in  them  ;  and  ne- 
 ver come  to  a  creature,  without  cither  an  a&ual  or  atleaftan 
 habitual  Intending  of  God ,  as  the  end  thereof.  Judge  that  crea- 
 ture unprofitable  wherein  you  receive  not  fomewhat  of  God,  or 
 do  not  fomewhat  for  him  by  if.Take  not  up  with  lower  thoughts 
 and  uCes  of  ic.    Its  one  of  thecommoneft  and  greateft  (ins,  (and 
 I  doubt  with  moft  profeiTors  of  Religion  )  to  u(e  the  creature 
 for  thcrofelves,  and  to  over-took  God  in  his  works  and  in  their 
 mercies,  and  fo  to  prophane  them  and  turn  them  into  fin.   Do 
 you  undcrftand  what  is  meant  by  this ,  that  To  the  pure  all 
 things  are  pure  ,and  that  all  things  *re  fenttified  tons  f  All  (hould 
 be  Holy  to  Holy  men.  To  be  Holy  is  to  be  feparated  unto  God, 
 from  common  bafe  inferiour  ufes.    If  you  your  felvcs  arc  fepa- 
 rated to  God,  all  creatures  will  be  fandified  to  you  •,  they  will 
 be  the  Mcffengers  of  God,  the  rcvealcrs  of  his  will,and  his  Re- 
 membrancers to  your  fouls :  and  you  will  ufe  them  accordingly 
 ( in  that  mcafurc  as  you  are  fan&ificd. )   As  we  call  the  Temple 
 and  U  tenuis  of  Godsworfhip  Holy,  becaufe  they  are  devoted 
 to  God  for  his  fpecial  fervice  :  So  may  we  call  our  meat,  and 
 drink,and  fands,and  houfes,our  corn,and  grafs,and  every  plant, 
 and  flower  Holy  (in  their  places)  when  the  fan&inxd  foul  doth 
 read  his  Makers  name  upon  them,  and  admire,  and  fear,  and 
 love  him  in  them,  and  lludy  how  to  ufe  them  for  hirofelf.    You 
 will  confefs  that  he  is  aprophancr  of  Holy  things  indeed  that  can 
 read  over  the  Scripture  and  never  obfervc  the  name  of  God  in 
 it,or  elfe  regard  it  but  as  a  common  word,and  ufe  that  Book  but 
 as  a  common  Book.     Though  1  do  not  equal  the  creatures  with 
 the  Scriptures,  in  clcarnefs^or  fulnefs  of  4ifcovering  the  will  of 
 God,  yet  feeing  that  it  alfo  is  one  of  his  Books,  (  and  that  more 
 legible  and  glorious  then  fome  inobfervant  wretches  do  believe  ) 
 I  would  increate  all  that  fear  God  to  lay  this  pore  to  heart ; 
 ^ J  *  and 
 
By  the  Crofs  of  Chrifi.  i  jp 
 
 and  to  confidcr  for  the  time  to  come,  Whether  it  be  not  Pro- 
 phanefs,  even  flat  Prophanefs,  to  ufe  Gods  works  as  eommon 
 and  unclean,and  to  over-  look  him,  who  is  the  life,  and  fenfe,  and 
 glory  of  them  ?  And  whether  it  be  no:  a  fin  that  we  are  ail  too 
 guilty  of,  totakeupwithfelfifh  carnal  ufes,  of  almoft  all  the 
 works  of  God,  when  we  (hould  (till  ufe  them  all  to  higher  ends  ? 
 I  fear  this  great  unholinefs  in  our  ufing  of  the  world  and  all 
 therein,  is  little  bewailed  in  comparifon  of  what  it  ought  to  be. 
 Some  Chriftians  are  apt  enough  to  hearken  to  their  priviledges 
 and  titles  of  honour  given  them  by  the  Lord  •  but  they  confider 
 not  that  all  thefe  are  for  God,  and  therefore  oblige  us  to  anfwer- 
 ablc  duty.     Study  well  thofc  higbeft  titles  that  are  given  you  in, 
 I  Pit  2.5,9.  You  are  built  up  a  Sptritual  houfey  an  holy  Prieft- 
 hood,  to  offer  up  Spiritual  facrifices  acceptable  to  God  by  J  ejus 
 Chrift.  ]  And  what's  a  Spiritual  houfe  for,  but  the  habitation 
 of  the  Lord,  and  the  performance  of  his  fervicc  ?  And  furely 
 thefe  holy  Prieftsmuft  fetch  their  facrifice  from  all  the  creatures 
 that  arc  fit  for  facrifice.    AndVerfo.  Ye are  a  chofen  Generation, 
 4  Royal  Prieftbso^an  holy  Nationya  peculiar  people  jhat  you  /hould 
 fitrv forth  the  Praifes  of  him  that  hath  called  yen  out  of  darknefs 
 into  his  marvellous  light.  ]  And  rauft  not  a  people  fo  holy,  and 
 peculiar,  adore  and  hallow  the  Lord  in  his  works  ?  Though  you 
 Be  not  called  to  Minifter  at  his  Altar,  youare  called  to  fee  him, 
 and  fan&ifie  him  in  his  creatures,  and  in  all  that  you  have  to  do 
 with.     Gods  works  are  part  of  his  name,  and  therefore  fee  that 
 you  take  not  his  name  in  vain.  You  are  brought  nearer  him  then 
 the  reft  of  the  world :  and  therefore  remember  that  he  will  be 
 fancTtfled  of  all  that  draw  near  him.     You  have  learned  in  point 
 of  Receiving  to  rife  with  Peter,  kill  and  eat ;  and  not  to  call  that 
 common  which  God  hath  cleanfed :  fee  that  you  learn  it  alfo  in 
 point  of  duty,  and  in  regard  of  the  ufe  of  the  creatures  which 
 youjtfcetve  •,  and  take  tkem  not  as  common  things,  for  common 
 flcfhlynfesonly,  as  common  men  do ;  but  remember  that  they 
 arc  cleanfed,  and  that  you  prophancly  devour  them,further  then 
 God  is  intended  in  them. 
 
 By  this  time  you  may  perceive  that  the  Crucfying  of  the 
 world  is  your  trueft  Exaltation  and  Improvement,  and  that  it 
 is  fo  far  from  being  your  lofs,  as  that  it  will  prove  your  greateft 
 gain.    I  would  commend  it  to  you  all  that  defire  to  live  a  life  of 
 
 holincfs; , 
 
1 6  o  .  The  Crucifying  of  the  world, 
 
 holinefs,  that  you  would  make  it  your  daily  care  and  fludy  to 
 fan&ific  your  very  trades  and  worldly  labours,  and  all  the  mer- 
 cicsand  matters  of  your  lives.  For  it  is  not  a  bare  contempt  of 
 the  world  that  will  fcrve.  If  you  fhould  deep  out  your  daics, 
 and  never  think  of  the  world,  or  if  as  Melancholy  men  you 
 fhould  be  weary  of  your  lives,  becaufe  of  the  vexatious  raiferies 
 of  the  world,  all  this  is  little  to  Chriftian  Mortification.  But  if 
 you  can  fee  and  tafle  the  Goodnefs,and  Greatnefs,  and  Wifdora 
 of  God,  in  every  thing  you  have  or  do,  this  is  the  ufing  the 
 world  aright. 
 
 Queft.  But  how  flotilla  man  get  his  foul  to  that  frame  to  carry 
 en  his  calling  in  order  to  God,  and  to  fee  himy  and  intend,  him  in  all 
 that  tve  have  or  do  ? 
 
 Anfiv.  Todii*patchitinaword,thus,  i.  Be  furc  that  God  be 
 habitually  your  End  in  the  main.     For  if  you  take  him  not  for 
 your  Portion,  and  intend  him  not  habitually  in  the  drift  of  your 
 lives,  you  cannot  rightly  intend  him  in  particulars.    2.  Make 
 it  your  every  daies  prayer  to  God,  before  you  go  about  the  la- 
 bours of  your  calling,  that  he  would  give  you  hearts  to  feek  him 
 in  all,  and  would  watch  over  you,  and  fave  you  from  enfnaring 
 temptations-  and  remember  you  of  himfclf,  and  give  him  forae- 
 whatof  himfelf  by  bis  creatures,  and  fandifie  them  all  to  \ou. 
 3.  Keep  up  a  godly  jeaiouiie  of  your  hearts,  left  they  fhould 
 abufe  the  creature,  and  feek  it  and  ufe  it  more  for  your  carnal 
 felves  then  for  God.    If  God  be  jealous,  its  time  for  you  to  bs 
 jealous  of  your  felves.    Efpecialiy  when  the  fin  is  the  mod  com- 
 mon,  and  radical,  and  deftroying  fin.  4.  Before  you  go  about 
 your  calling?,  bethmk'your  felves  how  you  may  Improve  them 
 ior.Gud.     Find  out  his  Interelt,  andftudy  how  to  promote  it  • 
 and  how  to  improve  all  that  he  gives  you  to  that  tt\d.  And  renew 
 your  particular  Intentions  of  God,  in  the  midft  of  your  work. 
 5.  When  you  receive  or  ufe  any  creature,  confider  it  both  as  a 
 mercyand  as  an  obligation  unto  duty  ;  andasyou  will  not  tun 
 over  rhe  Bible  by  bare  reading,  without  confidering  what  is  the 
 meaning,  but  will  endeavour  to  take  the  fenfe  as  you  go  ;  fo  do 
 in  your  cal lings. -and  about  aU  the  creatures  ;  Think  with  your 
 felves,  i  Her  c  is  now  alt ff 'on  in  my  hands;  if  I  can  but  learn  it. 
 Here  is  fomeirh.it  that  may  flew  mej?nh  God  h'mfe/f  and my  dmj  ? 
 i  chU  but  skilfully  epemt,  and  Hnderfi and  it.  1  '  And  fo 
 
 thirk 
 
By  the  Crofs  ofchrifi.  \6i 
 
 think  your  felves ,  What  it  is  that  God  would  teach  you  ,  or 
 command  you  by  that  creature  :  and  cfpccially ,  to  whatufe  he 
 requireth  you  to  put  ic.  And  remember,that  if  you  fhould  think 
 of  God  all  the  day  long,  and  yet  not  intend  him,  and  refer  your 
 labours  and  your  riches  to  his  fervice,  and  give  them  up  to  his 
 ufe,  this  is  not  fan&ifying  God  in  the  creacure,but  hypocritical 
 abufing  of  him.  For  it  is  not  all  thinkng  of  God  that  will  ferve 
 the  rurn.  6.  As  you  ufe  to  take  account  of  your  fervants,  how 
 they  do  your  work.fo  I  would  advife  you  every  nighr,or  as  often 
 a*  youcan.  to  take  an  account  of  your  felves  as  you  arc  the  fcr- 
 varits  of  the  God  of  heaven,  and  ask  your  Confciences  [  What 
 have  I  clone  this  &ay  for  God;  and  how  have  I  observed  andfantti- 
 fiedhim  in  bis  work,  t  \  So  much  for  the  fifth  Direction. 
 
 Direft.6.  T\  E member  alftay es  that  the  Vcor Id is  the  enemy  of 
 XV  )ottr  filvrtion>  andthat  if jou  be  damned,  it  is 
 l*ke  to  be  through  its  enticements  •  and  therefore  labour  to  be  </- 
 Vpjjes  fe  nfthle  that  you  go  in  conrinnd  danger  of  it.  And  this  will 
 make  you  ufe  it  as  an  enemy,  and  walk  in  aconftant  fearleaftic 
 (honld  over-reach  you.  And  fee  alio  that  you  endeavour  as 
 clearly  as  you  c*nv  to  find  out  wherein  its  enmity  doth  confilt  ; 
 and  then  you  w:ll  perceive  that  it  is  efpecially  m  feeming  more 
 Lovely  then  it  is,  as  it  is  the  fewel  of  concupifcence,  and  the 
 provifion  of  the  fleflh.  And  when  you  underftand  this,you  will 
 perceive  ,  that  your  danger  lyeth  in  over-loving  it,  and  that  it 
 killeth  by  its  emblements:  And  this  will  dired  you  which  way 
 to  bend  the  courfe  of  your  oppofition,and  what  you  muft  do  to 
 be  fdived  from  its  fnares  ;  To  call  the  world  an  enemy  is  eafie 
 and  common  :  but  1q  far  as  your  very  hearts  apprehend  tt  as  an 
 enemy,  fo  far  you  are  out  ot  danger  of  it .-  An  eafie  enemy  that 
 is  conquered  by  undemanding  that  it  is  an  enemy  1  And  the  way 
 of  its  conqueft  is ,  by  enticing  men  to  take  it  for  a  friend. 
 
 And  alio  remember ,  ho-v  great  a  part  of  your  Chriftian  life 
 confiftetb  in  keeping  upthe  combat  with  thisenemv,  and  how 
 certainly  and  miferably  you  will  perifh  if  you  be  overcome. 
 
 Y  DinQ. 
 
 I 
 
r6i  The  Crucifying  of  the  worUy 
 
 Direft.  7.  T*t?  be  much  in  the  houfe  of  murning,  and  fee  the 
 
 X    end  of  all  the  living,    will  help  us  towards  the 
 
 Crucifying  of  the  world.     Go  among  the  fick,  and  hear  what 
 
 they  fay  of  the  world.  Stand  by  the  dying,  and  fee  what  ic  will  do 
 
 for  them  j  and  think  now,  whether  God  or  the  world  be  better, 
 
 Look  on  the  corpfes  of  your  deceafed  friends,  and  think  now 
 
 Whether  the  foul  be  ever  the  better  for  all  the  riches  and  plea- 
 
 furcsof  the  world  ?   Take  notice  of  the  graves  and  bones  of  the 
 
 dead,  and  think  what  a  worthlefs  thing  is  the  world,  and  allthe 
 
 glory  and  delights  that  it  affords,    which  will  fo  turn  us  off,  and 
 
 leave  our  bodies  in  fuch  a  plight  as  that.     Take  notice  of  the 
 
 frailties  and  difeafes  of  your  own  flefb,that  tell  you  how  fhortly 
 
 it  muftliedownintheduft.    And  then  compare  this  world  and 
 
 that  to  come,  where  your  abode  will  be  everlaftiag.     Its  a  fhame 
 
 for  a  wife  man  to  live  as  a  Granger  to  fo  great  a  change  ,  and  to 
 
 look  fo  much  after  a  world  that  he  is  leaving ,   and  fo  little  after 
 
 the  world  that  he  (hall  abide  in. 
 
 Direct.  8.  T  T  will  much- avail  to  the  Crucifying  of  the  world 
 1  to  you,  that  you  ftudj  tbe  improvement  sf  all  jour 
 jifflifiions.-  Do  not  repine  at  them,  and  think  them  a  greater 
 evil  then  they  are  ^  but  believe  that  they  are  a  fprcial  advantage 
 to.  your  fouls*  for  the  mortifying  of  your  inordinate  affections 
 to  the  world:  and  if  you  have  but  the  wtfdom  and  hearts  to 
 make  ufe  of  them  ,  they  may  do  you  more  good  then  all  the 
 profperity  of  your  lives  hath  done.  If  you  fall  into  povcrty,or 
 fall  under  flanders  or  reproach  from  men ;  if  your  friends  prove 
 falfe  to  you  ;  if  thofe  that  you  have  done  good  to  prove  un- 
 thankful ;  if  the  wickednefs  and  fro  wards  efs  of  men  do  make 
 you  even  weary  of  the  worJd  ;  remember  now  what  an  advan- 
 tage you  have  for  Mortification-/  When  yon  have  experience  ic 
 felf  to  difgrace  the  creature  to  you,  and  your  very  flefh  doth 
 feem  to  be  convinced  ;  Now  fee  that  yotrobfervc  the  teachings 
 of  this  providence,  and  come  off  from  the  world,  when  you  fee 
 it  is  fo  little  worth  ^  and  fet  as  light  by  it  as  it  doth  by  you  :  Be- 
 ^inkyounQw  that  God  doth  this  to  lead  you  tohirnfelf;  and 
 
 thank-. 
 
By  the  Crojs  0/  Chrift.  163 
 
 thankfully  accept  his  call ,  and  clofe  with  him  as  your  portion, 
 and  be  concent  with  him  alone,  and  let  them  take  the  world  that 
 can  gee  no  better.  You  fee  that  adverfity  will  make  even  a 
 worldling  fpeak  hardly  of  the  world  ,  as  men  will  do  of  their 
 friends  when  they  fall  out  with  them.  How  much  more  fhould 
 it  help  the  gracious  foul  to  a  fuller  fenfe  of  its  vanity  and  no* 
 thingnefs,  and  of  the  ncceflity  and  excellency  of  more  certain 
 thing?.  Its  a  great  fin  and  folly  in  us,  that  we  drive  more  to 
 have  affli&ions  removed  then  fan&ifled,  and  fo  we  lofe  the  gain 
 that  we  might  have  got.  Though  affli ftion  alone  will  do  little 
 good,  yet  grace  doth  make  fuch  ufe  of  affliction,  that  thoufands 
 in  heaven  will  have  caufe  to  blefs  God  for  thero,that  before  they 
 were  affli i&ed,  went  aftray, and  were  deceived  by  the  flatteries  of 
 the  world  as  well  as  others.  Abundance  that  have  been  convin- 
 ced of  the  vanity  of  the  world,  have  lingered  long  before  they 
 would  forfake  it,  till  affliction  hath  rowfed  their  fleepy  fouls  ,and 
 by'alowder  voice  hath  called  them  away. 
 
 BireU,  9.  T)  B  very  fufpiciovj  of  a  profpereus  (tatt,  and  bt 
 ^  more  Afraid  of  the  world  when  it  fmi/esttken  When 
 it  frcwtjj.Some  are  much  perplexed  for  fear  left  they  (hould  not 
 ftand  in  adverfity,  that  too  little  fear  being  enfnared  by  profpe- 
 ricy.  They  are  afraid  what  they  (ball  do  in  a  time  of  tryalj  and 
 do  not  confider,thatprofperity  is  the  great  tryal.  Adverfity 
 doth  but  fhe w  that  love  of  the  world,  which  was  in  mens  hearts 
 in  time  of  profperity.  When  men  forfake  Chrift  for  fear  of  Of- 
 fering, and  becaufe  they  willnot  forfake  the  world,  they  do  bee 
 fhew  the  effects  of  that  difeafc ,  which  they  had  catcht  long  be- 
 fore. When  the  world  plcafed  them  they  fell  fo  deep  in  love  with 
 it  that  now  they  will  venture  their  fouls  to  keep  it.  It  is  profpe- 
 rity that  ^^thedifeafe,  though  adverfity  [hew  it.  Love  not 
 the  world,  and  you  will  eafily  part  with  it,  and  fo  will  cafily  fuf- 
 fer  for  C  hrift :  And  profperity  is  liker  to  tice  your  Love  to  it, 
 then  adverfity.  This  is  a  great  reafon  why  worldly  Profperity, 
 and  true  Holinefs  do  fo  feldom  go  together :  and  fo  few  of  the 
 great  ones  of  the  world  are  faved.O  how  hard  is  it  to  have  the 
 world  at  will ,  and  not  to  be  enfnared  by  it  and  overlove  it  ? 
 How  hard  is  it  heartily  and  practically  to  contemn  a  profperoos 
 
 Y  2  con- 
 
i  £4.  The  Crucifying  of  the  world, 
 
 condition/  How  hard  to  have  ferious  lively  thoughts  of  the 
 great  things  of  eternity,  and  fcrious  preparations  for  death  and 
 judgement,  when  we  have  health,*nd  wealth, and  all  the  accom- 
 modations which  onr  flefh  doth  defire  !  Satan  knows  this  well 
 enough  :  and  therefore  he  is  willing  that  his  fervams  (hall  have 
 profpcrity .  He  knows  that  it  is  not  the  way  to  get  him  fervants, 
 to  beat  them  and  ufe  them  hardly ,  but  to  plcafe  them  by  flatte- 
 ries, and  fulfill  their  lufts,*hat  they  may  be  enticed  to  imagine  hie  ■ 
 fervice  to  be  the  beft.  » ts  the  cuftom  of  harlots  to  fet  out  them- 
 felves  to  the  b.it ,  and  to  adorn  themfelves  for  the  tempting  of 
 their  lovers  •,  and  not  to  go  in  an  homely  drefs,  which  no  one 
 will  be  taken  with.  No  wonder  then  if  Satan  the  Pandor  of  the 
 world,  do  axiom  it  with  the  belt  cjoatbs,  and  prefent  it  to  you 
 in  the  moft  enticing  garb  he  can.  //  the  lips  of  this  harlot  did  not 
 drop  as  art  honey- comb,  and  her  mouth  were  not  fmoother  then  ejl ,  - 
 (he  could  not  lead  luch  multitudes  to  her  end,  which  is  bitter  as 
 wormwood  ^and [harp  as  a  two-edged  fword^her  feet  go  down  to  death ,.. 
 her  fteps  take  hold  of  hell  j  left  men  Jhould ponder  the  path  of  life-, 
 Pm/.5.3-,4,SA  And  it  is  no  wonder  that  God  to  fave  his  peo- 
 ple from  this-delufion,  doth  drefs  theworld  to  them  in  a  courfer 
 attire  ;  and  when  he  feeth  them  in  danger  to  be  enamoured  on  it 
 as  well  as  others ,  if  he  prefent  it  to  them  in  the  rags  of  poverty, . 
 and  in  the  fcabs  of  its  coruption  ,  confufion  and  deformity* 
 chat  they  may  fee  the  difference  between  it  and  their  home. 
 
 Its  llrange  to  fee  bow  highly  profperity  is  regarded  by  the 
 moft  /  how  carneftly  they  defire  it  v  pray  for  it,  or  contrive  it  ! 
 and  how  much  they  are  troubled  when  they  fall  intoadverlity  ; 
 when  yet  they  know,or  fay  they  know  that.the  love  of  the  world 
 k  the  bane  of  the  foul ,    and  that  it  killeth  men  by  deceiving; 
 them.     Can  you  keep  your  aflfc&ions  as  loofe  from  the  world, 
 when  you  have  houfes  and  lands  and  all  things  at  your  will,    as-- 
 you  could  \i  it  were  otherwife?  Remember  I  bwfeech  you  that 
 thepoyfonof  the  world  is  covered  by  its  fwcetnefs,  and  that  it 
 killeth  none  but  thofe  that  love  it :    Be  fufpitious- therefore  thar 
 there  is  danger  where  you  find-delight :  If  your  cflate  befuchas 
 is  plcafing  10  your  fie fli, believe  it  is  not  likely  to  be  fafe  to-  your, 
 fouls,     i  1  therefore  your  health,  you  wealth*,;  your  honours,  ho 
 kich  as  your  flefh  would  have  them,  if  \  our  houfes,  your  accom- 
 cnodations,your  things  be  fuited  to  your  carnal  defires,  beic .  \ 
 your  fouls  are  inuo  fmallhazzard  •,   and  therefore  look-  a  bout 
 
 you. 
 
By  the  Crofs  of  Chrifl.  1 6  5 
 
 you  as  you  love  your  falvation,  and  fear  the  fnare.  Thegre«?*» 
 enemy  of  your  fouls  hath  not  baited  his  hook  with  fo  curious 
 and  coftly  a  bait  for  nothing.  The  cautelous  fifh  that  is  afraid 
 to  fwallow,  yea  or  to  tafte,or  to  come  near  till  he  knows  what  is 
 under  it,  doth  favehis  life,  when  that  which  boldly  ventures, 
 and  fearlefly  devoureth  the  bait,  is  deftroyed.  It  is  not  for  no- 
 thing that  Solomon  chargeth  the  man  that  is  givtn  to  hit  appetite , 
 to  pat  his  k»tfe  to  his  throat  at  a  feafi}and  not  tr<  be  defirous  oj  tht 
 dainties  which  are  deceitful,  Prev.23. 1,2,3.  A  pradtnt  man 
 forefeet h  the  evil  (  even  when  it  is  covered  with  the  pleafanteft 
 bait, )  an&fohehtdeth  himfelf&nd  efcapett^when  the  ftmple  paf- 
 fetbonandispxnifhed,  Prov.zi^  It  is  part  of  the  defcription 
 of  the  fenfual  apoftacesin?^*  t2.  that  in  their  feafts  the;  f*ed 
 themfelves  without  fear.  And  it  is  as  dangerous  a  thing  to  cloath 
 your  felves  without  fear,  to  feek  after  wealth  and  honours  witr> 
 out  fear,  ro  poflefs  your  houfes  and  lands  without  fear  •.  to  fee 
 any  thing  that  is  carnally  pleafing  to  you,  or  hear  your  own 
 prayfes  without  fear  ;  when  other  men  muft  needs  have  things 
 to  their  will,  do  you -ftudy  your  duty, and  let  the  will  of  God  be 
 your  will  •  and  if  he  give  you  a  plentiful  eft  ate  without  fe  eking 
 it,  or  give  you  reputation  and  the  praife  of  men  without  your 
 arTe&mgit ;  receive  them  not  without  fear;  think  with  your 
 (elves,  [_  What  a  fnare  is  here  now  for  my  foul?  Though  it  be 
 good  in  it  k\(t  and  as  it  comes  from  God:  yet  what  an  advantage 
 hath  the  Deceiver  here  againft  me  I  How  eafily  may  fuch  a  car- 
 nal heart  as  mine  be  enticed  to  the  inordinate  love  of  thefe,  and 
 to  be  morereraifs  about  higher  and  greater  things,  and  to  be 
 forgetful  or  infenfibie  about  the  matters  of  myendleft  flare  I 
 How  rainv  men  of  worldly  wifdom,  yea  how  many  that  feemed 
 Religious  have  been  thus  deceived  and  penfhed  before  me  > 
 Tea  this  is  the  common  road  to  hell  /  And  is  it  nortime  for  me» 
 then  to  look  about  me  /  ]  The  old  Chriftians  were  fo  jealous  pfi 
 the  woHd.and  afraid  of  being  mortally  poyfoned  by  its  delights, 
 that  they  fold  what  they  had,  and  gave  to  the  poor,  and  volun- 
 tarily throft  themfelves  inro  poverty,  a?  thinkmglt  better  to  go 
 poor  to  heaven,  then  to  fay  in  bell  that/once  they  had  riches  ; 
 I  commend  not  any  e^treanvto  you,  for  indeed  I  have  ever 
 though  that  kjs  gpea  -  .elf  denyai  to  devote  and  ufe  cur  richts* 
 forGod,  tbena-toncetocaSthemaw^y  or  iW  our*  Hands  of' 
 
1 66  The  Crucifying  of  the  world: 
 
 them-,  and  that  he  is  a  better  fteward  that  improveth  his  Ma- 
 ilers ftock,  then  he  that  rids  his  hands  of  it,  out  of  an  injurious 
 fear  of  his  Matters  aufterity .     B  ut  yet  I  muft  fay  that  the  other 
 cxtream  is  more  common  and  more  dangerous.     And  they  that 
 out  of  excefsof  fear,  betook  themfelvesto  poverty  and  to  wil- 
 derneffes,were  in  a  far  better  cafe  then  many  that  feem  now  to 
 be  zealous  profcffors,  and  yet  are  looking  after  the  pleafurcs,  and 
 riches,  and  glory  of  the  world  /  I  have  many  a  time  wondered 
 at  fome  eminent  profcfTors,  that  are  as  conftant  and  feraphical 
 in  the  outfidc  of  duty,even  to  admiration,  as  alraoft  any  I  know, 
 and  yet  asclofcly  and  bufily  grafping  at  the  world,  and  labour- 
 ing to  be  rich, as  if  they  were  the  wretchedft  worldlings  on  earths 
 I  have  oft  wondered  how  they  can  quiet  their  conferences,  and 
 how  they  make  fhift  fo  conftantly  to  delude  fuch  knowing  fouls. 
 The  Country  fees  them  drowned  in  earth,  and  the  generality  of 
 their  godly  friends  lament  them,  as  raeer  hypocritical  earth- 
 worms ;  and  yet  becaufe  they  can  carry  it  on  fmoothly,  and 
 not  be  noted  for  any  palpable  opprefiion  or  deceit,  they  wipe 
 their  lips,  they  blcfs  themfclves,  and  with  gracious  words  would 
 cloak  their  covetoufnefs,  as  if  men  did  but  uncharitably  cenfure 
 them,  becaufe  they  cannot  prove  them  to  be  fuch  Deceivers; 
 when  yet  the  very  bent  and  courfe  of  their  lives  proclaimed 
 them  worldlings  to  almoft  all  men  but  therafelvcs,  who  by  the 
 juft,  but  heavy  judgement  of  God,  are  given  over  to  that  blind- 
 nefs,  as  not  to  fee  that  damnable  fin  in  themfel  res,  that  the  ene- 
 mies of  Religion  fee  with  fcorn,  and  their  mod  impartial  friends 
 do  fee  with  lamentation :  but  feeing  it,  are  not  able  to  remedy  • 
 for  worldhnefsis  the  commoneft  badge  of  an  Hypocrite,  and 
 whci  e  there  is  a  falfe  heart  at  the  bottom,  and  but  an  hypocriti- 
 cal faith,  and  an  hypocritical  love  to  God  and  the  life  to  come, 
 there  w»ll  be  no  effectual  refiftance  of  the  world- but  all  exhorta- 
 tions do  come  upon  fo  great  difadvantage  with  fuch  fouls,  that 
 ufually  they  are  loft,  and  leave  rhem  as  they  find  them.    If  any 
 ovetous  fcraping  earth-worm,  whether  be    be  Gentleman  , 
 Tradcfman, or  Husbandman,  dofeelhisConfcienceat  the  read- 
 ing of  this  begin  to  ftir,  I  befeech  him  ( if  there  be  any  hope  of 
 fuch  hypocrite* ,)   to  hearken  to  it  in  time,"  and  regard  a  little 
 more  thewarnngf  of  his  friends,  and  not  to  be  fo  ftifly  confi- 
 dene  ofhisuuiQcency ;  nor  yet  to  think  himielf  free  from  hai- 
 
 nous' 
 
Bj  the  Crofs  rf  Cbrift.  \  6j 
 
 nous,  grofs  and  fcandilous  fin,  as  long  as  he  is  a  covetou*  world- 
 ling I  If  covetoufnefs  be  idolatry ,  and  the  (in  of  thofe  with 
 whom  we  may  not  fo  much  as  eat,  and  if  the  covetous  (hail  not 
 enter  into  the  Kingdom  of  heaven,  and  be  fuch  as  the  Holy 
 
 Ghoft  doth  joyn  with  thieves  and  the  vilcfl  finners,  who  then 
 but  an  Infidel  can  think  that  it  is  not  a  fcandalous  fin,  and  fuch 
 as  will  be  the  damnation  of  all  that  be  not  throughly  cured  of  it? 
 SeeEphef.$  5,6,7.   1  0.5.10,11.  Pfa!m\o.$.  2fkj,2, 
 zPet.2.  14.  Luke  16.  14.  Markjj.zz,  2T/W.3.2.  fer.S.  10, 
 &  6. 1 3.  Btvid  prayeth  God  to  encline  hit  heart  to  his  t  eft  mo- 
 nies, and  not  to  covetoufnefs,  PfAl.119.16.  and  now  men  think 
 they  may  be  enclined  to  both,  and  that  they  have  found  out  the 
 terms  of  reconciling  heaven  witfi  earth  and  hell.  I  marvail  thefe 
 men  will  not  fee  their  own  faces,  when  the  Prophets  and  Chrift 
 himfelf  do  bold  them  fo  clear  a  glafs  }  Ezek.3  5.31.  They  come 
 unto  thee  as  the  fee  fit  comet h,  and  they  fit  before  thee  as  my  people, 
 and  they  hear  thy  wo^ds,  but  th*y  will  not  do  them  -,  for  with  their 
 mouth  they  fhtw  much  love,  but  their  heart  goe<hafer  their  cove- 
 toufnefs. J  Mat.  I  3 .22.  \_  He  th  tt  reaive*  feed among  the  thorns^ 
 is  he  that  heareth  the  word,  and  the  care  of  this  world,  and  the  de- 
 ceitfulnefs  of  richer  choa\  the  word,  and  he  becometh  unfruitful.  ] 
 I  know  the  men  that  i  am  now  fpeaking  of  have  many  excellent 
 gifts,  and  in  other  refpeAs  do  feem  the  forwarded  for  godlincfs 
 in  the  Countrcy;  but  the  more  is  the  pitty  that  reen  of  fuch 
 parts  fhould  be  rotten- hearted  hypocrites,  and    damned    for 
 worldlincfs  after  fo  much  pains  in  duties :  for  an  heathen  may 
 as  Toon  be  faved  as  a  worldling :  when  they  have  prayed,  and 
 preached,  and  cryed  down  pruphanefs,  let  them  hear  what  the 
 Lord  faith  to  them.  Luke  18.22,23,24.  and  there  fee  again 
 their  faces  in  that  glafs  :  l  Tet  lackeft  thou  one  thing  :  (  even  fuch 
 an  one  as  none  can  be  faved  without,  even  a  Love  to  God  and 
 Heaven  ahove  earth  :  )  Sell  all  that  then  hft  and  difiribute  unto 
 the  poor  and  thou  fhi.lt  have  treajnre  in  heaven, and  come  follow  me  : 
 and  when  he  heard  this  he  was  very  for rowful  -,  for  he  was  verj  rich. 
 And  when  Jefus  faw  that  he  was  for  rowful ,     he  faid ,    How  > 
 hardly  /hall   they  that   have  riches  enter  into  the  Kingdom  of 
 god?] 
 
 Set  not  then  fo  high  a  value  on  a  full  eftate.     Let  your  conver- 
 fation  be  without  cwet$ufnefjy  and  be  content  with  juch  things  as 
 
!  68  The  Crucifying  of  the  werldy 
 
 ye  have ;  and  truft  your  (elves  on  the  fecurity  of  his  promifc, 
 who  hath  faid,  /  will  never  fail  thee  nor  forfake  thee,  Heb.  13.5. 
 It  is  not  for  nothing  that  Chrift  himfelf  hath  given  you  fo  many 
 and  fo  terrible  warnings  to  take  heed  of  this  fin.     As  Luke 
 12.  15.    T ake  heed  and  beware  of  covetoufntfs  :  for  a  mans  life 
 csnfifttth  xotin  the  abundance  of  the  things  that  he  pejfeffeth.  ]    As 
 if  he  (liould  fay,  While  you  think  you  are  fecuring  your  well- 
 being,  you  do  not  fecure  your  Being  it  Pelf.    When  you  have 
 done  all  to  provide  for  the  delights  of  your  life,  you  are  never 
 the  furer  of  life  it  felf.    Read  the  following  paffages  in  the  Text, 
 and  let  them  warn  you,  or  condemn  you.   If  fuch  admonitions 
 as  thefe  will  not  take  from  the  mouth  of  him  whom  you  call 
 your  Lord,  and  from  whom  you  profefs  to  expedt  your  Judge- 
 ment •  what  have  we  then  further  to  fay  to  you,  or  how  fhould 
 cur  warnings  exped:  entertainment  with  you  ?  Yet  I  (hall  do 
 that  which  is  my  duty,  and  leave  the  fuccefs  to  God.  I  do  there- 
 fore again  in  the  name  of  God,  advife  and  warn  you  to  take 
 heed  of  having  too  plcafant  thoughts  on  a  profperous   ftate. 
 Long  not  after  fulnefs  and  plenty  in  the  world. Be  not  too  eager 
 for  accommodations  to  your  fkfh.     A  Coffin  of  two  yards  long 
 will  fhortly  hold  it,  and  be  room  enough  for  it  :  and  will  no- 
 thing but  well  built  houfes,  adorned  rooms,  the  neateft  cloath- 
 ingand  plentiful  pf.ffeffions  ferveyounow?  How  fad  a  mark  is 
 this  of  a  foul  that  never  had  a  faving  tafle  of  the  everlafting 
 riches  /  Away  foolifh  children,  and  (land  not  building  houfes, 
 with  flicks  and  fand  /  Home  with  you  to  God,  and  remember 
 where  you  mud  dwell  for  ever.    When  youliave  feathered  your 
 nefls.  and  made  them  as  you  would  have  them,  you  muft  leave 
 them  before  you  are  well  fettled  and  warm  in  them.  And  if  it 
 comfort  you  to  think  that  you  leave  them  to  your  children  ^  re- 
 member that  you  leave  them  the  fruit  of  your  fins,  and  bequeath 
 to  them  the  fnare*  that  undid  your  fouls,  that  .fo  they   may  be- 
 come the  heirs  of  your  wickednefs,and  be  deceived  and  deftroy  ed 
 by  the  world, as  you  have  bcen.This  is  your  great  care  for  them  • 
 and  this  is  your  kindntfs  to  them.    I  have  told  you  once  already 
 from  God,  that  this  your  way  it  your  folly, theugh  your  poftcrity  be 
 Uke  to  apprize  your  fayngs,  becaufe  you  do  fo  much  to  make 
 them  of  your  mind,  Pjalm  40.  13.    For  though  your  inward 
 ikougktsbethat  your ho^es  jh.itt continue ,  and  you  hope  to  lc*ve  a 
 
 name 
 
By  the  Cro's  of  Chnfi.  1 69 
 
 name  behind  you,  yer  man  being  in  honour  abide  th  not,  but  is  like 
 the  be afis.  that  perijh  ;  when  he  dyeth  he  Shall  carry  nothing  away , 
 his  glory  (ball  not  defcend  after  him  :  though  rvhile  he  lived  he  blef- 
 fedhis  foul,  andmenprafe  them.that  (  thus)  do  well  tothem- 
 felves;  jet  /ball  they  go  to  the  generation  of  their  fathers, and  fhall 
 never  fee  Light.  Ad  an  that  is  in  honour  and  underflandeth  not,  is 
 like  the beafls that  perijh,  Va(.  II,  12,  17,18,  10,  20. 1  hough 
 the  ungodly  profper  in  the  -world and  increafe  in  riches,  yet  he  thac 
 goeth  believingly  into  the  Santluary  may  fee  their  end  :  Surely  they 
 are  fet  in  flippery  places  ,  andcaft  down  into  defruclion  :  How  are 
 they  brought  to  defolation  as  in  a  mom(nt ,  andconjumed  with  ter- 
 rours?  Piai.73.  12,  17,  18,  19.  And  in  that  very  day  do  all  hit 
 thoughts  perifb,  Pfal.  1 46  4.  Thm  [hall  they  eat  the  fruit  cf  their 
 own  way, and  be  filled  with  their  own  devices :  for  the  turning  away 
 cf  the fimple  [hall  flay  them,  and  the  profperity  of  fools  fhall  defiroy 
 them,  Prov.1.3  132. 
 
 Sec  then  that  you  be  not  eager  for  profperity  ;  an^f  God  cart 
 it  on  you,  ufe  it  with  fear.  And  if  ever  you  feel  the  creature  be- 
 gin to  grow  too  fweet  and  delightful  to  you  ,  then  fpit  it  out  as 
 the  poyfon  of  the  foul ,' and  prcfently  take  a  mortifying  anti- 
 dote before  you  are  paft  remedy.  As  you  fell  the  working  of 
 poyfiJn  by  its  burning,  or  griping,  or  other  effects  agreeable  to 
 its  nature,  by  which  it  fceketh  the  eXtinguiftiing  of  life  j  fo  you 
 may  feel  when  the  world  is  poyfon  to  your  fouls,  by  its  creeping 
 into  your  an\d:ions,and  infinuating  into  your  hearts  with  pre- 
 fent  delight,  or  future  hopes  .,  by  fceming  more  Lovely  and  more 
 NecefTary  then  it  is.  As  foon  as  ever  you  feel  it  thus  creep  into 
 your  hearts,  its  time  to  rife  up  againft  it  with  holy  fear,  and  to 
 caftitout,  if  you  love  your  fouls. 
 
 And  that  which  I  would  advife  you  to  at  prefenr,  when  the 
 world  hath  got  too  deep  into  your  hearts  before  you  are  aware, 
 is  this  :  Do  fomething  extraordinary  in  fuch  a  neccflity,for  its 
 crucifixion  and  your  recovery.  Though  a  careful  diet  may  ferve 
 to  prefer  ve  health  while  you  have  it;  yet  if  you  have  loft  it,  and 
 ficknefs  be  upon  you ,  you  muft  have  recourfc  to  Phyfick  for 
 your  cure.  If  honour,  or  preferment ,  or  houfe,  or  Iand,or 
 friends,  or  gain,  or  recreations  begin  to  feem  too  fweet  and  dear 
 to  you,  and  your  hearts  begin  to  hug  them  with  delight  or 
 make  out  after  them  with  keen  defires ,  you  muft  now  have  rc- 
 
 2  courfc 
 
170  The  Crucifying  of  the  world \ 
 
 courie  co  extraordinary  helps:   and  in  particular,  try  thefe  fol- 
 lowing.    1  Withdraw  your  felves  to  fome  more  frequent  and 
 ferioui  meditation  of  the  brevity  and  vanity  of  the  world,  then 
 you  have  been  ufed  to  :  fteep  your  thoughts  longer  in  mortify- 
 ing confideration?,  till  the  bent  of  your  hearts  begin  to  change. 
 2.  Beofterwi:h  God  infecret  and  publck  prayer ,  and  give  up  a 
 larger  portion  of  your  time  to  holy  things  then  ordinarily  you 
 have  done;  that  acquaintance   with  heaven  may  wean  your 
 mind  from  earth  :  and  .he  Love  of  God  may  drown  your  world- 
 ly Love.     When  you  have  taken  any  extraordinary  cold,  you 
 will  get  nearer  the  fire  then  ordinary,  and  be  longer  at  it,  and 
 drive  it  out  by  heating  things :  And  when  the  world  bath  infinu- 
 ated  into  your  arTedions  ,  andchtllcd  and  cooled  them  to  God 
 and  heaven)  its  time  to  draw  nearer  God  then  before,  and  to  be 
 longer  wirh  him  ^    aud  to  ftrive  harder  in  every  duty  then  you 
 did,    till  fpiritual  life  do  work  more  vigorouflyand  expel  that 
 earthly  diflfcmper  which  had  poiTeflcd  you.      3.  And  at  fuch  a 
 feafonlet  prayer  be  furthered  by  falling  &  extraordinary  humi- 
 liation; which  may  help  down  the  flefh  which  caufeth  you  fo 
 much  to  over  value  the  world.  Even  an  Ahab  found  fomeeafe 
 by  a  common  humiliation,    when  he  had  taken  a  mortal  furfcic 
 of  Naboths  Vineyard  and  his  Blood:    Much  more  may  a  true 
 Ghriftian  find  much  help  by  fpecial  humiliation,  when  he  hath 
 futfeited  on  any  creature  whatsoever.     4  And  I  think  it  would 
 be  a  very  good  ccurfe  at  fuch  a  time  as  that,  to  be  at  fome  more 
 coflfor  God  then  you  were  before.    When  you  frel  your  love 
 to  the  world  increafe  ,  Givefome)toh*t  exraordintr)  then  to  the 
 poor,   or  to  pious  ufes ,   according  to  jour  ability.      Yea  what  if 
 it  were  fo  far  as  might  a  little  pinch  your  ft.vet  !  This  were  a  real 
 oppofition  to  the  world,  and  you  might  turn  a  very  temp  aricn 
 to  a  gain,  and  get  much  good  by  occafion  of  a  fin  :  Ie  might  do 
 much  to  dif-bear  ten  and  repell  the  tempter,  when  he  feeth  tliat 
 vou  over- fboot  him  in  his  own  bow,  and  make  fuch  ufe  as  this  of 
 his  temptation«,as  to  do  the  more  good,and  ufe  your  wealth  the 
 more  for  God,   and  deny  your  felves  more  then  you  did  before. 
 If  you  would  but  faithfully  praftife  thefe  few  directions,  \ou 
 wonld  find  it  the  fureft  way  of  recovery  when  \ou  begin  to  be 
 iiifede  t  with  this  earthly  difeafe. 
 
 T>irecl. 
 
By  the  Crefs  ofchrtft.  x  j  L 
 
 Direft.  10.  TT  H  E  laft  Dire&ion  that  I  (hall  give  you  for  the 
 1  Crucifying  of  the  world,!*  this.  Tie  Jure  tv  keep 
 cjf  the  means  af  ft!  lively  hood,  and  kief  ttfiill  undir  <ht  mortify- 
 ing meant,  Lay  fiege  to  it, and  flop  up  all  the  pa(T»gcs>b;.  which 
 the  worlds  provifion  would  come  in  ;  and  keep  ic  ihll  under  the 
 ftroaks  of  enmity, and  the  influence  of  that  which  is  con.rary  to 
 it.     Some  particulars  I  will  but  briefly  mention. 
 
 i.  Keep  a  conftant  guard  upon  your  fenfes ;  for  this  waythe 
 world  creeps  into  your  hearts.    It  is  by  gazing  and  alluring  ob- 
 jects,or  heanng.or  rafting,  or  *he  like,  that  the  flames  of  concu- 
 p.fcence  are  kindled  in  the  hearr.By  gazing  upon  beauty  or  com- 
 linefs  of  perfon  ,    the  heart  of  the  wanton  is  infe&ed  with  luftt 
 and  fo  incited  to  the  damnable  practifes  of  uncleannefs.     The 
 fig  t  of  the  cup  doth  fet  an  edge  on  the  defires  of  the  drunkard; 
 and  the  fight  of  enticing  meats  doth  awaken  and  enrage  the 
 appetite  of  the  gluttonous :  and  by  the  prefenceof  the  bair  their 
 difeafe  is  fet  awork  ,  as  worms  in  the  body  are  b   fome  k  ndof 
 food,  flemens  AUxa*drm  faith  of  thefe  men  .that  their  difeafe  cl  A,£X 
 is  called  kaxj.cl^U^    that  i^  A  madnefs abottt  the  throat-.    And  p*dag).it 
 ya^iuapiu,  that  is  ,    A  madnefs  in  the  belly  :   And  faith  of  them  c  i.  The 
 that  are  given  to  fulnefsor  finenefsof  diet,  for  the  plcafing  of  *ho[c 
 their  belles,  that  they  are  ruled  by  a  BeUy-<Dezil,  which  faith  he,  J^Jj^ 
 a  the  wrfi  and  mofl  fenicirus  of  all  Devils.    Lay  fiege  then  to  ^3^., 
 th.s  belly-  Devil,  and  ftarve  him  out.  It  is  by  the  fight  of  gawdy  by  fuch. 
 faLh  ons,  and  curious  apparel ,  that  the  minds  of  vain  eff  minate 
 perfons  a.e  provoked  to  defire  the  like.  And  the  fight  of  pomp 
 and  honou-s  <?oth  kindle  the  fire  of  ambition ;    and  the  fighc  of 
 buildings ,  money  ,  and  lands,  doth  help  to  provoke  the  de- 
 fire of  the  Covetous,     ^ee  therefore  that  you  alwayc*  keepa 
 watch  upon  youre^es.     Let  them  not  run  up  and  down  like  a 
 mafterlefs  dog  ,   nor  roul  as  the  eyes  of  the  lafcivious,  that  are 
 hunting  after  the  prev  of  iuft.  Ifyouhave  caufe  to  pray  as  Da- 
 viA  P/al.  11 9.  37.  Turn  away  mine  ejes  jr§m  beholding  vanit].] 
 ycu  muft  pratfife  according  to  your  prayers3&  endeavour  your 
 (elves  to  turn  them  away.    Have  not  the  belt  of  us  as  much  rea- 
 fonas  fob  to  make >■  a >■  Covenant  with  onr  ejes  ?  Job  3  !•  1.  What 
 
 Z  2  wonder 
 
1 7-  "be  Crucifying  ef  the  world, 
 
 wonder  if  the  Garrifon  furrender  not  where  the  beiieged  have 
 free  paflage  and  continual  fupplics  ?  And  what  wonder  if  the 
 boufe  be  robbed,  where  the  doors  ftandalwa\es  open,  and  all  is 
 common  to  every  pafTenger  >  Be  fure  therefore  to  keep  a  con- 
 (lant  guard  upon  your  eyes,  your  appetites  and  every  knk ,  or 
 elfe  the  world  will  not  be  Crucified.  Let  not  your  eye  move  but 
 by  the  condud  ofyour  reafon  •*  ac  lead,  let  it  not  fix  upon  any 
 objed  ,  till  reafon  give  it  leave.  Tafte  not  a  bit  of  meit,  or  a 
 cup  of  drink,  till  you  have  advifed  with  right  informed  Reafon, 
 and  be  able  to  juttitie  what  you  do.  Take  an  account  of  all  that 
 cntreth  at  the  door  of  any  of  your  fenfes^  For  he  that  mutt 
 give  an  account  to  the  living  God,bad  need  to  keep  account  him- 
 felf. 
 
 2.  Keepalfo  a  constant  guard  upon  your  Thoughts  as  well  as 
 upon  your  fenfes.  As  the  Thoughts  will  tell  you  what  is  in  your 
 hearts,  fo  they  Will  let  in  whatfoever  bribcth  them  to  confent. 
 The  fancies  of  men  are  the  garden  of  the  Devil ,  where  he  fow- 
 eth  and  watereth  the  plants  of  impiety ;  Yea  they  are  a  princi- 
 pal! room  in  which  he  doth  inhabite*  Its  certain  that  the  Devii 
 hath  readyer  aecefs  to  the  fantafie,  then  to  the  heart ;  and  that 
 it  is  his  fhopin  which  he  forgeth  moft  vices ,  and  doth  a  very 
 great  part  of  his  work.  An  unclean  fpirit  poffelTeth  the  fanta- 
 sies of  the  unclean,  fo  that  their  thoughts  are  running  upon 
 luftfulobjeSs :  and  they  are  guilty  of  the  fiithyeft  cogitations 
 within,  when  they  feem  to  be  of  the  chafreft  behaviour  without  : 
 and  do  frequently  commit  fornication  in  the  heart,  when  fear  or 
 lhame  doth  reftrain  the  outward  pra&ice,and  cover  their  iniqui- 
 ty. The  malicious  perfon  is  poflefTed  by  a  fpirit  of  malicioufncfs 
 that  dwelleth  in  his  fantafie,andfets  him  on  contrivances  of  cru- 
 elty and  revenge,  and  filleih  his  mind  with  thoughts  of  hatred 
 and  difdain.  The  fame  fpirit  reigneth  in  the  fancies  of  the  Proud, 
 and  fetteth  them  upon  contrivances  for  the  advancing  of  their 
 names  ,  and  caufeth  them  to  third  after  the  reputation  of  the 
 world,  and  filleth  them  with  the  troubled  malicious  thoughts  of 
 Haman.vihzn  they  mifs  of  their  expectations.  The  eanhly  fpi- 
 nit  poffefTeththe  fantafies  of  the  covetous,  and  fetteth  them  on 
 contrivances  for  the  increafeof  their  cfrates."  Do  you  not  feel 
 by  fad  experience,  how  many  of  Satansaffaults  arc  made  upon 
 your  cogitations,  and  how  much  of  his  intereft  lyeth  there,  and 
 
 how 
 
By  the  Crofs  ef  Cbrift.  173 
 
 how  much  of  his  work  is  there  done  ?  As  ever  you  would  be 
 Crucified  to  the  world  then,  fee  a  watch  upon  your  thoughts,and 
 keep  a  daily  and  hourly  account  of  them,  and  fee  that  they  be 
 alway  under  the  Government  of  faith  and  rcafon.Your  thoughts 
 fhould  be  kept  chaftc  as  the  entrance  into  your  hearts,and  not  be 
 as  common  harlots  entertaining  every  comer.     If  you  feel  your 
 thoughts  topping  out  upon  lu(t  or  malice,  look  after  them  be- 
 time,and  call  them  in,  and  check  them  fharply,  and  lay  a  charge 
 on  them  hereafter  to  be  more  pure.    If  you  find  that  they  are 
 running  with  Gekezji  after  the  prize,  and  are  making  out  after  the 
 provifions  for  the  ffe(h,  recall  them  and  correct  them,and  bewail 
 this  evil  before  the  Lord,  and  let  your  watch  be  flri&er  for  the 
 time  to  come.     Believe  ir,  yo»r  hearts  will  be  fuch  as  are  your 
 thoughts.     The  flies  that  lye  upon  fore?,or  dung,or  carrion,and 
 the  worms  that  are  bred  in  them,  will  be  of  the  nature  of  that 
 corruption  themfelves.     If  you  would  have  your  hearts  clean, 
 and  humble,   and  heavenly,  let  your  Thoughts  be  clean,  and 
 humble,  and  heavenly.  If  you  will  let  your  Thoughts  run  on  the 
 objects  of  Lult,  }0*i  will  be  Luftful  :  and  if  you  will  Think  on 
 the  enticements  ^flpride,  you  will  be  Proud  :  and  if  you  will 
 let  out  your  thoughts  on  the  Profits  of  the  world,  no  wonder  if 
 it  fteal  away  your  hearts;  faith  the  Lord  to  the  covetous  and  un- 
 merciful, Deut.  1 5.7,8,9.   If  there  be  among  yon  a  poor  man  of 
 one  of  thy  Brethren  within  aiy  of  thy  gates,  thou  fba.lt  not  harden 
 thy  hearty  nor  [hut  thy  ha^d  from  thy  posr  Brother,  but  thou  /halt 
 open  thy  hand  wde  unto  him,and  fhalt  furely  lend  him  fuffctent  for 
 his  need  in  that  which  he  wanttth.      Bewtre  that  there  be  not  a 
 thought  in  thy  wicked  heart,  faying,    The  feventh  year,  the  year 
 of  releafe  is  at  hand,aad  thy  eye  be  evil  againfl  thy  poor  brother, and 
 tkott  givefl  him  nought  ,  and  he  cry  unto  the  Lord  again  ft  thee,  and 
 it  be  fin  unto  thi  e.    Then  fhalt  furelygive  himy  and  thy  heart  [hall 
 not  be  grieved, when  thou  givefl  to  him  :  becaufe  that  for  this  thing 
 the  L/td  thy  Goh  fodl  blefs  thee  in  all  thy  workj,  and  in  all  that 
 theupntteft  thine  hand  unto.  For  the  poor  fhall  never  ceafe  out  of 
 the  Land  \  therefore  I  command  thee  faying,  thou  fhalt  open  thy 
 hand  wide  unto  thy  brother, to  thy  poor,andto  thy  needy  in  the  Land.] 
 Befidesthe  main  dnfc  of  theTexc,  mark  how  we  are  command- 
 ed to  beware  that  a  Thought  of  unmercifufnefs  enter  not  into 
 our  hearts.     And  when  Chrift  doth  fo  vehemently  diflwade  his 
 
 Z  3  followers 
 
1 74  The  Crucifying  of  the  world^ 
 
 followers  from  this  damning  fin,  he  doth  it  by  fettmg  a  Law  up- 
 on their  Thoughts  ;  \V»j  take  je  Thought  f  &c.  Take  n$  thought , 
 &c.  7^^^.6.25,27,28,31,34.  Luke  12.22,26.  Tf^  un- 
 righteous man  for  fake  net  his  thoughts,  he  will  notforfake  the  evil 
 of  hisway,  Ifa.55.7-  As  you  love  your  fouls  then,  look  to  your 
 Thoughts,  and  keep  them  under  the  Government  of  the  Lord. 
 Would  you  be  free  from  a  vain  and  fenfual  mind  ?  How  long  then 
 /ball  your  vain  thoughts  lodge  within  you  .?  y^.4.14. 
 
 3.  And  fee  alio  that  you  make  not  worldly-minded  men 
 your  companions.  While  they  favour  nothing  but  earth  and 
 flefh,  they  will  hive  no  favoury  difcourfe  of  any  thing  clfe :  and 
 their  difcourfe  is  like  to  be  infectious  to  your  minds.  As  a  Stews 
 is  not  the  beft  place  toprcferve  ypu  from  uncleannefs  ;  nor  an 
 Alehoufe  the  belt  place  to  preferve  you  from  drunkennefs  -y  fo 
 the  company  of  worldlings  is  not  the  beft  place  to  prefervc  you 
 from  worldlinefs :  where  you  (hall  fee  or  hear  little  but  earth- 
 ly things,  and  heavenly  matters  can  find  no  room.  It  is  not 
 the  fafeft  place  to  fight  agiinft  the  Devil  in  the  midft  of  his  own 
 Array,  but  in  the  Array  of  Chrift. 
 
 On  the  other  fide,  be  fure  that  you  keqftp rider  mortifying 
 means.  Attend  to  the  lively  preaching  of  the  word,  which  will 
 difgrace  the  world  to  you,  and  be  ftill  drawing  your  hearts  ano- 
 ther way.  Be  much  with  God  in  fecrct  prayer,  and  be  much 
 above  in  heavenly  Meditation  ;  and  dwell  upon  thofe  thoughts 
 which  lay  the  world  naked  to  you,  and  ftiew  it  you  in  its  own 
 complexion.  If  death  and  judgement  be  ferioufly  in  your  minds, 
 it  will  waken  you  from  thefe  fielhly  dreams,  and  prick  the  blad- 
 der of  your  aery  minds,and  let  out  that  wind  which  puft  you  up, 
 and  kept  out  the  things  of  God  and  Glory  .Converfe  alfo  as  much 
 as  you  can  with  the  moft  Heavenly  people,  whofe  difcourfe,  a-,d 
 praye-s^and  daily  examples  will  help  ro  draw  up  your  .minds  ro 
 <,  iod,and  to  afTed  them  with  things  that  nearlyer  concern  you, 
 then  all  the  profits  or  pleafures  of  the  world. 
 
By  the  Crofs  ef  drift.  j  7  5 
 
 I  Have  now  told  you  how  you  (hould  Cruci fie  the  world,  and 
 be  Crucified  to  it  -?  but  which  of  you  will  be  fo  happy  as  to 
 praftifethefeDirc&ions,  I  cannot  tell.  I  have  brought  you  the 
 armour  and  weapons  by  which  this  mortal  enemy  muft  be  con- 
 quered ;  but  it  is  not  in  my  power  to  give  you  couragious  hearts 
 to  ufe  them.  I  can  certainly  tell  you  what  a  fafe  and  comforta;  Is 
 life  you  might  live,  if  you  had  but  this  enemy  under  your  fete  ; 
 and  what  an  eafie  and  happy  death  you  might  die,  if  you  were 
 firft  dead  to  the  world  t  but  to  make  you  fo  happy  is  not  in  my 
 power.  I  can  forefee  the  certain  damnation  df  all  unconverted 
 fen fual ills  and  worldlings,ar.d  how  fadafarwell  they  mult  fhort- 
 ly  take  of  all  their  felicity  :  but'to  prevent  it  is  not  in  my  power. 
 For  I  cannot  maksyM  willing  to  prevent  it.  Its  a  greater  work 
 then  bare  information  that  is  here  to  be  done.  If  it  were  but  to 
 give  the  world  a  few  contemptuous  words,  and  to  call  it  vanity 
 and  a  worchlefs  thing  I  (hould  make  no  doubt  of  prevailing  with 
 the  mod  1  but  to  kill  it  in  your  hearts  is  an  harder  work  :  and 
 with  fome  kind  of  men,  it  profpers  moft  when  it  is  hardlyeft 
 fpokenof.  Its  eafie  to  tell  a  man  why  and  how  he  (hould  lay 
 down  his  life  for  Chrift  if  he  be  called  to  it  :  but  there's  more 
 to  be  done  before  it  will  be  pra&ifed.  Till  an  heavenly  light 
 poftefs  your  minds,  and  (hew  you  the  better  things  to  come,and 
 allure  you  of  more  to  be  had  in  Chrift,thcn  the  world  can  afford 
 you,  I  cannot  look  you  (hould  lofe  your  hold,  northacan  hun- 
 dred Sermons  (hould  make  you  willing  to  feek  the  death  of  that 
 which  hathyour  heart.  Scnfe  is  tenacious  and  unreafonable  : 
 when  you  have  knockt  it  off  an  hundred  times,  ye:  (till  it  will 
 beienfe,  and  will  be  eager  afcer  its  delights  again.  Somewillbe 
 frill  thinking  that  Mortification  and  Heavenly-mindednefs  is  fo 
 rare  a  thing,that  God  will  be  more  merciful  then  to  condemn  ail 
 that  are  without  them  :  and  fome  will  be  inconfiderate  and  fenf- 
 lefs  when  the  cleared  reafonis  fet  before  them  •,  and  will  venture 
 their  falvation  rather  then  become  dead  to  all  their  worldly  lufts 
 and  hopes.  So  tha:  with  forrow  I  muft  fay  that  now  I  have  faid 
 ali,and  delivered  my  MefogcJ  fear  the  moft  will  ftill  be  the  fame, 
 and  reject  the  counfel  of  God  to  their  perdition.  For  this  is 
 a  grace  that  accompanied  lalvation,  and  therefore  will  be  the 
 
 portion 
 
175  TbeCracifytngoftbe  world, 
 
 portion  only  of  the  heirs  of  ialvation.    Though  our  hearts  de- 
 firc,  and  prayer,  and  endeavour  rauft  be  that  the  profefTed  If- 
 raclites  may  be  faved  ^  yet  we  mud  take  up  our  comfort  (horter, 
 that  the  Elect  fhall  obtain  it,  though  the  reft  are  hardened.  For 
 its  Gods  will  and  not  ours  that  muft  be  done.     If  Chrift  be  fatif- 
 fied  in  the  falvacion  of  his  little  fl  ock ,as  feeing  in  them  the  travail 
 of  his  foul  •  even  fo  muft  we  :  and  though  as  Samuel  did  over 
 Saul,  fo  we  may  mourn  over  the  reft  that  God  hath  forfaken, yet 
 that  forrow  muft  know  its  feafon  and  its  meafure.    For  my  part, 
 I  muft  needs  fay  to  you, that  though  it  may  feem  an  high  extra- 
 ordinary  thing  to  fo-me  of  you, for  a  mart  to  be  thus  Crucified  to 
 the  world,  I  have*  no  more  hope  of  the  falvation  of  any  of  you, 
 except  it  (Ml  be  thus  with  you,  shen  I  have  of  the  falvation  of 
 Cain  or  fttdas.    And  as  great  and  wonderful  a  work  as  this  is,  if 
 ever  God  mean  to  fave  your  fouls,  it  mil  be  done  on  jon.    I  (hall 
 therefore  according  to  my  duty  befeech  you,  to  review  and  pra- 
 ctife  the  Directions  which  are  given  you,and  to  ufc  the  world  as 
 the  heirs  of  Heaven,  that  have  laid  up  their  hope  and  treafure 
 there.     But  if  you  will  not  hear  and  take  warning,  it  is  becaufe 
 •the  I  ord  will  deftroy  you,  and  becaufe  you  are  not  the  (beep  of 
 Chrift,  2  Cb/ctt.2$.i6.  i  Sam.2.2$.  fohn  10.26,27. 
 
 SECT.  XXI. 
 
 Vfe  laft.  • 
 
 I  Have  been  all  this  while  Perfwading  and  Directing  you  to  be 
 Crucified  to  the  world,  and  the  world  to  you.  I  doubt  not 
 but  God  hath  done  this  work  already  upon  the  fouls  of  many  of 
 you,  even  upon  all  that  truly  believe  in  a  Crucified  Chrift.  To 
 iuch  therefore  I  (hall  nextaddrefs  my  fpeech  :  and  in  general, 
 this  is  my  earneft  requeft  to  you,  [That  jou  would  ufe  the  world  at 
 a  Crucified  things  and  as  men  that  are  Crucified  to  it  (hould  do.  ] 
 I  will  not  lengthen  this  difcourfe  in  ufing  many  motives  to  you. 
 One  would  think  that  which  way  ever  you  look,you  (hould  have 
 forcible  motives  before  your  eyes.  If  you  look  downward  on 
 earth,  you  may  fee  enough  to  wean  you  from  it  ;  and  if  feeing 
 will  not  ferve,  your  moft  wife  and  gracious  Father  will  make  you 
 
 M 
 
By  the  Crojs  #/  Chnft.  1 7  7 
 
 feel,  and  put  the  cafe  beyond  difpute.  Ir  you  look  up  vards,yr>u 
 may  perceive  a  better  and  more  enduring  fubitancc  ,  and  an  in- 
 heritance fo  much  more  glorious  and  enduring  ,  as  fhould  fuffice 
 to  cake  your  minds  from  earth  :  If  you  look  w'rhin  yoii,  what 
 foot-fteps  of  the  Spirit  may  you  there  trace  ,  what  graces  in  aft 
 and  habit  may  you  find,  which  are  all  at  mortal  ernrtv  with  the 
 world  I  You  may  read  there  a  Law  engrave^  u"on  your  hearts 
 which  condemncth  the  world  to  fubjcdion  and  con; empt :  and 
 many  an  obligation  you  may  there  find, wherein  you  are  deeply 
 bound  agiinft  it :  For  I  hope  you  have  not  canceled  them  all, 
 and  forgot  all  the  proroifes  which  you  made  to  God.  All )  our 
 Profefiions,and  all  your  blcfTedPriviledges  and  Hopes,do  ergagc 
 you  to  another  world ,  and  to  the  hearty  renouncing  and  for- 
 faking  of  this.  You  fay  you  arc  Crucified  and  R  fen  with 
 Chrift ;  If  you  be,  then  feek  the  things  that  a^e  above :  fct  your 
 affe&ions  on  the  things  that  are  above,and  not  on  the  hings  that 
 are  on  earth.  For  you  arc  dead,  and  your  life  is  hid  with  Chrift 
 in  God  :  When  Chrift  who  is  your  life  (hall  appear,  then  (hall 
 you  alfo  appear  with  him  in  glory. Morcifie  therefore  your  mem- 
 bers which  are  on  earth,  fornication,  uncleannefs,  inordirate  af- 
 fection >  evil  concupifcence,  and  covetoufnefs  which  is  idolatry : 
 for  which  things  fake  the  wathofGod  comerh  on  the  children 
 ofdifobedience,  Cel.^i.  to  7.  It  doth  not  befeem  the  members 
 of  a  Crucified  Chrift  to  be  earthly  minded  ;  nor  the  members  of 
 a  Glorifyed  Chrift  to  fettheir  minds  on  things  fo  Iow.lt  ii,  befcems 
 the  Heirs  of  an  incorruptible  Crown  of  Glory  to  make  too  great 
 a  matter  ofthefe  trifles.  It  is  the  enemies  of  the  Crofs  of  Chrift, 
 and  not  thofe  that  are  Crucified  with  him,  whofc  God  is  their 
 belly,  and  who  glory  in  their  fhame,  and  who  mind  earthly  th  rigs  : 
 but  the  Saints  con  verfation  muft  be  in  Heaven,  from  whence  it  is 
 that  he  expe&eth  his  Saviour  to  change  his  vile  earthly  body, and 
 make  it  like  to  his  glorious  body  ,  Phil.  3. 17,  18, 19  20,  21. 
 If  indeed  vou  have  laid  up  yourtreafurcin  heaven,  where  ruft 
 and  moth  corrupt  not ,  and  where  thieves  do  not  break  through 
 and  ftealjct  it  appear  then  by  theeffe&s.  For  where  your  trea- 
 sure i«,  there  will  your  heart  be;ard  where  your  heart  is,that  way 
 the  Labours  of  \  our  lives  will  tend.  I  (hall  reduccmy  Exhorta- 
 tion to  fame  particulars. 
 
 '      At  1.  IF 
 
x  7  8  The  Crucifying  of  the  world, 
 
 i.  I"  F  you  are  Crucified  to  the  world, be  Aire  that  you  feck  it 
 JL    not ,  nor  any  thing  in  it,  for  its  own  fake  ;  butonlyasa. 
 
 means  to  higher  things.     The  fincerity  of  your  hearts  doch  lie 
 much  in  this  ,  and  the  life  of  your  fouls  depends  much  upon  it. 
 Labour  in  your  lawful  callings  and  fparc  not(fo  you  exciu.de  noc 
 your  fpiritual  work  )  :  It  is  not  your  Labour  that  we  find  fault 
 with  :    But  if  the  creature  be  the  end  of  any  Labour,  you  may 
 better  fit  ftill ,  and  fpare  your  pains,   or  rather  fpecdily  change 
 your  intentions.     If  you  overtake  thehaftyeft  traveller  in  his 
 journey,  and  ask  him  ,  why  he  takes  all  that  pains  •  he  will  not 
 fay  it  is  for  Love  of  the  way  that  he  travailethin,buc  for  Love 
 of  the  place  to  which  he  is  going,  or  the  pcrfons,  or  things  which 
 he  there  expe&s :   So  muft  it  be  with  you,  if  you  are  the  heirs- 
 of  heaven  :  I  blame  you  not  to  be  glad  of  a  fair  way, and  to  love 
 it  rather  then  a  foul  one:  but  it  is  not  for  the  love  of  the  way 
 that  you  mult  travail.     He  that  runs  in  a  race,  doth  noc  beftow 
 all  that  pains  for  the  Love  of  the  path  which  he  runs  in,  but  for 
 Love  of  the  Prize  which  heexpe&ethat  the  end.    And  he  that 
 ploughcth  and  foweth,  doth  it  mote  for  Love  of  the  crop  which 
 be  hopethfor,  then  for  Love  of  his  Labour  :    Hethatfaileth 
 through  the  dangerous  Seas, performeth  not  his  voyage  for  love 
 of  the  Sea  ,   or  of  his  Ship,but  for  Love  of  the  Merchandize  and 
 Gain  which  he  feeketh.  The  Carryer  that  goeth  weekly  to  Zr;«» 
 dot  with  your  wares,doth  not  take  all  that  pains  for  Love  of  the 
 carriage,  or  of  the  way,   but  of  the  gain  which  he  defervetfu- 
 So,  mult  it  be  with  you,  in  all  your  worldlv  bufinefs.   When  you 
 feek  for  credit,  or  pleafure,  or  maintenance  in  the  world,  it  muft 
 not  be  finally  for  the  Love  of  thefe,  but  for  the  End  which  they 
 are  given  for ,  and  which  your  hearts  and  lives  and  all  muft  be 
 demoted  to.  Your. hearts  will  as  foon  deceive  you  in  this  as  in  any 
 thing,  if  you  do  not  watch  them  with  jealoufie  and  diligence, 
 How  quickly  will  the  heart  begin  to  Love  the  creature  for  it 
 fejf ,  that  fcemed  once  to  Love  it  but  for  God  ?  Look  in  what 
 msafurc  you  Jove  your  wealth,  your  houfes,  your  recreations, 
 your  fritnds,  for  therafelves,and  becaufe  they  accommodate  the 
 Sefti :  fo  far  you  wrong  God,  and  abufe  them  to  Idolatry. 
 And  if  your  Love  do  begin  in  greater  purity ,  ifyoubenot 
 
 watchful 
 
By  the  Crofs  efcbrifl.  j  jp 
 
 watchful  it  will  quickly  degenerate  to  a  carnal  Love.  Many  a 
 Scholar  that  at  firtt  defired  Learning  to  fit  him  for  the  fcrvice  of 
 God,and  his  Ghurch,doth  by  furTering  carnality  to  infinuate  and 
 prevail,  lofe  much  of  the  purity  of  his  firtt  arfe&ions,  and  in 
 time  grow  more  cold  and  regardlefs  of  his  firtt  ends,  and  loveth 
 common  Learning  mecrly  for  it  felf,  and  for  the  delight  of  know- 
 ing ,  or  (  which  is  worfe  )  to  get  him  a  name  among  men. 
 
 Its  common  with  men  that  need  recreation  for  their  health, 
 when  they  fet  upon  it  as  they  think  but  to  fit  them  for  their  duty , 
 to  fall  in  love  with  it  afterwards ,  to  the  perverting  of  their 
 hearts,  the  wounding  of  their  confeiences,  the  waiting  of  their 
 time,  and  the  negled:  of  that  work  of  God  for  which  it  fliould 
 beufed. 
 
 We  (hould  take  our  meat,  and  drink,  and  cloathes,but  to 
 flrengthen  and  fit  us  for  the  fervice  of  our  Matter :  but  how 
 quickly  do  we  turn  them  to  the  gratifying  of  our  flefti,  and  to 
 the  fervice  of  another  Matter  ? 
 
 Its  too  frequent  for  young  perfons  of  different  fexes  to  Love 
 each  other  at  firtt  as  Chrittians  only,  with  a  chart  andneceflary 
 Love^  but  when  they  have  been  tempted  awhile  to  an  imprudene 
 familiarity  ,  their  Love  doth  degenerate  ,  and  that  which  was 
 Spiritual  becometh  Carnal,and  the  Serpent  deceiveth  them  to  the 
 corrupting  of  their  minds,  and  its  well  if  it  proceed  not  toa&ual 
 wickednefs,    and  the  undoing  of  each  other. 
 
 Many  a  poor  man  thinks  withhimfelf,  If  I  were  but  out  of 
 debt ,  or  could  but  live  fo  as  toferve  the  Lord  without  diflraclions, 
 And  had  fuch  andfuch  nee ejfi ties  fupplyed ,  I  would  not  defire  any 
 more  ,  or  care  any  further  for  the  world*  But  if  their  defires  be 
 granted  them,  they  find  themfelves  entangled,  and  their  hearts 
 deceived,and  they  thirft  more  after  fulnefs,  then  before  rhey  did 
 after  ncceflarie*.  And  nftny  a  one  thinks,  £  1  care  not  for  riches 
 or  honours,  but  only  u  do  good  with, and  if  I  had  them  I  would  fo  ufe 
 them.  ]  But  when  they  have  their  defires,  the  cafe  is  altered  .• 
 theflefh  then  hath  need  of  it,  andean  fpare  for  God  as  little  as 
 other  men,  becaufe  it  loves  it  better  then  before,  and  pretendeth 
 to  have  more  ufe  for  it  then  formerly  it  had. 
 
 Watch  therefore  over  your  deceitful  hearts,and  be  fare  to  keep 
 up  the  Love  of  God,  and  actually  intend  him  in  all  that  you  have 
 or  do;  and  be  not  withdrawn  to  carnal  affe&ioni. 
 
 Aa  2  2.  If 
 
~tffo  7ht  Crucifying  ef  the  world \ 
 
 2.  ¥F   you  are  Crucified  to  the  world,  be  not  roo  eager  for  it. 
 JL  As  God  hath  promifed  it  you  but  as  an  appendix  to  your 
 felicity  ,   and  as  an  over  plus  to  the  great  blefiings  of  the  Cove- 
 nant, fo  muft:  you  defire  it  but  as  fuch.     And  as  C?od  hath  pro- 
 mifed it  you  but  with  certain  limitations ,  fo  far  as  he  (hall  fee  it 
 good  for  you,and  agreeable  to  his  greater  end  ^    fo  you  muft  de- 
 fire it,but  with  fuch  limitations.  I  obferve  many  to  have  fo  much 
 reafon  as  to  put  h?  their  prayers  for  outward  bleflings  with  thefe 
 limitations,  and  will  not  for  iharoe  exprefs  themfelves  in  abfolure 
 peremptory  language  ^    when  yet  there  is  apparent  caufe  to 
 fear,  that  they  limit  not  their  defiercs  as  they  do  their  words,  nor 
 do  they  fubrait  fo  freely  to  the  difpofal  of  God  in  their  hearts,  as 
 they  Teem  to  do  in  their  expreffions :    and  fo  they  make  their 
 words  to  be  modeft,whilc  their  defires  are  inordinate  •'  their  lan« 
 guage  to  be  chaft,while  their  hearts  are  committing  adultery  wif  h 
 the  world  ;   their  exprefiions  are  pious,  while  their  affe&ions  are 
 idolatrous :   And  fo  their  prayers  arc  made  monftrous ,while  the 
 foul  of  them  is  fo  difagreeable  to  the  body.  Be  a  framed  and  afraid 
 to  defire  that  which  you  are  afhamed  and  afraid  to  ask.  You  dare 
 not  fay  to  God  m  your  prayers,  Q  Lord  J  mufi  needs  have  afptl. 
 Ur  eftate  !  /  would  jain  be  rich  an  I  be  !ome  body  in  the  worlh  I  can- 
 not live  contentedly  in  poverty  :    food  and  rayment  will  not  ferve 
 tttrn  ,  nrdefs  I  fare  delicioufly,  and  be  c loathed  nea  ly,  and  befet  by 
 in  the  world*  and  unlefs  I  may  leave profpe>ity  to  m?  children, when 
 1  am  dead  and  gone.  ~2    If  you  dare  noifaythus,  donocdareto 
 defire  or  think  thus.  Mr. Robert  Boltonjhv  holy  learned  Divine, 
 doth  ufe  among  the  bainousdamning  (ins,  to  reckon  this,  [A  de- 
 fire to  be  rich.  }    And  if  we  hearken  to  the  Scriptu:  e,we  fhall  find 
 that  it  is  not  without  good  cau;e  Prow.  23.4.  the  command  is, 
 [Labour  not  tobe  rich/}  And  Prov  2%.io.He  tr-at  maketh  hafie  tc 
 be  rich  ,  /ball  not  be  innocent.}  The  S>  nack  renders  the  word 
 [malignant}  and  the  Arabick  'L  the  Kicked}  which  we  here  tranfa 
 late  £  he  that  hafletb  to  be  rich.  1    And  they  muft  needs  be  the 
 fame  men,    when  the  Apoftle  faith,    the  love  of money  u  the- 
 ■root  of  all  evil,  I  Tim  6.  10.  Therefore  faith  'Paul,  They  that 
 mil  be  rich  ,    fall  into  temptation  andafnare,    and  into  many 
 foolijb  andhtirtfu'l luftsjvhich  drown  m<nir>  deftruftion  and  ferdt- 
 
 tioni 
 
Bj  the  Crofs  $f  Cbrift.  1 8 1 
 
 tion,  1  Tim. 6.9.  By  this  word  [they  that  will,  or  are  wiling  to 
 be  rich  ]  is  meant  [  they  whoft  wlls  are  [et  upon  it,  and  Are  in  lave 
 ruth  it,  and  fain  would  he  rich.  ]  Is  it  fitter  for  God  or  you  to 
 determine  how  many  Talents  you  (hall  be  entrufted  with  ?  Do 
 you  long  to  have  more  duty,  and  danger,  and  a  double  account  ? 
 Its  true,  you  may  defire  the  fuccefs  of  your  labours ;  but  not 
 for  the  Love  of  Riches,  nor  with  an  unmannerly  peremptory  de- 
 fire.    Its  true  alfo  that  you  muft  be  thankful  for  profpenty  if 
 God  give  it  you  :  But  as  it  muft  be  with  an  holy  jealoufie,  fo  ic 
 is  as  true  that  you  mult  be  thankful  alfo  for  adverficy,  when 
 God  fer  ds  it  ;  though  not  for  it  felf,  yet  for  the  good  that  it  may 
 conduce  to  :  and  therefore  faith  James  1.9,10.  Let  the  brother 
 of  low  degree  re\oyce  in  that  he  is  ex  I  ted,   hut  the  rich  in  that  he  i> 
 made  low.     And  fob  could  fay,  The  Lord  giveth,  and  the  Lord' 
 takethawaj  t  blejfidbethename  of  the  Lore*,  fob  i.2i\ 
 
 3.      IF  you  are  Crucified  to  the  world,  then  let  it  not  have 
 J  power  to  Crucifie jou,  by  putting  you  upon  inordinate 
 cares  or  forrorcs-    Will  you  vex  your  brains  with  contri  vings  for 
 the  world,  and  weary  your  mind  with  tearing  cares,  and  walk  in 
 forrow  becaufe  you  have  not  your  defires  ?  and  yet  fay  that  you 
 are  Crucified  to  the  world  ?  Are  the  dead  fo  folicitous  ?  or  is  a* 
 Carkafe  to  be  fo  much  valued  ?    Your  Paffions  and  Endeavours 
 will  proclaim  your  exceftivc  cftirration  of  the  world,  when  you 
 have  never  fo  long  in  words  profefled  your  contempt  of  ir.  Alas 
 how  many  that  feem  to  know  better,  do  almoft  diftrad  their 
 minds  with  cares,  and  entangle  themfelves  in  a  lie  of  fo  much 
 mifery,  as  a  wife  man  would  not  like  for  all  the  world  /  If  they 
 want  any  thing,  what  trouble  are  their  minds  in  till  fliejr  wants 
 befupplyed?    If  they  be  arfli&ed  with  loftts,  or  wrong?,  or 
 contempt,  they  are  troubled  as  if  they  had  loft  fomc  great  or 
 neceffary  thing.  A  Crucified  world  could  not  make  fuch  a  iiir  in 
 your  minds;  but  doubtlcfsitis  fo  far  alive  as  it  thus  aflfcetcth. 
 you.     The  Lord  Jefus  hath  himfelf  made  fo  full  and  moving  a 
 Sermon  to  his  Diie<p!es,«apainft  the  cares  of  the  world,   Mut.6 
 and  Luke  1  z,  thai  its  a<douhlelin  to  Chriftians  to  be  (till  fo  care- 
 ful and  earthly-minded  ■  and  I  know  not  what  ro  hope  for  from 
 that  man  that  will  not  be-moved  with  fuch  words  as  thofo  from 
 
 A-a  33  th& 
 
The  Crnafyingef  thewerldy 
 
 the  Lord  himfelf.  And  yet  bow  many  profeflbrs  have  I  known 
 that  have  tormented  therafelves  with  cares  and  forrows,  yea  and 
 caft  their  bodies  into  difeafes  by  it,  and  many  of  them  have  dyed 
 of  it,  and  fome  it  hath  brought  befides  their  wits :  fo  obfervable 
 is  that  of  the  Apoltle,  2CV.7.10.  The  forreft  of  the  -world 
 worketh  death  ]  even  temporal  and  eternal ,  unlefs  we  be  deliver- 
 ed by  undeferved  Grace.  Bear  all  conditions  then  with  an  equal 
 mind,  and  let  your  paflions  (hew  that  you  are  Crucified  to  the 
 world. 
 
 4.   '["F  you  are  Crucified  to  fhe  world,  then  let  ic  not  thru  ft 
 M.  eut  the  ferviceof  God,  And  be  made  an  excufe  for  a  negli- 
 gence in  Reiigi&n.     How  rare  are  holy  Meditations  in  the  minds  of 
 mauy  that  think  thcmfelves  Religious  ?   And   it   is  worldly 
 Thoughts  that  thruft  them  out,  and  worldly  bufinefles  that  are 
 the  common  excufe.  How  formal  are  many  in  the  Intruding  of 
 their  families  ?  How  feldom  and  how  coldly  do  they  exhort  their 
 children  or  fervants  to  make  ready  for  death,  and  make  fure  of 
 their  falvation?  How  coldly  and  curforily  are  family  prayers 
 and  other  duties  flubbered  over?  And  all  is  becaufe  they  have 
 other  things  to  mind  ;  the  world  will  give  them  leave  to  do  no 
 more.     The  decay  of  zeal  and  diligence  in  family-duties  is  the 
 common  fyraptom  and  caufe  too,  of  the  deftru&ion  of  know- 
 ledge and  godlinefs  in  the  Land.  And  all  is  becaufe  the  world  is 
 Matter  ,  and  mutt  be  ferved  before  God  ;  the  bufinefs  of  the 
 world  doth  feem  to  them  the  principal  bufinefs,and  rauft  firft  be 
 done-,  and  all  thoughts  and  talk  of  heaven  mud  {land  by,  till 
 the  world  will  give  them  leave  to  enter.    Men  cannot  have  while 
 to  call  upon  God  and  inftrud  their  families ,  becaufe  they  have 
 their  worldly  works  to  do.    Go  into  the  families  of  moft  Noble- 
 men, Knights  or  Gentlemen  in  England,  and  fee  there  whether 
 God  or  the  world  be  moft  regarded  and  lookt  after.     Perhaps 
 they  may  civilly  yield  an  ear  while  a  Chaplain  makes  a  fhort 
 prayer  among  them  :  but  if  you  look  after  heavenly- raindednefs, 
 and  ferioufnefs  in  Religion,  and  zeal  againft  fin,  and  diligence  to 
 help  to  fave  the  fouls  that  are  under  their  charge,how  little  (hall 
 you  find  ?  Do  thev  earncftly  pcrfwade  their  fervants  to  ftudy 
 holy  things?  and  do  they  examine  them  about  their  cverlafting 
 
 flate 
 
By  the  Crofs  of  Chrifi.  1 83 
 
 ftare,  and  call  them  to  account  of  what  they  learn  from  the  pub- 
 like  Miniftry^  Do  they  (hew  a  vehement  hatred  of  fin,  and  go 
 before  their  families  in  an  heavenly  converlation  ?  Alas,  how 
 thin  are  fuch  families  as  thefe  1  No,  no  •,  they  arc  fo  taken  up 
 with  entertaining  their  friends,  and  pampering  their  flefh,and  in 
 complements,  and  in  worldly  affairs,that  they  have  little  time  for 
 heavenly  work  :  and  if  they  do  for  fafhion  fake  get  a  godly 
 young  man  to  be  their  Chaplain,  he  is  fo  wearied  with  the  fenfual 
 courfes  of  fome,and  the  fcorns  of  others,  and  the  vanity,  and 
 worldlinefs,and  negligence  of,the'reft,  that  his  life  is  a  burden  to 
 him,  and  he  can  no  moreenjoy  himfelf  in  fuch  families,  then  in 
 a  fair  or  popular  tumult.  On  the  other  fide,  poor  men  are  in  fo 
 much  waqt,  that  they  think  thercfelves  fufficiently  excufed  for 
 the  neglecting  of  aim  jftall  the  means  of  their  falvation.  They 
 think  Neceflity  lyeth  upon  them,and  therefore  that  God  will  not 
 require  it  of  them  to  underftand  the  Scriptures,  nor  to  labour 
 after  eternal  things.  Chrift  tellcth  the,m  thsuOne  thing  it  needful \ 
 and  would  have  them  choofc  the  betterrpan, which  (hail  not  be  ta\- 
 k^n  from  them.  But  they  believe  not  Chnft ;  but  hearken  to  their 
 flefh,  and  it  tellech  them  that  its  Another  thing  that  is  needful, 
 and  perfwadeth  them  to  choofe  the  worfer  part, which  will  fbortly 
 be  taken  frsm  them.  Chrift  biddeth  them,  Labour  not  for  the  meat 
 that  perijhethy  but  for  that  which  endure  th  to  tverlafting  life,  John 
 6.ZJ.  But  venter  nonhabet  awes*,  the  flefh  underftandeth  not 
 fuch  exhortations :  a  greedy  appetite  is  the  reafon  that  it  judg-. 
 eth  by  :  an  hungry  belly  is  not  filled  nor  quieted  with  argu- 
 ments. They  muft  have  their  prefent  wants  iupplyed,  le.  whae 
 will  become  of  their  immortal  fouls.  And  thus  the  rich  have  fo 
 much  to  look^, after,  that  they  cannot  have  while  to  be  diligent  for 
 their  fouls  ■  and  the  Poor  have  fo  much  to  fee^  after,  that  they 
 cannot  have  while :  and  fo  the  world  abufeth  them  that  Have 
 it  and  that  Want  it :  as  if  two  men  that  h\d  forfeited  their  lives 
 were  travelling  to  London  for  a  pardon ;  and  the  one  goeth  fo 
 fair  a  way,  that  he  forgets  his  bufinefs  and  fitteth  down  picking 
 flowers  in  the  way  •  and  the  other  meets  with  fo  fowl  a  way,thai 
 he  thinks  he  is  excufed,  becaufe  be  muft  take  heed  of  being  wet 
 ordirtyed. 
 
 Q  Sirs,  if  the  world  be  Crucified  to  you ,  ho w  can  it  have  fuch 
 power  over  you, as  to  caufe  you  to  negled  your  greateft  Lord, 
 
 and 
 
!  84  TheCrncifpftg  cftbe  world, 
 
 and  your  immortal  fouls  ?  If  indeed  you  are  Dead  to  it,  and 
 alive  to  Chnft,  let  it  be  fcen  in  your  families,  and  be  feen  in  all 
 your  dure*  and  converfation.  Let  the  greaceft  perfons  that  enter 
 into  your  families,  attend  the  worfhip  of  him  that  is  Greater ,or 
 let  them  not  be  attended.  Negled  them  that  will  negled  the  fer- 
 viceof  God.  Remember  tha  the  fourth  Commandemcnt  requu 
 reth  you  to  fee  that  the  Sabbath  be  fan&ified,  even  by  the  ftran- 
 ger  that  is  within  your  gates,  as  well  as  by  your  fclves  and  the 
 fervants  that  are  in  your  houfes.    If  you  have  carnal  Gentlemen 
 at  your  tab!e,or  are  at  theirs,  do  not  be  your  ielves  fo  carnal  as  to 
 beafhamedof  holy  difcourfc  in  their  prefence,  or  to  fupprefs 
 any  fpecch  that  may  tend  to  edification,  and  to  the  honour  of 
 your  Lord.    Let  them  all  know  that  you  have  greater  matters  to 
 do,  then  to  attend  and  humour  them,  and  that  you  hare  a  Mafter 
 that  muft  be  Pleafed  whoever  be  difpleafed. 
 
 Take  heed  alfo  that  the  world  do  not  caufe  you  to  negleft  the 
 opportunities  which  are  before  you  for  your  own  advantage. 
 Mifs  not  a  Sermon  which  may  be  profitable  to  you,  withoutNc- 
 ceflity.  Mifs  not  the  help  of  private  Inftrudtions  and  Confe- 
 rence ,  and  other  edifying  t  acred  duties,  without  neccfiky. 
 Omit  not  any  of  your  fecret  addrcflrsto  God,  without  Nccefsi- 
 ty.  And  take  nothing  for  a  Nccefsity,  but  that  which  is  at  that 
 time  a  greater  duty  then  that  which  you  do  Omit.  I  know  that 
 Works  of  Nccefsity  and  Mercy  may  be  done  tven  on  the  Lord* 
 day,  and  ads  of  Worfli  p  may  be  delayed  on  fuch  occafions : 
 for  God  will  then  have  Me^cy  and  not  Sacrifice.  But  Mercy  on 
 our  own  and  others  fouls  in  leek  rig  their  relief,  muft  not  be  neg- 
 lected for  lower  things. 
 
 And  look  not  only  to  the  Matter ,  but  the  M  n*er  of  your 
 duties,  that  Worldlinefs  do  not  deftroy  the  Life  and  Vigour  of 
 them.  Turnout  all  thoughts  of  earrhly  things  when  ^ou  ap- 
 proach the  Lord  in  holy  worfhip.  Provoke  not  hi*,  jealoufie  by 
 presenting  before  himadiftra&cd  rind,  or  ltfelefs  carkafe.  O 
 whatflecpy  frozen  duties  do  many  p  ofefTrs  offer  to  the  Lord, 
 even  from  week  to  week,  betaufe  their  hearts  are  iodiOraded  by 
 the  world,  that  they  are  to  fcek  when  God  fliould  have  them  / 
 
 5.  if 
 
Ej  the  Crefs  cfChriji.  185 
 
 5.  IF  you  are  Crucified  to  the  world,  take  beedthat  you  uft 
 Lno  mU^ful  meant  for  the  procurement  of  worldly  things. 
 Stretch  not  your  confetences  for  the  comparing  of  fuch  ends. 
 Lay  ft  ill  before  you  the  Rule  of  Equity  :  Do  as  you  would  be 
 done  by.  Put  your  brother  with  whom  you  deal,  in  your  own 
 cafe,  and  your  fdves  in  his:  and  fo  drive  on  your  bargains  in 
 that  mind.  If  you  did  thus,  you  would  not  fell  too  dear,  noc 
 buy  too  cheap;  you  would  not  make  fo  many  words  to  get  hit 
 goods  for  lefs  then  the  worth,nor  to  fell  your  own  for  more  then 
 the  worth  :  Nay  you  would  not  take  more  then  the  worth,  if 
 by  ignorance  or  neccffity  you*  brother  fhould  offer  it  you ;  nor 
 give  lefs  then  the  worth,  though  through  ignorance  or  necefiky 
 he  would  take  it.  The  love  of  money  hath  fo  blinded  many,  that 
 in  felling  they  think  it  to  be  no  fin  to  take  as  much  for  a  com- 
 modity as  they  can  get ;  and  in  baying  they  think  it  no  fin  to  get 
 the  commodity  as  cheap  as  they  can  have  it ;  never  once  asking 
 their  own  hearts,  How  would  I  defire  to  be  dealt  with  my  felf,  if 
 it  were  my  own  cafe?Nay  Covetoufntjs  is  the  common  caufe  that 
 maketh  moft  of  the  w&orld  cry  out  againft  Cevetonfnefs,  When 
 men  are  like  ravenous  greedy  beafts,  that  grudge  at  tvery  bit 
 that  goes  befides  their  own  mouths,  they  will  reproach  all  that 
 crofs  their  covetous  defires.  If  they  cannot  by  words  perfwadc 
 a  tradefman  to  fell  his  ware  at  fuch  rates  as  he  cannot  live  by, 
 they  will  defame  him  as  a  covetous  griping  man ;  and  all  becaufe 
 he  futeth  not  their  covetous  defires:  and  all  that  will  efcape  their 
 cenfure  of  being  covetous,  muft  fhut  up  their  (hops  ere  long,  to 
 the  defrauding  of  their  creditors.  If  t  Phyfitianthat  bath  been 
 a  means  to  fa ve  their  lives,  do  demand  but  half  his  due,  it  being 
 the  calling  which  he  liveth  on,  they  will  defame  him  as  Covetous, 
 becaufe  he  contradideth  their  covetous  defires,  and  would  have 
 any  thing  from  them  which  is  fo  near  to  their  hearts.  Let  a  Mi- 
 nifter  but  demand  his  own,  which  was  never  theirs,  but  is  his  by 
 the  Law  of  the  Land,  and  they  will  reproach  him  like  Quakers, 
 as  a  covetous  hireling  *  and  if  he  will  not  fuffcr  every  worldly 
 mifer  to  rob  turn  they  will  defame  him  as  if  be  were  ilck  of  thcic 
 difeafe  ;  So  far  are  they  from  the  Primitive  practice  of  felling  all, 
 and  laying  down  at  the  feet  of  the  Apoftles,that  they  would  tea  I 
 
 Bb  from 
 
j  g  6  The  Crucifying  of  the  world, 
 
 from  the  Church  thofe  Tenths  which  neither  they  nor  their  Fa- 
 thers before  them  had  any  propriety  in,  any  more  then  in  the 
 Lands  of  any  of  their  neighbours,  as  in  the  cafe  of  Impropriators 
 they  are  forced  to  confefs.  Let  a  man  give  all  that  he  hath  to  the 
 poor,  and  he  (hall  be  defamed  as  covetous,  becaufe  he  will  not 
 give  more  then  all.  For  if  he  give  to  nineteen,  and  have  not 
 wherewith  to  fatisfie  the  twentieth,  he  that  hath  nothing  or  lefs 
 then  he  expe&ed,i§  as  much  unfatisfied,  and  as  forward  to  fpcaic 
 evil  of  him,  as  if  he  had  given  to  none  at  all.  And  ufually  fo  un- 
 reafonablc  are  thefe  covetous  expectations,  that  you  may  fooner 
 difpleafe  ten  of  them,  then  fatisfie  one. 
 
 ♦Whence  alfo  comes  the  Thecvcry,  the  Lying  for  the  fake  of 
 Commodity,  the  over- witting  and  over-reaching  of  each  other, 
 but  from  this  fin.  Whence  is  it  that  mod  Ale-fellers  and  Vintners 
 will  make  a  trade  of  poyfoning  fouls,  and  will  nourifti  that  odi- 
 ous vice,which  is  the  ruine  of  mens  bodies,the  impoverifhing  of 
 their  families,  the  difhonourofGod,  and  the  (haraeand  danger 
 of  the  towns  and  Common  wealths  in  which  they  are  committed? 
 but  only  for  the  love  of  a  fordid  gain.  And  were  it  not  more  for 
 fear  of  men  then  God,  the  mod  of  them  by  far,  would  make  the 
 Lords  day  their  chief  Market-day  j  for  they  care  not  to  rob  even 
 God  himfelf  for  this  unprofitable  gain.   And  its  well  if  Butchers, 
 and  many  other  tradefmen  would  not  do  the  like,  if  the  Laws  of 
 the  Land,  and  the  feverity  of  Magiftrates  did  not  reftrain  them. 
 This  is  the  Love  they  have  to  God,  and  eternal  Glory  !  Thus 
 you  may  fee  whether  they  are  dead  to  the  world,  or  rather  to 
 Chrift  /  Gehezi  thought  himfelf  wifer  then  his  Matter,  when  he 
 went  after  Naaman  for  his  prize  :  And  Achan  thought  himfelf 
 wifer  then  all  Ifrael,  when  he  hid  the  gold  ;  And  Saul  thought 
 it  wifdom  to  fpare  Agag  and  the  beft  things  from  deftruction. 
 But  the  Leprofie  taught  one,  and  the  (tones  taught  another,  and 
 Gods  rcje&ion  taught  the  third,  to  know  that  by  experience 
 which  they  would  not  learn  by  the  warnings  of  the  Lord.     The 
 like  may  be  faid  of  contentious  Law-fuits,  the  common  effects  of 
 Covetoufn?fs  and  Revenge  ^  and  fo  of  all  other  unlawfull 
 gain. 
 
 Ifindeedyouaredeadtothe  world,  do  not  Co  much  as  tell  a 
 lie  to  get  all  the  riches  of  the  world.  Remember  alfo  the  com- 
 mands of  God3  Lev*  19.13.  Thoufatt  not  defraud  thy  neighbour , 
 
 neither 
 
By  the  Crefs  efChrift.       187 
 
 neither  rob  him  :  the  wages  of  him  thai  is  hired /hall  not  abide  with 
 thee  all  night :  And  1  The/.  4.  6.  That  no  man  go  beyond  and  de- 
 fraud his  brother  in  any  matter  t  bee  aufe  that  the  Lord  is  the  aven- 
 ger efallfuch,  as  we  alfo  have  forewarned  youy  and  teflified.    And 
 I  Cor.6.7$y9.  Now  therefore  there  is  utterly  a  fault  amsng  you% 
 becaufeye  go  to  Law  one  with  another  :  Why  do  ye  not  rather  take 
 wrong  f  why  do  je  not  rather  fujfer  your  [elves  to  be  defrauded  ? 
 Nay  you  do  wrong,  and  defraud,  and  that  y cur  Brethren  \  Know 
 you  not  that  the  unrighteous  fhall  not  inherit  the  Kingdom  of  God  f  ] 
 Thefe  leflfons  would  be  better  learnt,  if  Covetoufnefsdid  not  flop 
 mens  ears.     But  it  is  a  befooling  ftupifying  vice.    It  makes  men 
 lofc  thcmfclves  for  gain.  For  as  Aufiin  faith,  [_Avarus  antequam 
 lucretur,feipfum  perdit  ^  &  antequam  all  quid  capiat,  capitur."} 
 And  all  tms  for  the  pleafing  of  their  fancy,  that  they  may  have 
 more  then  they  need.     For  Avarus  efi  cacus  ;  credendo  enim  di- 
 ves eft,  mn  videndo.  Amas  pecuniam  O  cacey  quam  nunquam  vide 
 bt4y  cacu6  pojfides,  cacus  mcriturus  est  &c.  Idem.]  And  when  they 
 pretend  Necefllty,  it  is  but  the  voice  of  Covetoufncfs :  For,., 
 faith  the  fame  Auftin,  [Non  eft  in  carendo  difficultas,  nift  cum 
 ftteritin  pofpdsndo  cupiditas.'J  Et  alibi  [Pauperiorem  fe  judicat 
 abundans  :  quia  fibi  de'ejfe  arbitratur,  quicquid  ab  aliis  pojfide- 
 tur  toto  mundo  egety  cujus  mn  capit  mmdus  cupiditatem*] 
 
 6.  TF  you  are  Crucified  to  the  world,  let  us  fee  it  by  your  im- 
 iproving  all  for  God,  and  not  employing  it  to  the  pleafing 
 of  your  flefh. 
 
 life  all  that  you  have  as  men  that  muft  be  accountable  for 
 them.  Remember  that  yon  receive  them  from  your  Matter  for 
 his  ufe*  Refol  ve  therefore  fo  to  expend  and  imploy  them,  as  may 
 molt  further  his  fer vice.  Look  about  you,  and  fee  what  good  is 
 to  be  done,  and  then  confider>how  far  you  are  furnifhed  and  en- 
 abled to  do  it  j  and  accordingly  lay  out  the  talents  which  you  are 
 cntruftcd  with.  Setk^after  fuch  work  ;  and  do  not  ftaytillitbe 
 brought  to  your  hand.  If  you  love  Chrift  indeed,  me  thinks  you 
 fhould  not  flay  for  an  invitation  to  do  him  fervice,  nor  fhould 
 you  need  that  men  come  a  begging  to  you  to  awaken  your  chari.' 
 ty,  when  you  know  before  that  it  is  a  charitable  andncceffary 
 work  that  is  before  you. 
 
 "  Bbz  Two 
 
j  gg  The  Crucifying  of  the  world. 
 
 Two  forts  of  perfons  I  would  efpecially  dire&  this  advice  to. 
 Fir  ft,to  the  rich  and  powerful  in  the  world.  Secondly/To  all  that 
 are  profeflbrs  of  Religion. 
 
 For  the  firft  fort,  let  thcmconfider,that  their  Riches  are  fnarei 
 to  them,  and  will  prove  a  certain  means  of  their  damnation,  if 
 they  devote  them  not  to  God.  Ty  thes,  and  Oblations,  and  firft. 
 fruits  were  devoted  to  God  under  the  Law :  but  all  is  exprefly 
 devoted  to  him  under  the  Gofpel  .•  Which  was  exprefTed  by  the 
 Primitive  Chriftians  felling  all,  and  laying  down  at  the  ApofUes 
 hti ;  For  as  Life  and  Immortality  is  broughfto  light  more  abun- 
 dantly in  the  Gofpel  -,  So  alfo  is  the  means  of  obtaining  it,  and 
 the  duty  which  we  owe  to  him  that  givetb  it :  And  as  Grace 
 and  Truth  came  by  Jefus  Chrift,  and  the  grcatcft  mercies  are  re- 
 vealed by  the  Gofpel :  So  the  greateft  holinefs  comes  by  Chrift, 
 and  the  greateft  obligations  are  laid  on  us  in  the  Gofpel:  Efpeci- 
 ally to  fclf-denyal,  and  an  hearty  Devoting  our  felves  and  all  we 
 have  to  God.  Ibefeech  you  obferve  the  diftindion  which  Chrift 
 ufeth, Luk^  1 2.2 1 .  between  Laying  up  Riches  to  your  f elver ^  and 
 iting  Rich  to  Gody  and  how  dreadful  the  Application  is.  If  alrnoft 
 all  yourRiches  be  expended  on  your  felves  and  y  ours,or  laid  up  in 
 ftore  as  for  provifion  for  your  flefli,  its  plain  then  that  you  [Lay 
 uprichts  for  your  ftlvts~]  and  fo  are  concluded  by  the  fentence  of 
 Chrift  among  the  miferable  fools  that  are  there  defcribed.  But  if 
 you  are  [Rich  to  g^Q  you  will  ftudy  to  improve  your  Riches 
 for  God,  and  often  bethink  your  felves  which  way  they  may  be 
 employed  to  his  greateft  fervice-He  that  cannot  fpare  his  wealth 
 for  the  fervice  of  his  Rcdeemer,and  the  good  of  his  Brothef  ,and 
 the  furthering  of  his  own  falvarionjs  very  far  from  being  Cruci- 
 fied to  the  world. 
 
 2.  And  it  is  not  onfy  the  great  ones  that  have  need  of  this  ad- 
 vice,but  all  in  their  places  that  are  entrurted  with  Gods  Mercies. 
 Think  not  your  felves  excufed  from  works  of  Charity,  becaufe 
 you  have  bu*  one  talent :  for  one  talent  rauft  be  propof  tionably 
 improved  at  well  as  ten,  or  elfe  you  will  be  condemned  as  unpro- 
 fitable fervants.  People  of  the  lower  rank  do  commonly  think 
 that  God  requireth  nothing  of  them,  but  to.  receive  what  others 
 give  them,  and  to  labour  for  themfclves :  Aud  when  they  have 
 teviled  funrciently  at  Rich  men  for  worldlineft,  they  often,  fhew 
 themfclves  as  worldly,  by  denying  their  mites,  and  by  unmer- 
 
 cifulneis 
 
Bj  the  Crofs  cfcbrift.  1 89 
 
 cifulnefsto  thofe  that  arc  poorer  tben  therafelves,  as  the  Richer 
 do  by  denying  their  larger  proportions. 
 
 The  fcarcity  and  defe&ivenefs  of  Charitable  works,  with  all 
 forts  of  men  from  the  higheft  to  the  loweft/even  thofe  that  feem 
 more  forward  in  verbal  devotions ,  do  (hew  us  too  evidently  how 
 common  hypocrifie  is,and  how  few  are  entirely  devoted  to  God, 
 and  what  a  bewitching  and  blinding  thing  the  world  is.     They 
 that  think  a  man  utterly  ungodly  that  doth  not  in  the  length  and 
 life  of  his  duties  go  much  beyond  the  common  fort  of  men,  do 
 never  judge  themfelves  ungodly  for  not  exceeding  them  in  work* 
 of  Charity.    In  ads  of  piety  and  worlhip,  they  (  juftly  )  think, 
 that  they  (hould  not  only  fee  apart  one  day  in  feven,to  be  whol- 
 ly imployed  herein,  but  alfo  a  confiderable  part  of  every  day  in 
 the  week,  befides  their  holy  Meditations  which  they  mix  with 
 their  common  works.  But  how  few  are  they  that  will  allow  God 
 fuch  a  Proportion  of  their  eflates,  as  befides  their  daily  works 
 of  charity  upon  ordinary  occafions,  to  devote  slfo  a  feventh  pare 
 entirely  to  his  fervice  /Though  all  cannot  do  this,yet  many  thaU 
 fee  when  their  eyes  are  opened,that  they  (hould  have  done  more. 
 For  ought  I  fee,  the  charitable  works  of  the  Richeft,  and  of  too 
 many  ProfefTors  of  the  greateft  Piety,are  too  like  the  pious  acti- 
 ons of  the  ungodly  ;  even,  feldom,  and  by  the  halves,  and  life- 
 lefs,  and  to  little  purpofe.  As  the  ungodly  will  drop  morning  and 
 night  a  formal,feeming  heartlefs  prayer,  upon  theby,while  their 
 minds  are  another  way ;  and  if  you  urge  them  to  any  higher  and 
 coSlyer  devotion,  inftead  of  obeying,  they  will  cavil  againft  ir, 
 and  put  it  off  with  vain  excufes,  and  fay,  God  doth  not  require  this 
 ofusy  becaufe  we  are  not  learned^  and  because  we  have  our  necejfarj 
 labours  to  look^after.  Even  fo  many  Rich  men,  and  feeraingly  Re- 
 ligious, will  drop  now  and  then  a  penny  or  an  alms  to  the  poor, 
 and  give  upon  the  by  fome  inconsiderable  pitrancc,which  cofteth 
 them  but  little,  and  doth  no  great  good :  But  if  you  urge  them 
 to  any  greater  works,  you  (hall  have  excufes  enow,  and  reafon- 
 ings againft  their  duty,  but  little  of  performance.    Then  they 
 have  families  to  provide  for,  and  their  efhtes  are  but  fmall,  and 
 God  doth  not  require  this  at  their  hands.     I  wonder  when  God 
 will  fpeak  fo  plain,  for  abounding  in  Good  works,  as  that  hypo- 
 crites and  worldlings  will  be  able  to  understand  him  ?  This  vo- 
 luntary deafnefs  is  not  reraedyed  by  fpeaking  lowd  j  nor  will  the 
 
 Bb3  common 
 
f  po  The  Crucifying  ef  the  world \ 
 
 common  eye-faWes  cure  him  that  is  wilfully  blind  .•  He's  alwaies 
 an  unprofitable  Scholar  that  hatcth  his  book.   If  God  had  fpo- 
 ken  but  the  hundreth  part  as  much  in  favour  of  their  worldlinefs 
 and  tenacity,  as  he  hath  done  againft  it,  they  could  foon  have 
 heard,  and  eafily  underftood  it :  If  Paul  do  but  tell  fome  cove- 
 tous perfons,  that  caft  their  poor  widdows  on  the  Church  for 
 maintenance,  that  were  of  their  near  kindred,  that  [thej  are 
 worfe  then  Infidels  yif  they  will  not  provide  for  their  own  families,  or 
 kindred]  i  Tim  5.8.  thefe  worldltngs  can  find  an  excufe for  their 
 tenacity  from  fuch  a  Text  as  this,  which  was  meant  to  rebuke  it : 
 and  when  they  have  driven  on  a  trade  of  worldlinefs,  and  fcraped 
 for  themfclves  and  children  all  their  lives,  and  never  done  any 
 confiderable  works  of  charity,  they  can  quiet  their  confeiences 
 by  the  mif-  application  and  abufe  of  fuch  a  Text.   They  that  have 
 money  to  ked  their  pride,and  revenge,  and  lulls,  have  little  for 
 God,  in  any  good  work.     They  will  fooner  fpend  fix  pence  in  an 
 Alc-houfe,  then  give  a  groat  to  the  poor.  They  that  have  ten,or 
 twenty, or  an  hundred  pound  to  fpend  in  a  Law-fuit  for  revenge 
 or  covctoufnefs,  have  not  half  fo  much  to  give  to  charitable  ufes. 
 They  will  fee  all  fuppofed  conveniences  provided  for  themfelvcs, 
 before  they  will  fupply  the  Neceffities  of  others.      And  what 
 thanks  is  it  to  them  to  ftiew  their  poor  Brethren  the  charity  of  a 
 fwine,  that  will  leave  that  to  others  which  he  cannot  eat  hirofelf. 
 And  yet  there  are  multitudes  that  will  not  ufe  this  beftial  charity, 
 becaufe  their  own  flefh  and  their  pofterity  arc  an  infatiable  gujf, 
 thatfwallowupall :  And  what  they  cannot  ufe,  they  will  lay 
 up  for  Provifion,  left  their  luft  (hould  be  extinguifhed  for  wane 
 of  feweJ  •  and  when  their  flefli  hath  had  its  fill,  they  may  leave 
 the  reft  behind  them,  that  their  children  may  live  in  golden  fet- 
 ters, and  be  gull*d  of  their  falvation,  and  ticed  from  God  as  well 
 as  they.    Is  not  that  mans  belly  his  God,  that  will  beftow  a  more 
 coftly  facrifice  on  his  belly,  then  he  will  do  on  God  ?  If  God 
 command,  and  his  Minifters  requeft,they  are  moft  frequently  de- 
 nyed:  IfChrift  require  it,  and  his  Members  need,  and  perhaps 
 crave  it,  they  are  denyed  ;  but  if  the  back  and  the  belly  crave, 
 they  are  fcldom  dcnyed.God  faith,[7e  dogssdandte  communicate 
 forget  not;  forwithfuchfacrificeslamwellpleafe^jHeb.  13.  16. 
 and  he  cannot  be  heard,  nor  will  they  pleafe  him  at  fuch  rates. 
 The  flefh  faith,  \To  pamper  and  provide  for  me,  forget  not :  for 
 
 with 
 
By  the  Crofs  of  Chrift.  I  p  i 
 
 with  fnchfacrifices  lam  well  p leafed;]  and  ic  is  quickly  heard, 
 and  no  colt  and  labour  feeras  too  dear.    We  may  fee  where  mens 
 hopes  and  hearts  arc  by  their  adventures ;  Surely  you  take  that 
 forthechiefeft  Pearl,  which  you  arc  willing  to  give  mod  fori 
 When  you  can  lay  out  fo  little  upon  Heaven,  and  fo  much  upon 
 your  flefb,  it  appears  which  it  is  that  indeed  you  moft  efteem.   A 
 pack  of  belly  Gods  there  be  in  the  world,  that  will  fpend  more 
 in  one  year  in  excefs  upon  thcmfelves,  even  in  gluttony  and 
 drunkennefs,  then  they  will  give  in  two  years  to  the  relief  of 
 them  that  need  .*  Yea  fome  that  would  be  loath  to  give  in  a 
 twelve  moneth  fo  much  to  the  poor,  as  they  will  fpend  at  one 
 fcaft  in  the  entertainment  of  their  like  s  orfo  much  as  they  will 
 venture  on  one  horfe-race,  or  one  game  at  Dice,  or  Cards,  or 
 Bowls.     But  thefe  are  not  they  that  I  have  now  to  deal  with  ; 
 and  therefore  I  (hall  fpeak  to  them  in  the  Preface  more  fully. 
 It  is  thofe  that  confefs  they  have  all  from  God,and  that  have  ver- 
 bally devoted  all  to  him  again,  and  profefs  thcmfelves  entirely  his 
 fervants,  that  I  have  now  in  hand.     And  with  fuch  one  would 
 think  a  few  words  might  fcrve,  to  perfwade  them  to  lay  down  all 
 at  his  fcer,and  to  give  to  God  the  things  that  are  Gods.    I  do  not 
 urge  you  to  pine  your  flefh,  nor  to  ftarve  your  children,  nor  to 
 deal  unmercifully  with  cither.     But  confider  impartially  in  the 
 fear  of  God,  whether  you  make  an  equal  diftribution  ?  and 
 when  you  have  caft  up  what  your  flefh  hath  by  the  year,  and 
 what  is  laid  up  for  the  like  ufes  for  the  future,  for  your  felves  and 
 yours,  and  then  what  God  hath  in  pious  and  charitable  works, 
 betfiink  your  felves,  whether  you  deal  wifely  or  honeftly  with 
 him?  And  whether  this  which  you  allow,  be  all  that  he  this  way 
 requireth  or  expc&eth ? 
 
 BU  T  I  fuppofe  fome  ungodly  malicious  hearts  will  make  an 
 ill  ufc  of  all  that  I  fay,  and  will  think,  with  themfclves, 
 [This  toucheth  the  Prof  effort  of  Religion  :  They  are  as  covetous 
 as  anj^and  under  pretence  of  long  prayers  do  devour  widows  houfes ; 
 after  all  their  preaching  and  prayings  thert  is  none  that  are  more 
 cruel  ani  clofe  handed^  or  ready  to  over-reach  or  deceive  then  they  $ 
 nor  any  that  are  more  greedy  for  the  things  of  the  world.'] 
 In  anfwer  to  this  Objection,  I  (hall  firtt  fay  fomewhat  to 
 
 the 
 
19*  The  Crucifjhg  cftbe  mrldt 
 
 the  Profeflbrs  of  Religion,  and  then  (hall  fpeak  to  the  obje&ois 
 tbe*n&lvcs. 
 
 F*rt<,  you  that  profei's  the  fear  of  God,  take  notice  Ibefeech 
 you  o:  this  accufaton,  and  though  it  may  (hew  you  caufe  to 
 pitcy  malicious  flanderers,  yet  ier  it  provoke  you  to  fearch  your 
 hears  and  lives  and  fee  that  you  give  not  caufe  for  this  reproach. 
 As  for  thofe  worldly  tirae-fervmg  hypocrites,  which  in  all  places 
 creep  in  among  the  Saints,  and  do  but  ferve  themfelves  of  Chrift, 
 let  them  know  that  God  will  one  day  require  an  account  at  their 
 handsjofall  thefe  fcandals  which  they  have  caufed  in  the  Church, 
 and  the  mine  of  poor  ungodly  fouls  that  are  dafht  in  pieces,  and 
 caft  themfelves  into  hell,  by  humbling  at  this  flonc  which  their 
 worldly  practices  have  laid  before  them »  If  you  would  needs  be 
 worldlings,  you  were  better °have  kept  in  the  world  among 
 worldlings  then  to  have  crept  into  the  Church  of  Chrift,  and 
 brought  thither  your  fcandalous  worldly  lives,  to  the  diftionour 
 of  that  Relgion  which  condemncth  your  pra&ices  and  you.  Did 
 not  Chrift  warn  you  to  count  your  cofts,  and  never  to  dream  of 
 being  his  Difciples.unlefs  you  could  forfake  all  and  follow  him 
 under  the  Croisjn  expectation  of  a  promifed  treafure  in  Hea- 
 ven ?  1$  there  any  thing  that  Chrift  did  more  peremptorily  re- 
 quire of  you,  then  to  Renounce  the  world  and  deny  your  felves> 
 if  you  would  be  hisDifciples?  And  yet  will  you  come  without 
 this  wedding-garment,  and  bring  your  bafe  and  earthly  minds 
 among  his  fervants  ,  and  caufe  hisxruth,  and  bis  houfe  and  fol- 
 lowers, to  bear  the  reproach  of  your  worldly  bafenefs  ?  I  tell 
 you,  it  is  like  to  coft  you  dear,  that  you  have  eaft  this  di  (honour 
 on  the  name  of  God,  and  caufed  the  damnation  of  the  impious 
 reproachers.    The  wrong  you  h  a ve  d one  to  G od  and  men ,  you 
 fhill  certainly  pay  for  in  everlafting  mifery,  unlefc  a  through  re- 
 pentance do  prevent  it.(And  1  fear  it  is  but  a  few  of  thefe  worldly 
 Hypocrites  that  ever  truly  do  repent.)  But  woe  to  them  by 
 whom  offence  comcth  ;  It  were  good  for  that  man  that  he  had 
 never  been  born. 
 
 a.  And  as  for  you  that  truly  fear  God,  Ibefeech  you  let  the 
 flanders  of  wicked  men  awake  you  to  an  holy  jealoufie  of  your 
 felves.  You  fee  what  their  eye  is  upon:  Take  heed  then  how 
 you  walk;  you  bear  what  it  is  that  offendeth  them.  As  far  as  is 
 poffible  avoid  all  occafions  of  fuch  oifence.    Take  heed  in  your 
 
 bargain- 
 
By  the  Crojs  of  Cbrtjt,  193 
 
 bargaining,  buying  or  fclling,how  you  carry  your  felvw  toward 
 them  ,  and  what  you  fay.     ]f  all  the  a&ions  of  your  lives  were 
 right  fave  one,  they  will  reproach  you  for  that  one  :  If  you  fpeak 
 butoneraflior  unhandfom  word,   they  will  forget  all  the  reft, 
 and  remember  that  one,  and  traduce  you  ,  as  if  all  were  like  that 
 one.  See  therefore  that  you  walk  and  fpeak  by  line  and  rule.  And 
 remember  that  it  is  not  an  ordinary  mcafure  of  charity  and  good 
 works  that  is  expeded  from  you,  (  according  to  your  abilities) 
 by  God  and  man.   If  you  love  thofe  that  love  you,what  Reward 
 have  you  ?  do  fiot  even  the  Publicans  the  fame  ?  And  if  ye  falute 
 your  brethren  only,  what  do  you  more  then  others  ?  do  not  even 
 the  Publicans  fo  ?   But  (  faith  Chrift  )  1  fay  mtoyeu^Loveyour 
 enemies  :  blefs  them  that  curfe  Jch  :  do  good  to  them  that  hate  you  : 
 and  pray  for  them  that  deffightfullj  ufe  you  and  ferfecute  you  • 
 That  ye  may  be  the  children  of  jour  Father  which  is  in  heaven  :for 
 he  maketh  his  Sun  te  rife  on  the  evil  and  on  the  good  j   and  fendeth 
 rain  en  thejufiandon  the  unjuft,  Mat.  5.  44,45,  46, 47.  Let  your 
 Light  fofbine  before men^  that  they  may  fee  your  good  works  %and  glo- 
 ri fie  jour  Father  which  is  in  heaven ,  Mat.6\ 1 5 .  Your  a&ions  and 
 words  are  obferved  and  fcanned  more  then  any  other  mens.    For 
 malice  is  quick-lighted,  and  of  a  ftrong  memory :  And  you  art 
 the  Light  of  the  world  :   A  City  thatisfet  on  an  hill  cannot  be  hid9 
 Mat.  5.14.  Take  heed  therefore  tbatyou  be  blamelels  and  harm- 
 lefs,  the  Sons  of  God  without  rebuke,  in  the  midft  of  a  crooked 
 and  perverfe  Nation ,    among  whom  ye  (bine  as  lights  in  the 
 world,  holding  forth  the  word  of  life  :    This  will  not  only  flop 
 tbe  mouth  of  the  enemies,  but  it  wiilalfo  re  Joyce  your  Teach- 
 ers in  the  day  of  Chrift  that  they  have  not  run  or  laboured  in 
 vain  :   Yea  if  they  were  offered  upon  thefacriflce  and  fervice  of 
 your  faith,  they  would  re  Joyce  with  you  all,  Phil.z.  15,16,17. 
 And  for  your  felves  alfoit  is  needfary  that  you  excel  1  others  in 
 good  works :    For  exceft  your  righteoufnefs  exceed  the  righteouf 
 nefs  even  of  Scribes  and  Pharifees,  you  {ball  not  enter  into  the  King" 
 even  of  heaven.  Mat.  5.  20,  Remember  that  you  live  among  the 
 blind :  and  if  you  Humble  and  fall,  you  know  not  how  many  will 
 fall  upon  you  •  and  if  you  break  but  your  fhins,  they  that  fall  up- 
 on you  may  break  their  necks  •,  and  if  you  rife  again,  you  are 
 not  fure  that  they  will  rife.    Dearly  beloved ,  Ibefechyouas 
 Grangers  and  pilgrims  (in  this  world  )  abftain  from  flefhly  lufts 
 
 C  c  which 
 
!  94  The  Crucifying  of  the  world, 
 
 which  war  againftthc  foul-  having  your  converfation  honeft 
 among  the  Gentiles  (  the  unbelievers  and  prophane  )  thac 
 whereas  they  fpeak  againft  you  as  evil  doers,  they  may  by  your 
 good  works,which  they  behold,  glprifie  God  in  the  day  of  vifi- 
 cation  i  "Pet.  2.  it,  12.  Forfo  is  the  will  of  Cod,  that  with 
 well-doing  ye  may  put  to  fijence  the  ignorance  of  foolilh  men, 
 1  Pet.  2.  1 5.  Finally  brethren  ,  be  ye  all  of  one  mind,  having 
 companion  one  of  another  ;  love  as  brethren,  be  pittiful,be  cur- 
 tcous  •  not  rendring  evil  for  evil,or  railing  for  railing  ^  but  con- 
 trariwife  blefHng,knowing  that  ye  are  thereunto  called ,  that  yc 
 fhould  inherit  a  blefling,i  P^.3.8,9.  And  fo  walk,  that  if  any 
 obey  not  the  word,  they  may  yet  be  won  by  your  exemplary 
 converfation,  1  Pit.  3.1.  As  you  hear  more  then  others,  fo  J& 
 more  then  others,that  it  may  appear  you  build  upon  arock5y^«f . 
 7.  24,25,  And  as  the  book  of  God  is  much  in  your  bands  and 
 v  mouth,  fo  remember  that  whofo  looketh  into  the  perfed  Law  of 
 liberty>jandcontinueth  therein,  he  being  not  a  forgctfull  hearer 
 but  a  doer  of  the  work,this  man  (hall  be  bieffed  in  bis  deed.  For 
 Pure  Religion,  and  undefiled  before  God  and  the  Father  is  this, 
 to  vifit  the  fatherlefs  and  widows  in  their  affliction,  and  to 
 keep  your  felves  unfpottcd  from  the  world,  fam.  1.25,27. 
 
 2.  Having  faid  this  much  to  the  godly  by  way  of  caution ;  I 
 (hall  now  make  anfwer  to  the  Obje&crs  thcmfelves.  You  that 
 fay,  There  are  none  fo  cruel  and  fo  covetous  as  thefc  that  profefs 
 therafelves  fo  Religious  •  if  you  have  any  moderation  left, 
 will  you  foberly  anfwer  me  thefe  Queftions  following. 
 
 Quefh  I .  Is  it  the  Hearts  or  the  outward  atlions  of  thefe  pra- 
 f effort  that  you  perceive  this.covetonfnefs  by?  If  it  be  the  Heart  3 
 you  are  flandcrers,  and  felf-idolizers.  For  the  Heart  is  open  to 
 none  but  God  ^  and  will  you  make  your  felves  Gods,  and  that 
 when  you  are  playing  the  part  ef  the  Devil?  This  hath  been  the 
 trick  of  Satans  instruments  in  all  ages.  When  they  are  not  able 
 to  fay  of  the  godly,  that  they  arc  fwearers ,  or  drunkards ,  or 
 adulterer^  or  (tealears,or  lyars,  or  flanderers,*s  they  tberofclvcs 
 are  ;  they  prcfently  go  to  their  hearts ,  which  arc  out  of  fight 
 and  fay  ,  They  are  covetous, and  proud,and  the  like :  For  there 
 they  know  that  none  but  God  is  able  to  juitTfie  them.  But  com- 
 mon reafon  might  alfo  have  taught  them,  that  none  but  God  is 
 there  able  to  accuic.  them,    lor  how  know  you  mens  hearts, 
 
 but 
 
By  the  Crgfs  ofC  hrift.  x^ 
 
 but  by  their  profefiions ,   or  by  their  lives? 
 
 But  if  you  fay,  It  is  the  Life  you  judge  by,  I  demand  what  is 
 it  in  the  lives  of  fuch  men  that  proves  their  covetoufnefs  ?  If  ic 
 beopprefiing,deceiving,  injufticc  or  unmercifulnefs,I  would  de- 
 mand of  you  in  the  fecond  place  ; 
 
 Queft.  2.  If  it  all  or  [owe  efthem  that  you  thus  accufe  t  If  you 
 know  fome  few  to  be  fuch,  what  is  that  to  the  reft?But  this  hath 
 been  alwaies  the  trick  of  the  malignant.  If  they  fee  one  profef- 
 for  fall,  or  prove  an  hypocrite  •,  they  cry  out,  [They  are  all 
 alike  :  If  f>u  could  btitfee  their  hearts ,  they  are  all  fuch']  Chry- 
 foftom  and  others  of  theFather  tell  us,that  this  was  the  ufe  in  their 
 daycs,and  no  wonder  ifitbefoftill.  What  if  there  be  one  Cam 
 in  Adams  family?  It  follows  not  that  Abeloi  Seth  were  like  him, 
 What  if  there  were  one  Cham  in  Noahs  Ark  ?  will  it  follow  that 
 they  were  all  alike  ,  or  that  his  family  was  no  better  then  the  reft 
 of  the  world  which  was  drowned  ?  What  if  there  was  an  Ab- 
 faUn  in  Davids  family  ?  What  if  there  was  one  Judas  among  the 
 DifciplesofChrift?  Will  you  fay  therefore  that  all  the  reft  were 
 fuch,  or  that  Chrifts  Difciples  were  as  bad  as  others,  or  his 
 family  no  better  then  the  reft  of  the  world  ?  But  I  would  further 
 ask  you ; 
 
 Queft.  3,.  Is  it  the  courfeof  their  lives  that  yon  judge  by  ?  or  is 
 it  fome  one  particular  aclion .?  He  that  is  not  blind  may  fee ,  that 
 the  coflrfc  and  drift  of  their  lives ,  is  left  earthly  and  more  hea- 
 venly then  other  mens.  And  God  judgeth  of  a  man  by  the  fcope 
 of  his  life,  and  not  by  one  fingle  a&ion  :  andfo  mult  we.  The 
 very  bent  and  drift  of  your  lives  is  worldly.  If  a  man  come  into 
 your  family,  what  (hall  he  fee  but  worldlincfs  ?  If  one  fall  into 
 your  company  ,  what  (hall  he  hear  from  you  but  about  this 
 world  ?  If  one  obferve  what  you  do  from  year  to  year , he  may 
 fee  that  you  lay  out  your  felves  for  the  world  •  You  cannot  re- 
 frain upon  the  Lords  own  day  ,  but  you  arc  minding  it,  and  talk- 
 ing of  it.  You  favour  not  any  other  difcourfe.  The  very  talk, 
 and  labour  that  is  laid  out  about  another  world,  if  troublefom  to 
 you,  and  its  this  that  makes  you  Jiflike  the  godly.  You  cannot 
 fay  fo  of  the  courfe  of  their  lives.  If  once  any  of  them  have 
 fallen  by  temptation  into  a  mifcarriage ,.  will  you  judge  of  all 
 their  lives  by  that?  Do  they  not  lament  and  bewail  it  as  long  as 
 they  live  after  ?  and  avoid  it  more  carefully  for  the  time  to  come. 
 
 Ccz  What 
 
1 9  6  The  Crucifying  $f  the  world) 
 
 What  if  Noah  were  once  drunk  in  his  life  :  will  you  judge  of  his 
 whole  life  by  ic,  or  fay,  that  he  is  as  bad  as  the.  reft  of  the  world? 
 What  if  Lot  be  given  over  to  a  temptation  ?  What  if  Abraham 
 did  once  eel!  a  lye  or  equivocate,  and  Ifaac  do  the  like  in  a  fear  } 
 What  if  Mofes  did  once  provoke  God  ?  What  if  David  did  once 
 commit  an  hainous  fin  ?  Or  Peter  did  deny  his  Mafter  in  his  fear  ? 
 Will  you  either  judge  of  all  other  godly  people  by  them?  Or  will 
 you  judge  of  the  courfe  ofthcir  lives  by  one  a&ion,  which  they 
 bewail  and  lament  as  long  as  they  live  ?  And  can  you  fee  no 
 diffrrence  between  a  Worldly  aftion  ,  and  a  Worldly  life  * 
 
 Quefl  4  I  would  further  know  of you ,  whether  you  have 
 goneto  them  in  love,  and.  admom (bed  them  of their  fin ,  when  joh 
 judged  them  to  be  guilty  tar,d  heard  them  fpeak^  for  themfelves}  If 
 not ;  either  you  are  incompetent  judges ,  or  elje  you  draw  the 
 guilt  upon  your  felves,  and  make  the  fin  your  own,as  the  exprefs 
 commands  of  God  will  tell  y  ou^in  Levit.  1 9. 1 7-and Mat.  1 8.1 5. 
 If  you  have  admoniflied  them  and  they  repent  not,  why  do  you 
 not  tell  the  Paftors  of  the  Church  that  they  may:  admoniftithcm 
 and  feek  their  reformation?  Thii  is  Chrifls  order:  Buty.ouwill 
 nor,  you  dare;  not  dp  this ;  left  for  want  of  proof,  you  be  proved 
 flanderers ,  and  the  (hame  of  your  accufations  fall  upon  youc 
 felves,  You  think,  you  may  whifper  behind  mensbacks,oraccufc 
 ihem  in  generaLwithout  naming  any  particular  fad,  and  not  be 
 proved  lyars.  But  this  will  not  hold  long.  * 
 
 Quefl:.  5.  Moreover  I  would  know  of  you  ,  when  you  accufe 
 men  for  not  beirg  more  bountiful  in  your  eyc$,Doy$u  know  of  all 
 their  works  of  charity  f  Are  you  acquainted  with >  their  be  ft  (typings  ? 
 Sure  you  aje  not  •  For,  God  hath  commanded  them,  Matth.  6. 
 1,2.3,4.  \T*k&  heed  that  ye  do  not  your  alms  before  menyto  be  fee* 
 cf  them  1  othermfeye  have  no  reward:of your  Father  which  is  m 
 heaven  ,  therefore,  when  thou  doefl  thine^  alms, do  hot  found  a  trumpet 
 before  thee  as  the  hypocrites  dpt  &c.  But  when  tbou  d°ft  thine  alms, 
 let  not  thy  left  h  met  know  what  thy  right  hand  doth  ,  that  thy  alms 
 may  fyeinfecret :  andthj  Father  which  feoth  infecret,  himfelfjhal[ 
 reward  thee  openly.  ]  This  command  they  make  conference  of: 
 and  how  then  can  you  be  meet  judges  of  their  alms  ? 
 
 Quefl.  6..  Aho  I  would  know  ,  Are  yoncertainly,  acquainted 
 m;h  .their 'particular  jeftdtes  I  and  do  you  know  how  able  they  Are  to 
 give}  Ifyojidonqc,  you  are  no  competent  Judges.  How  oft 
 
 have; 
 
By  the  Crofs  cf  Cbrift.  i  97 
 
 have  I  known  men  repoached  for  unmercifuinefs,and  for  not  be- 
 ing raorc  liberal,  when  they  have  been  fo  low  in  their  eftates, 
 that  they  were  not  able  to  maintain  their  familtes,or  to  pay  every 
 man  his  own :  and  yet  they  that  knew  not  this  did  back- bite  them 
 as  covecou*. 
 
 Qucft.  7.  Furthermore!  would  know  •,  Are  you  fureit  is  not 
 Satan  within  you  that  fromfteth  you  to  thefs  ace  n fat  ions  ?  Hear  my 
 evidence  and  judge.  He  is  called  in  Scripture  the  tAccufer  of  the  * 
 Brethren ,  Rev.  12.10.  and  he  Is  defcribed  to  be  a  lying  malicious 
 fpirit.  If  therefore  it  be  a  lying,malignant,malicious  fpirit,thcn 
 certainly  it  is  the  fpirit  of  Satan. 
 
 And  1.  We  have  caufe  to'believe  that  it  is  a  Lying  fpirit  by 
 thefe  evidences  following.  # 
 
 1.  We  find  the  word  of  God  affuring  us  that  the  godly  over** 
 come  the  world,and  are  fuch  as  have  laid  up  their  treafure  in  hea- 
 ven. And  by  the  reft  of  their  lives,  we  find  the  characters  of  the 
 godly  to  agree  more  with  them,  then  with  the  negligent  mul- 
 titude. 
 
 2.  We  know  that  their  Religion  con&mneth  worldhWs-  and 
 they  hear,  and  read,  and  fpea*againlt  it. 
 
 3>  They  only  under  God  do  know  their  own  hearts :  and  rhcy 
 profefsthemfelves  to  be  contemners  of  the  world,  and  heirs  of  a 
 better  world.  And  we  find  them  at  leaft  as  true  of  their  words  in 
 other  things,as  any  other  men  :  and  therefore  having  not  forfeit- 
 ed their  credit,  we  are  bound  to  believe  them. 
 
 4.  Efpecially  when  we  know  that  you  that  accufethem,are  un- 
 acquainted with  their  hearts. 
 
 5.  And  when  we  read  in  Scripture  and  Church  Hiftory,  that 
 the  malignant  enemies  of  Cbrift  and  his  Church  have  in  all  ages 
 ufed  the  fame  reproaches  againft  his  people  from  meer  prejudice, 
 and  the  words  of  others,and  the  malice  of  their  hearts. 
 
 6.  And  we  our  felves  do  live  among  them  as  well  as  you,  and 
 as  near  them  as  yovt :  and  we  fee  not  by  them  any  fuch-  thing  for 
 which  you  accufe  them.  As  far  as  we  can  judge,it  is  you  chat  are 
 the  worldlings,  and  iheir  converfation  is  in  heaven,  Phil.l* 
 20,21 .  Excepting  fome  hypocrites  that  creep  in  among  them,  as 
 they  ever  have  done,  and  will  do  into  the  Church  (ill  Chrift  at 
 Judgement  (hut  them  out.Moreover  we  fee  in  the  courfe  of  their 
 lives,  that  their  fpeeches  are  more  heavenly  then  yours,  and  lefs  . 
 
 CC     3  Of;, 
 
~%  9g  The  Crucifying  rfthe  world, 
 
 vt  the  world  :they  can  lpare  time  from  the  world  to  worfh.p 
 God  in  their  families,  and  inftrud  thofe  that  are  under  their 
 charge,which  you  cannot  do.We  fee  they  take  pains  for  another 
 world  through  the  courfe  of  their  lives,  which  you  will  not  do. 
 8.  To  conclude,we  fee  by  daily  experience, that  where  you  give 
 a  penny  to  any  good  ufe,   we  have  many  from  them.  I  have 
 j  oft  wondered  at  the  impudence  of  blind  malignant  perfons  in  this 
 plsce.     3  muft  needs  my  felf  bear  witnefs  that  in  divers  collecti- 
 ons for  charitable  ufes,  we  have  had  from  thofe  that  profefs  Re- 
 ligion ten  (hillings  andtwenty  (hillings  a  man,  when  we  have  had 
 from  men  that  are  commonly  fuppofed  richer,  a  (hilling,  or  fix 
 pence,  or  a  groat,  or  not  a  penny.  And  I  can  witnefs  that  among 
 them  there  are  frequent  collcclions  for  pcrfons  in  diftrefs  at  home 
 and  abroad,  when  we  never  mention  them  to  the  reft  of  the  peo- 
 ple, as  knowing  them  fe  worldly  that  it  is  in  vain  ;  and  wc  (hould 
 gee  a  fcorn  from  them  fooner  then  a  groat,  when  the  perfons 
 whom  they  reproach  as  covetous  will  give  many  (hillings-  and 
 that  frequently  time  after  time.    And  for  colle&ions  at  Fafts  and 
 Sacraments,  all  men  may  fee  the  difference.  I  would  not  have 
 mentioned  any  of  thefe  matters,  but  that  the  impudency  of  Ca- 
 lumniators doth  in  a  fort  conftrain  rae  :  for  when  of  my  own 
 knowledge  we  have  had  this  many  years  more  pounds  from  fomc 
 of  them,  then  we  could  have  pence  from  others,  for  the  relief  of 
 the  poor  in  voluntary  contributions,  yet  do  I  frequently  hear 
 thefe  worldlings  crying  out  of  the  covetoufnefs  of  profeffors  ; 
 as  if  they  had  brazed  their  fore- heads,  as  well  as  wilfully  (hue 
 their  eyes. 
 
 Queft.  8.  But  yet  I  would  further  be  informed  of  you  ;  To 
 what  end  is  it  that  yon  make  this  objection  *  Is  it  not  with  a  defire 
 to  have  a  life  of  holy  diligence  defpifed  in  the  world,  or  thought 
 evil  of,  or  judged  nccdlefs  ?  Ask  your  own  hearts,  and  deal  (in. 
 cercly .  And  if  it  be  fo,  is  not  this  the  very  work  of  the  Devil 
 which  he  hath  been  doing  in  all  ages  againft  the  Church,  and  by 
 which  he  ticeth  fouls  to  hell  ? 
 
 Queft  9.  And  I  would  defire  you  to  tell  me,  if  covetoufnefs 
 be  among  them,  Whether  joh  are  able  te  charge  it  upon  their  Re- 
 ligion or  ProfeJJion  f  Do  they  not  witnefs*  againft  it  as  much  as 
 any  people  in  the  world?  Doth  not  the  Bible  which  they  read 
 cry  it  down,  and  threaten  damnation  to  it  ?  Do  not  the  Books 
 
 which 
 
By  the  Cr$fs  if  Cbrifi.  1 99 
 
 which  they  read  do  fo  too  ?  Do  not  the  Sermons  which  they 
 hear  and  repeat  cry  it  down  ?  Did  you  ever  hear  us  preach  for 
 covctoufnefs ?  fay  fo  if  you  can  or  dare.  There  is  not  a  greater 
 enemy  to  covetoufnefnefs  and  all  other  vices  in  the  world,  then 
 Chrift,  and  the  Gofpel  and  Religion  which  thefe  men  profefs.  If 
 then  there  (hould  be  covetous  ones  among  them,  what's  this  to 
 Religion  which  teacheth  them  to  abhor  it  ?  Will  you  blame  the 
 beft  Phyfitian  and  remedies  that  men  are  fick,  when  there  is  no 
 cure  but  by  thofc  remedies?  Will  vou  blame  cloathing  or  fire 
 that  men  arc  cold  ?  Or  eating  and  drinking,  becaufe  men  do 
 confume  by  fome  difeafe  ?  I  tell  you  all  men  naturally  are 
 worldlings  *  and  no  man  can  be  cured  of  that  deadly  difeafe,  but 
 only  thofe  that  arc  cured  by  the  Jlcligion  which  thefe  men  pro- 
 fefs. 
 
 Qucft.  10.  And  I  pray  you  tell  me,  Bo  yon  think,  that  the  work/ 
 in  which  they  differ  from  yott  are  good,  or  bad  *  Is  it  good  or  bad  to 
 hear  Sermons  and  repeat  them  for  the  help  of  memory ;  to  pray 
 and  praife  God  together,and  to  live  in  the  Communion  of  Saints, 
 which  in  your  Creed  you  profefs  to  believe  ?  If  you  have  the  face 
 to  fay,  this  is  evil  or  needlefs,  you  accufe  God  himfelf  that  hath 
 fo  often  commanded  it.  If  it  be  evil,  its  long  of  God  that  fo  ur- 
 gently requireth  it,  and  not  of  them:  but  if  you  dare  not  fay 
 fo,butconfefsitisgood,  why  then  do  you  not  imitate  them  ? 
 What  1  will  you  forbear  Good,  becaufe  others  do  Evil  ?  Will 
 you  fin  againlt  God  in  one  kind,  if  they  do  fo  in  another  ?  We 
 defire  you  not  to  joyn  with  them  in  evil :  if  they  deceive,  or  lie, 
 or  epprefs,  do  not  you  do  fo  ;  but  will  you  therefore  refufc  your 
 duty  to  God,  and  therefore  deftroy  your  own  fouls?  It  is  to 
 God  and  not  to  them  that  your  duty  is  neceffary.  Its  God  that 
 commandeth  it,and  God  you  owe  it  to :  And  will  you  abufe  God 
 tnd  rob  him%  becaufe  you  have  hard  conceits  of  men  ?  Will  yon 
 abufe  himy  becaufeyouthink^jdo?  And  who  is  it  that  will 
 have  the  lofs  of  this  but  your  felves  ?  The  Lord  hath  witnefled 
 that  without  holinefs  none  (hall  fee  God,  Htb.1z.14.  And  will 
 you  negic&an  holy  life,  and  (hut  your  felves  out  of  heaven,and 
 damn  your  own  fouls,  becaufe  you  think  profeflbrs  arc  bad  ?  A 
 wife  courfe  indeed.  Starve  your  felves  becaufe  profeffors  wear 
 cloathes,  and  familh  your  felves  becaufe  they  ufe  to  eat.  This  is  a 
 wifer  trick  of  the  two,  then  to  neglcft  or  refufc  an  holy  diligent 
 life,becaufe  they  ufe  it,  Q3.&* 
 
 1 
 
,  ■  -■  ■ 
 
 2  oo  The  Crtclfjing  of  the  world, 
 
 Queft.  ii.  And  if  worldlincfs  be  fo  great  a  fin,  I  would  fain 
 know  of  you,  whether  in  reafonyou  can  thinly  that  their  courfe  or 
 yours  is  the  way  to  overcome  it.  Dare  you  fay  that  fitting  in  an 
 Ale-houfe,  or  talking  of  the  world, even  on  the  Lords  day,  is  a 
 better  courfe  to  overcome  the  world,  then  hearing  and  reading 
 the  D  redions  of  the  Word  of  God,and  praying  to  God  for  af- 
 fiftanceagainftthe  fin  that  they  are  guilty  of?  I  fee  them  take 
 pains  to  learn  thofe  Inftrudions  that  ftiould  cure  them  of  world- 
 linefs,  and  are  glad  to  fatten  them  in  their,  memory  ;  and  I  hear 
 them  warn  each  other  to  avoid  it ;  and  begging  of  God  that  he 
 would  deftroy  all  the  remnants  of  it  in  their  fouls  :  and  I  fee 
 ethers  follow  the  world,  and  li ve a  carelefs  life,  and  ufe  none  of 
 thefe  means.  Which  of  thefefhali  I  think  in  reafon  doth  take  the 
 courfe  to  conquer  the  world  ? 
 
 Queft.  12.  Moreover,  if  thefe  men  are  as  bad  as  you  make 
 them,  then  fure  they  are  none  of  the  people  of  God,  but  a  pack 
 of  hypocrites ;  then  they  are  not  Saints  indeed.  And  then  the 
 thing  that  I  would  know  of  you  is,  which  be  the  Saints  of  God, 
 if  thefe  be  not  ;  and  where  /ball  we  find  them  }  I  hope  you  know 
 that  God  hath  his  Saints  on  earth,  yea  that  none  but  Saints  fhall 
 be  faved  :  for  it  is  exprefs  in  Scripture  over  and  over ,  Heb. 
 12.14.  and  in  many  other  places.  As  I  faid,  The  CQmmunion  of 
 the  Saints  is  an  Article  of  your  Creed.  Tell  us  then  where  they 
 are,  if  thefe  be  not  they.  Will  you  go  to  the  Qaakers,or  to  the 
 Papifts,Monks  and  Nuns  for  them  ?  Or  whither  will  you  go  r 
 Or  will  you  fay,  chat  fuch  as  you  are  the  Saints,  that  reproach 
 holinefs,  and  refufe  to  lead  an  holy  life  ?  Is  idle  worldly  difcourfe 
 a  better  fign  of  a  Saint,  then  keeping  holy  the  Lords  day,  and 
 labouring  for  falvation  ?  Is  ignorance  of  the  Scripture,  or  neg- 
 le&ing  it  a  greater  fign  of  a  Saint,  then  meditating  in  it  day  and 
 night  ?  Read  the  firft  Pfalm,  yea  all  the  Scripture,  and  then 
 judge. 
 
 Queft.  1 3 .  Do  yet*  thinly  if  any  of  them  mi  [carry,  it  is  becaufe 
 they  are  too  much  Religions  -,  or  rather  becaufe  they  are  too  little  ? 
 Surely  it  is  the  later.  For,  as  I  faid,  their  Religion  fevercly  con- 
 deraneth  covetoufnefs:  and  therefore  if  they  were  more  Religious, 
 chey  #ouId  be  lefs  Covetous.  And  he  that  is  moft  godly,  is  ieaft 
 Idly  :  and  ou4?narily ,  he  that  is  moft  ungodly,  is  raoft 
 ttfrrldly. 
 
 Queft. 
 
By  the  Crefs  $f '  Chr'tfl.  201 
 
 Qucft.  14.  Is  it  not  then  evident ,  that  othtr  mens  fins  foould 
 move  you  to  be  the  more  Religious  and  careful  of  jour  fe  Ives, and  not 
 the  lefs  ?  If  you  fee  them  ftumble  ,  yon  fhould  look  the  better  to 
 your  feet,  and  not  caft  your  felvcs  headlong  from  the  Rock  thac 
 you  fhould  be  built  upon.  You  fhould  think  with  your  feJves, 
 If  fuch  men  are  fo  faulty  for  all  the  pains  they  take  ;  how  much 
 more  pains  muft  1  take  to  cfcape  fuch  faults?  If  they  that  run  fo 
 hard,  (hall  many  of  them  mifsofthe  prize  by  coming  (hort ,  it  is 
 a  mad  conceit  of  you  to  think  to  win  it  by  fitting  ftill  %  or  doing 
 lefs  then  they  that  loft  it. 
 
 Queft.  15.  Laftly  ,  I  would  advifeyou  toconfider,#^//w 
 God  that  juftifieth  hiifervantsy  will  fuffer  you  to  condtmn  them  f 
 And  how  you  can  anfwer  [  he  challenge,  ic\w.  8.  32,33.  And 
 when  Chrift  hathjhed  hit  blood  to  Abfolve  them,  whether  is  it  likely 
 that  he  will  take  it  well  at  them  that  vilifie  them  ?  Be  it  known  to 
 the  faces  of  all  their  enemies,  that  £  The  Lord  taketh  pleafure  in 
 his  people :  he  will  beautifie  the  meek^  with  falvation,  Pftl.  149.  4. 
 The  Lord  taketh  pleafure  in  them  that  fear  him  :  in  thofe  that  hope 
 m  his  mercy ',  Pfalm  147.  11.  He  is  nigh  to  all  them  that  call  upon 
 him  $  to  them  that  call  upon  him  in  truth  ,  Pfalm  145,18.  The 
 Lord  preferveth  all  them  that  love  him  •*  but  all  the  wicked  will  he 
 deftroy.  He  fuffer ed  no  man  to  do  them  wrong  :  yea  he  reproved 
 Kings  for  their  fakes  :  faying, Touch  not  mine  anointed,  and  do  my 
 Prophets  no  harm,  Pfalm  105.  14,  15.  He  that  toucheth  them, 
 tonchcth  the  apple  of  his  eye,  Zech*  2  8.  For  all  their  infirmities, 
 its  dangerous  vilifying  a  people  fodear  to  the  God  of  heaven. 
 They  (hall  fhortly  hear  that  joyful  voice  ,  Rev.  12.  10.  [  Noto 
 is  come  j ah at  ion  ,  andflrength,  and  the  Kingdom  of  our  God,and 
 the  power  of  his  (fhrifi\for  the  Accufer  of  our  brethren  is  caft  down, 
 which  accufed  them  before  our  God  day  and  night .]  And  then  they 
 that  joyned  with  the  Accufer  in  hiswor^  ,  (hall  be  joyned  with 
 him  in  the  reward,  Mat.  25.  41,45.  The  very  coming  of  the 
 Lord  to  Judgement,  will  be  [fo  be  glorified  in  his  Saints,  and  t% 
 be  admired  in  all  them  that  believe,  ~\z  Thef.  I .  I  o.  And  what  then 
 will  be  the  doom  of  thofe  that  vilified  them  whom  Chrift  will 
 be  glorified  and  admired  in,  you  may  read  and  tremble,  in  Verf. 
 6i7\9. 
 
 But  again,  I  charge  you  all  that  fear  God  ,  that  you  learn  by 
 the  accufatioss  of  malicious  men  ;  and  take  heed  as  you  love 
 
 D  d  God, 
 
2C2  The  Crucifying  of  the  world, 
 
 God,  your  felves  or  others,  of  giving  them  ground  of  fuch  re- 
 ports. And  though  I  know  that  the  wicked  are  abfurd  and  un- 
 rcafonable,  2  Thef.  3  .  2.  and  that  you  will  never  be  able  to  flop 
 the  mouths  of  all  fuch  men,  till  Grace  or  Judgement  flop  them  ; 
 yet  fee  that  you  walk  circumfftttlj  in  fuch  evil  dates,  and  give  no 
 offence  to  Jews  or  Gentiles, or  the  Church  of  (Jod.  If  you  are  Chri- 
 ftians  indeed,  you  cannot  take  the  Riches  or  Honours  of  the 
 world  to  be  matters  of  fo  much  worth  or  weight ,  a*  to  be  pre- 
 ferred before  the  honour  of  your  Lord,  and  the  good  of  fouls. 
 It  will  grieve  you  more  to  hear  the  reproaches  of  the  ungodly, 
 agai  nft  the  waies  and  fervants  of  God  ,  Vien  all  your  wealih  will 
 do  you  good.  Doth  it  not  go  to  your  hearts  to  hear  poor  blind- 
 ed finners  on  all  occafions  reproaching  your  holy  profeifion,and 
 faying,  [There  are  none  more  proud,  and  covetous,  and  mmerci- 
 full ,  then  theft  Profeffors  of  fo  much  firitlnefs  and  holinefs.  ] 
 Though  for  the  General,it  be  a  malignant  Satanical  (lander  •  yec 
 take  heed  as  you  love  the  honour  of  God,  and  of  his  holy  truth 
 and  waies,  and  the  fouls  of  men  ,  that  you  give  not  occaiion  of 
 fuch  reproach. 
 
 SECT.  XXII. 
 Vje  :    For  Conjolation  and  further  Terfoafeon. 
 
 HAvingfaid  this  much  to  you  for  the  Crucifyingxhz  world,. 
 and  the  ufing  it  at  a  Crucified  thing  ^  I  fhali  here  briefly 
 enumerate  fomeofthe  great  benefits ,  which  wiil  follow  to  your 
 fehres  where  this  is  done.  And  this  I  fhall  do  in  order  to  thefe  r  wo 
 ends  conjunctly.  1.  That  thofe  to  whom  the  world  is  crucified 
 may  lay  to  heart  the  greatnes  of  the  mercy  ^-be  thankful  to  God 
 that  hith  done  fo  much  for  them. There  is  the  greater  need  of  en- 
 couragement and  comfort  to  the  foul,  in  our  Crucifixion  to  the 
 world,  becaufcitisaflateoffo  muchfufTering  to  the  body,  and 
 a  workthac  reqnireth  fo  much  felf-denyaland  patience.  Who 
 will  be  perfwaded  to  call  ail  over- board,  and  forfake  all  the  plea, 
 fores  and  profits  of  this  world  r,  but  he  that  fcflowsoffomewhat 
 
 t* 
 
By  the  Crefs  ofChnfl.  203 
 
 to  be  got  by  it  thac  will  make  him  a  gainer  or  a  laver  in  die  end  ? 
 No  man  will  incur  fo  great  a  lofs ,  and  caft  himfelfupon  a  life  of 
 troubles  ,   without  fome confiderable  benefit  to  encouragc.him. 
 And  in  the  conflict  ,  the  heart  will  be  ready  to  fail ,   if  we  have 
 not  a  cordial  at  hand  for  its  refrefhmenc.  As  Chrift  himfelf  muft 
 have  an  Angel  in  his  agony  to  comfort  him,and  when  confolation 
 is  withdrawn  by  God,  doth  feel  himfelf  as  one  forfaken  :  So  all 
 his  members  in  their  Crucifixion  ,    have  need  of  thefe  reviving 
 Meffengers  of  God,  that  feeing  the  ends  and  benefits  of  their 
 furTerings,they  may  be  able  to  refign  their  natural  wills  in  a  full 
 fubmifiion  to  the  will  of  God  ,  and  fo  to  perfevere  and  conquer 
 in  their  fufterings.     They  have  need  of  a  believing  confideration 
 of  the  Benefits ,    that  they  may  be  daily  and  hourly  furniihed 
 againft  temprations,  and  may  bear  thofeloffes  and  abufes from 
 men  ,   even  to  th<?  laying  down  of  life,     and  all  things  in  this 
 vvorld,  which  flefh  and  blood  is  fo  exceedingly  againft.   He  that 
 belicveth  thefaithfuinefs  of  the  promifer,  will  hold  faft  the  pro~ 
 fetfion  of  his  faith  without  wavering,Heb.lO,2$.And  he  that  be- 
 lieveth  the  recompence  of  Reward ,  will  not  c aft  away  his  confidence? 
 Heb.  1  o.  3  5   He  that  knoweth  in  himfelf  that  he  hath  in  heaven  a 
 better  and  more  enduring  f ub ft  ance,  will  endure  the  great  eft  fight  of 
 ajfliclions  y  becoming  a  gazing  ftock^by  rep  oaches and ajfliclions  , 
 and  becoming  a  companion  of  them  that  art  fo  ufed  -,  and  will  take 
 joyfully  the  fpoiling  of  his  worldly  goods  ,    Heb.  I O.  3 2,  3  3 ,  34.- 
 He  that  can  leok^  to  Jefus  the  author  and$nifher  of  hufaith,  and 
 with  him  to  the  'joy  thut  is  fet  before  him,  will  endure  the  Crofs,and 
 defpife  the  fbame,  and  run  with  patience  the  race  that  is  fet  before 
 him,  Heb.  12.  1,2.    He  that  by  faith  fore-feeth  rhe  Peaceable 
 fruits  of  right  eoufnefs,w\\[  bear  the  chaHfement  which  for  the  pre* 
 fent  feemeth  not  joyous  but  grievous,  Heb  1 2.  1 1 .  All  the  cloud  of 
 witnefTes  and  army  otMirtyrs,  Heb  1  1.  do  teftifiethis  to  US| 
 thac  ir  is  faiths  beholding  the  benefits  and  promifed  bleilings, 
 that  muft  enable  us  to  contemn  the  world  ,  and  fuffer  the  lofs  of 
 all  for  Chrift.     Having  therefore  need  of  Patience,  that  after  we 
 have  done  the  will  of  God,  we  may  receive  the  promife^wch&vc 
 need  alfoof  thefe  encouraging  helps  which  muftfupport  our  pi- 
 tience,  that  in  this  Patience  we  may  prffefs  our  fouls  •,  Whenim- 
 parie  it  men  to  fave  the  world  ,  do  lofe  their  fouls,  Heb. 10.36. 
 Luke  21.  19.  Mat.  16.25, 26.  Thefe  confideration?  are  necef- 
 
 Dd  2  fary 
 
2o4  The  Crucifying  oft  he  norld, 
 
 fary  to  us  fo  hard  an  undertaking ,  left  we  be  wearied  and { aim 
 Uour  minds,  Heb.  12.  3.    Though  we  may  manfully  bear  fome 
 few  affault9 ,  yet  when  we  feel  the  vinegar  and  the  gall,  and  the 
 cruelty  of  the  world  even  piercing  not  only  our  hands  and  our 
 feet,  but  oar  very  heart ,  and  fee  them  fhrink  from  us  that  were 
 raoft  obliged  to  adhere  to  us,  we  (hall  then  judge  our  fclves  for- 
 faken  of  God,  if  we  have  not  the  lively  fenfe  of  thefe  benefits. 
 As  the  very  thought  of  Tor  faking  all,  doth  ftrike  a  carnal  heart 
 with  forrow,and  the  work  doth  over-march  all  the  power  of  flefh 
 and  blood,  Luke  18.22,23,24,27, 28,29.    So  alfo  the  be- 
 liever hath  need  to  keep  his  faith  waking  and  inexercifc,  that  he 
 may  lift  up  the  hands  that  elfe  will  hang  down  ,  and  the  knees  that 
 elfe  will  be  feeble, and  may  make  ffraight  paths  for  his  feet  that  the 
 Ume  may  not  be  turned  out  of  the  way,  but  may  be  healed, Heb. \z. 
 11,12,13,14.   Forifwehcar^jMeffengerSjandhjvenot?^ 
 Faith  and  Patience,wc  (hall  not  be  able  heartily  to  fay,  The  Lord 
 gave,  and  the  Lord  hath  taken  away,  bit  fed  be  name  of  the  Lord , 
 fob.  1.  21. 
 
 2.  My  fecond  end  in  the  mentioning  of  thefe  benefits  is ;  that 
 if  yet  all  that  isfaid  before,have  not  perfwaded  you  to  b? Cruci- 
 fied to  the  world,  at  leaft  you  may  be  perfwaded  by  the  considera- 
 tion of  trie  benehts,and  of  the  happy  conditions  of  thofe  that  are 
 thus  mortified  ;  even  when  they  feem  in  the  eyes  of  unbelievers 
 to  be  mod  miferable.  To  thefe  two  ends]  fhali  mention  the  Be- 
 nefits. 
 
 Benefit  5 .    Vf  Our  Crucifixion  to  the  world  by  the  Crofs  ofChrift 
 K     will  be  one  of  the  clear  eft  and  fur  eft  evidences  of 
 your  fine erity  ;     Andfo  may  afford  you  abundant  help  for  the 
 conquering  of  your  doubts,  and  the  afcertaining  your  falvatior. 
 When  on  the  contrary,  an  unmodified  worldly  mind  ,  is  tke  cer- 
 tain and  common  mark  of  a  miferable  hypocrite. I  know  a  melan. 
 eholy  man  may  be  fo  weary  of  the  world,  astob?  impatient  of 
 his  life  ;   But  to  prefer  the  Lord  andeverlaiHng  Life  before  ir, 
 in  our  pra&ieaiEftimation,  andRefo!ution,and  Endeavours,!^ 
 the  very  point  of  laving  fincerity,  and  the  fpecifical  nature  of 
 true  San&ification  :    And  all  other  marks  mud  be  reduced  unto 
 this,.  There  is  no  man  fo  fpiritual  and  heavenly,  but  while  he  is 
 
 Lere, 
 
By  the  Crofs  of  chriji.  2oj 
 
 here,  hath  a  mixture  of  earthlinefs  and  carnality  :  and  many 
 a  thoufand  that  are  earthly  and  carnal ,  hwefime  cftecm  of  God 
 and  Glory,  and  feme  purpofes  for  them,  and  fime  endeavours 
 after  thcra :  but  it  is  that  which  is  predominant  that  giveth  the 
 Denomination.  According  to  that,  it  is  that  we  mud  be 
 called  either  Spiritual  and  Heavenly,  or  Carnal  and  Earthly 
 men. 
 
 More  particularly,  i.  If  you  look  to  the  Underftanding,  this 
 Crucifixion  to  the  world  is  a  very  great  part  of  the  Wtfdom  of 
 the  foul.  For  wherein  doth  wifdom  more  confift,then  in  judging, 
 of  things  as  indeed  they  are,and  efpecially  in  matters  of  greateft 
 moment  ?  He  therefore  that  is  Crucified  to  the  world, muft  needs- 
 be  wife  :  and  whatever  his  knowledge  or  reputation  may  be,, 
 he  that  wants  this  muft  needs  be  a  fool.  Is  that  a  wife  man,  that 
 knoweth  the  times  and  feafons,  and  how  to  do  this  or  tbac  in  the 
 world,  and  knoweth  not  how  to  efcape  damnation,  nor  where 
 his  fafety  and  happinefs  muft  be  fought  ?  And  is  not  he  a  wifer 
 man  that  can  fee  the  fnares  that  are  laid  for  his  foul,  and  fo  efcape 
 the  burning  Lake  :  then  he  that  will  fell  his  Saviour  and  his  foul 
 for  a  little  pleafurc  to  his  flelh  for  a  moment  ?  I  make  no  doubr, 
 but  the  wcakeft  man  or  woman,that  pra&ieally  knows  the  vani- 
 ty of  this  world,  and  the defirable  excellency  of  God  and  Glo- 
 ry, is  a  thoufand  fold  wifer  then  the  moft  famous  Princes  or 
 Learned  men  that  want  thif  knowledge.  I*le  never  take  that  man  * 
 for  a  fool,  that  can  hit  the  way  to  heaven  •  nor  that  for  a  wife 
 man  that  cannot,  hit  it.     It  is  the  greateft   matters  that   try 
 mens  Wifdom, though  childifh  Wit  may  appear  in  trifles. 
 
 2.  To  be  Crucified  to  the  world,  is  the  Certain  tjft B -of  a  Li- 
 vingefcEluAl faith.  The  dead  faith  that  fames  fpeaketh  of,  may 
 move  you  to  fo  much  compafsion  as  to  fay  to  the  poor,  Co  in 
 peace-^  be  warmed  and  filled,  fam.2.l6.  But  it  will  not  fo  far 
 loofe  5 on  from  the  world,astoperfwadeyouto  part  with  it  to 
 fupply  his  wants:  at  leaft  you  will  never  be  perfwaded  to  part 
 wiih  all  and  follow  Chrift,  till  the  belief  of  a  Trcafure  in  H<a* 
 ven  do  perfwade  you  to  it,  Lnke  1 8.2 1,221  Can  you  fay  from 
 your  hearts,  £  Let  allgo}rather  then  the  Love  of  God.]  Andina 
 cafe  of  tryal,do  you  certainty  find,  that  there  is  nothing  fo  dear 
 to  youi  which  you  cannot  part  with  for  God  and  the  hopes  cf 
 everlafting  life?  This  is  a  fign  of  an  erTe&aal  feitlr,   for  nei- 
 
 B4  3-  &&er^ 
 
2o  6  The  Crucifying  of  the  mrld, 
 
 ther   nature   nor   common    grace  did   ever  bring  a  foul  fo 
 high. 
 
 3 .  It  is  alfo  a  certain  evidence  of  unfeigned  Love.  For  wherein 
 is  Love  fo  clearly  manifefted,  as  in  thehigheft  adventures  for  the 
 perfon  whom  we  Love,  and  in  the  coftlyeft  exprefiionsof  our 
 Love  when  we  are  called  to  it  ?  Then  it  will  appear  that  you 
 Love  God  indeed,  when  there  is  nothing  elfe  chat  you  prefer  be- 
 fore him,  and  nothing  but  what  you  lay  down  at  his  feet :  when 
 the  greatelt  profeffors  that  love  the  worldydo  fhew  that  the  love  of 
 ■the  Father  is  not  in  themy   I  John  2. 1 5 .  fo  far  as  it  is  loved. 
 
 4.  To  be  Crucifyed  to  the  world,  and  alive  to  God,  is  the  ve- 
 ry Hone ft y ,and  Cbaftity,  and  Jufiice  of  the  foul.  This  is  your 
 Fidelity  to  God,  in  keeping  the  boly  Covenant  that  you  have 
 made  with  him  in  Chrift.  This  is  your  keeping  your  felves  un- 
 fpotced  from  the  world,  and  undefiled  by  it  :  when  the  fiends 
 of  it  live  in  its  adulterous  embracements,  ^w.4  4.  Thus  do 
 you  give  the  Lord  his  owj,  even  both  the  creature  and  your 
 hearts ;  when  worldlings  do  unjuftly  rob  him  of  both.  This  is 
 the  great  command  and  requeft  of  God,  Pm/. 23. 26.  My  Sont 
 give  me  thy  heart.  Give  him  but  this,  and  he  will  take  it  as  if  you 
 gave  him  all  ;  for  indeed  the  reft  will  follow  this.  But  if  you 
 give  the  world  your  hearts,God  will  take  all  the  reft  as  Nothing. 
 
 Benefit  2.  "TpHE  fecond  Benefit  is  this.    If  you  arc  truly 
 1  Crucified  to  the  world,  Tour  minds  will  be  free 
 for  God and  his  ferviee  ;  when  the  minds  of  worldlings  are  like 
 imprifoncd  hampered  things.    What  a  toylfom  thing  is  it  for  a 
 man  to  travail  in  fetters,  or  to  run  a  race  with  a  burden  on  his 
 back  (  But  knock  off  his  fetters,  and  how  eafily  will  he  go  ?  and 
 take  off  his  burden,  and  how  lightly  will  he  run  ?  Do  you  not 
 feel  your  felves  that  the  world  is  the  clog  of  your  fouls?  and 
 that  this  is  it  that  hindcreth  you  from  duty,  and  hindercth  you  in 
 duty,and  keepcth  you  from  the  attainment  of  an  heavenly  con- 
 versation ?  When  you  (houid  chearfully  go  to  God  in  fecret,  or 
 in  your  families,  the  world  is  ready  to  pull  you  back;  either  it 
 callech  you  away,by  putting  fome  other  bufinefs  into  your  hands; 
 or  elfe  it  dulleth  and  diverteth  your  Affe&ions,  fo  that  you  have 
 no  he  Art  to  duty,  or  no  life  in  it  ±  or  elfe  it  crcepeth  into  your 
 
 Thoughts 
 
By  the  Croft  ofcbrift.  207 
 
 Thoughts  in  duty,  and  taketh  them  off  from  the  work  in  hand, 
 and  makes  you  do  that  which  you  feem  not  to  be  doing  .-and  if 
 you  (hake  off  thefe  thoughts,  and  drive  them  out  of  your  way, 
 they  are  prefently  again  before  you,  and  meet  you  at  the  nexc 
 Turn.  But  in  that  mcafure  as  you  have  Crucified  the  world,you 
 are  freed  from  thefe  dilturbances.  1  he  Apoftle  Peter  defenbeth 
 themiferableeftateof  Apoftates,  2  Pet. 2.20.  to  be  like  a  bird 
 or  beaft  that  had  efcaped  out  of  the  fnare  that  he  was  taken  in, 
 and  after  is  taken  in  the  fame  again  j  having  cfcaped  the  polluti- 
 on of  the  world,  &c.  m*to9\n#k*$vj\i  Hfwviau,  they  are  again 
 entangled  therein  :  a9  a  beaft  in  a  fnare,that  cannot  cfcape  or 
 help  himfelf ,  So  2  Tim.  M.its  faid.no  man  that  warreth  entang* 
 leth  himfelf  with  the  affairs  of  this  life  :  *?&  re*-rcv6a*i©-?^. 
 7rAejuT«w,&cAo  that  you  fee  that  the  World  is  afnare  thac  cntang- 
 leth  mens  fouls,  and  holdeth  them  as  in  captivity.  The  tabic 
 of  the  wicked  becometh  a  fnare  to  thero,and  fo  do  all  the  bod  ly 
 mercies  which  they  poffefs. 
 
 But  the  mortified  Chriftian  may  look  back  on  all  thefe  dan- 
 gers, and  fay  ,  Bltjfedbe  the  Lord  that  hath  not  given  us  at  a  prey 
 to  their  teeth  :  Our  foul  is  efc  aped  as  a  bird  out  of  the  fnare  oj  the 
 foWlers  ;  th  fnare  is  broken ,  and  Vve  are  efcaped,  Pf4t.i2i.6j. 
 Oh  with  what  eafe  and  freedom  of  mind  may  you  converfe  with 
 God  in  holy  Ordinances,  when  you  are  once  difentanghd  from 
 this  fnare  ?  Now  that  which  formerly  drew  ofT  your  ru  arts,  and 
 clog'd  your  affeftions,  is  Crucified  and  Dead  :  that  enemy  that 
 kept  your  fouls  from  God3  and  was  ftill  carting  baits  or  troubles  ' 
 in  your  way  is  dead.  As  theApoftle  faithof  f>n,  ttom.6.7.  He 
 that  is  dead  is  freed  from  fin ;  fo  I  may  fay  of  the  world  •  he  that 
 is  dead  to  the  world,  in  that  meafure  as  be  is  dead  ro  it,  is  freed 
 from  rhe  World.  L<t  us  therefore  lay  afide  evtry  weight,  and  the 
 fin  that  doth  fo  eafilj  befet  us  ;  and  then  we  may  run  with  I alienee 
 the  race  that  isfet  before  us,  Heb>l2.\. 
 
 This  makes  a  poor  Chriftian  fomer.mes  ro  live  in  moreconten" 
 and  comfort  in  the  depth  of  adverfry,  then  he  did  before  in  the 
 midft  of  hisprofperity  \  beeaufe,  though  his  flefh  bath  lofis  his 
 foul  hath £4t^;  though  he  want  the  flefhly  accommodations 
 which  he  had,  yet  the  world  is  now  more  Dead  to  him  1  hen  be- 
 fore ;  and  fo  his  mind  19  freer  for  God \  and  confequently  more 
 -yithhim,    Howbkffcdahfeis  \l  to  converfe  with  God  with 
 
2o8  7  he  Crucifying  of  the  world. 
 
 little  difturbances  and  interruption^  /  A  runner  in  a  race  is  wil- 
 ling to  be  rid  of  his  very  cloaches  that  fhould  cover  him  and 
 keep  him  warra,becaufe  they  area  burden  and  hinderance  to  him 
 in  his  race  ;  but  the  lookers  on  would  be  loth  to  to  be  fo  ftripr. 
 Take  away  profpertty  from  an  unmodified  man,  and  you  take 
 away  the  comfort  of  his  life;  when  if  the  fame  things  be  taken 
 from  the  mortified  believer,  he  lofeth  but  his  burden.  How  rea- 
 dily wil  that  man  obey  that  is  dead  to  the  world,when  he  is  com- 
 manded to  do  good,  to  relieve  the  poor  according  to  his  power, 
 to  fuffer  wrongs,  to  let  go  his  right,  to  forgive  and  requite  evil 
 with  good,  to  forfakc  all  and  follow  Cfarift/  When  to  another 
 man  thefe  duties  are  a  kind  of  imp/fibdUies^na  you  may  as  well 
 perfwade  a  Lyon  to  become  a  Lamb,  or  a  beaft  to  die  willingly 
 by  the  hand  of  the  Butcher,  as  perfwade  an  unmodified  world- 
 ling to  thefe  things.  They  think  when  they  hear  them,  Theft  are 
 hard  faying  y  who  can  bear  them  ?  Or  at  Uafi,  they  are  duties  for  a 
 Peter  or  a  Paul,  and  not  for  fuck  as  we.  There  is  a  very  great  part 
 of  Chriftian  obedience,  that  will  beeafie  to  you  when  you  arc 
 Dead  to  the  ^rW,which  no  man  elfe  is  able  to  endure^nor  will  be 
 perfwaded  to  fubmit  to. 
 
 Benefit  3 .  A  Nother  Benefk  of  this  Crucifixion  is  this.  The 
 jf\.  Tempter  is  hereby  difarmed,  and  he  is  di  fabled 
 pom  doing  that  again  ft  youy  which  With  others  he  can  do.  The  Li- 
 ving world  is  the  Life  of  Temptations.  As  a  Bear  for  all  hie 
 ftrength  and  fiercenefs,  may  be  led  up  and  down  by  the  nofe, 
 when  by  a  ring  the  cord  is  faftened  to  his  flefti ;  fo  the  Tempter 
 leadcth  men  captive  at  his  will,  by  faften  ng  together  the  world 
 and  their  flefti.  He  finds  it  no  hard  matter  to  entice  a  fenfual 
 worldly  mind,  to  aimoft  any  thing  that  is  evil.  Bid  him  lye  or 
 fleal,  and  if  it  be  not  for  (harae  or  fear  of  men  he  will  do  it.  Bid 
 him  oeglec't  God  and  his  worfhip,and  he  will  do  it.  Bid  him  bate 
 thofc  that  hinder  his  commodity,  or  fpeak  evil  of  them  that  crofs 
 his  defires,or  fcek  revenge  of  thofe  that  he  thinks  do  wrong  him 
 herein  j  and  how  quickly  will  he  do  it?  The  Devil  may  doaU 
 moft  what  he  lift  with  thofe  that  are  not  Crucified  to  the  worJd. 
 They  will  follow  bim  up  and  down  the  world,from  fin  to  fin,  if 
 bt  have  but  a  golden  bait  to  tice  them.  But  when  the  world  is 
 
 Crucified 
 
Bj  the  Crejs  efChrifi.  iop 
 
 Crucified  to  you,  what  hath  he  to  entice  you  with  }  The  cord 
 is  broken  by  which  he  was  wont  to  bind  and  lead  you.  Can  you 
 tice  a  wife  man  by  pins  and  counters,  as  you  may  do  a  child  ?  it 
 he  would  draw  you  from  God,  he  hath  nothing  to  do  it  with  : 
 for  the  world  by  which  he  fhould  do  it  is  now  dead.  If  he  wou'd 
 tice  you  to  pride,or  ambition,or  covetoufnefs,or  to  finfal  means 
 for  worldly  ends,  he  hath  nothing  to  do  it  with-,  becaufethe 
 world  is  dead.  T he  Devil  hath  nothing  but  a  little  mor?y,oT/en- 
 fttal  pie  afures, or  honmrs  to  hire  you  with  to  betray  and  caft  away 
 your  fouls :  And  what  cares  a  mortified  man  for  thefe  ?  Will  he 
 part  with  Chrif  and  heaven  for  money,  who  looks  on  money  as 
 other  men  do  on  chips  or  ft  ones  ?  It  is  the  frame  of  mens  hearts 
 that  is  the  ttrength  of  a  temptation.  To  a  man  that  is  in  Uve  with 
 money,  O  what  a  ftrong  temptation  is  it,  to  fee  an  opportunity 
 of  getting  it  by  fin  ?  But  what  will  this  move  him%  that  iooketh 
 on  it  as  on  the  dirt  of  the  ftreecs?  To  a  proud  man  that  is  tender 
 of  his  reputation  in  the  world,  what  atroublefom  temptation  is 
 it  to  be  reproached,  or  flighted,  or  flandered  ?  and  what  a  dan- 
 gerous temptation  is  it  to  him,  to  be  applauded  ?  But  what  are 
 thefe  to  him  that  takes  the  approbation  and  applaufes  of  the 
 world  but  as  a  blaft  of  wind  ?  As  Chrift  faith  of  himfelf,  John 
 14.30.  The  Prince  of  this  World  cometh,  and  bath  nothing  in  me*~\ 
 that  is ,  He  cometh  to  make  his  lad  and  ftrongeft  alTaulc ;  but  he 
 (hall  find  no  carnal  finful  matter  in  me  to  work  upon;  and  he 
 cometh  by  hi*  instruments  to  perfecute  me  to  the  death  :  but  he 
 (hall  find  no  guilt  in  me,  which  might  make  it  a  glory  to  him,  or 
 a  d  (honour  to  me  :  So  in  their  meafure  the  mortified  members 
 of  Chrift  may  fay  :  When  Satan  cometh  by  temptations,  the . 
 world  is  dead  by  which  he  would  tempt  them,  and  he  (ball  find 
 little  of  that  earthly  matter  in  them,to  work  upon,  and  to  enter- 
 tain his  feed  :  and  therefore  when  he  afterward  cometh  by  perfe- 
 ction, will  find  the  lefs  of  that  guilt  which  would  be  the  oyl  to 
 enlarge  and  feed  thefe  flames.  Your  innocency  and  fafety  lyeth 
 much  in  this  Mortificarion. 
 
 E  c  Stntfit 
 
2lO 
 
 The  Crucifying  of  the  world, 
 
 Benefit  4.    A  Nother  Benefit  that  followeth  our  Crucifixion  of 
 /\,  the  world,  is  this,  It  will  prevent  Abundance  of 
 needlefs  unprofitable  cofl  and  labour,  that  other  men  Are  aJ.You  will 
 not  be  drawn  to  run  and  toy  I  for  a  thing  of  nought :  When  other 
 men  are  riding,  and  going,  and  caring,  and  labouring  for  a  little 
 fmoak  or  a  flying  fhadow,  you  will  fit  as  it  were,over  them,and 
 difcern,and  pitty ,and  lament  their  folly.   To  fee  one  man  rejoyce 
 that  hath  got  his  prize  •,  and  another  lament  becaufe  he  cannot  get 
 it-  anda^Wintheeagerpurfuicofit-  as  if  it  were  for  their 
 lives  •    while  they  live  as  if  they  had  forgotten  the  eternal  Life 
 which  is  at  hand ;  will  caufe  you  to  lift  up  you  foul  to  his  praifes, 
 that  hath  faved  you  from  this  dotage.  The  world  workcth  on  the 
 fenfual  part  firft, and  thereby  corrupteth, and  as  were  brutifieth 
 our  very  reafon  •,  and  the  whole  courfc  of  worldly  defigns 
 and  affairs  even  from  the  glorious  a&ions  of  Kings  and  Com- 
 manders, to  the  daily  bufinefs  of  the  plow-man  and  the  beggar, 
 are  all  but  the  actions  of  frantick  men,  or  madmen.  Ifay,fofar 
 as  the  affairs  of  the  world  are  managed  by  this  fenfual  unmodi- 
 fied principle,  a  fan&ified  Believer  can  look  upon  them  all  as  on 
 the  runnings  or  tumults  of  children  or  ideots,  or  on  a  game  at 
 Chefs,  where  wit  is  laid  out  to  little  purpofe.  Mortification  will 
 help  you  to  turn  your  thoughts,  and  cares,  and  labours,  into  a 
 more  profitable  courfc  :  So  that  when  the  end  comes,  you  will 
 have  fomewhat  to  (hew  that  you  have  gained;  when  others  muft 
 complain  that  they  have  loft  all  their  labour,  and  worfe  ihen  loft 
 it  What  abundance  of  precious  time  do  other  men  lofe,  in  dream- 
 ing purfuits  of  an  empty,  deceiving,  tranfitory  world?  when 
 God  hath  taken  off  the  poife  from  you,  of  fuch  unprofitable  mo . 
 tion,  and  taught  you  better  to  employ  your  time.  Many  an  hun- 
 dred hours  which  others  caft  away  upon  worldly  thoughts,  or 
 difcourfe^tpraaifes.arcTcdeemedbythe  wife  for  their  evcr- 
 
 iafting  benefit. 
 
 Bent  fit. 
 
By  the  Crofs  gf  Cbrift.  2 1 1 
 
 Benefit  $1   \A  Oreovcr  this   Mortification    will  help  jcu  to 
 JLVJl  prevent  a  great  deal  of  fharp  Repentance,  which 
 m*ft  tell  unmortified  worldlings  of  their  folly .  When  they  have  run 
 themfelves  out  of  breath,  andabufcd  Chrift,and  neglc&ed  grace, 
 and  cither  loft  or  hazarded  their  fouls,  they  muft  {it  down  in  the 
 end  and  befool  themfelves  for  lofing  their  time  and  lives  for  no- 
 thing.  When  God  hath  given  a  man  but  a  fhort  life,  and  laid  his 
 cverlafting  life  upon  it,  and  put  fuch  works  into  his  hand  as  call 
 for  his  utmoft  wifdom  and  diligence  :  what  a  fad  perplexing 
 thought  muft  it  be,  to  confider  that  all  or  moft  of  this  time  hath 
 been  caft  away  upon  worldly  vanities  ?  If  a  man  (hall  run  away 
 from  his  own  Father,  and  ferve  a  Mailer  that  at  laft  will  turn  him 
 off  with  nothing  but  flume  and  blows,  will  he  not  wifh  that  he 
 had  never  feen  his  face  ?  Such  a  Mafter  ail  worldlings  and  fenfu- 
 alifts  do  ferve  .-  And  he  that  got  moft  by  the  world  among  them, 
 fhall  wifh  at  laft  that  he  had  never  ferved  it :  when  the  mortifi- 
 ed Chriftian  that  flighted  the  world,  and  laid  out  his  care  and 
 labour  for  a  better,  may  fo  far  efcape  the  bitterncfs  of  fuch  Re- 
 pentings,  and  be  glad  that  he  hath  chofen  the  better  part.    That 
 is  not  the  beft  that  is  fweeteft  in  the  eating,  when  afterward 
 it  muft  be  vomited  up  with  pain,  bccaufe  it  cannot  bedigefted. 
 The  fpare  dyetof]Mortffiedme/]f  will  prevent  fuch  after  pains 
 and  troubles 
 
 Ec2  Tenejh 
 
2 l  i  The  Crucifying  of  the  $vorU^ 
 
 Benefit  6.  \  vfOreover  where  the  world  is  Crucified,  J  great 
 j\\deal  of fclf  tormenting  care  and  trouble  of  mind 
 mill  be  prevented.     You  will  no;  live  fuch  a  perplexed  mifeiable 
 life  as  worldlings  do.     Even  in  your  outward  troubles  youw»ll 
 have  lefs  inward  trouble  of  foul,  then  they  have  in  their  abun- 
 dance. Thfj  are  like  a  mm  that  is  hanged  up  in  chains  alive,  that 
 gnaws  upon  his  own  flefh  awhile,  and  then  muft  faraifii.     What 
 elfe  do  worldlings  but  tear  and  devour  themfel/es  with  cares 
 and  forrows,  and  ftourge  themfelves  with  vexatious  thoughts 
 and  troubles?  If  others  did  but  the  hundredth  part  as  much  to 
 them,  againft  their  wills,  as  they  wilfully  do  againft  themfeive»% 
 they  would  account  them  the  crueiieft  perfons  in  the  world.  Paul 
 iaithofmenthatareinlovc  with  money,  that  while  they  covet 
 after    if,    they    do    not    only    err  from   the  faith,    bat  alfo 
 i-jLVTzi  Trte&vst&f}  they  pierced  themfelves  through  and  through, 
 and  ftab'b  their  own  hearts  Vrith  many  ferrofts.  A  worldly  mind 
 and  a  melancholy  are  forae  kin  :  The  daily  work  of  both  is  felf- 
 vexationand  they  ace  wilfully  fet  upon  the  (tabbing  and  deftroy- 
 ing  of  themfelves.   But  it  is  not  thus  with  the  Believer  fo  far  as 
 he  is  mortified.    Will  he  vex  himfelf  for  nothing  ?  Will  h«  be 
 troubled  for  the  lofs  of  that  wheh  he  difregardeth  ?  The  dead 
 world  hath  not  power  thus  to  difquiet  his  mind,  and  to  tofs  it  up 
 and  down  in  trouble.  When  it  hath  power  on  his  body.it  cannot 
 reach  his  fouL    As  the  foul  of  a  dead  man  feeleth  no  pain,  when ' 
 the  corpfe  is  cut  in  pieces,  or  rottetb  in  the  grave  :  So  in  a  lowec 
 meafurerthefoulofa  Bclever,  being  in  a  fort  as  it  were  fep.ara- 
 fced  from  the  body  by  faith,  and  gone  before  to  the  heavenly  in- 
 heritance, is  freed  from  the  fenfe  of  the  calamities  of  the  flefh. 
 So  far  as  we  are  Dead,  we  are  infenfible  of  fuffcrings. 
 
 Benefit 
 
By  the  Crofs  ofcbrift.  2  1 3 
 
 'Benefit  7.      A  Nother  Benefit  rhat  followcth  upon  the  for- 
 X\  meris  this:  We  {hall be far  better  able  to  Jujfer 
 for  Chrift,  bee aufe  tlo At  Offerings  Vrill  be  much  more  eafie  t9  ufy 
 when  once  we  arc  truly  Crucified  to  the  world.     What  is  it  that 
 makes  men  fo  tender  of  furTering,and  ftartle  at  the  noife  of  ir, 
 and  therefore  conform  themfcives  to  the  times  they  live  in,  and 
 venture  their  fouls  to  fave  their  flefh  ?  but  only  their  over-  valu- 
 ing flefhl/  things,  and  not  knowing  the  worth  and  weight  of 
 things  everlafting.    They  have  no  foul  within  them  but  what  is 
 become  carnal,  by  a  bafe  fubjc&ion  to  the  flefh  ;  and  therefore 
 they  favour  nothing  but  the  things  of  the  flefb.    All  life  defireth 
 a  fuitable  food  for  its  fuftentation.   A  Carnal  Life  within,  hath  a 
 Carnal  appetite,  and  is  moft  fenfible  of  the  mifs  of  Carnal  com- 
 modities :,  But  a  Spiritual  Life  hath  a  Spiritual  appetite :  And  as 
 Carnal  minds  can  eafijy  kt  go  Spiritual  things ;  fo  a  fpiritual 
 mind,fo  far  as  it  is  fucb,can  eafily  let  go  carnal  things^hen  God 
 requirethir.  When  you  are  Dead  to  the  world,  you  will  eafily 
 part  with  it.  For  all  things  below  will  feem  but  fraall  matters  to 
 you,  in  comparifon  of  the  things  which  they  are  put  in  competi- 
 tion with.    If  you  are  fcorned,  or  accounted  the  off-  fcounng  of 
 the  Town,  you  can  bear  it ;  becaufe  with  you  it  is  a  very  fmal! 
 matter  to  be  judged  of  man,  1  Ccr.  4.  3.  If  you  rauft  endure 
 abufes  or  perfections  for  Chrift.you  can  do  it:  becaufe  you 
 reckon  that  the  fuflferings  of  this  life  are  not  worthy  to  be  com- 
 pared with  the  glory  that  (hall  be  revealed,  Rom.  8.  18.  Yon  can 
 let  go  your  gain,  and  account  it  lofs  for  Chrift ;  yea  and  account 
 all  things  tots  for  the  knowledge  of  him  ^  and  fuffer  the  lofs  of 
 all  things  for  him,  accoun:ing  them  but  as  dung,  that  you  may 
 win  him,  Tbil.  3.7,^.   Ifjou  kneVv  that  bonds  and  afjliclions  did 
 abide  ft  ft  jet  none  oftbefe  thwgs would  move  you  ^either  Ve&uldjcti 
 account  your  life  it  felfdear  to  you  Jo  that  you  maj  fins fiy  our  courfie 
 Kith  joy ,  s^ft/20.  23,24.  So  faras  you  are  dead  to  the  world, 
 and  alive  to  God,  it  will  be  thus  with  vou  j    when  they  that  are 
 alive  so  the  world  are  fo  far  from  being  able  to  dye  for  God.thae 
 every  crofs  doth  feem  a  death  to  them.  I  have  many  a  time  heard 
 fuch  lamentable  complaints  from  people  that  are  fain  into  po- 
 verty, or  difgrace,  or  fome  other  worldly  fuffering,  that  hath 
 
 E  e  3  givjea 
 
3  !  ^  Tfo  Crucifying  ef  the  worUy 
 
 given  rae  more  caufe  to  lament  the  mifery  of  their  fouls  then  of 
 their  boSes.  When  rtiey  take  on  as  if  they  were  quite  undone, 
 and  had  loft  their  God  and  hope  of  heaven,  doth  it  not  too 
 plainly  ftiew,  that  they  made  the  world  their  God  and  their 
 heaven  ? 
 
 Benefits.  \  /TOreover  if  indeed  you  are  Crucified  to  the 
 JLV1  world,  your  hearts  mil  beftillofentothe  moti- 
 ons of  the  Spirit,  and  the  motions  of  further  Grace ;  And  fo  you 
 will  have  abundant  advantage,  both  for  the  exercife  and  encreafe 
 of  the  graces  which  you  have  received.  The  earthly-minded  have 
 their  hearts  locked  up  againft  all  that  can  be  faid  to  them ;  Never 
 can  the  Spirit  or  his  Minifters  make  a  motion  to  them  for  their 
 good,  but  fome  worldly  intereft  or  other  doth  con  trad  id  it,  and 
 rife  up  againft  it.   But  what  have  you  to  flop  your  ears  when  the 
 world  is  dead  ?  The  word  then  will  have  free  accefs  to  your 
 hearts.  When  the  Spirit  comes,  your  thoughts  arc  ready \  your  af- 
 feftions  are  at  hand ;  and  all  are  in  a  pofture  to  entertain  him  and 
 attend  him  :  and  fo  the  work  goes  on  and  profpers.  But  when  he 
 comes  to  the  worldly  mind,  the  thoughts  are  all  from  home,  the 
 affections  are  abroad  and  out  of  the  way,  and  there  is  nothing 
 for  his  entertainment,  but  all  in  a  pofture  to  refift  him  and  gain- 
 fay  him.  O  what  work  would  the  preaching  of  the  Gofpel  make 
 in  the  world,  if  there  were  not  a  worldly  principle  within ,  to 
 ftrWe  againft  it  ?  But  we  fpeak  againft  mens  Idols,  againft  their 
 Jewels  and  their  Treafures,  and  therefore  againft  their  hearts  and 
 natures.    And  then  no  wonder  if  we  leave  them  in  the  jaws  of 
 Satan  where  we  found  thcm,ull  irrefiftible  merciful  violence  (ball 
 refcue  them.   But  fo  far  as  you  are  mortified,  the  enemy  is  dead  ; 
 contradictions  are  all  filenced ;  oppofition  is  ceafed  •  the  Spirit 
 findeth  that  within  that  will  befriend  its  motions,  and  own  its 
 caufe;  the  foul  lyeth  down  before  the  word,  and  gladly  hears 
 £hc  voice  of  Chrift ;  And  thus  the  work  goes  fmoothly  on. 
 
 Benefit 
 
Bj  the  Crojs  if  Cbrtjt.  2 1 5 
 
 Bent  fit  9.    \  T  Orcover  when  once  you  are  Crucified  to  the 
 JLVJL  world,  jot*  are  capable  efthe  true  fpiritual  ufe 
 of 'ft ,  which  x 'twas  made  for.  Then  you  may  fee  God  in  it;  and 
 then  you  may  favour  the  blood  of  Chrift  in  it  :  Then  you  may 
 perceive  a  great  deal  of  Love  in  it :  And  that  which  before  was 
 vcnemou%  and  did  endanger  your  fouls,  will  now  become  a  help 
 to  you,  and  may  be  fafely  handled  when  the  fting  is  thus  taken 
 out.  Before  it  was  the  road  to  Hell :  and  now  there  is  fome  tafte 
 of  heaven  in  it.  The  (tones  and  earth  are  ufeful  for  you  to  tread 
 upon,  though  they  arc  unfit  for  you  to  feed  on,  or  too  hard  to 
 reft  upon.     So  Though  the  world  be  unfit  to  Refly  or  feed  your 
 fouls,  it  may  be  made  a  conveniens  way  for  you  to  travel  in.  It  is 
 unmeet  to  be  Love dy  but  it  is  meet  to  be  Vfed,  when  you  have 
 learned  fo  to  ufe  ir,as  not  abufing  it.  When/*// is  throughly  down 
 and  denyed,  and  God  is  exalted,  and  your  fouls  brought  over  fo 
 clearly  to  him,  that  you  are  nothing  but  in  him,  and  would  have 
 nothing  but  in  and  with  him,  and  do  nothing  but  for  him  •,  then 
 you  (hall  be  able  to  fee  that  glory  and  araiablenefs  in  the  creature, 
 that  now  you  cannot  fee.    For  you  (hall  fee  the  Creator  himfclf 
 in  the  creature. 
 
 Benefit  10.  V  >\  7  H  E  N  once  you  are  truly  Crucified  to  the 
 V  V  world,  Ton  mil  have  the  hononr  and  the 
 comfort  of  an  heavenly  life*  Your  thoughts  will  be  daily  deeped 
 in  the  Cceleftial  delights,  when  other  mens  are  fteept  in  Gall  and 
 Vinegar.  You  will  be  above  with  God,  when  your  carnal  neigh- 
 bours converfe  only  with  the  world.  Your  thoughts  will  be 
 higher  then  their  thoughts,  and  your  waies  then  their  waies,  as 
 the  heaven  where  you  converfe  is  higher  then  the  earth.  When 
 you  take  flight  from  earth  in  holy  Devotions,  they  may  look  at 
 you,  and  wonder  at  you,  but  cannot  follow  you  ;  for  whither 
 you  go,  they  cannotcome,  till  they  are  fuch  as  you.  You  leave 
 them  groveling  here  on  earth,  and  feeding  on  the  dud,  and  dri- 
 ving like  children ,  or  rather  like  fwine  or  dogs,  about  their  meat? 
 when  you  are  above  in  the  Spirit  on  the  fpeedy  wings  of  Faith 
 and  Love,  beholding  that  face  that  perfefteth  all  that  perfe&ly 
 
 brfiold 
 
 r~ — *- 
 
2 1 6  The  Crucifying  of  the  world, 
 
 behold  it;  and  fading  that  Joy,  which  fully  reconciled  ail  that 
 fully  do  enjoy  ic :  which  we  muft  here  contend  for,  but  none  do 
 there  contend  about  it.   What  a  noble  employment  have  you,  in 
 coraparifon  of  the  highelt  fervants  of  the  world  ?  How  fweet 
 are  your  delights  in  comparifon  of  the  Epicures  ?  O  happy  fouls 
 that  can  fee  fo  much  of  your  eternal  happinefs,  and  reach  fo  near 
 it  1  Were  I  but  more  in  your  conditional  would  not  envy  Princes 
 their  g!ory,nor  any  fe.nfualifts  and  worldlings  their  contents,nor 
 defire  co  be  their  partner.   I  could  (pare  them  their  troublefome 
 dignities,  and  their  burdenfom  Riches,  and  the  unwholfom  plea- 
 sures which  they  fo  often  furfeit  on,  and  the  wind  of  popular  ap- 
 plaufe  which  fo  fwellech  them :  Yea,what  could  I  not  fpare  them, 
 if  I  might  be  more  with  you  1  O  happy  poverty,  ficknefs  or  im- 
 prisonment, or  whatever  is  called  mifery  by  the  world,  ifkbe 
 nearer  Heaven,  then  a  fenfual  life  1  and  if  it  will  but  advantage 
 my  foul  for  thofe  contemplations,  whip h  are  the  employment  of 
 mortified  heavenly  men  I  Yea  if  it  do  but  remove  the  impedi- 
 ments of  fo  fweet  a  life  1  I  know  ( by  fome  little,  too  little  ex- 
 perience I  knowj  that  one  hours  time  of  that  blefled  life,  will 
 cafily  pay  for  all  the  cod,-  and  one  believing  view  of  God  will 
 eafily  blaft  the  beau:y  of  the  world,and  (hame  all  thofe  thoughts 
 as  the  iflues  of  my  dotage,  that  ever  gave  it  a  lovely  name,  or 
 turned  mine  eye  upon  it  with  defire.or  caufed  me  once  with  com- 
 placency to  behold  it,  or  ever  brought  it  near  my  heart.    O  Sirs, 
 what  a  noble  life  may  you  live  I  and  how  much  more  excellent 
 work  might  you  be  employed  in,  if  the  world  were  but  dead  to 
 you,  and  the  ftream  of  your  fouls  were  turned  upon  G  od  I  Had 
 you  but  one  draught  of  the  Heavenly  confolations,  you  would 
 tbirft  nomort  for  the  plea  fares  of  the  world.     Yea  did  you  but 
 carte  of  it,  as  fwatbanof  the  honey  from  the  end  of  his  rod, 
 (  i  Sam.  14.  27.  )  your  eyes  would  be  enlightned,  and  your 
 hearts  revived,  and  your  hands  would  be  fo  ft rengthened  in  your 
 fpiritual  warfare,  that  your  enemies  would  quickly  perceive  it, 
 in  your  more  refolute  prevailing  oppofition  of  their  aflaulrs. 
 And  experience  will  tell  you,  that  you  will  no  further  reach  this 
 heavenly  life,  then  you  are  Crucified  to  earth  and  fle(h.     God 
 ufeth  to  (hew  himfelf  to  the  Coeleftial  inhabitants,  and  not  to 
 the  Terreftrial ;  And  therefore  you  will  fee  no  more  of  God, 
 then  you  get  above  and  converfe  in  Heaven-  And  if  faith  had 
 
 not 
 
BjtheCrefsofChrifl. 
 
 not  this  elevating  power ,and  could  not  fee  further  then  Cenfe  can 
 do,  we  might  talk  long  enough  of  God,bek>re  we  had  any  faving 
 knowledge  of  him,or  rellifh  of  his  Goodnefs.     And  doubtiefs  if 
 wc  muft  get  by  faith  into  Heaven  ,  if  .we  will  have  the  reviving 
 fight  of  God  ,    then  we  muft  needs  away  from  earth  :  For  our 
 hearts  cannot  at  once  convcrfe  in  both.  Believe  it  Sirs  God  ulcth 
 to  give  his  heavenly  Cordials  upon  an  empty  flomack  •  and  not 
 to  drown  them  in  the  mud  and  dirt  of  feniuality.  When  yo"u  are 
 cmpt\eft  of  creature-delights  and  love  ,  you  are  molt  capable  of 
 God.  And  fading  from  the  world,doth  belt  prepare  ycu  for  this 
 heavenly  Feaft.  Let  Abftinence  and  Temperance  beimpofed  up. 
 on  your  fenfes  ;  but  command  a  total  Faft  to  your  AfTe&ions  • 
 And  try  then  whether  your  fouls  be  not  fitter  to  afcend,  and* 
 whether  God  will  not  reveal  himfelf  more  clearly  then  before. 
 It  may  feern  a  Paradox  that  the  vallies  fhould  be  nearer  Heaven 
 then  the  Hills  >  But  doubtlefs  Stephen  faw  more  of  it ,  then  the 
 highPriefts:    And  Lazarus  had  a  fairer  profpeft  thither,frora 
 among  the  dogs  at  the  Rich  roans  gate ,    then  the  Mafler  of  the 
 houfe  had  at  his  plentiful  table.  And  who  would  not  rather  have 
 Lazarus' 's  fore  with  a  fore-fight  of  Heaven,  then  the  Rich  mans 
 fujnefs  without  it;  yea  with  the  fears  of  after  mifery  ?  A  Heaven- 
 ly Iffe  is  proper  to  the  mortified. 
 
 2I7 
 
 'Benefit  1 1,     \A  Orcover ,  thofe  that  are  Crucified  to  the 
 
 iyl  world ,are wofi  fruitful!  unto others snA buf- 
 fings to  all  within  their  reach.lhty  can  part  witii  any  thing  to  do 
 good  with.  They  are  rich  to  God  and  their  Brethren, if  they  be 
 rich,  and  nor  to  themfelves.  If  a  mortified  roan  have  hundreds 
 or  thoufandsby  the  year,  he  hath  no  more  of  it  for  himfelf  then 
 if  he  had  a  meaner  eftatc.  He  takes  but  necefTary  food  and' ray- 
 men^  he  ffcunneth  intemperance  and  excefs:Nay  he  of^ 
 eth  his  body,  if  needful),  that  he  may  tame  it,  and  bring  it  into 
 fubje&ion  to  the  Spirit :  and  the  reft  he  layes  out  for  the  fervice 
 of  God  ,  fo  far  as  he  is  acquainted  with  his  will.  Yea  his  necef- 
 fary  food  and  rayment  which  he  receiveth  faimfelf ,  is  ultimately 
 not  for  himfelf,  but  for  God  :  Even  that  he  may  be  fuftained  by 
 his  daily  bread  for  his  daily  duty,  and  fitted  to  plcafe  his  Mafler 
 that  maintained  him.  if  they  have  much,they  give  pkttcoufly  : 
 
 Ff  if 
 
a  1 8  The  Crucifyng  of  the  worlds 
 
 If  they  have  but  iicjle,  tbcy  are  faithfull  in  that  little  :  And  if 
 they  have  not  filver  and  gold,  they  will  give  fnch  as  tbey  have, 
 where  God  requireth  it. 
 
 But  the  unmortified  worldling  is  likefome  fpreadir^  trees, 
 that  by  drawingail  the  nutriment  to  themfelves,and  by  dropping 
 on  the  reft,  will  let  no  other  profper  under  them.  They  draw  as 
 ranch  as  they  can  to  themfdves  :  For  t hemfelves  is  their  cartf  and 
 daily  labour,  Pfalm  49.18.  They  all  mind  their  own  things -but 
 not  the  things  of  Chrift  or  their  Brethren.  Getting^nd  Having, 
 and  Keeping  is  their  bufinefs-,  and  as  fwine,arc  feWom  profitable 
 till  tbey  die. 
 
 Benefit  12,  fmT>H  E  laft  BeneKt  that  I  fliall  mention  is  this:  If 
 X  you  are  now  Dead  to  the  world%and  the  world 
 to  you  ,  your  natural  Death  mil  be  the  lefs  grievous  to  you  when  it 
 comes-  It  will  be  little  or  no  trouble  to  you  to  leave  your  houfes, 
 or  lands,  or  goods:  to  leave  your  eating,  and  drinking,  and  re- 
 creations ;     to  leave  your  employments  and  company  in  the 
 world  •,  for  you  were  dead  to  all  that  is  worldly  before.  Surely 
 fo  far  as  the  Heart  is  upon  God,  and  taken  off  thefe  tranfitory 
 things,  it  can  be  no  grief  t6  us  to  leave  them  and  go  to  God.    It 
 is  only  the  remnants  of  the  unmortified  flefh,  together  with  the 
 natural  evil  of  death, that  maketh  death  to  feem  grievous  to  Be- 
 lievers :  but  fofar  as  they  arc  Believers,  and  dead  to  the  world, 
 the  cafe  is  otherwife.  Death  is  not  ceer  fo  dreadful  to  them,'  $  it 
 is  to  others  •,  except  as  the  quality  of  fome  difeafe ,  or  fomc  ex- 
 traordinary differtion,  may  change  the  cafe  :    Or  as  fome  defpe- 
 rate  wicked  ones  may  be  infenfible  of  their  mifery .    How  bitter 
 is  the  fight  of  approaching  death,to  them  that  laid  up  their  trea- 
 fure  ori  earth- and  placed  their  happinefs  in  the  profperity  of  their 
 flefh  ?  Tofucha  fool  asChrift  defcribeth,  Luke  12.  that  faith  to 
 htmfelf,    Soul  take  thy  eafe ,  eat  %dr  inland  be  me  fry-,  thou  baft 
 enough  laid  up  for  many  years.  How  fad  muft  the  tidings  of  death 
 needs  be  to  him  thae*  fet  his  heart  on  earth,  and  fpent  his  dayes  in 
 providing  for  the  flefh,  &  never  laid  up  a  treafure  in  heaven  ,nor 
 made  him  friends  with  the  Mammon  of  unrighteoufncfs,nor  gave 
 not  diligence  in  the  time  of  his  life  to  make  his  calling  and  Ele- 
 €t\on  fure  I  To  a  worldly  man,  that  fets  not  his  heart  and  hopes 
 
 above, 
 
Bj  theCrfifs  of  Chrift.  2  Ip 
 
 above,thc  face  of  death  is  unfpeakably  dreadful.  But  if  we  could 
 kill  the  world  before  us,  and  be  dead  to  it  now,and  alive  to  God, 
 and  with  Paul,  Me  daily,  it  would  be  a  powerful  means  to  abate 
 the  terrours,  and  a  certain  way  to  take  out  the  fting,  that  death 
 might  be  a  fan&ified  paffagc  into  life.  So  much  of  the  Benefits  of 
 Mortification. 
 
 AN  D  now  what  remains ,  but  that  you  that  are  Mortified 
 Belie  vers, receive  your  Confolation,and  confider  what  the 
 Lord  hash  done  for  your  fouls,  and  give  him  the  praife  of  fo 
 great  a  mercy .'  Believe  it,  it  isathoufand-fold  better  to  be  Cru- 
 cified to  the  world,  then  to  be  advanced  to  profperity  in  it ;  and 
 to  have  a  heart  that  is  above  the  world,then  to  be  made  the  pof- 
 feffor  of  the  world. 
 
 And  for  you  that  yet  are  ftrangers  to  this  mercy  ,  O  that  the 
 Lord  would  open  your  hearts  to  confider  where  you  are,  and 
 what  you  are  doing,  and  whether  you  are  going,  and  how  the 
 world  will  ufe  you,  and  how  you  are  like  to  come  offat  lafr,  be- 
 fore you  go  any  further ,that  you  may  not  make  fo  mad  a  bargain 
 as  to  gain  the  world  andlofe  your  fouls.    O  that  you  did  but 
 throughly  believe,  that  it  is  the  only  wife  and  gainful  choice  to 
 deny  your  carnal  felves,tnd  forfake  all  and  follow  Chrifr,  in  hope 
 of  the  heavenly  treafure  which  he  hath  promifed.And  let  me  tell 
 you  again  ,  as  the  way  to  this ;  That  though  melancholy  may 
 make  you  weary  of  the  world,  and  Stoical  precepts  may  reftnin 
 your  iufts  ^  yet  it  is  only  the  power  of  the  Holy  Ghoft,the  Crofs 
 ofChrift,the  belief  of  the  promife,  the  Love  of  God,  and  the 
 Hopes  of  the  everlafting  invifible  Glory,that  will  effectually  and 
 favingly  Crucifie  you  to  the  world,  and  the  world  to  you.  It  is  a 
 lefTon  tfat  never  was  well  taught  by  any  other  Matter  but  Chrifr, 
 and  you  muft  learn  it  from  him,  by  his  Word,Miniftcrs,and  Spirit 
 in  his  School,  or  you  will  never  Learn  or  PraSifc  it  aright. 
 
 Pf2  The 
 
220 
 
 The  Crucifying  of  the  world. 
 
 The  fecond  Part: 
 Of  the  CH%iS  TIA&CS  qiooing, 
 
 SECT.  XXIII. 
 
 Aving  thusdifpatched  the  firfl  part  of  my  fub- 
 jetl,  concerning  a  Chriftians  Crucifixion  to  the 
 world,  by  Chrift  and  his  Crefs  :  I  come  to  the 
 fecond  Part  concerning  the  Glorying  of  a  Chri- 
 ftian.  The  Iudaizing  Teachers  did  glory  car- 
 nally ,  even  in  a  carnal  worfhip,  and  carnal 
 priviledges,  and  in  the  carnal  effe&s  of  their 
 Doctrine  on  their  Profetytes :  but  Paul  chat  had  more  to  Glory 
 in  then  they  ,.  doth  disclaim  and  renounce  all  fueh  Glorying-as- 
 theirs,  and  owneth  and  profeffeth  a  contrary  Glorying  ,  even  in 
 the  Cro  >  of  Cbrift  and  his  Mortification.  The  Observation  to  be> 
 bandied  is,  that, 
 
 True  Ckr:ftians  mtift  with  abhor rency  renounce  all  Carnal  Qlorj- 
 ing^and  rvuft  Giorj  only  in  the  r'rofs  rfCk  rifl.by  whim  the  world- 
 is  C  rucifiedto  (hem,  and  they  unto  the  world. 
 
 In  handling  this  I  (hall  briefly  (hew  yon,  i.What  \s  included, 
 orwiv,.  we  mzy  gl.ovyin.  2. What  is  excluded,  or  what  we  may 
 n  t  Gikry  in.  I  or  h;  fdf/njsg  ,  here  arc  two  things  expreflfed  in 
 the  Text  in  which  j  Ch*  i^jan  may  and  muhV  Glory  :  1.  The 
 (  rofs  <■;  our  Lord  Jefus  Ch  i(t.  2.  Our  Crucifixion  to  the  world 
 hereby  ,Sothat  d  n  of  the  Dodrine  contained  thefe 
 
 two'  ^,  which  ]  (hall  handle  diitin&ly,  before  I  fpeak  to 
 
 tr.e  Negative  pare 
 
 1 .  T  u  ChrifiUn  r  that  a  -e  Crf*cifieJ  to  the  w'orld^nd  the  world 
 to  them  by  the  C  rofs  of  Chrjli  may  and  m*ft  Glory  therein. 
 
 2.  Yet- 
 
By  the  Crefs of  Cbrift.  221 
 
 2.  Yet  fo,  as  that  their  Glorying  mttft  be  principally  in  Chrift^ 
 ani  their  own  Mortification  rntift  be  Gloryed  in  but  as  the  fruit  of 
 his  Crofs, 
 
 For  the  firft  part,  it  mud  be  undcrftood  with  thefe  nccclTary 
 limitations. 
 
 1.  As  Glorying  fignifieth  afelf-afcribittg  and  Pn-ud  conceit  of 
 our  own  Mortification,  and  is  contrary  to  Chriitian  frlf-denyai 
 and  humility,  and  Glorying  in  God,  fo  we  mull  cake  heed  of  it 
 and  abhor  it. 
 
 2.  As  Glorying  fignifieth  any  outward  exprefiion  of  this  in- 
 ward pride,  either  by  words  or  deeds,  we  mud  alfo  avoid  it  with 
 abhorrence. 
 
 3 .  So  muft  we  alfo  do  by  all  jtxfeafinable  ofen/tve  •oftents.tiw, 
 which  may  feem  to  others  to  favour  of  Pride,  though  indeed  li 
 proceed  from  a  better  caufe. 
 
 4.  But  as  Glorying  fignifieth  the  apprebenfion  of  the  Good 
 of  the  thing,  and  our  Benefit  by  it,  and  the  due  ArTe&ions  of 
 Content,and  Joy, and  Exaltation  of  mind  that  follow  thereupon, 
 thus  muir  a  Chriitian  Glory  in  his  Mortification  by  the  Crofs  of 
 Chrift.  We  commonly  call  this  ad,  a  Bleffing  of  my  [elves  in  the 
 apprehenfion  of  our  cafe.  As  the  carnal  ungodly  world  do  Blefs 
 th'emfelves  in  their  Poffefting  carnal  things '•  fo  may  a  Chriitian 
 blefs  him feH  that  he  is  Crucified  to  them :  that  is, he  may  rejovce 
 in  it  as  a  great  blefsingqf  God,  that  tendcth  to  further  bkiTcd- 
 nefs. 
 
 5.  And  when  we  are  called  to  it,  we  may  exprefs  to  others 
 our  Glorying  herein.  But  fo  as  that  we  give  the  Glory  to  God  , 
 and  noyo  our  own  corrupred  wills, 
 
 6.  And  when  we  arc  called  hereto,  we  muft  do  it  very  caure- 
 foufly  ,  as  Pauldn;h,  1  £  or.^.q..  Q  1  k^ow  nothing  by  mj/elf  yet 
 am  1  not  hereby  jufiified.~]  Signifying  that  we  do  it  with  holy  in- 
 tentions for  i  he  good  of  the  hearers,  and  the  honour  of  God,  as 
 hedoth,  i-  Cor .4. 1,2,6,8.  to  the  end.  And  2  0.2.5,6,  &c. 
 1  Cor. 9,  throughout.  2  I  cr:z,i,2,&c.  A  d  we  muft  'o  do  it 
 astocoa+efsicis'.iketo  fol'y, it  being  the  cuttom  of  proud  robfe 
 tobebosftersof  them'elvcs:  and  fo  Paul  when  he  is  called  to 
 mention  hispriviledges.calisj:  Iris  fdlly  in  this  fenie,  2  CV.11,1. 
 17,19,23.  led  others  fhould  be  encouraged  to  frtirtH  hailing 
 by  his  ex5cnple:if  he  did  not  brand  it  by  the  way  with'the  note  of 
 
 IS|  fol!yv 
 
222  The  Crucifying  rfthc  world, 
 
 folly  -,  though  it  was  materially  fo  in  him  (  being  the  matter 
 that  folly  is  by  others  expreft  in  )  but  formally  in  the  proud. 
 
 2.  T  T  Aving  told  you,  How  we  may  Glory  in  our  own  Mor- 
 Ll  tification,  I  (hall  next  give  you  the  proof  of  the  point, 
 that  wc  may  fo  do. 
 
 And  firftit  is  proved  by  the  example  of  Paul  himfelf,  both 
 here  in  my  Text,and  in  many  other  places.  2  Cor. 5. 11,12,1 3. 
 2  Cor.  1 1 .  throughout.  2  Cor.  1 2.  throughout.  Verf.  5 , 6.  Of 
 fuch  an  one  will  I  glory  •,  yet  of  myfelf  I  frill  not  glory,  but  in  mine 
 infirmities  :  ]  that  is,not  in  any  thing  that  feemeth  to  advance  me 
 in  the  eyes  of  the  world,  left  it  fliould  feem  a  carnal  Glory  ing,or 
 men  fliould  be  drawn  thereby  to  over- value  me ;  but  in  fuch 
 things  as  men  rather  pitty  or  vilific  for,  even  my  worldly  mean- 
 nefs,and  contemptiblenefs,and  furTerings  forChrift,  though  be- 
 fore God  thefe  are  honourable,and  therefore  I  will  glory  in  them 
 openly , as  fecretly  I  may  do  in  all  other  graces.  So  it  followeth, 
 £  For  though!  would  de fire  to  Glory \  I  /hall  not  be  a  fool :  for  1 
 will  fay  the  truth.  Bat  now  1  forbear,  left  any  man  Jhould  think,  of 
 me  above  that  which  he  feeth  me  to  bey  or  that  he  heareth  of  mef] 
 And  fo  Verf. 9. 1 0. 1 1 .  [  Aloft  gladly  therefore  will  I  rather  gL  ry 
 in  my  infirmities \  that  the  power  of  Qhrift  may  re$  upon  me]  (  that 
 is,  that  my  Glorying  may  magnific  that  Power  of  Chrift  that  is 
 rnanifeft  in  fuftaining  me,and  not  my  felf ; )  therefore  I  take  plea- 
 fur e  in  infirmities  y  in  reproaches,  innecejfities,  in  perfections \  i* 
 diftrefftsfor  Chrift s  fake :  for  when  lam  weak^  (that  is,tn  the  flefh 
 and  the  eye  of  the  world)  then  am  Iftrong,  ("that  is,  in  the  Spi- 
 rit, and  the  work  of  Chrift  )  I  am  become  a  fool  (  that  is,  like  a 
 fool  )  in  Glorying  :  ye  have  compelled  me  :  For  I  ought  to  have 
 been  commended  of  you  •,  for  in  nothing  am  1  behind  the  very  chief  eft 
 Apoftlesy  though  I  be  nothing.  ]  Yea  1  Cer.9.15.  he  faith,  he 
 £  had  rather  die,  then  any  jhould  make  his  glorying  void  J  con- 
 cerning h;s  felf-denyal  for  the  advantage  of  the  Gofpel. 
 
 2.  I  aho  prove  it  thus.  We  may  and  rauft  glory  in  the  bleffed 
 effe&sof  the  blood  of  Chrift.  Oreife  we  (hall  not  give  him  his  ho- 
 nour. But  our  own  Mortification  is  one  of  the  bleffed  effects  of 
 the  blood  or  Crofs  of  Chrift:  therefore  we  may  &  rauft  glory  in  it. 
 
 3.  We 
 
By  the  Crofs  of  Chrift.  223 
 
 3 .  We  may  and  muft  glory  in  the  certain  tokens  of  the  Love  of 
 God-    But  our  own  Mortification  is  one  of  the  certain  tokens 
 of  the  Love  of  God  :  therefore  wc  may  and   muft   glory 
 in  it. 
 
 4.  We  may  and  mufl  Glory  in  Chrift  dwelling  in  ut  \  and  the 
 efcSls  of  his  indwelling.  For  if  we  may  glory  in  Chrift  Crucified, 
 tken  alfo  in  Chrift  as  our  Head,to  whom  we  are  united,and  from 
 whom  we  receive  continual  influence  and  communication  of 
 graces :  bucour  own  mortification  is  the  certain  fruit  of  Chrift 
 dwelling  in  us  :  therefory  wc  may  glory  in  ir. 
 
 5 .  We  may  glory  in  the  image  of  God  upon  our  fouls.  For  as 
 it  is  our  glory,  (0  it  is  the  livelyeft  reprefentation  of  God  him- 
 felf.  But  our  Mortification  is  part  of  Gods  Image  upon  us;  there- 
 fore  we  may  glory  in  it. 
 
 6.  We  may  glory  that  wc  are  the  temples  of  the  Holy  Ghoft, 
 and  that  the  tym*  of  Chrift  is  in  us,  and  we  may  glory  in  his 
 fruits  and  works.  But  our  Mortification  is  a  principal  fruit  of  the 
 Spirit,  which  fheweth  that  he  dwelleth  in  us :  therefore  we  may 
 glory  in  it. 
 
 7.  There  is  no  doubt  but  Chriftians  may  glory  in  the  cejfatie* 
 of  their  fin  againft  God,  and  that  as  to  the  dominion  of  fin,  they 
 do  not  difhonour  him,  by  breaking  his  Laws,  abufing  his  Son,  his 
 Spirit,  and  his  Mercies  as  formerly  they  did.  But  all  this  is  con- 
 tained in  our  Mortification :  therefore  we  may  glory  in  it. 
 
 8.  No  doubt  but  we  may  glory  in  the  Honour  of  God,  wheta" 
 his  wifdom,  and  goodnefs,  and  power  are  demonftratcd,  to  the 
 confufionof  his  foes  and  the  encouragement  of  his  people  ♦,  but 
 this  is  done  in  the  Mortification  of  his  Saints :  in  them  he  con- 
 quered •  and  in  him  that  lovcth  them  they  are  fuper-vi&ors, 
 ^w.8.37.  if  we  muft  glorifie  the  workman,as  fuch,thcn  muft 
 we  alfo  glorifie  the  work.  If  Mofes  and  all  Ifrael  rauft  fing  fuch 
 a  fongof  praifeto  God  for  overthrowing  Pharaoh -and  his Hoaft 
 in  the  red  Sea  •  much  more  muft  we  fing  his  praife  that  conquer- 
 cth  Satan  and  all  our  corruptions :  And  the  work  it  felf  mult  be 
 magnified  in  order  to  the  Conquerors  praife.  If  Deborah  muft 
 fing  Gods  praifes  for  the  conqueft  of  weak  men,much  more  muft 
 we,  for  the  conqueft  of  the  world  by  faith,  and  for  fubduing  the 
 powers  of  darknefs  to  us.  There  is  more  of  Gods  love  and  power 
 feen  in  the  Spiritual  victories  of  a  poor  mortified  Chriftian,  that 
 
224  The  Crucifying  of  the  world \ 
 
 is  taken  no  notice  of  or  defpifed  in  the  world ,  then  in  the  bodily 
 conquefts  of  the  famous  Princes  of  the  world,  who,  moft  of  them 
 periih  everlaftingly  after  all,  becaufe  they  are  conquered  by  the 
 world  and  their  own  flefh. 
 
 Though  it  be  the  defign  of  the  Devil  and  the  flanderous  world 
 to  obfcure  or  vilifie  the  work  of  grace  on  the  fouls  of  the  fan&i- 
 fied,  yet  muft  it  be  the  care  of  Believers  to  counter- work  them, 
 and  maintain  and  manifeft  the  luftre  of  that  grace,to  the  glory  of 
 the  author.  He  that  magnifieth  the  cure  doth  honour  the  Phy- 
 fitian  :  but  he  that  flighteth  or  difregardeth  it  doth  difhonour 
 him.  To  debafe  the  work  of  Creation  is  a  reproach  to  the  Crea- 
 tor ;  yea  to  overlook  it  and  not  admire  and  magnifie  it,  is  an 
 injury  to  him  :  to  vilifie  the  work  of  the  Redeemer,  is  horrible 
 infidelity  and  ingratitude  :  and  tc  flight  it,  and  not  to  roagnifie 
 it,  is  damnable.  And  muft  it  not  be  fo  then  to  vilifie  or  not  to 
 magnifie  the  works  of  the  San&ifyer  ?  Why  fhould  it  not  be  our 
 duty  to  magnifie  the  work  of  San&ification,  as  well  as  the  work 
 of  Creation  and  Redemption  ?  Efpccially  when  it  is  the  end 
 which  the  ofher  do  tend  to,  and  chat  without  which  we  are  un- 
 capabie  of  fincere  magnifyiiag  cither  Creation  or  Redempti- 
 on ? 
 
 9.  It  is  certain  we  may  Glory  in  the  healing  of  our  difeafes, 
 and  recovery  of  our  depraved  miferablc  fouls.  He  that  muft  be 
 fenfibie  of  his  fin,  muft  needs  be  fenfibleof  the  mercy  of  the  de- 
 liverer. It  cannot  be  that  we  fhould  be  obliged  to  mourn  for  fin,- 
 and  yet  may  not  glory  in  our  deliverance  from  it.  Nature  it  feif 
 conftrainech  us  to  lament  the  known  unhappinefs  of  our  fou!s,as 
 well  as  the  wounds  and  calamities  of  our  bodies  :  and  therefore 
 the  fame  nature  muft  needs  teach  us  to  rejoyce  and  glory  in  our 
 fpiritual  recovery. 
 
 1  o.  If  we  may  Glory  in  our  Rentijfion  or  Juftification.thcn  by 
 proportion  or  parity  of  reafontwe  may  alfo  glerj  in  our  Mortificati- 
 ow.For  both  are  ours  by  gift,and  neither  are  deferved  by  us.  But 
 it  is  paft  doubt  that  we  may  glory  in  our  Pardon  or  Justification: 
 therefore  we  may  alfo  glory  in  our  Mortification. 
 
 1 1.  Undoubtedly  we  may  glory  in  the  ruineof  the  enemies  of 
 Chrifl  and  us.  How  can  a  fouldier  be  obliged  to  fight, and  not  to 
 glory  in  the  vi&ory  or  good  fuccefs?  But  our  Mortification  is  the 
 ruin*  of  Chrifts  enemies  and  ours  -y  therefore  we  may  glory  in  ir. 
 
 12.  We 
 
Bj  the  Crofs  cfchrijt.  t 2 5 
 
 12.  We  may  glory  in  that  wh:ch  rcndech  Apparently  tothc 
 good  of  our  ^Brethren,  }  ea  to  the  common  good  of  Church  una  Com- 
 mon wealth.    For  he  that  is  bound  to  Love  his  Brother,  and  the 
 Commonwealth,  is  bound  to  rejoyce  and  glory  in  thtir  bene- 
 fits.    But  certainly  the  mortification  of  every  indivkiual  mem* 
 ber  doth  tend  to  the  good  of  each  part,  and  of  the  whole.     Oh 
 how  profitably  {hou!d  weconvede  together  if  it  were  not  for 
 this  fin  !  How  peaceable,  and  edifying,  and  comfortable  would 
 our  converfation  be  to  all  about  us  ?  we  fhouid  not  then  tempt 
 them  to  fin  by  our  example  ,  nordifturb  the  peace  of  families  or 
 neighbourhoods  by  the  distempers,  of  our  fouls  and  lives:  nor 
 draw  down  Gods  judgements  on  the  places  where  we  live  .-  no 
 wonder  if  all  about  them  be  the,  worfeforone  unmodified  man  ; 
 and  if  the  Ship  be  in  fuddain  danger  till  Jonah  be  cali  over-  board; 
 or  ifijfra/bcdifmaycd  for  ^chans  fin.     And  all  that  arc  about 
 then  may  fare  the  better  for  a  mortified  Believer.  In  this  refped 
 therfore  we  aauft  glory  in  our  mortification. 
 
 13.  It  is  certainly  lawfull  to  glory  in  that  which  is  the  earneft  of 
 eur  heavenly  ( ver  la  fiing  glory  ,  or  a  note  or  evidence  of  our  title 
 to  \t.  For  it  cannot  be  that  Felicity  can  be  defired  as  Felicity, 
 which  is  with  our  highe(tarTedionsandendeavours,but  we  muft 
 needs  glory  in  that  which  aflureth  us  that  we  (hall  artain  it.  But 
 our  Mortification  is  a  certain  fign  of  our  title  to  it,  and  an  earned: 
 of  it  .*  And  therefore  we  may  juftly  glory  in  our  Mortifica- 
 tion. 
 
 i4.Laftly,it  is  undoubtedly  meet  that  we  glory  in  that  which 
 is  P leafing  to  God  our  Father. \ or  the  Pleafing  of  him  is  our  ulti- 
 mate end;  and  the  doing  of  hi3  will  is  the  whole  work  of  out- 
 lives. And  therefore  if  we  may  not  glory  in  that,we  may  glory 
 in  nothing  at  all.  Even  Chrifts  own  Sacrifice,  and  Merits,  and 
 holy  Life  are  therefore  to  be  extolled,  becaufe  they  were  fully 
 Pleafing  unto  God  :  and  the  full  Commendation  which  the  Fa- 
 ther  giveth  him  was  [  This  is  my  beloved  Son,  in  whom  I  am  well 
 p leafed  ]  Matth  3.17.  Now  it  is  certain  that  God  is  p  leafed  al- 
 io with  the  mortified  fouls  and  lives  of  his  people,  and  that 
 through  Chrift  they  are  amiable  and  acceptable  to  him,  1  Cor. 
 7.  32.  1  Thef.4.  1.  2  Tim. 2.  4.  Heb  13. 16.  They  that  walk 
 with  God  by  faith,  have  this  teflimony,  as  Henoch  bad,  that  they 
 pleafe  Qod ,  Heb.  1 1 .5 .   £  Beloved,  if  our  heart  condemn  us  net, 
 
 G  g  then 
 
226  The  Crucifying  of  the  world, 
 
 a 
 
 Then  have  wc  confidence  towards  God,  and  whatfover  we  a&kwe  re- 
 ceive of  bimtbecaufe  we  keep  hi*  Commandments, And  do  thafe  things 
 that  are  pletfingin  his  fight , 'i  J oh.  3.21 ,22, To  this  end  is  ail  our 
 wifdom  &  knowledge,that  wc  may  walk  worthy  of  .the  Lord  in 
 all  well  pleafmg  being  fruitful  in  every  good  work,  Col.  1.9,10. 
 He  is  not  a  Chriftian  that  Re joyccth  not  in  that  which  is  pleafmg 
 to  the  Lord.  The  Righteous  Lirdloveth  right  eoHfnefs$[i\.ii.j. 
 Andheloveth  a  cheerf nil  giver,  2  Cor. 9.7.  And  (hall  we  not  glo- 
 ry in  that  which  is  beloved  ofGod?  You  fee  then  the  truth  of  the 
 point  is  raoft  evident. 
 
 SECT.   XXIV. 
 
 Vfe  1. 
 
 j 
 
 THE  flrft^  that  we  (hall  make  of  this  part  of  the  Obfer- 
 vation  (  before  we  proceed  to  the  explication  of  the  other 
 pit ts )  is, To  inform  us  of  the  miftake  and  injurious  dealing  of 
 fome  ratfguided  ones,  commonly  called  Antinomians,who  tell  us 
 that  we  muft  look  at  nothing  in  our  fclves,nor  fetch  comfort  from 
 it,  and  carncftly  exclaim  againft  the  Preachers  of  the  Gofpel  for 
 teaching  men  to  look  at  any  thing  in  themfelves,  and  to  take 
 comfort  from  the  Evidence  of  their  graces,  and  tell  us  that  we 
 muft  look  to  Chrift  alone,  and  call  all  thofe  Legal  Preachers  or 
 Profefljrs  that  be  not  of  their  mind  in  this.  But  you  may  fee  by 
 what  is  faid  before,  that  they  fpeak  againft  the  cleared  fulleft  evi- 
 dence j  and  that  the  whole  ftream  of  Scripture  beareth  down 
 their  opinion.  And  therefore  it  is  fad,  that  when  they  go  againft 
 the  light  of  the  Sun,they  (hould  be  fo  confident  as  to  accufe  their 
 Brethren  of  darknefs ,  and  fo  rafh  as  to  cenfare  them  as  Legahfts 
 and  ignorant  of  the  righteoufnefs  of  Chrift. 
 
 Let  us  a  little  diftinguifh,  and  all  the  mifts  of  their  accufations 
 will  vani(h,and  the  cafe  will  be  clear.  1.  We  muft  diftinguifti  be- 
 tween £  Carnal  Self  J  which  we  are  called  in  Scripture  to  deny, 
 and  [  Self  2  as  it  (ignirieth  our  perfonal  being  •,  And  this  we  are 
 commanded  in  Scripture  to  Love  and  Cheriih.for  wc  muft  Love 
 our  neighbours  but  as  our  [elves ,  and  a  man  muft  cherifh  and 
 courifh  his  wife  but  as  his  own  body , and  love  her  but  as  himfelf, 
 
 for 
 
By  the  Crofs  ofcbrift.  227 
 
 for  no  man  ever  yet  hated  his  own  flefh,  Fpb  5  28 ,29, 3  3 .  And 
 [  Self  !  in  the  third  fenfe,  as  taken  for  Renewed  Self,  chat  cer- 
 tainly none  is  bound  to  hate. 
 
 Now  in  the  firft  fenfe  its  true  that  we  muftlook  ac  Nothing 
 in  our  felves  for  comfort^that  is,  at  nothing  in  our  carnal  felves  . 
 But  of  (elf  in  the  other  two  fenfes  ,  we  mud  further  en- 
 quire. 
 
 2.Wemuft  diflinguifli  between  that  which  is  both  in  our  felves 
 and  of  our  felves  originally,  and  that  which  is  in  our  felves  hut  noc 
 of  our  felves  ,  but  of  God  by  Chrift  :  Or  only  or  our  felves  in 
 fubordmation  to  Chrift.  The  former  fort  we  have  fmal  reafon  to 
 g!oryin,foritisourfinandfhame.  Put  the  latter  we  may  glory 
 m;  for  the  glory  redoundethco  the  aurhor. 
 
 3.  Wemuitditringuifh  between  Looking  3 1  fomething in  our 
 felves  with  a  miftaking  eye,  as  judging  it  Meritorious,  or  to  be 
 more  our  own  then  it  is;  and  looking  at  it  with  a  right  judge- 
 ment,  and  faying  ofitno  morethen  what  is  true.  In  the  latter 
 fenfe  we  may  look  at  it  and  glory  in  it,  but  not  in  the  for- 
 mer. 
 
 4.  And  we  muft  diftinguifh  betwixt  a  Glorying  that  is  termf- 
 nared  ultimately  in  our  felves,or  is  accornpanyed  with  any  undue 
 afcribing  to  our  felves .,  this  1$  no  doubt  unlawful;  And  a  Glo- 
 rying which  tendeth  to  God  and  is  terminated  in  him,and  giveth 
 no  honour  to  any  creature  but  what  God  giveth  them,and  what 
 is  in  a  due  appointed  order  to  Gods  honour.  And  this  Glorying  is 
 a  duty,  and  by  all  Chriftians  to  be  carefully  performed. 
 
 If  any  that  pcrufethefe  lines  be  tainted  with  this  weak  miftake, 
 let  them  confider,  beddes  what  is  faid  before  ; 
 
 1.  Is  it  juft  or  pious  that  Chrift  fhould  lofe  the  honour  of  his 
 mercies,mcerly  becaufe  he  hath  bellowed  them  on  us?  Doth  that 
 mate  them  no  mercies  ?  Or  rather  make  them  the  greater  mer- 
 cies ?  Shall  his  grace  be  vilified  ,  becaufe  he  makes  thy  foul  the 
 fubjed  of  it  ?  Why  then  it  feems  you  would  have  thanked  him 
 more  to  have  kept  his  mercy  to  himfelf. 
 
 2.  Is  Chrift  ever  the  lefs  Chrift,  becaufe  he  dwels  in  the  hearts 
 of  Believers  ?  Eph.  3.17.  And  will  you  pretend  to  honour 
 Chrift  without  you,and  deny  him  his  honour  within  you,  even 
 becaufe  he  is  within  you  ?  Yea  and  will  pretend  that  it  is  for  the 
 honour  of  Chrift  thus  to  difhonour  him  ?  and  tell  men  that  they 
 
 G  g  2  deny 
 
228  The  Crucifying  of  the  world, 
 
 deny  or  overlook  it,becaufe  they  admire  him  within  thenars  well 
 as  without  them  ?  If  Paul  fay,  [  /  have  labouredmore  abundantly 
 then  they  aW]  \n  i  add  when  he  hath  done ,  Yet  not  Jjbut  the  Grace 
 of  God  which  was  with  meyandby  the  grace  of Jod  lam  what  1  am  , 
 and  his  Grace  which  was  befiowedon  me  was  not  in  vain,  ]  i  Cor. 
 15.10  w.ll  yoj  tell  hi>n  that  he  exalteth  himfelf  againft  Grace ? 
 No  :  but  he  exalccth  Grace  in  himfelf.  Paul  travailed  in  birth  of 
 the  Galaihians  till  Chrift  were  formed  inthemt  Gal.  4.  19.  And 
 mull  not  he  and  they  obferve  and  honour  Chrift  in  them  afcer  all 
 this  travail  ?  It  we  glory  that  we  [  are  Cmcifid  with  Chrift, 
 and  that  w?  live]  we  always  add  or  underhand  [  yet  not  we, 
 but  Chrift  I'-veth  in  us ,  and: the  life  which  we  now  livi  14  theftefh, 
 •we  live  by  the  faith  of  the  Son  of  God,  who  loved  us,  and  gave  him- 
 felf for  us,  Gal.  2.20.3  And  is  it  a  difhononr  to  Chrift  co  ac- 
 knowledge h  m  in  us,  and  to  fay  that  we  Live  by  him  I 
 
 3 .  Was  it  not  the  very  end  of  Chrifts  death  co  fave  his  people 
 from  theirfins  ?  Mat.i.zi.    and  to  bring  them  from  dar\nefsf> 
 light \  and from  the  power  of  Satan  unto  God?  Ads  26. 18.  and  did 
 he  not  give  himfelf  for  us,  that  be  might  redeem  usf>om  all  iniqui* 
 ty,  andfanttifie  to  himfelf  a  peculiar  people ,  zealous  of  good  workj, 
 Tir.  2.14.  Did  he  not  therefore  die  for  all,  that  they  which  live* 
 fkould  mt  henceforth  live  unto  themfelvesjbut  unto  him  that  dyed  for 
 them,  and  rofe  again  I   2  Cor.  5.15.]    Q  when  he  afc ended  up  on 
 high,  he  led  captivity  captive , and  gave  gifts  unto  men.  ]  To  what 
 end  ?  [  For  the  perfecting  of  the  S  ants,  for  the  work^  of  the  Mini- 
 ftryjor  the  edifying  of  the  bsdj  of  Chrift  ,tillwe  all  come  in  the  uni- 
 ty of  the  Faith,  and  the  knowledge  of  the  Son  of  God,  unto  a  perfetl 
 man, unto  the  meafure  of  the  fiat  ure  ofthefulnefs  of  Chrift  ,    that 
 henceforth  we  be  no  more  children,dcc.  ]  [_  Chrift  loved  the  Church, 
 and  gave  himfelf  for  it ,  that  he  might  fantlifie  it,  and  cleanfe  it  by 
 the  wajhing  of  water,  by  the  w$rd,that  he  might  prefent  it  to  himfelf 
 a  glorious  Church,  not  having  (pot  or  wrinkle  or  any  fuch  xhingjbut 
 that  it  fhould  be  holy  and  without  blemijh.  ]     Abundance  of  fuch 
 paffages  in  Scripture  do  affurc  us  that  the  Holinefs  of  the  Saints 
 was  the  end  that  Chrift  intended  in  his  death.     If  therefore  you 
 reach  men  that  they  mull  not  took  at  the  End^n  effed  you  teach 
 them  that  they  mufl  not  look  at  the  Means.  If  they  muft  not  rc- 
 joycein  the  frmts  of  Chrifts  death,  they  muft  not  rejoyce  in  his 
 
 death 
 
By  the  Crefe  cfChrt(t.  22<? 
 
 dedtb\*te\f:  for  in  icfclf  confidcred,  his  death  was  not  matter 
 of  J^but  of  Sorrow  :  but  it  is  for  the  fake  of  the  effects  chat  we 
 muft  rejoyce  in  it.  It  is  a  difhonour  tothefufTeringsand  merits 
 of  Chrift, to  obfeure  or  make  light  of  the  ends  and  effcUs  of  them. 
 And  they  that  will  Gloriiie  the  blood  of  Chrift,  mult  Glorihe  its 
 efFeds  on  the  fouls  of  men.  Who  is  it  that  more  honoureth  the 
 Phyfuian  ?  he  that  magnifieth  the  cure,  or  he  that  viiifieth  it,  or 
 makes  nothing  of  it?  as  wasaforefaid  , 
 
 4.  Doubtlefs  we  muft  obferve  and  Glory  in  that  which  all  the 
 world  mud obferveand  glorifieGod  for  :  and  that  which  will 
 be  the  matter  of  our  Redeemers  honour  at  the  laft  day  •,  yea  the 
 magnifying  of  himfelf  therein  is  the  end  of  his  coming-  But  fuch 
 is  the  holinefs  of  the  Saint*.  They  that  fee  their  good  works,  muft 
 gJorifie  our  Father  whieh  is  in  heaven,  Matth.5.16.  And  Chrift 
 JhaftcGme  to  be  Glorifytd  in  his  Saints,  and  admired  in  all  them  that 
 believed,  even  he  a  fife  the]  believed  the  Go  feel,  2  Thef.  1  ♦  I  O.Read 
 alfo^r.i  1. 1  2. 
 
 5.  The  Holinefs  of  the  Saints  is  called  their  participation  efthe 
 Divine  nature  >,  ("as  2  Pet.  1.4  is  commonly  expounded,  and  it 
 feems  more  agreeable  to  that  which  followetb,  then  to  expound 
 it  of  a  Relative  participation  of  the  Divine  nature  in  Chrift  with- 
 out u>.  )  This  is  given  to  them  that  ef cape  the  corruption  that  is 
 in  the  world  through  luftt  2  Pet.  1 .4.  And  will  you  overlook  the 
 Divine  Nature  and  refufe  to  honour  it,  and  this  on  pretence  that 
 it  is  a  wrong  to  Chrift  ?  Take  heed  left  by  your  doctrine  you 
 make  Chrift  an  enemy  to  God  and  holinefs,  who  came  into  the 
 world  to  do  his  Fathers  will,and  to  recover  finners  by  fan&ifka- 
 tion  from  the  world  to  God. 
 
 6.  It  is  the  great  fin  of  the  Devil  and  wicked  men,  to  wrong 
 zxAdifhcnonr  Chrift  in  his  Saints  -,  and  when  he  himfelf  is  out  of 
 their  reach ,  they  perfecute  him  in  his  members  ;  and  thofe  that 
 love  not  and  relieve  not  thefe,  (hall  be  Judged  as  not  loving  and 
 relieving  Chrift.  It  is  certainly  our  duty  then  to  do  contrary  to 
 them,  and  to  love  and  admire  Gods  graces  in  the  Saints,  and  to  ob- 
 ferve and  honour  Chrift  within  them. 
 
 7.  What  comfortable  ufe  can  we  make  of  the  promifes,  if  we 
 muft  not  look  at  thofe  Evidences  in  our  felves  that  prove  our  in* 
 tcreft  in  them  ?  God  hath  promifed,  that  If  we  conjefe  with  the 
 month  the  Lord  fefus,  and  believe  in  the  heart  that  God  raifed  him 
 
 Gg  3  from 
 
 1 
 
230  The  Crucifying  of  the  World \ 
 
 from  the  Acad, we /ball  be  faved, Rom. 10.  and  that  be  that  bele- 
 vtth pj.tll  not  perijh,  bat  have  everlafting  life,  Job*  3 .  16.  If  you 
 fay  with  the  Papifts,  that  no  man  can  tell  whether  he  be  a  true 
 Believer  or  not ;  then  you  make  the  promife  vain  :  For  what 
 good  will  it  do  any  man  to  know  that  heaven  is  promifed  to  Be- 
 lievers, if  it  cannot  be  known  whether  we  arc  Believers  or  not  ? 
 But  if  you  confefs  that  it  may  be  knowr,  why  (hould  we  fo  de- 
 fpife  the  comfort  of  the  promife  as  not  to  fearch  afcer  and  obferve 
 the  qualification,  which  muft  evidence  that  it  is  ours  ?  Will  you 
 apply  this  promife  to  all,  or  to  fome,  or  to  none?  If  to  none, 
 then  its  made  in  vain.  If  to  all,  you  will  deceive  the  mod.  I  mean 
 if  you  absolutely  promife  them  the  benefit.    For  it  is  not  all  that 
 are  Believers,  nor  all  that  (hall  have  everlafting  life.    You  dare 
 _not  ablolutely  tell  all  men  in  the  world,that  they  (hall  not  perifb. 
 it  muft  needs  therefore  be  the  proper  benefit  of  fome  :  and  how 
 will  you  know  but  by  the  Text  who  thofe  are?   There  is  no  way 
 of  applying  it,  that  the  Text  or  common  reafon  will  allow  of, 
 but  by  difcerning  that  we  are  Believers,  to  conclude  thereupon 
 that  we  (hall  not  perifh.  If  you  fay  that  all  are  bound  to  believe 
 that  they  (hall  not  perifh,  I  anfwer,then  moft  (hould  be  bound  to 
 believe  a  falfhood  ;  which  cannot  be.    They  are  only  bound  to 
 believe  the  truth  of  the  Gofpel,  and  accept  of  Chrift  as  offered 
 therein,and  then  difcerning  this  faith  in  themfclves,to  conclude 
 that  they  (hall  be  glorified. 
 
 8.  Should  we  not  obferve  the  lowtr  mtrcies  that  we  peflefs,  it 
 were  great  unthankfulncfs  •  much  more  to  overlook  the  fpecial 
 mercies  that  accompany  Solvation.  We  muft  blefs  God  for  the 
 very  healch  and  ftrength  of  body  that  is  within  us  •  for  our  un- 
 derstandings and  memories :  how  much  more  for  the  graces  that 
 are  within  us? 
 
 9.  Our  Mortification  is  part  of  our  Salvation  \  and  our  Holi- 
 nefs  is  a  beginning  of  our  Happinefs ;  and  when  we  come  to  hea- 
 ven we  (hall  be  perfected  herein.  If  therefore  we  may  not  take 
 comfort  in  this,  we  may  not  take  comfort  in  heaven  it  felf,  which 
 is  the  perfection  of  it. 
 
 1  o.  Laftly  con(ider,that  San&ifieation  is  that  mercy  that  makes 
 us  capable  of  glorifying  God  for  the  reft  of  his  merci*sy  and  recei- 
 ving the  comfort  of  them.  An  unfandified  man  cannot  give  any 
 JK>nour  fincercly  to  Chrift.    And  may  we  nor  obferve  and  glory 
 
 is 
 
By  the  Crefs  ofChrt(t.  23 1 
 
 in  that  mercy,  thac  enableth  us  to  give  God  the  glory  of  all  mer- 
 cies ?  Can  ic  be  a  wrong  to  Chrift,  to  rcjoyce  in  that,  without 
 which  we  can  do  nothing  but  wron?  him  f  and  to  take  comforc 
 in  that,  without  which  we  arc  uncapable  of  true  comfort  ? 
 
 By  chis  time  I  hope  it  is  evident  to  you,  that  it  is  an  inyurious 
 dealing  againft  Chrift  and  his  Sains,  for  any  to  reproach  them  for 
 Glorying  in  Gods  graces,  even  thac  they  are  Crucified  to  the 
 worla\and  the  world  to  them. 
 
 SECT.  XXV. 
 Vfiz, 
 
 FRora  hence  alfo  many  difconfolate  Chriftians  may  fee  their 
 errour,  who  cannot  Glory  in  a  Mortified  ftate.    They  can 
 fee  matter  of  comfort  in  a  ftate  of  exaltation,  when  they  per- 
 ceive themfelves  profper  in  all  that  they  undertake,  and  find  a 
 prefentanfwerof  their  prayers,and  enjoy  the  fenfe  of  the  Love 
 of  God;  but  to  be  Crucified  to  the  world,  and  the  world  to 
 thera,  doth  fecm  to  them  bur  an  uncomfortable  ftate,  and  they 
 cannot  fee  the  greatnefs  of  the  mercy.   It  is  eafie  to  perceive  the 
 excellency  of  thofe  mercies  that  participate  of  the  ukimate  End , 
 and  are  known  by  proper  fruition,  and  have  nothing  in  thera  but 
 pure  fweetnefs  and  delight  -y  and  therefore  a  ftate  of  Joy  declareth 
 it  felf  :  but  as  for  thofe  mercies  thac  have  the  Nature  of  a 
 Means,  whofe  excellency  is  in  order  to  their  end/  and  thofe  that 
 have  fome  wholfom  bitternefs  mixt,  becaufe  they  are  lefs  grateful 
 to  fenfe,  and  valued  only  by  faith,  therefore  we  are  too  prone  to 
 overlook  their  worth,  and  to  negled  the  comforts  which  the  con- 
 sideration of  them  might  afford  us,  and  fo  to  deny  God  the 
 thanks  that  is  his  due.    Every  fenfual  man  can  re  Joyce  in  the  ha- 
 ving and  enjoying  of  outward  profperity  :  and  every  Chriftian 
 can  re  Joyce  in  the  fruition  of  God,  whether  in  foretafte  here,  or 
 in  fulnefs  hereafter  :  but  to  re  Joyce  intheabfenceof  worldly 
 profperity,  in  that  we  are  dead  to  it, and  have  learned  to  fet  light 
 by  it;  and  to  Re  Joyce  in  the  abfence  of  God,  in  that  we  have 
 hearts  that  arc  fet  upon  him,and  cannot  be  fatisfied  without  him, 
 and  arc  defiring  after  him,  and  in  progrefs  towards  him,  and 
 
 hope 
 
3  2  The  Crucifying  of  the  World^ 
 
 hope  e;*c  long  that  we  fh*Il  be  with  him  •  this  is  the  Joy  that  rauft 
 be  expec>edj)y  believers  here  on  earth. 
 
 Though  an  Enj*$i»g  foretafte  may  now  and  then  afford  them 
 a  feaft,  yet  it  is  this  Believing,  de firing,  faking  Joy  that  muft  be 
 their  ordinary  fuftentation  :  and  if  in  this  world  they  have  no 
 other,  they  havecaufe  to  be  abundantly  thankful  for  this. 
 
 To  Riyyce  in  the  frution  of  God^  (  efpecially  when  ic is  full  ) 
 is  the  p.  "tof  the  g  orified  Saints  in  heaven.    To  Rejoyce  in  the 
 cream    as  accommodating  their  flefh,  is  the  Joy  of  the  Carnal 
 Unfat   ::hedhe;e  on  earth    (  A  remnant  of  which  is  in  the  im- 
 perfect Saints.  )  To  rejojce  in  meer  outward  Ordinances  and  the 
 Ja'ft  conceiv  of  [fecial  Grace,  is  the  Joy  of  hypocrites  and  com- 
 mon profrffors.  To  be  without  foy,  is  the  part  of  fomc  of  the  un- 
 godly under  theterroursof  theirconfciences,  and  of  true  Chri- 
 stians that  know  not  their  own  (incerity,  or  arc  under  fome  great 
 defertions  of  God.    To  be  out  of  all  hope  andpffibihty  of  fsy,  is 
 the  part  of  the  Devil  and  damned  men.    But  to  Re Joyce  in  t hi 
 true  mortification  of  the  flcl"h,and  in  the  holy  contempt  of  world- 
 ly things,  and  in  the  de fires  and  hopes  of  the  glory  to  come,  this  is 
 the  part  of  the  Saints  on  the  earth  ,  and  the  prefent  Joy  that 
 cometh  by  believing.    And  this  kind  of  Joy  is  molt  fuitable  to 
 our  prefent  condition  ,   as  Fruition  is  fuitable  to  our  Heavenly 
 End.  The  comforts  of  travailersis  not  of  the  fame  kind  with 
 thofe  of  a  man  chat  is  at  home.He  chat  is  at  home  would  have  his 
 wealth  about  trim.     But  you  would  not  carry  your  houfes  with 
 you  in  your  journey,  nor  would  you  drive  your  cattle  with  you, 
 or  carry  all  yoflr  goods  and  riches  with  you  ;  a  travailcr  would 
 have  as  fair  a  way  as  he  can  get,  and  as  good  a  guide,  and  necef- 
 farics  for  his  journey,  and  no  more,  but  all  the  reft  he  would  have 
 at  home,  that  he  may  find  it  when  he  comes  thither.     It  is  his 
 benefit  in  the  way,  to  want  no  more,  and  to  have  no  more  s  For 
 themoreheneedeth,  and  hath,  the  more  he  muff  be  burdened 
 and  troubled.     Mark  the  defcriptions  of  our  prefent  bleflednefs 
 that  you  find  in  the  Scriptures,  and  you  may  fee  that  they  confift 
 in  our  prefent  Mortification  to  things  below,and  defires  and  hopes 
 of  things  to  come,  rather  then  in  a  (late  of  enjoyment  here, 
 whether  it  be  of  the  world  or  of  Cjod.    Though  ftill  the  reafon  of 
 our  Bleflednefs  in  a  mortified efhtc,  is  the  tendency  that  it  hath 
 to  a  glorified  eftate-,  becaufcitis  the  way  to  that,  Mmh.%.%. 
 
 I  tiffed 
 
By  the  Crofs  ofcbrift.  233 
 
 C  Bleffedare  the  poor  in  Spirit.     It  is  not  £  Bleffedare  the  world- 
 ly rico  :  Nor  B I  ffe J  are  the  Glorified  only.  ]  But  the  rcafon  is, 
 l^Fer  theirs  is  tht  Kingdom  of  heaven  \  that  is,  in  tit  fe ;   but  not 
 in  poiTcfiion.  ver.2.  [Bleffeda ethiy  that  mourn  ]    And  why 
 arc  mourners  blcfled?  Q  For  they  fhallbe  comforted.  J  Luk.6.24, 
 25.  Wo  unto  jo  ft  that  are  rich,  for  ye  h  ve  receivedyour  congelati- 
 on   Wo  unto  you  that  art  fu&fir  yon  jkalt  hunger :  Wo  unto  ycu  that 
 laugh  now, for  yon  (hall  monrn  and  weep  '.  Wo  unto  yon  when  all  men 
 fpeahwellofyou,&cc]  that  is,  Wo  to  you  thac  place  your  com  ore 
 and  felicity  in  Riches,  and  Fulncfs,  and  Mtrch,  and  che  Appiaufc 
 of  men  ;  yea  though  you  pofTefs  the  things  you  defire,  yec  wo 
 to  you,  becaufe  you  fhall  mifs  of  the  true  and  durable  ie.icicv.  J 
 Tims  alfo  run  all  the  reft  of  the  bleftings  in  Matthew  5 .  LBl  fed 
 Are  the  meek.-,  Bhffed  are  they  tiat  hunger  and  thirfi  afttr  right e . 
 oufnef  ;  *Bleffed  are  the  merciful  \  Blejfelare  the  pure  in  heart; 
 Bleffedare  the  peace-  makers ;   Bleffrd  »re  they  which  are  perfecuted 
 for  right  eoufne/l  fake  ^   Biffed  are }  e  when  men  fh  11  revile  you  and 
 perfecute you,  and  fhall  fay  all manner  of  tvU  againfl you  fa/fly  for 
 «7  fake  1  ]  that  is,  When  ybu  are  fo  rirm  in  the  faiih,  and  to  far 
 in  love  with  me,  and  the  heavenly  reward,  that  you  can  bear  all 
 tbefe  revilings,  and  (landers,  and  perfecutions,  you  arc  B/effed, 
 even  when  the  troubles  are  upon  you.]  So  that  you  fee  here, 
 that  our  prcfent  Bleffednefsconfifteth  in  Mortification  to  prefent 
 things,  and  Hope  of  future :  And  from  the  future  the  Rcafon  of 
 our  prefent  blcfTedncfs  is  fetcht ;  [  They  which  hunger  and  thirfi 
 after  righteoufnefs  fhall  be  filled  .  The  merciful  fhall  obtain  mercy  : 
 The  pure   n  he art  fhall  fee  God\  The  peace-makers  fh Ml  be  called 
 the  children  of  God  :  The  perfecuted  Jh.ill  have  the  Kingdom  of 
 heaven.  J  Indeed  to  the  meek^  it  is  promifed  in  prefent  ,that  Q  they 
 fhall  nher  t  the  earth,}  as  P/W.37.11.  had  before  faid  .  that  is, 
 It  (hail  afford  chem  accommodations  for  a  travailer,  which  is  .11 
 that  isdefirablein  it,  or  can  be  expected  from  it  :  for  ^odlinefs 
 hath  the  premife  of  this  life,  and  of  that  to  come,  I  T>m.  4.8 .  Yea 
 moreover  there  is  a  fpecial  promiie  to  the  meek,above  thofc  go<U 
 ly  perlons  that  are  mod  wancing  herein  :  For  their   paff  gc 
 through  this  world  to  heaven  fhall  ordinarily  be  more  peaceable 
 and  quiec  to  then  then  other  mens  :  they  do  not  fo  moleit  1  heir 
 own  minds,  and  ve*  themfelves ;  nor  make  thcrafeives  trouble, 
 
 Hh  nor 
 
\  34  The  Crucifying  of  the  n>erld: 
 
 nor  provoke  others  agamit  [hem  is  the  paffionatc  do  -9  and  com- 
 monly they  are  either  lovcd,or  putyed ,  or  cafilyer  dealt  with 
 by  all. 
 
 So  that  you  may  fee  throughout  the  Gofpel,  that  our  prefent 
 bleffednefs  is  in  Mortification  and  Hope,as  the  way  to  our  future 
 bleffednefs  ,  which  confifteth  in  fruition.     And  therefore  it  isa 
 a  very  great  errour  in  Believers,  when  they  overlook  the  blcfled- 
 ncft  of  a  Mortified  ftate ,  and  can  fee  little  in  any  thing  but  fen- 
 fiblc  fruition  and  rejoycings.     When  you  are  low  in  affii&ions 
 and  grieved  for  your  corruptions,  and  fill  the  ears  of  God  and 
 men  wkh  your  complaints ,  though  you  have  not  then  the  joyfui 
 fenfeoftheLoveof  God,  yet  mcthinks  you  might  eafily  per- 
 ceive your  Mortification  ■  And  will  that  afford  you  no  refrefh- 
 ing  ?  Do  you  not  feel  that  you  aire  Crucified  to  the  world , and 
 your  defires  after  it  are  languid  and  life-left  }  Can  you  not  truly 
 fay  that  the  world  is  Crucified  to  you ,   and  that  you  look  on  it 
 but  asaCarkafs  •,  as  an  empty  lifelefs,  and  unfatisfadory  thing? 
 Would  you  not  gladly  part  with  it  for  more  of  Chrift  ?  Could 
 you  not  let  gocredit,and  wealth,  and  friends,  fothat  the  King- 
 dom of  God  might  be  more  advanced  within  you,and  you  might 
 live  more  in  the  Spirit  by  a  life  of  faith  ?    Could  you  not  be 
 content  to  be  poor  in  the  world,fo  that  you  might  but  be  rich  in 
 faith  and  heirs  of  the  Kingdom  which  God  hath  promifed  to 
 them  that  love  him  ?    Why  do  you  not  then  confider  what  a 
 bleffed  condition  you  are  in,  and  that  your  Mortification  is  a 
 Mercy  that  leadeth  to  falvation,  aud  as  fure  a  token  of  the  Love 
 of  God  as  your  moft  fenfible  joyes  ?    Did  you  ever  mark  and 
 confcionably  pra&ife  that  command  of  Cbrift,  Afat.$.  12.  to 
 theperfecuted,  reviled, flandered Believers:  [Rejojce  and  be  ex- 
 seeding  gLd  (  mark  what  a  frame  your  Saviour  would  have  you 
 live  in  )  for  great is  your reward  in  heaven  :  forfo  perfecuted  they 
 she  TrefbetJ  wh  ch  were  before  you.  3    So  when  you  arc  poor  and 
 afflicted ,  and  have  hearts  that  fct  light  by  earthly  things  in  com- 
 parifon  of  God  and  Glory  ,  you  have  caufe  to  Rejoyccand  be 
 exceeding  glad,though  you  live  under  fufferings:  for  thus  it  hath 
 been .  with  the  true  Believers  that  have  gone  before  you. 
 
 SECT. 
 
\ 
 
 By  the  Crofs  of  Chrift.  a  j  j 
 
 SECT.  XXVI. 
 
 J  Come  now  to  the  fecond  Branch  of  the  Obfervation.*  which 
 is,  that  [  When  Believers  Glory  in  their  own  Mortification,  it 
 psuftbe  as  it  is  the  fruit  of  the  Crofs  of  Chrift,  that  Jo  all  their 
 Glorying  may  be  principally  and  ultimately  in  Chrift  ,  and  not  in 
 them  ft  Ives  ] 
 
 They  muft  take  heed  of  afcribing  the  honour  to  themfelves,or 
 of  rcfting  in  themfelves ,  but  all  their  obfervation  of  the  graces 
 that  are  in  them  muft  be  in  pure  refpeft  to  himthat  is  the  fountain 
 and  the  end,that  we  may  thankfully  acknowledge  ourreceiving$| 
 and  admire  the  eternal  Love  which  did  beftow  them ,  and  the 
 compafiions  and  merits  of  our  Crucified  Redeemer  ,  and  the 
 powerful  operations  of  his  Spirit  ir  our  fouls,  and  fo  maybe 
 carried  out  to  Love  and  Duty  in  the  fenfe  of  our  receivings,and 
 may  live  to  the  praifes  of  him  that  hath  called  us  out  of  darknefs 
 into  his  marvellous  light . 
 
 And  that  you  may  fee  how  great  reafon  there  is  for  this,and 
 fo  may  be  kept  from  glorying  in  your  felves,  I  fhall  open  the 
 caufc  to  you  as  it  lyeth  both  on  Chriits  part  and  on  outs :  What 
 he  is  to  us,  and  whar  we  are  to  our  felves. 
 
 Coniider,  i.It  wasC  rift  and  not  we  that  wrought  our  delive- 
 ranc\by  the  wondcrull  work  of  our  Redemption.  Long  enough 
 might  we  have  layen  in  prifon  before  we  could  have  paid  the  ut- 
 mod  'arhirq:  and  long  might  we  have  born  the  wrath  which 
 we  defcrved ,bofore  we  could  have  done  any  thing  to  merit  orany 
 way  procure  cu<*  deliverance.  Had  we  wept  out  our  eyes,  and 
 prayed  our  hearts  oar,  and  never  committed  fin  again,this  would 
 not  have  made  farisfaftion  to  C  od  for  the  (in  that  was  paft.Long 
 enough  might  we  have  lain  in  our  blood,  if  this  companionate 
 Redeemer  had  not  taken  us  up,  and  undertaken  thecure.Had  he 
 turned  us  offto  any  creature,  we  had  been  left  helpIefs.Had  wc 
 looked  on  the  right  hand  for  fome  to  deliver  us, or  on  thekfr,we 
 ihould  have  found  none  :  Beftdes  him  there  is  no  Saviour,  Jfaiak 
 43.  11.  *sW\  4-  12. 
 And  moreover  the  way  he  hath  taken  is  wonderful.  There  are 
 
 H  h  2  ^  on- 
 
2  3  6  The  Crucifying  oftbt  mr  Id, 
 
 unfearchable  wonders  of  Love,  and  wonders  of  Ju (lice,  won- 
 ders of  Wifdom,  and  wonders  of  Power  ;  its  the  admiration  of 
 Angels :  the  ftufly  of  all  Saints,  to  know  the  height.and  breadth 
 and  length,  and  depth-  and  when  they  have  all  done,  they  find 
 that  the  Love  of  Chrift  furpafTcth  knowledge.  As  all  other  know- 
 ledge of  arts,  creatures,  languages,  is  nothing  in  comparifor* 
 of  the  knowledge  of  a  Crucified  Chrilt ;  fo  our  own  knowledge 
 is  too  narrow  to  comprehend  the  greatnefs,  and  too  dull  to  reach 
 to  the  bottom  of  the  myfterie  of  this  dzfiga  of  the  heavenly 
 Love,  £^.3.i7vi8>i9.  When Chnft  hath  p.) fed  men  and  An- 
 gels with  wonders  in  our  Redemption,  and  when  we  have  done 
 nothing  in  it  our  felves,  its  ealie  to  perceive  in  whom  we  fhould 
 Glory. 
 
 2.  Confider  alfo  that  it  is  Chrift  that  God  hath  advanced  to  this 
 Glory,  and  it  is  the  magnifying  of  him  that  is  defigned  by  God^  and 
 not  of  fuch  as  you.  Itstrue,tfrathe  intendceh  to  Gioririeus  with 
 Chrift, and  that  in  fome  participation  of  his  Glory  :  but  that  is 
 not  by  afcribing  merit,  and  power,  and  wifdom  to  us,  nor  by 
 praifing  us  for  that  which  indeed  we  have  not :  but  it  is  by  cora- 
 munic  trngfomeof  the  Spirit  of  Chrift  unto  us,  andlettingus 
 fee  the  glory  of  our  bead  :  though  we  may  fee  the  brightnels 
 of  the  Sun,  and  have  the  comfort  of  its  raies,  yet  that  doth  not 
 make  us  Suns  our  fclves.So  though  we  ftiall  we  be  where  Chrift  is 
 and  behold  his  Glory,  i  fob*  17.24.  and  excrcifc  our  fclves  in 
 his  eternal  praife  j  yet  all  this  is  but  a  derived  dignity,  communi- 
 cated to  us  by  the  afpeft  of  our  Lord  ■  and  therefore  it  will  not 
 beourworktopraifeourfelvesbuthira.  Revel.$tg.  Him  hath 
 Goa  advanced  to  be  a  Prince  and  a  Saviour,  A  &s  5 . 3  1 .  and  made 
 him  head  over  all  things  to  the  Church,  Eph.  1 .22.  and  delivered 
 all  things  into  his  hand,  I  Joh.  I  3 .  and  given  him  all  power  in  hea- 
 ven ana  earth,yiM.  28. 18  .and  a  name  above  every  name, that  at  the 
 name  of  fefus  every  knee /ball  bow,  Phil.  2. 9. 10.  andf*  this  end  he 
 djed^rofe  and  revived,  that  he  might  be  Lord  of  the  deaa  and  of  the 
 living,  Rom.  1 4.9.  So  that  the  exalting  of  the  Redeemer  is  a  more 
 principal  end  in  the  work  of  Redemption  then  our  exaltation, 
 and  in  ours  we  are  paflive,receiving  the  dignity  which  from  hira 
 is  communicated  to  us  •  but  Chrift  with  his  Father  is  the  fountain 
 and  end  of  his  own  glory. 
 
 3.  Confider 
 
By  the  Crefs  of  Chrift.  237 
 
 3 .  Confider  alfo  your  Dbafement  in  condemnation  and  humili- 
 ation is  the  defigned  way  to  the  glory  of  your  Redeemer,  and  in 
 it  your  own  glory.     This  is  his  honour,  that  when  the  Law  had 
 condemned  you,  fceabfolved  you  by  his  Ranfom  :  and  when  you 
 were  dead  in  trefpafles  and  fins  he  quickned  you,  through  the 
 riches  of  mercy  and  the  great  love  wherewith  he  loved  you,EpL 
 2.4,5.  y°u  muft  De  fick  before  he  can  have  the  honour  of  curing 
 you  :  He  will  lay  you  at  the  feet  of  God  in  fliame,  crying  out, 
 Father  %I have  finned  again fi  heaven  and  before  thee, and  am  no  more 
 worthy  to  be  called  a  fon,  make  me  one  of  thy  hired  fervants.    You 
 fhall  call  your  felvcs  foolijh  ,   difobedient ,  even  mad,  and  the 
 greatefi  of  finners,  Titus  3.3.  %AZls  26.11.  I  Tim.  1 . 1  $.    If 
 therefore  you  begin  to  glory  in  your  felves,  you  contradid  the 
 glory  of  Chrift,  and  confequently  hinder  the  glory  you  fhould 
 receive  from  him.  You  have  but  the  benefit  of  receiving  his  alms, 
 and  therefore  mud  ftand  in  the  pofture  of  beggars,  but  it  is  he 
 and  not  you  that  muft  have  the  honour  of  giving  it .     You  muft 
 be  Nothing jhzt  he  may  be  AH,or  elfe  you  wil  be  Nothing  indeed. 
 You  muft  not  Live,  but  Chrift  in  you,  or  elfe  you  will  not  Live 
 indeed,  Gal.2.20.  You  muft  be  found  in  him,  not  having  jour 
 own  Right  eoufmfs  which  is  of  the  Law,  or  works,  but  the  Righteouf- 
 nefs  which  if  of  Chrift  by  faith,  or  elfe  you  will  lofe  your  {elves, 
 and  your  rigbtcoufnefs,  Phil.  3 .9.  And  thus  the  fuft  being  dead 
 in  themfelvcs  muft  live  by  faith,  but  if  any  be  lifted  up,  his  foul 
 is  not  upright  in  him,  Heb.2.4.   Chriftianity  therefore  tcacheth 
 you  to  glory  in  Chrift  and  not  in  your  felves. 
 
 4.  Confider,  it  is  Chrift  and  not  you  that  revived  your  foufs 
 when  you  were  dead  in  fin,  and  crucified  you  to  the  world  ,  to 
 which  you  were  alive.  You  might  have  rotted  and  ftunk  in  the 
 grave  of  fin,  if  he  had  not  called  you  out.  You  faw  the  fpedacles 
 of  Mortality  before  your  eyes,  and  you  could  fay,  The  world  is 
 vain,beforc  :  but  yet  it  lived  in  your  hearcs,  till  power  came  from 
 Chrift  to  kill  it.  Words  were  but  wind  •,  you  would  never  have 
 let  go  your  bone  of  prefent  worldly  pleafure,  if  Chrift  had  not 
 taken  it  out  of  your  jaws,  by  (hewing  you  the  hopes  of  grear? r 
 things.  Long  might  you  have  heard  Sermons,  and  vet  have  been 
 carnal  ftill,  if  his  Spirit  had  not  entered  into  your  hearts.  Secng 
 then  it  is  he  that  hath  done  the  cure  fo  far  as   it  is  done, 
 
 Hh  3  \  it 
 
338  Iht  Crucifying cf  tnt  mrli> 
 
 it  is  in  him  chat  you  rouft  glory,  and  not  in  your  felvcs. 
 
 5 .  Consider,  if  yet  he  fhould  deal  with  you  according  to  your 
 defervings,  the  remnant  of  your  fin  would  bring  you  to  dam- 
 nation. If  yet  he  did  not  hide  your  nakednefs,  and  by  h«  intereek 
 fion  procure  you  a  daily  pardon,  you  would  every  day  be  your 
 own  deftroyers ;  nay  you  would  not  be  an  hour  longer  out  of 
 hell.  If  he  did  not  bring  you  before  his  Father,  you  could  have 
 noaccefs  to  him  in  any  of  your  addrcfles.  Your  facrificcs  would 
 be  caft  back  into  your  faces  as  dung,  if  the  merit  of  his  facrificc 
 made  them  not  accepted.  So  that  by  this  you  may  fee  in  whom 
 you  muftftill  glory. 
 
 6.  Now  you  have  a  little  grace,  you  cannot  keep  it  of  your 
 fclves :  Now  you  are  made  alive,  you  cannot  keep  your  felvct 
 alive.  If  you  be  not  preferved  Ly  him  that  did  revive  you,  and 
 kept  by  his  mighty  power  to  fa!vation,and  if  he  be  not  tfce  finifh- 
 crof  your  faith,  who  was  the  author  of  it?  how  fpeedily,  how 
 certainly  would  you  prove  apoftates,and  undo  all  that  ha.h  been 
 fo  long  a  doing?  If  then  you  ftand  not  on  your  own  legs,  bue 
 are  carry  cd  in  his  arms,you  may  fee  in  whom  it  is  that  you  (hould 
 glory. 
 
 7.  Nay  more,  if  you  were  left  to  your  felves,  buttorefift 
 one  temptation,  it  would  bear  you  down.  You  now  think  of  ma- 
 ny fins  with  an  holy  fcorn  :  but  the  filchicft  of  thofe  fins  would 
 become  your  pleafure,  if  you  were  forfaken  by  Cbrift.  You  now 
 look  on  whoredom,  and  gluttony,  and  drunkennefs,  and  ambiti- 
 on, as  dirt  and  dung  ;  but  if  Cbrift  (hould  for  lake  you,  this 
 dung  would  you  feed  upon,  and  as  dogs  you  would  eat  up  the 
 filthieft  vomit  that  ever  you  d  d  difgorge  your  felves  of,  and  as 
 fwine  you  woukJ  choofe  that  mire  for  your  bed,  and  reft  in  it  till 
 hell  awakened  you.  By  this  then  you  may  perceive  in  whom  you 
 fhould  glory. 
 
 8.  Moreover,  without  ChrHt  you  cannot  make  ufe  of  the 
 Grace  that  he  hath  given  you.  The  life  and  comfort  of  your; 
 grace  is  in  the  cxercife.  To  draw  foi  th  your  Faith,  and  Lovef 
 and  Joy  into  cxercife,  is  the  way  to  incr cafe  them,  and  to  (hew 
 you  experimentally  their  nature,  truth, and  wo  th>  and  to  attain 
 their  ends.  And  without  Cbrift,  you  will  never  do  this.  You 
 may  lie  as  if  you  were  dead,  and  dry,  and  withered,  if  be  do  but 
 
 with- 
 

 
 ■  ■   ■  —   ■  - 
 
 By  the  Crcfs  of  Chrift.  i  $9 
 
 withdraw  his  quickning  influences  ;  for  without  him  you 
 can  do  nothing.  Judge  then  by  this  in  whom  you  fhould 
 glory. 
 
 9.  Yea  further,  as  you  cannot  do  thefe  of  your  felves,  fo 
 neither  can  you  go  to  Chrift:  your  fclvcs  for  ftrength  to  do  them. 
 You  will  not  fo  much  as  more  a  hand,  or  lift  up  your  voice  to 
 cry  for  help.  For  the  nature  of  fin  is  to  make  the  (inner  willing  of 
 it,  and  unwilling  to  be  delivered  from  it.  You  would  rather  God 
 would  let  you  alone,  and  thus  you  would  continue. 
 
 i  o.  Yea  more,  without  Chrift  you  would  not  fo  much  as  unT 
 derftand  and  be  fenfible  of  all  this  mifery  and  difabilky  in  your 
 felves.  You  will  think  your  felves  well  when  you  are  next  the 
 worft,  and  give  no  one  thanks  that  would  piety  or  help  you.  So 
 that  lay  all  this  together,  and  judge  in  whom  it  is  that  you  fhould 
 Glory. 
 
 ii.  And  indeed,  the  very  nature  of  all  your  graces,  if  you 
 have  any,  will  lead  you  from  a  glorying  in  your  felves  to  a  glo- 
 rying in  Chrift.  Repentance  will  lay  you  low  and  make  you  vile 
 in  your  own  eyes,  and  loath  your  felves  for  all  your  abominati- 
 ons, £^.36.31.  Self-denyalisagreatpartof  the  new  crea- 
 ture. Faith  leads  you  out  of  your  felves  to  Chrift.  Love  will 
 carry  you  quite  above  yew?  felves-to-God.  And  fo  it  is  with  other 
 graces.  To  live  in  your  felves,  upon  your  felves,  and  to  your 
 felves,  is  the  ftate  of  the  unfan ftined.  To  live  in  Chrift,  and  up- 
 on Chrift,  and  to  Chrift,  is  the  ftate  of  all  his  living  members: 
 So  far  then  as  you  are  new  creatures,  this  Law  is  written  in  your 
 hearts,  and  I  have  the  lefs  need  to  teach  you  this  lefTon,  and  per- 
 fwade  you  to  the  practice  of  it,  becaufe  you  are  really  taught  of 
 God,  to  Glory  in  Chrift  and  not  in  your  felves. 
 
 12.  To  conclude,  even  Nature  and  common  Reafon  may 
 teach  you  that  you  have  little  caufc  to  glory  in  your  felves : 
 Foritraayeafiiy  tell  you  that  you  have  nothing  of  your  felves, 
 and  therefore  nothing  that  is  originally  your  own  :  Who 
 knows  not  that  we  have  our  being,  and  all  the  means  of  our 
 well-being,  and  every  thing  that  is  worth  the  having,  from 
 God  alone?  As  Nething  could  not  make  it  felf  to  be  Somt- 
 thing,  fo  neither  can  that  dependent  Something  uphold  it 
 felf,  or  carry  on  it  fclf  unto  its  End.    What  baft  thon  -which 
 
 tlm 
 
40  the  Crucifying  of  the  World^ 
 
 thou   haft   n*t  received  f    And  if  thou  haft  received  it ,    why 
 fhouldft  thou  glory  as  if  thou  hadft  not  received  it  f   I  ^V.4.7. 
 Tofuchpoor,  empty,  unworthy  worms  as  we  are,  one  would 
 think  it  (hould  be  an  eafie  thing,  to  know  that  we  hare  no- 
 thing but  what  we  have  of  God  :  for  whence  t\k  (hould  we 
 have  it  ?   fn  him  we  live,  and  move,  and  have  our  beings  and  of  him 
 and  by  h  m9  and  for  him,  are  all  th  ng^ani  1  here  fore  to  him  muft 
 he  the  pr  ife  for  ever,  Rom.  1 1.36.  Not  therefore  to  our  fe Ives % 
 hut  nnto  him  mufk  we  give  the  glory ,  Pfalm  1 15.  I.    Though 
 Nature  cannot  lead  us  to  Chrift,  it  may  tell  us  that  we  are  crea- 
 tures y  and  have  nothing  but  from  tne  bountiful  hand  of  our 
 Creator.   It  is  therefore  againft  this  Nature  and  Reafon  to  glory 
 inourfelves. 
 
 Vfi 
 
Bj  the  Cro[s  of  Chrift.  l±\ 
 
 Vfe. 
 
 SE  E  then  that  you  abhor  all  felf-advancing  thoughts :  And 
 receive  no  Doctrine  that  gives  the  glory  of  Chrift  unto  your 
 felves.  They  are  mifcrable  that  are  made  irreligious  by  their 
 pride:  But  they  are  more  raiferaWe,  becaufe  more  uncurable, 
 that  make  themfeJves  a  Religion  by  their  pride :  and  frame  to 
 therpfelvcs  both  Doclrines  and  Devotions,  whofe  tendency  and 
 ufe  is  to  keep  alive  this  devilifh  (in.  You  do  not  believe  well, 
 nor  repent  well,  nor  pray  well,  nor  do  any  Chriftian  duty  well, 
 if  you  be  not  more  humble  in  and  after  it,  then  you  were  before. 
 Its  a  fad  cafe  for  a  man  to  preach  himfelf  and  pray  himfelf  into 
 hell,  and  to  itrengthen  the  bonds  of  fin  and  Satan  by  his  devoti- 
 ons. And  yet  proud  Devotions  are  as  ready  a  way  to  this,as  you 
 candevife.  Ifyouread,or  confer,  or  preach,  or  pray,  with  a 
 mind  that  is  lifted  up,  and  glorieth  in  it  felf,  you  do  but  ferve  the 
 Devil,  with  the  name  of  God  and  his  holy  Ordinances.  And 
 therefore  we  have  fecn  by  fad  experience,  in  a  multitude  of  feds, 
 and  horrible  delufionsoflate  in  this  Land,  that  none  run  tofuch 
 dreadful  outrages  in  fin,  nor  go  fo  far  againft  the  Lord,  as  proud 
 felf-conceited  profeflbrs  do.  As  you  love  your  fouls,  take  heed 
 of  being  conceited  of  your  own  underftanding  or  worth,  and  of 
 being  proud  of  your  fuppofed  holinefs  or  abilities.  What  fear- 
 full  ends  have  we  fecn  of  fuch  !  If  indeed  thou  art  a  Chriftian, 
 thou  mud  become  as  a  little  child,  and  learn  of  Chrift  to  be  meek 
 andlowly,andbcafervanttoall;  And  lay  thy  felf  ftill  at  the 
 feet  of  Chrift,  as  fcnfible  that  all  the  fin  is  thine,  but  the  good  is 
 his,  from  whom  thou  didft  receive  it.  Thou  canft  deflroy  thy 
 felf,  but  in  him  is  thy  help.  Thou  haft  the  skiland  ability,  to  fee 
 thy  own  houfe  on  fire ;  but  its  he  that  muft  quench  it  or  repair 
 it.  Thou  art  wife  to  do  evil,  but  thou  haft  no  knowledge  to  do 
 good,  but  what  he  giveth  thee.  Thou  haft  the  art  of  (tabbing 
 thy  felf,  but  not  of  curing  thy  felf.  He  muft  do  that  for  thee, 
 or  elfe  it  muft  be  undone.  You  canfnarl  and  ravel  the  ftateof 
 your  own  fouls,  but  its  he  that  muft  untye  the  knots  which  thy 
 
 Ii        jd  folly 
 
242  The  Crucifying  of  the  world^ 
 
 folly  and  ca^elefncfs  have  tyed.  Thou  canft  with  Jonas  raife  the 
 ftorm  and  caft  thy  felf  over- board  ^  but  its  he  that  rauft  provide 
 the  Whale  to  receive  thee,  and  bring  thee  to  the  Land.  Remem- 
 ber therefore  that  though  thou  be  a  veflcl  of  mercy,  it  is  the 
 fountain  that  fillcch  thee  and  not  thy  felf.  Thon  canft  fcarce  more 
 difhonour  thy  qualifications,  and  a&ions,  and  confequently  thy 
 felf,  then  to  fay  they  are  thine  own  and  originally  from  thy  felf. 
 For  fure  all  that  is  thine  and  from  thee,  will  be  like  thee:  and 
 therefore  muft  be  weak  and  bad  as  thou  art.  When  ever  there- 
 fore thou  gloried  in  thy  graces,  do  it  but  as  the  beggar  glory eth 
 in  his  alms,  that  afcribes  all  to  the  giver ;  or  as  the  Patient  glo- 
 rycth  in  his  cure,  that  afcribeth  all  to  God  and  the  Phyfitian  v  or 
 as  a  condemned  rebel  doth  glory  in  a  pardon,  which  he  afcribeth 
 to  the  mercy  of  his  Prince.  I  durft  not  have  told  you  as  I  did  be- 
 fore of  the  duty  of  Glorying  in  your  Crucifixion  to  the  world, 
 '  without  adding  this  caution,  to  tell  you  whether  all  muft  be  re- 
 ferred, and  how  little  you  are  beholden  for  it  to  your  klv^s. 
 Meet  every  thought  of  felf-exalting  with  abhorence,  and  give 
 it  no  other  entertainment  in  your  fouls  then  you  would  give  the 
 Devil  himfelf,  who  is  the  Father  of  it.  For  cafting  down  Chrift 
 will  prove  the  cafting  down  of  your  felves,  and  he  that  exaltetfc 
 himfelf  (hall  be  abafed. 
 
 SECT 
 
By  the  Crejs  of  Chrift. 
 
 H3 
 
 SECT.  XXVII. 
 
 I  Come  now  to  the  third  and  laft  branch  of  the  Obfervati- 
 on  ^  viz.  that  To  Glory  in  any  thing  [Ave  the  Crofs  of 
 Chrift  and  our  Crucifixion  thereby  ^is  a  thing  that  the  foul  of * 
 Chriftian  JbotilA  Abhor, 
 
 Here  I  fhall  (hew  you  what  it  is  that  is  not  excluded  from 
 our  glorying  in  thefe  words :  And  then  what  it  is  that  is  ex- 
 cluded \  and  conclude  with  fome  Application. 
 
 i .  It  is  none  of  the  Apoftles  meaning  in  thefe  words,  that 
 we  may  not  Glory  in  God  the  Father.  For  his  love  to  the 
 world  was  the  caufe  of  their  Redemption.  And  his  pleafure 
 and  glory  is  the  end  of  Redemption  •  and  was  intended  by 
 Chrift,  and  muft  be  intended  by  us.  As  ft/fline  Martyr  faith, 
 he  would  not  have  believed  in  Chrift  himfelf,  if  he  had  led 
 them  to  any  but  the  true  God.  So  I  may  fay,  Chrift  had  not 
 done  the  work  of  Chrift,  if  he  had  intended  any  End  but 
 God,  and  had  not  brough  up  all  to  God. 
 
 2.  When  it  is  faid,  that  we  rauft  Glory  only  in  the  Crofs  of 
 Chrift,  the  meaning  is  not  that  we  muft  not  alfo  Glory  in  his 
 Incarnation,  and  holy  Life,  and  Refurre&ion,  and  Interceffi- 
 on,  and  every  part  of  his  Mediatorfhip  :  For  the  Crofs  is  not 
 here  put  as  Contradiftind  from  thefe ;  but  all  thefe  are  ira- 
 plyed  in  his  Crofs:  as  having  their  (hare  as  well  as  it,  in  the 
 work  of  our  falvation. 
 
 3.  Nor  is  it  the  meaning  of  the  Apoftle,  to  forbid  us  to 
 Glory  in  the  promife  that  Chrift  hath  made  us  and  in  the  glad 
 tidings  of  the  Gofpcl :  For  this  brings  the  bleffed  news  to  our 
 ears  •  this  is  the  joyful  found  ;  the  voice  of  Love  ^  the  Charter 
 of  our  inheritance ;  and  therefore  fwcet  to  all  the  fons  of 
 Life. 
 
 4.  Nor  is  it  any  of  the  Apoftlcs  fenfe,  that  we  may  not 
 Glory  in  the  Spirit  of  Chrift,  as  magnifying  him  for  the 
 work  of  illumination  and  SandificatiOn.    As  it  was  an  high 
 
 Ii  2  fin 
 
2  ^4  Ibt  Crucifying  of  the  world, 
 
 fin  in  Ananias  and  Sapphira  to  lye  to  the  Holy  Ghoft  •,  and 
 as  it  is  the  unpardonable  (in  to  blafpheme  the  Holy  Ghoft: 
 fo  it  rauft  be  a  great  duty  to  honour  and  raagnific  the  Holy 
 Ghofr.  And  therefore  it  fhould  make  us  tremble  to  hearfome 
 prophane  men  abufe  the  Holy  Ghoft  in  deriding  his  works, 
 faying,  Thefc  are  the  Holy  Brethren:  thefc  are  the  Saints: 
 thefe  have  the  Spirit. 
 
 5.  Nor  yet  are  we  forbidden  to  Glory  in  the  efje&sof  the 
 Crofs  of  Chrift  upon  us:  for  thefe  you  find  are  included  in 
 the  Text,  even  our  Crucifixion  to  the  world  thereby.  And 
 the  other  effects  of  it,  even  our  Juftification,  Adoption  and 
 the  reft,  may  be  Gloried  in,  as  well  as  this  that  is  here  named,as 
 the  Apoftle  doth,  Rom  8.  30,31,32,33.  to  the  end;  yet  (till 
 referring  all  to  God  in  Chrift. 
 
 6.  Nor  are  we  forbidden  to  Glory  in  the  helps  of  our  fal- 
 vation,the  Ordinances  of  God  and  means  of  Grace,  fo  wc 
 give  no  more  to  them  then  their  due,  and  look  at  them  but 
 as  the  appointed  means  of  God,  that  can  do  nothing  but  by 
 biro. 
 
 7.  No  nor  is  it  unlawfull  fo  far  to  Glory  in  our  Teachers,, 
 as  God  hath  fent  them  and  qualified  them  for  our  good,  and 
 as  they  are  the  MefTengers  of  God,  and  inftruments  of  the 
 Spirit.  So  did  Cornelius  glory  in  Peter ,  Atls  10.  and  when  the 
 Apoftles  brought  the  Gofpel  to  Samaria,  there  r*.as  great 
 jojinthat  Citj^^Ebs  8.  8.  And  the  Apoftle  commandeth  the 
 Churches  to  know  then)  thai  are  over  them  in  the  Lord,  and  fttb- 
 wit  t  hem fe  Ives,  and  efteem  them  highly  in  love  for  their  workj 
 fake,*  Thef.5.12. 
 
 8.  Nay  we  may  Glory  even  in  honour,  and  riches,  and 
 other  outward  things,  as  they  are  the  erlc&s  of  the  Love  of 
 God,  and  the  blood  of  Chrift^  and  as  they  reveal  God  to  us, 
 or  furnifti  us  for  his  fervice,  and  the  relief  of  his  people,  and 
 any  way  further  the  Ends  of  our  holy  Faith*  In  a  word,  we 
 may  glory  in  any  thing  that  is  good,  as  it  ftands  intts  due  fub- 
 ordination  to  Chrift,  afcribing  to  it  no  more  then  belongs 
 to  it  in  the  relation,  and  not  feparating  it  in  our  thoughts  or 
 affe&ions  from  Chrift,  but  carrying  all  the  Glory  ultimately 
 to  God,  and  making  the  creature  but  the  means. thereto. 
 
 *  And ' 
 
By  the  Crofs  ef  Chrifl.  245 
 
 And  thus  we  may  noc  only  praife  the  Phyfuian,  buc  the  Me- 
 dicine, the  Apothecary,  the  handfom  adminiftration,'the  glafs 
 that  it  is  brought  in  ,  the  filver  fpoon  in  which  we  take  it; 
 and  all  this  without  any  wrang  to  the  Phyfuian,  or  danger 
 ofdifpleafing  him,ifwerefpe&  every  thing  but  as  it  ftands 
 in  its  own  place.  So  much  to  (hew  you  what  is  noc  ex- 
 cluded. 
 
 2.  But  what  is  it  then  that  we  may  not  Glory  in  ?  As  I 
 told  you  in  the  beginning;not  in  our  felves,  or  any  creature, 
 asoppofitetoChrift,  or  feparatefromhim,  or  any  way  pre- 
 tending to  be  what  it  is  not,  or  do  what  it  cannot.  But  let  us 
 enter  into  fome  particulars. 
 
 1.  Have  you  dignities,  and  hpnours,  and  high  places  in  the 
 world  ?  Do  others  bow  to  you,  and  have  you  power  to  crufh 
 them  or  exalt  them  at  your  pleafure  ?  Glory  not  in  it  as  any 
 part  of  your  felicity.  A  horfe  is  Wronger  then  a  man  :  The 
 great  Mogal,  and  the  Turkifti  Emperour,  and  many  another 
 Infidel  Prince,  is  a  thoufand-fold  beyond  the  greateft  of  you, 
 in  Power  and  earthly  dignitie :  and  yet  what  are  they  but 
 mifcrable  wretches !  Your  power  will  not  conquer  death, 
 nor  keep  offficknefs,  nor  keep  the  flouted  of  your  CarkaiTcs 
 from  corruption.  When  a  man  (hall  fee  you  gafping  for 
 breath,  and  yielding  your  felves  prifoners  to  unrefiftible  death, 
 and  clofingthofe  eyes  that  look  fo  haughtily,  then  who  can 
 difcern  the  Glory  of  your  greatnefs  ?  Who  then  will  fear  you, 
 or  honour  or  regard  you,  further  then  your  deferts  or  their 
 interefts  lead  them  ?  Your  flatterers  will  then  forfake  you, 
 and  feck  thern  a  new  Matter.  When  they  are  winding  your 
 Garkafs,  and  laying  it  up  for  rottennefs  in  the  duit,  what 
 figns  of  your  powerAflill  then  appear  ?  Will  your  corpfe  have 
 any  reverend  afped?  How  many  have  been  fpurned  when 
 they  were  dead,  that  were  bowed  to  while  they  were  alive  ? 
 There  are  many  in  Hell,  and  there  will  be  forever,  that  were 
 greater  men  then  you  on  earth.  The  higher  you  clime,  the 
 lower  you  have  to  fall.  If  the  breath  of  a  thoufand  applaud 
 you  now,  perhaps  a  million  may  reproach  you  when  you  are 
 dead.  However,  it  is  not  the  applaufc  of  men  that  will  carry  " 
 you  to  heaven,  or  abate  the  leaft  of  your  pain  in  Hell.   Glory  x 
 
 I i  3  not 
 
3  a  $  The  Crucifying  of  the  world, 
 
 not  then  in  worldly  honours.or  greatncfs :  But  rather  re- 
 joyce  that  you  have  enough  without  all  this  in  God.  How 
 well,  thinks  the  C  hriftian,can  I  fpareall  tbefe  tedious  trouble- 
 fom  employments,  thefc  complements,  thefe  applaufes,  this 
 fumptuous  provifiOn  and  retinue,  and  all  this  ftir  that  they 
 make  in  the  wodd?  How  eafily  can  Ifparc  their  Titles  and 
 Obeyfances  r  When  I  look  up  at  them  as  on  the  pinade  of  a 
 fteeple,  I  blefs  my  felf  that  I  am  below  them  on  fafcr  ground. 
 I  have  more  leifure  to  convcrfe  with  God  in  ray  folitudc,  then 
 they  have  in  a  crowd.  Re  Joyce  that  you  neither  need  nor 
 defire  fuch  a  ftate,  but  find  Chriit  enough  for  you  in  a  lower 
 condition,  and  nothing  without  him  enough  in  the  higheft. 
 That  you  are  above  thefc  empty  childifh  honours,  when 
 thofe  that  poiTefs  them  raay  be  enflaved  under  them.  That 
 you  have  the  dignity  of  a  Son  of  God,  a  Member  of  Cbrift, 
 and  an  Heir  of  Heaven,  and  have  an  heart  that  can  content- 
 edly let  other  men  take  the  dignities  of  the  earth.  Its  more  to 
 have  the  world,  and  the  Kingdoms  and  glory  of  it  under  your 
 feet,  by  the  Spiritual  advancement  of  your  fouls,  then  to  be 
 the  Monarch  of  the  world. 
 
 2.  Have  you  abundance  of  earthly  Riches,  and  provifion 
 for  your  flefh  ,  fo  that  you  want  nothing ,  but  have  the 
 world  at  will  ?  Glory  not  in  it,  as  the  leaft  part  of  your  felici- 
 ty. This  will  not  keep  your  fouls  in  your  bodies;  nor  take 
 away  their  guile,  nor  open  to  you  the  gates  of  heaven.  You 
 may  want  a  drop  of  water  in  Hell,  for  all  your  riches  on 
 earth.  If  you  fcape  that  danger,  no  thanks  to  your  riches.  If 
 ever  you  get  to  heaven,  you  muft  be  beholden  to  Chrift  to 
 fave you  from  your  riches:  And  when  all's  done,  you  will 
 have  a  harder  journey,  and  a  greater  load  to  burden  you  then 
 ■others.  ?.■  m\\  be  raved  with  very  much  ado.  Glory  not 
 then  in  thee  :  but  rather  glory  that  you  have  a  taftc  of  higher 
 and  f.vfe  :r  things,  which  take  off  your  minds,  and  make 
 you  loo!  0n  thefe  as  chips.  To  have  an  heart  that  cares  not 
 for  wealth  c:  honours,  but  can  rejoyce  in  poverty  and 
 dailj  rec  oach>rs,isa  houfand  times  greater  mercy,  then  to 
 
 J  have  a]  honour  of  the  world.  * 
 
 *.  Have  you  convenient  habitations  for  buildings,  and 
 
 rooms, 
 
By  the  Crofs  ef  Chrifl.  247 
 
 rooms,  and  walks,  and  lands,  and  neighbourhood  ?  Giory 
 not  in  them  as  any  of  your  felicity.  They  are  baits  ro  tice 
 your  hearts  from  God.  But  rather  re  joy  cc  that  you  havca 
 building  not  made  with  hands  eternal!  in  the  heavens,  and  that 
 you  can  be  contented  till  you  come  thither  with  any  thing  in 
 the  way,  and  make  fhift  with  inconveniences  for  a  little 
 while.  Heaven  wants  no  furniture,  nor  hath  any  encum- 
 brances, nor  inconveniences.  If  a  winding  fheet  and  Coffin 
 be  room  enough  when  we  are  dead,  we  can  endure  fure  to  be 
 fomwhat  ftraitned  while  we  are  alive,  feeing  we  are  dead  to 
 the  world  while  we  live  in  it.  O  what  is  the  moft  fumptuous 
 Palace,  to  the  meaneft  room  in  our  Fathers  houfe  /  The  green 
 and  flourifhing  earth  in  Summer,  covered  with  the  more  glo- 
 rious fpangled  Firmament,  is  a  goodly  ftru&ure  •  but 
 far  ihort  of  that  which  the  pooreft  Saint  (hall  have  with 
 God. 
 
 4.  Hare  you  comelynefs  of  body  ?  have  you  beauty  or 
 ftrength?  Glory  not  in  it.  It  is  but  warm  well-coloured 
 earth.  The  pox  or  other  ficknefs  can  quickly  turn  your  beau- 
 ty to  deformity.  If  age  do  not  wrinkle  it,  death  will  difTolve 
 it.  The  comelyeft  and  ftrongeft  body,will  fhortly  be  as  home- 
 ly and  loathfom  a  things  as  the  dirt  in  the  ftreets,  and  as  the 
 carryon  in  a  ditch.  The  flouted  youth,  and  the  neatcft  dame 
 muft  come  to  this ;  there's  no  remedy.  And  is  fuch  a  body  a 
 thing  to  be  Gloried  in:  No,  but  glory  rather  in  your  aifu- 
 rance  of  a  Refurre&ion  :  when  your  mortal  bodies  fhall  put 
 on  immortality ,  and  your  corruptible  ,  incorruption ,  and 
 death  (hall  be  fwallowed  up  in  vi&ory  ;  and  when  you 
 fhall  (hine  as  Stars  in  the  Firmament  of  you  Father,  and  be 
 fubjed  to  heat  and  cold,  hunger,  and  thirft,  and  wearinefsno 
 more:  And  that  in  the  mean  time  you  can  tame  this  flefli,  and 
 ufe  it  as  a  fervant,  and  inftead  of  caring  for  its  inordinate 
 provifion,  can  lay  out  your  care  for  a  more  during  fub- 
 ftance. 
 
 5.  Have  you  comely  apparel  for  the  adorning  of  yonr 
 bodies  ?  Glory  not  in  it.  Thi9  is  fo  childifli  that  its  below  a 
 man,  and  therefore  fo  finfullasto  be  unbefeeming  aChrifti- 
 an .    The  emptyeft  perfon  may  have  the  beft  attire*    It  is  no* 
 
a48  The  Crucifying  of  the  world, 
 
 your  ©ut-lide  that  (hews  your  worth.  The  Philofopher  asks 
 the  Q^cftion,  Why  women  are  more  addi&ed  to  look  after 
 neat  attire  then  men?  and  he  anfwereth,  Becaufe  nature  is 
 confeious  of  their  want  of  inward  worth,  it  feeks  to  make  it 
 up  with  fomewhat  that  is  borrowed.  It  may  make  a  man  fu- 
 fped  that  fomewhat  is  amifs  within,  when  there  needs  all  this 
 ado  without.  They  are  not  always  the  bed  horfes  that  have 
 the  neateft  trappings.  A  fool  may  be  as  bravely  dreft  as  a  wife 
 man  :  and  few  but  fools  and  children  do  admire  you,  or  think 
 you  ever  the  better,  but  many  an  one  will  envy  you,and  many 
 take  you  to  be  the  worfe.  A  gracelefs  foul  will  be  but  forrily 
 covered  with  neat  attire.  Ane  whatever  you  hang  without, 
 we  all  know  that  there's  dung  and  filth  within.  Pauls  (hop 
 hath  comlyer  Ornaments  then  thefe.  i  Tim.  2.  9.  Let  -wo- 
 men adorn  themfelves  in  modeft  apparel,  with  Jhamefaftnefs  and 
 fobriety  ;  not  with  br  older  ed  hair,  or  gold,  or  pearls ,  or  cofily 
 array,  bnt  which  becometio women  prof  effing  godlinefs ,  with  good 
 works ;  learningin  ftlence  with  all  fubje^iion."^  Glory  in  the 
 whole  rayment  of  the  Saints ,  even  the  righteoufnefs  of 
 Chrift,  left  when  you  go  naked  out  of  the  world  as  you  came 
 naked  in,your  fouls  (hould  be  found  naked  before  an  holy  jea- 
 lous God. 
 
 6.  Have  you  health  of  body,  and  feel  no  ficknefs?  Glory 
 notinit.lt  will  laft  you  but  a  while.  Your  oyl  will  be  fpent  ere 
 long,  and  your  candle  will  go  out :  You  muft  know  what  pains 
 and  death  are  as  well  as  others.  A  little  cold,  or  heat,  or  a 
 thoufand  accidents  may  quickly  change  the  cafe  with  you. 
 Many  that  were  young  and  lufty  go  to  their  graves,  when 
 fome  that  were  more  likely  to  have  gone  before  them  are  left 
 behind  :  But  fir  ft  or  laft  we  muft  all  away.  Rather  glory  in 
 a  healthfull  frame  of  foul ;  that  Chrift  hath  cured  you  of 
 your  worldlinefs  and  pride,  of  your  felf-feeking,  and  paffion, 
 and  flefhly  lufts  :  For  this  will  be  a  more  durable  health  then 
 the  other. 
 
 7.  Have  you  nobility  of  birth?  are  you  defcended  of  wor- 
 Ihipfull  or  honourable  Anceftors  ?  Glory  not  in  it.  We  are 
 all  made  cf  one  common  earth.     There  is  as  good  blood  in  the 
 
 ^yeins  of  a  beggar  as  of  a  L^ord.    This  is  but  a  remnant  of 
 
 your 
 
Bj  the  Cr$\s  ofChrifi.  2*9 
 
 your  Ancellors  honour.  Perhaps  the  favour  or  force  great 
 men  might  bellow  it  on  them  at  firft  without  defert  .  Or  it 
 might  be  the  Confequentof  a  little  riches,  though  ill  got. 
 However  the  merit  defcendeth  not  to  you  ;  and  therefore  its 
 little  honour  that  comes  that  way.  That's  your  chief  honour 
 which  is  mod  your  own,and  leaft  borrowed  from  others :  The 
 deferving  Son  of  a  beggar  is  more  truly  honourable,tben  the 
 twdeferving  Son  of  a  Lord.  Glory  rather  that  you  are  born 
 again,  not  of  the  flefli,  but  of  the  Spirit,  not  of  corruptible 
 kcd9  but  incorruptible  ;  the  word  of  God  that  endureth  for 
 ever.  Your  firft  birth,  how  noble  foever,  makes  you  but  chil- 
 drcnof  wrath  and  flaves  of  Satan.  But  your  new  birth  is 
 the  truly  honourable  birth,  which  makes  you  partakers  of  the 
 Divine  Nature,  the  Sons  of  God,  the  heirs  of  Heaven,  and 
 Co-heirs  with  the  Lord  Jcfus.  1  Pet,i.zz.John  3.6.  &  1.  12. 
 Rom.  $.17. 
 
 8.  Have  you  friends  that  love  you,  and  arc  able  to  coun- 
 tenance you,  and  arc  daily  tender  of  you  and  helpful  to  you  ? 
 BlefsGod  for  them,  but  glory  not  in  man:  For  Curfedu 
 he  that  trufteth  in  man  and  maketh  flejh  his  arm,  and  rtith- 
 draweth  his  heart  from  the  Lord,  Jer.  17. 5.  Ceafe  from  man 
 Tvhefe  breath  is  in  his  noftrils ,  for  wherein  is  he  to  be  accounted 
 •f?Ifa.  2. 22.  Yourbeft  friends  are  uncertain,  and  quickly 
 loft,  and  may  turn  fo  unkind  as  to  break  your  hearts.  Or  if 
 their  minds  prove  conftant,  their  lives  are  uncertain;  and  the 
 dearer  they  were  to  you,  with  the  greater  grief  you  will  lay 
 them  in  the  grave.  Or  if  you  fall  your  felvcs  into  ficknefs, 
 they  will  prove  but  filly  comforts  to  you :  They  can  but  look 
 on  you  and  be  forry  for  youj  but  that  will  not  cafe  your  pain, 
 nor  fuccour  you.  Oh  how  much  more  caufe  have  you  to  glo- 
 ry in  fuch  a  friend  as  Chrift,  that  will  fave  you  from  fin,  and 
 wrath,  and  Hell?  In  fuch  a  friend  as  God  Almighty,  that  can 
 rebuke  your  difeafes  by  a  word  ?  Or  make  them  tend  to  tte 
 cure  of  your  fouls  ?  and  that  will  ftitk  to  you  when 
 others  leave  you :  with  whom  you  muft  dwell  in  heaven 
 for  ever. 
 
 9.  Have  you  the  pleafanteft  meats  or  drinks  that  pur 
 appetite  defires  ?  the  eaficft  lodgings  ?  the  cafieft  lives  ? 
 
 Kk  the 
 
2  rj0  The  Crucifying  of  the  mrld^ 
 
 the  pieafantelt  recreations  or  companions  ?   Glory   not  in 
 them.    Thefe  are  the  moft  defperate  bait  of  the  Devil,  and  the 
 common  mine  of  the  world.    To  take  your  fill ,  and  pleafe 
 your  flefh  %  and  fit  your  lives  to  Its  defires ,  is  the  very  way 
 to  hell,  and  the  property  of  the  fhves  of  Satan  :  Your  fweet: 
 meat  will  have  fowre  fauce    If  jqh  live  after  theflejb,  you  Jhall 
 die  ;  but  if  by  the  Spirit  you  mortifu  the  deeds  tf  the  bzdy,  yoH 
 Jballlive,  Rom.  8.  13     You  know  what  became  of  turn , 
 Luk*  1 6.  that  was  c  loathed  in  purple  and  fine  linnen ,  and  fared 
 delictoHJlj  everyday.  Its  a  heavy  cafe  to  have  your  portion  and 
 all  your  good  things  in  this  life.  Rejoyce  rather  that  you  have 
 conquered  the  defires  of  your  flefh  ,  and  have  brought  it  into 
 fubjecfcion :  That  you  are  Mafter^of  your  appetites,  and  can 
 cat  and,  drink  to  the  glory  of  God,  and  that  you  can  deny 
 your  eafe,  and  endure  hardnefs  as  a  fouldier  of  Chrift  :    That 
 you  have  pleafanter  recreations  in  the  waies  of  life  ,  and- 
 fweeter  comforts  then  the  flefh  can  have  any  ;  and  that  you 
 have  delights  thac  are  more  dureable,  and  meat  to  eat  that 
 others  know  not  of.   Rejoyce  that  you  have  conquered  the 
 flefh  your  greaceft  enemy  ,  and  fo  have  efcapedthe  greatefl 
 danger.  For there  u  no  condemnation  tothemthat  areinChrift- 
 Jefus  ,  that  walk,  not  after  the  flefh  ,  but  after  the  Spirit 
 Rom.  8.  1. 
 
 io>  Have  you  the  love  of  your  neighbours,  and  do  all  men 
 fpeak  well  of  you  ?  Glory  not  in  it  as  any  of  your  felicity.  For 
 it  will  be  wo  to  many  that  are  as  well  fpoken  of  as  you.  The 
 world  is  not  fo  wife  n^r  fo  good  ,  that  a  man  fhouid  much  re- 
 joyce in  its  good  word. 
 
 Arc  they  learned  men  that  extoll  you  r*  yet  do  not  Glory 
 in  it  They  may  boaft  you  into  Pride  and  Hell, but  they  cannot 
 add  a  cubit  totheftature  of  your  worth.  They  fee  not  the 
 flate  of  your  foul  ?  and  therefore  you  may  be  miserable  when 
 they  have  faid  their  beft, 
 
 Are  they  godly  men  that  admire  you  and  fpeak  well  of 
 
 you  ?  yet. Glory  not  in-  it  as  any  certain  Evidence  of  your  fe- 
 
 !icity.    They  fpeik  as  they  think,  andmayeafily  bedecet* 
 
 ved.   They  are  tiQt  your  Judges.-  As  their  harcMrou^&s  can- 
 
 ;£0.ndeinri$CH^  Tex  their  good  thoughts  or  words  cannon 
 
By  the  Crofs  of  Chrifl.  25 1 
 
 juftific  you  with  God.  Oh  Glory  rather  in  Gods  approbati- 
 on,, who  knows  your  heart ;  to  whofe  judgement  it  is  that 
 you  (land  or  fall,  who  judgerh  not  by  outward  appearance  , 
 but  in  righteoufncTs.  If  he  lay,  Well  done  good  and  faith  - 
 full  fervant ,  his  words  will  be  life  to  you  :  but  a  thou- 
 iand  others  may  fay  To ,  and  do  you  no  good  at  all ,  but 
 hurt. 
 
 11.  Are  you  famous  for  Learning  ?  and  have  vou  great 
 parts  in  knowledge  and  utterance  ?  v  lory  not  in  it  as  any  of 
 your  felicity  ,  or  evidence  thereof.  Tt'ere  are  lcarnedermen 
 then  you  in  hell :  the  greareft  knowledge  of  common  things 
 hath  much  forrow  and  (heweth  you  lb  much  of  your  igno* 
 ranee,  and  what  is  yet  beyond  your  reach,  that  it  difquiets  you 
 the  more.  Much  more  may  you  Glory  that  you  know  Chrift 
 .Crucined,and  that  you  know  your  intereft  in  cheLove  of  God, 
 and  can  love  him  whom  ou  know  :  without  which  all  your 
 knowledge  would  make  you  as  founding  braft  ,  or  a  tinckiing 
 Cymbal  1.  Of  all  thefe  together,  I  may  fay,  ferem.  9.  23 ,24. 
 Thus  faith  the  Lord  sf  Hefts  ,  let  net  the  wife  man  Glory  in 
 his  wifd&m  ,  neither  let  the  mighty  mm  glory  in  his  might , 
 let  not  the •rich  man  glerj  in  his  riches  ^  hut  let  him  that  glory- 
 eth^glorj  in  thisy  that  he  under  ft  andeth  and  fyieweth  me ,  that  I 
 am  the  Lord,  which  exercife  Lvingkindnefs ,  judgement  and 
 righteoufnefs.~\ 
 
 12.  Have  you  fpiritual  mercies  as  well  as  corporal  ? 
 Take  heed  in  what  refped  you  Glory  in  them.  For  ex- 
 ample, 
 
 1.  Have  you  abundant  and  excellent  means  of  Grace  } 
 ^iave  you  Miniilers^  and  holy  Ordinances,  and  Chriftian 
 Communion  in  the  pureft  order  ?  Glory  in  them  as  Gods 
 mercies  and  helps  to  higher  things  :  Butr.ot  as  your  felt ciry, 
 or  a  cerrain  Evidence  of  it.  For  many  are  firft  in  thefe  re- 
 fpeds,  that  will  be  lad  in  refped  of  life  Eternal.  The  greateft 
 fail  is  ri  om  the  higheil  Mercies :  And  many  that  had  the  chicfeft 
 place  in  the  Church,  will  have  the  foreft  place  tn  hell.  Abomi- 
 nable Sedomwi  11  fca;;e  better  then  many  hearers  of  the  Go- 
 fpel."  But  v  lory  in  i  his,  that  you  have  the  Spirit  of  the  Go- 
 jfpe^and  that  Chrift  within  you  that  is  preached  in  the  Gofpeh 
 
 Kk  2  2.  Have 
 
2  5  2  7 be  Crucifyng  of  the  world  ^ 
 
 2.  Have  you  much  understanding  in  the  Doclrine  of  the 
 Gofpel  ?  and  are  you  eminent  teachers  of  it  to  others  ?  Glory 
 in  it  as  an  opportunity  of  ferving  your  Lord,  and  doing  and 
 getting  good.  But  not  as  a  certain  Evidence  of  a  good  eitate. 
 >'or  many  (hall  fay,  Lord^  have  we  not  /> reached  in  thy  name  * 
 whom  Chrift  will  not  own,  becaufe  they  were  workers  of  ini- 
 quity, Mat.  7.  22.  And  he  that  knoweth  his  Mafiers  will  and 
 doth  i>,  not  jhall  be  beaten  with  manyftripesy  Luke  1 2 .  47.  But  if 
 your  Love  and  Obedience  be  anfwerable  to  your  knowledge, 
 glory  rather  in  that. 
 
 3 .  Have  you  done  many  works  of  mercy  to  others  ?  Have 
 you  given  all  you  have  to  the  poor  ?  have  you  converted  ma- 
 ny fouls  ?  Arc  you  publick  mere ies  to  the  place  where  you 
 live  ?  Give  God  the  Glory  of  fo  great  a  mercy :  But  take  heed 
 of  giving  the  Glory  to  your  felves.  And  tike  not  the 
 outward  works  alone,  (q  much  as  for  certain  Eviderces  of  your 
 happinefs. 
 
 4.  Have  you  extraordinary  experiences  of  Mercy,  and  ex- 
 traordinary feelings  of  comfort  in  your  felves  ?  Rejoyce  in 
 thera  as  Gods  mercy;  and  give  him  the  Glory.  But  remember 
 that  thefe  are  no  certain  Evidences  of  your  fafc  condition. 
 Many  have  been  wonderfully  faved  from  death,that  will  not  be 
 faved  from  hell.  And  many  large  coroforts,have  ended  in  eter- 
 nall  forrows. 
 
 5.  Have  you  a  living  faith,  and  a  foul  abounding  in  the 
 Love  of  God,  and  emptyed  of  Self  in  Chriftian  humility,  and 
 excrcifed  in  holy  walkings,  and  conflifts  for  Chrift,  and  look- 
 ing with  hope  to  the  Joy  that  is  fct  before  you  ?  What  then 
 (hail  I  fay  to  you  ?  G'ory  in  this  bleffed  work  of  Grace  z 
 this  image  of  Chrift  :  this  heavenly  nature  and  converfation  : 
 and  this  foretafte and  carneft  of  everlafting  life.  But  fure  I 
 need  not  bid  you  give  not  your  very  Graces  the  Glory  due  to 
 Chrift.  For  this  were  to  prohibit  you  a  contradidion  :  it  is 
 the  nature  of  them  all  to  carry  you  to  Chrift,  and  to  caufc  you 
 to  deny  your  felves :  You  cannot  exercife  thefe  Graces  but 
 you  mu(l  do  it.  Do  I  need  to  defire  you  that  you  make  not 
 your  own  faith  the  matter  of  that  Righteoufncfs  which  muft 
 anfwer  the  Law ,  whenfaichitielf  is  a  Receiving  of  another 
 
 for 
 
BytheCrofssf Chrift.  25$ 
 
 for  our  righteoufneis  ?  Or  need  I  advife  you  that  you  rruft 
 not  in  your  Love  and  Evangelical  Obedience  as  a  fatisfa&ion 
 to  Gods  Juftice,  or  the  matter  of  that  righteonfnefs  which 
 muftanfwer  theLaw;  when  that  Love  and  Obedience  is  no- 
 thing elfe,  but  a  Love  to  him  and  an  Obedience  of  him  that 
 hathfatistiedforusandis  become  our  righteoufnefs  ?  Do  I 
 need  to  perfwade  the  humble  fo  far  as  they  are  humble,  not  to 
 be  proud  of  their  own  graces  or  works  ?  or  the  fcif  denying 
 not  to  glory  in  themfclves  ?  The  nature  of  the  new  creature, 
 and  the  anointing  that  isin  you,  doth  effc&ually  teach  you 
 all  thefe  things  •  and  you  have  already  learned  them.  Yet  bc- 
 caufe  you  are  fan&ified  but  in  part ,  you  have  flill  need  of 
 warning;  and  therefore  I  require  you,  that  you  objectively 
 abufe  not  thefe  Graces  of  Chnft  (for  actively  you  cannot  •, 
 feeing  Grace  is  that  as  Anftin  defineth  it ,  qua  neme  male  uti- 
 tttr. )  Should  you  think  you  merit  by  denying  merit  ?  or  fhoald 
 you  think  you  have  fomewhat  to  Glory  in  with  God,  becaufe 
 you  have  denyed  your  felvcs  and  your  own  worthinefs  ?  or 
 (hould  you  trull  in  thofe  ads  as  the  matter  of  your  JuftificatU 
 on  againft  that  Law ,  whofe  nature  is  to  diftrurt  in  all  that  ts 
 your  own,  and  thus  to  truft  in  Chrift  alone  ;  you  would  be 
 guilty  of  the  moft  facrilegious  robbing  of  Chri{r,and  of  an  im- 
 pious abufe  of  the  moft  predous  graces  contrary  to  their  na- 
 ture and  ends-  and  of  the  moftabfurd  and  fenflefs  afcufe  of 
 your  very  Reafonby  palpable  contradiction. 
 
 To  conclude ,  I  now  befeech  you  all ,  take  heed  of  your 
 Glorying,  internally  and  externally.  Let  the  blinded  world- 
 iirg  glory  that  he  hath  the  world ;  but  do  you  glory  that  you 
 need  it  not,  and  can  be  without  it ,  and  are  heirs  of  a  better 
 world.Let  fenfual  wretches  glory  in  the  pleafing  of  their  ftefh; 
 but  do  you  glory  that  you  are  able  to  deny  it  its  defines ,  and 
 to  pleafe  your  Lord.  Let  the  deluded  ambitious  ones  glory  in 
 their  honourf ;  but  learn  you  to  pitty  them  in  the  height  of 
 their  profperity,  and  glory  in  the  durable  prerogatives  of  the 
 Saints.  Let  natural  men  glory  in  their  health  and  natural  Life 
 bnt  glory  you  in  a  rcadinefs  to  die  and  be  with  Chrift ,  and  in 
 thcBelievmg  expectations  of  the  Life  everlafting.  Let  hypo- 
 crires  glory  in  their  evading  of  fufferings :  But  do  you  glory 
 
 in 
 
254  7^  Crncifjingof  the  world,  &c. 
 
 in  tribulations  and  infirmities ,  and  that  you  are  accounted 
 worthy  tofurTerforChrift.  Let  Pharifees  glory  in  their  fii- 
 perttitions,  and  ceremonics,and  felf  righteoufnefs  -  but  glory 
 you  in  Gofpel-fimplicity,  and  in  the  nghteoufnefs  of  Chrift  , 
 tfd.  45-  24,  25.  Surely  [hall  one  fay  ,  In  the  Lord  have  I 
 right eottfnefs  andftrengtb  ;  even  to  him  [hall  men  comt ,  &c.  In 
 the  Lord  [hall  all  the  [eed  of  Ifraelbe  juftificd**d {hall glory  f  ] 
 Jer.  4.  2.  The  Nations  [hall  hie fs  thtmfelves  in  him,  and  in  him 
 [hall  they  glory,  ]  Let  the  pomp  and  fulneis  of  a  flattering 
 world  be  the  glory  of  the  worldling.  But  let  the  defpifed  hu- 
 mility and  hopes  of  true  Believers,in  the  lowed  ebb  of  world- 
 ly accommodations,  be  our  greater  glory.  For  God  hathchtfen 
 thefoolifh  things  of  the  world  t(p  confound  the  wife  ,  and  the  wta\ 
 things  of  the  world  to  confound  the  thngs  that  are  mighty  ;  and 
 bafe  things  of  the  world ,  and  things  t  ha±  are  aefpifed ,  hath  God 
 eho,  en  ;  and  thi^s  that  are  not  to  bring  to  novght  things  that  are^ 
 that  no  flejh  [hould glory  in  his  pre fence.  But  of  him  a*e  ye  in 
 Chrift  fefus.  who  of  God  is  mah  unto  m  Wifdom  ,  and  Right  e- 
 eufnefs ,  and  Sancltfication,  and  Redemption  that  according  04 
 it  is  written  He  that  Glorieth  ,  let  him  Glory  in  the  Lord.  ] 
 1  Cor.  i.  27,28,29,  30,  3  r-  And -believe  this  {  As  Carnal 
 Glorying  is  childiili  againlt  our  own  reafonand  daily  experi- 
 ence, and  w»lllhortly  make  ail  that  ufed  it  afhamed  ;  io  the 
 fpiritua-  glorying  of  the  mortified  Believer,  is  alfo  rational 
 and  manly,  and  will  never  make  him  afhamed  ,  but  end  in  the 
 perfed  endlefs  glory.  Fix  then  your  refolutiors  with  this  mor- 
 tified Apoftle  ^  GoA forbid  that  I  [hould  Glory  ,  fave  in  the  Crofs 
 cf  .our  Lord  fefw  C  hriflyby  whom  the  world  «  Crucified  to  me  , 
 and  I  unto  the  world. 
 
 FIX  IS. 
 
r 
 
 I 
 
» 
 
>V 
 
 « 
 
 s 
 
/ 
 
rim 
 
 •w\