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Full text of "The life of faith : in three parts .."

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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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r. /**&* p. 359. 1. 18. for frffl r. bimfclfp. $66. 1. 29. for that r. f/;* p.3 7 r . Liz. 
for there r. ftbt* p. 38a. 1. 28. for as r. or p. 384. 1. 3. pur a fl>*w»4 afrer qp;.'«t 
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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&notall Church-hiftory or Tradition, in an ex- 
treme oppofition to the Papifts, who cry up a private un* 
proved Tradition of their own. They tell us of Apoftolical 
Traditions, which their own faction only are the ke«.p rs of i 
and of which no true hiftorical evidence is produced : And 
this they call the Tradition of the Church : But we have 
another fort of Tradition, which muft not be neglc&ed or 
rejected, unlefs wc will deny humanity, and reject Chriftii- 
nity. Outlraditio tradens^ ot aBive tradition, is primarily 
nothing but thfc certain hiltory or ufage of-the universal 

N 3 Chriftian 



94 The Life of Faith. 



Chnftian Church •> as Bipnfm, the Lords day, the Miniftry, 
the Church AfTembhes, and the daily Church exercifes i which 
arc certain proofs what Religion was then received by f hem. 
And 2. The Scrptures themfclvcs. Oar Tradttio tradita is 
nothing elfc but thefc two conjun&ly : I. The Chriftian Re- 
ligion, evcnlhc Faith then profciTcd, and the Worjhtp and 
Ovedienct then excrcifed. 2. The Bookj therrifclves, of the 
holy Scriptures, which contain all this, with much more. 
But we arc fo far from thinking that Apoltolical Oral Tra- 
dition, is a fupplcment to the Scriptures, as being larger than 
them, that we believe the Scriptures to be much larger thin 
fjch Traditions and that we have nocertainry by any othrr 
than Scriptural Tradition, of any more than the common 
matters of Chriftiantty, which all the Churches are agreed 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-&eth not 
to ftudy and fcarch for truth, is much liker to become a con- 
firmed Believer, than ungodly Students, who trult and feek 
no further than to their Books, and theii perverted minds. 
For as God will be fought to for his grace > fo thofc that 
draw near him, do draw near unto the Light \ and there- 
fore arc like as children of Light to be delivered from the 
power of darknefs : For in his light wc (hall fee the Hghrt 
that mull acquaint us with him. 



the 



Dirc& 1 a . 



Tk$ Life of Faith. 147 

Dircd, 12. Laftly, W'b*tmtflwoftt%k)fwnQodmtk. 
f*ftth you, labour to turn it a I into Lope , and makf it your 
(trim care and bufincfs to hpw God, that you way bye hin* % 
and to lave G<dfo far as you k^vw him. 

For he that deiireth fan fact on in his doubts, to no bcttei 
end, than to pleafc his mind by knowing, and to free it from 
the difquiet of uncertainty, hath an end fo low in all hisftu- 
dies, that hectnnot expc& that God and his grace fhould be 
called down, to ferve fuch a low and bafe dcflgn. That faith 
which is not employed in beholding the love of God in the face 
-■ of Ckrift, on purpofc to increale and exercife our love, is not 
indeed the true Chriftian Faith, but a dead opinion. And he 
that hach never fo weak a faith, andufcth it to this end, to 
tyor* Gods amiablenefr, and to [love him, doth take the moft 
certain way for the confirmation of hit faith. For Love is the 
clofeft adherence of the foul to God, and therefore will fct it 
in the dcareft light, and will teach it by the fwect convincing 
wty of experience and ffirttual tafte. Bdieving alone is like 
the knowledge of our meat byfeeingit ; And Love is as the 
knowledge of our meat by eating and digefling it. And he that 
hath taftedihit it is iweet, hath a ftronger kind of pcrfwafion 
that it is fwect, than he that only feeth it j and will much 
mere tenacioufly hold his apprefienfion : It is more poflible 
to difpute him out of his belief, who only feeth, than him that 
alfo tafleth and conccEletb. A Parent and child will not fo ea- 
fily believe any falfc reports of one another, as (hangers or ene- 
mies will \ becaufc Love is a powerful refiftcr of fuch hajr£ 
conceits. And though this be delufory and blinding psrthii- 
• ty, where Love is guided by i*iftak$ > yet when a found under- 
jhw<Ji*gleadethit, and Love hath chofen the truefi 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 abttra&eth the mind from vani- 
ty, and liftcth it up above the world, andfettcthit about the 
vpoy ^ of Faith •> which by a mindlcfs, thoughtlefs, or worldly 
foul, can never be performed, 2 Cor. $, 16, 17, lS.Phil. 3. 20. 
Mat. 6. 21. Col. 3. 1, 3. 

Direct. 4. Let the Image 0} the Life of Ckrifl, and hit Mar- 
tyr 5, andbolieft ftrvants, be deeply printed on your minds. That 
you may know what the way is which you have to go, and 
what patterns they be which you have to imitate > think how 
much they were above things fenfitive, and how light they 
fet by all the pleafures, wealth* and glory of this world. 
Therefore the Holy Ghoft doth fct before us that cloud of 
witnerTes, and catalogue of Martyrs, in Heh. 11. that example 
may help us, and we may fee with how good company we 
go, in the life of Faith, Paw/had well ftudied the example of 
Chtin\ when he t^pleafure in infirmities, and gloryed only 
inthc Croft, to be bile and affli&ed in this world, for the 

11 3 hopes 



I 50 The life of Faith, 



hopes of endlefs glory, a Or. 11.30. 6c 11. 5. 9, 10. And 
when he could fay, I count aU things butlcfsfor the excellency <f 
the knowledge of Cbrifi Jefusmy Lord\ firwbwl have ftffer- 
ed tie lofs of aU things f and dj count t hew but dung that I may 
win Cbrift* — —that I may kgow him, and the power of hit re- 
furredion, and the fcEcwfiip of hts fiff<rings, being made con- 
formable to his deaths Pmi. 3. 8, 9, 10. No man will well mi- 
litate in the life of Fairly but he that followeth the Captain of 
bit falvation, Hcb. 2. 10. who f^r the bringing of many Som to 
glory (even thofe whom he is not ajhamed to call bit Brethren) 
n>at made per fed, fas to perfection of e&ion or performance) by 
Offering: thereby to (hew us, how little (he beft of thefe 
vitiblc and fenfible corporeal things, are to be valued in com- 
panion of the things invifible: and therefore as the General 
and the fouldicrs makeup one army, and militate in one mi- 
litia-, fohetbatfanfiifirtb, and they who are fanBified, are aU 
*f 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 
condu&eth him, and in that flip which he prcparcth for him : 
Bur if he dare not Venture^ or will not leave h.s prefent Gww- 
try and pofTeflions, it is a fign that he doth ny; trvjlbim. 

If you were goii^to Sea, .and had fsVeral sfiipi and Pilots 
offered you, and you were afraid left one were unfafe, and the 
Pilot unskilful, and it were doubtful which were to be truftedi 
when after all deliberation you chufc one % and refufe the reft, and 
tcfolvc to venture your life and goods in it, this is properly 

called 



1 

The Life cf Faith. 257 



called trufling it. 50 truing in God, and in J t flu G'fcn/f, is 
not a t4rf epww of hi* fidejny, but a PRACTICAL ThVST-, 
and that you may be fure to undcrftand it clearly, I will once 
open the parts of it diftindtly. 

D. vines commonly tell ui that Faith is an Affiance or Trufl 
in God: and fome of them fay that this is an adt ef the undir- 
ftandixg, and fomc, that it is an ac^ of the jp/'J, and othirs 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 &eth penalties j yea tome that arc very grievous, even the 
with- holding of much of his Spirits help and grace i all which 
are inconfiftcnt with that conceit j nor would he (b have ufed 
us, if we had been perfectly innocent, and had fully fatisficd 
for our fins our fclves. 8. All men would have had frefent 
fcjpffion of Glory, if God had fo reputed us the ferfeet wer iters 
o\ it. For his Jufticc would no more have delayed our re- 
ward, than^^e^ir. 9. All that are faved would have equal 
degrees of bdinefs and baffinefs, as well as of rigbteoufnefs, be- 
caufeall would equally be reputed the perfect rultilhfs of the 
Law. And as no penalty could ever be juftly inflidred on 
them here * fo no degree of glory could be denyfd them here- 
after for their fin, or for want of perfect righteoufnefs. 10. The 
opinion of this kind of imputation, is a moil evident contra- 
diction in it fclf. For he that is imputativcly a fatufier for 
atihi* own fin, is therein fuppofed to be a tinner : And he that 
is imputativcly a ferfeet innocent fulfiSer of the Law, is thereby 
fuppofed to need no (atisfadion to juftice for his fin, as being 
imputativcly no finner. 11. By this all Chrifts facrifice and 
fatisfa&ion is made a work of needlefs fupcrcrrogation i yea 
unjuft, or rather impoffiblc. For if we perfectly obeyed ia 
him, he could not furTcr for our difobedience. 12. Hereby 
pardon of fin is utterly denyed: for he that is reputatively no 
(inner, hath no fin to pardon. 

If they fay that God did firft impute the fat k fact ton for fin, 
then there was no room after for the imputation of pcrfcd 
obedience. ^Vc cannot feign God to receive all the debt, or 
inflict all the penalty, and then to fay, now I will eftecm the* 
one that never didft defervc it. 

If they (ay that he doth neither impute the obedience or the 
f*fering to us (imply, and to all effects, but in tantum ad hoc, 
or feenndam quid only : fo that we (hall be pardoned for his 

Sf* ftrTcring, 



r — — -^M— — »^^W^^ I I II I ■ I I ■■! ■ — I ■ 

224 The Lije of Faith. 



suffering, and then judged worthy of Heaven for his obe- 
dience : this is but to come up towaidf the truth before you 
are aware, and to confefs that neither of them is given us in 
it/elf, but in the effects^ as being it fclfpard to God to pro- 
cure thofc cffc&s. 

Bat withall, the matter muft be vindicated from their un- 
round inventions, and it muft be faid, that Chrift dyed not 
only for our fins of commiffion, but of omiflion alio i and that 
he that is pardoned both his fins of commiflbn and om (lion, is 
Creefrom the puniftiment both offenfeand lofs i yea and is 
reputed as one that never culpably omitted any duty - f and 
confequently fell fhort of no reward by fuch omiflion : Co that 
there remaineth no more neeeffity of Rightcoufiefs in order 
to a reward where the pardon is perfect, favc only (N. B ) to 
procure us that degree of reward which muft be fuperadded to 
what we forfeited by our fin - y and which we never by any 
culpable omiflion defcrved to be denyed. And thus much we 
do not deny that fomewhat ( even Adoption) which is more 
than mcer Pardon and Juftification muft confer on us. But 
withal', as we hold not that the Sun muft bring light, and 
fomewhat clfe muft ilrft banifti darknefs \ that one thing muft 
cure death, and another caufe life > that fatisfa&ion muft pro- 
cure the paidonoffins of omiflion and com million, as to the 
fwa dantni & fenfm^ and make us cfteemed and ufed as m 
(inner s^ and then imputed obedience muft give us right to that 
reward, which the ]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 
rcfpe&eth another. 

And our Relations to God, and the (cvcral refpedive duties 
of thofc Relations, are ordinarily much confounded. 

The work of the Holy Ghoft (as we are baptized into the 
belief of him ) is poorly, lamely and difoiderly opened, to the 
encouraging of the c^rwW on one hand, or the Enthuiiaftson 
the other. 

Law and Gofpcl, and Covenant and Covenant > words and 
works > the precepts of Chrift, and the operations of the Spi- 
rit, are feldom thought on in their proper place and order, 
isd differences 

In 



Tht Life cf Faith. 40J 

In a word, Confc&arics if c confounded with principles: 
Nature, Medicine f and Health; the precepts and parts 
of Primitive SanQity , with the precepts and means 
of Midicinal Grace *, the End and the Meant > yea nothing 
more ufually than words and things are confounded and dif- 
ordered1)y the moft (that I fay not by us all) 

The circular motion of gr ace, fro m God> zudbyGod, and t* 
tied, and in man the receiving duties as diftindt from the im- 
proving duties i and thefe, as communicative\and difereing unt$ 
wan, from thofe afcendent unto God, partly in the fruits, and 
partly in the exaltation of the mind k tell, thefe are not to bt 
found, nor abundance more which I pafsby, in any juft har* 
monious Scheme. 



II. And O what confufion is in our Hearts or Wills, and 
Iamcncfs,6c defeft as well as confufion, which muft meds be the 
conftqucnt of a lame and coa/w/ei understanding. It is fo great, 
that I am not willing to be Co tedious as to open it at large. 

III. And the confufion in our prafticcs, taking it in, and 
cxprcifing it, wiil&ew you yout hcart-coajfuiion of it felf. But 
to open this alfo would be long i and the regular order before 
laid down, will (hew you our diforders without any farther 
enumerations or inftances. 

Only fome of our lament fs and partialities, contrary to en- 
tire and comfleat Rcligioufnefs, I (hall briefly mention, be- 
caufc I think it to be of no fmall need, to the moil, ere a of the 
more zealous part of Chriftians. 



1 . In our Studies and Meditations, we are partial and de- 
fective : we fcarch hard perhaps for fome few truths, with 
the neglect of many hundred more. 

2. In our Ztal for Trwr^wc are oft as partial,grcatly taV$* 
with fome one or few, which we think we have fuddenly and 
happily found out, and fee more into than others do i or in 
which wc think we have fome lingular or fpecial intereft i >nd 
in the mean time little affefted with abundance of Truths, of 
greater elcaincfs and importance, and of more daily ufcfulnefsi 

Ecc 2 becauft 



404 The Life of Faith. 



bccaufc they arc things thit all men know, and common unto 
you with the moli of Chrifiians. 

3. In your love to the godly, and your charity, in cxpref- 
fions, and in your daily prayers, whatlamenefs and partiality 
is there ? Thofc that are neer you, and converfant with 
you, you remember*, and perhaps thofe in the Kingdom, ox 
Countrcy where you dwell : Or at lcaft thofc of your own 
focicty, opinions and party. But when it comcth to praying 
for the world, and all the Church abroad \ and when it comcth 
to the loving of thofc that differ from you, what partiality 
do you (hew > 

4. In the courfc o(duties to God and man, how rare is that 
perfon that doth not quite omit, or (lubber over fomc duty 
as if it were nothing, while he doth with much earneftnefs 
prolecute another ? One that is much in receiving duties for 
themfclves (as hearing, reading, meditating, praying ) can 
live all the week with quietnefs of confeience, without almoft 
any improving duties, or doing any good to others : as if they 
were made (or themfelvcs alone. And fomc Miniftcrs lay out 
themfebes in Freaching> as if they were all for the good of 
others i but pray as little, and do as little about their own 
heart, as if they cared not for themfclves at all > or clfc were 
good enough already. 

Some arc conftant in Church -duties, perhaps with fomc 
fuperftitious ftri&nefs i but in family duties how negle&ive are 
they ? They arc for very ftrift discipline in the Church, and 
cannot communicate with any that wear not the fame badge 
of fanfiity which they afTedr : But in their families^ what 
•prophanenefs,carclcfnefs and confuiion is there? They can have 
family -communion with the moft ungodly fervants, that will 
but be profitable to them. Dumb Minijfers arc their (corn\ 
but to be dumb Parents and M*fters to their children and fer- 
vants, they can eafily bear. Formal preaching and praying in 
the Church they exclaim againft i but how formally do they 
pray at home, and catechize and inftrud their family ? If a 
Magiftrate fhould forbid them to pray, or catechize, or inftrud: 
their families, they would account him an impious, odious per- 
secutor i but they can neglect it ordinarily when none for- 
hiddetb 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 contradi&eth not it fdf ; Therefore your, 
after- pretended revelations, muftbetryed by the certain an- 
cient Rule, which had the feal of miracles which yours hath 
not. 

Obj. But bow Jhati Ikftw what application to make of Scri~ 
pture U my felf, hut by the teaching of tie Spirit of God f 

Anfvp. But you mud not take every thought and fuggcflion 
or remembrance, to be the Spirits application. Gods Spirit 
teacheth men by the light of found evidence^ which may be 
proved,and wil hold good in tryaUHe teacheth you by excite- 
ing you to rational ftudies and argumcntation,and by bleating 
you in fuchfober ufe of Gods means : But he doth not teach 
you to know your (rate, by the bare remembring of a text. 

Direct. 9. Takf heed alfo of mfunderftandiwt vehat is tb» 
witntfs tftbe Spirit % th at tre areGeds children. 

Many think it is like fome voice, or fuggeftion, or infpira- 
tion within them, faying, Thou art the Child of God. And fe 
many Chrifiian* languiflh in terrours, that feel nofuch per- 
fwtiins Spirit ia them. And many Hypocrites tie deluded 



The Life ef faith. 5*3 



by the pet fwafions of thcit own imagination!. But in Scri- 
pture, the word vtix nefs is oft taken for [evidence"] or an ob- 
jcQiuc teftimony : And the Spirits being a witnefs, and being a 
feal, in earnefi, a pie dge, a white fane, a new name, &c. arc all 
of the like fignification : And the meaning is, By thk we fyo* 
that we are the children*} God, or that he abidetbinus, by the 
Spirit which he hath given us , i John 3. 10. 24. 8c 4. 13. And 
if any me have nut the Spirit of Cbrifl, the fame is mne of hit % 
Rom. 8. 9. As if he fliould fay, have you the Spirit of Chrift, 
or have you not > if you have, that is a feat, an earnefi^ pledge 
of Gods Love, and of your heavenly inheritance, and a certain 
evidence or witnefs tbat you are his children, Gal. 4. 6. He that 
loveth God as his Father in Chrift, and is fan&ihcd to God, 
hath the Spirit. Shew this Love, and thi* Sandtficathn, and 
you produce the true witnefs that you arc the heirs of life 
Holinefs, and Heavenlinefs, and Love, is the witnefs, feal and 
t arneft j and not chiefly an inward per fwafim that we arc Gods 
children. 

2. Yet this much more the Spirit doth \ when it hath fan. 
8ified us, and given us the witnefs or evidence in our felves, 
(\ John 5. 10, ir.) He alfo helpcth us to fee and kpow that 
grace which he giveth and a&uateth in us. 

3. And aifo to conclude from that evidence, that we arc 
Gods children : And alio to feel the inward comfort of that 
aondufion. But all this he doth by thefc means in a dilcurli vc 
cr rational way, and byblcfling fuch rcafoning to our com- 
fort. 

4. Alfb he comforteth the fou< in another way, diftincll from 
the way of couc lading from evidence -, and that is by exciting the 
LoveofGodandhispraifes in us, which arc of thcmfclves de- 
lighting afts: But of this anon. 

Direct. 10. Take heed of Heretical Seducers, who ufe t$ 
fifh in troubled waters, and to fall in mth fuch perplexed eon- 
fciencts, to perfwade them that all thecaufe of their trouble if 
their opinions, and unfound Religion, and not in them > and 
that the only way to comfort, is to chtngt their Religion, and 
Co come over unto them. 

No perfon fitter for a Quaker, a Papift, or any Sc&ary, to 
work upon, than a troubled mind.Fot fuch arc like the ignorant 

T 1 1 Country 



514 7^e L//e */ Ftf#*£. 



Country people in their iicknefs, who will heirkcn to any one 
who puttcth them in hope, and promifeth them cafe, and 
moi* onhdently tells them, that he cm cure them, and faith, 
I wis juft »n your cafe, and fuch or fuch a thing cured me : fo 
will the Forntjlift, and the Fanatick,, the Papfl^nd the gtatlyr 
fay, I was juftin your condition, [I was troubled, and could 
get no peace of conference, no joy in the Holy Ghoft, but was 
ilwaics held in fears and doubting, till I changed my Religion % 
and ever fince that I have been well,and O what joyes I hive to 
boati cf '.3 And if it be an unfoundHjpcrire that is thus tempt- 
ed, perhaps God may give them over to find abundance of 
Bedlam joy, in the fudden change of their opinion: And falf- 
hoed may comfort that man, whom the truth which he was 
falfe to, would not comfort. But if it be a wea\^ fmcere Be- 
luvit \ if God (hew him not fo much mercy as to refcuc him 
frm the tcmptation,he will doas the forefaid Country patienr i 
he will try one mans medicine, and another womans medicines, 
.and hearken to every one that can fpeak confidently, and pro- 
mise him a cure, till he hath tryed, that their cafe and his 
were not the fame, and that they were all but ignorant de- 
ceived deceivers \ and when all fail him, he will come back 
again, to the faithful experienced directors of his foul. 

Direct, u. If weatyefs of grace be the caufe of doubting 
( which is of all other, the commoncft caufe in the world^ the 
way to comfort is that fame which is the way f« ftrengthen 
grace. 

Such a one, if ever he will have joy, mud be taught how to 
live the Life of Faith, and to walk with God, and to mortirie 
the flclh, and get locic from the world, and to live as entirely 
devoted to God \ and cfpecially how fo keep every grace in 
exercifc i and then grace will thew it fdf, as the air doth in a 
windy fcafon, ©r as the f?re when it is blown upandflameth. 
There is no furer or readier way to comforr ,than fo get Fairh, 
Repentance, Love, Hope and Obedience, in a vigorous acti- 
vity, and great degree, and trunto keep them much in action. 
Mountebanks and Se&anes have other waies > but this is the 
conltant certain way. 

Dir<6r. il. If you perceive that trouble is cau/edby mtfun&cr- 
finding tke Covenant of Grace, and looking at Legal WorV$ if 

mrity 



The Life of Faith. 5 1 5 

merit, of the ground offence, and tixr locking the fujficiency of 
the Sacrifice, Mtrits, or Intercfffttn ofChrift, the principal thing 
to be done with fuch a foul, is, to convince him ot the im- 
poffibility of being jitfhficd by woiks, on legal terms i and to 
mew him thcnectflity of a Saviour, and the defign of God 
in mans redemption, and that there is but cne Medtatour be- 
tween Cod and man, and one Name by 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 
dire&eththemtodo, and as all mutt do that will be conducted 
into Truth. We have much ado to take men off thefe vanities ; 
but yet when many of them arc convinced, and fee that the 
world muft be caft afide, they miitake the nature of holy mortifi- 
cation, and embrace inftead of it fome fuperftitious and cyni- 
cal conceits ; in which they are as fait bemired almoft as they 
were before. I fhall therefore firft tell you what is not the Cruci- 
fixion which we are to create of. 

r. U is not to think that the world is indeed Nothings and 
that in a proper fenfeour life is but a dream : Nor ye* fceptical- 
ly to take the being and modes of all things as uncertain : Nor 
to imagine that fenfe is fo far fallible, that a man of found fenfe, 
and understanding, may not befure of the objects conveniently 
prefentcd to his fenfe. There ftill remaineth one Argument 
which theScepticks were never able to confute, but will make 
them at any time to yield the caufc; even to fcourge them, as 
fools, till they are fure they feel it. But we have few of thefe to 
deal with ; the Scepticifm of our times being retrained 
to thofe things which clofelyer concern the matter of Salva- 
tion. 

2. Nor is it any part of the meaning of this Text, that we 
fhould entertain a low and bafe efteera of the world or any thing 

B 3 therein, 



thereto, as in its Natural dateconfidered, ic is the work of 
God. For though man be eminently created in his image, yec 
all his works are like him in their measure, and therefore have all 
an excellency to be admired. It cannot be that infinite wifdom 
can make any thing which (hall not have fome imprefsions and de- 
mon drat ions thereof. Nor czngoodntfs make any thing but what 
is Good. And never did the Almighty mate any thing that is 
abfolutely contemptible ; nor any thing fo mean, which can be 
done by any other without him ^ fo far un-imitable is be in the 
fmalled of his works. Nor did he ever make any thing in vain • 
but thofe things which feemfmall and ufelefs to us, have an un- 
fearchable excellency and ufefulnefs which we know not of. If 
the unskilful have the modedy to believe that the fmalleft firing 
inanlndrumentof Mufick, and the fmallefl pin in a Watch, 
have their ufe, though he know not of it, we have great reafon 
to think as modeftly of the frame of all the works of God. And 
thofe things that in thcmfelvesconfidered are fmall, yetrefpe- 
dively and virtually may be very great. The heart may do more 
co the prcfervation of life then a part much bigger ; and the eye 
may fee more then all the reft of the body befides. And the or- 
der, location and refpe&s of fcveral parts, doth give them fuch 
an admirable ufefulnefs and excellency, which none can know 
thatfeeth not the whole frame. 

Yei our own (elves, fouls or bodies confidered as the work- 
manfliip of God, mud not be thought or fpoke contemptibly of. 
Forfobyallthatwefay againd the work, we do but reproach 
and diflionour the work-man. In all our felf-accufations and con- 
demnations, we mull take heed of accufingor condemning our 
Creator. Our Naturals therefore mud be honoured, while our 
Corrupt Morals are vilified. We mud difgrace nothing that is 
of God, but only that which may be truly called our own : nor 
in the accufation of our Own, mud we by reflexions andconfc- 
quences accuse that which is Gods, as if the fault in the Original 
were his. By giving us our Natural frce-w'll, which is a felf- 
decermining power, he made us capable of having [omtwhxt in 
Morality which we may too judly call our own : and our lofs 
and want of Moral freedom, ( which is but our right Difpofiti- 
ons«nd Inclinations) were not to be charged ultimately on our 
fclves, if the foicfci Xfytural freedom did not mike us capable 

oi 



By the Crofs ofChrift* 



of fuch a culpability. Its aftrange way that fome men have de- 
vifed, of magnifying the Creator by vilify ing his works ; and its 
a ftrange conceit that all the praife that is given to the creature 
is taken from God : they would noc do fo by man : the praife 
of an houfc is taken to be no difhonour to the Carpenter .• nor 
the commendation of a watch a difhonour to the Watch maker. 
God d\d not difhonour himfclf, when hefaid, his works in the 
beginning were all good : he would never have been a Creator, 
if all the Good which he made and communicated had been to 
his difhonour : when there was nothing but himfelf in being, 
there was nothing but himfelf to be commended : but doubdefs 
God intended his Glory by his Works ; and ail that is in them 
proceeding from himfelf, the praife of them redoundeth to him- 
felf. In a word, we muft be very careful of Gods intereft in his 
creatures, and take heed of any fuch contempt or vilifying of 
them, which may reflect upon himfelf 

3 . The Crucifying of the world to us.doth not confift in our 
looking upon it as an ufelef thing, or laying it afide as to all fpi- 
ritual improvement. No • fo far is this from being any pare of 
our duty, that it is none of the lcaft of our fins : the creature 
was the hrft book that ever God did make for us, in which we 
might read his blefTcd perfections ; and the perverting it to 
another ufe, with the negled of this,was mans firft fin. As it was 
the great work of the Redeemer, to bring us back to God that 
made us, and reftore us to his favour, fo alfo to reflorc us to a 
capacity of ferving him, even in that imployment which he ap- 
pointed to us in our innocency •, which was .to fee God in the 
face of his creatures, and there to love and honour him, and by 
them to ferve him. Though this be not our higheft felicity, yet 
is it the way thereto* till we come to fee face to face, we muft: be 
glad to fee the face of God in the giafs of his works. But of this 
we have more to fay anon in the application. 

4. Our Crucifying of, or to the world, reqaireth not any fe- 
cefsion from the world, nor a withdrawing our felves from the 
focicty of men, nor the calling away the propriety or poffefsion 
of the neceffaries which we poflefs. It is an eafler thing to throw 
away our Matters Talents, then faithfully to. improve them. The 
Papifts glory in the holinefs of their Church, becaufe they have 
many among them that have vowed never to marry.and have no 

propriety 



The Crucifying of the world, 



propriety in Lands or Houfes, and have feparated themfelves in- 
to a Monaftical fociety. An high-commendation to their Church, 
when men mult be Sainted with them,if they will do no mifchief, 
though they make themfelves ufelefs to the reft of the world. 
The fervant that hid his Talent in a Napkin, was condemned by 
Chrift as wicked and {loathful; and fhali he be commended by us 
for extraordinarily devout ? Will you reward that fervant that 
will lock up himfelf in his chamber, or hide his head in a hole 
when he fliould be bufie at your work ? Or will you reward that 
fouldier that will withdraw from the Army into a corner, when 
he flhould be fighting? The world fwarms on every fide with mul- 
titudes of ignorant and impenitent ffinners, whofe miferable con- 
dition cryeth loud for fome relief, to all that are any way able 
to relieve them. And thefe Religious Monks make hafte from 
among them, and leave them to themfelves to fink or fwim, and 
they think this cruelty to be the top of piety. Unworthy is that 
man to live on the earth, that liveth only to himfelf, and com- 
municateth not the gifts of God to others. And yet do thefe 
idle unprofitable droans efteem their courfc the life of perfecti- 
on. When we muft charge tbrougtuhe thickeft of our enemies, 
and bear all the unthankful requitals of the world, and undergo 
their fcorns and perfections, thefe wary fouldiers can look to 
their skin, and get out of the reach of fuch encounters; and 
when they have done, imagine that they have got the vi&ory.To 
live to our felves,werc it never fo fpiritually, is far unlike the life 
of a Chriftian : a good man is a common good, andcompaf- 
iionate to the miferable, and defirous to bring others to the 
participation of his felicity. To withdraw from the world to $o 
God fervice, is to get out of the Vineyard or Shop, that we may 
do our Mafters work. 

If you have riches, it is not cafting them away that fhall cx- 
cufe you, inftead of an holy improving them for God. If yoa 
have poflefsions, it is not a renouncing of propriety that fhail 
excufe you from the prudent and charitable ufe of them. The 
fame I fay alfo of Relations , of Offices in the Church and Com- 
mon- wealth. God callcth you not to renounce them ; to cru- 
ci fie the worldisnottodifclaimallthe relations, poflefsions, or 
honours of the world. Thefe are not youfs but Gods : and as 
he put them into your hand, and commanded you faithfully to 

ufe 



By the Crofs of Cbrijt* 



ufe them as his Stewards, fo you mull doit : and noc chink ica 
good account of your Scewardftiip, to cell God chat you threw 
away the talents that he trufted you with, becaufe they were 
temptations to you, or becaufe he was auflere. I fhou!d have no 
great need to fpeak of c his, wtre there not fuch a mulcitude of 
deluded fouls that hive lately received the Popifh dotages here- 
in. Its one thing to creep into a Monks Ceil, or an Anchorets 
Cave, or an Hermits Wildernefs, or Diogenes Tub ^ and ano- 
ther thing truly to be Ct ucitied to the world ; and in the midft 
of che creatures to live above ihcra unto God j as we arc anon 
rofhew. 

5. To be Crucified to the wor!d,is not to forbear our lawfull 
trades and labours in the world. He that bids us eat our bread 
in the fweat of our brows, and would not have him eat that 
will not labour, (Jen 3. io« zThef. 3. 6, 10, 12. did never call 
men to be begging Fryers, nor licentious Prodigal^ nor idle 
Gentlemen ,nor hzy unprofitable burdens of the earth. All idle- 
nefs that's wilfuil,is finful •, but that which is cloaked with the 
pretence of Religion, is a double fin . When fome fervants grow 
lazy, they will pretend piety for it, and accufe their Matters of 
worldlinefs for fetting them to work. And fome that have fami- 
lies will negled their duty for them, and all upon pretences of a 
contempt of the world. But he that bid us ufe the vrcrld as not 
abufingit, 1 Cor.7.31. did never mean to forbid us the ufe of 
it. While fuch Hypocrites will need be more then Chriftians, 
they become in Pauls judgement worfe then Infidels, 1 Tim.% 8» 
They (hould not labour with a defire to be rich, yet muft they 
UboAr to give to him that needeth, Efh. 4.28. Idlenefs is not 
Mortification. 

6 . To be crucified to the 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 iuftru&eth them in the matters of falvation,and are pray- 
ing for the things of Eternal Life , when you are labouring for 
the world : You fee that there are a people that feek fir ft the 
Kingdom of God and his righteoufnefs ; and labour mod for 
the food that periftieth not , and are about the one thing Necef- 
fary, which (hewech that they have chofen the better parr. 

2. And you fee that there is a people that can let go the things 
of the world when God calls for them : That can be liberal 
according to their power to any pious or charitable ufes. That 
will rather fufTer in body or eftate, even the lofs of all,*hen they 
will wilfully fin againft God, and hazard his favour. 

You have read or heard of multitudes that have fuffered 
Martyrdom for Chrift, undergoing many kind of torments and 
death it felf, becau'e they would not fii againfl him. All thefe 
examples, together with the frequent affirmations of the Scri- 
ptures, may aiTare you that thus it is with true Chriftians. The 
world if Crucified to them, and they to the world. 



SECT. X. 

IV. T Am next to give youtheReafonsoftheNecefTity of 
X this Crucifixion , the mod of which alfo , for brevity 
fake, I fhallreferve to the Application, and at prefentonly lay 
down thefe two or three briefly. 

i. The world is every carnal mans Idol, and God cannot en- 
dure Idolatry • To fee his creature fet up in his (lead, and rob 
him of his Efteera and Iritereft, and be loved , and honoured and 
ferved before him ; and ro fee fuch contemptible things be taken 
as Gods, while God himfelf Hands by neg'eded, he will not,he- 
cannot endure this. Ekher G ace (hall take down the Idol , or 

Judgement: 



By the Crefs ofChrift. Si 

Judgement and Heli (hall plague die Idolater, for he hath Re- 
folved that he will not give his glory to another, Ifaiah 42.8. & 
48.11. All fin is hateful to God, and none but the clcanfed per- 
fect foul (hall ftand before him, in the prefence of his glory ; 
nor any in whom iniquity hath dominion fhall Hand accepted in 
theprefenceof his Grace: but yet no particular fin is fo hate- 
ful to him as Idolatry is. For this is not only a trefpafsing againft 
his Laws, but a disclaiming or rejecting his very Soveraignty ic 
felf. To give a Prince unreverent language, and to break his 
Laws, is puniihable ; but to pull him out of his throne, and fet 
up a fcullion in it, and give him the honour and obedience of a 
Kin£, this is another kind of matter,and much more intolerable, 
f he firft Commandemcnt is not like the reft, which require only 
Dbedience to particular Laws in a particular adion ^ but it 
;(tab!ifheth the very Relations of Soveraign and Subject, and re- 
quires a conftant acknowledgement of thefc relations, and makes 
t high Treafon againft the God of heaven in any that (hall vio- 
ate that command. Every Crime is not Treafon : its one thing 
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 expe&eth, and nothing 
Jefs will fervc the turn, nor will any worldly kind of Rcligiouf- 
nefs bring you to falvation. This world and fle(h ■ are enemies 
to God, and you have been guilty of High Treafon againlt his 
Majefty by harbouring them, and ferving them fo long. And I 
am moreover to let you know that God will have them down, 
one time or other : either by his Grace, or by his Judgement/ 
Had you rather that Death and Hell ftiould make the feparation, 
then thai: laving grace fhould do it ? Will you (till hide it as 
fugar under your tongue ? Will you obftinately cleave to ir, 
when you know its vanity, and the mifch : ef that fuch contempt 
of God will bring ? If you do fo, God willimbltter it to you in 
the end ! and he will make it gall in your mouthes, and torment 
to your hearts, and you dull fpit it out, and be forced to confefs 
that it is no better then you were told. I do charge you there- 
fore in the name of theLord,rhatyou renounce this world with- 
out delay,and prefentiy and effectually Crucifie it to your felYes.. 
You once did it by your parents in Bapcifm,and you have proved 
falfe to that profeffion : now do it by your felvcs, and (land 
to what you do. If it had not been a part of- Chriltianity, you 
had not been called to cLo it then: and therefore you may un- 
derftand, that it is but to be Chriftians indeed that I perfwade 
you. A Chrifiian worldling, is as meer a fi&ion, as a Chrijlia* 
Ixfidel.Enter now into your own hearts with a Reforming- zeal. 
It ftiould be the Temple of the Holy Ghoft : down then with 
every Idol that is there erected : Whip out the buyers and fellers, 
and overthrow the money Tables, and fuffer it not to.be made a 
den of thieves. Down with your Diana s : though the world, 
worlhip her •, God and his fan&ified ones defpife . her. What the 
ungodly fay of our Zion,we fay of your Babel , Down with 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 expe&eth his Saviour to change his vile earthly body, and 
make it like to his glorious body , Phil. 3. 17, 18, 19 20, 21. 
If indeed vou have laid up yourtreafurcin heaven, where ruft 
and moth corrupt not , and where thieves do not break through 
and ftealjct it appear then by theeffe&s. For where your trea- 
sure i«, there will your heart be;ard where your heart is,that way 
the Labours of \ our lives will tend. I (hall reduccmy Exhorta- 
tion to fame particulars. 

' At 1. IF 



x 7 8 The Crucifying of the world, 



i. I" F you are Crucified to the world, be Aire that you feck it 
JL not , nor any thing in it, for its own fake ; butonlyasa. 

means to higher things. The fincerity of your hearts doch lie 
much in this , and the life of your fouls depends much upon it. 
Labour in your lawful callings and fparc not(fo you exciu.de noc 
your fpiritual work ) : It is not your Labour that we find fault 
with : But if the creature be the end of any Labour, you may 
better fit ftill , and fpare your pains, or rather fpecdily change 
your intentions. If you overtake thehaftyeft traveller in his 
journey, and ask him , why he takes all that pains • he will not 
fay it is for Love of the way that he travailethin,buc for Love 
of the place to which he is going, or the pcrfons, or things which 
he there expe&s : So muft it be with you, if you are the heirs- 
of heaven : I blame you not to be glad of a fair way, and to love 
it rather then a foul one: but it is not for the love of the way 
that you mult travail. He that runs in a race, doth noc beftow 
all that pains for the Love of the path which he runs in, but for 
Love of the Prize which heexpe&ethat the end. And he that 
ploughcth and foweth, doth it mote for Love of the crop which 
be hopethfor, then for Love of his Labour : Hethatfaileth 
through the dangerous Seas, performeth not his voyage for love 
of the Sea , or of his Ship,but for Love of the Merchandize and 
Gain which he feeketh. The Carryer that goeth weekly to Zr;«» 
dot with your wares,doth not take all that pains for Love of the 
carriage, or of the way, but of the gain which he defervetfu- 
So, mult it be with you, in all your worldlv bufinefs. When you 
feek for credit, or pleafure, or maintenance in the world, it muft 
not be finally for the Love of thefe, but for the End which they 
are given for , and which your hearts and lives and all muft be 
demoted to. Your. hearts will as foon deceive you in this as in any 
thing, if you do not watch them with jealoufie and diligence, 
How quickly will the heart begin to Love the creature for it 
fejf , that fcemed once to Love it but for God ? Look in what 
msafurc you Jove your wealth, your houfes, your recreations, 
your fritnds, for therafelves,and becaufe they accommodate the 
Sefti : fo far you wrong God, and abufe them to Idolatry. 
And if your Love do begin in greater purity , ifyoubenot 

watchful 



By the Crofs efcbrifl. j jp 

watchful it will quickly degenerate to a carnal Love. Many a 
Scholar that at firtt defired Learning to fit him for the fcrvice of 
God,and his Ghurch,doth by furTering carnality to infinuate and 
prevail, lofe much of the purity of his firtt arfe&ions, and in 
time grow more cold and regardlefs of his firtt ends, and loveth 
common Learning mecrly for it felf, and for the delight of know- 
ing , or ( which is worfe ) to get him a name among men. 

Its common with men that need recreation for their health, 
when they fet upon it as they think but to fit them for their duty , 
to fall in love with it afterwards , to the perverting of their 
hearts, the wounding of their confeiences, the waiting of their 
time, and the negled: of that work of God for which it fliould 
beufed. 

We (hould take our meat, and drink, and cloathes,but to 
flrengthen and fit us for the fervice of our Matter : but how 
quickly do we turn them to the gratifying of our flefti, and to 
the fervice of another Matter ? 

Its too frequent for young perfons of different fexes to Love 
each other at firtt as Chrittians only, with a chart andneceflary 
Love^ but when they have been tempted awhile to an imprudene 
familiarity , their Love doth degenerate , and that which was 
Spiritual becometh Carnal,and the Serpent deceiveth them to the 
corrupting of their minds, and its well if it proceed not toa&ual 
wickednefs, and the undoing of each other. 

Many a poor man thinks withhimfelf, If I were but out of 
debt , or could but live fo as toferve the Lord without diflraclions, 
And had fuch andfuch nee ejfi ties fupplyed , I would not defire any 
more , or care any further for the world* But if their defires be 
granted them, they find themfelves entangled, and their hearts 
deceived,and they thirft more after fulnefs, then before rhey did 
after ncceflarie*. And nftny a one thinks, £ 1 care not for riches 
or honours, but only u do good with, and if I had them I would fo ufe 
them. ] But when they have their defires, the cafe is altered .• 
theflefh then hath need of it, andean fpare for God as little as 
other men, becaufe it loves it better then before, and pretendeth 
to have more ufe for it then formerly it had. 

Watch therefore over your deceitful hearts,and be fare to keep 
up the Love of God, and actually intend him in all that you have 
or do; and be not withdrawn to carnal affe&ioni. 

Aa 2 2. If 



~tffo 7ht Crucifying ef the world \ 



2. ¥F you are Crucified to the world, be not roo eager for it. 
JL As God hath promifed it you but as an appendix to your 
felicity , and as an over plus to the great blefiings of the Cove- 
nant, fo muft: you defire it but as fuch. And as C?od hath pro- 
mifed it you but with certain limitations , fo far as he (hall fee it 
good for you,and agreeable to his greater end ^ fo you muft de- 
fire it,but with fuch limitations. I obferve many to have fo much 
reafon as to put h? their prayers for outward bleflings with thefe 
limitations, and will not for iharoe exprefs themfelves in abfolure 
peremptory language ^ when yet there is apparent caufe to 
fear, that they limit not their defiercs as they do their words, nor 
do they fubrait fo freely to the difpofal of God in their hearts, as 
they Teem to do in their expreffions : and fo they make their 
words to be modeft,whilc their defires are inordinate •' their lan« 
guage to be chaft,while their hearts are committing adultery wif h 
the world ; their exprefiions are pious, while their affe&ions are 
idolatrous : And fo their prayers arc made monftrous ,while the 
foul of them is fo difagreeable to the body. Be a framed and afraid 
to defire that which you are afhamed and afraid to ask. You dare 
not fay to God m your prayers, Q Lord J mufi needs have afptl. 
Ur eftate ! / would jain be rich an I be ! ome body in the worlh I can- 
not live contentedly in poverty : food and rayment will not ferve 
tttrn , nrdefs I fare delicioufly, and be c loathed nea ly, and befet by 
in the world* and unlefs I may leave profpe>ity to m? children, when 
1 am dead and gone. ~2 If you dare noifaythus, donocdareto 
defire or think thus. Mr. Robert Boltonjhv holy learned Divine, 
doth ufe among the bainousdamning (ins, to reckon this, [A de- 
fire to be rich. } And if we hearken to the Scriptu: e,we fhall find 
that it is not without good cau;e Prow. 23.4. the command is, 
[Labour not tobe rich/} And Prov 2%.io.He tr-at maketh hafie tc 
be rich , /ball not be innocent.} The S> nack renders the word 
[malignant} and the Arabick ' L the Kicked} which we here tranfa 
late £ he that hafletb to be rich. 1 And they muft needs be the 
fame men, when the Apoftle faith, the love of money u the- 
■root of all evil, I Tim 6. 10. Therefore faith 'Paul, They that 
mil be rich , fall into temptation andafnare, and into many 
foolijb andhtirtfu'l luftsjvhich drown m<nir> deftruftion and ferdt- 

tioni 



Bj the Crofs $f Cbrift. 1 8 1 



tion, 1 Tim. 6.9. By this word [they that will, or are wiling to 
be rich ] is meant [ they whoft wlls are [et upon it, and Are in lave 
ruth it, and fain would he rich. ] Is it fitter for God or you to 
determine how many Talents you (hall be entrufted with ? Do 
you long to have more duty, and danger, and a double account ? 
Its true, you may defire the fuccefs of your labours ; but not 
for the Love of Riches, nor with an unmannerly peremptory de- 
fire. Its true alfo that you muft be thankful for profpenty if 
God give it you : But as it muft be with an holy jealoufie, fo ic 
is as true that you mult be thankful alfo for adverficy, when 
God fer ds it ; though not for it felf, yet for the good that it may 
conduce to : and therefore faith James 1.9,10. Let the brother 
of low degree re\oyce in that he is ex I ted, hut the rich in that he i> 
made low. And fob could fay, The Lord giveth, and the Lord' 
takethawaj t blejfidbethename of the Lore*, fob i.2i\ 



3. IF you are Crucified to the world, then let it not have 
J power to Crucifie jou, by putting you upon inordinate 
cares or forrorcs- Will you vex your brains with contri vings for 
the world, and weary your mind with tearing cares, and walk in 
forrow becaufe you have not your defires ? and yet fay that you 
are Crucified to the world ? Are the dead fo folicitous ? or is a* 
Carkafe to be fo much valued ? Your Paffions and Endeavours 
will proclaim your exceftivc cftirration of the world, when you 
have never fo long in words profefled your contempt of ir. Alas 
how many that feem to know better, do almoft diftrad their 
minds with cares, and entangle themfelves in a lie of fo much 
mifery, as a wife man would not like for all the world / If they 
want any thing, what trouble are their minds in till fliejr wants 
befupplyed? If they be arfli&ed with loftts, or wrong?, or 
contempt, they are troubled as if they had loft fomc great or 
neceffary thing. A Crucified world could not make fuch a iiir in 
your minds; but doubtlcfsitis fo far alive as it thus aflfcetcth. 
you. The Lord Jefus hath himfelf made fo full and moving a 
Sermon to his Diie<p!es,«apainft the cares of the world, Mut.6 
and Luke 1 z, thai its a<douhlelin to Chriftians to be (till fo care- 
ful and earthly-minded ■ and I know not what ro hope for from 
that man that will not be-moved with fuch words as thofo from 

A-a 33 th& 



The Crnafyingef 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 expc&eth ? 



BU T I fuppofe fome ungodly malicious hearts will make an 
ill ufc of all that I fay, and will think, with themfclves, 
[This toucheth the Prof effort of Religion : They are as covetous 
as anj^and under pretence of long prayers do devour widows houfes ; 
after all their preaching and prayings thert is none that are more 
cruel ani clofe handed^ or ready to over-reach or deceive then they $ 
nor any that are more greedy for the things of the world.'] 
In anfwer to this Objection, I (hall firtt fay fomewhat to 

the 



19* The Crucifjhg cftbe 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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