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To the WorfhipfuU, my much honour* ed Friend Richard Hampden of Hampden, Efquire ; 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 having given me fuch an advantage) I may tell the pre fentand future Ages, how much I love and honour your Piety, Sobriety , Integrity and Moderation, 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 readier 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

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 corruptible 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 Conversations 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

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 whither 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 carrycth 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 perfe-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 foolery, 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

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, --underjland i. Tliat they are for <various ufes: The firft Tart to make men willing,^ awakening 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, underjtand 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 hearing, 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

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 , orcanundtrftand by one hajiy reading truer • left you dtfewer 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 outgo 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

Reader, The firft and great Errour of the Printer, is, that he hath not diftinguifhcd the three diftinft Parts of the Trea-tile. Therefore you muQ write ?*gc i. PART. i. and P*g. 81. PART 2. Chap. i. and fag 168. PAR T3, Chap. 1. &

IN the Preface, Page 5.1. I6\ put ]f you. would have, p. 8.1. 8. put out have p. 31.1. 31. put out out p. 40.1- 2 2. for that r. the p. f r. I 37. for yovr r. *A«V p. 54. l.i 3. for believe x.defire p. 66. 1.1|. for *£*/*/? r. <tt p. 67.1. 32. for tarn r. f/tf« p. 68, 1. 8. kitmumm r. wd .y« 1. 27. - arte* ten-put countrey p. 6p. i. 17. r.wwo p. 70 1.16. r. veuofam p.7^. 1. 24. r. /#tf*k them p. 77. 1. 12. r. literate p. 87.1. 3. for offered re^d obfrrved p. 93.1 2?. for gimrt t.can p.96.1.12 for NationstMtions»\.n.x.eonducetb p. 99. l.g. r. n>&i:j> c'tp, 101.1. 38. for Goodnefst Goodwill?. 130. l.ij.r. inconfidera.tenep?.\i\. K io.r. VitiorUt.cenfisy. irr.l. 37. for wwr. Mrnrp. 163.1. 6. put ouc <zrf p. 166. 1. 2. tor wor\eth r. mar fat b 1.14. r. «itfzf tff 1, 19. r. ta^tf/? p. 15x5. r. 7. for meditate r. med : au p. 2o5.1.i.r. caifally I.4. for /;# r. flbw p 217. f falfe Printed for 209J 1. 38. blot our or p. 224. !. 6. for was r. were p. 232.1. 19. r. Antoninus p. 241.1.31. r. 0 mutative p.244.1. 38. put out o/p. 240.1. ?. for rather t. alwa'es p. 250.1. 9. bloc out 0 and r. of objeft-vcgra e 1.30. for promifctb t.pomleth not p. 253.1. n, for confrmeth r. confineth 1. 20. for left of X. loft of p. 254.1.29. r. non-aniffion. p. 332. 1.33. r. wtefc »$£ p. 346.1.14, r. /**&* p. 359.1.18. for frffl r. bimfclfp. $66. 1. 29. for that r. f/;* p.3 7 r. Liz. for there r. ftbt* p. 38a. 1. 28. for as r. or p. 384.1. 3. pur a fl>*w»4 afrer qp;.'«t and Dirigentp. 40?.J. 36.r. Chr'fttansp. 406.1. 37. iorendr. and p. 411.1 16. r. fW&eJ p. 4 f 3.1. 20. for it r. /i p. 414.1. 2. put out or and 1.34. tor h 't r. :* Hi ( clfeic is blaiphemy againft the Scripture) p.430.1.23. put out may p 43 $. 1.2$. r. Cyn'calp. 441. 1. 5. put out vot p. 48*. 1. 25. for them elves r. hi rijcif f p. 505.1. 27-r. ^Jwrp. 540.I. u. put out Wp, 582.I. 11. t. fr'ends.

THE

XET the Reader know, that whereas the Bookfeller hath in the Catalogue of my Books, named my [ Holy Qnnmon* Wealth, or Political jfphorijms] I do hereby recall the faid Book, and profefs my Repentance, that ever I published it, and that not only for fomeby-paflages, but in refpe&of tht Jecondary part of the <veryJcope. 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 NIT Y,I {hall preferr that ignominy before their prefent Faftus,and Triumph, 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 Clergies 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 Divine • nor to inftruit Subjects to obey with judgementj and for Confcience fake.

4. That Iprotefl againft the judgement ofPofterity, and all others, that were not of the fame TIM E, and P L A C E, as to the (mental) cenfnre, either of the BOOK or the REVOCATION ; as being ignorant 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 into Hypocrite* and Vabe!i'virs y yet Hypocrites 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 depends.

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 immediately, 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 accepting healthy but by receiving the Pkyfician and his remedies, for kealih.

Fjith h theprapical 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 reverenced 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 contrary 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 endeavours. !■■■ -**"

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 only 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 Syriack^lnterpreter 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 infallible 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 efficient 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 thie 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] 31; [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 certainly proved) which Chrift, and his Spit it in his fcrvants, wrought to confirm the truth. 3. And therefore heknoweth aflurcdly theconclufion, that all this Word of God is true.

And for the furcr 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 frtfence, Believers have the Sfirit 0} Chrijl within them, to excite and actuate ir,and help them againft a'l temptations 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 ofthe Saint/, and in the hou/bold o/Go^Phil.3.20. Eph.2.19. 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. 11.

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 (atitfytngWAyoi convidion. He thztfedetb, as it were, the ftrlt fruits, the earned, and the beginnings of Heaven 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 0 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 promised, 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 Arguments 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 defervcth pari 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 without 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 [forought they tyow thsre may be fuch a life'] it being impollible they (hould know or prove the contrary. And it is moll certain that the meer 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 infallible 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 tbatmbavefeen] Joh. 3. 11. Verf. 31,32. [He that cometh 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

[lbat 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 mani 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 )9i.~] 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 them that heardhm\ 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. 1.16,17 .[For we have not followed cunningly devifedfables, when we made tywn unto you the power and coming of our Lord Jefw Cbrifl, but were eye-witnejfes of bis Majefty: F§r hereceivedfrom Gcdtbe Father bo-mur and glory, when tberecamefuch a voice to him, from the excellent 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 Jefm, they anfwered, \We cannot butfpeak^ the things which we have feen and beard.'] Ads4. 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 revealed chem i and the glory of H aven it ftlf is feen by many millions of fouls, that are now poftcfling it. And the tradition 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 temptations, 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{ ff8u«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, magnitude, 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 Merchant 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

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 children 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 before 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 government of the world, that it is things unfeen that arc the instruments of rule, and motives of obedience. Shall no man be retrained from felony or murders, but he that feetb the Affiles 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 reward and punifhment were in fight. The moil bcailly drunkard 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\sfromfes, if ever you will have the benefit, and believe his tbrearnings\ if ever you will efcafe the threatntd evil

CHAPo

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 worldly 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 never 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.

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 excellent 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 only by their fruits, and by the eye of faith, which feeth things as God reveals them. And therefore in the eyes of a true Believer, a vile perfonis contemned > but be honoureth 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 glorified 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, contemning all the wealth and glo»y, that fight can reach in com-pirifon thereof. He believcfh whtt he Jhall 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

j4 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 recovery, 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 torments, 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

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 nature there was no appearance. Thus doth God warn the fin-ful world, ot the day of judgement, and the fire that is unquenchable > 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 eating, 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 overpowering 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

mifery which you believe. But the image of faith in (elf-deceivers, neither warmi nor w^rkj : it conquereth no difficulties ■, 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 carriage 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-that (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 approach, 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,

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. 14, &:. 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 folicitous 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 comfortable 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 affections, 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

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 towards 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 Heaven and Hell were feen to them ) Would you not rather wonder 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 diligent, and holy zsBeluvers, is becaufe they have not this eye of Faith, and never taw thofc powerful objc&s, that Believers 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 Believer 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 appeared 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 cannot 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 fighting 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 deceived my fclf in calling my fclf a true Chriihan, and pretending 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 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 convinced, 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

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 hoij: 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, 18, 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 determined 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 heavenly glory as in a glafs, will caufc the foul deliberately 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 domineering 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 favingfaith, ?kil. 3. 7, 8, 9.

2. A found belief of the things unfeen will habitually incline 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 portion, 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 refolved

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 faw. 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 (hewed 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 therefore 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 wHlyou 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 Spirit, 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 Omnipotent 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

■ 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 worldly 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 endlefs 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 fhall 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 everlifting 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 arrogate the name and honour of being Chrimans, will you bethink 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 Heaven 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 eyes ? 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'lutions and vn&icc thereupon.

I. Suppofe you f~w the Lord in glory continualJv 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-cipics 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 hufeet 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 "

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 that 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 Incarnation, 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 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 hisWord,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 contempt, than to have lived like the brain- fick bruti(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

waited on God in faith, and holinels, and hope, for that bltf-fed Crown which now they were : If you hid felt one moment 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 Hallelujahs, 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 Jhall thy foul brrequired 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

:

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 Judgement, 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, after 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, Jude 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

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 jhall 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 holy 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 believers) 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 refitted, 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

And why then doth the believing of it do no more, when the rh<ng is certain?

8. Once more i fuppofc that in your 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 courage, 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 indeed 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 quarrel 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 finsthit 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

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 playing, 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 believe 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 precepts and difciplme, that now are difrclifhcd fo much ? Or rather, 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 importunate 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

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 gluttonous, or worldly } dare you be voluptuous, proud, or fornicators 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 admirer of worldly greitnefs, when he feetb what they rriU be, as well as what they are. Would not ufurprrs have been lefs feared, 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 habitation 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 Heaven 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 condemned 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 Redeemer, and his Gracr, and Promifes, and Word, and Ordinances, 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*

lyexafpcrations and divifioiis? would it not hold the hands

that

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 affectation, 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 feafanally 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 at 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 tlroff 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, whether 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 Piety 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 Squinancyjfthcie he but an Harpalus to bring him the infection. It can make a Judicature to be as Plutarch called that of Rome, \_dji0ap x*?**] impiorum regioneru j 3 contrary to Cicero's defcrption of Sulfites, who was~ [magis juftiti£ qvam)*ri$ conful\m % & ad

facilitatem

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 excellency 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 delights, 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,

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 tumultuary confufion: What would you think of that mans understanding, 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,

(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 gravely 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 Judgement 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

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, [Ilittle thought cjffucb 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 malicious world forefaw the day, when Chriji fhallcome veithtm-thousands of his Saints, to execute Judgement on aS that.are ungodly? Jade H> i 5- When he jhaUcome to be ghrifird in hie Saints, 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 intolerable, Gen. 4, 15. Would the world have defpifed the preaching of Noah, if they had believed the deluge ? Would Sodom have been Sodow, if they had forefeen that an Htll from Heaven would have confumeal them > Would Achan have mcdlcd with his prey, if he had forefeen the ftones that were his Executioners a*d his Tomb } Would Gebezi have obeyed his covetous 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

-

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 Army, 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 regularly 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 lievers, 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

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 begun 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 creature doth impart a difgrace 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 tinners : 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 throughfuffcrings, to death, R*m.8,35,36,37. [For thi*

caufc

The Life of Faith.

cjufc wefatnt 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. 16, 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 unbeliefs 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, 11, 12.

May I now in the concluflon more particularly exhort you, 1. That you will live upon things forefeen. 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 ftranger upon earth'] Pfal. 119. tgVermia fum, non ho-mo : I am a worm, and no rm*w„Pfal. 22. 6. You are the greater worms, and wcxhclittle ones : but wc mull all fay with Job^cb.ij. 13, 14. \jp3epave 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 daft 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

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 therefore 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 isalwaiesdark where theft glow-worms mine, and a rotten poft doth ft cm a fir*

You* difficulties alfo mould excite you \ You muft go as through e Needles eye to Heaven. To live as in Heaven, in a crowd of bufinefs, and ftrcam of temptations, from the confluence 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,

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 Vineyard, 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 faculties : 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 glorious things that you now believe. Write upon your Palaces and goods, that fentence, 2 Pet 3.11. 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.

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 0 r Conviftion.

N the opening of this Tex% I have already (hewed, that [it is the nature and ufe ofFaith 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 infallible 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 prevail 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

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 endeavours, (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 ofthe 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.i4. 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 opinion 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 pofit 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 Generation 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 monger the blind deceitful heart of an impenitent (inner is: In good fadnefs can they think that they truly believe that God is

God,

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

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 principally 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 fure. 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

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 further 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 perhaps 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

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 Heaven 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 felicitous 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

■ ■ ■■ 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 moderation 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 Ordinances, and cftcem of Miniliers, and teach you to love and favour that which is fpiritual and feriow % rather than hyp0-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 fervency, and bear witnefs againft the fins of the world with no more undaunted courage and rcfolution > and why do you

not

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 underjxanding 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 execution 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

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 barking 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 Mortification, and ncceiTary flri&nefs, there is none that's more for your pleafure and delight than God : or elfe he would not offer 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 \ examine 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 unwearied 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 reward, 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 fte 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

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 never 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 theuland worlds, to be bat one of the meancft of them ! O that the Church doirs, and the door of grace, were op*n to me now, as once rhey were> when \ rafuied to enter. Many a time did I hear of (his day, and would not b> licve, or fobcrly confricr of it.-( Many a time was 1 intreatcd to prepare : and I thought an hypocrifical rnfiing (haw, would have been taken for a faftictent preparation \ Now who muft be my companions ! How leng muft I dwell with woe and horrour ! God by his Mmiftm was wont to call to Hie, How hr.g, 0(comer, wilt tbou delight in feorning ? How Ung wilt thwgo on impeti'ttently in thy foUy ? And new 1 f*uft cry out. How long ! How long ntufl I feel the wrath of the Jimigkry ! the unquenchable fire I the immortal warm ! AUs, for ever ! When (hall I receive one moments eafc ? when (hill I fee one ghmpfe of hope } O never, never, never.' Now I pcrceva what Satan meant in his temptations! what (in intended ! what God meapt in the threa'nin^s of his Law ! what grace was good for ! what Chrift was fent for / and what Was the diction and meaning of the Gofpel! and how I (houla havts

I 2 valued

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 prevent thefe fruitlefs lamentations. Judge but as you will aU Jhortly judge, and live but as you voiH tx>ijh that 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 ungrateful, to men that are confeious of their ftrangenefs to it, and taking up their portion here, are loth to be tormented before the time. T.-.is is not the fmoothing pleating way. But rcmemb.r that wehzveflejk&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 dying, 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

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 Handings 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 faft 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

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 betide 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 inclinations, 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 unto 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

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 inordinately upon the creature by the way. Nothing is gre**r, ct

gieatly

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 body 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 nownj 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 unchangeably 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 creature 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,

laudjttt, fed qui errata & deliHa amice reprebendunt: Not them that call you good i but them that would nsaks you better. 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 entiling 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 felvcsfor 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 already. No price can call back one hour that you have loft. No power ot policy can retard its courfe •, Sic fugiunt fr&nb' non remorante 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 ! rrore worth thai alf the riches of the world ! How highly is

K it

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 miferable 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 Handing 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,'

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. [TouJhaUjpwdyourftrengtk 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:

begin : Pulchrum eft ( inqAt idem) confummare vitarn ante mortem , & 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. 11,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 eailed your God i and he bath prepared for you a City y Heb. 11.1 J,16. 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 wouldcaufe Stephens patience. Hold on as ' Christians ; the end is near : Let us run with patience the race sXhatiafetbeforems 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

of the Throne oj God:Confider him that endured fucb contraditlion of finners agamfl kim\elf y Itjt ye be vptaried, and fmm 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(ftfl. 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 flattered us into delights or hopes. [Et fera & fife* ft* aliqua ob-lefiante decifitur. Sen.'] Hope is thei>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

The luxuriances of profperity, biingusfo frequently under 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 honorurn mentis fruentium ligat: h*e cogitations 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 unworthy to be compared with the glory which jhaU be revealed inu*~] Rom. 8.18. 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 Heaven, 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 [Cttera fortune, &c.~\ Thofc that are now higheft, and. kali acquainted with the tongue

of

4",

of malice, the unfaithfulnefs of friends, or rage of enemies, (nail (hbrtly fay,

[Atque 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 extolled 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 interred 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 worldlings 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

cruel than the ungodly ? Will you envy the trilling commodities 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 affldfrcd, 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 Lordvouchfafe we that conditisn, in which I pall be near eft to himfelf y and have woft 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 inordinately afraid of thofefa com:, is an irrational as well as unbelieving incongruity. Are

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 goodnefs 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 deride 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 original and end of Government.Thchighcft are but his minifters, Rom. 13.6. This world is but the way unto another. Things feemxt for things unfeen: And Government is to order them to that end : Efpecialiy by terrifying evil doers, and by promoting holinefs in the earth. The Moral as well as the Natural motion of inferiour agents, muft proceed from the influence 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 materially 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 loweft of the people. But where the flefh hath more plentiful provifion, and felf is accommodated 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 contrary to Chrifts intereft, the competition mamtaincth a continual conflict The Word of God doth fecm to be againft them: The faithful Miniftcrs that would fave them from their fins, dofcemto wrong them, and deal too boldly with them. Were it an E/ijafc, he would be called, The trwbler of Ifratly and met with an [Haft tbou found we 0 mine enewy] No mca-fuicof prudence, knowledge, piety, innocency, meeknefs or felf denyal, will ferve toappdfe the wrath and difpleafure of this carnal enmity. If it would, the Apoftlcs had efcaped it; or at leift it would not have fallen fo furiouflyupon Chrift h mfclf. Nay,thefc are the oyl that incrcife the flame. And Satan hath ftill the bellows in his hard: He knoweth that if he can corrupt or win the Commander, he can rout the Army, and ruine them with the gr*atcft eafe. It hath been Satans grand defign, fincc the Chriftian name was known on earth, to advance the felpjh intereft of men againft the intcreft of Chrift > and to entangle the Rulers of the world in fomc caufc, that Chrift, and his Word, and Servants cannot favour, and fo to make them believe that there is a ncceffity on them to watch againft, and fubdue the intcreft of Chrift. As if it were nccclTary that the fhore be brought to the boat, and not the boat to the fhore : And that the Phyfician be brought to the Patients mind, or elfe deftroyed or ufed as his enemy. I am afraid to fpeak out the terrible words of God in Scripture, that are againft fuch perfons, left you (hould mifundcrftand me, and think I mifapply them. But Chrift fearcth no man, and hath not fpoken his Word in vain \ and his MefTcngers rnuftbefaithfuU for he will bear them out*, and preventive cautions are caller and fafer than reprehenfivecorrafives. I will but refer you to the texts, that you may perufc them, Mattb. 21.44. Mattb. 18.3. 6. Matth. 25,40, 45 Lukf 18.7.P/W.2. Luks 19.27. A&s 9. 4, 5. 17^2.15,16. Read them with fear ai the Words of God. Blcflcd arcthofc Rulers and Nations 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 between them and the univcrftl King. The

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 Tartarian 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 receive 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 excellent 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 Brethren would dwell in holy peace, and all concur in honouring 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 (hilllive 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

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 fpiritsj 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 Regeneration 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 forethoughts of Heaven, when our title feemeth not much doubtful 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 tveight of gtory, which he bclicvcth, 2 Cor. 4, !7>aS. L 3 Omally,

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, confeffing 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 dartyteft 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 pleasure 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 promifctogive 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

«*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 eflate, (that they may fall from an higher plate than others, and may have fomething to make death more grievous and unwelcome to them, and may have a greater account to make at Judgement jj and that their paflage to Heaven may be as a Gamels through a Needle J And may a believing 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 apprehensions 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

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 together 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, before 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

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 believe 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 Natural 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 infinitely C?W, and the grand Btnefa&w of the world; and if the

urturt

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 kpowbis Laws, 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, Juftice 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 felves alfo, it is undeniably 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 pairt, 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 himi 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

■ 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 before 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 calamity. 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 hopes 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 enemies, 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

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 obedience 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 freferring 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 enpyments 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 punitory! 3 ment,

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 vaft 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 communion which they have with mm ; And when we find alfo an intellectual nature in our felvcs, why (hould wc not believe, 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 unfeigned. 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.

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 depraved 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 revelation 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 capable 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 recipient : The plaineft principles of any Art or Science, are not undcrftood by novices at the firft fight or hearing. And therefore it were vain to imagine that things of the greateft di-ftancc in hiftory, or profundity in do&rine, can be comprehended at the firft attempt, by adifufed and unfurniftied understanding. There muft beat leaft, as much time, zndftudy, and fre/pfuppofed and ufed, to the full difccrning of the evidences 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

which you are (o learn .' It is the Art of loving God, and being happy in his bve. And therefore a worldly, fenfual, vicious foul, mull needs be under very great difadvantage for the receiving 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 zxiiundefir 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-

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 infallible by additional miracles.) The miracles which were wrought to confirm our hiftory, arc brought to our knowledge 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 Christian 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 taChriftianity: 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

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 derogatory to Chriliianity i but rather tendeth to the (lengthening of our faith : For the Scriptures are perfect to their intended 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 convince them. Looking for that in the Scripture, which God never intended it for, doth tempt the unskilful into unbelief.

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 Scriptures. The £*'& were written on feveral occaGons r and in

fcveral

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 proof 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 ftrexgtben your farticular 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 opposition 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 thereby 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.eligion 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 Covenant 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

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 Baptifrn 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 natural 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 quietly go* on in the firength of faith, to clear up all thofe difficulties 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 uponcaufclcfs hindcrances, in fo high a matter as* Saving Faith is, upon the reverence of the words of any perverted 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 extreme 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

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 Religion, 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 Tradition, is a fupplcment to the Scriptures, as being larger than them, that we believe the Scriptures to be much larger thin fjchTraditions 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 diftraftid 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 invillblc, 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 revelation 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 undoubtedly 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 ;

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 perhaps 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 Infidels would reduce our faith, or which they w 0 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 contemplate 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 preferve 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.

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 you 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 interifling 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 intetefiualnatures, 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 material 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 ejfiittiaI 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

-- —— — 111 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 appearing 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 before 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 containing 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'

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 Relation 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 ourfe 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 olLove and(j/«%likc flaves,with a grudging

weary

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 caution 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 obligation.

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 Glory, 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 Naturalflate 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 aptitude 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

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 (whatever the Pope may pretend, to be an Vniverfal Vicarious Monarch, under the Vniverfal Vicarious Monarch,) Kingdoms have their Monarchs futardinate to Chrift i but the world hath none but Chrift alone.

11. And how meet was it that he who was the Monarch or Deputy of God, (hou^d be alfo the Mediatour ! and that a polluted (inner dwelling in clay, mould not come immediately to God, but by a Reconciler, who is worthy to prevail.

12. 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

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 Repentance, 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 congruous 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

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 umure 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 >

16. 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 example, 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 overtaken with renewed faults, fhould have a daily remedy and refuge, and a plaiftcr for their wounds, and a more acceptable 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 detain 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

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 below ) 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

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 contraries, 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 *. 11. 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 holy Scriptures rhefc feveril 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 important 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 frequently 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, contrived 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 fulfill 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

1. The Author of if, Jcfus Chnit, was perfe&ly Good himfelf \ 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 prepare 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 revelation 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 amiable 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^ offered 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 fuifable, 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 pattern 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

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 perfeQ 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 temporal 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 obedience 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

do?ii (hew himfelf moll willing to fave us.

18. So good is Chriflianity, thar itttuncrhall our cffl.&ions tintogood: It atfjreth us thar they arc fcnt as needful medicine, however merited by our fin : And it dircdrcth us haw to bear them cafily, and to make them fweef, and fafe, and profitable, 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 forementioned 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 doctrine is good, which is purpofely to employ men in doing good to til 21. So

21. 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 practices > 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 follow not its precepts. If cndlcft joy forefcen, and all the forefaid mercies in the way, are not matter for continual delight, 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 overcometh 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.

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 capacities 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 abounded, 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 faitk againft re f entente, notfraift and tbsnhfgiving

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 labour againft our necclTiry reft, not felf-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——— " '■ —■ ■

116 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 before 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 obedience, 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 monument. 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 continued 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,

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 derided than obferved them. If they had been afterwards instituted 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 Families, 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 advanced 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 Shepherds, and celebrate it with their praifesa that John Baftift

Qj} fhould

(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 miracles 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 aliened 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 appealing 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

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 rtfurredion 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 recorded 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

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.

15. And fo was the great fortitude and covftancy of Believers, 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 execute 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 excommunicated 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 : Commanding 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 according 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

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 learned Philofophers can attain to by all their natural contemplations : To bring up a foul to place its happinell on things Co high, and far from fcnic ! To caufe him who naturally is imprisoned in felfijknefs, to deny himfclf, and devote himfelf entirely 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 privative 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 before 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

Earth, and cnfnarc them to fome deluding vanity, or to diffract 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 prefer ve it, 1 Pet. 1. 5. Wart fyft by the fower of God through faith unt ofalvaxion, 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 >

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 controverted 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 degree 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 apparent 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 Religion, the degenerating of the Chriftians children from their Parents mind and way, would haften its cxtin&ion in the

R z world.

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 natural 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 ordinarily 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 inclinations and imercttof nature, will have no conliderablc number of pradifcrs. As we fee in horfes an i dogs which are capable 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.

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 indeed 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 rifen 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.

Wyou 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 knowledge, ouift be by detivaimjrorn their fenfe to gnrs: For when

R 3 rt<y

they themfdves received it in a way To natural, (though not without the help of Gods Spint, in the remewbring, recording 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 deceive them in the matter of fa& ? I anfwer, They had their degrees 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

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, verify* ' 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 received 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 ignorant, forgetful or erroneous. 2. The reporters were now more numerous, and the miracles reported more numerous alfo. 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 persons 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.

i Cor. 14. & 12. and many places : And he that (hould have told them falfly that they themfelves had the fpirit of extra-ordinaly 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 certainty, 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 testimony to us that they believed and received this Religion. For what maketh them Chriftians and Churches but the receiving 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 alwaits 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, containing integrally aH the dodrine, and all the neceffary matter

©f

.

of fad, is the moft compleat way of tradition : And it will appear to you in what further (hall be (aid, that we have infallible 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 another 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 Religion, 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

requircth no other kind ot proof but bift>ry y part of ihc hittory 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 according.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 teftimony is it which in point of fidt doth certific us, that theic arc the very unaltered Canonical Books, which were delivered 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 written 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 after 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 revelation 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 vety 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 practice 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 Expounders of them) and fo much more is it in our cafe.

9. And the con(iant ufe 0 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 Religion was then received *, and is a means of delivering it down to us. Under which we may mention I. Their Synods

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 perfecut 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 endup 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 delivered 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 andaQs 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 honourable commc morafion of tbofe Affiles and Martyrs, was another way 01 keeping thefe things in memory: Whether 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

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 mention 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 moment, 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.

19. 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 Decalogue, and the Scriptures, the more fecurcd this tradition in families, S % 2o.Laftly,

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, Nations 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 recital 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 pratlices 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.

power. And thus the Holy Gbojt is the promifed 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 Trinity.

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 Sectaries 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 ftrengtheningofFaith; which is, by difecrning the Evidences* of Truth in our Religion.

CHAP,

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 Idolatry, 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 reafon 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

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 fel 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 contexture of thofe natural truths, with the fupernaturil revelations of it, and the addition of a fpirit of pwer, and light , and love , to procure the fuccefs. And God cannot be the Author of any (uch contexture, or additions, if it be falfe.

6. If it be faid, thiimen 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

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 understand 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 learned, 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

muftcoli you more labour than fov fiudy it till you clearly underftand it, and remember the whole method of the evidence together, and have it all as at your ringers e: Js, and then you may have a confirmed faith to live by.

Direct. 5. Whenyou k*ton> what are the foreji temptations to unbelief, get all thofejpecial arguments and provisions in. 0 your minds, which are necejfry against thefe particular temptatuns. And do not ftren&tben your own temptations by your imprudent entertaining thtm.

Here are three things which I would efpecially advifc you to igainft temptations to unbelief. 1. Enter not into the debate effo great a bufinefs when yon are uncapable of it: Efpecially 1. When your minds are taken up with worldly bufinefs, or other thoughts have carryed them away, let not Satan then lurprize you, and fay, Come now and qucftton thy Religion : You could not refolvc a quethon in Philofophy, nor caft up any long account, on fuchafudden, with an unprepared mind. When the Evidences of your faith are out of mind, (fay till you can have leifure to fet your felvesto the bufinell, with that (tudioufnefs, and thofe helps, which fo great a matter doth require. 2. W.en flcknefs or melancholy doth weaken your underftandings, you are then unlit for fucri a work. You would not in fuchacife d fpurefor your lives with s cunning fophiitcr upon any djffici'l qutrfion what foe ver: And will you in fuch a cak ditpute wuh the Devil, when your falva' on may lye upon it ?

2. When jour faith is ence 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 gratifying 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:

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 ready 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 Judgements, as fliall prevent the great difcoveries at the hit, and nuke his Afllze and final Judgement to be unnccelTary, by doing 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, Charily 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

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, injudicious followers^ prevailed with fomeover-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, compared 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 interpretation 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

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 inward 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 motions, 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 glory impudently in his (hame, and to hate and perfecutc the f«r-vantsof 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 abominable, and difobedicnt, and to every good work reprobate, Titus 1. 15, 16. Befides the IciTcr penal withdrawings 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,

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 farticular /, as fuited to their particular fins and duties * you will fee that Chrift is King indeed, and that there is a real Government 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 acquainted 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 inordinate 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,

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 earlier 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 before 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 Judgement, 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 believe 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 together, will all keep down your thoughts from He*ven \ to thatfcldom thinking of it, will incrcafe your unbelief: and

U they

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 Infidelity.

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 0 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 myftery of faith, he is able pre-fently todifcern it, before or without any heavenly illumination, 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 Repentance, Epbefi. 8. 2 lint. 2. 15, 16. Apply your felvcs therefore 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 confirmed 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 therefore 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.

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 ofpcrfwafion 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 enemies 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

*?*. . —

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 objects 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 evcilafting 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 ftedfaftnefs 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 begin 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. 11.6. You may as well go about your bodily work without your eyefigbt t u about your fpiritual work without Faith.

Dirc& 2.

. 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. Believing 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 Heaven 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 vanity, 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 Martyr 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

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 djcount thew 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 conformable to his deaths Pmi. 3. 8, 9, 10. No man will well militate 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 companion of the things invifible: and therefore as the General and the fouldicrs makeup one army, and militate in one militia-, 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 overlook 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

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 approaches to God and the things unfetn, and a proportionable recefs from the things which are fen, is one and the fame motion 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 entitle 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

■

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 loveto 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 only, 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, before 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 Premi[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 perceive 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

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 feveral forts of Fait h, if it have feveral 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 believing 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 generalobjeft. 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 inftrumental 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

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 beart-covenant or confent, contained nothing butFaitb, as Faith s fo taken \n the narrow eft fenfe: But when Faith is taken fas ordinarily in Scripture^ for that which is made the condition of Justification and Salvaiion, and oppofed to Hcathcnifm, Infidelity, 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 Saviour, 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 Creatour, 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 confent, 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 grounded 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 knowledge 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

means which introduce it J and next that verbum wentU , 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 ofwrangling 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 imitate 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 Righteoufnefs to w] is a phrafc which the Oithodox ufe in a very found fenfe : And

yet

yet as long is it il not ufed by the Spirit of God 111 the Scriptures 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 Jufrificttion ; 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 Glorification, 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 confeffing cur fins, and praying for Pardon andju-fiification,&c. * to expect J uftifie at ion by Work/, and fo to fall from Grace or true Jufiificatton > that be that vPttiefcape this pernicious expectance of J unification by Wor}q, muji knot* what that one act of Faith is by which only we are jafiified, and mufi expect 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.

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 only 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 advcifaiits 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 61

i attb -, but understand their feveral places 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 only 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, Reading, Meditation, Frayer and Sacraments; and as is accompanied 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

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 indeed even in thofe times, the fevcral Sedh of Philofbphers accounted 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 fryou 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)

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 contrary 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 predetermining 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,

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 deceitfully 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, Perhaps you will fay, that this is not from any vcrtue, or natural 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 mademoft 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 intereft of his creatures ? Surely he that thinketh that God is a{y*r, and not to be trufted, will think no better of any mortal 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

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 comfortably, as in thefefeIf-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 conveyfe 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;

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.auty 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 daylight 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 ungrounded 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

time of ivy departure is at bjndi 1 have' fought a good fight 7 1 have finitedmy courfe, 1 have kept the faith \ henceforth thsr% it laid up for me a Crown *f Right eoufnefs, which the Lord the Righteous Judge jhaU give me at that day \ and not to me only, 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 Scripture Promifes: 6. About the Threatnings : 7. About Pardon of (in, and Juftification : 8. About San6hhcation,and the cxcrcifcs of other Graces, 9. A&ainft inward vices and temptations 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

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 trytd and reduced to.

When there is no right met hod or ordtr of knowledge, there is no true indfolid knowledge. It is diftraction, and not kpow*

2 ing>

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 Beings 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 herefu 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 heinous 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

it hath done between the Greek and Lttinc Churches, and between 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 contradict 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

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 antecedent 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: upon 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 declared 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 deVeo 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

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

thm we on carthi and it mould b: the beginning of our eternal life, John 17. 3.

Direct. 7. By Fait 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, Therefore 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 worfethan 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 duties 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 conceit 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 Covenant 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 doing fervice, but it is an entrirg into an obligation and ft ate of fervice : So Faitb and ouifirft Ckriftiamty % is not ftr;dtly formal 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 taketh 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 conveyance^ 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 proceeding 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 creatures to be his Mcilengcrs or Internments, the benefit is equally 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 communicate, 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 aith 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 pleafed 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 object 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. 11. 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

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 alfo 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 fubjeetion: 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 ofGod 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 Eternity, 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 terminated 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

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 voluntarily, 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 generated 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 thefe 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 another 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 degrees 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 Redemption 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

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 overlockjhe 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 believingly 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 perdition, and make it an enemy to God and them > focontrary 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 wonderful 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 Goodnefs 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

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 nothing 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 praifeglorious : fay unto God, How terrible art thou in thy works ?•— — Come and fee the work! of God: He is terrible in bit doixg towards the children of men* He ruleth by bis power for ever : bis eyes behold the Na-tiotts: Ut not the rebellious exalt themfelves. 0 blefs our God ye people, and makf the voice of his praife to be heard ! who boldetb our foul in life, and fufferetb not our feet to be moved, Pfal. 86. 8, o, 10. Among the gods there is none tike unto tbee 9 0 Lord* neithtr are there any worbs likp unto thy works. A% Nations whom thou baft made fhaJl come and worfhip before thee, 0 Lord, and fhall gkrifie thy Name: For thou art great , and doft wonderous things : thou art God alone, P(al. 92. 5, 6. O Lord bow great are thy workj I thy thoughts are very deep, a bruitijb man hpcwetb not, neither doth a fool utiderftand this. Faith doth not fepatite it fell from natural knowledge, nor neglcd Gods Works, while it ftudyeth his Word', but faith Ffal. 143. 5. I meditate on all thy Works: I mufe en thework^ of thy bands. Pfal. 104. 24. 0 Lord, how manifold are thy works I its wifdom baft thou made them all: the earth is full of thy riches; fo is the great andwide Sea, &c.

Nay, it is greatly to be noted, that as Redemption is to repair the Creation, 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

— —-—

Workf of the great Creator , but call them back to that employment, 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 feneration 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 . —

AHthy tvorkj foati praife thee 0 Lord, and thy Saints final hlefs thee, Pfal. 26. 6,j. 1 will wafh my bands in innocency, and fo mil I eompafs thine Altar 0 Lord, that I may publijh with the voice of thanksgiving, and tell of all thy wonder out work/, Pfil. 9. 12. 1 mil praife thee 0 Lord with my whole heart, I will'fhew forth all thy marvelous works.

Direct. 14. Let Faith alfo obferveGod in his djtfy Providences; and equally honour him fot the ordinary and the extraordinary 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 declaration 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 manireflations* 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

God in that which is unuiual, who is grown cutfomary and lifelefsin obfcrving him in things ufiul. Pb track and his Magicians will acknowledge God, in thofcunufml works, which they arc no way able to imitate thcmfelves, and fay, 7bit 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 acknowledged in them, whoever be the iniirument or occafion, Luke 11. 20.

There arc frequently alfo fomc notable, though not miraculous 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 fculkpowttbright

Wf//,Pfal. 1J9- M-

Dired. 15. But Ut tbe chief fiudy of Faith for tbe knowledge 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:

But it H the Believer who heartily faith, Hot* good it the Author and end of all this mercy ? whence is it that this Cometh ? and whether d.th it tend? I love the Lord becaufe be hath heard the voice of my fupplication, Pfal. 116. I. 0 that men wouldpraifetke Lord for his goodnefs, Pfal. 145.15, 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, 18, 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 pretend 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

thepromifcof the benefit, Rom. 5. 12,14, 16, 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 notice 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 acquainted 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

- * 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 according 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 \iworkers 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 reverend 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 fleafing 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. 1.11. Col. 3. 20. 1 0,7.3a, 1 Tfbefa. 1. 2 Tiw.2.4. Heb, 11, d.Mtf.3.17.

Bba &I7 5-

& 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 before.

Dircdr. 1. KeepfliO 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 REVEAL 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 merciful, 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 provoked 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 denominative 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 delighted 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 declare him to delight in doing hurt \ and as if he who came

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 convenient 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 complacency 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 righteoufnefs 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 Redemption •> 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 (inners 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 tffin, and gift ofeternal life to aOwithout 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 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 recured.

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 often takcth noticej And no man can affirm, that it is common to all, Co far as abjbltttely or eventually to give them a&ual pardon 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-humiliation, 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 common deftribution intimateth to us that fenfe which contained 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

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 with 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 interceflion: Or that extol his d'Mrine ani example, and overlook 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. 12. 25. furedrift 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 0 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* obedience 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 Captain or Redeemer in performance , though before he was perfect 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,

' " ■■ ■■ - ' ' ■... . 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 already laid and finifhed^ and the feekjng 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 different waies of acting and applying our felves to our Redeemer.

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.

him. When a tinner lookcth at God only as in himfclf, and as he is eftranged from the guilty, he is atmzed and confounded, 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 acceptable. 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. 11. 5. Then muft we perceive our nearnefs to God : The juft apprehenfion of this nearnefl'm Chrifts Incarnation and Relation 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. 4.14, 16.

Dircft

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 verbal acknowledgement of the voice of Chrift, whileft you really 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. 11. 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 Father 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

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 meditate 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 obligation 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 committed) 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

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 mortification 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 meditation 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 fohabituate the heart to a dependance upon Chrift, and to an improvement 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 himfelf 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 ligaments 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

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>edaily in tbofe farts of >r, which he intended for the contradtHtng and healing of our greateft 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 enemies : cxprciled in fo ftrange an undertaking, and in his Offerings, 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

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 honours 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 voluntary burdens to the world, as to be ferved by many, while wc fervenonc, as if wc fwho are taught by Chrift and Nature, 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

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 mitt tr fa L Churchy andnot untoyour feIves 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$. & 1.21,22. And 2. You elfe overlook his chief defign and tt>or\\ which is for the perfecting and favirgofhisbody, Ephef. 1.23. Col. 1. 24. 18. And 3. Elfe you overlook the chief part of your own duty, an<J of your conformity to Chrilr, wUch is in loving and edifying the body, Efbef. 4. 12, 16, Whereas if you fee Chrift as the undivided and impartial Head of alHSaints, you will fee alfo all Saints as dear to him, and as united in him i and you will have communion by faiih withrkm in him ; and you will love them all, and pray for all, and defire a part in the prayers of all (inftead of carping at their different indifferent manner, and forms,and words of prayer, and running away from them, to (hew that you difown them. ) And you. will have a tender care of the unity, and honour, and profperity oTthe Church, and regard the welfare of particular Brethren as your own, 1 Cor. ^.throughout, Jobn 13, 14, 34. & 15. 12, 17. Rom. 13. 8. ftooping to the rowelt fcrvice t© one another, if it were :hc waihing of the fecti and in honour preferring one another, Rom. 12. 10. Not judging nor de/pifwg, nor perftcuting, but receiving and forbearing «ne another, Rom. 14. throughout, & 15. 1, 2, 3, 4, 7, 8. Gal. 5. 13. & 6. 1,2,3. Efbef. 4. 2, 32. Col. 3.13. Edifywg, exhorting* andfeeking thejaving of one other, 1 Jbef. 5. iTT6c 4. f> 18. Htb. 3. 13. & 10. 24. Not fpeaking evil one of anther, James 4. 11. Much left biting and devouring one another, Gal. 5. 1$. 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

—«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.

CH 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 understanding 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 perfo» in the Trinity as conjiitu-ttve, and as tbo third perfeftive principle ofoperation > 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 perfon and principle is THE LOVE OF WD j which as 1'; is Gods Love of himfef, * a conftitutive

D4 ptrfn

per [on or principle in the trinity i but as it is pregnant and pro* duSive, it ie the third principle of operat 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 operation 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 element offirr. 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 Divine Principles, have made their impreft iornmunicativcly upon 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 knowledge 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 GofpelChurch, * to bi diftinguijh-tdfrom tbatvhicb was befqn communicated, tad tb* Spirit

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 Goodnefs in any of mankind : And without (bmc (fecial operations of that Spirit, the godly before Chrifts coming 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 refpeds, 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 peculiar Gofpel fcafe.

Qjeft. How is itfaid,]oh. 7.37. that the Hofy Ghoft wa>

Dd 2 riot

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 Incarnation 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 Devils, 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 perfon 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 believe 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 communicated to the faithful, not upon the terms of innocency, according to the firft Covenant j bat to finncrs that deferred death, and upon terms of mercy, through the Covenant of

dace r

Grace, which wis made with laplcd man in order to his recovery, through t Redeemer.

Dirc&. 3. All that is efficientfynecejfary 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 Sfirit is Cbrijh great Witnefs, as well as Agent in the vc or Id, it is more neceffary 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 Efficiency 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 $.6,7,%.9. Butallthofe things which are neceifary to work objectively and mjraJly on the foul, do work in ejfe eognito ■■, and the knowledge of them is as neceffary as the operation is. I* was of ablolutc necc(fr y to the falvation of all, before Chrifts coming, and among the Gentiles as well as the Jews, that the Spirit (hould fan&iric them to God, by poiTefling them with a prcdomimnt Love of him in his Goodnefs> and that this Spirit proceed from the Son or Wifdomof God: But it was not fo neceflary to them as it is bow to us, to have a diftind knowledge of the perfonality and operations of the Spirit, and of the Son. And though now it is certain that Chrift is the WAy y the Truth, and the Life, and no man cometh totbeFather, but by the Sen, Joh.14.6-Yet that knowledge of him, which is necclTary fo them that hear the Gofpel, is not all nccelTary to them that never feeir it, though the fame e£i:iency on hie part be necciTaiy : And fo it is about the knowledge of the Holy Ghoft, without which Chr$ cannot be fufficicntly now known, and rightly believed ifl.

Dkt$. 4. Tkeprefence or oferathn */ the Sprit **Godis

0d ) 90*f*lip

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 natural 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 communication 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 gatdne fs at the firft, 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 §tcifie aly ttber Xhir.gi.

That influence of the Spirit which giveth us the faculty of a s\attonal Appetite or JFiB, inclined to good as good, cannot ceafe,but our humanity or Being would ceafe : But that influence 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

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 upon 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 benefits in this worM : Ard to lament more the retiring or withholding 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. 11, 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 11.13. 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, 11, 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 efthe heavenly £ift, and were made partakfrs of the Holy

Cbofi jKuld faOaway, 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 <*• 12.4. 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 heE*rra,theFa***.ofLjve 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*.

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 fpecialgrace 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 inftparably complicate* yet fome ails of Faitb go before our fpecial Love to God in order of nature, though fome others fohw after if, or go with it.

It is a queftion which feemeth very difficult to many, whether 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*

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 fpeciaI 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, before 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 averting 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 Proportions.

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#

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 office, 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 Redeemer. (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 affenting 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 conditional Covenint of Promife and Offer from God, viz. that God is fo far reconciled by the Mediatour, as that he will forgive, and juftific, and gtorific all that Repent and Believe, that is, that return to God by faith in Cbrifi i and offerech this mercy to all, and intreateth them to accept it, and will

E 2 condemn

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 imfutirg 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 together , 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 complacency (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, cannot be the firft ads of Faith, but do prefuppofe the firft ajfent* ' ing ads.

11. 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 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 Believers 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 immediately produce Love and Confent •, ) and though a clear and full refolved.degree 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 Covenant 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

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 cfour 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 Christianity, and the condition of Juftification and of Glory, till it come up to i covenant-conf?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 privative 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 Spirit 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 quicfyfunderftanding in tbeftarcftbe Lord, &c. Joh. 5.34

For

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 anointed 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 quickening 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

to your reMtmbrar.ee , whatforvtr I have faid untoyiu Joh. 16. 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 andfalvationdttb rcf/ire.

John 3. 5,6. Except a wan be born of Water, and of the Spirit, 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 appeareth that the Holy Ghofl it both Chriftsgreat 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', ' ttndhiaperfeQive work^cfour realSantlification, being as ntCffjj* ry to us as our Redemption or Creation, Mitlh. 28. 19,20. Hcb. 6. 1,2,4,5,6.

Dircft. 1S. Therefore as every QhrifiUn vwff lookup** hmfelf,

m

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 mentioned, 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 Jhall 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 Reconciled 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 particular 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 21. 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

forcrpunifomentJhall 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'mgfacuity of wi\i ■> but as on a [tying free fdf-determining 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 Scriptures 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 required to ir, and may fail. Diied. 22. Satan transformttb k'mfelf oft into an Angel tf

Lighty

Light, to deceivejnen by pretending to be the Spirit cfGod: there-fort tbeffirits wujjk be tryed,andnot every fpirit trufted, 2 Cor. 11. 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 [firits , 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 Scripturet, 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 infinite Goodncfs and Love of God, mod brightly mining to us in the face of the Redeemer: and as it is a ferious contemplation 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 comprehend 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 %

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 mortifying work^> and tbjt you takf not part with the fltfh againft it. '

A grat put of our duty towards the Holy Ghoft, doth confift 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 fhall 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 crucified 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 mortal bodies, tbatytjbould obey it in the lufts thereof. — V. 13.

Iftitber yield your members fervants of unrighteoufnefs unto ftn^^^forfinjhcM not have dominion over you~—Knw yo

not

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 cannot 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 combate againfi the fl.'Jh, to be a iigo of the renovation by the Spirit, whereas they mtan only, fuch a

F f 3 dffirt

...... -" —~~~~~^~^^^~~

deftre »{grace as grace for the Live ef God, as is more powerful than any contrary deftres > 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 onegale 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 Glory i for there are the bigbeft objetls,and the great* 1 demonftratiens of Gods Love and Goodnefs', and thenfoy 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 afford us his tffiftancc.

Diicft.

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. 10.24,2 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 drunkjnntfs y not in chambering and vPantonmfs x not in jbrife and envying ; but put ye on the Lord Jefus 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,

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 before 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. Obferve 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-righteoufneft 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

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 diligently 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 gluttony, drunkennenfr, rioting, or gaming, more fuitable to humanity, 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

fee by fm)frytkegiMutfs 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 fleefantnef^ 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 neeeffaryfjryour fshes, are plainly nectffary for thegmd 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 tefroach to anyftofle, Pro v. 14. 34.

You may think perhaps that if you were excufed from many 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

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:.12,14,20, &c.Rowm2 4,5 & 16. 2.

1 Cor. 1 0.17, 33. EpH4 3.11,12 14.15,16.

Die£t. 4. Theckicjwork^ 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 eternal 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 Precepts 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

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 Adoption, 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 ecufnefs, 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 conditions of filial obedience (when wc have a pardon of out infirmities, and arc accepted in Chrift) that io we may feet that Chrifts joakjs eafie, and hie burden light, and his Commandments 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 fuitable 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

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 Cannibals? 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 Appearance or Image of his Holinefs, and nectiTary to his honour, as he is the Govcrnour of the world, Rom. 7. 6, 7, 12. 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 iffointed 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 Tiinity 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

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. 5.10,11,12,& 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 ftiH 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 temptation, Rom. 14., 12. Phil. 4. 17. Hcb.i$.ij. Mat. 12. 36. 2 Pet.

3. II, 12*

Djrcdt 9 Be fure that your heart-fubjecliontoGodbefixed, that you may Hue under the fenfe of his Authority.

Foi as Gods Veracity is the foinaaj object of all Faith -, Co

Gods

Gods Authority is the formal oh]eft of aU obedience. And therefore 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 ready obedience in particular cafes, MaL 1.6. Matth. 23. 8, 10. 3<r. 5-22.

Dired. 10. Keef in memory fomeplain 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 divine 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 Tenement was written. Therefore thefe a&s of theirs have the nature 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. 11. i. Be ye formers of me, even as Ialfa 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 divine Faith which/orgcth an object or rule to it felf. What-focver example wc will prove to be obligatory to us to imitate, wc muft cither prove, 1. That it was an execution of Gods own commiffion, which had a promife of infallible guidance : 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 Believer (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

Vavid was pardoned upon repentance, Co may others: Icon-}\fled, and thou forgaveft: 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 therefore 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 Promtfes 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 [obligation] 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

Hzfruly made them i but he neciffartly peiformcrh them: And therefore the Ap^ftlc faith, that God thaicannot 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 imrnutability of bis counfel, confirmed it Iy 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 ftedfaft--hnd therefore when the Apoiilc meaneth, thatChrift will not be unfaithful to us, hisphrafe is, He cannot deny bimfeIf 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 Covenant, 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

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 better Covenant, which war eftabli[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 complacency of his love.

Direct. 5.. Confider how fpeatftrefs God hath laid upon the belief 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

tutal Reafon, bat his Promifes al(b. It is agreeable to the Nature 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 felicity 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 {resumption to be Faith.

Many do make promifes to themfelves by mifundcrHanding, 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 never 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 Godpromifethyou 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,

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 commauditbyou 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 particularpromife 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 praying 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 decreed, xvhaxfoeverytu askjn my Name, in a w inner agreeable to hie command, anddofcondyour prayers %9\xh faithful endeavours' you Jhall obtain it i kecattfe neither bit decrees or promifes 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 matter 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

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'Jetbyou 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 believe 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 11. 23, 24. Whomever fhallfayto tbi* Mountaitt, 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 fljall 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, 18. 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:,

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 [allthingsJhallcometo pafs] Mar. p. 28. The blind men came to him, and Jefui /aid, Beluvtye that I am alle to do \h* ? they faid 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 never 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

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 therefore 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 tfgrace \ 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 nature 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

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 degree 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, learning, memory, utterance^ do not think that God brcaketh promifc with you: Nor do not call your preemption by the name of Faith, if you have fuch expectation^. See 1 Cor. 12. throughout.

Dircd. 14. 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 hourkftowetb 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.

^'■■' 11. i. ... . . I., ...

word. Piticnt waiting Gods own time, is as needlul as believing : 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 15. 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 Suited 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 promised to the tirft age, which is not promifed to us.

Direct. 17. 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,

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 fcIf- 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 mentioned have done in this generation. )

Direct. 20. Jhinl{ not that all Gods ?roneife< 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

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 wayyw 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 fufTcrings. 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 terribly, 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

which is the V/tiverfal Promife^ reml* cfpcciilly be nude the ground of our faith, and all other as they arc branches and appurtenances 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 condition 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 conditions, 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 perfeverance in true holincfs withfaith, is the condition of our final Juftification and Glorification (of which more anon.)

Direct. 24. Toucan no further believe the fulfilling of any of tbefe conditional Promifei, 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

to cxped (o be forgiven his particular fins; And fo in all the id! of the Promife*.

Diie&- 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*perfor-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 formally, 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 everlaftini 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 everlafting 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 believe.

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. 13. I iri// **vjrr failtbee mrforfgfy thee , fcfcrftfp it is but a branch of the Coven-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 wbenCodeaJletb 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 pradical 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

The Life cf Faith. 257

called trufling it. 50 truing in God, and in Jtflu 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 orjtiffitr.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 Affiance, 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 Chrifiian 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 Juflification ind Salvation.

And this Trufi or Affiance is placed rcfpe&ively on all the obj.ds mentioned in the beginning \ on God as the firfl efficient foundation i and on $od as the ultimate end\ as the certain full felicity, and final objcA of the foul: On Chrifl as the Mediatour, and as the feemdary f$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 Chrifls 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 benefit/or srfrjcfr allthcfearc trufled, is, recmrytt Gtd, or Reft k dtmptiiH

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 three faculties : flSr tbrte there arej even of the wiWe w*« : Of the vitalpji»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 0 govern and reward you > or a Sfc/p and P//;ffas aforefaid^) to carry you (afc through the ding.rs of the Sea : A? in this iinniirude i Affiance as in the under ft adding is its /fjrar to the [efficiency and fidelity of the F/M and ££>//> (or Pbyfician) that I trutt; Affiance in the *r/I7 isthe c&w/i^of this Ship, Pilot, PJiyfuian ro venture my life with, and refusing all others v which is called confent, when itfolloweth the motion and ofrtr of him whom we truft. Affiance in the vital power of the foul, is the fortitude and venturing jff upon this ch-fen Truftee : which is, the quieting Cin feme mcafure) disturbing fears, and the exim or cona:us y or firft cgrefs of the loul towards execution .

And whereas the quarrelling pievifhignorance of this age, hith caufed a great deal of burer,rcproac- ful,uncharitable contention 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 immediately bring it forth, and a# it. It is virtual, but not ttiual cbedrnee 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)

(commonJ obedienct to God, where he is believed in and acknowledged 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 your continued Allegiance or fub'yUion as fuch, is net obedience to your King, but as primarily it was thefcundaticnot heart of future obedience ^ Co afterward it is alfo materiity 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 ding,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

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 appointed 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 Mediator to this end > with the refunVg of all other, J oh. 14.<S. and trufting all that we arc or hope for upon his Mediation.

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

fclvts into a refoldd 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 thatyou 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 intend 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 certain 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 ftvir.g Faith, whodeubtttb, or is uncertain of the immortfikty

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 confident) 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 opinion 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 religious, 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 iifrIf ufnii.2

And

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 true 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 Qye of tittle faith? Mat. 1 6. 8. O ye of litilt faith, why reafonyni among yourfelves, &c. Mit. 8. 16, Why are ye fearful, 0 ye of little faith? M;t. 14-31. Fcter hid a faith that could venture his life on the waters to come toChrift, as confident of a miracle upon his command : But yet it was not without fear, v. %o. When he favp the windboifteroUf, he was afraid ; which caufed Chrift to fay \_0 thou of little faith, wherefore didfi thou d:uht f~\

Ana you cannot fay that this is only a hindcrancc in the applying aU, and not in the direQ and principal ad of faith : tor Lukg 24. 21. we find fome Difcip'cs at this pafs [B«t we truft-ed that it had been he^ wk) fhsuld have redeemed Ifrael.~] And v. 25, 26. Chrifi faith to them 0 fools, and flow of heart to brieve all that the Prophets havefpokgn , eught not Cbrift to have fufferedthef; things, and to enter into bit Glory ? Luke 24. 1 r. The words of them who told the Apoftles, that Chrift was rifzn, jewed but as tales to them^ and they believed them nor. And v. 41. While they believed notforjsy, and wondered. &c.

3. Nay, a weak faith mayhavefucha fwouniogfhf, as fo

faiV

(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 furely 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 convey 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 account 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 conjunctly, to make up their felicity. Some think when they read Chiifts words, Mark^ 10.24. 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

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 hypocrites 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 fureft 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 :

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 differ 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 liberal 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 ytour 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 orIdling 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

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 feIf-denyat, and forfakjvg all that we have, even life itfdf, to be alfo neceffary i and what relation felf-denyal hath to faith, Luke 14, 26, 33, Nearer by far than moft confider. You may fee here the reafon why Chrift tryed the rich man, Lukf 18. 22. with felling all, and f oL 0 whig him in hope of a reward in Heaven : And why he bid his Diciples, Lukf 12. 33. Sell that ye have, and give alms \ frovideyour felves 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

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 evidences 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 Jefas, 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 commonly by this venturing and forfaking all upon the belief of God. As in Noah's cafe, verfe 7. And in Abraham's leaving his Country, 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 Righteoufnefs, 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.

both by reproaches and afflidiens ^ and partly wbiijt they became companions of them that were jo ufed -~— And took^joyJuly 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 ifanyman\ 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 understand 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, Lord,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 18.18. 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

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 follow 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 Religion, 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 efeels 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 qualifications, rather than from any unbelief of the Promtfe, 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

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 Repentance 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 understood 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 belief 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

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 perfections.

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 befall 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. Mary 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

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 : Therefore the frequent and right ufing of it, is one of Gods appointed means, to feed and maintain our fpirtfual lifei 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 19 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) laboureth to clean(e himfelf from allfilthinefs 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,

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 cannotchufc 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. 31. 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 rein 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;

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 reconciled, 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 reconciliation 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. 16, 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 forgiven 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 receive-— Mm 3 7 i ^ 1

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, Prmifts

The Life of Faith. 279

7. Fromifes of Gods giving us all that we pray for according to his prcwifes and wiV. •

Mat. 7. 7,8,11 • 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 ?

Matth. 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 5.14,15. 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, ijtheyhe fineere,

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 groaning is not hid from thee.

Lukf 18.14. 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

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 Withhold 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 fhill 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 written 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 countenance, 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 together 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.

11. 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. 11.28,29. 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 inhabited 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.

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 liberty 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 exalted.

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. 12. 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. 15. 3 3. & 16. 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.

13. 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. 13. 4. The foul of the diligent (halt be made fat. 1 Or. 15 58. Befiedfaft,unmoveable, alwaics abounding in the work of the Lord, forafmuch as yc know that your labour 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,

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, according to his own labour.

M^tb. 11. 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 Cbriftidn.

Htb. 6. 11, 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.

//>. 40.31. 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.

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 Commandments, 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. 13,14. 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-— ■—■ »

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 prepared 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 Comforter, 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.

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 another, 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 water 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, inherit 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 account.

2 Cor. 9. 9. As it is written, He hath difperfed abroad \ he hath given to the poor • his rightcoufhefs remainethfor ever.

1 %. Promtfes 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

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 4.11,12,13, 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. 19. 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 generation 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, 13. 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 righteoufntfs.

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 Heaven— 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 perfections 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 tribulation 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. Utbttnd, & Rtv. 2.fc 3d.* Htb.ii.ic 12.

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 moment, workcth for us a far more exceeding eternal weight of gtoiy.

1 Pet. 3.14, 15. But it ye fuffer for righteoufntfs 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 righteous 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

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- & 116. 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 Matth. 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, without 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. 11. 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 unto 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 Difjbiplisindeed', 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.

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 grievous 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 11. 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

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 Owiff.

25. Frontifes to perfeveringBehevers, of the Re fur region unto lift, andoffuftificatun injudgimzm, andGl>riftcatin.

1 Cor. 15. 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\.

M.ttb. 25 34,46. Come yc bit fled, <xc. The righteous into 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 only, 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.

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. 11. 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 forbid 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,andconfume all thefc Kingdoms, and it (hall ft and for ever.

Mattb. 16. 18. Upon this Rock will I build my Church, and the gates of Hdl (hall not prevail againft if.

Epbef^, 12,16, For, the peifc&ing of the Saints j for th&

work

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.

CHAP. VI.

How Faith mvft be exercifedcn Gods T'breatKings and Judgments.

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 fancy 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 threatnings in godly fears ."] For 1. Though they arc jujiifitd, and pijfedfrwdeath to 11ft, they have tvii fa\b, m order of nature 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^Hethatbeticvetbmtfhjllbe damned, Mark, 16.16. And

P p th:i

this is the record which God gave of his Son, which be that be-lievctb not, makjtb hint a lyar j tbat God balb 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 Sfir 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. 11.7. 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 wouldpefcrve us^ and the order of the world which they peferve, and the wifdom, and bo* hntf, andjujiice ofGod\ which they demonfirate.

When men think how dreadful % mifcry HcB is, they are

ready

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 reconciled 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 commands, 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, notwithstanding 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 thenifclves, 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

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 threatnings^ partly by the greatness 0) bint ft If whom we offend, and partly by the neeef-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 rather 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 thefirftand great workofthcDevil was, to represent God as a lyar, and to pcrfwadc Eve not to believe hts tbrettnings, and to tcjl her, that though (he

finned,

finned, the ihou!d nor die. And though God /i far dtfpenfed with it, as to forgive man the greateft 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 fuffeiingsand death, than the D.v»lsreproach 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 afflulled 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. 13. 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 whether 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»

- . . , ■

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 threatning 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 eonfentor not j and though none eonfent to the execution upon tb emfelves, 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 thcieforc 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 gonermd 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 feverity 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

—^ ^ 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 damnation 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 verily 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 (haVbe 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 believeth that AH that God faith ie true : and then believeth that God fauh that AS true Believers Jhad 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 *

■ ■ ■ - JI 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 judgc 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 unlike 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 fardone'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 perfwafionthityout oxt>n fins are already pardoned, or thatthey ever rviU be : But it is 1. A belief that the Promife 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

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 only 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 damnation ? Do you fear it, and not believe that there is any fuch thing? If you do believe it, how can you chufe but believe 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 andnet 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 hardened by fo many unhappy controverts and hcrefies, that what to do wi h them here in our way, is not very cafic to determine : 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 crrrours, 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

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. & 11. 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 effects 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 exercifed 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«

His Promife,Gen. 3. 15. and his uew\Rehtion to man there* upon, did that to the Fathers in fome degree, which his after* i ncarnat ion ind performance, and his Relation thereupon, doth

BOW tO US.

HlsperftQ Obedience to the Laws yea to that Law of Me-diation alfo peculiar to himfclf (which he performed neither as Prieft, or Prophet, or King, but as a fubjed) was the me-ritorious caufe of that Covenant and Grace which juftifieth us^ and fo of our Juftification. And that which is the meritorious taufe here, is alfo ufually called the material, as it is that matter or thing which meritttk out Juftification > and (bis called Our Rigbtemfnefs it felf.

Ashe was a facrifice for fin, he anfwered the ends of the Law which we violated, and which condemned us, as well as if we had b:cn all punifhed according to the fenfk of the Law : And therefore did thereby fatisfie the Law. giver: and thereby alfo merited our pardon and Juftification; fo that his 0 edience as fuch, and his Sacrifice (or whole humiliation) 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 ofoblivion, 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 conditionally 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 .

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 declare, 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-nicaxing 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 adverfaric^ 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,

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 Righteoufnefs 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 damnation, 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 fulfilled 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

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 \ meaning 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 Offering 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

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 damnation, 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 ofpunifemnt 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 creatures, 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 f0 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 finners. In Judgement we muft confefs the latter, and deny the former ©nly.

Dircft,

Dired. 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 confutation 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 pardoning ad or inftrument ji and by it wc mull be jtrtified of condemned; 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? abundant 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 mercy, when he iflurrred cut nature, and did fo much toft r warfc

wards our falvation as he hath done, Heb. 8, & 9.

4. That it is tys very offict*f\d undeitakirg, whxh therefore 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 according 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

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 advantages 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 faithfuI 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 obedience, as the condition of our begun Juftification, do*h require 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 conjugal 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

had no more u(e for him, cither is to cwfww their Jollification, 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 perfection of that which was begun at the time of our Regeneration, 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 frevent 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 fortffatdohligation % 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. 11, 12. If any man fin, we have an Advocate with the Father, JefmChnji the righteous, 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 untighteoujnefs. If all need of pardon had been prevented by Chritt, what ufe were there of his advocation 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 [interity 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. 11. 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 orfakf not fuch known wilfulfiRS, they arc wicked men , and therefore arc not pirdoned.

2. That unavoidable frailties, and mecr infirmities, and unknown faults, are pardoned immediately to them that are truly godly, and have a general and implicit Repentance, is plain, becaufe elfe no man m the world could be faved \ becaufc every 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 Justification » 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 unpardoned, 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 conditionally^) given, is nccclTary to if. Before men are converted^ 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 6odand holinefsabove the world and finful pica fur cs, arefb far forgiven immediately upon the committing, that they need neither another Sacrifice , nor another Kegemration, or purification (quoad jtatum) but only an acting of that Faith

R r 3 and

*nd Repentance, which habitually he hath aheady. Bjt the unknown crrours and faults of fuch godly perf ns arc pardoned 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 ofRepentance , f; a /efficient reafon for y%u to doubt ofycur frefent ft ate of Junification •, nor yet that no fm canbefo great as to be a neetffary 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 whoremonger , nor unclean prfn, nor covetous man, who is an Idlater ; 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.

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 thepflt % hut after the Spirit. Jfye 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 degree of grace conjunct with, and clouded by the greatefl degree 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 reward 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 transforming himfelf into an Angel of L'ght,and his M niftcrs when they call themfclves the Minifters if Rigbteoufnefi \ amd to deny belief to the Spirit of Holinefs and Truth. And if a true Believer (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 infinningy 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

blindpi\%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 condemned.

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 therein ? 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.

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 upon 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 meritorumcaufe, or as they mfitatiyfay, as imputed to him, or lying en hint, fave only *f the EleQ that fifgi he faved.

Contr. 7he 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, laying 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

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 imputation 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 therefore 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 reputativcly 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

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 reward, 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 hereafter for their fin, or for want of perfect righteoufnefs. 10. The opinion of this kind of imputation, is a moil evident contradiction 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 kfact 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,

224 The Lije of Faith.

suffering, and then judged worthy of Heaven for his obedience : 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 procure thofc cffc&s.

Bat withall, the matter muft be vindicated from their unround 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 procure 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 fufferings 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

■■ ■ ■ 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 punifitment, 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 theirfinal 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 voluntary 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 attornment 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 .

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 punifoment 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 heretofore.

Errour 7. TbatFaitb'iuftifietb only inthegourt of our own ConfcunceSy by making us to kpow that we .were jufiified before.

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 comeMre 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 pardoning 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 forgiving 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 Righteous 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. 6.11. 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 only) of executive Juftification. The with-holding of the Spirit is the grcateft punifhment inflitted in this life'• and therefore 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*

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 underflood : 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 Justification 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 eftimat 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 allconfek 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 declaration that he efteemetb us pardoned and \uft in title , which is principally, if not only, by his execution, and taking off all

penalties

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. Therefore God makftb us jw/r" in title by Covenant-pardon i ani therefore hefenteneetb usa< j^/f, that he miy tike < rTall penalty, 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 prolata. 3. And it is certain thatthofc Angels that muft execute hisf'Mtewc^muft firii 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 Angels (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 fam >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

(Though that is nothing to his prefent J unification of us by Faith, unlefsas heievealcth it to Angels.) 8. And it is certain, 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 certain, 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 juftifiedor 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 regeneration, 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

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 preventing 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 ctfcwhere.

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 punifhment : And fo wc arc converted from them all: But (as our Sanc^ification is imperfect, Co) our Pardon is yet imperfect in many rejpects : For 1. Wc aie fiill liable to dtath % whiot\ is the wages of fin, though it be fo far conquered as not to hinder our falvation ; Heneck and Elias went to Heaven without 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 continuation, 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 differed 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 Angofthe Covenant, MKI.3. «. And this C« met* us our pardon and title to impunity, and to fifeeternal*, 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

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 continuanceef our Juftification 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 unification doth continue .' But that F*ith never cwtinutth without 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 Saviour and Lord to be obeyed by us in the ufe of his faving remedies > 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 Mtrri*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 wett 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 Preachers 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

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 accept 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*

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 Jhall 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 juftiftedbefore webelitve.

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 enacted, 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«-

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 relation 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 Ifpurged 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 accept 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 pardoning 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 forgave thee aS that debt— viz cond tionally, and as David forgave 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

execution of eternal punimment, giving them yet more time and offers of repentance ar>d offurchcr mercy. And Co he forgave Abab and Nineve upon their humiliation, Numb. 14.19. Pardon I befeecb thee the iniquity of thu people, according to the greatnefl of thy mercy, and as thou baft forgiven this people from Egypt until now.

So ffal 85. 2, 3. Jboubaftforgiventhe iniquity of thy people , thou baft covered aU their fins: thou haft taken away all thy

wrath Turn us 0 Gedcfcur fulvation, and caufe thine

anger to ceafe : wilt thou be angry with usfcr ever ? So that they are tvro palpable errors here altered by the obje&ersy iz.thit there U no degree of pardon to fucb as arc not faved\ and that tte arc juftified when ever we have any degree of pardon. We may be Co far pardoned as to have grace given us erFc&ually to believe, 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 believe in Chrift, as from being able tofulfilthe Law of worfy, and 19 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 natUral impoftibilityi 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 future, is furely a far h'ghcr degree of fpiritual grace and excellency, than to be a poor, Wc«k, finjtul believer, dfiring 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 &»§'

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 undoubted 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-acceptanceitt 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 metaphorical)! 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

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 fameeffence 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 exopere 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 condition. Therefore in a word, we arejuftijied by Faith diretlly as, or became it * the conditio pr£jiiia y the performmcc of the coi-dition of the Jultuying a&, and it was by God made the condition, 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 tit!t y to pardon, the spi ic and H.avcn , and in no tollerable fenfe at all f how figurative

U u 2 foeVcrJ

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 fuftifyirtgFaith* 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: Becaufc 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 equally 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 juftific 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.

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 provedfand infixed 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 condition 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*

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 Propofifion [Hacfides 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 Cbrifts Ritfote-•ufnefl, 5. The true paffive Reception of Righfcoufncfs and Pardon, is that of the perfon, as he is tht terminus of the donative 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 Judication, 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

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 believing in Chrjft for pardon that as fuch is the condition of pardon •> 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 pajjiveproper 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 him under the notion of a Ranfomcr, doth no moie to their deliverance, than their giving up thcmfelves to him under 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 condition 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 believe 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\fieat 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 confuting 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. Airah 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*

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-jennui 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 befaved ' But thcNon-Elcd are commanded and bound to believe with that fame kind of Faith by which we are juftified ; 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€

* . v - -

we arc julhried. No men arc bound by God on pain of damnation 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 Divines 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 regeneration, and after-fault which fhaU be repented of \ and that a pardoning Covenant is mads to all, if they willrepent 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 rational 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 denominated 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.

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 objects of a Divine Belief \. The obje&ivc evidence of holinef* inttfy is the objid of our rational felf-acquaintance, or -conference 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 understanding of divine Revelations are not new objective Revelations themfclves > requiring a new ad of Faith for them. A w>cr<i or proper Revelation from Ged is the object of divine belief > otheiwife every illuminating ad of the Spirit for our &;i-dtrfranding Gods Word, would be it felf a new word, to b: believed, and fc in infinitum.

Errour 33. Doubting of the life to come, orof the truth cf the Gc#el t vcillnotftandwitbfavingFaith.

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 contraiy from Scripture. Repentance hath many ads as Faith bath. To repent (as it is the change of the mind) of our Atheifnty Idolatry , 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. turned 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-einal 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 acts of Faith in Chrift (as our Lord, or Heather, or Judge) or of Faith in God, or the Holy Ghofty all confeffing 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

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 Covenant 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 frightened 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 eoufneft, 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 Rightewfnefi, 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.

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 Reward 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 Repentance 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 eonfne 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, Repentance, 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

James plainly fpcaketh of Gods imputing Righteoufnefs to Abraham, James a. 21, 23. And how (hould men jufufic Abraham for £'W»g *>* ea/y £01* ? And how fmall a matter is Justification 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 Decifive fentence and declaration of the Judge, is the moft proper fenfe or fort of Justification, and the perfection 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 member 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.

Contr. No man can groundcdly believe the $ecut 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 believe 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 ofReafon 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 confederation of final defpifers of bis Antecedent Love : But of that Anted 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*.

Contf. Confulion cheateth and choakcth mens understanding. 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 heattlcfs 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

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 perfwade 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 Lord 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 natunI faculties, or powers, and they have common grace jand Gods way of giving them [fecialgrace, 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 appointed 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

tongue without the heart. The prayers which come from a common faith, and common gnod cUfires 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 Aufkin 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 feis Matter, and a child to defcrve love and refpec% from his Parents, and all this in no refpedr to commutative Ju-ftice, wherein the Revarder 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 whatever 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 afed 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 ultimate 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 end 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,

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 Heaven, 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 reward 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 tewforal.

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 pardon 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-

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 antecedents.

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 Covenant. 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 under 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 perfectly 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 Nature, 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

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 proper to fay one repenreth ofanothcrs 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 repented 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 Righteoufaefs 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 believed, 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 judging 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, 11. 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

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 tbe Lan>, 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 Covenantor 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 >

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 together (Chihis 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 Believers.

Jp.57- M- **fc *? '** ftumhting blocks cut of the way 4 my feofU'

Levit. 19.14. 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

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 covenant. 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 eternity 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 remained in us as wc were men, and repairable, and capable of being made Saints. The other was for that forefeen 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 ofBenevolence: Not but that complacency is the true notion

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 putpofe 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 holmefs.

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, fhattbe 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 comfla* 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 himfelf, which wc fland in by this grace : But as he Ioveth not SwIjl perfecutor, under the notion of^fulfiBer ofhif Law in Chnjl •, f 0 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.

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 Providence : 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 perfection, 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 caufingLove, 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)

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 consequent 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, before 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 *

as contorting tn mcer jdltice, charity to men, and temperance, 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 ofGod, and the S and ifie 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 impertinent 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.

'—*&$ 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 fairw^ 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 Stripture, Sermons, Prayers 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 declare.

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 devils,* 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 doctrine, 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 prefervation and

provifieij,

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 mercies 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 GoodWorkf, 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, auricular 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 Sermon, 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 conceits 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 printed in your minds » (as I have directed in my book called, 1be 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. 11. 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 ^commodity, 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 fcrvice, 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. 11. 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.

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 warfare 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 predominant 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 contrary 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

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. 4.12. 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 perftUian 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. £,

i. kfolidand c/^r understanding of all the great, the needful 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 underftanding 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 verities.)

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> 12. 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

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 Heave** as it is a created thing i to the bleffed Angels , and ferfe8-edjjririts of the )ufl , to the Seriftint, 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 Sfir 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

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 oufneft,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 temptations 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,

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 Relations 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 creatures, j

12. His clTenrhi partsare his fouUnd body: His foul is to be known in the Unity of its EJftnce, and Trinity of <ffential faculties ( which is its natural Image of God. J Its effence is a Living Spirit: Its effential faculties are r. tWital ASivity, or foveer : 2. AnVndtffanting: 3. kWiQ.

13. 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

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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 ftate of communion between God and Man, which is 1. ^Dominion, 2. A Kingdom, 3. A Family or Paternity. 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 Benefits he gave him, and what he further offered or promiftd Km

19. And as to the fecond, wemuft 1. Confiderthc Antecedent 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

(as Gods cilcntul principles, and his fordaid Relations, arc admirably conjunct in their operations ad extra \ fo) our Relative 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 only 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 related 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 fabjective 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 Nature 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 children to marry each other > and nature bindcth us fince (ordinarily) 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 confidercd, 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 Incarnation.

25. And next, mens behaviour under that explained Covenant.

26. And Gods fentence an d execution upon them thereupon.

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

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.

31 .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 Covenant 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 extraordinary 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, Officers 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. Recording 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 Christianity in fieri: Faith and Repentance in our three great Rclationr

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•\-%i

to our Redeemer, as we are his Ooph, his (Ditapks andj Subjects, and his Btntficiarits, with til the fpecial benefits of thefe Relations as antecedent to our duty i and rhen all our duty 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 defenbed 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 overcome.

44. Next is to be confidcrcd the (late of Chriftians and Societies 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 reparation 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

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 Divinity, 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 excellence.

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 mercies 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

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.

13. 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

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Therefore

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 accordingly 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 attainment 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 Chriftianity* He is [now the fir ft means ufed on Gods part for communicating mercy unto man •, and the firft in dignity to be received and ufed by wan bimfelf •, but not the firft in lime 9 bceaufe the means of revealing him mud go firm 0 2. The fecond means in dignity (under Chrift) is the operation 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,, ofNature, 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 fufficient 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 wor^ 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 contentions about the doctrine of fufficient and tffeduaI 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

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 fometimes doth nor. But the word [necejfary^ is more proper ihui [_ Efficient:"] The latter being applicable to feverai degrees 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 natural 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

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 feeing 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 office [Preaching for eonverfion, baptizing, preaching for confirmation 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 intimate 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*

(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 motion 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 Relations.

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

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, before wc make returns to God of that which wc have already : But every degree of received grace, muft prefently work towards 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 ordinarily, 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 beloved 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 felves : 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 Beneficence 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 following 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 midnight 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

t ettraining rcafons^rom doing a good which is materially greater, 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: Ifit 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 meafure 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 calling) muft have more labour of the body.

12. All corporaldutks 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 alto 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

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 benefited 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 influences, in ripe and pleafant/rait* t than in a mecrfudden reflexion of the heat alone.

13. 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 «#

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 nature, 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$

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

'isneither 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 being 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, & 119.16,35 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 appetite and fenfes.

31. 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

i 32. The governing of the Jieajis is the firft means to keep clean the Imagination. When Achat feetb the wedge of gold, he defiretbit 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 urndiligmce 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 opportunity.

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. Lufy21. $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 better than we.

38. But we tmft fee that the negative or prohibition be " mmrfal, or wdeed cxtendeth to our particular cafe: and

then

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 ultimately 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 better than we : But then we muft indeed be furc that it is commanded 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 vinous 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 Office 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,

Offi:e, andnotpfr*//^, by men ofanother Office: And therefore 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 thefe 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 exhortation 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 before 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 appointethall 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

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 preffing, ^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 public^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 wonderful and ptttiful thing, to read Divines upon this point (^Whether 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 conscience > and fome that they do > ani fome calling their ad-vexfaries the Idolizcrs of men ^ and others agiin inltnuating that they arc guilty of trcafon againft Kings, who do g^fiy

themi

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 confcience 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 obligation 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 qucftion, 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 inftruwentail) 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,

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 external 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 Duties, 1 muft be briefer than our cafe requircth, in telling yow our Viforders 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 inward 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. Abundance 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*

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 fubfcqucnt to his Works, and with his-Relation Attributes.

Some confound his fevcral Relations to wan, among themfelvcs , 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 Spirit, are feldom thought on in their proper place and order, isd differences

In

In a word, Confc&arics ifc 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 grace, from God> zudbyGod, and t* tied, and in man the receiving duties as diftindt from the improving 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 lamentfs and partialities, contrary to entire 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 defective : 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

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 fervants, 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 persecutor i but they can neglect it ordinarily when none for-hiddetb tbcm y and never lay any fwch accufation on themfelvcs.

Sew

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 prejudiced, 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

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 proudly they difdain the judgments of wifcr men,from whom if they hid humility, they might learn perhaps twenty years together, 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-pleafing fenfuality mortified ? abundance take no notice of it, becaufe it is hid, 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 poverty, contrary to the love of money, and of fulnefs and luxury, 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 cheapcft food and raymcnt which is fufficicnr fo our lawful ends •, and ufe not our appetitef, and fenfe, ind fantafic to Cuch delight and fatisfa&ion as either increafeth lull, or corrupted 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 partiality in avoiding fin, I mud omit, becaufe it is fo lorg a work.

6. Yea in the inward exercife ofGraces 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 labouring 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

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 Repentance 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 Chrift 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,

another, / ant for the Pbjficijn, and not the Phyficl^, and another, 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 proficiency 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 competition, 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 Religion, when men arc fo far from fetting all the parts together in a will-ordered frame, that they can fcarce forbear rhe

Fff dividing

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

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 Opi+ 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.

13. 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

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 Religion 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 appetite, 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, whether 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

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 heavenly 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 effective , 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

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-fcxlouigraces 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 erfett, 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 imperfect. The Sectaries that here fay, None of the Sfirits mrks areimferfttl, arc not to be regarded: For fo they may as wellTay, 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

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 every 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 Scriptures, 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

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 concordant 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 imperfect 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 Concord. And why all attempts for Unity take fo little id the Church. Becaufe they have all fuch wcaknefs,and dificmpers, and lamentfs, 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,

10. Laftly, Hence we may learn whit to expect from particular 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 valiant 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 peaceableCht\(\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 general. And becaufe I have been fo much longer than I intended, 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 believing 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

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 Faitb 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^cfFaith 'toovercome the world* andtbeflefh, and to over rule your fenfe and ap^ fetitc > and to makf nothingof aU that would ft and u{ againfi

your

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, pretences, 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 delights, 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

back again to Egy/>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 conscience, if he had never medlcd fo far with (in. Few ruinating damning fins, began any otherwife than with fuch fmall approaches, as Teemed to have little harm or danger.

Direct. 12. 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 danger of the fireofluft, muft keep at a fufficient diftance, not only 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 tktgreater engagements to forbear.

I know

• .■ 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 common 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. 14. 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 btft 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

VV 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

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^ ofi 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 af 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 familiarity 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 immediately 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 conditioned belly h a great part of a mans liberty : meaning, an ill conditioned 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

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 preferment : 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 fomcwhat 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 drunkennefs 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

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 evidences 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 infallible, 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 patiently till you underftand the truth.

10. But above all, we are in danger of thofc fins which ire masked with a pretence of the greateft 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 banding 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

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 madeP<tt//&y, If en Angel from Heaven bringjou another Gofpel, Uthim br accur-fed, Gal. 1.7,8. And more plainly, 2 Cor. 11.13, 14. Such arefalfe Apoftles > deceitful workers \ transforming tbemfelves into 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 Saviour 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 afon, 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 Honour, that Satan himfelf, and his fubtileft inftruments,do place their great eft hope of prevailing, by perverting and misapplying it j which could be ofnoufc to them, if its authority were not acknowledged, H hh u, Wi

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 degrees, 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 conjlant vigorous diligence,

Qucft. 2. Wherein dtffereth the fins ofa 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 fcopeand 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 paflion, or n?era\ ©runxuly tbwgbv, than to any prevalent eovttoufnefs or am*

bitio^

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 forbear 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 inordinate afpetite 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 deliberate, 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 habitual Love to God, in predominancy, is wcrt*l t or a figrt of fpiritual death, and none of the fins of (an&ified Believers.

Hhh* CHAP.

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 honour, 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.

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 deceitful 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 concernment, 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

furcs of the world, hatch hath in this warrarc,thc furcft tnd molt onourablc guide,the ablcft Captain, and the moftjpowerful example 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. 11.

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 prevailed) 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 hus of mine increafe, but vitball, 1 Cor. I o. 31. 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

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 ifany 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 excellent 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 therefore 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 .*

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 fcrvice 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 appetites 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 defires after worldly things arc tooeagtr and violent : when we muft needs have them, and cannot be without 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 families, 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 0 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.

11. 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 peace 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.

12. When you think too highly and pleafingly of the condition 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

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 anclhonour 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 Law-fuits aud contentions. What abundance .doth the world fct together by the cars }

18. When

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 prosperity 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 oftbofe blinding pretences which worldly 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 eremetical extrearns 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 ©fdistributing and communicating, H<t.i%, But yet I

Hi 2 nuift

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 alacrity 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 Ijraelites y ai}^tneat 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 Godf The queftion is not now, what you «itff, but what you love. If the world hath your

hearts,

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 enmity 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 better 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*-

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 preferred God, and Holincfl, and Heaven, as moft fititahie 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 freach 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 conformed himfelfto the humeuis & inter eft of thofc,from whom

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 commendations i yea to make Saint soft hem, that have a character 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 ywgive me? Inftcad of a fcourge to whip out thefc buyers and fellers from Chrifts Temple, their merchandize 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 leanfe 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 furge 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. Something you would have done, if you had had a full eftate, and honour, and flcfhly delights to love. Nay, many poor men

think \

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 ofInter'eft, and not only of Papon i and therefore it pofleffeth the very Heart and Love, which is the principal 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

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 contrary 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 linefs, 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 became 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 theworld, John 15. IP ,** W*,c«rf W M».nd/«/«p, mthTnutre. which.he ^rningFeaver 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-SSate of the Chriftian Churches, and to hear them cry out alinft each 0 Ver. And one layeth .he blame on .h„ party o?op^o n ,andano.he,on.hat.- But when we come go™

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 thofecontentions for grandure *n& precedency, which to this day feparate the Eaft and Weft. When well-meaning Piety hath adorned the rificc 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*flulcr, 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 peoples 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 afiate, as that if maybe no

K k k 2 batt

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 encouragements 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 dealings: 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 together 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,

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 hereafter.

Dircdr. 6. If ym would be faved from the world, and the fttjres cf prcjptnty, fore fee death, end judge ofths world at it will appear andufey 0 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 theflefh,andyou 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. Nothing 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. Remember that it killcth by pfcjfing, rather than by fceming unlovely 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*

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 fpirit. And hereto efcape the pride of Trof-

THough 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, [_Btiffed are they that find their want of grace.~\ For 1. So may a defpairing perfon. 2,. The text com-pared with Luke 16. where iitriply 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 whether Chrirt fpake that Sermon to his Difciples, or to the multitude, 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 preached to the multitude •> and the fenfe is contained in thefc Proportions i as if he had faid [See youthtfefflowers of we: Tvu tahs ^ cm fo b* contemptible or unhappy^ becavfe they are poor in the wcrId > 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 Proportions 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

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 advantage. 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, becaufe 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 ingratitude.

But herein you have great cauG: to be very, careful, left you

fhoatd

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 better 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 himfelf 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 Religion, 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 appointed 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 (hecrime: As if the honour of God and our Religion 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 father 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 future 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 utation ofour offices, dignities andf 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 enormities 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 endeavours, 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

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 pretending 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 difference 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 fo

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 defir 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 perfons: 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 1300 years.

4. Another of Prides pretences is Decency, and the avoiding 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

L11 2 not

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 overfolic itout 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 Humility; When we have heard and read much againft Pride.and can fpcak(or preachjagainft it,as frccly,and fluently,and vehemently, and movingly,as any others i and in all company qyf conference 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 conquer 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 exceeding 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 extraordinary 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 committed 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 magnifying of his graces: To put Gods Name into the baafts of Pride, and fay, 1thanks tbee , Lord, that I am not as other men, ^ nor as tbti Publican (Luke 18. 11.) 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

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 humility 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,

fools, and ungodly, worldly, fclf feeking men, and as the deceives 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 attendant 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, whiljtyou 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 judgment 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 forveardtft 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 preferred 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 question 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 before 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 iney be free.) They are as little children, in that they expect not rule,' but to be ruled, Matth. 18. 3. They hive learned toferve 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 voluntary 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\

01 Rabbi, or to have the higheft fcit or name (Mat. 23 11, 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 vanity 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 Ancestors 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 forefathers pride and wickednefs,inftcad of boifting of their worldly 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 thcmfelves 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. 10. They will not deny, or caft away any riches f which God doth lend them) becaufe 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 Cardinals 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 Angels, 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 lightheaded youths, do make up the greater number for this vanity > 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 humility 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*'

—^—— —— — —— - _ — —

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. 11, 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 terribly cart down. They much more honour a poor Believer, than a pompous Onner. For in their eyes a vile per/on is contemned \ 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 learning, 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 Satan, when he would deftroy them) but ferioufly to ia(hu&

his

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 benefit 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 borrowed Afs, to fulfill the Prophecy, Zsch. 9.9. Behold thy King cometh unto thee, mnh^andfitting 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 ofthe ewpsry and familia* rity of tbepoor (unlcfs when they feek for applaufe by popularity ;) 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, 12. 16. Mind not hightbings > bnt condefcendto men oflotp ejtate. Chrift was not afhamed to call us brethren, Hr& 3.11. 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 furniture, 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

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 impertinent 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 matters : 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 pillars thereof, nothing could more content their humour. But the lowly mind defireth rather to do good, than to be

known

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

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 precedency, 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 holy 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

*ormaking themfclvcs purpofcly ridiculous toextrcife their

humility

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 wilfully 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 reputation 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 (having alfo handled it elfewhcre more at large) I Hull now briefly 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 confident with the due prefctvation of your health ; or fo much as burtetb your health or rejfon. 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 zndfuture muft be confldered.

2. When you have no higher end in eating and drinking, than the fleafing 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

be pleafed 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 many years, and defired 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-ningsthundered 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 (laughter. 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 atc 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 creature, (hould do nothing in vain: 2. Bccaufe we arc Gods Stewards, and roufl give an account of all our talents: 3 Bccaufe 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 miracle, 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

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 multitudes 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

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,whichftayeth for them, and for which it is that thcyxherim themfelvcs : And therefore 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 jerve 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 moic indifferent to their appetite. And cuftom makcth abftinence and temperance fwect and eafie to them. For a well-ufed appetite is like well-taught children \ not fo unmannerly, nor craving, nor bawling, nor troublefome,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&

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 Publicans 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 water, 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 delight and reUifit of the foul. Delight in God, and Heaven, and Holinefs, is the fumm and life of true Religion, and (he delights 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 bought5 themfelves arc corruprcd and perverted 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 meditation, 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 into 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 duties 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<ntft to

thtk

472 The Life of Faith.

their tin , To it is not unlike that (according to Gods ordinary 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 mouraing,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 9n our enemy , and how much gulofity doth flnngthen it againft ui, and how much of the work of grace lyeth in refining 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.

feveral 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 Saim 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 his 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(eaft 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 afpetite: 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 conftant Lav upon your appetite, andufr 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 temperance to be fwcet. pjre#. 7. Learn fo much rcafon as to k>nw truly wlat is

O 0 o tnoft

Moftc<iHduetbletoyourbeAltb,yotbfoYqnantity andquality -, 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 ordinary 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

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 neeeffities. As in their &ytt y the rich is not allowed to tike any more for quantity 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 laborious 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 agreeable 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

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.

11. The lownefs of a mans catiing,ot bafenefs of his employment; will not allow him to be negligent or weary of if, or uncomfortable in it : Seeing God muft be obeyed in the lowcft fcr-Viccs, as well as in thchigheft *and will reward men according to their faithfol 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.

12. 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

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 Msgijtrates alfo rcquircth no imall diligence. 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 greater fin, than in him that ncgle&cthfneepor horfes.

So alfo it is a great fin in a Pbyfician, becaufe he doth neglect wens 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

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 either, 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 alienated 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 carnality 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 feeling 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 fulfilled at lift, to their fitisfa&ion.

Q^eft. 7. But is it not lawfultofet ones felfonly 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 feveral callings 'before k'm y chufe theeapeft 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 deprive him of convenient lcifurc for things fpiritual. Bait he that only to cafe his rlelh, doth put by more profitable employments, 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*

—

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 Sodm's Idlenefs is rhcir fin, Efpccially poor fouls, who arc yctunfan&ilicd, and arc Grangers 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 Recreations 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 voatch 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 labouring 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

fent bint while it was day, John 9. 4. And (hall Idlcncfs be ex-cufed in u$ > even in us who mult be judged according to our ir*rJ^,Rcv. 22. 12. M*kJu3-34- by him that hath commanded cvciy man his work t Yea when wc arc redeemed and purified 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 unprofitable 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 whichfollowetb 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 prevail : 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 cannot 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 labour 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

cMcf provilion by which he fultilleth his flcihly luft. An idle frvart thirketh that the beft place, in whxh he (hall havemoft 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 quickly mcrtificth the blood : He that faid as to works of chanty, 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 labour 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 ofidlcncfc.

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 indeed 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 evidences 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 preparation of your fouls for a better world. Let every man prove bit cvpnvpork^y that be may have re'yycingin bimft 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**

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 glorious 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 intellectual 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 apparent 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 mortality daily in your (elves *, to be called on and warned to prepare, 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

to pamper a carkafs for worms and rottennefs! O what a deplorable 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 doing 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 andflejkly 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 doing 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 another. 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

9. And hereby you ftrengthen the flejhas it is your enemy jor the time to come. When you have long ufed to jleafeit by idlenefs % it will get the vidory, and muft be f leafed ftiil: And then you are undone for ever, if grace do not yet caufe you to overcome it. For if you live after tbeflefbyoujbjti die: but if by the Sfirit youmrtifie the deedi of the body, Jou fhalUive, Rom. 8.1 \ None arc freed from condemnation, nor arc members of Chrift, but they that x»tl\not after tbefrfh, but after the Sfhrit, Rom. 8. i. For the carnal mind is enmity againji God, v. 7.

iO. ldUnefs is a fin much aggravated by its continuance. A drunkard is notalwiies drunken, nor a (wearer is not alwaies fwcaring, nor a thief is not alwaies ftealing \ b\zi an idle perfon is almolt alwaies idle: whole hours and daies, if not weeks and years together. O what a continual courfe of (in do our rich and gentile drones ftill live in! As if they were afraid to do any thing which whendeath comcth, they could comfortably be found doing!

* 11. And 0 what atime-iPafHng fm Uldlenefsl O precious time, how art thou defpifed by thefe drowfie defpifers of God ind of their fouls! O what would the ddfpairing louls in Hell give for fomc of that time which thefe Bedlams prate away, and game and play away, and trifle and fool away, and flecp and loiter away ! And what would they give for a little of it themfclveSjUpon the fame term?, wh:n iCs gone, and wh:n wiftung is too late !

12. lAkncfs'iszftlfcjntradiBingbn: None are fo much afraid of dying as the idle (and I do not bUme them if they knew all J and yet none more eafi awxy their lives: They die voluntarily continually : He that lofcth the ufe and benefit of life, doth lofc his life irfelf: For what is it good for, but as a means to its ends ? What difference between a man a(lccp and dead, bat only that one is more in expedition of ufclulnell when he awakcth > It is a pitt iful ii^hc to a man in his wits J to fee the Bedlam world afraid of d ying, aiid trembling at every 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

tndure in them : For why (hould they be more careful and diligent 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 needetb not your fervice, as you <?o theirs: 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 ryour 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 receive 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 before. Gods Prcmife ofprofperity, 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

or your Families, 01 whomfoevcr you ftiould labour for, Prw. 18.9. Htf that is (lothful 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 refufe to labour \ that is, 1. The fluggtjhnefi of rhc wi^\ci fantijhctb 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. 19.1 \. Slotbfulnefs ciftetb into adeepfleep; and an idle foul jhall fufftr hunger. And he that providetbnotforbis own (kindred and relations) but effcecially for tbdfe ofbis 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.)

Jufticc.) To do good in Magiltracy for the piety, peace and lafety of the people \ to do good as Miniftrrs, for the faving of fouls y to do good as Parents, to educate a holy feed > to do good as Phyficians, to fave mens lives, &c. It \$ a pleafure exceeding all voluptuoufncfs. And this the idle wilfully rejeft.

19. Tou loft all the reward ofwelldoing 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 fant 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 dalliancei 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 natural 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

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 Heaven 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 htlintfs. 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 accompany 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.

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 ApoflIes 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 nature 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 mankind 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 thousands 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,

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, 13. 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

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 fonte 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 upon 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

irgpromifcs, and happy end. But one man hath been bold with wilful fin, and his work mutt befirft, to renew repentance, 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 muft 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 cordials 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 (lander, 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 Hypocrite \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 agreeable 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 unhappy carnality doth both caufe affliction, and make us unprofitable 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

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 rightly 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 notified, more penitent , more humble, more heavenly, more

R r 1 ebedient.

—

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 weary 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 before 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,

Ike 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 malicious 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

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 7brone 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 fervantgreater 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 FaithftiUfixedontbeeternalgUryi 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 JheAves 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 remember that they were lately as low, as fad, as forrowful ai

Ktr 2 yo««

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 revealed 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 prosperity.

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,

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 batb 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 tbetryingofyour faith worbeth patience 'James 5.1,2. Go too mwye rich men,

weep and howl forthemiferies that fhallcome 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 employments ? 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

thtfenfual, who grieve when their lufls and pkafurcs arc renamed : 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 itsperfeUwor}^. 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 comfort. 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: (lablifh your hearts \ for the coming of the Lord draweth nigh. When other* by impatiencelofc thcmfelves, do you in your patience pofjefs your fouls, Luke 2i. 19. Rom. $.4. Patience worlytb experience, 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 patience, that when we have done the wiU of God % we may inherit tbepromi/e, Hcb. K>. 36. 11.

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 already. I mull refer the Reder thither,a*d here only add theft few Diie&iofij..

Dircdt •

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 corruption indulged, which doth caufe the trouble, be fure that fcund Hepentance be mver omitted in the cure \ And that a real refer /nation frove the truth of that Repentance. For Chrift never died t© juflirie and fave the impenitent finner: And a deceitful Repentance 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 impenitent ; 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 exchanged 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 inclinations

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 meditattend 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 alio 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~ cialgrace 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 deceix 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 inefficient 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

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 concerned only m their ads. 4. By refitting and conquering temptations, 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 gather up the friviltdges, or comfortable conclusions which follow hereupon : Which are your pardon andjvftification, your adoption 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 unitrotal and lively extreme 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 shjlfuI 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

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 ofyour duty unto him and bis office, under pretence of giving him the honour of them. It is Chrifts 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 Revelations, 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

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 ordinarily 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 every 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 comfoiting 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 temptations.

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 difpofition, 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

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 carryed like the waves of the Sea, femetimes up,and Sometimes down ; and they have fometimes a humbling terrible 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 before : 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 comfort ? 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 another 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 fandtifyingSpirit 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 untruth.

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 Rightecufnefs -, and no marvel, for Satan bimfelf is transformed into an Angel0]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 fhall 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*

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 practice 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 another.

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 ancient Rule, which had the feal of miracles which yours hath not.

Obj. But bowJhati 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 infpiration 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

by the petfwafions of thcit own imagination!. But in Scripture, the word vtixnefs is oft taken for [evidence"] or an ob-jcQiuc teftimony : And the Spirits being a witnefs, and being a feal, in earnefi, a piedge, 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 perfwafim 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 comfort.

4. Alfb he comforteth the fou< in another way, diftincll from the way of couclading 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

T11 Country

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 tempted, 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 promise him a cure, till he hath tryed, that their cafe and his were not the fame, and that they were all but ignorant deceived 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 activity, 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

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 righteoufnefs 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 impertinently, 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 Scriptures, 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 confound them, and difable them for other duties 0 and let them be the more in other duties which they can bear. 6\ And if the ftate of their bodies require it, Phyfick is necelTiry, and hath done good to mmy (if rightly chofen.)

Direct. 13. Takfbeedoffoolifh, carnal, bafiy txfeBat'msof 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 defervedly 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 deceivers, and fay, [Itryedtbcbeftoftbem: And if fucb a man tannot do if, none of tbem can doit\] But, filly foul, do Physicians 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 alwaies 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

wilt ufe the Phyiick, dyet and excrcife, which thy Phytician doth preferibc 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 beginning of Heaven to the heavenly Believer.

Dire&. 15. VweU much in Heaven , if yon would dwell in comfort. Comfort your felves 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 honours : 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

Direct. 16. Set your fcIves 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 repentance 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

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 binefs »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 Publican, 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 felves, 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 every beafl of the For eft is mine^ &c. If I were hungry, J would not

ftlL

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 ceremonies, 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

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 excellent 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 Parents take heed then of commanding their children prefcribed words. (Nay rather let them take heed left they omit fuch preferipts:) 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 unlawful 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

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 reproach 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 contrary 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, duties, 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 andmoft to the exerdft of inwardgrace, 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

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 Religion 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 deceiving 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 deferable 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 illuminate 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

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 disturbance 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 wanting 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 faIfe 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 contention, 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 Ihfuebjou brethren, hhr\thm which

cauft

€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 fervices 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 inclinable 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

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, unmeet 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 upon the heavenlyHoft, 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

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 imitablcand amiable, than the pureft Churches upon earth. Their love and blclTcd concord is more lovely, than our uncharitable animolitics, and odious factions and divisions arc.

And remember alfo the time when youmuft meet all thofc upright fouls in Heaven, whofc manner of Worthip you vilified, 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 elfewhere (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) volubility 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#,

Duect. 2. Ttt do not forbear prayer, becaufe your defires 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. RcaicmbtxftiMthztyou 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 way ; and put your prayers into his hand, and remember that he ftiU livetb 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 aUthofe 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 confidently 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.

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 givenJ 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 Kingdom , 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 understand 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 iny.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 dtfires 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, before he will judge you meet for the mercies which you arc tq pray for Xxx In

In fumm, pray, bectufc you believe that p raying 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-baptifrnOAnd 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 ofthe bare birth-prmledge, make you omityourfericm,folemn andbelieving 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 dedicated 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 command to do: And therefore God accepteth what you fo dedicate to him. And Baptifm is the regular way in which thie dedication fhould be folemnly made : But if through the want of t Minifter, or water, or time, this be not done, your believing dedication of your child to God, without Baptifm (hall be accepted. ForitisthefafyrWr, and not the fign, tljciwff, and not the mttr % which God requireth in thiscifr,

Qjcft.

(^(k«*»t «*4t tAta 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 condition.

But yet as the unbapti&cd are ( ordinarily) without the vi-fible Church and its priviledgcs \ fo if any be 10 blind, as neither explicitely nor vertuaty to dedicate their feed 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 dedicated 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 condition i but liker to be given by vertue of the Covenant. Nothing 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 fanftifiQalien, 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 pardoning 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 anftverable 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

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 communion 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 converted 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 recovery 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.

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. Consider 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 godly 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 relations is caufe offorrow. Therefore mourn with fuch moderation, 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.

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, Infidels, 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 Lotds 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 ReformedChurches.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 ignorant 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

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 within 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 Chaplain^ 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 whether 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 underjiand: 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

>"

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 andblamelefs lives y be an txumple to thefe that are about you. If you cannot cpnvcrt Kingdoms, nor get other men to do their duty towards it, be furc that you do your part within youi reach : And believe that your lives mud be the beft part of your labours, 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 exf 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 Prophecies, 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 Expositors 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

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 implicite fubmiffion to his infinite wifdom andgood-nefs. Dare you think that you arc more gracious andmerci-ful 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. 11. 2 Cor. 4. 4. Ephef. 6.12.

But if it fcc'not the f Uce of final execution, it is the place

where

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 innumerable 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 Jeps cbrift aright, andyou 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

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 ofothers> and to deny, and extenuate, and tverbo\Godsgraces 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 brethren, 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

—«^■ ■ •»«*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 fslvtstruly to Gods authority, andh'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 otheri 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 together, 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 felf 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

felvcty we fell alfo from the Love of others to our felvrs : The individuate creature was contracted in hjmfclf, and all together 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 difference.) 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 felves is our own intere^ and bentfit , 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 themfelves, zndput themfelves from Heaven and happitaefs (and to fardonthtm> is to fanfiifie them) even fo it is an unfpeakable lofsand mifery which (inners 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 delight 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, others 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

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,^*** 15.13.9. 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 profpoiity ; The brother of

high

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 >

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 whatever 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 participation, 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 lyas our fehes, would not cure almoft all the calamities 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 whether 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 betweenpw/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 yout bodies, but of your minds,Youx appetites will not be fatisficd with yottr neighbours

227 1004

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 pleafed 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 impofibiliiy^7 here ■-fore Ut usfirfttytow what this duty is, of loving our neighbours a sour felves.

Anjw. Doubtlcfs if it be the fumm of the Law,all true Christians 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 beafis 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 complacence (*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

■ ■ ' ■ ^ .... 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 fubordinate 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 G00dnefs. 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 declaring 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

5. To love our neighbouis as our felves, in point of duty, conraineth thefc two things: Fiift, To love ihcm'fimfty according 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

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, without 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, furging, 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 fhem fo much good as God requireth us.

12. 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

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 roteful.

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 considered 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 finfulfcIf 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 forementioned 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 therefore

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 Kingdom 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 bejlfhouldbe 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 arej and how defective and

impcrfed

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 moftconfidethi 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 plentiful would men be in doing good to others ? I am but pleading a lower caufc, How feldom they would be in doing hurt } But, alas, miferable Brittain! It was in thee that one extraordinary Empct our ^ Alexander Sevirm was betrayed and murdered, 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 vicious 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

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 felicity 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, contemptuous, 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 Directions 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. 11. 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 ejfeemothert 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 another: Even 1. By the great and heavenly teicher of Love, Jcfus Chrtfi : 2. And by Gods own example, Mattb. 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 willprepare 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 really 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

pumihment for fome former fia (for how could a foul not individuate 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 infefarable 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 experience 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.

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 guides, 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. 11. that next to Jefus whom they followed, 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 recorded, 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

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 examples confiftent.

2. The likenefs cf other mens cafes to $urs % is greatly ufeful to OVt direQion ind encouragement. If we arc to travel in dangerous 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>

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. Whither 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 withChrifr y according to hispromife, John 12. 26.FhiL 1.23. John 17. 24. with Angclf, and with ®ne another, in the heavenly 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 perfect alacrity and joy i faying, Holy, Holy, Holy, Lord God Almighty, Sec Rev. 4. 8.. They are fo far minding the Mate of the world, as to cry, How long^ 0 Lord, holy and true, deft thou neit judge and avenge our bloodontbe inhabitants of the earth: And they arc waiting in white Robes, till their feEcw fcrvantt alfo % *nd their brethren tbatjhaVbe kjSedas they were, JbaU be fulfilled, Rev. 6. 10,11. 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

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 promifed 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 participation 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 fhall Qx §n twelve Thrones judging the twelve Tribes of Ifrael. (And of God it is faid, Pfal.$> ^.Tbcufateft intbefhronesjudgingright.) It is too jejune and forced an expolition of them that fay this is fpoken only of the power which the Apoftles had in their miniftration on earth : And as abfurd is the other, that it is fpoken only of Apoftles, Paftors, and Saints, and Martyrs infpeae that their fucceflbrs (hall be Popes and Prelates, and great men in the world, and the Saints be uppermoft after Conftantines convcrfion. As if the promife meant only to reward one man, becaufe another fuflcrcd for Chrift, and God had promifed thefe great things, not to the pcrfons mentioned, but toctforjthat mould be their fucceflbrs, yea asifthatF<r>tflWf then poured into the Church, were all the benediction. And though I know not what changes are yet to come before the final Judgment, yet the Millenaries opinion, whoreftrain aH this to an earthly temporal reign of fome Saints for a thoufand yean, doth feem as unfatisfa&ory on many accounts. It is mod likely therefore that as the wicked (who are now very like thctn) muft be hereafter of the famt Region and Society with the Dwiand his Angels,f Ma ttb.%$. 41.) And as the godly (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 (hewJ 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 Angels > fo they have new their part in this Superintendency

before >

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. 21. 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 $. 21. 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 hereafter. 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 0 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 oftheir 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 cloathed, 2 Cor. 5. 4, 5. Rom. 8. 21.

2. From the worlds temptations: 3. From wicked mens malice and perfections : 4. From fiCkpefs, pain, neceffitiesjabturs, wearinefs, and all the troublefome effects of tin : 5. Prom a*H troublcfome paffions, defircs, anger, difcontenf, disappointments, griefs, and cares, and tears of evil. 6. Specially fzoa the fcais of Hell, and tkc doubts of their own finccrity

ml

and falvation > and from the defcrtions of God, and the terrible 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 vexing difquietingtemptations, and from his flattering allure. ments, which are much woric. 10. From the company, and the tempting or grieving examples of ungodly men. 11. 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 towaids 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

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. 5.11,12. 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 carryed to Heaven without our kind of death.They had their ignoranccs,uncertainties,doubts, miftakes i their dark thoughts of God, and that world where they now are. Many of them knew as little of it, ciH they fi w it, as we do now. Many a fearful trembling hour, many a thought that God had foriaken them, and that the day of grace was pad, have many of them had as well as we. 9. Yea they were impcifcft in all their graces ; they had an imperfect faith, an imperfect hope, an imperfect Love to God and man, and many an hour in fuch groans as ours now are, O when (hall we be foved from our darknefs and unbelief! when (hall we better love the Lord ! 10. They had their aduaj tins alfo. (Though none that were regnant after converfionj their obedience was imperfect as ours now is. M iny of their faults and falls are left on record for our warning. There is not one humane foul in Heaven befides our Saviours, that was not onccaflnner: They all came thither by a Redeemer as we muft do. They had their too great fclfifanefs, Pbil.i. 21.They had their putlllanimity and fears of men (as Peter and the Apoftles.) They had their finful controverfics, as P^w/and Barnabas j and finful Reparations in complyancc with the cen-forious, as Peter and Barnabas had, Gal: 2.16,17. They had their carnal tidings, factions and diviiions in the Church, 1 Cor. 1. & 3. Many a time have they been put to groan, 0 wretched wan } who Jhati deliver me from tbn body of death,

Rom.

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 laborious 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, whichbe jhedm 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), righteovfly and godly in tb € war Id, and were zeakw of good workf, lookjng f*r the bleffed bofe which they have attained, Titus 2.14,15. 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

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 knowing 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 temptations 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 tofleafe, 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 perfecuied them , Matth. 5. 44, 45. 1 Cor. 4. fci, 12, 13. 2 Cor. r. 6, 7. Hcb. 11. They would not accept of deliverance 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^. H2 -

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

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 rightetvs 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 intercefir 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 treafures, 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 conquered 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 falvation 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 believe, 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 imputed for righteoufnefs, 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. 11. 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 difficulties, 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. 13. 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 Spirit 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 persons in one age:) And what they received of the Lord, they have dtliveredunto 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.

11. The fam* me tbod of Pro v'rdmct which carry ed them on*

The Life of Faith.

is ftillonfootfor 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 coheirs 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 Phyileian,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$ine y Melan&bon, Calvin, Zancbim, Rogers t Brad* ford, Hoofer, Jewel, Grindal, Vfier y Hilderfham, Ames, Vdd t Bairns, Bolton ,G at ak$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 boldly 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 ready 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 many 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 acquaintance 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 alwaits been the way to Heaven? Whether Saints were gluttons, drunkards, whoremongers, 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 matters 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, Discipline 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 overcome 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)

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 repine, 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 SMints 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,

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 Heaven. It will much encline us to the higheft and nobleft fort of duty, which the fpirits of the juft made peifc&do perform. 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 Religion 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

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

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 imperfect 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,

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'xnHeaven ? (that is, to thole which as the firft born, are mod noble, and poiTclTedof the heavenly inheritance, 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 remember 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**,

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.

11. 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 reports 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

How fid is it to hear all Chnitians fpeak of Love and Concord, 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 Communions 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

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. Neglect not then a help fo needful to you in your prefent ftate.

i*. Laftly, The remembrance and obfervation of the heavenly inhabitants, is the way that is commended and commanded 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 appearing, it is, that HefhaC come to be glorified in bit Saints, and admired in aU them that do believe^ vcrf. 11, 12. As himfclf defcribeth his appearing as with h\$ glorious Angels, Mat. 25. 31. AUtbe holy Angels witbbiw. Whether it be all the biffedSpirits 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 ofChriG, 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

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 feIf to keep the relickj 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«

y31 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 felicity 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 diviner kind of Love to us, than thefc below have. And the Angels 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 fahation, Mttth. 18. 10. Their Angels altvars heboid the face of my Fa-tber in Heaven, Y>h]. 34.7. 1'he Angel ofthe 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 15. 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 bumMations ,and penitent complaints > but growing 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 gracious 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

by a major vote > Or in a fupercilious condemning the members 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 exemflar, 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, aridfaving 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 boldly follow them in faith, duty and fuffcrings, who have conquered 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

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 accidental, 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 excellent, 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

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 contrary 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 acquaintance 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 companion, 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 remember their high and blcffcd ihtc >

Many think that they have no more bufinefs with their deceased 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 Angels ^ 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 incomparably 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 advanced 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 honoured 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 glorification of thefpir 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 Sermon 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

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 glorified 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,

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. 13. 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 advanced, 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 redeem 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 abundantly take orTthc terrours of death (whatever any erroneous onea may fay to the'contrary, for feu of being guilty of conceits 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

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 Leve of God tnCbrifk it the beginning of forctajte of Heaven , {John 17. 3. 1 Cor. 13. &c.) and the foretaftes are excellent preparations: Therefore 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 preparation*) 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 ordinary 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 recover 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-

verfion, and contain a Love to God and Godttnefs > or whether it be only the fruit of /wr, and would come to nothing if you were rcftorcd to health : But he that hath truly repented 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 before, 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 Snowwaters •, 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 Jhall not inherit xbt Kingdom of God\ but thit mortalmuft 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 temptations 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

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 grcat 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 behind : 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 Jcfutyour 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 perfect 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

— « ■ _— 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 fafcand 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 flacing 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

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 ciyed up nothing but the Kingdom of Cbrrft.

Direct. 2. Do all that yon can in tbh,d-j of grace, to promote 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. 11. 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. 31. O how different from his ftatc of humiliation ! He will not come again to be defpifed, (pit on, buffeted, blafphcmcd and crucified: Pilate 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

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 upon 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 unprepared 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:

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 upon 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

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 carrycd 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 prevailing, 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}theLord, 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)

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 entertainment!

What then renruineth, but as ever you believe that day-,and as ever you care what bzcometh of your fouls and bodies for ever, and as ever you would not b: charged and condemned, as final and obftinate rcfufers of mercy and falvirion, yea and for wronging the Minifters of Chrift, by making them ftudy a.nd preach in vain : That you harden not your hearts, but hear Chrifts voice, to day, while it is called to day, before the door of grice be fhut: O cry while crying and begging may do good: Meet Chrift now as may bed prepare you to meet him then. Meet him now as the Prodigal met his Father, Luke 15. Saying, I have finned, and am no more worthy to be called thy Son, makf me one of thy hirtd fervants.

Meet God as Abigail met David, 1 Sam. 25.32,34. with an offering of peace (even Chrift apprehended by an obedient faith 0 When (he heard from David, Except thou badll haftcd and come to meet me, all had been deftroyed.

Meet him to enquire of his facred Oracle, what is like to become of thy foul i as the King of Syria fent Hazael with a preftnt to Elijha, to meet him, faying, Shall 1 recover of this dtfeafe? 2 King. 8. 8. Or as Paul met with Chrift when he humbled and converted him, faying, Who art thou, Lord ? and what vculdft thou have me do} A&s 9.

Meet him as the men of Israel and Juds did David their King, 2 Sam. 19. driving who fhould firlt own and honour hirrv, Amos 4.12. 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

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 Sodomites (hall not long be groping (or your doors: You (hall not long walk among (hares and dangers \ nor live with enemies, nor with troublcfome unsuitable friends: You have not long to bear the burden of that wearifomc body, of that reducing 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 perfectly incorporated into the heavenly fociety, and to fee the glorified 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

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

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 11 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 conscience 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, Vefart 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«

of Faith.

■ tike my pare, and may know that I (hall dwell with thec

* for ever: If now thou wilt make me thy temple and ha-

* bitation, and wilt dwell by faith and love within mc j I (lull

* know thee by more thin the hearing of the car, and thy laft ^appearing will be left terrible to my thoughts: Thou wilt 1 be health to my foul, when my body lycth langmflung in ' pain : And when fkfh and heart fail, my failing heart will 4 find reviving (trcngth in thec : And when the portion of ' worldlings is fpent, and at an end, I (hall find thee a never-'ending portion. Why wouldeft thou come down from 4 Heaven to Earth in the dales of thy voluntary humiliation,

* but to bring down grace to dwell where God himfclf hath 4 dwelt? If the EtcrndltVord will dwell in fiejh ? the Ettf. « nil Spirit will not difdiin it, whofe dwelling is not by fo

* clofe an union, but by fwect unexprcfliblc inoperations: 4 This world hath had the pledge of thy bodily prefencc, ' when thou broughteft life and immortality to light: 0 let 4 my dark and fearful foul, have the pledge of thy illumina-4 ting, quickening, comforting Spirit, that life and immorta-4 lity may be begun within me! Thy word of promife is cer* 4 tain in it fclf i but knowing our weaknefs, thou wilt give 4 us more .* Thy feal, thy pledge, thy carneft, will not on-4 If confirm my faith, as fettling my doubting mind , but it 4 will alio draw up my love and defne, as fuited to my in* 4 rellc&ual tppetitc ; and will be s true foretafte of Heaves : 4 How oft have I gized in the glafs, and yet ovcrlookt, or not 4 been taken with the beauty of thy free > But one drop of •thy 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!'

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 defired not theiulnefs ofit> *lffincerity contift in the defire of Perfefiion > and if mutual € Love be heaven it (elf, I am not fineere 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

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 definable 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 containing 1. The Articles of our Agreement. 2. An Exhortation 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 amicably defending the Truth, againft the unncceffary Oppositions of divers Learned and Reverend Brethren, in qugrto.

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.

15. A Winding-fhcet for Popery.

16. One Sheet againft the Quakers.

17. A fecond Sheet for the Miniltry, &c.

18. Directions to Jufiiccs of Peace, cfpccially in Corporations, to the difchargc of their duty to God, &c.

19. The Crucifying of the World by the Crefs of Chrift, &c. in quarto.

20. A Call to the Unconverted to Turn apd Live, and accept 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 Adversary, that hath maintained his Affeition by t pretended Confutation 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, vindicating 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.

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 Quakersqueftioned, 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 Reformed 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 Treatifes: 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 13.6,7,8, 9. Victorious Violence, in two Sermons, on Mattb. 11. 12. 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 Treadle 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 exemplary in Pra&ifing the Do&rine here delivered: 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 motioned 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 places,, 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 corrupt defign, toftrengthen a party or a carnal Incereft, or make their way to fome preferment. 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 excellent 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 example of Solon and jircejxlaus : confefsiugthat Drunkennefs was objected even to Cato } their bigheftpattern 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 Ration that makes falvation difficult: and therefore 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 proper 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*

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 leaft 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

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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, andpercetvt'theefeclsof yourfavour 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,whtchthey 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 dutyfirfi 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 advice and help then you For your temptations are the firon*. efl, 7he worldkilleth 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: Andymr gulfs and'greater flreams are

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 ofour de fires ? 4. And truly we have too much fad experience of the fenfuality and ungodlinefs of mo (I of the Rich, tofuffer us to think that you have leafl need of our admonitions : Which leadeth me up to the CMatter of my K^fddrefs, which is fir ft to complain of you to your felves, and then to Admonlfh you, and la fly to Dire6t you.

1. lknowlfpeaktothofe(forthe moft part) that pro* fefs to believe a life to come •, but 0 that you had the hone (IJ 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 profperity 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 andgoingy as long as you fit (lill? Right Opinions in Religion are fo unlikely to fave a man thaler offeth them in his Rratiice^ that fuchflnll be beaten with many jlripes. 1 had rather be m the cafe of many a Popifh Fryer ^that renouncahthe world\thoughm-an>ay that hath many errours , then in the cafe of many an Orthodox Gentleman that is drowned in the cares andpleafures 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

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by the improvement and contempt of this : Put not that into 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 forfakpn C hrifl and are iwned In fideIsland 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 opportunity. Some we have of our Nobility and-Gentry 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-perifbedalone, we were the lefs unexc-ufab/e if we let yen <\Une> What abundance ofycu 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 andby 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 Carrycr 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.ijeyour 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 Heavenly 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 nobleft life.

Nay what abundance are there among you, that make a very trade offenfualny, andturn your fumptuous houfes into 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

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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 fcorn ; 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 Controverfiesyour 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 hifsing 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 dofo 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 faves 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 andrecreations^andyou think that

you

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you may do with jour own as you lift : as if it had bun given you to gratifie the fejh: The words that converted Auftin, never funk yet into yourhearts,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. 13. 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 ofMortification and Self deny al imprintedm 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 Community of Charity f And how unlike, to every gracious foul, that is dead to the world, and hath mortified his members upou earth, and hath his converfation in another world i <^ire 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. Believeit,Gentiemen,wbatever your thoughts

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of your [elves maj be, jou will find that no Religion willfive 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 Devil 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 ordinarily 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 12.48.3 For a fervant that hath double wages to abufe you : for a friend that hath received double kindmfs to prove f/t Ife 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 cloath you with the befit and will you put him off with the worjl f Have yon ten times4 or an hun-

(b) dred

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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 notpttf andflume , thatyoujhouldthus turn Mercies themselves into fin, and draw your bane from that which might have been ablefsing 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 Commonwealth : 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 Common 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 nolonget Steward.] If God have entrufted you with athoufand pound a year, it is not the jame reckoning 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 Pleasure 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

The Preface.

9. Your wealth and greatnefs do afford you great opportunities to do good^and tofw ther the Jalvation of your (elves andothers: 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 againft 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 joplain 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 fenfibly 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 neglected? 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,

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- 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 corrupted. 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 towards 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 chriff in fufferings and wants in hope of a treafure in heaven, its certain that Chrifi andytumufl part. Luke 18. 22. Tou have heard theter-ribleparages in Jam. 5. t, i,cjrc. and abundance fuch in the mrdofGodx And yet are you not afraid of worldlinefs

or

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or fenjuality ? Tou have feen in England the Kicbes of abundancequickly[caltered,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 youholdfofaft 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 andpart .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 beenfoglued 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 heavenly contemplation, or by death; and then you I find your felves entangled. The world is like to bad Fhyfitians, quorum 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 mifchief that it hath done to millions of your Ancefiors : and therefore though this their way was their foil),yet do their pofterity approve their fayings, Pfal. 19. 13, Die mihi, faith Bernard, ubi funt amatorcs mundi, qui antepauca temporanobifcum fuerunt i Nihil 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

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rurfusinfelicicollcgio colligati fempiternis ignibus in-volvantur. Who wpuldfo value that which he muft enter-nally complain 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 Grandfathers .for living in thofe houfes,andpoffefmg thofe lands, and honours and pleafures, that you poffefs ? Unlefs they ufed them fpiritually^ and holily for God > and heaven^ and the -commongood, 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 Monument, 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 deceivedpoflerity may fee a guild?d Image bearing an honourable mention of thetr names, and hear them named with applaufe, and fo may be allured the more boldly 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

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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 fore-thoughts of the parting hour, and your heavy reckoning, mujl needs mix with all your pleafure and vainglory^ unlefs you have laid afleep yourwits •, be fides your experience of the emptinefs and deceit of all that you have overvalued ; I fay, one would think that this much fhould [ome-what 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 offereth mbre for yon then the world sloth\ Saith Auguftine,Ecce mundusturbat, &amatur $ quid fi ttanquillus effete foimofo qpomodo haereres, qui

fie

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fie ample&eas foedum : Flores ejus quomodo collige-res, qui fpinisnon revocas manumc] And it is jujt that they fhould have abed ofthorns , that wilfully make choice of it. Seneca thm juflifieth God^ that though he give menJuch 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 Covenants for it : fell God and Heaven for it: fcrambling witfjfucbdifl*afled violence for the fm oaky honours, the nominal 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&oracogit 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 idolaters 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-cufeyou that the world hath fo lovely an afpecii 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

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Godhadnot out-bid it, and offered you ten tboufandtimes mere. Dotb 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 ifGod have not given you an infallible from fe, befriendedby Reafon. fealed by multitudes of uncontroled CMtrades, 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'wgfelf-denying Believer .but you look not, beforeyou,on a Saint that fhallraign 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 undrefsing 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

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May or harvefl, becaufe it is now Winter with us :Tou think the Rofe and beauteous flowers 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 groaning 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 applaud 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 prefent 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 Intellectual 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 Spirit in thisjhell, till we are ready to pafs forth into that glorious 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 (hewyou 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 ofyour jeafling 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«

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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, 7bus differeth the Religion offerious Chriflans, 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 value it but a^kdeferves: And then jau will neither be eager 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 confider 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 inordinately imployed aboutfuch low andfordtd 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 hrutifit 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 cureofjour Carnal minds ^ anda Hitie will ferve you. Fir it is jourfinful faneJ 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*, Opinioimmenfura ] 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 promifed alb thAt 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 difeafed 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 contemn 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 muft 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

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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 whatever you were in tongue andfancy) you could never have ft fallen in love with earth. None are fo much difpofed to travail into other Countries, as they that are fallen out with their own. Remember that you have not one penny or pennyworth 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 inchfures: 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 Mafters name and not your own upon every peny-wortb you poffefs: Ztf Holinefs to the Lord he written upon all. Poffefs nothing but what

The Preface.

is Devoted to him, to*be ufed as he would have you. Put him not off with fcraps 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 richman that iswife^and a faithful Steward, may live in as much felf denyal^ 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 ofall your Riches^ aud Honour? and 'Delights. Teed not on thefe lufcious fummer-frutts too boldly, or wit hont fear. Remember how many millions 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-nes,and all your hopes is at the (take! and if you be deceit ed, jvu an undomMsforce u nothing fo periUousasitsfnud.

Ubi

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—-~ Ubi vinc^re aperte ••Non datur, infidtas armaq-, te&aparac.

They that have to do with fuch a cheater in 4 cdfe offuch 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 heajfetfed to the world: Trufl and tremble : or rather Trufl it not all: Nay, have you not been deceivedby 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.theworld 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 cfthe 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

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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 [inners feem Saints when thej [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 employed for his ufe. ^nd will you give me leave to be

(</) plain

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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 diftrefjedfamily for a twelve moneths /pace ?

4. How many be there that layout more in nee diefs 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 bredby 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 attheiiniverfity 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 themfelves 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:

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/ 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, Ifhould leave them aU that could he [faredfrom 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 publick exigence did require 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 alienate 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 denyal of my f elf or my poflerity. 3. 1 fhould alway 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 fervency to the greater good, and not prefer their wealth before 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

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poor are fogreat, 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 alteration 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 thoufandpound 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 notorious wicked ones forfeit their daily bread. He that will not labour, faith Paul, let him not eat, 2 Thef. 3. much more in fuchgreater cafes. 2. According to Gods antient Z,*jp,Deuc. 21. they forfeit their lives , and the parents there were to caufe them to be put to death, that wereobjlinately uniformed, 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/fchief ', and be more able toopprefs Gods fervantSyOroppofehis 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 hiyond my line. But in general 1mufl 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

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Luke 18. 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 before 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 Countrey witnejjeth. 3. The Je men prefer the worldly riches of their children before the fouls of men: When theyhave 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 elfe they would not deny themfelves 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 hinderance 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 principles ,tbcn the Parents mufl keep almoftall for their children,and the children mufl do the like by their children\and foit mufl run on to allgenerations , 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 precepts of felf-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 nofuch 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 yourfelves friends of the Mammon of un-righteoufnefs,that when you go hence you may be received 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 difference his hearty followers from complementing hypocrites. 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 attain 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 themselves 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 running 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 willeither condemnorfaveyou $ but for the Abafing or improving them* Though Lazarus was 4 beggar ^yet Abraham had been Richwhofebofom 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. ] 7here 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 anfweredjhat 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 deceived -, 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 'isgot bj falfhood, rapine or injufiice. Nay if you intended it indeed for God , you weuld not dartto 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 offeredyou,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 fland 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 radicalpart 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 yeur 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 unthankful. 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 ultimate end, which is the pieafmg 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 attainment 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 fierity at leajt ; and that you were be ft gather 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 felf and them. A mans life confifleth not in the abundance that he poffeffetb. Do net-imagine that you need more thenyou do. If CMonaflicks 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 gredteft Benefaffors,omnia 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 danger, 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: Poverty 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 maintained 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 [ogreat, 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 undefervedlyfallen out with it, they /peak abufively of it, and of God himfelffor cafling it upon them. CM en love Riches lo wellJoecaufe 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 difabled. 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 piny 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

partemda 5 nonmundotantum:Ex ventrealiquid 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 bona 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 fpare 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 , andfaithful 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 covetoufnefs 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 fieih in grofs exceffes, hut to finch it by a jufl frugality 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 difable 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 fcanted 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 coheres 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 eftblandus & 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 Icaft learn ofan 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 bargain 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 conftrainyoutopart with that which you cannot ke*f>$ or till the (onls or bodies that need your htlp are removed 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 Infidels.

The fumme of my Advice is, that as men that are drawing 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 zealous 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 according to that a man hath,and not according to thai he hath not. 3 i Cor. 8. 12. 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. {Igive 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 underfand^ 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 :) andyet 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- wealth 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 Reftmblance 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 hearken-, the heart alfo of the raih (h bid undei ftand knowledge, and the tongue of the ftammerers (hould be ready tofpeak elegantly.3 Iia. 32 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 {baking 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 fplendidnames , andto 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 healed And reformed within. Lead will not be cold what form foever you mold it into. And though feme waies may be more *eft< ftual 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 Clergy {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 felves 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-conceited founders ortroublers of the common-wealth that you have hit the way of a true Reformation, without any altera* iion ofthe form, by correcting your felves the principal Materials. And let them fee by your fteking the weale of all tbfttyourform 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 before yoth that if you are but willing^ you may fet your money H thehappytft ufury^and that upon the be ft fcounty.

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 efpicially 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 Newcommandof fpecial Love , mufinot 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 rather 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 tbemfelves, but they are never like to be Chrifts Difcples : Nay fome of them { fuch as Clem. Writer in his mock* fides divina) mil perjwadeyouthat 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 excufedrather 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: andthey 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. Andlet Works forthe Publick good, of Church or Common-wealth, be preferred before private Works.

6. Let God have <Jf 11 mone way or other : even that which your felves 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 deferveth 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 whichyou'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 arefanttified 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 under 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, atleaft, 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 eminently 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, getting 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 receivers to read them, or to hear them read.

4. Take the children of the poor, and fet them Apprentices 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 numerous, 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 encourage 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 relieve ;

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 language (which its like might be effe&e0'.) 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 Virgin 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 worfliip 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 labours in New England, where if the languages, and remote habitations (or rather no habitations but di-fperfions) of the inhabitants did not deny them opportunity 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,butnot 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 andfuffering, 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 artily Pray for the fake of your own fouls, and thepublick Good, that you may excell Paptfis as far in Works of Charity, asyoudo 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. referente 'Baronio ad 4/1.411.) delivereth this Hiftory following to poftcrity, as a mod certain thing :

THAT Leontius Apamienfis a mofl faithful Religious 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 Philofopher, 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 Philofopher told him, that to him it feemed but a meer fable and deceit 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 incorruptible, 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 Baptized. A while after he comes to Sy nefius 3 and brings him

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-FACTUMQUE MIHI EST:ET NULLUM. 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 jwjfojgreeting: 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 incredulous, 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 ordained 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 peculiar 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 cannot 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 Opportunity 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 unto 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.7.29,30,31.

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 Crucified 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 orfeparttea 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 infeparable, 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 hiefnefs 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, Sect7. 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 Conformity to Chrifi, p. 5 7

The point proved by experience, Se£h 9. p. 59

Eeafons of the abfolate 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

The Contents.

2. Wherever the Crofs of Chrifi u effectual, the world is

Crucified^ Sect. 13. 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. 10 j Further preftfor conviction, p. 115

Ufe*/ Exhortation, to Crucifie the world,Sc£t t 18, p. 120

Specially to Gentlemen. Yet dofeIyer urged, p. 124

Twelve gueftions to evince the folly of worldlings,

p. 12 8,3v. The duty further charged home, 5e<5L 19. p. 13 8

The Living world will be your own tormentor, p. 13 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. 149 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. 157

Direft. 5. Vnderftandthe right ufe and end of the creatures, andmake it your bufenefs to employ them accordingly, 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. 162

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. 171

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 , andnot for itfelf

p. 178

2. Be not too eager for it, • p. 180

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. 18 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 renounce 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 Crucified 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 21

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 tbemfelves'. The cafe opened. Ten more reafons to prove the point affertcd, $.226, &c.

Ufe 2. To difcover the errour of too many Chrifllans, that can glory in a (late of Exaltation,but not of Crucifixion, er Mortification, p. 231

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 themfelves, p. 2 3 5. Twelve Reafons Againft Glorying in our felves,

Ufe: to condemn felf exalting, and provoke to Humility,

p* 241

Obferv. 3. To Glory in any thingfave the Crofs of Chrifl, and our Crucifixion thereby, is a thing that the foul of a Chriftian fhouldabhor. 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, company, recreation,&c. p. 249. 10. Nor in mens good word: though thej 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, ordinances, 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 agreement. 2. An Exhortation to the people to fubmit to thisneceflTary work- 3. The Profeffion of Faith and Cai:echifm,in.8 0 .

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 0 .

Of Juftification : four Difputations clearing and amicably defending the Truth, agamft the unneceffary Oppositions of divers Learned and Reverend Brethren, 4 0 .

One facet for theMiniftry,againft the Malignantsof all forts.

A winding-fheetfor Popery.

One fheet againft the Quakers.

A fecond flieet for the Miniftry Juftifying our Calling againft Quakers, Seekers and Papifts, and all that deny us to be theMiniftersof Chrift.

Dire&ions to Juftices of Peace,efpecially in Corporations, 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 jbouldglory ^ fave in the Crofs ofour 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 Confirmation 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

7he 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 become 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 reputation 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 Ifhouldglory 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 conformity 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 contemptible 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 Crucified 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 Edification in handling this Doctrine is this . i. I (hall more fully (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 purblind 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 mortification, and embrace inftead of it fome fuperftitious and cynical conceits; in which they are as fait bemired almoft as they were before. I fhall therefore firft tell you what is not the Crucifixion 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 Salvation.

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 demon drations 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 order, 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 condemnations, 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

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 himfelf. 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 appointed 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 into 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 multitudes of ignorant and impenitent ffinners, whofe miferable condition 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 perfection. 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 Common- 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 tofpeak of chis, wtre there not fuch a mulcitude of deluded fouls that hive lately received the Popifh dotages herein. Its one thing to creep into a Monks Ceil, or an Anchorets Cave, or an Hermits Wildernefs, or Diogenes Tub ^ and another 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 families 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 deliverances.

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

raighc not do fo : nor is that any pare of thefenfe of this Text; nor was it thus thit 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

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 [foultake thy reft~] then hath the world pcrniciouily deceived you, and if you be not effectually recovered, 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 Idolatry, 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. 19,20,21. 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

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 matter 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 the 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 honour 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 glory in the duft. The Jews ought to reverence Herod their King,

but

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. Hetaketh himfelf as engaged to break down all that would ufurp his honour,and tumble down the Idols of the world; therefore hath he alway fo abhorred 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 Commandment is not meerly a precept for fome particular aft of obedience, 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 power, 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 felfinto 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

caft us down when we want it; and thus difpofeth of our affections 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. 11 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 honours 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 commodities. A tender confeience that is acquainted with a courfc of univerfall obedience, will take notice when thefe worldly interpolations 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 experience, 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

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 thefummary 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 attained- 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 ifwf live after the flefh we {ball die, bnt ifby 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 enjoying 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

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 creature as a feparated Good ^and defiring to know Good in this feparated 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 upon 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

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 only 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 excellent 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(

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 nothing 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 roGod. ] For hcefeech him not, nor taketh any great notice of him : but liveth as without him in the world: Not without him efficientIj confidered •, for fo nothing can fubfift wkhouthim, but without him objectively confidered : 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 obferve not him that ebferveth them, Pfal. 14, 2, 3. This is the cafe of poor worldlings from the higheft Prince to the loweft

beggar :

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. 917-]

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 ftir in vain.^ Though the brevity of life it felfmay be fomething here intended , yet that feemeth not to be all : but alfo the vanity ofit as it is a worldly life, and imployed meerly about tranfitory creatures : For even on earth our Spiritual life of Grace, and Communion 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 Prophet 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 7he 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 reparation in ejfe cognito & volite: for a real reparation is impof-t but as a reai annihilation may be fo called. When they have feparated the characters of the great Book of Nature from God who 15 their fenfc, and made nothing of it, as to the form of a Book, then do they fall a playing with it, who could not endure to learn on it. But when their Mafter comes to take an account of their Learning, the play will be at an end, and the forrow begins: and then they muft remember and feel that their Book was given them to another ufe.

And this iecms to be thefenfe of that othcrText,P/*/.73.20. £ As a dream when one awaketh , fo 0 Lord when th«H awake fly ( or in awaking ) thou Jbalt defpife their image. ] Though our Tranflators apply it to Gods a&aking,th&t is,to Judgement, yet many learned interpreters rather apply the word Q inAwaking\ to the finners awaking at Judgement , out of the forefaid dream of fenfual life. They do but labour, and care, and gather 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 ,

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 nothing. 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 without 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 Annihilating 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 ,

works,andby 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 ftil 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 Juftification by the Letter, or the Law as feparatcd from Chrift who was the meaning of it. So is it in our prefent cafe. The creature 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 fpoken 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 abundance 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 without great caution and fufpition,or ever return to friendfhip with it again, till fire have refined *>, and grace hath perfectly refined

Hi.

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 nothing but what was very good. But now that the flefh is become 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 incomparably 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 licentious 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,

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 honors, 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 expected from the world,and fo would be the Panders of it to entice 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

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 members 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,ifthey 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 better 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 faithfully, 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 Devil 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 Infant. 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

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 Nations b; the Law of Nature, allowing parents to enter their children 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 Appetite. 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, ( moderated by reafon ) upon lower terms. But its the office of Reafon, 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 objects, 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

When Angels and wife men did worftiip Chrift,yet Herod did feck his death , and the more feck it, becaufe of their acclamation!, 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 concerned, as in our victory over the world it is. r

4 The whole life of Chrift on earth was one continued conflict 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 nature, nor for that Intereft as the New creature is,though worldlings 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*

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 contempt of them.

They buffeted Chrift in manifeftation of their malicious enmity. 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. [Sofight 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 fave tbemfelves nor us The world did {trip Chrift and put on him a robe and a Crown

of

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 malicious 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 arguments drawn from our fidelity to Chrift, and fay, If we favour this world, we are not the friends if Chrift . for whatftever would make itfelf our King, and our felicity, and would fteal away §ur hearts, is not Chrifts friend.

When Pilate faith, £ Shall Icrucifie your King? 2 they cry out, Q r^e have no King but Caefar.] And when the flefh or carnal Reafon faith, \jvill you caftaway your comforts, your peace, j/our hapfinefs,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 admitted inttfTaradife.

The world writ over the head of Chrift,as the caufe of his death [King ifthe 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 0 Lords J We rauft pierce the very fides of it, and let out its heart-blood. We muft nail its hands and feet, the very inftruments or means

E \ by

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 comlntfi in their eyes, and •when they faw himjhere was no beautj 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 cannot fave.~] And we muft triumph through Chrift over 1 he crucified 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 rifingagain,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.

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 knowledge. 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 appreben/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 continually 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

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 awork all the other faculties.

Qaeft. *B tit what [bonld we do to be fo habitHill] 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 cither Good or Evil, and that in a greater or leffcr meafure, according 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 enquiry 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 motion 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

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 Glory 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 habituated 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 woiId 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

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 only 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 Believer 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. 11,12, 13. 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 excellency 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 common 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 Application.

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 6.21. The Princes of the earth, who arc fomething in the eyes of thcmfelves and others, appear as Nothing when God lets out his wrath upon them, Ijk 34.12. Even as the itraw when the fire hath confumed it, or the faireit buildings 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 confidence, 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

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 Nothing.

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 mentioned 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

■ ■

death is principally in the Will it fclf, and nothing is more voluntary, 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 Believing fouls, doth make them look contemptuoufly and difregardfully 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'(ons 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

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pcarcth to them in any creature, or a&ion, or any means or benefit 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, beeaufe 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 condition 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 regard 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 jfidgeth 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. 16. What a rauure of joyful praifes did the Apoftles break forth into, when they were threatned by the Pnefts and Elders >

Ails

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'^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 . 16,17. \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 upon, and therefore is unable to do any thing with us. Our undue 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 Application.

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 particulars. 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 allow 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 flhough 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 crucified,) 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 hisSpirit will be a well of water in us, fpringing up to cverlafting life,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

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 painted 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 creatures, 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

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 after 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

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 Crucified. 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 creature, 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*' 1flould 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 mangierj 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 righteoufnefs on the earth y for inthefe things I delight faith the Lord.] Jer.4.2. [The Nations fit-All kiefs themfelves 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-

advancement, or hinder his rifingor riches in the world. He will notenrythe 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 preferving 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-

not have denycd 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 predominant Intereft in his heart: But its contrary with the mortified 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 commanded his Difciples, [ Take no thought for your life, what je jhall eat, or what ye jh all drink* nor yet feryouy body what you fljall 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 thecxprefs 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^ &

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*>*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 affliction 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 feeling 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

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 righteonfnefs, "] 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-

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 Mortification 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 , [ Ourdai/j bread'. ] that we may perceive it is but wzMeans to God that we defire it. If our

Being

Being be not maintained, we are not capable of Well-being, nor of fcrving God : And if the Means of our Being be not continued, our Ceing will not be continued in Gods appointed ordinary way. And therefore we pray for the Means ofour fomentation , 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 difableus,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 observe, 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 we11 as for 2{jcejpty ? andu 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 Delights , fome of them are Necejfary, that is, Vfeftil Means to our ultimate End ; and thefe muft not be oppofed to things Necejfary; but may be u kd becaufe 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 elfe.

H Obj.

Ob).But what man living isfuch 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 commanded 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

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 inordinate 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 Kingdoms 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 people 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. 14,15.

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 obtained 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

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 temptation. 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 Kingdom ? a (hadow before the fubftance ? an hour before eternity ? Nothing before all things ? Vanity and Vexation before Felicity ? 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 entertain 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

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 Crucifie 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 ftifferedfor 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 himfelfto him that julgetbrighteoufly, 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 Aving (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 deprive 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,

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 Spirit 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 concernpuble. 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 reputation 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 contemned 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

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 evilrepot 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, remember 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 Crucified as Chrift was, unlefs God fpecially put us upon it ^ nor bound to live without houfe or home in voluntary chofen poverty, 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

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

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 felicity. The blows which the world giveth you do light upon it felf; As it Crucified it fclf in Crucifying Chriit, lb doth it in Crucifying his people. It killeth it felf by your calamities : And if it deprive 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 nothing 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 Crucifying 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

filled full with- reproach : Far the Lord will nut caft off"for ever: but though he caufegrief\ yet will he have compalfton, according to the multitude of hu Mercies J Lam. 3. 24. to 33. [And not only 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 faffenngs 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 fel lew/hip of his fafter* 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 fiefh,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 himfelf 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 Argument 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

12 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 praying 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 lofsof 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 Scriptures, 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 endure 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 perfect 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 hateful 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 requires a conftant acknowledgement of thefc relations, and makes t high Treafon againft the God of heaven in any that (hall vio-ate that command. Every Crime is not Treafon : its one thing 0 mifcarry in a particular cafe, and another thing to have other 3ods before and behdes the Lord, the only God. Now this is he fin of every worldling: He hath taken down God from the hrone in his own foul, and ^ct up the flefh and the world in his tead : thefehe vaiueth, and magnifleth, and dclighteth in : hefe have his very heart, while God that made it and redeemed iim, is fet light by. And do you think that this is a fin to be en-lured ? It is a more horrid thing to with that God were nor jod, then to wifh that Heaven and Earth were deitroyed or urned again to Nothing. He that would kill a man defcrveth leach • what then deferveth he that would deftroy all the irorld ? that would pull the Sun out of the firmament, or fet all he world on fire, if it were in his power ? Yet is not all this fo ad as to wifli that God fhould lofe his God-head : and whac ;fs doth tha: man do, that would have his prerogative given to he creature, and lb would have the creature to be God ? If •Jod h? not the chief Good, he is not God. And if he be not hiefly to bee (teemed and loved,he is rot the chief Good. What hen cioth that man do,but deny God to be God, that denyeth rim his ivghelt efteem and love ? And certainly he that givethic Gany creature, denyeth it to God. For there can be bus

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 deny 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 Mortification 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 Reformation 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 Idolater 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 nothing 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, 16. Many [frofefs that they knew (Jodjhat in works deny him, being abominable and difobedient] Tit. i. 16. 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;

love; and if he be not taken for your abfolute Sovcraign, and hwe 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 outward 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 minledman, 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

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 considerations it will appear, i. The world is not your happinefs. 2. The world is occafionally through the corruption of our nature, 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:,-

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 better. Wo to you thac 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 enemies 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 fervants 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

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 (aveyou, 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 children (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 felves 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 lamentation. 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 apprehend : Though their conceptions of the Chriftian verities have a morall Truth in them, it being not falfe but True which they

K 2 conceive ;

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: understand ; 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 objects, 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

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 criing 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 components, 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 Chriftianindeed, 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

about the very EfTenceof Chtiftianity, and which hazards their falvation.

2. Andthatkis'theend of theCrofs of Chrlft, and his Doctrine, 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 actually 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 Beginning 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 acqtt 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

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 mortification, 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 therefore 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 enemies of God, and of our falvation: But the world is one of thefe enemies, and the Means by which the Devil doth orevail; therefore 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 overcome him, 1 f^.2.13,14. Andherewithalobferve,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

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 confided 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 (heweth 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 capable of loving him, and clofing with him again. For if he had remained in his wrath, he would have been theobjeft of our hatred, 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 receive 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 isany snore reconciled to him, then to others that are unconverted, 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 deterred

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 attractive 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 creatures 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. 11. 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 heartily Devoted unto God. Sanctification is nothing clfe,but our

I. reparation

~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 wonder 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 Stints. 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 renounce 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

j6 The Crucifiing 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 thefe 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 mglory \ Mortifie therefore your members which are upon the earth. J Mac. 6. 19, 20, 21, 24. [ Lay not up for your felves 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 mrruftdoth 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. 10.3 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 Brethren, 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. 11. 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:

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 fupererrogation, 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 entity 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

■ ■■' • ■' ■ - '■* -■ <=-

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 formerly 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 countenance. As the fire of concupifcence is dark, fo is the tormenting 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. 1.13.

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

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 Glory, but thofe that know them not. And none do fet much by worldly fleflily things, but thofe that know them not. As illumination 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 fpiritscannot 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 immediately cxpelleth darknefs • fo if you will admit the light of Chrift, it will deliver you from the power of darknefs,Co/. 1.13.

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 Illuminate 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 tryal. 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

(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; rouzeup 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 mortification 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 enquire 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

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 contradictory 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 unavoidable 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 PrincipalEnd\thathath 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

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 infirmity 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 immediately

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 contrary 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] cation. 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

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 circular 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 thefe things fall be added to you. ] Pfal. 73. 25. whom have 1 in heaven 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 forfaketh 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 honours 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

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 apparently 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 evident 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 fefarable 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 undone : I waft preferve 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^

Heaven with one, then Hell with both. You can part with houfe, and land, and country,becaufe you feck for a City that hath foundations, whofe builder ani maker is Go J, Heb. 11.9,10. You can live as Strangers and Pilgrims on earth, andmindenot to return tothe world which you have renounced, becaufeyou defire a bct> ter, even an heavenly Country, Heb. 11,13,14,1 5,16. You will rather ckeofeto fujftr affltlions with the people ofCjod, then to enjoy 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 prevail 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 arefofifed: You cannot only part with your fubfiance when God calls for it, but even take jojfully 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 labour and fufferings, 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 judgementy 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.

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 bene of you if you perfevere. I befcech you make this your feus 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-

SECT. XVL

TRuly Brethren it is one of cherayfteries of fin and felf- deceit, 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

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 Davids 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 thleves, 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 benefit 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

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 iving 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 heavens. 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

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 Commandment 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 Father , and defpifeth to obey his Mother ,the Ravens of the vallyjball pickjt out, andtheyouncr Eagles jhall eat it y Prov. 30. 17. 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 Objection : 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 thefe 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 unprofitable 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?

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 Happinefs 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 unprepared 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 before-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 which 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 condemned or juftificth, and you may know whom Chrift will condemn 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 believe 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. Pbit. $.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/.

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 Chriftians 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 predominant 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, extenuate 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 condemned 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 predominant 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,

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 advancement 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 examine 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 commodity, 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 Religion 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

youpra&ifc? Then how beautiful would the feet be of them that bring you the cidings of fuch good things I What honourable 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 undemanding 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 hypocritically 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 ChrLilian 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

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 unbelievers, and to perfecutc Chrift and his fervants : Men reverence 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 andferve 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

Chrifts incarnation,but is foraewhere hid with Henoch and Elias, and will appear wten the Jewsdo mend their lives and are worthy 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 poorcft 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 honoured ?

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,

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 peremptorily 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 pafs 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 upon 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

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 Profitable 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 upon; 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 promoted 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 commenced 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

•

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 IdoLtry , ~ 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 Scripture 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 ? Relations 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

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 body 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 Preferver,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 without 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 forgivefuch tr+nfgrejfieus and fins ; but if ye for fake the Lord *mlftrvetheworld 9 he willttirn sgainft you and eon fume ye*,]

Verf.

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 overthrow 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 performed 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 nature, 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,

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 either 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 creature 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 nature, 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 Library, 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

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 depriving 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

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 fittereth 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 wales y and holy in all his work:, Pfalm 145.10. 17. and yet the wicked will not underftand, O how many talents mud the ungodly be accountable for, as having neglected them, and perverted 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 Duty ; 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 heavenly 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 Countryman 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 fweetnefs and beauty of the creature, to the pleafing of the flefli, and

choje

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 Creation 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. 1.21. 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 giving it your hearts, which muft be given only unto God. What aftir 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 greater 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.

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 aggravation 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 Repentance, 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,

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 worldly , the manner ofyourTervice 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 violate, 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 money 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

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 contents : 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 contentions 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 Speufeof 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,andfor 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

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, delivered 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:

folly : and its meet that fuch be ufed according to their choice. Its meet indeed that we be patient in our Wildernefs, and murmur 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 fuffident 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.ilures; 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 &"

go about fuch kind of work,tha: may but attain his ends in devouring you. If he were able, he would make you all Kings, fo that he could but keep you thereby from the Heavenly Kingdom. Alas,he that tempteth you to fet light by heaven, and prefer 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 inheritance 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 playing 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 embrace 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 19

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 vanities 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 faved, 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 never make fuch a match, nor pafs away fuch an inheritance, for a little earthly fmoak and duft.

SECT.

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 Portion, 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 Gentlemen, 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 repine, 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 Murderer, 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

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 knowledge 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

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 cometh 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 extraordinary difficulty ,Mat. i9.23,24.fuchuferogo awayforrowful, when they hear of 'forfaking 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 deffifed, hath God chofen, s *nd things that are not, to bring to nought things that are, that no flejh fhouldglory 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 pleasures 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 named 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

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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 further, 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 cankered 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 worldling 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 whether 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

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 therefore in the name of theLord,rhatyou renounce this world without 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

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 Religious, 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

not your money out of your purfcs,nor your goods out of your honfes, nor your houfes out of your poffeffions, wc muft attempt 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 deprive you of your eftate 1 and againft another that hath wounded 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 honourable 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 49.13. When he hath defcribed the life of a profpcrous 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 fanAified 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

their Gentration 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 commanded! you to be fools } Is not that the wifed way wh.cn he required?

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 acceptable 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 delight 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 finfulfenfual 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 experience / 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 pleafures, 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*

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 cannot 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 honours 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 procure 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

much love it, and make fuch a ftir for it if you looked for nothing 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 morrow? 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 withholding. 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 certainly 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

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 for 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 dying men 9 (If you have not, you were beft draw near them hereafter ; 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

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 Judgement : 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 reasonable courfs to be ventured on in fo great a matter ?

J5W-

£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. Many an one periflieth with bareuneffe&uall purpofes of Repenting : but thofe that have not fo much as fuch a purpofe, are gracelefs indeed. But if you do purpofe- to Repent, I would further 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 prrfiva-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*, 'Doyou 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-

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 Renouncing or Denying your Chriftianity, yea and your falvaion, h plain : For your Christianity containeth a Renouncing of the woiId : 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

world isenmity 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 fidelity 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* 12. \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 defir 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 dill 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

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 pottage. 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 wouldbt 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

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 revolting 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

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 Churchyard, 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 commendations ? 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 impetuous,- 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 reputation thcrafelves, or if youcontradid them, or Hand in the way of

$#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 thefpreadingof 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 overvalued : 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 reproaches 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 reportedi>. 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 themfelvesagiinft you, with the moft malicious fhamelefs calumnies, 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 brethren andfr ends : yet, faith he, Verf. 15,16. \_I* my adverpty they rejoyced and gathered themfelves together , yea the abjecls gathered 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 nftrumentsof Satan, to (hatter and deftroy your reputation for ever f on earth) and make even Countries and Kingdoms to believe that of you from Generation to Generation, 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 themfelves : fo that it will be the work of ( hrift at the day of Judgement 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, \_ Itwunrt an enemy that reproached me ^ then J couldhave 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 byword, 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 Devil. 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. 11.18,19. 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 nihilaliud 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 reproach me a»dfpeakjvilofme y I wtllfo live that no body /hall believe 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

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 excellency 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 capable 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 ventured 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-.

dying covetous man, as his money, and lands, and worldly wealth .-Nothingfovexcththe ambitious,' as to think on that fhadowof honour which he did purfuc : Nothing doth fo torment 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 before 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 portion 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 deflation 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 pleafures 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 already, and what will you do then? Oh then, to think, that the Eternal glory of the Saints might have been yours, it was offered 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 16. 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 119. 52.£4^.3.24,25,26. But for the worldling, [ The heaven fball reveal his iniquity, and the earth fhrtlrife 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&.

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 repair 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 extremity, 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

lervation 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 greater 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 ofChrift 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 If0 reign with him, Rom. 8.17. 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.3.21.

And as the Crofs of Chrift is Teaching, fo alfo is it Strengthening. 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

fee che fruits of worldly love. If you fee a man that hath forfeited 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,

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 apprehensions. 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 uncomfortable, they could not be fo much againft them as they are ; And fo if they did not entertain falfe apprehenftons of the creature 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 defer 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 understandings :

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 orTall thefc befooling gawds, andftrip it of thcicornaments, and then fee how you like it. But perhaps you'i fay, How fliouldl do that ? Why 1. Confider frequently of how little moment thefe things are as to you. You have matters 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 Eternity 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 concernment •• 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 before : by that rime you have done laughing, the matter of your his turned into (brrow, and the jelt isco!d,andthegameis

X at

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 trouble 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 Crucifyingef 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 admire the world,but he that Judgeth by his flefhly intercft, and is a flave to his fenfuality. Set Rcafon in the throne: let Faith illuminate 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 conquered. Nay you may then prefs the world upon a better fcrvice. Remember that your fenfual Appetite was made in order to the

pre-

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 pleasures 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 unprofitable 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 whether his cloaths be fine or homely ; or whether he be honoured, or derided or paftby; fave only as thefe things may have relation 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 felfbe 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 Scripture, 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:

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 underfoot , 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 16. 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 Remember 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

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, lively 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 Heaven 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 1know not what I fitalt 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 Heaven 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 never come to a creature, without cither an a&ual or atleaftan habitual Intending of God, as the end thereof. Judge that creature 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 feparated to God, all creatures will be fandified to you •, they will be the Mcffengers of God, the rcvealcrs of his will,and his Remembrancers 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

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. Yeare a chofen Generation, 4 Royal Prieftbso^an holy Nation y a peculiar people jhat you /hould fitrvforth 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;,

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 labours 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 callings.-and about aU the creatures ; Think with your felves, i Her c is now altff'on in my hands; if I can but learn it. Here is fomeirh.it that may flew mej?nh God h'mfe/f andmy dmj ? i chU but skilfully epemt, and Hnderfiand 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\ Emember alftayes that the VcorIdis the enemy of XV )ottr filvrtion> andthat ifjou 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

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 unthankful ; if the wickednefs and fro wards efs of men do make you even weary of the worJd ; remember now what an advantage 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-.

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 affliftion 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 afflii&ed, went aftray,and were deceived by the flatteries of the world as well as others. Abundance that have been convinced 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 fhew that love of the world, which was in mens hearts in time of profperity. When men forfake Chrift for fear of Offering, and becaufe they willnot forfake the world, they do bee fhew the effects of that difeafc, which they had catcht long before. 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 profperity 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-

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 accommodations 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 flatteries, 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 Jhouldponder the path of life-, Pm/.5.3-,4,SA And it is no wonder that God to fave his people 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 fiefli,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.

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 nothing 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 forefeeth 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 carnal 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 voluntarily 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'

them-, and that he is a better fteward that improveth his Mailers 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 labouring 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 earthworms ; 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 enemies 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 hypocritical faith, and an hypocritical love to God and the life to come, there w»ll be no effectual refiftance of the world-but all exhortations 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 reading 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* worldling 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. 13. Btvid prayeth God to encline hit heart to his t eft monies, 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 cometh, 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 covetoufnefs. J Mat. I 3.22. \_ He th tt reaive* feedamong the thorns^ is he that heareth the word, and the care of this world, and the deceitfulnefs 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 forrowful -, 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. Take 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 Judgement • 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 therefore 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 nothing 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 ^ remember that you leave them the fruit of your fins, and bequeath to them the fnare* that undid your fouls, that .fo they may become 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 yourho^es jh.ittcontinue , and you hope to lc*ve a

name

name behind you, yer man being in honour abide th not, but is like the beafis. 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 thebeaflsthat perijh, Va(. II, 12, 17,18, 10, 20. 1 hough the ungodly profper in the -worldand 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. 146 4. Thm [hall they eat the fruit cf their own way,and be filled with their own devices : for the turning away cf thefimple [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 begin to grow too fweet and delightful to you , then fpit it out as the poyfon of the foul,'and prcfently take a mortifying antidote 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

courie co extraordinary helps: and in particular, try thefe following. 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 mortifying 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 worldly 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 humiliation; 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.

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 mortifying 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 objects,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 madnefsabottt 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 defire 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. 119. 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

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 principal! 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 fantasies 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 iniquity. The malicious perfon is poflefTed by a fpirit of malicioufncfs that dwelleth in his fantafie,andfets him on contrivances of cruelty 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

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 unmerciful, Deut. 15.7,8,9. 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 commanded to beware that a Thought of unmercifufnefs enter not into our hearts. And when Chrift doth fo vehemently diflwade his

Z 3 followers

followers from this damning fin, he doth it by fettmg a Law upon 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^ unrighteous 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 earthly 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 keqftprider mortifying means. Attend to the lively preaching of the word, which will difgrace the world to you, and be ftill drawing your hearts another 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 bladder 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.

I Have now told you how you (hould Crucifie 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 conquered ; 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 fenfualills 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 hundred 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

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

feel, and put the cafe beyond difpute. Ir you look up vards,yr>u may perceive a better and more enduring fubitancc , and an inheritance 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 members which are on earth, fornication, uncleannefs, inordirate affection > 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 treasure i«, there will your heart be;ard where your heart is,that way the Labours of \ our lives will tend. I (hall reduccmy Exhortation to fame particulars.

' At 1. IF

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 knowing , 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 neeejfities 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.

~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 Covenant, fo muft: you defire it but as fuch. And as C?od hath promifed 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 defire 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 cannot live contentedly in poverty : food and rayment will not ferve tttrn , nrdefs I fare delicioufly, and be cloathed nea ly, and befet by in the world* and unlefs I may leaveprofpe>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 defire 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 ofmoney 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'lluftsjvhich drown m<nir> deftruftion and ferdt-

tioni

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 Crucifiejou, 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 careful 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 delivered 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 negligence 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 knowledge 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 Noblemen, 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

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 arguments. 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, how 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 Conference , 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 neglected 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 approach 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 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 commodity 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 fave 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 Fathers 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 odious 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 commands 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 defraud his brother in any matter t bee aufe that the Lord is the avenger 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 ycur 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 dives 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 fervice. Look about you, and fee what good is to be done, and then confider>how far you are furnifhed and enabled 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 abundantly 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 revealed by the Gofpel: So the greateft holinefs comes by Chrift, and the greateft obligations are laid on us in the Gofpel: Efpecially to fclf-denyal, and an hearty Devoting our felves and all we have to God. Ibefeech you obferve the diftindion which Chrift ufeth, Luk^ 12.21. between Laying up Riches to your felver^ 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 Crucified 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 unprofitable 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

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 wholly 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 actions 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 Religious, 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-ingsagainft 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 hypocrites and worldlings will be able to understand him ? This voluntary 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 covetous 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 excufefor 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 fetters, 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

with fnchfacrifices lam well pleafed;] 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 verbally 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

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 Heaven ? 1$ there any thing that Chrift did more peremptorily require 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 followers, 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 ave done to God and men, you fhill certainly pay for in everlafting mifery, unlefc a through repentance 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-

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 beforemen^ that they may fee your good works % and glo-rifie jour Father which is in heaven , Mat.6\15. 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 Teachers 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 upon 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. 15. 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-feffort 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 common reafon might alfo have taught them, that none but God is there able to accuic. them, lor how know you mens hearts,

but

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 demand 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 heavenly 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 refrain upon the Lords own day , but you arc minding it, and talking 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

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 ofyou, whether you have goneto them in love, and. admom(bed them oftheir 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. 19.17-and Mat. 18.15. 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 : ofyour 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;

have I known men repoached for unmercifuinefs,and for not being 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 nfat 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 heaven. And by the reft of their lives, we find the characters of the godly to agree more with them, then with the negligent multitude.

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 forfeited their credit, we are bound to believe them.

4. Efpecially when we know that you that accufethem,are unacquainted 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;,

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 collections for charitable ufes, we have had from thofe that profefs Religion 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 people, 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 Calumniators 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 Religion 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

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 profefs.

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 urgently 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 livea 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. 13. 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.

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 fuffered 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 jahat 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,

God, your felves or others, of giving them ground of fuch reports. 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 preferred 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 blinded 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 encouragement 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*

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 fomeconfiderable 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 abufesfrom 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$.And he that be-lieveth the recompence of Reward , will not caft away his confidence? Heb. 1 o. 3 5 He that knoweth in himfelf that he hath in heaven a better and more enduring fubft ance, will endure the great eft fight of ajfliclions y becoming a gazing ftock^by rep oachesandajfliclions , and becoming a companion of them that art fo ufed -, and will take joyfully the fpoiling of his worldly goods , Heb. IO. 32, 3 3, 34.-He that can leok^ to Jefus the author and$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 12. 11. 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

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 believer 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?Crucified to the world, at leaft you may be perfwaded by the consideration 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 Benefits.

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 fineerity ; 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 certain 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,

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 vanity of this world, and thedefirable excellency of God and Glory, 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 tjftB -of a Li-vingefcEluAlfaith. 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 5on 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 18.21,221 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^

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 before 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 2.15. fo far as it is loved.

4. To be Crucifyed to the world, and alive to God, is the very Honefty ,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 Godand 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 conversation ? 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

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 pollution 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 dangers, 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 Ialienee 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 before ; and fo his mind 19 freer for God \ and confequently more -yithhim, Howbkffcdahfeis \l to converfe with God with

little difturbances and interruption^ / A runner in a race is willing 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 readily wil that man obey that is dead to the world,when he is commanded 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 worldling 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 Living 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

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. The 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 dangerous 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 entertain his feed : and therefore when he afterward cometh by perfection, 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

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 Commanders, 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 unmodified 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 dreaming 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 hundred hours which others caft away upon worldly thoughts, or difcourfe^tpraaifes.arcTcdeemedbythe wife for their evcr-

iafting benefit.

Bent fit.

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 nothing. 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 mortified 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

Benefit 6. \ vfOreover where the world is Crucified, J great j\\deal offclf 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 abundance. 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 inheritance, is freed from the fenfe of the calamities of the flefh. So far as we are Dead, we are infenfible of fuffcrings.

Benefit

'Benefit 7. A Nother Benefit rhat followcth upon the for-X\ meris this: We {hallbefar better able to Jujfer for Chrift, beeaufe tloAt 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- valuing 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 commodities :, 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 competition 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 compared 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 thwgswould move you ^either Ve&uldjcti account your life it felfdear to you Jo that you maj finsfiy 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 poverty, or difgrace, or fome other worldly fuffering, that hath

E e 3 givjea

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 motions 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

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 Loved 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 neighbours 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 driving 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~— *-

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 pleasures 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 imprisonment, 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, whiph are the employment of mortified heavenly men I Yea if it do but remove the impediments of fo fweet a life 1 I know ( by fome little, too little experience 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 complacency 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 ftrengthened 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 Heavenly Iffe is proper to the mortified.

2I 7

'Benefit 11, \A Orcover, thofe that are Crucified to the

iyl world ,arewofi fruitful! untootherssnAbuffings 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 :

a 18 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 themfelves 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 recreations ; 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 Believers : 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 extraordinary 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,

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 Crucified 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, before 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

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 carnally , 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 abhorrency 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-

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 inward 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 himfeH 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 intentions 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

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. 11. throughout. 2 Cor. 12. 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 before 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 defire 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. 9.10.11. [ 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-fure in infirmities y in reproaches, innecejfities, in perfections\ i* diftrefftsfor Chrifts fake : for when lam weak^ (that is,tn the flefh and the eye of the world) then am Iftrong, ("that is, in the Spirit, 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 concerning 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 honour. 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

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 contained 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 conquered • 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 hisHoaft 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

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 Creator ; 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 Redemption ?

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 deliverer. 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.

11. 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

12. We may glory in that wh : ch rcndech Apparently tothc good of our ^Brethren, } ea to the common good of Church una Common wealth. For he that is bound to Love his Brother, and the Commonwealth, is bound to rejoyce and glory in thtir benefits. 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 Mortification.

i4.Laftly,it is undoubtedly meet that we glory in that which is Pleafing to God our Father.\ or the Pleafing of him is our ultimate end; and the doing of hi3 will is the whole work of outlives. 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 pleafed ] Matth 3.17. Now it is certain that God is p leafed alio 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. 11.5. £ Beloved, if our heart condemn us net,

G g then

a

Then have wc confidence towards God, and whatfover we a&kwe receive of bim t becaufe we keep hi* Commandments,And do thafe things that are pletfingin his fight ,'i Joh. 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 Rejoyccth not in that which is pleafmg to the Lord. The Righteous Lirdloveth right eoHfnefs$[i\.ii.j. Andheloveth a cheerfnil giver, 2 Cor.9.7. And (hall we not glory 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 pitts ) 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 evidence 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 between £ 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

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 certainly 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 enquire.

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 31 fomethingin 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 judgement, and faying ofitno morethen what is true. In the latter fenfe we may look at it and glory in it, but not in the former.

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 Glorying 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 mercies ? 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

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 ofJod 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 himfelf for us, Gal. 2.20.3 And is it a difhononr to Chrift co acknowledge 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\ andfrom 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 afcended 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 unity 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

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 mudobferveand 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 without u>. ) This is given to them that efcape 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 obferve 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

from the Acad,we/ball be faved,Rom. 10. and that be that bele-vtthpj.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 Believers, 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 understandings 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 heaven 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 receiving the comfort of them. An unfandified man cannot give any JK>nour fincercly to Chrift. And may we nor obferve and glory

is

in that mercy, thac enableth us to give God the glory of all mercies ? 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 perceive 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 consideration of them might afford us, and fo to deny God the thanks that is his due. Every fenfual man can re Joyce in the having 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

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, defiring, 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 icis 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 imperfect Saints. ) To rejojce in meer outward Ordinances and the Ja'ft conceiv of [fecial Grace, is the Joy of hypocrites and common profrffors. To be without foy, is the part of fomc of the ungodly under theterroursof theirconfciences, and of true Christians 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 ReJoyce in thi true mortification of the flcl"h,and in the holy contempt of worldly things, and in the defires 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

C Bleffedare the poor in Spirit. It is not £ Bleffedare the worldly rico : Nor BI ffeJ 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 congelation 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 righte . 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 perfecuteyou, and fhall fay allmanner of tvU againflyou 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 heart fhall fee God\ The peace-makers fhMl 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

nor provoke others agamit [hem is the paffionatc do 9 and commonly 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 perceive 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 Kingdom 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,flanderedBelievers: [Rejojce and be ex-seeding gLd ( mark what a frame your Saviour would have you live in ) for greatis yourreward 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

unfearchable wonders of Love, and wonders of Ju(lice, wonders 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 knowledge 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. WhenChnft hath p.)fed men and Angels 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, communicated 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 heaven 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. 14.9. 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

3. Confider alfo your Dbafement in condemnation and humiliation 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 % Ihave finned againfi 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 Nothingjhzt 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

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 damnation. 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 many 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 ambition, 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 incrcafe 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 glorying in Chrift. Repentance will lay you low and make you vile in your own eyes, and loath your felves for all your abominations, £^.36.31. Self-denyalisagreatpartof the new creature. 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 unfanftined. To live in Chrift, and upon 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

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 nothing 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 feIves % hut nnto him mufk we give the glory , Pfalm 115. I. Though Nature cannot lead us to Chrift, it may tell us that we are creatures 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 devotions. 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

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. Remember 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 therefore thou gloried in thy graces, do it but as the beggar gloryeth 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 before of the duty of Glorying in your Crucifixion to the world, ' without adding this caution, to tell you whether all muft be referred, 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 excluded \ 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

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 hemfe 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'

And thus we may noc only praife the Phyfuian, buc the Medicine, 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 excluded.

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 pretending 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

Ii 3 not

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 contentedly 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 felicity. 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 faveyou 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,

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 encumbrances, 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 glorious 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 beauty to deformity. If age do not wrinkle it, death will difTolve it. The comelyeft and ftrongeft body,will fhortly be as homely 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*

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 -women adorn themfelves in modeft apparel, with Jhamefaftnefs and fobriety ; not with br older ed hair, or gold, or pearls , or cofily array, bnt which becometiowomen 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 jealous 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

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 countenance 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 glory 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

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. Forthere 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 rejoyce 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

juftific you with God. Oh Glory rather in Gods approbation,, 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 example,

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 feltciry, 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. Abominable 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. 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 iniquity, Mat. 7. 22. And he that knoweth his Mafiers will and doth i>, not jhall be beaten with manyftripes y Luke 12. 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 many fouls ? Arc you publick mereies 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 extraordinary 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 looking 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 foretafteand 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

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 nothing 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 impious abufe of the moft predous graces contrary to their nature 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

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 righteottfnefs andftrengtb ; even to him [hall men comt , &c. In the Lord [hall all the [eed of Ifraelbe juftificd**d{hallglory f ] Jer. 4. 2. The Nations [hall hiefs 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 humility and hopes of true Believers,in the lowed ebb of worldly 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 [houldglory in his prefence. 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 experience, 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 mortified Apoftle ^ GoAforbid 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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