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Cfar&vdlVaine World' as thou hast beat to me
Duftania Shadow those!) 7 leave Pith thee :
<fke vnscen r Vitall 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{umiHt e . 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 Wife t 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
efi 7 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 Treafures y 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 Bfau y that
for one morfel fold his birth-right y Heb. 12. 16.
And naturally we are all the off-fpring of
this profanenefs y and have not acquaintance
enough with God y and with healthful holt-
nefs y 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 thee y 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 ow y 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<vejaid y 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?iefs y 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 underftanding y 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 is y 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 4 s
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 $f Faith. The SflRIT and the
Image of God him f elf, p 7
Chap. 4. the Image of Gods Wifdomontbe ChriflianReligim :
It* s mnderful Method opened^ in thirty inftances. Stx more
inftances, 99
Chap. 5. The Image of Gods Goodnefi and Holinefs on the Cbri-
ftian Religion : in thirty inftances, ic 8
Chap. 6. The Image of Gods Power upon the Cbriflian Religion;
in twenty inflances, 1 1 ^
Chap. 7. The means of mating hpown aU thie to us infallibly. How
the fir fi witneffesh^uw **• How the next Age and Churches
liters it. How we hpow it. Twenty fecial hifiorical Jradi*
tions of Cbriftianity , and matters of faQ. What the Spirits
Witntfi to Chrifiianity is, 1 2 5
Chap. 8 . Twelve further VireUions to confirm our Faith, 1 3$
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 poor y
19. To tbeoppreffed. 20. totbeperfecuted. 21. In danger/.
22. Againji temptations. 13. To them that overcome and per.
fevere. 24. I* f iC k nf fs t **dat death. ij. Of Refurre8ion y 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 trutfaitb i 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, 30 g
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. &
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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 fqr y
the evidence of things notfecn.
Hough the wicked arc diftinguifhed in-
to Hypocrite* and Vabe!i'virs y 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.d t 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.
W e 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 God y 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 thee t 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 God y
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 true y 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 J h .
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.God y (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)n 9
and our bands have handled of the JFord of life, (for the life was
m ani r e{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 ?M l ->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
felf t 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\hGod y 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 (hame y 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 dtfomity t
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
Jarv y and that with greater ejiimation and refolution y 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 ir y 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 btpe y 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 ytt y 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-
*efs t 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 ntany f
and fofeemng vpife y (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 unfeen y 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 faith y
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 ferijh y 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. 2 3
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[b t Jhjll 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 bow y 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, aglymt r e 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 Paul y 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
3 o 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 him y 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 Angels y 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
alfo y 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 delirare y 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 you t 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 life y
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 believe y 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 flejh y
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 Wcjltk y and Pleafures doftand unto Etemi-
ty y 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<d f
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.
F r 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 ' Cbrift y
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 God y 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 Prayers y
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 onhim y 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*cs y 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*fires 9
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
■ ■ ■■ i n
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?ied t 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 flnhful y 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 fte t
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, (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^ow t
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-
ftian y 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?e y 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 friend t 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 Antipater y
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\ves y 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, oi r play, 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 long y is neither poJfible t 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 City y 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\elf y 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 pain y 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
x Ufe 5 though you look for Heavfn 1 And ml\ you be more
*- cryel
7 2 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 adverfity t 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
himfelf y 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 virtutemprobare y 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 this 9
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 % Rom f 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 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
pacc y 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^hle y 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 toil y 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
8 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 God y 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 offendGod y 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
O 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 occaGons r 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
Marj y 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 tbem y 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^Athenegoras y laliayim % Clemens Alex-
*ndrmM y ArmbiW^ tyeofb. Antioch. LtfantiM, Tertufotn,
Tufb *f, Apguftme r &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¬all 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 j n .
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 anfwer y 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 arife y 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 w nldmakf 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 r lU 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 tvhorn y 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*ture y Grace and G/or^. And that God mould
accordingly ftand related to man in three anfwcrablc Rela-
tion s, viz* as our Creatour y 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 go y 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 fo 1 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 Lt J e °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 Fatbtr y *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 King y \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
world f and 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 Adam y 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. r T -l HE fecondpart of Gods Image on our KtUgm y 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 God y 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^ is t 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.
f y 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 Vo t 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. ji 3
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 Mcrcy t 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 iin t 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.*T 1 H 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
wcn r 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
n 8 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
I2 2 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 faw t 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
2 g 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 } ou i H e % 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.
u 8 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 $0
keep the old Sabbath only, and call ftill for Scripture proof lor
the inftitution cf the Lords day \ let me briefly tell them,
that which is enough to evince their errour. 1 . That the
Apoftles were Officers immediately commiffioned by Chrift y to
difciplc the Nations, and to teach them all that Chrift com-
manded, andfoto fettle Orders in the Church, Mat. 28. 1?,
20,21. A&s 15.&C.
2. That Chrift promifed and gave them his Spirit infallibly
to guide them in the performance of this commiflion (though
not to make them perfectly impeccable) John 16. 13.
3. That de fafto the Apoftles appointed the ufe of the
Lords day for the Church Aflcmbltcs ; This being all that
is left to be proved, and this being matter of fad, which
S xequireth
1 50 The Life of baith.
requircth no other kind ot proof but bift>ry y part of ihc hi-
ttory of it is in the Scrip- ure, and the reft in the hifioiy ofall
following Ages. In the Scripture irfclfic i$ 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 f 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, Sermms i 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 Churcbes t did continue the recital of much of thie
biflcry, and o( ihc Apojlies names and aQs y and wcrccompofcd
much in Scriptun pbrafe, which prefcrved the memory, and
profeiTed the belief of all thofc things.
16. And the feftivals 01 other dayes t 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 day t 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 olHolinefi t 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 ofGod 3 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, Cqjuft y
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 good t
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 have 4
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. 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 fetthd y fuffer mt the Vivil to
call you to difputeit ever ag:i.> u tiis 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 L tf € 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 Ltf e °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 feen y 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-
vm 9 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 pr ud y
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-ð 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 obje8 t 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 eyefigbt t 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
yott y 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 hvi r ,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 abttrað 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 one y 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)etls y 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. I5 l
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 quo 9
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 t f 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 bim y 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 5 4 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 A n -
gels,tnd Prophets, and Apojllcs y 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
cfGod y 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 Ghoft y 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 (*is y 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 nectffary t 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 Te A cbet y 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 L tf e 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 one y 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 Faitb t 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 for x 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 lye y 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 againftfenfe y 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
f gg 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 fcal y 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 y 3 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
% Q 0D
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 greatefi t
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 good x 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 Manoah 9 Judg. 15. 18. Why as^efl thou thus after my
name, feeing it is fecret ? No man hath feen God at any time y
(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*rbanfon f 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 Faitb y
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 pecepts y 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 bim t 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 o f 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 tYtfdm y 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 Crcato r . 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 fin n ers 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 an d 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. 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 tbee 9
Lord* neithtr are there any worbs likp unto thy works.
A% Nations whom thou baft made fhaJl come and worfhip before
thee, 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. 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 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 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 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 Wifdom y 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 cfG 8 d 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. 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 Cbrifi t
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 Love t 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 s y 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-
ter ceflion: 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 y u 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
him t 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 Crofs t 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 God f to his EU8 y 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 ofGcd y 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 Faitb y 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 n t 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 & * <$3- Gen > ia - 7 oh 334* zCor - 3- 17>>*
Lxi^4 iS.Mcah 3 8. Ifa.i 1.2. & 61 1.
Died. 2. The mere excellent meafure of the Spirit given b)
Cbrijl afttr hie ajecnfionto the Gofpel Church, * to bi diftinguijh-
td from tbatvhicb was befqn communicated, tad tb* Spirit
The Life *f Faith. 20$
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**' Li f e °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
dace r
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 H r Aj 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 $.6,7,%. 9. Butallthofe things which are neceifary
to work objectively and mjraJly on the foul, do work in ejfe
eognito ■■, and the knowledge of them is as neceffary as the ope-
ration is. I* was of ablolutc necc(fr y to the falvation of all, be-
fore Chrifts coming, and among the Gentiles as well as the
Jews , that the Spirit (hould fan&iric them to God, by
poiTefling them with a prcdomimnt Love of him in his
Goodnefs > and that this Spirit proceed from the Son or
Wifdomof God: But it was not fo neceflary to them as it is
bow to us, to have a diftind knowledge of the perfonality
and operations of the Spirit, and of the Son. And though
now it is certain that Chrift is the WAy y the Truth, and the
Life, and no man cometh totbeFather, but by the Sen, Joh.14.6-
Yet that knowledge of him, which is necclTary fo them that
hear the Gofpel, is not all nccelTary to them that never feeir it,
though the fame e£i:iency on hie part be necciTaiy : And fo it is
about the knowledge of the Holy Ghoft, without which Chr$
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
whic l i 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 lvjis y 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 toyou 9 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 , , lin i ierexp0UB j.
ther.hemms CGr^n d >j Ifb V yG „ c ,be meant
c re !J e 7ZV,n Butyefin.he work of Miftoffaft
r / hi T nVv undividcdly concur : And fo in thc/nSifyvg
/,// theTrini.yundmdeay dirtm aiy 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 £ 8 Reat°eap P l.c.« 1 onofit, by his interceffion,
vation, and the Kcianvc «j»r > A«4k V fhfri**-
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 it x
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*
2I 8 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 Chrifl y
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 bonum i 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 Gl Q .
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 LovetoGod g and 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, $r
that ffiritual Life, Light andhtve, are given by it to ill true Cbri-
ftiars, which their caliir.g and falvationdttb rcf/ire.
John 3. 5,6. Except a wan be born of Water, and of the Spi-
rit, he cannot enter into the Kingdom of Heaven. That which it
hern of the fl-fh,isfi?fh > and that which is born of the Spirit, it
Spirit, Htb. 12. 14. Without holinefs none jhaU fee God, Rom.
8. 8 4 o 5 1 o, r 4 7 hty that are in the flsfh cannot pie aft God : But
ye are not in theflefh, but in the Spirit, if fo be that the Spirit of
God dwell in you, Now if any man have not the Spirit of Cbrijr %
he it none of hie. See alfo v. 1,3,4,5,67, &c. Tuuf 3 .5,6,7. He
favedue by the wafhingof Regeneration, andtbe renewing of the
HolyGbofr y which hefhedon us abundantly, through JcfusChnft
our Saviours, that being jujiified by hit grace, we fhouldbe made
heirs, according to the hope of eternal life. But the teftimonies
of this truth arc more numerous than I may recite.
Dired. 16. By ad thit it appear eth that the Holy Ghofl it both
Chrifts great witnefs ob)tUively in the world, by which it is that
be is owned of God y and proved to be true -, and alfo hit Advocate or
great Agent in the Church, both to indite the Scriptures, and to
fanBifiefiulf.
So that no mm can be aChriftian indeed, without thefe
three: 1. The objedive witnefs of the Spirit to the truth of
Chrift. 2. The Gojpel taught by the Spirit in the Apoftles.
3. And the quickening, illuminating and fantlifying work of the
Spirit upon their fouls.
Diiedt 17. It it therefore in tbeferefpetis that we are baptized
into the Name of the Htly Ghoft, as well as of the Father andtbe
Son, it being hie wnkjo make us tlw both Believers and Saints',
' ttndhia perfeQive work^cfour real Santlification, being as ntCffjj*
ry to us as our Redemption or Creation, Mitlh. 28. 19,20.
Hcb. 6. 1,2,4,5,6.
Dircft. 1 S. Therefore as every QhrifiUn vwff lookup** hmfelf,
m
The Life of Faith. 225
as being in fpecial Covenant with the Holy Ghoft, fa be mu$ «*-
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 ofGrace s 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 us t 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
boly y 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 nntfs y not in
chambering and vPantonmfs x 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,
2 2 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 Antonm y 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 joy r , 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 God y 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 g r *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 Vevil y 1 John 3. 8. And he died to redeem
and purifie to himfelf a peculiar people i ^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}ary y 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 Cbrift y and 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 s t was firm v and 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 t u cir (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 will y
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 Wtll y
what ufc is this general promife for, if we muft have t particu-
lar promife 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, ofjapon t o(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 *f e °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 w r 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. 7 tfWfi 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 dai r sjhjll 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 wiftakss y 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 Lj f e °f Fa * f k*
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 febes 3
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
conduð 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 hy t
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, Jf hat ^ae
as it is taken, not fecundum quid, but fimply *, net for a f rfrf,but p a [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»er y 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 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:us y 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 Mafier y
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!es y 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 ends t 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 t andtbe 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 tb d t 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 bafpmefi 9 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!s y
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 God y Luke 14. 26)27,29,33 Row. 8. 17,18,
28,29,3o,35,3^37o 8 >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 yw y Q 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, 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 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 him y 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 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 •, tn d 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
2 j 2 Th e 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 mldernefs y &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 Ull y 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 pcrift r ~
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 7 i ^ 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 \ive y 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. 2 8
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 f lhe 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 *f e °f Fait h*
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. i 7 . 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 God t 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,ofitsincreaft y 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 reff t 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
world t 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 Law y did yet come to verifie his threatning
in the matter of if, and to be afacripce f$r fin 9 andfublick, de-
mnfirationcfGodsJuftice.
For tbis-end was Cbrijl manifefled % tideffroy the workj of the
t>evil t 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. 3 QI
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. 7h fi *
■ ■ ■ - 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 kU y
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 them y 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. % j
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 Juftice y 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?ty y 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«
3 ofc 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 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 tffe8s t 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 effeds y
fo far as to be purpofely given f©r us to that end > but not onrs
initfelffimpljf 9 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
wu ft 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 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
noneondemnandi t Hot 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 $. \6 t 18. ^#* 5.31.
& 12. 23. Yea God «?<*; inCkstft reconciling the tporldunto bim-
fdf, H9 r . irnputhgto them their trefpM{ps t %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,& i a,.& 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
ja s 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 Chriji t 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, 7 5f; 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: aUual y when fins
arc )qi*ff>n y 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>bedunce y
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 flefk y 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
3 22 The Life of Faith.
dicnce and perfeft bdinefl, and hit [atitfa8ion % it fo imputed to m t
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 ð 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 ]ZKadamni y 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 toGod t Rcbi #.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 for s $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 .
2 3 £ 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 Gcd y 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 mrd t 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*
?2 8 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
wbere y 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
vir r ualfentential J unification. 2. And there vis no doubt but
God doth ejieent th>m )ttft 9 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 God t 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*n y 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^ c i (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 « n 6 em J° it a e
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 Juftification 9 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 s 9 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 bath y 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 byus y 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 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 dJPfoion t 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, reputatively y 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£jiiia y 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 !t y 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. Wafhyou y ma)^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 eoufnefs y and 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 talir y 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 p r cfcr 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 Kom t 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, oreleQ y 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 faitb y He that believetbfiaU
be faved, it is equipollent to this, [/John believe y *ndtberej l on
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#el t 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 doubteth y 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 act y 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.
2j 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 Latv y 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!
Uve 9 to believt only a common love ofGod t 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 Son y 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
Pfaj x and not Gods.
Errour 43. Jbat trufiingUany things fail G*d and Jefw
€brijt,for our falvatiw y *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 fcund y 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 mtritoriout t 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 nd y 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-
?9 8 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 eU8 y 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 andfincerity y 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, fuffered t
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 Faitb y 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 •, f 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. I a,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
andman t ftirredupbytbe 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> 2 7 & **• 47-
& 14. 24.Miiffc. 17. 5.
Direct. '2. Remember that Cbrifls n> ay of Teaching is \ 1. By
bis Word ; 2 K His Minifters •, 3. And his Spirit con)u»Q y 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 s t 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 }ufttfication t 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 fin y 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.
?7 2 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 *f e °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, j 9 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 fofftvlefin t 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 God y 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
3 7 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 Caufes t and the Nature of it, and the irn •
radiate ctiz&t and consequent?.
Bbb 2 *i. And
. , . . . -^— ^—
g 8o 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$. From this Offering once made to God, Chrift acquired
the petfc&er title of a Saviour y or Redeemer, or Medutour,
which one contained this Trim y alfo of Relations towards
Man: 1. Their Owner: 2. Their Ruler; 3 Their Brnc-
fe&or : The Father alfo as the firft principle of Redemption,
acquiring a fecond title (befides the firft by Creation) to all
thefe: zndtowardi Gcd t Chr:Q continucth (he Relation of a
beavenfy Prirfl, 30 la
Tie Life if Faith. 381
30. In order to the tvorkj of thctc Relations for the future,
wc muft confider of Chriits exaltation ; 1. Of hi* J unification
and KefurreGion : 2. Of his Afcenfion and Glorification: And
3. Of the delivering of AH Fewer, and Ad Ibir.gs into his
hands.
3 1 .The work of Redemption thus fundamentally wrought,
doth not of it fdf renew mans nature j and therefore putrerh
no Law of Nature into us of it felf, as the Creation did : And
therefore wc muft next proceed to Chrifts Adwiniflrari n of
this office, according to thefe Relations * which is 1. By Le-
giflationot Donation \ cna&mg che New Covenant (where
this laft and perfect edition of it is to be explained j the Pre*
ccpttoc, the Promifory and the Penal parts, with its tffc6t$ 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. KtUtive y 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 L tf e °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 God y 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
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
lnjiitnthns y 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 kinJ y 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 kjnd 9
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 ti y 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 \hzrtit t
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'tlus y 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 confequentia y 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 good y
which is fo only in regard of the matter (imply confidcred :
But that is the greateft good, which is fo confiderati* conftderan-
dit y 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 time y 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 ont t ^ 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
Kule t whith teQetbyou what you muft believe y 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, 6 t j.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 nce 9 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 bumane 3
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 Life y 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 Lwe y 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 ders t 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
rcfpeð 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 tbcm y 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 commifpm y
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 Jofeph y 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 bzefleemed y 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
- g 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 idlenefs t
andufe meat for their luj\s y and make provifion for the flejb y 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
4I 4 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 partRcligiou r . 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-
table t tnd 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 itxmodefta3iws t 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^
fulfin t cherifhit notbyfecruy y iut 1. Plainly confefi it to your
bofom friend: And 2. If that will not ferve, to others alfo y 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 conftffion y 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 mannzr y circurvflaxces or degree. For there the lawful-
ncflofthc matter , occafioneth men to forget the accidental
§vil t 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
fa l fc 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. a 2 ~
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
jpirit 9 buttotrytbefpirits whether theybeofGod t 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 ambitieu y 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(God y 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>nefs t 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*l t 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 g T ory, to be to us but /*//, and drofs t 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, r luw 1. 2. Heb. 6. 18. I look every
day when I am called in. 7 be Judge jiandetb before the door y
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(r y who ha'h overcome tbe u>orld 9
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. $3 It gocthtoChrift for that Spirit which is our
theng h, Efbcf. 6. 10. Col. 17. And by that it mortifieth the
dctires of the flefh : and when theflefh is moitifiec^thc world
is conquered : for it is loved only as it is the proviiion of the
ft.fo.
5. Moreover, Faith doth obferve Gods particular Prcvi-
dencc, who dittributeth his talents to every man as he plea-
feth, and difpofcth of their eftatcsand comforts : fo that the
Race U net to tbefn>ift y nor the Vi&ory to the ftrong, nor Riches
to men of under]} an ding, Ecdet 9. 1 1.
Therefore it convinceth us, that our lives, and all being in
bit band, it is our wifdom to make it our chiefcfl care to ufe
all fo as is raoft p leafing untcbim y 2 Cor.5 8 It forefeeth alfo the
day of Judgment, and teachcth us to ufe our profperity and
wealth, as we defue to hear of it in the day of our accounts.
Faith is a provident and a vigilant grace, and ufeth to ask
when we have any thing in may pofTcffion, which way I make
the beft advantage of it for my foul ? which way will be moft
comfortable to me in my laft review ? how (hall I wifh that I
had ufed my time, my wealth, my power, when time is at an
end, and all thefe tranfitory things are vanilhed >
6. And Faith doth fo abfolutcly devote and ful>)eQ the foul
to God, that it will furTer us to do nothing (fo far as it pre-
vailed) but what is for him, and by bit confent. It tellcth us
that we arc not our own s but ha \ and that we have nothing
but what we have received : ami that we mufi be juji in giving
God his oxvn : and therefore it flrft askcth, which way may I
beit fcrvc and honour God with all that he hath given me >
Not only with my fubftance, and the firfifr hu s of mine increafe,
but vitball, 1 Cor. I o. 3 1. When Loi rind devotion hath de-
l.vcredup our felvei entirely to God, it keeps nothing back,but
delivercth him aS things mth our (elves \ even as Chrirl with
hintfelf doth give u$ 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 world y mr the things that are in the world (thelujloftbe
flcjb y the lull of the eyes y and 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{worldlinefs y 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(h y Rom. 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 W rfhip %
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 eace y 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 is 1
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 ricb y 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 T k c Lt fc °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 ufe 9 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 es y ai}^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
bearts y 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 por y 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 .pr V «tf ™ln?bH »!* *** bnnge.h
, 0I |h abundance more: fci^i*** .** «**-■««/,
f ri n^^^^ uGUmd ii aa '' T S 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 "t e
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:rfecutor S of.hem i 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«rf W M».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 Ver. And one layeth .he blame on .h„ party
o?op^o n ,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 chrfen y
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 *f e °f F a *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 andufey u 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
*ftate 9 your 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-
r y difficulty of their falvanon : And that he began his Sermon,
.Mtff.,5. 3. with, Blefjed are the fo:r in fftrit i 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-
rit y 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>orks y
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 r he 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 flejh y 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!lin jflM
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 \\n y by felf-pre-
fervatienot dtfcipline x 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 Lj f e °f Fait ^
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 rule y 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 LtP t 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 ffint i 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. 4 6 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/r 1 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
4 6 4 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 body y 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 feafts y 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, Soul y 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 time t 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 Th e L tf e °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. ^j t
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 fdft t
'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 Abrabam y
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 o tnoft
474 r * e L *J e °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 andlife y znd 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(Sedom t 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 &ytt y the rich is not allowed to tike any more for quan-
tity or quality , than is truly for their good t 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
U y 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
47 8 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 God y 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'm y 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-
ed 9 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 7 he 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 T t> 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 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
f f r 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 wi 3
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>aftcr t ?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*t y 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 difcontent t 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*clttes y 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§m t zni 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 (dves t
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
nercy y Viov. 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 foor t 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 fou T s 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/e y andtbe 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 L tf e °f Fait k*
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 time y 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-
iD 8
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 id t 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.
49 8 **e Life #f F*i/A.
—
obedient, more patient than you were before ? If" you arc Co t
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 City y andtbe 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 moum y 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 f 6 r 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$d %
an boufe not made with bands t eternal in the Heavens. Heaven
well believed, will enable us patiently and chearfully to bear
all things. He will account the very reproach of Chrift, to be
greater riches than the treasures of the world, who looketh
believing! y to the rccompcnce of reward, Heb. n. 2$.
Direct. 9. Learn to die y 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 (•
hve y that we have but a little wfcilc to fufer. And if tlnu faint
in the day ofadverfity y 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 it t
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 r elf- 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 Father 1
€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 ofgract y 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 mtans y 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 refift 9
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 contradið 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 whicb m we 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 nufing y
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 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,
29 t 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 grace i 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 cbof en 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 L tf e °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
j 2 5 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 peace t
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 finmrs y 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 mrld y 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
toGod y 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 ofGod y 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 ofteafon y 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 fatr y 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 pardoned t 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 God t 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 you y 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 ferijh y 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 Cain y
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.* m T*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, Indofian y 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 One y 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 tnpbecies y 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
5 5 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
downfromHeaven t and 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- * 7 ob » 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 nat h 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°>3 2 >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 L tf e 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 mine r 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 Li f e 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 afflided N Saintsbutonthisfpot 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* Ll fe °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 mm t 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 good y 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
5j 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-
lintp y \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 Love y 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 God y 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 un r o 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 W t %
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>wn y
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 you y 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 (ottbemfelves y nor only (or that pre-
ftnt generation, but for us a lfo, 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*e 9 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 tbem y 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 Chrifr y 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^ 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, j x $. And
that the Serpents bud fhall be bruiftd by all the w mans 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 Ghry y 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 kf e P **«» »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,
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
dwt s 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 Wifdom t
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. Rom t %. 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, 6 t 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. $69
hear Henoch, Jejhua, Abraham, Feter, Paul, John, Cyfrian, M*~
carius, Augu$ine y Melan&bon, Calvin, Zancbim, Roger s t Brad*
ford, Hoofer, Jewel, Grindal, Vfier y Hilderfham, Ames, Vdd t
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 referves y
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\efs t 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 moft y 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 * Lt f' 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, anc 1 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 God y
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 6 f 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?dUnefs t 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 B 7 m'fdSor y 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 hyftitb y tnd 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 L tf e °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) them y &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*p y 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', and 1 '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 life y 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*ns t 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-
50 2 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 T t> 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. $. 24. Noras
the Judgment of mans A(Kze, which piiTeth fentence only
againfta.temporallife, L«j^ 12. 4.. Nor like the treaty of a
Judas with his new awakened conference here. O no ' It
will be a more glorious, but more dreadful day : It will be the
meeting, not only of ^creature with his Creatoun but of a
fiumr with a \uft and holy God % and of a defpifer of grace, with
the God whom he dejpifed : O terrible day to the unbelieving,
ungodly, carnal and impenitent ! Htit.10.31, & 2.3, & jo.i2.
Ffff 3 Lvkf:
5p8 Jhe Li f e of Faith.
x
Lufy 19. 27. There mutt thou appear to receive thy final
doom j to hear (he \aft word that ever thou mutt hear
from JefusChxift (unUfs his everhfting wrath be called hit
Wotd) And O how different will it be from the words which
thou waft wont to hear ! Thou watt wont to hear the calls
of grace i Mercy did inrreat thee to return to God : Chrift by
his Minifters did befcech thee tob: reconciled : But if thou
entreat him for pardon and peace, with the loudeft cryes, it
would be all in vain, Matth. 7. 21, 22, 23. Prov, 1. 27, 28.
Now the voice is, Beheld the Lamb of God, who tatyb away
the fins of the world, John I. 29. But then it w\\l be, [Behold
bt'eomgib with clouds, end every eye (hall fee him, and they at*
fo which fierced him, and all the kjndred/ of the earth (hall
wail, becaufe of him, Rev. 1.7. And [behold the Lord com-
etb with ten thoufands of his Saints, to execute Judgment uf-
en all, and to convince all that are ungodly among them^ of all
their ungodly deeds, which they have ungodly committed, and of
all their hard ffeecbes, which ungodly finners have fpo^n
againft him, ]\xdc 14, 15. Now he entrcateth you to come to
him that you way have life, John 5 .40. But then you will cry
to the Mountains to fall up on you, and the hills to cover you
from his prcfence, Lukf 2$. 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 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 Praife y 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 « 4 tak«
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 : 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 Love t 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 love y and in the fweet
•and vigorous cxereifc of mint, then I (hall know the nature
x u( 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 Love t
* 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
4 thirft 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-
4 fpa& 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?
4 ccit, 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
C m *^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 Worccfter y 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«ventry y 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?affordJbire y 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.er 3 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 h e feem 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 heart 5 how
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[s t and
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, t tisour 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 m t 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 that you had the hone (I J
to live as you do profefs ! You durfl not put it into your
Creed y 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(zy y .
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*ld y 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
felves y 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 told y
how fad a reckoning will it thin be t to 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 you y
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. Liflly y youfin 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 is 5 there 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-
able y 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 refolution r 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 f an > 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) daies y
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 h 3 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 Cbrift y
.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 God 3 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 thing 7
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 Rea r on, 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 it 9
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 this 1
a mrld^'that wiUcarefuch an empty depraved fouh. As S«»
®z&zfaith y 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 bread y 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 him y 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 man y 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 much y
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, fedcauce v fed 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 Paul 3 I 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*
ings y 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 die y 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 al s 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 God y you will be run-
ning fprings y 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 flefh 5
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 part 7 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 poffunt 5 non 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 auro 5 fed 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 da 5 non mundo tantum: Ex ventre aliquid fub-
trahe^
The Preface.
trahe, & fpiricui confecra ; Ex igne alqmu eripe 3 ac
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 quidem 3 quoniam 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 fcio 5 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 fugiam 5 acque 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 toChriff 9 and ftudy to do good, and
make it your daily trade and buftnefs, as men that are zea-
lous of Good works 5 and created to walk in them 5 (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-
ft mblance 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 Mafler y 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 y a4 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 GoJ y and dare trufl him
with thei- ( t(tches 7 expe 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 neceflities 3 and 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.
Countrey 3 where 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 it 3 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 Infidels 5 that 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 are 5
as if it were but the taking down one Damon or D/-
vus to fet up another in a kind of emulation 3 and 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 M r * 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 them y 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 nefius 3 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 him y but fent
to his fons y 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 Corpfe y 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 Works 3 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.
Re t id\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 5 let 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 m rld:
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 \, !f t
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 j
Further preft for conviction, p. 1 1 5
Ufe*/ Exhortation, to Crucifie the world ,Sc£t t 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 9 nor 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 5 or Chrifts Abfolute
Mominion,and mans neceflary felf-re-
fignation and Subje&ion, in two Af-
fize Sermons 3 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.8 .
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, 4 .
Of Juftification : four Difputations clearing and
amicably defending the Truth, agamft the unneceffary
Oppositions of divers Learned and Reverend Bre-
thren, 4 .
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 y 6cc. - ■ ]
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 him y 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 an d hu Crofs y 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. fm W^ 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
direðthemtodo, 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 world f 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 Voyz 3 Djmiius 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 c overaign 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-
dary a
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 ;
fu r '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 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 All y 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*orks t ,
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 bread 9
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 AB y 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#ctaHtem 9 zsBez t a 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
Gid t and Happinefs : fo let all thine enemies perijh 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 alone f Thefincerc 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°fi n g 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\t y 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
3 r 6 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. N a y 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 y and 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 a r e 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 - an d
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 him y
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)ey r e 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 Texr 9
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*' t T v i *"*' 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 thefe f
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 End y 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 are 3 znd 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 Cro r < 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 f ed, 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 Lordisoar r Portion 9 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 £'hrift t wc 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*
ings y 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 iuftruð 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
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-
r enly 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-
nis y 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 rel f 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,ArTedion t
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 reft v 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 y and 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 lofeit 9 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
7 8 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 Hca r e-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. 8 r
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 Ends y thz 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 End 9 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 all y 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
:fulne r sof 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 whole f
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 it y 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 fe t 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 7 kc 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
* U a*V a PP ear U P 4 ,n equal terms, for the final decifion of a far greater
fo re 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 R cc ^ cemcr i 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. $.19,
20,21. Pfalm 119. 19. Heb.u.ii. Luke 14-33. & 18.22.
John 3.6. Ephcf.2. 12. 1 Cor.10.3i. Tfalm 16. 8. Ez,(k, 33.
31,32. 1 CV.7. 29, 30,3 1. John 2.23,24. T>falm 78.35. 3^,37-
John 15.2. & 1.9,10,11. Mat. 15. 8. Pfalm73. 23,24, 2 5«
I The/.
By the Crofs of Chrift. 97
I Tb:f.$. 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 own y or 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 ihfe s
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 : a r dwilc 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 dfe y \ 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
*mlftrvetheworld 9 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. i s
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 s y 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
roo r e 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 mrld y
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 them s 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 ha r h 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 ^- 1 9-
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*eaten y ywr gold and filvtr U canker ed t 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 expeð, 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 ir s ,
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 $f thrift. i 27
not your money out of your purfcs,nor your goods out of your
honfes, nor your houfes out of your poffeffions, wc muft at-
tempt to take them all out of your hearts. No wonder then if
we be hated of all fuch ; for at the heart it is that the world is
fweetcft to you : there it is neareft and dea^eft to you ; and there
is your carnal Intcreit deepeft rooted. To be let blood in the very
heart,willbe morc g r K V0U$ 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 but y 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 eafily y nor 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 you r s.
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 be t 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 WU t (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 ^orU y 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
i 5 4 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-fac J t. 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, and t 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 ir s 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 chey r 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. ;i j 7
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-* i s t hi s ; 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 it 4 he 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 Gdd y or 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 clion y 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 l nftruments 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
trufted t 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 equal y my 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 con g 1 ^- 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»dfpeakjvilofme y 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 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 ear fc th, 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 k mP 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 houfe y 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 Nation y a 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 him y 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*n v 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
r 6i The Crucifying of the worU y
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/es t tken 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.$. 2fkj,2,
zPet.2. 14. Luke 16. 14. Markjj.zz, 2T/W.3.2. fer.S. 10,
& 6. 1 3. Btvid prayeth God to encline hit heart to his t eft mo-
nies, and not to covetoufnefs, PfAl.119.16. and now men think
they may be enclined to both, and that they have found out the
terms of reconciling heaven witfi earth and hell. I marvail thefe
men will not fee their own faces, when the Prophets and Chrift
himfelf do bold them fo clear a glafs } Ezek.3 5.31. They come
unto thee as the fee fit comet h, and they fit before thee as my people,
and they hear thy wo^ds, but th*y will not do them -, for with their
mouth they fhtw much love, but their heart goe<hafer their cove-
toufnefs. J Mat. I 3 .22. \_ He th tt reaive* feed among the thorns^
is he that heareth the word, and the care of this world, and the de-
ceit fulnefs of richer choa\ the word, and he becometh unfruitful. ]
I know the men that i am now fpeaking of have many excellent
gifts, and in other refpeAs do feem the forwarded for godlincfs
in the Countrcy; but the more is the pitty that reen of fuch
parts fhould be rotten- hearted hypocrites, and damned for
worldlincfs after fo much pains in duties : for an heathen may
as Toon be faved as a worldling : when they have prayed, and
preached, and cryed down pruphanefs, let them hear what the
Lord faith to them. Luke 18.22,23,24. and there fee again
their faces in that glafs : l Tet lackeft thou one thing : ( even fuch
an one as none can be faved without, even a Love to God and
Heaven ahove earth : ) Sell all that then hft and difiribute unto
the poor and thou fhi.lt have treajnre in heaven, and come follow me :
and when he heard this he was very for rowful -, for he was verj rich.
And when Jefus faw that he was for rowful , he faid , How >
hardly /hall they that have riches enter into the Kingdom of
god?]
Set not then fo high a value on a full eftate. Let your conver-
fation be without cwet$ufnefj y and be content with juch things as
! 68 The Crucifying of the werld y
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 a r e 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 wi r h 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 luft t
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*dr m 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).i t
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 prayers 3 & 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 him y 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
17 5 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 expeð 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 heexpeðat 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 thewerld y
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 perijheth y 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 God 3 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 you y and teflified. And
I Cor.6.7$ y 9. 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 cace y quam nunquam vide
bt4 y cacu6 pojfides, cacus mcriturus es t &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 eget y 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 God y 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
ofus y 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 y if 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 expcð ?
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 mrld t
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 hid 9
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 arock 5 y^«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 $f the world)
What if Noah were once drunk in his life : will you judge of his
whole life by ic, or fay, that he is as bad as the. reft of the world?
What if Lot be given over to a temptation ? What if Abraham
did once eel! a lye or equivocate, and Ifaac do the like in a fear }
What if Mofes did once provoke God ? What if David did once
commit an hainous fin ? Or Peter did deny his Mafter in his fear ?
Will you either judge of all other godly people by them? Or will
you judge of the courfe ofthcir lives by one a&ion, which they
bewail and lament as long as they live ? And can you fee no
diffrrence between a Worldly aftion , and a Worldly life *
Quefl 4 I would further know of you , whether you have
goneto them in love, and. admom (bed them of their fin , when joh
judged them to be guilty t ar,d heard them fpeak^ for themfelves} If
not ; either you are incompetent judges , or elje you draw the
guilt upon your felves, and make the fin your own,as the exprefs
commands of God will tell y ou^in Levit. 1 9. 1 7-and Mat. 1 8.1 5.
If you have admoniflied them and they repent not, why do you
not tell the Paftors of the Church that they may: admoniftithcm
and feek their reformation? Thii is Chrifls order: Buty.ouwill
nor, you dare; not dp this ; left for want of proof, you be proved
flanderers , and the (hame of your accufations fall upon youc
felves, You think, you may whifper behind mensbacks,oraccufc
ihem in generaLwithout naming any particular fad, and not be
proved lyars. But this will not hold long. *
Quefl:. 5. Moreover I would know of you , when you accufe
men for not beirg more bountiful in your eyc$,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 men y to 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 dp t &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 r hcy
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;,
~ % 9 g 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
cha r ge,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 him y 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 C Q mmunion 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 ou 4 ?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 hiifervants y 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.
6 i7 \ 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
2 o4 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. 2 oj
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^
2 o 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 world y do fhew that the love of
■the Father is not in them y 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 Son t
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 God 3 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 lofi s 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 you y 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
meafure r thefoulofa 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 uf y
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 worU y
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 Refl y or feed your
fouls, it may be made a conveniens way for you to travel in. It is
unmeet to be Love d y 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.
2I 7
'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 Cruci fyng 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, fm T>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.o v yin. 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 Chrjl i 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 ! y v
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 be y 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 reafon t we 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 bim t becaufe 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 me y andby 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 inthem t 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. 2 2<?
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 luft t 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*s y 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 f e ; 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 . L Bl 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.i7 v i8 > 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.$ t g. 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 mu ft De fi ck 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 Love f
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 un T
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 ? f n him we live, and move, and have our beings and of him
and by h m 9 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> r s,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*
a4 8 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
kcd 9 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 r j0 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 glo r y-
eth^glorj in this y 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 manyftripes y 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. 2 5$
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 hrifl y by whom the world « Crucified to me ,
and I unto the world.
FIX IS.
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