PRINCETON, N. J. ^ 
 
 Collection of Puritan Literature. 
 
 Division 
 
 Section 
 
 Number 
 
 
 
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 in 2012 with funding from 
 
 Princeton Theological Seminary Library 
 
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THE 
 
 Crucify ingofthe world? 
 
 B y T H E 
 
 Crofs of Chrift. 
 
 With a Preface to the Nobles > 
 
 Gentlemen,and all the Rich, directing 
 them how they may be Richer. 
 
 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, 
 
 Printed by R. W. for Nevill Simmons Bookfeller in Keder- 
 minfter , and' are to be fold by him there ^ and by 
 Nathaniel Ekins at the Gun in Pauls Church- 
 Yard. Anno Vom. 1658. 
 
To my Worthy F^IE^(JD, 
 Thomas Foley, Efquire. 
 
 SIR, 
 
 Pon a double account I have 
 thought it meet to diredt this Trea- 
 tife firft to you : Firft becaufe 
 the firft Embrio of it was an 
 Afsize Sermon preached at your defire, when 
 you were high Sheriff of this County, which 
 drew me to add more 3 till it fweli'd to this, 
 which fome of my Brethren have perfwaded 
 to venture into the open world. Secondly ,be- 
 caufe God hath given you a heart to be exem- 
 plary in Praftifing the Dodrine here deliver- 
 ed : And I think I (hall teach men the more 
 fuccefsfully when I can fhew them a Living 
 Leflbn for their imitation. I never knew that 
 you refufed a work of Charity that was mo- 
 tioned to you . but oft have you offered me 
 
 A i that 
 
lhe Epiflle Dedicatory. 
 
 that for the Churches fervice, which I was not 
 ready to accept and improve. I would not do 
 you the difpleafure as to mention this, but that 
 forward Charity is grown fo rare in many pla- 
 ces, that fome may grow fhortly to think that 
 we preach to them of a Chinuera, a non-exiftent 
 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 unreafonable thing. And I take 
 my felf to owe much thankfulnefs to God , 
 when I fee him choofe a faithfull Steward, for 
 any of his Gifts. Its a fign he meaneth Good 
 by it to his Church. 
 
 Some Rich men facrifice all they have to 
 to their Bellies which are their Gods , even to 
 an Epicurian momentany delight ; and caft all 
 into the filthy fink of their fenfuality : Thefe 
 are worfe then Infidels, defrauding their pofte- 
 ricy • and fwine alive , but worfe then fwine 
 when they are dead. Some Rich men are 
 provident, but its only for their pofterity. The 
 ravenous bruits are greedy for their young. 
 Some will begin to be bountifull at death, and 
 give that to God which they can keep no lon- 
 ger, as if he would be thus bribed to receive 
 
 their 
 
The Epi/ile 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 
 lawfullincreafe. but it is again!} their will, it 
 being forced from them by Law > for Church 
 and Poor ; and therefore properly it is no gifr. 
 Some will give freely ; but it is on fome cor- 
 rupt defign 5 to ftrengthen a party or a carnall 
 Intereft , or make their way ro fome prefer- 
 ment: Some give 3 but only to thofe of their own 
 Opinion ; and not to a Difciple in the name of 
 a Difciple- Some give in Contention , as the 
 troublers of the Church of Corinth preacht , to 
 add affli<5tion to our bonds. As many of the 
 Papifts, that think by their works of Charity, 
 they are warranted uncharitably to flander al- 
 moft all befides themfelves i as if we were all 
 enemies to Good works,or folifidians that took 
 them for indifferent things • or made them not 
 our bufinefs. Yea the beft work that the Je- 
 fuites ever did , even the preaching of the Go- 
 fpel to the Heathens^they would not endure us 
 tojoyn wich them in, where they could hinder 
 us . unlefs we would do it in their Papal way. 
 Some will do Good, to flop the cries of a guil- 
 
 A 3 ty 
 
The Epiftle Dedicatory. 
 
 ty Corifcience,for fome fecret odious fin which 
 they live in. Some will be Liberall with the 
 Hypocrite for applaufe. And fome will give 
 with a Pharifaicall conceit of merit ( even ex 
 condigno, from the Proportion of their work to 
 the Reward, as the greateft Popifh Do&ors 
 teach. ) Some through meer fears of being 
 damned, will be liberall, efpecially out of their 
 fuperfluities } choofing rather to forfake their 
 money then their fin. Some do pretend the 
 higheft ends t and that it is Chrifthimfelf to 
 whom they do devote it : but they will part 
 with no more then the flefti can fpare : And 
 that they may yet feem to be true Chriftians f 
 they will not believe that any thing is a duty > 
 which requireth much felf-denyal, and ftand- 
 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 of Chrifti- 
 an fpecial Love, by which the members of 
 Chrift have their Communion* What excel* 
 lent Precepts of Clemencie and Beneficence 
 hath Seneca ? Yea what abundance of felf- 
 denyal doth he feem to join with them* And 
 yet fo ftrange was this higheft naturalift, to the 
 
 trueft 
 
The Epifile Dedicatory. 
 
 I 
 
 trueft Charity or felf*denyaL,that it is /elf 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 matter vercue , which with us is the 
 greatefl: vice. And for all his feeming contempt 
 of Riches and Pleafures, yet Seneca keeps up in 
 fuch a height of riches and greatnefs, as that he 
 was like to have been Emperour. And fome- 
 time to be Drunken he commends, to drive 
 away cares and raife the mind- pleading the ex- 
 ample of Solon and Arcefilaus 5 confelsing that 
 Drunkennefs was objected even to Gift? , their 
 higheft pattern of vertue; affirming that the ob* 
 jeilors may fooner make the crime honeft,then 
 Cato diflioneft. 
 
 Among all this feeming Charity and Self* 
 denyal, that proveth not a fan&ified heart,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 
 all to God ; refolving to imploy himfelf and 
 . it entirely for him ; ftudying only to be well 
 informed , which way it is that God would 
 have him lay it out. And among thcfe Saints 
 
 them- 
 
Tfee Epiftle Dedicatory 
 
 themfelves, how rare is that excellent man,that 
 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 flefli (in prudent moderation) 
 that he may have the more to Give and to do 
 good with, and make the bed of his Matters 
 flock 5 as other men do in making Provifion 
 for the flefh, and laying up for their porter iry- 
 Sir, as far you have proceeded in this Ch-ri- 
 ftianart, you are yet in the world, among the 
 fnares and lime-twigs of the Devil ; in a ftati- 
 on that makes falvation difficult •, and there- 
 fore have need of daily watchfulnefs. and to 
 proceed and perlevere 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 it, that captivateth fo many. 
 As fome help hereunto, I crave your Perufal of 
 this Treatife. And that it may do you good, 
 aad the many Blefsings promifed to the chari- 
 table may reft upon you, and on your Yoak- 
 fellow, (that hath learned this Crucifying of 
 the world ) and upon your pofterky, fhall be 
 the prayers of 
 
 Feb. 20. Your fellow foidiour againft the flefti and world, 
 
 \6v, Fhb, Baxter* 
 
The Preface : To the Nobilty and 
 Gentry, aad all that have the Riches of this 
 world. 
 
 Honourable, Worfhipfull, &c. 
 
 Aving mitten here of a fubjeci that nearly 
 concerneth you^l have thought it my duty 
 to give you a place , and according teyeur 
 Dignity , the fir ft place in the Application 
 of it. Of which I frail fir ft tender you my 
 Rcdfcn^andthenfet before you the matter 
 
 of thisaddrefs. . . 
 
 i . You are among u* the moft eminent and honoured per- 
 
 met worthy of any *L>r» r r "" " ,"" " . , r, 
 
 therefore lfhall honour youfo much more as to \udge ym fit, 
 to be fir (t hoken to by the Mtnifters of Chrtft t tna cafe that 
 doth much more concern you : As you h.ve and muld have 
 the precedency in worldly matters ; 4>#e alfo you M lh *™ 
 
 V " J 
 
The Preface 
 
 the precedency : Itspitty thatyoujlallbe fir (I in Hell , that 
 are fir (I in a Chrifttan State on earth-, or that you [hould he 
 lea ft in the Kingdom of Heaven, that are Greateft in that 
 which is* efteemed in the world. 2. Ton are Pillars in the 
 Common-wealth: and the (lakes that hear ftp the reft of the 
 hedge. Tour influence is great in lower bodies : You fin not 
 to your f elves only - 7 nor arc you Gracious only to your [elves. 
 The f pots in the Moon are feen by more, and its Eccltpfes felt 
 by more, then the blemifbes or changes of many of us infe- 
 riour wights. Ton are our fir fi figures, that (land for more 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 
 fir ft [heetsinthePrefs 5 you are the Stewards of God, who 
 are entrufted with his talents for the ufe of many. Ton arc 
 the noble members of the Body Politick, who fie health or fie k- 
 nefis is communicated to the refi : // you be ungodly , the 
 whole body languifheth : If you live andprofper, it will go 
 the better with us all : For your Wifdom y and Holinefs, and 
 luftice, will be operative ; and yourftation allowetb them 
 great advantage, to work upon many^ and to emulate a kind 
 of univerfal Caufality. Inter eft is the worlds by as $ and all 
 Power hath refpett to ufe : Tou that have po(jef?ion of the 
 Treafure that is fo commonly and highly efleemed, may do 
 much to lead the fen final world by it, which wayyoupleafe : 
 Be it better or be it worfic-, they will follow him that bears the 
 purfe. If money can do wonders , you may do wonders. As 
 money can per [wade the blind \ to part with God and life ever- 
 lafting, and to renounce Religion and Reafon it fielf, fa no 
 doubt but it might dofomethtng were it faithfully ufed/hough 
 net dtretily to [anffific the heart, yet fiomewhat to incline it 
 to the means by which it may be [anftified. Tou that have 
 Power to Help or Hurt, to make it Summer or Winter to your 
 fubjeffs, and to promote or crofs theinterefi of the fiefh , are 
 
 hereby 
 
The Preface 
 
 hereby become a kind of Cods, in the eyes of them that mind 
 this Interefl, (as in higher refpetfs you are unto Believers.) 
 Bfpecially feeing they want that eye of faith^ by which they 
 jlwuld know the Soveraign LMajefly,who at hisple&fure doth 
 difpofe both of you and them , tbefe purblind ' /inner s can 
 reach no further ; but are contented to be Ruled by you, as ter- 
 reftrial Deities : They fee you, but they fee not God : they 
 know you, and perceive the effects of your favour and dif- 
 pleafure: but being dead to God, and favouring only fie (hly 
 things, they fear ce obferve his fmiles or frowns. They fee that 
 which is vifible to the eye which they have the ufe of 5 but 
 the Objcfis of faith are to them as Nothing, becaufe they 
 have no eye to fee them. And feeing you have fuch publick 
 interejl and influence, it y uour duty firfttolcok after your fouls, 
 and to fee that you receive the heavenly imprefs. 3. To 
 which I may add, that no men have ufuallymore need of ad* 
 vice and help then you . For your temptations are the flrong- 
 ejl : The world killeth by its flatteries : It is not the having 
 it, but the Lovin? it that undoes men : And he is much liker 
 to over- love it, that hath what he would have, and liveth in 
 plentiful provifions for hisflefh , then he that hath nothing 
 from it but trouble and vexation. It is not poverty, and 
 prifons^ and ficknefs that are the flattering panders of the 
 wrldbut profperity and content to theflefh. Though I know 
 that many of the poor > do moft of all over-value the world y 
 becaufe they never tried fo much of its vanity, but /landing 
 at a di fiance from prosperity , do think it a greater felicity 
 then it is : For thofe are mofl in Love with the world that 
 leafl know it ; as thofe that leafi know him are leajl in Love 
 with God and eternal glory. But yet it is pleafing and not 
 difpleaftng, flattering rather then buffeting, that ts the 
 means of deceiving filly fouls, and flealing their hearts from 
 God to the world. Tour mountains lie open to ftronger winds 
 then our v allies do : And your gulfs and greater fir earns are 
 
 ( 4 z ) not 
 
The Preface. 
 
 not \ofoordable as our more fallow waters. He never ft udyed 
 God and Heaven > nor bis own hearty that knoweth not that it 
 is a very difficult thing , to have an heavenly mind in 
 earthly profperity, and to live in the de fires of another world > 
 while we feel allfeem to go well with us in this. How hard to 
 be weaned from the worlds till we fuffer in it 5 yea till we are 
 f lunged into an utter defpair, of ever receiving here the fa- 
 tisfadlion of our dc fires. 4. And truly we have too much 
 fad experience, of the fenfuality and ungodlinefs of mo ft of 
 the Rich^ tofuffer us to think that you have leaft need of our 
 admonitions : Which leadeth me up to the Hatter of my 
 K^fddrcfS) whichisfrfttocomphm of you fflyour felves, 
 and then to Admonifhjw* , and laftly to Dited: you. 
 
 I , / know Ifpeak to thofe {for the mo ft fart ) that pro- 
 fefs to believe a Life to come • but O that you had the bone- 
 fly to live as you do profefs ! Tou dur ft not put it into your 
 Creedjhat you believe that earth is more defirable then Hea* 
 <ven, and that its better feek fir ft after Carnal profperity and 
 delight , then for the Kingdom of God* and the Right eouf- 
 nefs thereof* Ifou would be afhamed to (ay thai it is the wife ft 
 courfe $rft to make provision for thefelh, and to put off God 
 and your falvation with the leavings of the world. And do 
 you think it is not as bad and as dangerous to do fo, as to fay 
 fo ? Would it bring you to your journeys end, to be of the 
 Opinion that you fhould be up and goings as long as you (it 
 ft 1 II ? Right Opinions in Religion are fo unlikely to fave a 
 man that crofteth them in his pratfife^ that fuchjhall be be a* 
 ten with many ftripes. I had rather be in the cafe of many a 
 Popifh Fryer 5 that renounceth the world, though in a way that 
 hath many errours , then in the cafe of many an Orthodox 
 Gentleman that is drowned in the cares and pleafures of this 
 life : Tea I think it will be eafierfor a Socrates 5 a Plato, 
 in the day of judgement, then for fuch. Chriftianhy is a 
 f radical Religion : It is a devoted feeking for another life ^ 
 
 by 
 
The Preface- 
 
 by the improvement and contempt of this : Put not that in- 
 to jour Lfe, that you are a/hamed to put into jour frofefi- 
 en or Belief, If you Bo as Infidels, you will be as miserable 
 as if jou Believed but as Infidels. And Praclifing a while 
 again (I your Conscience \ majcaufe Godtoforfakeyourjudge- 
 t ment alfe, and give you over to Believe as jou Live, becaufe 
 you would not Live as you Believed, And 1 fear that this is 
 the cafe of fome of you : Nay 1 have too much reafon to know 
 it, that fome of our Gentry 5 even perfons of note and honour 
 among us, have for jaken Chriflandare turned Infidels-, and 
 by the Love of this world , have carnally adhered to it fo 
 long , till they are fo far forsaken of God , as to think that 
 there is no other Life for them hereafter. God hath an eye on 
 thefe wretches $ and men have an eye on fome cf them. I 
 (ball now leave them in their flippery ftation, till a fitter op- 
 portunity* Some we have of our Nobility and Gentry that are 
 Learned, Studious and Pio&s, and an honour and blefsing to 
 this unworthy Land-, or elfe it were not like to befo well with 
 us as it is* But oh how numerous are the fenfual and fro- 
 phane which provoked that heavenly Poet , bf Noble extrati 
 ( CMr. G. Herbet, Ch. porch ) to fay, 
 
 O England full of fin, but mod of {loth, 
 Spit out thy flegm, and fill thy breft with glory : 
 Thy Gentry bleats, as if thy native cloth , 
 Transfufed a fheepinefs into thy ftory : 
 
 Not that they all are fo * but that the moft, 
 Are gone to grafs and in the pafture Loft. 
 
 Gentlemen^ 1 have no mind to di [honour jou, but compaf- 
 fion on your fouls and on the Nation , commands me to com- 
 plain , in order to reform you : And jet if jou finned and 
 perifhed alone , we were the lefs unexcu fable if we let you 
 alone. What abundance of you Are fitter tofwill in a buttery^ 
 
 (* 3) - or 
 
The Preface. 
 
 or gorge jour [elves at ajeafl^ orride over poor mens corn in 
 hawking and hunting, then to govern the Common-wealth , 
 and by judgement and Example to lead the people in the 
 watts of life I What abundance of sou wafle your frecious 
 hours in feajling^and [ports ^ and idleness , and complement- 
 ing and things impertinent to your great hufinefs in the 
 world>as if you had no greater things to mind? Had you been 
 by another commanded to a Dung-cart , or like a Cwryer to 
 follow pack-horfes,(an honefler and more honourable life then 
 purs ) you would think your f elves enflaved and dishonoured: 
 And yet when God hath fet before you an Eternal Glory , you 
 debate your own fouls by wilful drenching them in the plea- 
 sures, and cares , and vanities of the world, and have no 
 mind of that high and noble work , which God appointed 
 you. So that when many poor men are ennobled by an Heaven- 
 ly Difpojition^ and an Heavenly Convcrfatton^ you enflave 
 your [elves to that which they tread under-feet , and refu{e 
 the only noble life : That which they account as lofs^ and 
 drofs, anddung^ that they may win Chrift and be found in 
 him , ( Phil. 3.7,8.) that do you delight in and live upon 
 asyourtreafure. When once you know whether God or your 
 money be better ^whether heaven or earth , whether eternity 
 or time be better \ you will then know which is the noble ft 
 
 life. 
 
 Nay what abundance are there among you y that make a 
 very trade of fen fuality, and turn your fumptuous houfes in- 
 to fties^ and your gorgeous apparel into hanfom trappings^ if 
 the appurtenances may receive their names from the pejjef- 
 fors : That never knew what it was to fpend one day or hour 
 of your lives, in a ddtgent fearch of your hearts and waies , 
 and heart-breaking lamentation of your fin and mifcry, and 
 inferious thoughts of the life to come : but go on from feafi 
 tofeafl^ and company to company^ and from one pleafure to 
 another , as if you mnft never hear of this again -? and as if 
 
The Preface- 
 
 you were fo drunken and befotted with the world \ that yon 
 had forgotten that you are men, or that you have a God to 
 pleAje, and a foul to fave or lofe for ever. Nay how many of 
 you hate a faithful Preacher t and an holy life, and wake them 
 the ordinary matter of your [corn 5 and cheat your fouls with 
 a few ceremonies and formalities, as if byfuch a Carnal Re- 
 ligioufnes, you could make all whole , when you have li- 
 ved to theflefh, and loathed the Spiritual worfhip of God that 
 is a Spirit, and the heavenly lives ofhisjanffifiedones, and 
 confequently the Law that commandeth fucb a life , and the 
 God that is the ^Maker of that Law. I call not your Civil 
 Controiyrfies your CMalignity-, but it is the proper title of 
 your Enmity to Holme ft : ^ind is it not enough that man in 
 Honour will be without under(landing,and make himfelf like 
 the beafls thatperifh, Pfal. 44. 20. but you mtt(l alfo take up 
 the Serpentine nature, and bifiing and flinging mufl be the 
 requital that you return to Chrifl for all jour Honours. 
 Think , if you have yet a thinking faculty, whether this be 
 kindly, or bonejtly, or wifely done , and what its like to be to 
 yourfelvesin the end. Tour Riches and Honours do now hide 
 a great deal of your fhame 5 but will it not appear when 
 thefe raggs are torn from your backs, and your fouls are left in 
 naked guilt ? Saith Chryfoftom ., Q If it were poflible to 
 do Jufticeon the Rich, as commonly on the poor , we 
 (hould have all the Prifons filled with them : but Riches 
 with their other evils have alfo this evil, that they fave 
 men from the puniftiment of their evil.] (0 but how long 
 will they do fo ? ) This was plain dealing of an Holy Fa- 
 ther: and is it not fuch as is as needful now as then ? I sit not 
 Great nefs more then Innocency that fave s abundance of you 
 from fhame and puni foment f 
 
 Nay many of you think that becaufe you are rich, it is 
 Lawful for you to be idle, and Lawful voluptuously to give 
 up jour [elves to plea fur es and recreations, and you think that 
 
 you 
 
The Preface. 
 
 you may do with your oven as yen lift •, as if it had been gi- 
 ven you, to grattfie the flejh : The words that converted 
 Auftin, never fnnkyetjnto your hearts , Rom. 13. I3>i4. 
 £ Let us walk honeftly as in the day : not in rioting and 
 drunkennefs,notin chambering and wan tor nefs, not in 
 ftrife and envying, but put ye on the Lord Jefus Chrift, 
 and make noprovifionfor the flefh, to fulfill thelufts 
 thereof. ] Ton never felt the meaning ofthofe »W.f ,Rom. 
 8. 1 3. If ye live after the flefh ye (lull 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- 
 feech you confider what you are, and what you do. 1. How 
 unlike are you to Jcfm Chrifl your pattern, that denyed him- 
 felf all the Honours, and Riches, and Carnal delights of the 
 world. Read over hU Life, and Read your owr^ and judge 
 whether any rnan on earthy be more unlike to Chrijl , then a 
 voluptuous, worldly Gentleman ? Efpecially if Malignity be 
 added to his fenfuality. 
 
 2 . How unlike are you to the holy Laws of Chrifl. Are his 
 precepts of Mo/tif cation and Self- denyal imprinted in your 
 hearts , and predominant in your lives Pisa be aft any 
 more unlike a man, then your hearts and lives are unlike 
 Chrifls Laws f 
 
 3. How unlike are you to the Aritientchriftians, that 
 forfookall and followed Chrift, and lived in a Commu- 
 nity of Chanty ? And how unlike to every gracious Joul , 
 that is d e ad to the world , and hath mortified his mem- 
 bers upon earth , and hath his convention in another 
 world. Are yon not fuck as Paul wept over, Phil. 3. 18. 
 Whole God is their belly , who glory in their fliame, 
 
 £> V-ho mind earthly things , and that are enemies to 
 
 the F* ^r ^ Chrift. 2 though perhaps you are no enemies 
 
 lofs c. ^ieveit^ Gentlemen, whatever yourthouzhts 
 
 *o hu Name. **.. ' 3 of 
 
The Preface. 
 
 of your f elves may be , you will find that no Religion will 
 fave you, that floopeth to the world, and is but an underling 
 to )ourfle(})l) inter eft. 
 
 4. How unlike are you to your ?rofe(sion and your Cove- 
 nant with God ? and to your Confefsions y and Prayers to 
 him ? Did you not renounce the flefh, the world and the De- 
 vil in your Baptifm f Do you not ftill Prefefs that heaven 
 is hefty and God is to be preferred, and yet will you not do it^ 
 but let your own Professions condemn you ? Do you not ordi- 
 narily confefs that the world is vain , and yet will youfhew 
 your f elves fuch Difjemblers, as to love and fee k it more then 
 God f As if there were no more Power in the Spirit of 
 Chriftianity, then in the Opinion of Zeno the Philofopher , 
 who having oft f aid that Poverty and Riches were neither 
 good nor bad, but things indifferent, was yet difmayed when 
 he heard that his farms were feized on by the enemies , the 
 Trince having font one with the re fort to try him t, telling 
 him when he had done, that Now Riches and Poverty 
 were not things indifferent. Bow oft have you frayed to 
 befaved from Temptation f and yet will you fill dote upon 
 yourfnares and fetters •, and [hew jourfclves fuch hypocrites 
 as to love the temptations which you pray again ft. 
 
 5. You are guilty of a double injury to God 5 in that you 
 are obliged to him as his Created fubjeBs , and yet more cb 
 liged by your Riches and Bon cms, which he hath given yot 
 for your Maflers ufe^ Q To whom men give much , fron 
 them will they expeft the more, Luke 1 2. 48. J For * 
 fervant that hath double wages to abufeyou 5 for afiiem 
 that hath received double kindnejs to prove falje toycu 5 fe 
 a Commander in the Army to betray his General , is fur e at 
 aggravation of the crime. JMufl God advance yen highcfl 3 
 and will you thru ft him lowe/l in your heart f Muft he feed 
 you with the be ft, andcloathyou with the befl , and will you 
 put him off with the wttr ft? Have you ten times, cronhun- 
 
 (i) drey 
 
The Preface. 
 
 fed times more wealth from hlm~7tleTm~al^tn~h^i 
 havenlj Behcver , and yet will 10lt Love ana >Serv t Tit 
 
 - 6. Is i^otpittyand^ame^hatyoufbouldtbus turn Mer- 
 cus tbtmfelve, into fin and draw your bam from that which 
 might have been able fmg > mil,.* be theworfe,becaufe 
 Godisfogoodtoyou ? Mufl be give you health aid time for 
 htsfervtce and give you (uch plentiful prow fion and ad li- 
 ana, and will m beworfe in health then other S are in ftck- 
 nejt, and wore in Plenty then others are in want ? Is not this 
 the way to dry up the flreams of Mercy, when the more you 
 have, the worje you are ? ' 
 
 1 Ton exceedingly wrong the Church and Common- 
 
 and you jhouldbe abh§mgto the Land: And will you call 
 away that time and wealth upon thefe/b , which you have re- 
 ceived for fuch noble ends. Rob not the Church and Com- 
 mon- wealth, of what you owe it , by engrofing it to .our 
 feiveSyOrconjummgitonyourlufts. J 
 
 8. Great men have a great account to make : ToulhaS 
 
 ihalt be no longer Steward. ] If God have emrufiSZ 
 you with athoufana pound a year, it is not the fame iecklZ 
 tngthat tnua ferveyour turn, as would ferve his turn that 
 had but an hundred. Tour improvement muft be fomewbat 
 mfwerable to your receivings. Do you need to be ZlJ 
 howfada reckoning it will then be, to [ay , [ Lord I \m 
 ployed raoft of it in maintaining the Pomp and p£." 
 fare of myfelfand fatnily, evln that Pomp of the 
 world andthofefinfd lufts of thefleih, which in Z 
 Bapufm I forfirorc ; and the reft I left to my children 7 
 aomamtain them in the famepompand pleafure, eS 
 * few fcraps of my R ev enews which I ga 5 to the 
 ^.hurchjor poor. 3 6 tn 
 
 9, Tent 
 
ThePreface. 
 
 9. Tour wealth and greatnefs do afford you great oppor- 
 tunities to do good, and to further thefalvation of pur f elves 
 and others : and worldltnefs and fenfuality mil r oh you of 
 thefe opportunities . how many good works might you have 
 done, to the honour of your Lord* and the benefit of others 
 and your feUues , // you h 'ad made the bejl of your Inter eft 
 and JL fates ? The lofsof the Reward will fhortly appear t& 
 you a greater Ufs, then that which you now account thelofs of 
 your e fl ate s. 
 
 10. Tour worldlinefs and fenfuality is a fin again ft your 
 own experience, and the experience of all the world. Tou 
 have long try ed the world*, and what hath it done for you % 
 that you fhoutd fo over- value it. Tou know that it is the 
 common vote of all that ever tryed it 3 fooner or later ^ that it 
 is vanity and vexation. And have you not the wit or grace y 
 1 learn from fo plain a teacher 04 Experience, yea yout 
 ownexperience^yea andd\\ the worlds experience. 
 
 1 : . Tou (in alf$ again (I your very Re a [on it J elf *, and 
 again ft your certain knowledge. Tou knowmojl certainly that 
 the world will ferve you but a little while. Tou know the 
 day is hard at hand when it will turn you off % and you 
 full fay, I have now bdd all that the world can d& for me: 
 Naked you came into it , and naked you muft go out of it. 
 Haud ull.isportabisopes Acherontis ad undas. And then 
 you Jhall more fenfbly know what you now fo overvalued , 
 and what you preferred before God and your jalvation , then 
 now I am able to make you know. O what low thoughts will 
 every on? of you have of all your pomp and plea fur e t your 
 v din-glory and all yourfefhly accommodations jvhea you per- 
 ceive that they are gone, and leave your fouls to the fujlice 
 of that Cod , whom for the love of them you wilfully neg-< 
 lecled? If poor men of mean and low education , were {0 
 ^otttfh as not to know thefe things., me thinks it (Iwul&hot be 
 fo with you, thai are bred to more under ft anding then 'they. 
 
 {b 2 ) n.Laftly, 
 
The Preface. 
 
 1 2 . Laftly , yon fin again fl the mofl plain and terrible 
 phages of Scripture, feconded with dreadful judgements 
 of God, inflicted either upon your f elves, or at leaft on others 
 cf your rank before your eyes. Ton have read or heard the 
 words of Chrifl, Luk*p, 25. £ For what is a man ad* 
 vantaged, if he gain the whole world, and lofe himfelf, 
 and becaft away.] And Luke 12. 33, 34. Sell all that 
 you have, and give alms: provide your felves baggs 
 which wax not old, a treafure in the heavens that faileth 
 not, where no thief approacheth neither moth corrupt- 
 cth. For where your treafure is , there will your hearts 
 be alfo. 2 Ton have heard there the terrible Parable of the 
 Ricbman, Luke 12. \6, 17, 18, 19, .20. which endeth 
 with Q Thou fool , this night thy foul (hall be required 
 of thee,and then whole (hall thofe things be which thou 
 haft provided] with this general application, Q So is he 
 that layeth up treafure for himfelf , and is not Rich to- 
 wards God. ] And you have heard that more dreadful Par- 
 able 5 Luke 16. of the Rich man that was cloathedin 
 purple and fared fumptuoufly , and what was his endlefs 
 end. Ton have heard the difficulty of the falvation of the. 
 Rich. Luke 18. 24, 25. C How hardly fhall they that 
 have Riches enter into the Kingdom of God + ] Becaufe 
 they are fo hardly kept from loving them inordinately^ and 
 Prufting in them. Ton have heard how fully ^ Chrifl u refol- 
 ded that no man can be his Difciplethat forfafceth not all 
 that he hath for him, Luice 14. 3?, 25, 27. And if yon 
 qo never [6 far in 'jour obedience, and yet lack this one thing, 
 "to part with all ( in affection, and resolution , and praffife 
 whenhereqnirethit ) and follow Chrifl in [ujferings and 
 wants in hope of a treafure in heaven, its certain that Chrifl 
 and y on mn ft part. Luke 18. 22. Ton have heard the ter- 
 rible paf] ages in Jam. 5. i>2, &c. and abundance fnch in 
 thj word of God: And yet are yon not afraid ef " wprldlinefs 
 
 or 
 
The Preface* 
 
 or fenfuality ? Tou have feen in England the Riches of 
 abundance quickly fcattered, that were long ingathering . 
 and God knows how many loft their fouls 5 to build that which 
 a few years wars pulfd down. And yet when you have but a 
 little breathing time, you are at it again as eagerly as ever - 
 as men thai 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 you holdjofafl t which you enjoy fo delightfully* You 
 do not know : 1 dare fay by yourufmgof it that you do not 
 know it. Or elf e you would foon have other thoughts of it 9 
 and ufe it in another manner. Come nearer , and fee it 
 through : and look into the infide. Confult not with blind 
 and partial fenfe ^ but put on a while the fpeClacles of faith : 
 go into the Sanctuary and. fee the end. Nay Reafon it felf 
 may trfl you much of it. When you mufl part with it, you I 
 wifh it hang d loo fe from you, and not been fo ^luedtoyou, as 
 to tear your hearts. You feel not what the Devils lime-twigs 
 have done, till you are about to take wing, either by an hea- 
 venly contemplation ^ or by deaths and then you' I 'find your 
 f elves entangled. 7 he world is like to bad Phyfitians, quo- 
 rum fucceffus Sol intuecur 5 errores aucem Tellus operir. 
 The earth bearethyet all the good it doth you, but Hell hath 
 hidden from y ou the mi f chief that it hath done to millions 
 of your Anceflors : and therefore though this their way was 
 their f "oily 7 yet do their poflerity approve their fayings, Pfal. 
 19. 13. Die m\b\, faith Bernard , ubi func amacorcs 
 mundi,quiante pauca tempore nobifcum fucrunt ^Ni- 
 hil ex cjs remanfic, niftcincres & vermes. Attende diii- 
 gentcrjquifunt&fuerunt, ficuc cu 3 commederunt & 
 biberunt, rifcrunt, duxerunt in bonis dies fuos, &in 
 pun&oadinfernadefcendcrunc. Hie caro eorum ver- 
 tiiibusj illic anima eorum flammis depucatur , donee 
 
 (£3) rurfus., 
 
c Preface 
 
 rwfusinfclicicoUegio colligaci fcmpuernis ignibus in 
 volvantur. Who would fo value that which he mufl eter- 
 nally complain of, and not only fay y It hath done me no good \ 
 hut al[o fay % It hath deceived me and undone me i I would 
 not thank you to make me the Owner of all your Lands and 
 Honours to day, and take it from me all tomorrow. What 
 the better now are your Grandfathers , and great Grand- 
 fathers, for living in thofe houfes and, poffepng thofe lands , 
 and honours and pleafures , that you poffefs t Fnlefs 
 they ufed themfpiritnally, and holily for God, and heaven, 
 and the common good , they are now in hell for their fenfu- 
 dlity upon earth, and are reaping as they have fown, ( Gale 
 6 7.8.) and paying dear for all their pleafures. Their 
 bones and dufl do give you no notice of any remnants of their 
 henours or delights t, and if you faw their Jouls , you would 
 be further fatisfed. It may be there fiands a gilded Monu- 
 ment , over their rottennefs and dufl $ 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 16. who were following him towards 
 that place of torment. ) A jufl judgement of God it is , to 
 to give up men that choofe deceit ^ to be thus befooled. That 
 they fhould not onlydefpife the durable Riches > and choofe a 
 dream of honour, wealth and plea fure here^ but alfo> that 
 their end may anfwer their beginning , they fhould alfo take 
 up with a picture of honour and felicity when they are dead 3 
 That their deceived poflerhy may fee agmldedlmage bear- 
 ipg an honourable mention of their names, and hear them 
 named [with applaufe , andfo may be allured thee wore bold- 
 ly to go after them, Andfo afhadow ofwifdom and vertue, 
 hath afhadow of furviving Honour for its Reward • which 
 alas, neither foul nor body is the better for. You fee that 
 fill your wealth and honour will not pre ferve your Honourable 
 Corp fe from loathfom putrefaction. How much lefs will it 
 
 kep 
 
The Preface 
 
 keep your guilty fouls, from the place that you have here been 
 purchafwg&y your Mammon i 
 
 Sic metit Orcus 
 Grandia cum parvis non exorabilis auro. 
 
 if this be your Wealth, and Honour, and Delight, the 
 Lord deliver mefromfuch a felicity • 
 
 Hxc alii capiunc -, l'ceac mihi paupere cu^tu 
 Securo, charo numine poffe frui. 
 
 Tor what is the hope of the hypocrite, though he 
 hath gained, {or fcraped together, as the Hebrew may 
 be turned) when God fhall take {or pull) away his 
 foul? fob 2 j. 8. Q The triumphing {or praife) of the 
 wicked is ftiort , {or but at hand) and thf joy of the 
 hypocrite is but for a moment. Job 20. 5. 
 
 Yea one would think that the very troubles anifmart that 
 in this life accompanyeth your wealth and honour , in the 
 getting and keepings and the gripes of confeience, that the 
 fore-thoughts of the parting hour, and your heavy reckon- 
 ings muft needs mix with all your pleasure and vain glory , 
 unlefsyou have laid ajleep your wits • be fides your experi- 
 ence of the emptinefs and deceit of all that you have over- 
 valued - y I fay> one would think that this much fhould feme- 
 what allay ^ our thirfly and calm your minds , andmakeyoH 
 think of a better treafure. Sure I am that God would do ten 
 thou f and fol&more for you, and be better to you - 7 and yet be- 
 caufe of fo me fie (hly arguments y you are turned away from 
 him* , He cannot be thus loved, and delighted in, and 
 {ought, and yet he offer eth more for you then the world doth* 
 faith Auguftine, Ecce mundus turbac, & acpatur * quid 
 fi> tranquillus effet i fo^nofoquomodohaeceres , qui 
 
 fie 
 
The Preface. 
 
 fie ample<5teris foedum : Florescjus quomodocollige- 
 res, quia fpins nonrevocas manum? 3 And it is ju(t 
 that they fhould have abed of thorns , that wilfully make 
 choice of it. Seneca thus jujhfieth God, that though he 
 give men fuch perplexities and vexations , tt is nullis nifi 
 optantibus, only to them that will needs have it (o, and 
 are choofers of their own dtflruttions : Choofers^fo//*)? 
 Tea and will compafs Sea and Land for it i Stretch con- 
 fciencefor it till it tear or can firetch no further «? Opprefi 
 and defraud for it (fomeof them ) > break Vows and Co- 
 venants for it . fell Ged and Heaven for it : jet 'ambling 
 with fuchdiflraffcd violence for the fmoaky honours 3 the no- 
 minal wealth jhe intoxicating pleafnres ofafewhafly daies, 
 that they care mt what they part with for them^ nor who 
 they bear down thatfiandeth in their way. Quid non mor- 
 talia pectara cogic, Auri Sacra fames — • And is Chrifl 
 worth no more 3 then to be fold with Judas for fobafe a 
 price < Is our heavenly birth- right a thing fo bafe^ or the 
 prcmife of our immortal Crown jo uncertain , as t&be parted, 
 with onEhu's terms i Is God and Endlefs Glory worth no 
 mere, then this comes to! Propter nummos Deum con- 
 temner, /itf£ Hierom,to defpife and caftoff God,for 
 a thing fo bafe , is the bafeft kind of defpifinghim. 
 The idolators that villified him by making images of him 3 
 were askt 7 To whom will you liken me 5 faith the holy 
 One, Ifa. 40. 18,25. And t hefe fenfual and covetous ido- 
 laters mufl be asked) £ Whom will you match with 
 Cod * or fee up againft him, and prefer before him? 
 What will you choofc, if you choofe not him ? What 
 (hall be your portion inftead of heaven * ] Doth it ex- 
 cufe you that the world hath fo lovely an afpevi * ?es , if 
 God be not more amiable then it, and if his face and favour 
 be not more de fir able. Doth it excufeyou that the Baits of 
 the world are pie af ant and that it offered you fair : Tes if 
 
 God 
 
The Preface, 
 
 Godhadnoteut-bidit , and offered you ten thou fand times 
 more, Doth it excufe you that the world is near and cer- 
 tain, and heaven uncertain or out of fight * Tes , // joti 
 are beafls that have no Reafon to know what will be, but en" 
 ly fenfe to feci what is •, or if God have not given jet* an in- 
 fallible promife, befriended by Reafon, fealed by multitudes 
 of uncontroled Miracles , and tranfcribed on his fervants 
 hearts - 7 and if the Great nefs of the Glory promifed were not 
 fufficient to do more at a di fiance with a man of faith and 
 reafon, then chitdifh trifles near at band; as the Sun at a 
 di fiance giveth at more ight then aglow- worm that is hard 
 by. Tea and if the world which you think fo certain , were 
 not certainly tranfitory and vain ; fo that he that gets it , is 
 certain (hortly to be no gainer , and he that loofeth it , to be 
 no loofer. Tou look on a poor praying felf denying Believer , 
 but you look before you on a Saint that fh all raign with Chrifl 9 
 and judge the world, when he cometh to be glorified in 
 his Saints, and admired in all them that believe, 2 Thef. 
 1 . 1 o. Tou fee them fow their feed in tears , but fee it not 
 springing up, nor do youforefee the joyful harvtft. Tou fee 
 them following Chrifl through tribulations^ bearing his Crofs 
 and dtfpiflngthe (hame ; but you fee them not yet fet down 
 with him on their thrones. The fight you fee, but the triumph 
 you fee net. Tou fee them tojl at Sea^ but you know not how 
 fure a Pilot they have •, nor do you fee the riches of their 
 fraigbt. Tou fee ficknefs or perjecution unpinning their cor- 
 ruptible rags, and death undrefingthem \ but you fee not ihz 
 clothes which they are putting on. Tou fee t hem la da/lecp 
 by d>:ath ; but ycu fee not their awaking •, nor therifingof 
 their Sun ) when the Righteous [hall have dominion in the 
 morning. The man that is dead to the world you fee •, but 
 you fee not the life that is hid with Chrifl in God , nor their 
 appearing with him in Glory, when Chrifl who is their life 
 appears. Tour unbelieving fouls imagine there will be n& 
 
 (O M;u< 
 
The Preface. 
 
 May or harvefl, becaufe it is now Winter with us : Tou think 
 the Kofe and beaut ions flowers which are promifed m in that 
 S fringe arebut delufions , becaufe you know not thevertue 
 of that lift thatsh the root , nor the Powerful influence of 
 that Sun of the Believers. Ton fee the dead body, but you fee 
 not the foul alive with Cbri/I, retired into its Root. You fee 
 the Candle put out, and know not whether the flame is gone 5 
 and think not bvw \mall a touch of the yet living foul Will 
 light it again . 
 
 Andfo on the other fide, you look on the fw agger ing Gallant , 
 but you look not on the ulcerous foul •, you hear them laughing 
 and je fling in their jovialty t but you hear them not yet groan- 
 ing in their fains : you fee them clambering into the [eat of 
 honour, but fee them not cafl into the grave : you fee them 
 run and ride in pompe and pie a fur e y following the delights 
 of the fie jh, attended by their followers that honour and ap- 
 plaud, them •„ but you fee them not yet gafping under the 
 pangs of deaths nor laid in the du(l as (till as (tones. Y01& 
 fee their beauty and glittering attire, but you fee not the 
 pale and ghafi'y face that dath will give them i nor the 
 skulls that are (Inpt of aUthofe ornaments • you fmell their 
 perfumes, but you fmell not their putrefaction $ you fee their 
 lands and fpacious houfes and {umptuous furniture •, but yo& 
 fee net how narrow a room, will ferve them in the grave 5 
 nor how little there they difftr from the mofk contemptible of 
 men. Nay mere $ you lee them with Ahab going forth to . 
 battle, and leaving the Prophets wtth the bread and water 
 if affl tlion - ? but yo.u fee them not yet returning with the 
 mortal blow ^ you fee them in their honours and abundance^ 
 but fee 1 hem not on Chri/ls left hand in judgement : you fee 
 them clothed richly and faring delicoafly every day •, but 
 ym fee them not in hell torments^ wrfhing in vain for a drop 
 9f water to aba.;e their flames : you hear them honoured , . 
 and hear their words of "pride and oflentation 5 but you hear - 
 
 them 1 
 
The Preface. 
 
 ihtm not yet trying Mt of their folly , and bewailing their 
 lofs of prefent time > and lamenting in vain the unhappy 
 choice that now they make. Sirs, believe it, future things 
 are as Jure as prefent : ihcfe things are m fables, becaufe 
 they are not vifible yet : Tou fee not Cod, and yet he is the 
 Principal Intelligible object .' you fee not your own Intel- 
 lectual fouls -, and yet you know you have them, by the Intel- 
 lection of other things. Tou fee not your own eye- fight ^ and 
 jet you know that an eye-fight you have, by the feeing of other 
 things. If there were not an Invifible God, there would 
 have been no vifible creatures. Vifibles are more vile , and 
 are for I vifibles th it are more noble. Our vifible Bodies , 
 are for our Invifible Souls. This vifible life^ is the womb of 
 everhfling life that is Invifible : we are hatched by the Spi- 
 rit in this fhell, till we are ready to pa fs forth into that glori- 
 ous light that here we fee not. I befeech you Gentlemen 
 awake, and be not fo lamentably deceived \ as to think thai 
 your honour abk f leaf ant Dreams , are the only Realities, 
 O no ! it is the lajl awaking hour , that will (hew you the 
 now unconceivable Realities. Tou are now btt as in jefl in 
 your pomp and pleafure $ but joujhall then be in good fad- 
 nefs in your pains and lofs $ if Sanffify ng Grace do not 
 prevent it, by putting you out of your jcaflingvcin, and 
 making you in good fadnefs to be men of Real Faith and 
 Hdinefs, and lay abmt you for the Real foies. Believe it 
 Sirs , the life of Chriftianity is not a bare Opinion : It is a 
 living by faith upon a life invifible : and fo fe, >iout revol- 
 ving a Belief of the Truth of theeverlafiing bliffcdnefs {as 
 purchafcd and given b< tfefus Cbrijl to per fevering Saints ) 
 as effectually tur net h the affeB ions and endeavours of the 
 man to the Loving and fee king it above all this world. Its 
 one thing to take God and heaven for your portion, as Belie' 
 vers do • andanothetthingtobedcfirous of it as areferve, 
 when you can keep the world no longer. Its one thin gtofub- 
 
 (c 2 ) mii 
 
ThePreface< 
 
 mit to Heaven as a Le(fer evil then hell 5 and another thing 
 to defire it as a greater Good then earth. Its one thing to lay 
 upymr Treafure and Hopes in heaven^ and to feek it fir/l • 
 and another thing to be contented with it in your Necefitty , 
 and to feck the world before it , and give God that the. flefh I 
 cm [pare I Thus differcth the Religion offerious Chriflians 7 
 and cf Carnal worldly hypocrites. But 1 jhall break of my Ad * 
 monition, and end with jome Advice. 
 
 Direct, i . Look upon this world and all things in it, 
 with the fore- feein; eye of Faith and Reaibn, and val~ 
 lue it but as it d j eferves > And then you w- 11 neither be ea- 
 ger after it *> nor too much delighted in it, norpuft up by it , 
 nor will it fo prevalently entice you to venture or neglect 
 eternal things . Did you know and well consider but what an 
 empty fading thing it U, you could never b fat is fled with [4 • 
 foer a portim^ nor quiet your fouls till you had a(f trance or \ 
 found hopes of better things : Nor would you take fuch plea* 
 fan in childifh trifles •, nor debafe your [elves , to be fo inor- 
 dinately imp f oyed, ahutfuch low and fordid matters^ while 
 God and your eternal happinefs are laid by. Tou take mt 
 your f elves for the bafefl of men , much lefs for bruits or 
 tdeots : then do not make your f elves the bajefl 7 and do 
 not unman your [elves, and bruti fie your immortal fouls. A 
 heathen could fay ^ QNemo alius eft Deo dignus , nifiqui 
 opes concempfit. ] If you would be Rich, chooje that which 
 will make you Rich indeed t make fure of his favour tba f is 
 the abjoluie Lord of all , and then you can want nothing 5 
 whatever you- may be without. \^4nd if yet you thirflfor 
 worldly Riches^ or inordimtely Loue them^ aid tenacioufly 
 keep them from your. Maftersttje, remember that this dtjeo- 
 iter eth your difeafe », and. therefore fhould mind you rather to 
 cure it then to feed it. It is mt money nor any thing in this* 
 world, that will cure fuch an empty depraved foul. As Se- 
 
 mw faith; If a fickman he carried uboutj whether in 
 
The Preface. 
 
 a bed of gold orabedof wood, his difeafe is carried 
 with him. It is not a golden bed that will cureadifeafed 
 man : Nor is it all the gold or honour in the world, that will 
 help fucha deluded [only as thinks this world will make him 
 happy. Get hut the cure of pur Carnal minds , and a little 
 will ferve you. For it ts your fmful fancy that would have 
 much, and not your nature that needs much. Saith Seneca, 
 Si ad naturam vives, nunquam eris pauper •, C\ ad opi- 
 monem,nunquam eris dives : Exiguum natura defide- 
 rat •, Opinio immenfuiiv. ] He is not the poor man that 
 hath hut little ; hut he that would have more : Nor is he the 
 Ricbmav that hxth much, but he that is content with what 
 hehaih. if you pray but for your daily bread, be not fuck 
 Ijypocrttes 4>s by the bent of your de fires to crofs your prayers. 
 7 he near eft way to R ches, faith the CMoralift, is the con-, 
 tempt of Riches % and faith the Gbriftian , to be Rich in 
 faith, and heirs of the Kingdom which God bath pro mifed all 
 that Lov^ him, Jam. 2. 5. The greatefl Riches are got, 
 {prop.ortionably) on « the eafiefl terms Loving the world: 
 will not procure it : but Living GodwJl procure the ever-. 
 lafl'ng fruition of his Love. 'Millions love the world that 
 mifi of it : but no man mifjeth of God that Loveth him y 
 above the world, . Buy not thefe gawds then at a dearer rale y 
 then you ma) have the Kingdom* If you have not enough % 
 make fur e of heaven and that will be enough for you :. and 
 get a cure for your dtfeafed minds, which u eafier and more 
 profitable then to fulfill them. No man, faith Seneca, can 
 have all the world : but he mxy have a mind that.can^con^ 
 temn all the world. , ^0 man cxn have all that he will : but he. 
 may be content to be without it. The difeafe -is within you q 
 and there muflbe the Gun. 
 
 Direct. 2. Be (lire to fix with a fer'ausfa'th-upoa 
 the Iniviible. glQry as <your. / pai -uoa ; and,, then look, at 
 all things in this world , as .good or bad, as they refpe& 
 
 I g ) youi. 
 
The Preface, 
 
 your tndiand judge of them ds they help or hinder yon in the 
 main* Nothing but a truly heavenly mind^u the paving cure 
 of an earthly mind. No man will rightly let go earth 5 till 
 he have the powerful Light that hath foe wed htm the great- 
 er good , and given him a tafleof the world to come. Had 
 you not been firangers to God and heaven {in hearty what- 
 ever you were in tongue and fancy) you could never have fo 
 fallen in love with earth. None arefo much dtfpofedto tra* 
 <yail into other Countries , as they that are fallen out with 
 their own. Remember that you have not one penny or pennies 
 worth in the worlds but what you had from God, andmujl be 
 accountable to God for; and mufl employ with an eye upon 
 his wiB 9 and your falvation* I do not call you to cafl away 
 your Riches^ but to fee that you ufe all that ever you have^ ax 
 will be mofl comfortable to you in your laft review. J 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 filver veffels as if they were 
 but earth. Infirmieftanimipati nonpofTe divitias: but 
 its one thing to Bear Riches, and Ufe them for God, and 
 another thing to Enjoy them with delight, 1 neither take 
 the Monaflicks to be the only or the highefi in per fecit on 5 
 nor yet do I condemn neccfttated retirements* For I know it 
 u hard to mofl to convcrfe with God in tumults, and to hear 
 the ftill voice of his Spirit, in the murmuring noife of a 
 crowd : I know that the commons are ufua/ly more barren 
 and fruitlefs then inclofures : and that the fruit- tree that 
 groweth by the highway ftde , jhall have many a ft one and 
 cudgel thrown at it-% which thofe that are in your Orchard 
 fcape. But ftill look to your end, and fecure the main: Dream 
 not that you have any full Propriety : Remember that you art 
 Gods Stewards. Set therefore your Mafters name and not 
 your own upon every penny-worth you poffff : Let Holiue& 
 to the Lord be written upon aH. Pofjefs nothing but what 
 
 is 
 
The Preface, 
 
 H Devoted to him, to be n fed as he would have you . Put him 
 not off with [craps and leavings, that gave you all. So much 
 asyoufave from him, yon lofe, andworfe then lofe 5 and fo 
 much as you life for him, andfurrender to him, and improve 
 for him, you fave and more then fave. For Godlinefs with 
 content is great gain. And he that k faithful in a little, 
 (hall be made ruler overmuch. Its thus that all things 
 are fanclified with the Saints. 
 
 Direcl. 3. Think not that yoar Riches are given you 
 to fulfill the lead inordinate defire of the fledi : Or thac 
 you may take ever the more fenfual eafc or pteafure , if 
 you had all the world : But remember that better wages 
 obligeth you to more work : K^ind therefore rife as early , 
 and labour as bird in your own employment {the more for 
 the common good , the better) yea arid deny your fie jh as 
 much , as if you hid but food and rayment. if you have 
 much, give the more, and ufe the more> but en joy never 
 the more •, and let not your fenfual dt fires find ever the more 
 provi[:on : A rich man thdt ts wife, and a faithful Steward, 
 may live in as much f elf deny al, and labour as hard , and 
 humbU hisflerfh as much, as he hat hath but his aaily bread. 
 God fent yon not in provtfio-i for his enemy : All that is 
 made the food of fm,orthatdvth not help yon up to God r is 
 employed contrary to the end that you received it fo\ 
 
 Direct. 4. Be fure that you deal with the world asa 
 Dec, iver : Be very (ufptcions of all your Riches , and Ho-* 
 nours, and Delights. Feed not on thefe lufcious fummer- 
 fruits too boldly, or w thcut fear. Remember hsw many mil- 
 lions the world hath deceived b fore you, ftdtrr come to 
 H(ll but thofe th.it are cheated thither by the fiefh and the 
 world. With what exceedi/tg viMincy then have you need 
 todealwithfucha danger eu> dec e vcr •, when all your b-appi. 
 nefcand all yen?, hopes is at the ftakCcnd if you be deceived \ 
 jm are undone* Its force is r:oihing fo peri lions as it* frauds 
 
 - Ubi>, 
 
The Preface 
 
 — vU-bi vi ncei e aperte- 
 
 ' Hon datur , infidias armaq-, u£ti parat. 
 
 They that have to do with fuch a chtater in -a cafe of fuch 
 everlafiing consequence, fhmtldbe jufpicicus of every thing, 
 md trufl the world as little as is po(sible,when,Qgi ca vet ne 
 decipiatur, vix cavet, cum eciam cavet. 
 
 Et cum caviffe rams eft, f#peis cautor captus eft 
 (^Plaut.) 
 
 As Bucholcer was went to [ay when his friends extolled 
 him, terreri fe etiam laudationibus illis, ut fulminibus 5 
 So fbou Id you poffefs your Honours and Rtches in the world. 
 And as the fame Bucholcer f aid to Hubner when he went 
 to he a Courtier : Fidera diabo'orum tibi commendo : 
 credere & coturemifcere : vi\. promifsionibus aulicis 
 credere, fedcaute, fed timide : Sofhouldyou be affecledto 
 the world: Trufl and tremble ; or rather Truft it not all : 
 Kay, have you not been deceived by it already ? And will 
 you be more foolijh then the filly fifh, that will fear eel) take 
 the hook that be wason^e pricked by ; or then the fill) fowls 
 that will be afraid of the net that once they have efcaped 
 from, and of the Kite that once hath had 1 hem in her claws : 
 Tranquillas etiam naufragus horret aquas. Nay at the 
 prefent, if you take any heed of your fouls, youmayeafily 
 perceive what a clog the world is : We are commonly better 
 when we have leafl of it, or are leaving it, then when we 
 have it at our wilL A man may fee the utmofl vifible fart 
 of the earth, and the Horizon at once 5 but if he look on the 
 earth that is near him, he cannot fee the heavens at that time, 
 much left the Zenith. Our Own Riches, our Prefent Riches ^ 
 cur Neareft and Deareft temporal good , is the great eft a- 
 verter of the mind from heaven. We are commonly like An- 
 tigonusfick Jouldier , that fought well becaufe he lookt to 
 die : but grew a Coward as foon as he was cured. So that 
 
 mofi 
 
The Preface 
 
 mofl of us have rued of the counjel which the Bifhop of Co- 
 len gave the Empirour Sigifmund that askt him , What 
 he ihould do to be happy i [_ Live, faith he, as you pro- 
 nhfed to do, uhen yon were Iaft fick of the ftone and 
 gowt. 3 Even the mojl notorious finners feem Saints when 
 they fee the world u> leaving them* And doth not cemmcn 
 reafon tell us that that which will fo move us then , fhould 
 prevail with us as much before^ when we Are certain all our 
 life time that this farting time will come f Indeed the crea- 
 ture as it is annexed unto God and jubferviem to him , may 
 have an anf \ erable ttufl and love : The fmallefl twig that 
 is fafi to the tree, may help you out of the water if you lay 
 hold of it ; But if it he broken from the tree, it will deceive 
 you, though you hold it never fo fa(t. O therefore look for fnrer 
 footing : A handfull &f water will not five you from bet ng 
 drowned. Build on the Rock of ages, that never fajleth them 
 that trufl him ; though yet the blind unbelieving world, be 
 more diflruflful of him, then of that which they have tryed 
 is not to be trufied. A wife man fiould know him to be trujly 
 that he trufieth in a cafe that concerneth bisfalvation. And 
 true Believers and none but they may fay with Paul 5 1 know 
 whom I have trufted, 2 Tim. 1. 1 2. 
 
 Direct.*). Let it be your daily care to keep clear ac- 
 compts between God and you, of your Receivings and 
 Disburfements. Its time to bewail the expence of that , if 
 it be but a groat, that you cannot give a comfortable account 
 of. whtn ever you have fever al wates before you , for the 
 laying out of your money or your time, let the £tie(lion be fe- 
 riouflyput to your heart , Which of thefe wa?es [hall I w/fhat 
 death and judgement that 1 had exf ended it ? and let that 
 be chofen as the way. 
 
 Direct 6. Be fure to watch thofe thieves that would 
 rob you of your Matters talents that fhould be em- 
 ployed for his life. And will you give me leave to be 
 
 ( d ) plain 
 
The Preface. 
 
 plain with jou in infiancing in a few of them. 
 
 i . How many ungodly Gentlemen do wafi that in a thing 
 that they call. Great Houfe- keepings ( that is y the inordinate 
 provifons for the flcfh , and a freedom for men to flay the 
 gluttons or drunkards in their houfes ) which might have 
 been expended to their greater honour and co?nmodity f 
 
 2. How many he there that fpend that in unnccefjarf 
 feafting of their friends , that might have been far more ad- 
 vantagioujly improved ? 
 
 3 . How many be there that fpend more in the excefs of one 
 or two fuits of app arret , then would have fufficed to the 
 relief of a diftrefjed family for a twelve moneths (pace f 
 
 4. How many be there that lay out more in needlefs build- 
 ings, walks and gardens , then would fave the lives of an 
 hundred or a thoufandof the poor, that perish by hunger 3 ( or 
 by difeafes bred by want : ) 'They will not fparefrom their 
 own fuperfuities 5 to fupply the necefities of their Brethren f 
 Is this loving thiir neighbours as themfelves , and doing as 
 theywouldhedoneby ? 
 
 5 . How many be there that fpend more needle fly on horfes^ 
 iogs^ or hawks 3 and caft away more at one game at Dice^ or afr 
 a Cock fight, or an Horfe-race, then would keep a poor Schol- 
 lar at the Vniverfity. ( But 1 hope the Parliament hath cu- 
 red this. ) 
 
 6. But the principal and leafl lamented abufe of Riches Js 
 Childrensexceffive portions; For children are as a fur* 
 vivingfelt : Men think themfelves but half dead y while 
 their children live : And therefore as felf is that Idol of the 
 wicked^ to whom all the creatures of God are fieri ficed > fo 
 they employ all one way or other for themfelves as long as 
 they live, and then leave it when they die, to themfelves in 
 their poflerity. When they have like unfaithfull Stewards , 
 detained Gods due from him, as long as they live, they leave 
 it Jo, tknr children to detain it after them. Mifiake me not :. 
 
 J 
 
The Preface. 
 
 J perfwade you not to be unnatural. Tour children muft be 
 provided for if you be not worfe then Infidels. Bat I tell 
 you by what Rules lflwutt proceed, were it my cafe, i.tfl 
 bad never fuch ungodly children, I fhould provide for them 9 
 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. 2. If I had better children, that were likely to 
 ufe what they had for God, I Jhould leave them all that could 
 be [pared from more necefjary 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 t tat they would be faithful Stewards of it, the morel 
 (hculd commit to their trujl. 3 . 1 fhould not take it to be my 
 Du y to levellmy peftertty with the poorer fort , unlefs [§me 
 fptdal Call of God, or extraordinary publick exigence did re- 
 quire it. $0 »uch for the Affirmative. What 1 fhould do for 
 them. But for the Negative, What lfl)ould not do for them) 
 1 . 1 (hould i link that in a cafe offome extraordinary Necef 
 fitics to tbi Church or Common-wealthy I were bound to alie- 
 nate all from my po [ferity, at lea ft, except their food and ray- 
 ment. 2 . I fiould ftill m the General conclude that all muft 
 be for God, as he is the Owner of me and all ; and therefore 
 1 [hould enquire which way it u his will that 1 fhould dtfpofe 
 of it. And where my conscience tells me he would have me 
 ufe it, 1 (I)oulddoit, though to the denyal of my (elf or my 
 poflerity* 3. / Jhould alrvay prefer the Publick Good of 
 Church or Common-wealth, before the pergonal wealth of my 
 pofterity, and then fore jhould provid-e for them in afubfer- 
 viency to the greater good, and not prefer their wealth be- 
 fore it. 4. 1 fhould think my felf bound to expend all that 
 I bad, in that way as might mo ft promote the principal lnte* 
 reft of my Lord, unlefs in cafes where he hadtyedme by any 
 (pecial obligation to a more private expenfe of it. 5, / 
 {hould judge that the ordinary Necefities of the Church and 
 
 (d 2) poor 
 
The Preface. 
 
 poor are Jo great, as fhould command me very much to abate 
 °f full provifions for my pofltrity. And for the proportion, 
 1 fhould labour to difcern, whether the times were fuch , and 
 my pofti rityfuch, as that the flock of my eflate would be more 
 jerviceable to God in their hands , or otherwife laid out . For 
 the times and Quality of children may make a great alterati- 
 on in the cafe. 6. Had I an only fen that were notorioufly 
 ungodly, I would leave him no more then food and rayment , 
 if I had ten thou f and pound a jear, but would give it to Cod 
 for the works in which I might promote his intereft. CMy 
 Reafons are many, which I have touched upon in another dif- 
 courfe. As, i Such as forfeit their very daily bread, Should 
 not have any more then their daily bread : But fuch notori- 
 ous wicked ones forfeit their daily bread . He that will not la- 
 hour y faith 'Paul,/?/ him not eat •, 2 Thef. 3. much more in 
 fu&h greater cafes, 2. According to Gods antient Law£)exit. 
 21. tbej forfeit their lives , and the parents there were to 
 caufe them to be put to death jhat were obftinately uniform- 
 ed. And is the cafe fo altered think you now , as that you are 
 bound to make fuch children rich , that parents then were 
 bound to put to death f 3 1 am not bound to give unnecef- 
 fary provifions to an enemy of God, to mif employ it , and 
 ftrengthen him to do mi f chief , and be more able 
 to opprefs Gods fervants, or oppoje his Truth, or ferve the 
 Devil. 
 
 1 forbear to mention the proportions of mens e (fates , that 
 1 think they are ordinarily bound to aline ate, but fhall leave 
 you to Prudence and the General Rules , left I Jeem to you to 
 go beyond my line. But in general 1 mufl fay, that it is a 
 felfijh and an hainous errour, to think thai men fhould lay up 
 all that they can gathtr for their poflerity, and all to leave 
 them rich and honourable , and put off God, and all chari- 
 table ufes , with the crums that fall from then Tables, or 
 with feme inconftderable driblets, if the Rich man in 
 
 Luke 
 
The Preface. 
 
 Luke 1 8. might have followed chrifl on fucb terms as 
 thefe, he would hardly have gene for row fully from him. 
 
 i. By this men (hew that they prefer their children be- 
 fore God. 2. And that they prefer them before the Churchy 
 and Gofpcl, and the Common-wealth : When an hervick 
 Heathen would have confeffed that his eflate and children^ 
 and his lift were not too good to be facrificed to his Coun- 
 trey •, as the cafe of the Dccii and many other Romans that 
 gave their lives for their Countrey wJncffeth^.Thefe men 
 prefer the worldlj riches of their children before the fouls of 
 men : When thej have fo many Calls to employ their wealth 
 to the furthering of mens [alvation^andput by all that their 
 children may be rich. 4. they prefer then childrens Riches 
 before their own ever lading good : Or elfe they would not 
 deny themfelves the Reward of an holy improvement of 
 their talents, and caft themfelves upon the terrible fentence 
 that is pafl upon unprofitable ferv&nts t an3 all to leave their 
 children wealthy. 5. They prefer the bodily profperity of 
 their children before their fpiritual : Or elfe they would not 
 be fo eager to leave them that Riches, which Chrifl hath told 
 them is fuch a fnare , and hindrance to mens falvation. 
 6. They would teach all the wsrld the eafte art of never do- 
 ing good in life or death. For if all mufi follow their prin- 
 ciples ^ then the ? went s mufl keep almofl all for their chil- 
 dren^ and the children mufl do the like by their children,and 
 fo it mufi run on to aU generations , that their poflenty may 
 be kept as rich as their predeceffors. 7. How unlike is this 
 to the antient Saints r, and how unlike to the general pre- 
 cepts of fclf-dcnyal, and doing good to all while we have 
 time^&c. which Chrifl hath left us in th° Gofpel. Enable ycur 
 children to be ferviceable in the Church and Common- 
 wealth, as far as you may •, but prefer them not before the 
 Church or Common wealth. Wrong not God, nor your own 
 fouls, nor the fouls or bodies of other men, topro.urc yjttr 
 
 ( d 3 ) children 
 
The Preface- 
 
 children to be rich. It will not eafe your fains in hell ^ to 
 think that you have It ft jour children Rich on earth, Itsftw 
 of the great and noble that are Called. The) will have an 
 eafier way to heaven in a mean eft ate. Their Nurfes milk 
 contented them when fir/l they lived in the world : and will 
 nothing but Lands, and Lordfhtps, and fuperlative matters 
 now content them £ when they have a porter time to uffit f 
 Poor men canfing as mertly as the Richland fleep as quietly, 
 and live as comfortably , and die as eafily : CantabiE 
 
 vacuus They are free from abundance of your cares and 
 
 fears. The Phi/of of her that had received a great gift if 
 Cold from a Prince, fent it back to him the next mornings 
 and told him that ht loved no fuch gifts a* would not let him 
 take hisfleep (for thinking what to do with ?t. ) 
 
 Dirett. 7. Lajlly, Scudy the Art of doing Good 3 and 
 making your felvcs friends of the Mammon of un- 
 righteoufnefs, tfiat when you go hence you may be re- 
 ceived into the everlafting habitations. Remember how 
 much of your Religion doth confift in the Devoting of your 
 felves and all to God, and improving his flock , and bang 
 Rich in good works, ready to diftribute and communicate , 
 I Tim. 6. 18. And how much will be laid upon this at 
 Judgement, Matth. 25. God doth not call upon you for your 
 charity, as if he would he beholden to you, or needed any 
 thing that you can give him 5 but becaufe he will thus dif- 
 ference his hearty followers from complementing hypo- 
 crites. The poor you (hall have ahvayes with you : and 
 the Church fh all alwayes want your hdp, and Chrifl will be 
 Jlilldiflrejfed in his members, to try the reality of mens fro- 
 fefsions, whether they love him above all , or el/e dflemble 
 with him, and wheeher thty 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 
 ffaratforChrifl. 
 
 Remember 
 
The Preface . 
 
 Remember then that it is your own concernment : If yon 
 would be ever the better for all your wealth > nay if yon would 
 not be undone b y it, ftudy bow you may be mofk ferviceable 
 to God with it. Cicero could fay, that to be Rich is not 
 co poffefs much, buc co ufe much. And Seneca could 
 rebuke them that fo ftudy co encreafe their wealth, chat 
 they forget co ufe it. If really you be Chriftians heaven is 
 your portion and your end : And if fo, you can love nothing 
 elfe, nor ufe any thing elfe, rationally, but as a means to at- 
 tain that end. See therefore in all your ex pence $ , how yott 
 attain or promote your end. Alas men are fo bufily building 
 in their way s that they fhew us that they take not them- 
 felves for travellers : They are fo familiar with the world, 
 that they fhew us they are not fir angers, but at home. They 
 make their garments fo fine, and lay J tub mountains on their 
 backs y that we fee they mean not to be ferious Runners in 
 the Chriflian race. The thorny ares that choak Chnfts 
 feed, do fhew that they are barren, and nigh to burning. If 
 you gather Riches fory oul* felves, (Luke 12. i\.) you 
 are ft and mg pits : If you are Rich to God^ you will be run- 
 ning fprings , or cifierns. There is a bleffcd Art of fending 
 all your Riches to Heaven before you, if you could learn it, 
 and were willing to be happy at t ho fe rates : It is not for 
 your Riches that God will either condemn or fave you-, but 
 for the Abafmg or improving them. Though Lazarus was 
 a beggar, yet Abraham had been rich, whofe bofomhewas 
 in. Rich men muft know, faith Ambrofe y that the 
 fault is not in Riches, but in them that know not how 
 to ufe them , Nam divide ;ut impedime&ta funt im- 
 probis, ica bon's funt adjumenta vinutum. O that you 
 could but be fenftble of the difference 5 betwixt them th.it 
 can fay at lafl, £ We have ufed our ftcck for the fervice 
 of our Lord: We fiudied his Will aid Inceteft, and 
 accordingly employed ail that we had in cae world 3 
 
 A7l£* 
 
The Preface. 
 
 and them ibt mufi [ay , [We gave now and then an 
 atmst > the poor ^ but for the fubftance of oureftates, 
 vve fpent ii carnally for the flcfli, to bear up our pomp 
 and greacnefs in the world , and th< n we left ic to our 
 children codothe like when we were dead, ~] There is 
 4< wide a d fference between the end of theft two wa'es , as 
 there is betwixt Heaven and Hell : And furely the way is 
 connexed t$ the end. Think not either that you canferve 
 God and Mammon or that you may live to the world, and die 
 to God, When one was asked whether he had rather be Cra> 
 fusor Socrates, he anfwered that he had rather he Crsefus 
 while he lived , and Sacra es when he came to die : But 
 dream not you of fuch a choice. Gal.6. 7,8. Be not de- 
 ceived 5 God is not mocked: Whatfoever jmanfow- 
 eth, thai (hall he alfo reap : If you fow to 7 hc flefh , 
 of the flell) you fha'l reap corruption: buc if you fow 
 to the Spirit, of the Spirit you (hill reap everlafting 
 life. 2 
 
 And this much more let me add, that if you intend your 
 wealth for God, you muft not think of evil getting it : For 
 God will not accept a (scr/fice, that is got by falfhood, ra- 
 pine or injujlice. Nay if you intended it indeed for God , 
 you would not dare to procure it by fin. For God ntedeth not 
 frauds perfidioufnefs or in\uftice , to promote his (ervice. 
 Pietas (ui fedcra fervat. As Auln [a th^Kczn linguam 
 non faci% mil rt a mens : So I Jay here . Tour mmdis firfi 
 guilty of denying God, whatever you pretend^when you dare 
 thus by your deeds deny him. 
 
 Tex let me add^ that (0 farfhouldyou be from yielding to 
 any temptation to be covet ous, for God, for your family , or 
 any good end that may be offered you y th at youfhould make an 
 advantage of fuch temptations, to watch the world and 
 your decetful hearts the more narrowly hereafter. And if in 
 all temptations to wcrldlinefs,you could turn them to a gain 
 
 and 
 
The Preface- 
 
 and duty ', and over- (hoot the temper in his bow , it were a 
 point of ftngular \eal and Prudence. When he would put any 
 covetous motion into your mind, er work it into your hands , 
 give then more liberally or do more good then j ou did before. 
 Let this be all that the deceit fulflejh y and world fhall get by 
 
 you : Fallite, fallentes Et in laqueos,quos poftjere 
 
 cadant. 
 
 / know that fie fir and blood will ft and in your way with 
 abundance of dtfjwa fives and make you believe, that this f$ 
 plain and great a auty y is no duly* In the verbal part of god*, 
 linejs it would allow God but little : but in ihe more coftly 
 practical fart much left. Sometime it will tell you that mn 
 are fo naught that theydejerve not your charity : But chrift 
 deferveth it : give it therefore to him Sometime it will 
 tell yon of mens umhankfulnefs : but fat is eft dediffe \ you 
 have dorieyour duty : codacceptethit : Other mens thankful' 
 nefs^ is not your Rewara. Ton are more unthankful your 
 felves to Goa. You are called to imitate him that caufeth 
 his Sun to /tunc and his ram to fall on the ]uft and on the 
 unjuft) and that daily beftowethhts mercies on the unthank- 
 ful. Sometime it will tell you of the uncertainty of reaching 
 the end of your Charity : 7 hat if you maintain Schollarsto 
 Learning, they may prove ungodly : // you - leave any confi- 
 derable gift to pious ufes, [acrihdgious and rapacious hands 
 may alienate it. But you are fure of fucceeding in your ulti- 
 mate end, which is the plea fwg of God and your own \alv ac- 
 tion : It is net loft to you if it be to others. Caft your bread 
 upon the waters •, if you cannot truft Go^you cannot obey 
 him, Do your party and leave his part to himfelf. Its your 
 part to Give •, and its Godi part to fucceed it for the attain- 
 ment of the end, He that is worft is like ft to fail : And 
 whether think you is better^ God or you ? and which fhould be 
 more fujpeffed. He is unworthy the name of a fervant of 
 God) that will run no hazard for him. Venter your charity 
 
 ( ' ) in 
 
The Preface 
 
 in a way of duty , or pretend not to be charitable. Will you 
 not fow jour M after s corn, till you are certain of a p lent to us 
 increase ? And do yon think that he mil take this for a good 
 account f : This is thefooli(h excufe that Chrifi hath told you 
 [ball have a terrible fentence : you mil hide Gods talent 
 for fear of lofmg it • but m to fuch unprofitable fer- 
 vants. 
 
 Sometime the fiefh will tell you that you may want your 
 [elves, or your plenty at haft ^ and that you were bejl ga- 
 ther till your fleck arife tofo much or fo much, and then God 
 fkall have fome. o4 r fair bargain ! faft like ungodly men 
 by .their Repentance and Converfion ^ they will {in till they- 
 are old 5 and then they will turn. But few turn that delay 
 with fuch refolutions. If God have not right to all, be hath 
 right to none. If he have right to all, will you give him 
 none but your leavings- A {wine will let another eat when his 
 belly is full. What if you are never richer^ will you never do 
 goed therefore with what you have ? 
 
 And for the imp over ifhing of your (elf if you fear being 
 aJoferbyGod, you may keep your Riches as long as you can, 
 and try how you can fave your felf and them. A mans life 
 confifleth not in the abundance that he poffeffeth. Do not 
 imagine that you need more then you do. If CMonafticks 
 think it their perfection to be wilfully poor, and Seneca 
 thought it the Cynicks wifdom, quod effecit nequid fibi 
 eripi poffet $ you may much more rejoyce in fuch an eft ate 
 if God bring you to it, by or for well-doing. Tou live in 
 dangerous times : Wars and thieves may foon levellyour 
 e(iates% Can there be greater wifdom then to fend it all to 
 haven 9 and lay it up with God , and put it into the fur eft 
 hands i, and put it to the only ufury ? Auc ego fallor, auc 
 regnum eft, inter avaros , circumfcripcores, lactones, 
 plagiarios, unumefle, cui noceri nonpoflic. Cannot a 
 man.Uve thinkyou without wealth and honour. Siquis de 
 
 talium 
 
The Preface. 
 
 talium felicitate dubitat, poteit idem dubitare. ,. & de 
 deorum immortalium ftatu, an parum beace degant.., 
 quod illis nonprsedia, nee horti fint, &c. Sen. At it is 
 the honour of Cod the frfl mover , omnia movere ipfe non 
 motus 5 So it is the honour of the greatcfi Benefactors, om- 
 nia dare nihil habentes •, He that hath it to G 1 ve , hath it 
 more tranfcendently,then he that hath it hut to Ufe. He that 
 hathmoft, hath mofl care, and trouble, and envy , and dan- 
 ger, andthegreatejl reckoning. Neither Poverty nor Riches :, 
 was the wife mans wifh, hut Convenient food. Optimus 
 pecuniae modus eft , quinecinpaupertatem cadit, nee 
 procul a paupertate difcedit. Sen. No man doth difjem- 
 hle, lie, opprefi, defraud for love of Poverty t, but thousands 
 do it for love of Riches. Neminem vfdi tyrannidem ge- 
 rere propter Paupertatem , plurimosvero propter divi- 
 tizs, faith the Cynick, citante Stob. Poverty is one of tht 
 cheapeft medicines for the mind and Riches a dear deceit. A 
 Philofophcr calls Poverty a felf- taught vertue,W Riches a 
 vice to be acquired with great labour and diligence ; Po* 
 verty is a Natural Philofophy : an effectual doctrine cf tem- 
 perance : and Riches a Nurferyof Pride , voluptuoufnefs 
 and every vice. And Paul comes near it, andfpeaketh more 
 cautehufly, yet home enough, that The love of money is 
 the root of all cvil a i Tim. 6. io, and therefore is it felf 
 a tranfeendent eviL 
 
 Sweet healthful Temperance is cheap, and maybe main- 
 tained without any great revenews : it is killing luxury, 
 excefs and pride that are fo dear, and require fa much for 
 their maintenance. Our journey is not ofjuchfmall moment*, 
 nor our way fo fair, nor our day fo long, nor eurjlreng^h and 
 patience fo great, as to encourage us to load our f elves with 
 things unneceffary. cbnjlian living is daily faking ; And 
 we ufe not to fight wuh our Riches on our backs, but for them+ 
 He that fwimmttbmtn the greatefi load t is likelyejlufmk. 
 
 (<*J CM en 
 
The Preface. 
 
 Men fancy that evil m a low eflate which elfethey wouldnot 
 feel; *f when they have pickt a cauflefs quarrel with it 
 andmdefervedly fallen out with it , they /peak abufwely of 
 
 Riches Jo well, becaufe they love (info well. Did poverty ac- 
 commodate mem vices , and feed and fatifie their If ul 
 luffs as well as Riches , it m „ld bt loved as well. J„d if 
 
 vtlltt t Ve u l^1 M dvoluptmufnefs M much L 
 
 Poverty they would be as much abhor 'd. Few men fpeak 
 
 bighlyof Honours or Riches, or Pleafures at the lafl- nor 
 
 hardly of .low ordering (late. And the laJljudgLm is 
 
 eommonly the wife ft. ? 
 
 ' Let not therefore the fear f Poverty deter you from good 
 works. Tea rather givejpeedtly, and dogood while you have 
 <Mo"al! be gone and you be dtfahled. Saith Nazianzen 
 
 iSr -k °[' PaUper ° Deo g rat: tudinisergoali- 
 
 quid cnbue, quod ex eorum numero fis 5 qui de aliif bene 
 merenpoflunt, non qui aliorum beneficencia opus habe- 
 ant : quod in ahenas manus non oculos conjecSos habeas 
 iedalmntuas.- Da operam, uc non folum opibus , fed' 
 etiam pietace, non lolum auro, fed etiam vircute fis lo- 
 cuples. Cura ut proximo tuo idcircopreftanior fis 
 quia benignior. Faccalamkofo fis Deus, Dei miferecor- 
 diam imitando. Nihil enim tam Divinum homo habet 
 quam de alns bene mereri. J rfyou have nopitty on others', 
 vavejome or, your fouls. Givenot all your Land/ and wealth ' 
 to yourfiefh and your poftenty , Give fome of it to your 
 fouls by giving it to God. Shall your bod ieS have it, and 
 jour fouls have none, or but a little ? [ Hoc folum quod 
 inop.busbonumeft,lucremur, nempe ut animas no- 
 Itrasineleemofynis acquiramus , (aculcatcs nofhas pau- 
 peris impei -damns , uc coeleftibus ditemur. Animt 
 quoque partem da ; noncarni duntaxat; Deo quoqu'e 
 partem da, non rmindo tantum .• Ex ventre aliquid fub-' 
 
The Preface. 
 
 trahe, & fpiritui confecra.- Ex igne aliquid eripe, ac 
 procul a depafcente flamma reconde^ a tyranno eripe 3 ac 
 Domino commitre — - — — Da exiguum ei a quo mul- 
 tahabes : Da etiam omnia ei, qui omnia donavit: Nun- 
 quam Dei munificentiam vinces, eciamfi omnia tua bo- 
 na prpijcias, etiamfi te etiam ipfum bonis tuis adjungas. 
 Nam hoc quoque ipfum Accipere eft , nempe Deo do- 
 nare ] faith Gregory Nazianz. ubi fup. 
 
 Of any kind of covet oufnefs, there is none more plaufibly 
 pretended again (I works of Charity, then that of fomt Mi- 
 niflers, that can [fare no money \ bccaufe their Libraries are 
 yet unfumifhed with many Books which they would fain 
 have. Yet here we muft fee , that greater works he not for 
 this omitted. Saith Seneca ( de Tranquil. ) Studiorum 
 quoque qua* liberaliflima impenfa eft , tamdiu rationenv 
 habebo,quamdiumodum. Qaomihi innumerabiles li- 
 bros & bibliothecas, quorum Dominus vix toca vita fua 
 indices, perlegic < Oneratdifcentem turba,noninftruic: 
 multoque faitius eft paucis te authoribus tradere, quam 
 errare per multos. — Studiofa \\xc luxuria • imo ne 
 ftudiofaquidem,quoniam non in ftudium, fed in fpefta- 
 culum. — - Paretur librorum quantum fatis fit ; nihil 
 in apparatum — Vitiofum eft , ubique quod nimium 
 eft.] 
 
 Tea more , let me tell you all, andbefeechyou to confider 
 it : It is your duty even to pin-ch your flefh , and [fire it 
 from your back and belly, that you may have wherewuhall to 
 do good. Its no thanks to you to relieve others out of that 
 which you need not your f elves : and to give God that which 
 your fie [h can fpare. Such liberality may /land w/tb tittle 
 fuffering or felfdenyal-. and therefore will be but a poor 
 froof of your grace. Had 1 ten thoufand pound a j€ar, I 
 fhould think ft my duty for all that, to pinch mj flefh , that I 
 might [pare as much of it as is pofible for Ged. David 
 
 C e 3 ) would 
 
The Preface 
 
 would not offer that to God which coft him nothing , 2 Sam. 
 24. 24. If you fare the hardlyer, and go the plainer in your 
 attire , and deny your [elves that which is for any needlefs 
 pomp or ojlentation, orfplendor in the world $ that you may 
 havs [omuch the more to do good with • you deal then like 
 good husbands for Cod and jour fouls \ and faithful Steward*. 
 Why fhould a covetous Mifer pinch htsflefh more to gather 
 Riches for himfelf and hupoftertty, then you fhould do to 
 gather it for Cod,, 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 honefiparfimonie and 
 gathering is a duty 5 and fuch an holy covetoufnefs isfofar 
 from condemnable, that it is the truefl Charity , which God 
 and all wife men will mo(l applaud. 1 do net me an only to 
 deny your fit fh ingrofs exceffes, but to pinch it by a jufl fru- 
 gality and abflinence: And yet you [hall not fay that I am 
 drawing you to ex tr earns. 1 would not hdve you fofar pinch 
 yourflefh as to di fable it for duty , but to deny it whatsoever 
 doth not fome way help it for duty , that we may not feed our 
 own unmceffary delights ^though with a fuming decorum ejr 
 moderation f&hile [0 many about as are pinched with the want 
 of neceffaries, and fo many publick excellent works are cal- 
 ling for our help. The fie [h is to be tamed, and humbled, and 
 brought in fubjecJion, andfeanted when greater things re- 
 quire it , but not to be deflroyed and made unferviceable m 
 £ Infido huic corp ri quomodo conjun&us iim , haud 
 equidem fcio : qaoque pa&o fimul & imago Dei fim, & 
 cum coeno voluter: quod &cumpulchra valetudineeft, 
 bellomelaceflit, & cum bello premitur, mserore me af- 
 ficic: quod, & ut con fervumamo, & uc inmicum odi 
 atq; averfor : quod, & ut vinculum fugio 5 &ut.cohce- 
 resvereor. Si debilinreillud & conficere ftudeo , jam 
 non habeo quo focio & opitulatore ad res prcedarifsimas 
 titar 5 nimirum baud jgnorans quana ob caufam pro- 
 
 xreatus 
 
The Preface 
 
 crcatus fim, quodq* me per a&ionesadDeumafcen- 
 dere oporteat. Sin contra utcumfocio&adjutore m ti- 
 lls agam, nulla jam ratio occurrit , qua rebellantisimpe- 
 tum fugiam,atque a Deo non excidam, compedibus de- 
 gravatus 3 vel in terramdetrahentibus 5 vclin ea dctinen- 
 cibus. Hoftis eft blandus & placidus : invidiofus amicus. 
 O miram conjun&ionem & alienationem / Quod metuo 
 ample&or^ quod amo pertimefco. Antequam bellum 
 geflerim in gratiam redeo : Antequam pace fruar, ab eo 
 difsideo. ] Greg. Naz. ubi fup. And for Delight , at leaft 
 learn of an Heathen bow to efleem of it* Sen. de vita bea- 
 ta. Tu voluptatem comple&eris •, ego compefco : Tu 
 voluptate frueris, ego utor. Tu illam fummum bonum 
 putas : ego nee bonum. Tu omnia voluptatis caufa fa- 
 ds : ego nihil. ]] 
 
 What remains now Gentlemen , but that you he up and 
 doing, and look about you where you may have the be fl bar- 
 gain to lay out your money on for God and for your fouls ? 
 Stay not till the Market is over, till thieves have roVd you , 
 till God in judgement have tmpoverifhedyou •, till meer ne- 
 cefiity do conflrain you to part with that which you cannot 
 keep 5 or till the fouls or bodies that need your help are re- 
 moved from your fight. Seek after anobjeff for your Alms 
 as diligently as beggars feek the Alms 5 you have more caufe*, 
 for you get more by Giving,then they do by Receiving : if 
 you believe not this, you believe not Cbrift *, and foare In- 
 fidels. 
 
 Thejumme of my Advice is, that as men that ante draw- 
 ing near to their account * and loveChriflin his members , 
 and believe the promife of Reward , you would Devote your 
 [elves and your eflates to Cbnfl, and ftudy to do good, and 
 make it your daily trade and bit fine $, as men that are zeal- 
 ous of Good works, and created to.walkinthem, ( Tit. 
 2. 14. Eph. 2. 10. ) and not as dropping a little upon the 
 
The Preface. 
 
 by. Say not that you have not wealthy or inter efl , or oppor- 
 tunity h Tbe Rich have full opportumties:The poor have their 
 two mttes , or their cup of cold water to give to a Difciple. 
 And he that h^th neither , may have a Will to give thou* 
 fands a year : And this is our comfort that have but Utile , 
 that Q if there be firft a willing mind , it is accepted ac- 
 cording to that a man hath, and not according to that he 
 hath not. 3 2 Cor. 8.\ 12. But where £ there is areadi- 
 nefs to will, there will alfo be a performance out of that 
 which you have ] if you befmcere , Verf. 1 \ . Et Nun- 
 quam ufque eo interclufa funt omnia, utnulli a&ioni 
 honefta* locus fit. — Nunquam inutilis eft opera civis 
 boni : Auditu enim,vifu, vultu, nutu, obftinatione ta- 
 cita 3 inceffuq-, ipfo prodeft. Qt falutaria qusedam citra 
 guftum tadumq-, odore proficiunt 5 ita virtus utilitatem 
 etiam ex longinquo & latens fundit, five fpargitur, & fe 
 utiturfuojure-, five precarios habet excefius , cogiturq-, 
 vela contrahere : fiveotiofa mutaq., eft, &anguftocir- 
 cumfcripta ., five adaperca.* inquocunq^ habitu eft, pro- 
 deft. SeaecadeTranq- {I give you not tbefe parages of 
 grangers to Chrifl,as if his Doctrine needed any fuel) patches^ 
 but a* imagining that the temper of thofc if peak to^ may 
 need fuch a double teflimony^ and to fee the Book of Nature 
 as well as of Grace : and to let you under 'ft and , how unex* 
 cu fable a Profejjed Chriflian is that is worfe then an In- 
 fidel. ) 
 
 1 have been leng^ and yet I would 1 had done. I have 
 taught you, and yet I fear Icflyou have not learned. I have 
 told you what you knew before^ ( unlefs it be becaufe you wiS 
 not know tt-y ) and yet have more need to hear it 9 then a thou? 
 [and things that you never knew. 1 have fetyou aneafie 
 Leffon,hardtobe Uarnedi Were but your fenfes Rational* 
 or were your JV?H but dif engaged and morally Freejhe work 
 mre done, and that would be learnt in an hour , that the 
 
 Church 
 
The Preface. 
 
 Church & Common-wealth might rejoycein tt lithe SunfhaS 
 be no more. O had we butfuch Princes, Nobles and Gentle- 
 men, as were thus Zealom and Studious of Good works, and 
 wholly Devoted and Dedicated unto Cod , what a Resemb- 
 lance fheuld we have of Heaven or Earth ? How then 
 would our Princes and Nobles be both Loved and Honoured ? 
 when their Additfednefs to God did make them fo Divine ? 
 How Honourable then would our Parliaments be 3 and how 
 chearfully fhould we flock together for their Election t How 
 dear would our Judges and Countrey CM agi ({rates be to all 
 that have any thing of pet y or humanity in them. Kings 
 then would reign in Righteoufnefs , and Princes Rule in 
 judgement $ and a man (hould be as an hiding place 
 from the wind, and a covert from the tempeft • as rivers 
 of water in adryphce,asthefliadow of a great Rock 
 in a weary Land : And the eyes of them that fee (hould 
 not be dim, and the ears of them that hear (hould hear- 
 ken ^ the heart alfo of therafli (hould underftand know- 
 ledge , and the tongue of the ftammerers ihould be 
 ready tofpeak elegantly. 3 Ifa. 32. 1 , 2, 3, 4, 5. what 
 help then (hould CMimfters have tn their work, and the 
 puis of all the people for their happinefs I and what a (bak- 
 ing would Sat ans Kingdom feel? Then neither [educers fhould 
 have this pretence , nor the /educed this temptation as now 
 they have > to call their various Modells of Republtcks , by 
 fuchfplendid names, and to think thrift Reigns when they 
 Reign •, or that it is the onlj Government , to have all to be 
 Governors, or to have the greate ft Liberty to be bad. No 
 forms will reform us and heal our maladies, tUlwe are heal- 
 ed and reformed within. Lead will not be Gold , what form 
 foever you mold it into. And though fome waies may be more 
 effettual to reftrain the evil, and improve the good, that 
 u among them, yet .flill the wicked will do wickedly. The 
 The Swotdfiih and the Thvettier would be the Tormentors 
 
 (/) */ 
 
The Preface 
 
 of Leviathan, andGodhimfelf would be impatient of hU? 
 Tyrannic. And his Brother xviuld mend the matter, who by gi- 
 ving the Power to the vafl tumultuous Ocean it felf,may find 
 that his Llepublick is not Ohly inconfiftent with a Clergy 
 ( an high commendation ) but maypojsibly be as injurious to 
 his CM oral Hone (ly,a* any other (on of Tyranny : and might 
 have learned of his chief t ft Mafler, Seneca, (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. C Nunquid potes invcnire urbem 
 miferiorem quam Athenienfium fuit cum illana triginta 
 tyrannidivellercnt i Mille trecentos cives , optimum 
 
 quemqueocciderant.- -Socrates tamen in medio 
 
 erat Et imitari volentibus, magnum circumfere- 
 
 bat exemplar, cum inter triginta dominos liber inccderer. 
 Hunc tamen Athene ipfe in carcere occiderant : Et qui 
 tuto infultaverat agmini tyrannorum, ejus Liber tatem 
 
 libera civitas non tultt. J 
 
 Gentlemen, for the Lords fake, for your fouls fake t for the 
 Churches and the Gofpels Jake^for your Countries fake , and 
 the fpritual and corpdral good of thoufands, awake now from 
 your floth andfelfifhnefs, from your Ambition \Voluptuoufnefs 
 and fordid PVcrldlineJs , and give up you r f elves and all that 
 you have to Godbychrifi, and to the Common Good, and 
 make thebefi of all your faculties and intereft, for the high 
 and noble Ends of Christians : And convince all felf-con- 
 ceited founders or troublers of the Common- wealthy that you 
 have hit the wxy of a true Reformation, without any altera- 
 tion of the form, by correcting your f elves the principal Ma- 
 terials. And let them fee by your fee king the we ale of all , 
 that your form is as truly a Common-weale as theirs, and 
 that they abfurd'y appropriate the Title to their own. if you 
 deny tu this^ on youfhdlliethe blame and frame, and not on 
 aur WAnt of aTopular form* 
 
 But 
 
The Preface, 
 
 But becau[e~l have gone fo far withyouby perfwafton 9 
 ( though yet I doubt ivhet her indeed you will be perfwaded) 
 jfhallnot leave you till I have added the la(i part of r/.y task, 
 which is to jet fome Rules and Matter for Good works be- 
 fore you^ that if you are but willing, you may fet your monej to 
 the happy e (I ufury, and that upon the be [I fzcuniy 
 
 i ■ ( For General Rules ) A ; me at no lower an ultimate 
 End in your Charity, then the Pleafing of God , and mwe 
 from no lower a fir {I moral Principle then the Love of God 
 within you Seek not felt while you feem to Deny it. Give and 
 do good to Chrifl in his fcrvants. 
 
 2. Confider therefore of mens Relations to Clrifl s and 
 under fland where his Interejl lyeth in the world. Avod 
 both their extr earns , that would have jou do Good to none but 
 Saints, and that would have you do it to all alike. As God 
 hath afpecial Love to his children, and yet dtth Good to all, 
 his mere) being over allh'S works • and its he is the Saviour 
 if oilmen, but efpecially of them that Believe -ffo mufl 
 you Love all men as men, and Saints as Saints • and do Good 
 to all men, but efpecially to them of the hou/hold of faith , 
 Gal. 6. I o 'The New command of Jpecial Love , mufl not 
 be thought to abrogate , the eld Commandment of common 
 Love y even of Loving our neighbour as our. f elves . You 
 mufl do Good to a Difciple in the name of a Difciple : and to 
 a Prophet in the name of a Prophet, Mat. 10. 42. and jet 
 take the wounded man for jour neighbour , that you fee lie in 
 your way, Luke 1 o. 30. / know the Serpentine feed had ra- 
 ther you would kick again/1 the Pricks , and tread down 
 Chrijis intereft , then there to lay outyorr greatefl Charity. 
 But its God that you have to reckon with, whojudgeth not as 
 they. 7 he philosopher being diked, Why all .: en were 
 more ready to give to the halt and blind, then to Phik> 
 fophers, anfwered, that They thought they might 
 come to be halt and blind themfelves , but were never 
 
 (/ 2 ) like 
 
The Preface, 
 
 like to be Philofophers .•■ So I may fay of many that 
 would be content that you feed the common poor with 
 bread y but the Bifaples of Chrifl with fiones. They 
 think they may be poor t hemf elves ^ but they are never like to 
 be Cbri/ls Difciples: Nay fome of them (fuch as Clem* 
 mites in his mock-ft&ts divina ) will perfwadeyou that its 
 afottifh thing to conceive that any have Chrifls Spirit now 5 
 that work not Miracles^ and that he hath no Churchy Mini- 
 fir j or Saints } that is, that Chriflianity is not the right Reli- 
 gion, unlefi it hadprefent Miracles to warrant it. And then 
 you might beexcufed rather for your uncharitablentfs to it , 
 then for four Charity, But wifdom is jujlified of all her 
 children : And the mouths of her enemies will be quickly 
 flopt: and they (hall then know that Chrifl is Lord and $udge, 
 without either faith or further Miracles. 
 
 3. When you have two Good works before yon > prefer the 
 Greater, and ckoofe not the lefs. 
 
 4. Ceteris Paribus,/*/ Works of Spiritual and everlaft- 
 ing concernment ybe prefer 'd 9 t$ thofe that are meerly temporal. 
 
 5. And let Works for the Publick Good , ef Church or 
 Common-wealthy be preferred before private Works. 
 
 6. Let God have All in one way or other : even that 
 which your (elves and families receive : Take it but as your 
 daily bread to fupport you in hi* fervice* Do not limit God 5 
 or tie him to any part. Take heed of Referving any thing 
 from him, or of halving with him y as Ananias and Saphi- 
 ra. He deferveth and he expeffeth all. That which he hath 
 mt^you have not 5 but Satan hath it. Ton lofe it^ if you 
 return it not to him. 
 
 And now in the Conclufion, I fhall prefume ( though I fore* 
 
 fee I may incurr a cenfurcforit) to give you a Catalogue of 
 
 fome ofthofegoed works which are feafonable in our daies, by 
 
 which you may make your reckoning comfortable. And do not 
 
 thinktbat God is heholdin to you for it^ if pu perform them 
 
 all : 
 
The Preface. 
 
 all : but take it as the happyeji bargain that you can make : 
 and than kfullj take the opportunity while it is offered you , 
 remembering that there is no fuchfecurity nor advantage, to 
 be made of your money, in any way as for God : and that it 
 is more klcffedto Give then to Receive : Say not another day 
 but that you had a price in )Our hands : if you have not an 
 Heart ,y oh wuftfttfftr with the unfaithful. 
 
 A Catalogue of feafonahle Good Works , prefentedto 
 them that are fanBified to God, and dare trujl him 
 with their (Riches jxpeHtng the enjerlafiixxg Riches 
 which he hath promijed y and are zealous of Good 
 Works , and take it for a precious Mercy that they 
 may be exercifed therein. 
 
 lt T~i N quire what perfons, burdened with children, 
 H or ficknefs,or on any fuch occafion labour under 
 "^ neceflities, and relieve them, as you are able , 
 and find them fit. And ftili make advantage of it 
 for the benefit of their fouls, inftru6Hng> admonifliing 
 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 5 and to go 
 to the Minifter and give him an account of it. Some 
 1 know that fet up a monethly Le&ure to be fitted to 
 the poor, and give fix pence or twelve pence to a cer- 
 tain 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 
 
 If. 3 ) thi *> 
 
The Preface 
 
 this, ac lead, ufe your Intered in every Tenant you 
 have to do it .and to ftek God and worfhip him in their 
 families (in which let your own families be eminent- 
 ly exea.pl ry.) It is very much that Landlords might 
 do for 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 plaip and rowzing Books, that tend to 
 Converfion and are fitted for their Condition , and 
 give them to the families that mod nee J them , get- 
 ting them to promife you to read them twice over, 
 at lead, and then to give their Teachers an account 
 of the effect, and leceive Inftrudtions from them for, 
 their further profit. Many have this way received 
 much good. Or you may buy the Books , and truft 
 the Minders todidribute them 5 and engage the recei- 
 vers to read them, or to hear them read. 
 
 4. Take the children of the poor, and fet them Ap- 
 prentices to fome honed trade,and be fure you choofe 
 them Godly Matters, that may take care of their 
 fouls as well as of their bodies : Or if you are able 
 fettle a perpetual allowance for this ufe , entruding 
 the Minifter with the choice of a Godly Mader for 
 them , and whom you fee meet with the choice of 
 the boies. 
 
 5. In very great Congregations that have but one Mi- 
 nider, nor are able and willing to maintain another 3 
 it is a very goo \ work to fettle fome maintenance for 
 an Afsiitanc, without whom the flock mud needs be 
 muchnegle&ed : Impropriations may be bought in 
 to that ufe. 
 
 6. To fe.tle Schools in the more rude parts of the 
 
 Countrey, 
 
The Preface. 
 
 * Countrey, where they ufe not to teach their children 
 to read, or in Market Towns where people are nu- 
 merous, is a veiy good work. 
 7. It is one of the bed works I know within the reach 
 of a mean mans purfe, to maintain Scholars ( in 
 Sizers places ) at about 10. I. per annum charge , till 
 they are capable either of the Minftry , or of fome 
 other ftation in order to it, where they can maintain 
 themfelves. As alfo to maintain fome of the choice- 
 eft parts for fome fpecial ftud.es. Theieisan Intent 
 of fome to propound this work in a method fit for 
 the whole Nation to concur in. Till that be done , 
 any Rich man that is will ng to do Good, may en- 
 crufi fome able Godly Minifters with the choice of 
 the fitted youths ( which is the greateft matter ) and 
 may allow them neceffary maintenance. How many 
 fouls may be faved by the Miniftry of one of thefe f 
 And how can money be better husbanded * 
 8. It will be a very Good work alfo conjunctly to en- 
 courage Manufactures or other trades, and Piety too, 
 if in Cities and Corporations , fome yearly rents be 
 given on thefe terms : Thatfeveral of thehonefteft 
 tradefmen, may have 5.I orio.l. a piece yearly 
 of this Rent, lent them freely for four or five years 
 to trade with, putting in fecurity to repay it : A.ndfo 
 the flock will encreafe, and more Land may be 
 bought by it after certain years, to go on to the fame 
 ufe : (only let the Truftees have power to remit all 
 or part where there is an extraordinary unexpected 
 failing ) And that the fitteft men may ftill receive it , 
 fome godly I ruftees may be chofen.who may choofe 
 their fuccefTbrs •, the Minifter being one , as likeft to 
 choofe the fitteft fubjecfb of this beneficence. If 
 Honeft men be kept up, they wiil better re- 
 lieve 
 
The Preface. 
 
 lieve the poor , then if it were left to their own 
 hands. 
 9, ItwouldbeablefTed Work for our Rulers and fome 
 Richmentoere&a Colledge (at Salop, 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 profefsion of what 
 they know , (hould encourage all good men to help 
 them. Too few will fend their fons to our prefent 
 Univerfities, and too few of thofe that come thither 
 are willing toreturn. But if this may not be done, 
 the next way, will be to add fome Charitable help for 
 them in Oxford, obliging them to return to the fervice 
 of their Countrey. 
 i®. Were Itofpeakto Princes > or men foRichand 
 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 the vaft 
 Nations of Infidels, that are poffeft of fo great a part 
 of the world : viz,. To exe<5l a Colledge for thofe 
 whom the Spirit of God fliall animate for fo great a 
 Work, and to procure one or two of the Natives 
 out of the Countries whofe Converfion you defign , 
 to Teach the Students in this Colledge their lan- 
 guage ( which its like might be effe&ed. ) And when 
 they have learned the Tongues, to Devote them- 
 felves to the Work, where by the Countenance of 
 Embaffadors, Merchants, Plantations or any other 
 rneans,they may procure accefs and liberty of fpeech. 
 Doubtlefs God would £t,r up fome among us, to ven- 
 ture on the labour and apparent danger, forfo great 
 a work : If we be not better principled, difpofed 
 and refolved to do or fuffer in fo good a caufe, then the 
 
 Jefuites 
 
The Preface 
 
 Jefuites are , we are much to blame. And where we 
 can but have opportunity, we are like to do much 
 more good then they. i. Becaufe they are fo im- 
 portunate every where for the Intereft of the Pope , 
 that the People prefently fmell it to be but a felfilh fe- 
 culardefign. 2. Becaufe when they. have taken them 
 from their Heathenifh Idolatry,, and taken down their 
 Images,they fet up the Divine Worfhip of the Hoft, 
 and the Crofs , and the Religious worfhip of the Vir- 
 gin Mary and the Saints, with prayers to them, in the 
 fteadjWith fuch abundance of Ceremonious additions, 
 that the people think it is as good be where they are 5 
 as if it were but the taking down one Damon or DU 
 vim to fct up another in a kind of emulation and they 
 think that every Countrey (hould continue the wor- 
 fhip of their antient Patrons or Damons. Whereas if 
 we went among them, with the plain & pure Gofpel, 
 not fophifticaced by thefe fuperftitions, witha fimple 
 intention of their fpiritual good, without any defigns 
 of advantage to our felves,its like we might do much 
 more, and might expefta greater blefsmgfrom God 5 
 as Mr. Eliot and his helpers find ©f their BlefTed la- 
 bours in New England , where if the languages, and 
 remote habitations ( or rather no habitations but di- 
 fperfions) of the inhabitants did not deny them op- 
 portunity of fpeech, much more might be etfe&ed. 
 And though the Mahometans are more cruel then the 
 Heathens againft any that openly fpeak again ft their 
 fuperftition and deceit, yet God would perfwade 
 fome, its like, to think it worth the lofs of their lives 
 to make fome prudent attempt in fome of thofe vaft 
 Tartarian or Indian Countries , where Chriftianity 
 hath had leaft accefs and audience. As difficult 
 works as thefe are, the Chriftian Princes and people 
 
 (£) are 
 
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. 
 
 / have told you of divers waies, in which you may fecure 
 jour wealth from lofs , and mike an everlafling advantage 
 jpf it. Thofe that have Power and not a Willy fhalllofe the 
 Rewarded have the condemnation of unfaithful Stewards. 
 Thofe that have Power and an envioui evil Wdl, thatde- 
 firetb not the Churches good, (hall moreover have the Punifb^ 
 ment of Malignant enemies. Thofe that have neither Power 
 nor Will , or are both Impotent and Malignant, full he 
 judged according to what they would have done, if they had. 
 been able . Thofe that have an unfeigned Will, but not Power 
 jhall be accounted as if they had done the works : for God 
 accept eth the wilt for the deed : All thefe Good Works are 
 yours, poor Chr jlians, that never did them* if certainly you 
 would have done them, notwithft mding the difficulty , cofi 
 andfuffering_ if you had been able. But it is the godly Rich , 
 that are boih Able and Willing, and atfu ally perform them, 
 that will profit both tbemfelves and others, that both their 
 own and others fouls may have the comfort of it. 1 [hall 
 lay fome of the words of Godhimfelf before your eyes, and 
 heartily pray for the fake of your own fouls, and the public k 
 Good , that you may excell Papifls as far m Works of 
 Charity^ as you do in the foundnefs of Dotirine, Difcipline 
 andWorfhip. 
 
 Gentlemen , excufe the neceffary Freedom of fpeech % 
 and Accept the Seafonable, Honourable , Gainful CMotion^ 
 propounded to you from the Word of God, by 
 
 Feb* %o Tour faithful Monitor, 
 
 i&xl Rich. Baxter. 
 
mmmMmMmmmm 
 
 Sophronim Bifhop of kru/akm ( Trat.fpir. c. 195. 
 refercnte Baronio ad an. 411. ) deliverech this 
 Hiftory following to pofterky 5 as a moft 
 certain thing • 
 
 THAT Leontius Apamienfis a moft faithful Reli- 
 gious man that had lived many years at Cyrene af- 
 furedthem^ that Synefius (wfoofa thtlofopher 
 became a Bifhop ) found at : Cyrene one Evagrius a Philo- 
 sopher, who had been his eld acquaintance, fellow (Indent and 
 intimate friend, but an obflinate Heathen: and Synefius 
 was earnefl with him to become a Chriflian, but all in vain .* 
 Tet did he fit 11 follow him with t bo fe Arguments that might 
 fat is fie him of the Chrijlian verity •, and at I aft the Philofo* 
 phcr told him, that to him it [eemed but a meer fable and de- 
 ceit tbit the Chriftian Religion teachetb men , that this 
 world [ball have an end, and that all men (hall rife again in 
 the f e bodies^ and their fie fli be made immortal arid incorru- 
 ptible , and that they jhall fo live for ever, and receive the 
 Reward of all that they have done in the body, and that he 
 that hath pitty on the poor, lendeth to the Lord , and he that 
 gives to the poor and needy jhall have Treafures in heaven, 
 and ft) all receive an hundred- fold from Chrift, together with 
 eternal life, ihefe things he derided. Synefius by many 
 arguments afjured him that all thefe things were certainly 
 true : and at la ft the Philo/opher and his children were Ba- 
 ptized. A while after he comes to Sy nefius 3 W brings him 
 
 (g 2 ) three 
 
three hundred found of Gold for the poor, And hid htm Take 
 it, but give him a Bill under his hand that Chrijl Jhould re- 
 pa) it him m another world. Synefius took the: money for 
 the poor, and gave him under his hand fuch a Bill as he de- 
 ftred. Not long after the Philofopher being near to death , 
 commanded his fons that when thtj buried him , they fhould 
 put Synefius Bill in his hand in the Crave •, which they 
 did : And the third day after, the Philofopher jeemed to ap- 
 pear to Synefius in the nighty and (aid to him , [_ Come 
 to my Sepulchre, where I lie , and take thy Bill. , for I 
 have received the Debt and am faisfied •, which for thy 
 aflurance 1 have fubfcribed with my own hand.] The 
 Bifhop knew not that the Bill was buried with him , but fent 
 to his fons , who told him all 5 and taking them and the 
 chief men of the City, he went to the Grave, and found the 
 Paper in the hands of the Corpfe^thus fubfcribed^ [EGO 
 BVAGRlliS PHILOSOPHUS, TIBI 
 SANCTISSIMO DOMINO STNESIO 
 EPISCOPO SALUTEM : ACCEPI 
 DEBITUM IN HIS L1TER1S M A- 
 NU TUA CONSCRIPTUM, SATIS- 
 FACTUMaUEMIHI EST-, ET NUL- 
 LUM CONTRA TE HABEO JUS 
 PROPTER AURUM QUOD DEDI 
 TIBI, ET PER TE CHR1STO DEO ET 
 SALVATORI NOSTRO,](k^I^- 
 grim the Philofopher , to theemoft Holy Sir, Bifhop 
 Synefius greeting : J have received the Debt which in 
 this Paper is written with thy hands, and I am fatisfied, 
 and I have no Law (or Aftion ) againft thee for the 
 Gold which I gave to thee , and by thee to Chrift our 
 God and Saviour. 3 They ^ at fa the thing admired, and 
 glorified God that gave fucb wonderful evidence of his pror 
 znifes to his fcrvaxts : And, faith Leontius > this Bill fub- 
 fcribed 
 
fcnbed thus by the ?h lofophcr , is kept at Cyrene mofl 
 carefully in the Church to this daj^ to he fecn of fuch as do 
 deftre it. 
 
 Though we have a Cure Word of Promife, fufficienc 
 for us to build our Hopes on, yet I thought it noc 
 wholely unprofitable 3 to cite this oneHiftory from fo 
 credible Antiquity, that the Works of God may be had 
 in remembrance. Though if any be cauflefly incredu- 
 lous, there are furer Arguments that we have ready at 
 hand to convince him by. 
 
 &&&<F.S3w^ (Mi ^^J^?.^J.^^C r ^J.^C7> 
 
 BLefled are the merciful : for they (hall obtain Mercy ^ 
 Mat. 5.7. 
 
 Read Mat. 6. 19. to the end of the Chapter. 
 Not every one that faith unto me Lord , Lord , (hall 
 enter into the Kingdom of Heaven-, but he that doth 
 the will of my Father which is in Heaven, Matth. 
 7. 21. 
 
 Whofoeverheareththefe fayings 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 fofhine 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 bleffed 
 to give then to receive : Aft. 20.35. 
 
 (g 3) Give 
 
Give to him that askeih thee, and of him 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 thou haft, and diftribute 
 to the poor, and thou flialt have treafure in heaven • and 
 come, follow me. And when he heard this he was very 
 forrowful, for he was very Rich. And when Jefus favv 
 that he was very forrowful, hcfaid, How hardly (hall 
 they that have Riches enter into the Kingdom of God? 
 Luke 18.21,22,23,24. 
 
 Read and cenfider Luke 12. 15,7049. v^WLuke 
 16. 19 to the end, 
 
 Luke 14. 33, 26, 27,28. Solikewife whofoeverhe 
 be of you, that forfaketh not all that he hath,he cannot 
 bemyDifciple. 
 
 Eph.2.io.We are his workmanfhip created in Chrift 
 Jefus to Good Works, whicbGod hath before ordain- 
 ed that we (hou'd walk in them. 
 
 Jam. 2. 14. Whatprofitethit my brethren, if a man 
 fay he hath faith, and have not works? Can faith fave 
 .him ? 
 
 Tit. 2. 14 Who gave himfelf for us that he might 
 redeem us from all iniquity and fanftifie to himfelf a pe- 
 culiar people zealous of Good Works. 
 
 i Tim. 6 17, 18, 1 p. Charge them that are Rich in 
 this world, that they be not high minded, nor truft in 
 uncertainty of Riches, but in the living God, whogi- 
 veth us richly all things to enjoy : that they do Good : 
 that they be rich in Good Works $ ready to diftribute- 
 willing to communicate : Laying up in ftorefor them- 
 felves a good foundation againft ihe time to come, that 
 they may lay hold on eternal life. ] 
 
 Heb. 13. 16. But to do Good and to Communicate 
 forget not ^ for with fuch facrifice God rs well pleafed. 
 
 Luke 
 
Luke 16 9, i 3. I fay unto you, Make you friends 
 of the Mammon of unrighteoufnefs , that when ye fail 
 they may receive you into everlafting habitations, If 
 ye have not been faithful in the unrighteous Mammon 3 
 who will commit to your truft the true Riches ! ye can- 
 not ferve God and Mammon, 
 
 Pfal. 4 1 . 1,2, &c. BleflTed is he that confidereth the 
 poonthe Lord will deliver him in the time of trouble,^. 
 
 Read Deut. 1 5 . 7, 8, 9, &c. 2 Cor. 9. 8, 9, &c. Dan. 
 4. 27, Lev. 23. 22. Prov. 22. 9. 
 
 Prov.28. 27. He that giveth to the poor fhall not 
 lack; but he that hideth his eyes fhall have many a curfe. 
 
 Rcadhz 58. tbrottgheut. 
 
 Jam. i. 27. Pure Religion and undefiled before God 
 and the Father is this •, To vifit the fatherlefs and widows 
 in their affli&ion, and to keep himfelf untpotted of the 
 world. 
 
 Jam. 5. 1,2,3,5. 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 fhall be a witnels againft you, and fhall eat your 
 flefhasit were fire: Ye have heaped treafure together 
 
 for the laft daies* Ye have lived in pleafure on earth, 
 
 and been wanton •, you have nourifhed your hearts as in a 
 day of flaughter — 
 
 1 Joh. 3. 16,17,18. We ought to lay down our lives 
 for the Brethren : but whofo hath this worlds good, and 
 feeth his brother have need and fhutteth up his bowels 
 from him, how dwelleth the Love of God in him i My 
 little children, let us not love in word, nor in tongue,but 
 in deed and in truth. 
 
 Gai.6. 6,7,9,10. Let him that is taught in the word 
 communicate unto him that teacheth in all his goods (or 
 
 good 
 
good things. ) Be not deceived $ God is not mocked : 
 for whatsoever a man fovveth that (hall he alfo reap — - 
 Let us not be weary in well-doing : for in due feafon we 
 fhall reap if we faint not. As we have therefore Oppor- 
 tunity, let us do Good unto all men : efpecially to them 
 who are of thehoulhold of faith. 
 
 Eph 4. 28. Let him Labour, working with his hands 
 the thing which is good,that he may have to give to hin 
 that needeth. 
 
 Mat. 10.41,42. He that Receiveth a Prophet in the 
 name of a Prophetjttiall 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 fhall give to 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 lofe his reward.] 
 Read 1 Cor. 9,4, 5.^ 16. 
 
 Mat. 25.40,45. Verily I fay unto you , inasmuch 
 as ye have done it unto one of the lead of thofe my 
 Brethren, ye have done it unto me Verily I fay un- 
 to you, in 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 fhall 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 — f and they that buy as though they 
 
 poffeffed not \ and they that ufe this world as not abu- 
 fing it ^ for the fafhion of this world pafleth away, 
 1 Cor. 7.29,30,31. 
 
THE 
 
 CONTENTS. 
 
 fi jg^CygL£$ He Text opened: Dcftrine s deduced: and Method 
 propounded, pag. I.t0 5 
 
 What is not this Crucifying of the world '• by way 
 ef Caution to avoid txtr earns , Sect. 2. p. 5 
 In what refpetls the world tnufi be Crucified to m : 
 1 . As the creature would be wans felicity, or any 
 part of it, Sect. 3. p. 10 
 
 2. As it isfet in competitienwith Gcd, or in the lea ft degree of co- 
 ordination with him , p. 1 1 
 
 3 . A sit ftandeth at enmity to Cod and his waies. 4. As it u the 
 watter of our pjh pleajing and fuel of confcupifcence. 5 . As an 
 Independent or feparated good, without its due Relations to God , 
 
 P. 14, if 
 Eph. 2. 12. Pfai. 39. 6. & 73. 20. confidered, p. 18, 19 
 
 The different fucceffes of fittlified and unft%tl\ft(oftudies and 
 knowledge, p. 17,21 
 
 (h) Tht 
 
The Contents 
 
 T'he cr eat ares Aptitude to temp us is in fep arable, p. 22 
 
 Wherein the worlds Crucifixion confifleth as to our aft* ? We mufl 
 
 ufe the world as it fifed Chrift, Sect. 4. p. 24 
 
 More particularly, 1.T0 efleem the world as an enemy to God and 
 
 us, Seer. 5. p. 3 1 
 
 Hew this enmity may be apprehended, p. 3 2 
 
 2. A deep habituate apprehenfien of its worth lefnefs andinfufficiency, 
 
 P. 3 3 
 
 3 . A kind °f Annihilation of it to eurfelves, p. 3 5 
 How we mufi be Crucified to it. The difference between this and 
 
 Natural Death , Sect. 6. p-36 
 
 1. Our undue Eflimation ef the world mufl be Crucified , p. 3 7 
 2. And our inordinate cogitations . 3 . And affections , p. 3 9 I .Our 
 Love. 2. Defer e. 3. Expectations. 4. Our Delight , p. 43. So 
 in the lrafcible, I . Difplacency and hatred, &c. p. 43 
 
 4. Our inordinate Seeking and Labour, p. 47 
 Divers Objections and Queftions anfwered, Sect. 7. p» 48 
 How the Crofs of Chri/l doth Crucifie the world. And I . How it is 
 
 done by the Crofs as fuffered bj C hrifl, Sect. 8 . p. 5 o 
 
 2. How bj the fame Cro/s believedin and confidered y P- 54 
 
 3 . How by the Crofs which wefuffer in Obedience and Conformity 
 to Chrtfl, p. 57 
 
 The point proved by experience ,Sect. 9. P- 59 
 
 Reafons of the ahfolute necefftty of being Crucifie ho the world, and 
 
 it to us. 1 . From Gods inter eft, which it contradifteth,Sect. I O. 
 
 p. 60 
 2* From our owninterefl, Sect. 11. p. 64 
 
 The Ufes. 1 . To inform us , I . That it is the ufe of the Crofs of 
 Chrifl to Crucifie the world , Proved, p. 68. How his dotlrine 
 dothit^p 72. And his works, P- 73 
 
 2- Wherever the Crofs of Chrifl is effectual , the world is Cruci- 
 fied,^:. i$. p. 74 
 U(C 2. What it is to be a Chriflian indeed, and what a diftancefuch 
 are at from the world , Sect. 1 4. p. 77 
 Tryal whether we are dead to the world. Eight figns by which we 
 may know wheth.r the world or God be our End, Sect. 15. 
 
 p 80,81 
 Achfer Application for Conviction of worldly hypocrites , Sect. 16. 
 
 p 88 
 Farther 
 
The Contents, 
 
 
 p 
 
 .105 
 
 
 p- 
 
 MS 
 
 p. 
 
 120. 
 
 Spe- 
 
 
 P- 
 
 124 
 
 p 
 
 izS, 
 
 ,&e. 
 
 
 P 
 
 .13* 
 
 
 P- 
 
 139 
 
 p. 
 
 Hi* 
 
 &c. 
 
 
 P- 
 
 148 
 
 
 P- 
 
 149 
 
 Furthtr Application for Conviction of worldlings , Sect. 1 7. 
 
 PS>* 
 Convincing Evidences produced, p. 98. Specially to the greater 
 
 fort. 
 Ten Articles of Aggravation of the worldlings Jin, 
 Further pr eft for convttlion, 
 Ufe oj Exhortation , to Crucifie the world ', Sect. 18. 
 
 cjW/7 f Gentlemen 
 Tet clofelyer urged, 
 
 Twelve Quefltons to evince the folly of worldlings, 
 The duty further charged home, Sect. 1 9. 
 The Living world will be your own tormentor, 
 An inftance in point of Reputation and Honour, 
 Directions for fuccefsful Crucifying the world, 
 Direct. I. Make ufe of the Crop of Chrift hereto, 
 Direct. 2. Receive not a falfe picture of the world into your minds 
 
 but thinkyf the creature truly as it is, p. 152 
 
 Direct 3 . Crucifie the flejh , which is the Mafter Idol, p. 1 5 4 
 Dircdfc. 4. Keep your minds intent on the greater things of ever la ft- 
 
 inglife, p. 157 
 
 Direct. 5. Under ft and the right ufe and end of the creatures, and 
 
 maks it your bufinefs to employ them accordingly , p. 1 5 8 
 
 Direct. 6. Keep fen fib le of its enmity and your danger, p. 1 (si 
 
 Dired. 7. Be much in the houfe of mourning, and fee the end of all 
 
 the living. 
 Direct. 8. Study to improve afflictions , p. 162 
 
 Direct. 9. Be very fufpicious of profperity , and fear more the fai- 
 ling then the frowning world, p. 1 63 
 Direct. 1 o. Befure to keep off the means of its livelyhood, and keep 
 
 it under mortifying means \ p. 171 
 
 Conclufion of that U fc, p. 1 7 5 
 
 life to the fanttified, to ufe the world as a Crucified thing, Sect. 2 1 . 
 
 p. 176 
 
 1. Seek^ it but as a means to higher things , and not for it felf , 
 
 P . 178 
 
 2. Be not too eager for it , p. 180 
 
 3. Suffer it not to Crucifie jou with cares and for rows , 
 
 p. 181 
 
 4. Let it not thruft out Godsfervice, nor be made an excufe for neg- 
 
 (h 2) ligenc* 
 
The Contents. 
 
 ligence in Religion, p. 182 
 
 5 . Vfe no unlawful means to get it, p. 1 8 5 
 
 6. Imploy it for the flefb, but improve all for God : uncharitablenefs 
 reproved, p.. 187 
 
 A full anfwer to the common reproach , that Profejfors of godlinefs 
 
 are the mo ft covetous of all, p. 1 9 1 
 
 life*/ Confolation. The Benefits of being Crucified to the world , 
 
 p. 202. tO 220 
 
 The fecond Part, 
 of the ChriflUns Glorying. 
 
 Doct. Ti?w Chriftians mufi with abhorrency renounct all car* 
 L nal glorying , and mufi glory only in the C ro f s rf 
 Chrifl, by whom the world is Crucified to them , and they to the 
 world, p. 220. Particularly, 1. True Chriftians that art Cm- 
 cifiedtothe world and the world ,to them by the Crofs of Chrifi r 
 way and mufi glory therein. How far , and how far not , 
 
 p. 22 1 
 
 Proved by Scripture and fourteen Reafons, p. 2 22 
 
 life 1 . To confute the Antinomian miftake, that tels men they mufi 
 
 not glory nor fetch their comfort from any thing in themfelves* 
 
 The cafe opened. Ten more reafons to prove the point ajferted, 
 
 p. zz6,&c. 
 life 2» Todif cover the err our of too many Chriftians , that can 
 glory inaftate of Exaltation, but not of Crucifixion, or Morti- 
 fication, p. 23 r 
 Obferv. 2. when Believer* glory intheir own Mortification, it mufi 
 be as it is the fruit of the Crofs of ftrifi , that fo all their Glo- 
 rying may be principally and ultimately in Chrift , and not in 
 themfelves , p. 235. Twelve Reafons againft Glorying in out 
 [elves. 
 l&fe :To condemn fe If- exalting, and provoke to Humility, p. 241 
 Qbferv. 3 . ToGlory in any thing fave the Crofs of Chrift, and our 
 
 Crucifixion 
 
The Contents. 
 
 Crucifixion thereby, is a thing that the foul of a Chrifiianjhould 
 abhor, what is not here excluded from our lawful Glorying , 
 
 p. 243 
 What u excluded. Glory not, I . In dignities and honours , p. 245 
 2. Nor in Riches, p. 246. Nor in comelinefs orftrength 5. Nor 
 in Apparel, p. 247* 6. Nor in Health. 7. Nor in Ntbte Birth, 
 p. 248. 8. Nor in friends. 9. Nor in meat, drink^, dwellings, 
 eafe % company , recreation, &c. p. 249. 1 o. Nor in mens good 
 •word : though they be Learned, Godly, ejre. p. 250. 11. Nor 
 in Learning , Parts, &c. 1 2 • Take heed in what refpeclyou glo+ 
 ry in Spiritual Mercies, 1 . In Minifters, Ordinances, Churchy 
 fimmunion,&c. 2. In knowledge. 3. In good works. ^Jnex* 
 periments *f mercy or feelings of comfort. 5. in holy Graces \ 
 ( whofe nature is ugainfi carnal glorying. ) 
 
 (hi) Err at** 
 
8* 
 
 ^''•fJiS^ AfJIJ^t.'irt t)iKS^e &$yS$? 
 
 Errata. 
 
 PiAg. 3. 1. ult. for they r. tfoeiyy 3 p. 7. 1. 28. for fk# r. there 3 p. .14. 1. 3 1. 
 r. communion with him 3 p. 28. 1. 24. for not r. «0 3 1. 27. r. JuK&y&ya > 
 
 I 
 
 . 56. 1. 3. for be r. do 3 p. 4. 1. 30. after expected add and this by an heaven- 
 ty Light and Uve 3 p. 48* 1- 18. r. heterogenous 3 p. 69. 1. 15. for mot*; r. 
 names or ftraw > p. 74. 1. 19. blot out them 3 p. 8?. 1. 4. for wfotf r. which ; 
 p. 143. 1. 11. r. themselves 5 p. 145. 1. 3. v.floliditatem 3 p. 146. 1. 17. blot 
 out in 3 p. 187. 1. 1?. t feipfm 3 p. 228. 1. 27. for father r. faith 3 p. 150* 
 I.25. blot out men. 
 
 »W^^W$g^^&^ 
 
 \ 
 
Thefe Books following of the fame 
 Authors^are alfo Printed for $Yj^ 
 v'tl Simmons Bookfeller in K^der* 
 mtnjier. 
 
 [Rue Chriftianity>or Chrifts Abfolute 
 dominion,and mansneceflary felf-re- 
 fignation and Subje&ion,in two Af- 
 fize Sermons, preached at Worcester y 
 in 12°. 
 
 A Sermon of Judgement preached 
 at Pauls, before the Honourable Lord 
 Major and Aldermen of the City of London, Decemb. 1 7. 
 1654. and now enlarged, in 12 . 
 
 Making light of Chrift and Salvation too oft the I flue 
 of Gofpel Invitations^ manifeft in a Sermon preached at 
 Lawrence $ury in London, 8°. 
 
 The Agreement of divers Minifters of Chrift in the 
 County olWoreefier for Catechizing or perfonal I nft ru- 
 ling all in their feveral Parifhes that will Confent there- 
 unto, containing 1. The Articles of our agreement. 
 2. An Exhortation to the people to fubmit to this ne- 
 cefTary work. 3. The Profeifion of Faith andCate- 
 chifm, in 8°. 
 
 Gildas 
 
Cildas Salviantts, the Reformed Paftor, (hewing the 
 nature of the Paftoral work,efpecially in private inftru&i- 
 on and Catechizing, 8°. 
 
 Certain Difputations of Right to Sacraments,and the 
 True Nature of Vifible Chriftianity, 4 . 
 
 Ofjuftification ; four Difputations clearing aad ami- 
 cably defending the Truth, againft the unneceffary Op- 
 pofitions of divers Learned and Reverend Brethren,^. 
 A Treatifeof Converfion. Preached and now Publish- 
 ed for theUfe of thofe that are ftrangers to a true 
 Converfion , efpecially the grofly ignorant and un- 
 godly, 4°- 
 
 One flieet for the Miniftry, againft the Malignants of 
 all forts. 
 
 A winding^fheet for Popery. 
 One (heet againft the Quakers. 
 A fecond iheet for the Miniftry Juftifying our Calling 
 againft Quakers, Seekers and Papifts 3 and all that deny 
 us tobetheMinifters of Chrift. 
 
 Dire&ions to luftices of Peace 5 efpecially in Corpora- 
 tions,^ the difcharge of their duty to God, written at 
 the requeft of a Magiftrate, and Published for the ufe of 
 others that need it. 
 
The Crucifying of the world, 
 
 BY 
 
 The Crofs of Christ. 
 
 Gal. 6.14. 
 
 But God forbid that Ifhould glory , fave in the Crofs of our 
 L ord $efus Chrifl • by whom tk mrld'is crucified to me, 
 and 1 unto the world. 
 
 SECT. I. 
 
 VER 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 (hould be Militaries in our Innocency, 
 and keep our (landing, and attain our Confir- 
 mation and Glory by a Victory, or elfe come 
 fhort of it if we loft the day : No wonder 
 then that our lapfed condition muft 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 ftate we were the 
 fole Combatantsagainft the Enemy our felves , and we fought in 
 
 B that 
 
The Crucifying of the world. 
 
 that Sufficient ftrength of our own which was then given us, and . 
 by our wiituii yielding we were overcome. But fince our fall we 
 fight under the banner of another, who having firft conquered 
 for us, will afterward conquer inusandbyus. All the great 
 tranfa&ions and bufles 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 adions and fucceffes of this great war, and ail tie 
 perfons in the world are the fouldiers of thefe two Armies, 
 whereof the Lord of Life, and the Prince of Darknefsare the 
 Generals : The whole Inhabited world is the field. The greac 
 on-fet of the Enemy was made upon the perfon of our Lord 
 himfelf. And as oft as he was afiaulted or did afTault, fo oft did 
 he overcome. In the wildernefs he had that firft appointed conflict 
 with Satan himfelf hand to hand : T hrough his whole life after^ 
 he was afiaulted by the inferiour fort of enemies : And a leader 
 in his own Army ; even Teter himfelf is once feduced to be 
 come a Satan, Mat. 16, 22. and a Traytor ftths is the means of 
 his apprehenfion , and then the blinded Jews and Rulers of his 
 Crucifixion, and there had he the laft and greateft Conflid •, in 
 which when he feemed conquered he did overcome , and fo 
 his perfonall war was finifbed. When the Captain of our falva- 
 tion was thus made perfed through fufferings , Heb. 2. 10. thac 
 he might bring many fons to glory, his next work was to form his 
 Army 3 which he did, by giving firft Commiftion to his Officers , 
 and appointing them to gather the common fouldiers, and to fill 
 his band?, No fooner did they (tt themfelves upon the work, but 
 Satan fendeth forth his bands againft them : Perfecutors affaulc 
 ehem openly .- and Hereticks are Traytorsin their own Societies 
 and make mutinies among the fouldiers of Chrift, and do them 
 more mifchief by perfidioufnefs, then the reft could do by open 
 fooftility.The firft fort of them took advantage, 1. By the reputati- 
 on of Mofes Law,and the zeal of the blinded Jews for its defence. 
 And 2. from the dangers, fuflferings and flefhly tendernefs of ma- 
 ny profeffors of the Chriftian faith, which made them too ready 
 toliften to any Do&rine that promifed them peace and fafety in 
 the world ; and as they were themfelves a Carnall Generation, 
 that looked after worldly glory and felicity, and could not bear 
 pecfccwcionforCbrift, and fo.were enemies to his Crofs , while 
 
 they 
 
By the Crofs of Chrift t 
 
 they profeft themfelves to be his Difciples, fo would they have 
 perfwaded the Churches to be of the fame mind, and to take the 
 lame courfess they •, that fothey might not be noted for carnall 
 and cowardly profeffors themfelves, while they brought others to 
 believe the juftnefs of their way; but rather might have matter 
 of glorying in their followers, inftead of being either fufTerers 
 wit' :£z true Chriftians , or re je&ed bythemwhofe profeffion 
 they* //d undertaken. 
 
 Thefe were the pcrfons that 'Paul had here to deal with , 
 againft whom having oppofed many arguments through the 
 Epittle, in the words of my Text he oppofeth his own Resolution, 
 [^odforbd that I ' Jbould glory ;&c. ] 
 
 The words contain 'Pauls renouncing the carnal difpofition 
 and praclife of the falfe Apoftles , and his profeflcd Refolution 
 of the contrary. Where you have, i. The terms of Deteftation 
 and Renunciation [God forbid^] or ,[_be it far from me.} 
 2. The thing Detefted and Renounced % viz,. To glory in any 
 thing fave the Crofs ofCbrift. His own pcfitive profeffion 
 containerh, I. His Refolution to Glory in the Crofs of Chrifh 
 2. The effe&s of the Crofs of Chrift upon his foul • which being 
 contrary to the difpofition, and do&rine, 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- 
 b) the World Was crucified to him, and he to the World. ] 
 
 The d faculties in the words being not great, I (hall take leave 
 to be the briefer in their explication. The verb k*v%Z&u fignifieth 
 not only externall boafting; but firft internal! confidence and ac- 
 quiefcence. By [ the Crofs of our Lord fefus Chrifl J we are to 
 underftand both his Crofs zsfpjfered by bun, and as confideredby 
 us , and as imitated by m f or the Crofs Wefufftr in conformity 
 to him : For I fee no reafon to take it in a more reftrained 
 fenfe. 
 
 By £ the Worlds is meant , the whole inferiour Creation , or 
 all that is objefted to our fenfe, or is the bait or provifion for the 
 flefh , or by the tempter is put in competition with God .' both 
 the things and the men of the world. 
 
 To have [the world crucified to him ] doth fignirie, i. That 
 it is killed and fo difabled from doing him any deadly harm , or 
 from being able to ileal away his affections , as it doth they that 
 
 B 2 are 
 
The Crucifying of the world, 
 
 are unfan&ified. 2. That be efteemeth ic but as a dead and con- ; 
 temptible thing. So that this phrafe exprefleth both its difablingj 
 and his pofitive contempt of it. 
 
 The other phrafe that Paul was [crucfiedtothe^orW] dotb 
 fignifie on the other fide, i. That his eitimation and affections 
 were as dead to it ; that is, he had no more efteem of it , or love 
 to it; nor did he further mind or regard it, (fo far as hf.was 
 fan&ified ) then a dead man would do. 2. It fignifieth ^Jjt he 
 was slfo contemned by worldly men, and lopkt on as his Cruci. 
 fied Lord was, whom he preached. 
 
 This is faid to be done [by Chrift 2 or [by hid Croft;] For 
 the relative may relate to either antecedent. But I fliould rather 
 refer it, to the later,though in fenfe the difference is fmajl; becaufe 
 the one is iraplyed in the other. 
 
 The further explication of the Nature of this Crucifixion, and 
 the influence that Chrift and bis Crofs have thereinto, and how 
 they are the Caufes of it,muft be further fpoke to in the handling 
 of the Do&rines, which are as followeth. 
 
 SECT. II. 
 
 D0&. 1. T^H.E carnall Glorying of Worldly profeffors \ 
 
 X is a thing detefted and renounced by the Saints. 
 Doft. 2. A Crucified Chrift, or Chrift and his Crofs, is the Glory- 
 ing °f tb* Saints. 
 Do&. 3. The World if frp/cified to the Saints, and they to the 
 
 world. 
 Do#. 4. It is by a Crucified Chrift, or by Chrift and his Crofs that 
 this is done. 
 
 But becaufe our limited time will not allow us to handle each 
 of thefe diftin&Iy, I (hail reduce them all to one General] Do- 
 ctrine, which is the fenfe of the Text. 
 
 D08. , T 1 H E World is Crucified to the Saints] and the Stints 
 J are Crucified to the World , by the Crofs of Chrift ; 
 and therefore in it alone mn(t they Glory, abhorring the Glorying of 
 earnall men. 
 
 THE 
 
By the Crofs of Chrifi. 
 
 TH E Method which I (hall obferve as fitted: for your Edifi- 
 cation in handling this Doclrine is this. 1. 1 (hall more ful- 
 ly (hew you Negatively what it is not, and Affirmatively what ic 
 is, to have the world Crucifiedtous > and to be Crucified to the 
 world. 2. I (hall (hew you, How this is wrought by the Crofs of 
 Chrifl, 3. I -(hall give you the Reafins, which prove that foil 
 is. 4. I (hali givejou the Reafons why it mufi be fo. 5. I (hall 
 make application of this firft part of the Do&rine. And then 
 handle the latter part as time (hall permit. 
 
 I. HpHere are few Doctrines of faith, or waies of holinefs , 
 JL but have their extreams, which men will reel into from 
 fide to fide, when few will confift in the Sacred mean. The pur- 
 blind world cannot cut by fo fmall a thred, as the word of God 
 dire£teththemtodo,andasallmuft do that will be conducted 
 into Truth. We have much ado to take men off thefe vanities ; 
 but yet when many of them are convinced , and fee that the 
 world muft be caft afide, they miftake the nature of holy mortifi- 
 cation, and embrace inftead of it fome fuperftitious and cyni- 
 call conceits; in which they are as faft bemired almoft as they 
 were before. I (hall therefore firft tell you what u not the Cruci- 
 fixion which we are to treatc of. 
 
 1. It is not to think that the world is indeed Nothing ; and 
 that in a proper fenfe our life is but a dream : Nor yet fceptical- 
 ly to take the befngand modes of all things as uncertain : Nor 
 to imagine that fenfe is fo far fallible, that a man of found fenfe , 
 and underftanding, may not be fure of the obje&s conveniently 
 prcfented to his fenfe. There ftill remaineth one Argument 
 which the Scepticks were never able to confute, but will make 
 them at any time to yield the caufe ; 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 reftrained 
 to thofe things which clofelyer concern the matter of falva- 
 tion. 
 
 2. Nor is it any part of the meaning of this Text, that we 
 fliould entertain a low and bafe efteem of the world or any thing 
 
 B 3 therein ' 
 
-The Crucifying of the world, 
 
 therein, as in its Natural ftatc confidered , it is the work of 
 God. For though man be eminently created in his image, yet 
 all his works are like him in their meafure , and therefore have all 
 an excellency to be admired. Itcannoc be that infinite Vtifiom 
 can make any thing which fhall not have fome impreffions and de- 
 monftrations thereof. Nor can Goodnefs make any thing but what 
 is Good. And never did the Almighty make any thing that is 
 absolutely contemptible ; Nor any thing fo mean, which can be 
 done by any other without him ; fofarunirrmabie is he in the 
 fmalleft of his works. Nor did he ever make any thing in vain ; 
 but thofe things which fecm fmall and ufelels to us • have an un- 
 fearchable excellency and ufefulnefs which we know not of. If 
 the unskilful have the modefty to believe, that the fmalleft ftring 
 in an Inftrument of Mufick , and the fmalleft pin in a Watch , 
 have their ufe, though he know not of it > we have great rcafon 
 to think asmodeftly of the frame of all the works of God. And 
 thofe things that in themfelves confidered are fmall, yet refpe- 
 clively and virtually may be very great. The heart may do more 
 to the prefervation of life then a part much bigger ; and the eye 
 may fee more then all the reft of the body befides. And the or- 
 der, location and refpe&s of feveral parts , doth give them fuch 
 an admirable ufefulnefs and excellency, which none can know 
 that feeth not the whole frame. 
 
 Yea our ownfelves , fouls or bodies confidered as the work- 
 manfhip of God, muft not be thought or fpoke contemptibly of. 
 For fobyallthatwefayagainftthe work, we do but reproach 
 and diflionour the work-man. In all our felf-accufations and con- 
 demnations, we muft take heed of accufingor condemning our 
 Creator. Our Naturals therefore muft be honoured , while our 
 Corrupt Morals are vilified. We muft difgrace nothing that is 
 of God, but only that which may be truly called our own : Nor 
 in theaccufationof ourOWtf, muft we by reflexions and confe- 
 quences accufe that which is Gods, as if the fault in the Original 
 were his. By giving us our Natural free-Knll , which is a felf- 
 determining power , he made us capable of having femtVchat in 
 Morality which we may too juftly call our own : And our lofs 
 and want of Moral freedom , ( which is but our right Difpofiti- 
 ons and Inclinations ) were not to be charged ultimately on our 
 felves , if theforefaid Natural freedom did not make us capable 
 
 of 
 
By the Crofs cf Chr'ift. 
 
 of fuch a culpability. Its a ftrange way thac fome men have de- 
 viled, of magnifying the Creator by vilifying his works ; and its 
 a ftrange conceit that all the praife char is given to the creature 
 is taken from God • They w*,uldnotdofoby man : The praifc 
 of an Houfe is taken to be no difhonour to the Carpenter : Nor 
 thecommendation of a watch a dishonour ro the watch-maker. 
 God did not difhonour himfelf, when he faid , his works in the 
 beginning were all Good I 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 beir.g, 
 there was nothing but himfelf to be commended : but doubtlefs 
 God intended bis Glory by his Works ; and ?.Jl that is in them 
 proceeding from himfelf, the praife of them redoundeth to him- 
 felf. In a word, we muft be very careful of Gods intereft in his 
 creatures, and fake heed of any fuch contempt or vilifying of 
 them, which may rcfled upon himfelf. 
 
 3 . The Crucifying of the world to us, doth not confift in our 
 looking upon it as an ufelefs thing, or laying it afide as to ail ipi- 
 ritual improvement. No ; fo far is this from being any part of 
 our duty, that it is none of the leaft of cur fins : The creature 
 was the firft book that ever God did make for us , in which we 
 might read his bleffed perfections • And the perverting it to 
 another ufe-,with the negled of this, wss mans firft fin. As it was 
 the great work of the Redeemer, to bringus back to God that 
 made us, and reftore us to his favour , fo alfo to reftore us to a 
 capacity of ferving him, even in that imployment which he ap- 
 pointed to us in our innocency • which was to fee God in the 
 face of his creature?, and then 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 cometofee/*^ ro/^, we muft be 
 glad to fee the face of God in the gUfi of his works. But of this 
 we have more to fay anon in the application. 
 
 4. Our Crucifying of, or to the world, requireth not any fe- 
 eefTion from theworld : nor a withdrawing our felves from the 
 fociety of men, nor the cafting awiv the propriety or pofldlion 
 of the neceffaries which we poflefs. It is an eafier thing to throw 
 away our Matters Talents, then faithfully to improve them. The 
 Papttts glory in the holincfs of their Church, becaufe they have 
 many among tbem that have vowed never to marry, and have no 
 
 propriety 
 
8 The Crucifying of the world^ 
 
 propriety in Lands or Houies, and have feparated themfelves in- 
 to a MonafttcaH fociety. An high commendation to their Church* 
 when men muft be Sainted with them, if they will do no mifchief, 
 though they make themfelves ufelefs to the reft of the world. 
 Thefervanc that hid his Talent in a Napkin, was condemned by 
 Chrift as wicked and jliathfnl ; and (hall he be commended by us 
 for extraordinarily devout ? Will you reward thacfervanc that 
 will lock up himfelf in his chamber, or hide hisheadinatiole 
 when he flbould be bufle at your work ? Or will you reward that 
 iouldier that will withdraw from the Army into a corner , when 
 he ftiould be fighting ? The world fwarms on every fide with mul- 
 titudes of ignorant and impenitent finners, whofe miferable con- 
 dition cryeth loud for fome relief , to all that are any way able 
 to relieve them. And thefe Religious Monks make hafte from 
 among them, and leave them to themfelves to fink or fwim , and 
 they think this cruelty to be the top of piety. Unworthy is that 
 man to live on the earth, that liveth only to himfelf, and com- 
 municateth not the gifts of God to others. And yet do thefe 
 idle unprofitable droans, efteem their courfe, the life of perfecti- 
 on. When we muft charge through the 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 th-e reach of fuch encounters • and 
 when they have done,imagine that they have got the victory. To 
 live to our felves, were it never fo fpiritually, is far unftke the life 
 of a Chriftian : A good man is a common good ^ and compaf- 
 fionate to the miferable , and defirous to bring others to the 
 participation of his felicity. To withdraw from the world to do 
 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 ftiallex- 
 cufe you, inftead of an holy improving them for God. If you 
 have poifefljons, it is not a renouncing of propriety , that fhall 
 excufe you from the prudent and charitable ufe of them. The 
 fame! fay alfo of "Relations, of Offices in the Church and Com- 
 mon-wealth. God calleth you not to renounce them : To cru- 
 cifie the world is not to difclaim all the relations, poflefsions , or 
 honours of the world. Thefe are not yours but Gods : And as 
 he put them into your hands, and commanded you faithfully to 
 
 ufe 
 
Bj the Crofs of Ckrift. 
 
 ufe them as his Stewards, fo you muft do it • and not think it a 
 good account of your Stewardftiip , to tell God that you threw 
 away the talents that he trufled you with , becaufe they were 
 temptations to you, or becaufe he was auftere. I (hould have no 
 great need to fpeak of this, were there not fuch a multitude of 
 deluded fouls that have lately received the Popifh dotages here- 
 in. Its one thing to creep into a Monks Cell , or an Anchorets 
 Cave , or an Hermits Wildernefs, or Diogenes Tub • and ano- 
 ther thing truly to be Crucified to the world • and in the midft 
 of the creatures to live above them unto God ; as we are anon 
 to (hew. 
 
 5. To be Crucified to the world , is not to forbear our lawfull 
 trades and labours in the world. He that bids us eat our bread 
 in the fweac of our brows, and would not have him eat, that 
 will not labour, Gen. 3. 1 9. 2 Thtf. 3. 6, 10, 12. did never call 
 men to be begging Fryers, nor licentious Prodigals, nor idle 
 Gentlemen, nor lazy unprofitable burdens of the earth. Allidle- 
 nefs that's wilfull, 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 letting them to work. And fome that have fami- 
 1 es will neglect their duty for them, and all upon pretences of a 
 contempt of the world. Put he that bid us ufe the world as mt 
 abufingit, 1 Cor. 7. 31. did never mean to forbid us the ufe of 
 it. While fuch Hypocrites will needs be more then Chriirians, 
 theybecomein Pauls judgement worfe then Infidels, 1 Tiw.5.8. 
 They (hould not labour with a defire to be rich , yet muft they 
 labour to give to him th*t nsedetb , IT/j^. 4. 28. Idlenefs is not 
 Mortification. 
 
 6. To be crucified to the world or the world to us, contained 
 riot an unthankfull undervaluing of nur Mercies. It will not 
 warrant us to lay, Health, and Riches, and Honours are con- 
 temptible ; and therefore I owe God but little thanks for them ; 
 nor will itexcufe any ingratefull infenfibihty of our deliver- 
 ance?. 
 
 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 Cbrift. 
 Though the Magiftrate muft bring a falfe Prophet to Capital Pu- 
 niftiment that fought to turn the People from God,yet every one 
 
 C mig! t 
 
io The Cru$ifjhg of the world^ 
 
 might not do fo : nor is that any part of the fenfe of this Text ; 
 nor was it thus that Paul did crucifie the world . 
 
 8. Much lefs may it encourage any poor Melancholly tempted 
 fouls to be weary of their lives, and to feek to make away them- 
 selves. This horrid (In is far from the duty here required : To 
 be crucified to ihe world, is not to rid our felves out of the 
 world ; nort > d> tint to our felves, which were fohainous a fin 
 if we did it to another, as not here to be lightlyer punifhed 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* 
 treams, and to prevent your unjuft cenfures of the Dodrine 
 which I muft next deliver , that you may fee that I am not 
 leading you into extreams, but infifting on a plain and needful! 
 truth. 
 
 SECT. III. 
 
 I Am next Affirmatively to (hew what this Crucifixion is. And 
 flrft of the former branch ; What it is to have the world to be 
 Crucified to us. Where we (hall fpeak of the ob jed, and then of 
 the ads. 
 
 Qu. i. In What re/peels is it that the World muft be Crucified 
 tQfU f • 
 
 Anfw. In general, i . In thofe refped* 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 his 
 recovery muft be a departing from the creature, and an adhering 
 unto God. 2. In thofe refpeds in which Chrift himfelf 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 import, yet 1 think it may the better infinuate in- 
 to your underftandings , if I prefent it to you in thefe various 
 nptions. 
 
 I. *As the creature would be mans felicity , or any pare of his 
 
 trut felicity f fo i9 it to be hated, refilled and crucified. If the 
 
 mrld would know its own place, it might be efteemed and ufed 
 
 -•---••• ■ - - m 
 
By the Crofs of Cbrift. 1 1 
 
 j#i its place 5 but if it will needs pretend to be what it is not, 
 and will promrfe to do what it cannot , and fo would not only be 
 ftfed but enjoyed, we mutt take k for a deceiver, and rife up againft 
 it with the greateft deteftation. For elfe it will be the certain 
 damnation of our fouls. For Be that hath a wrong £W, is wrong 
 in all the means ; and doth much worfe then lok his labour in 
 every ftep of his way. It is the greateft and mod pernicious er- 
 rour in the world , to miflake in our very end, and about our 
 chiefeft good. When once the world would feem 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 defiroufly look any further, bat 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 ftigmatized fool [foul take thy reft ] then hath the world 
 pernicioufly deceived you, and if you be not erTcclually recover- 
 ed , will be your everlafting ruine. Whatever it be that prefent- 
 eth it felf to you ( of this world ) as your felicity, is to be hated, 
 oppofed and crucified. 
 
 Yea if it would but (hare in this office and honour, and would 
 feem to be fome part of your happinefs, thus slfo mull it die to 
 you, or your fouls muft die : You can have but one ultimate 
 principall end and happinefs. If you take the world for it, you 
 can expeel no more. The Covetoufnefs of fuch is faid to be Ido- 
 latry ^ Col. 3. 5. and their bellies to be their God , Phil. 3 . I &, 19. 
 and their gain to be their Godlinefs, 1 Tim. 6. 5. and their portion 
 u in this life , PfaL 17. 1 4. and fo they are called , CMen of the 
 World • Here they lay up a treasure to them/elves , and therefore 
 here is their hearts, Mat. 6. J9,20, 21* and verily they have their 
 reward? Mat. 6. 5. 
 
 2. As the creature isftt in competition with God , or in the leaft 
 degree of Co-ordination with God, fo is it to be hated, reje&ed and 
 crucified. It is Gods prerogative to have Soveraign Intcreft in 
 the foul : To be efteemed and loved as cur chiefeft 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 elfe 
 whoever hath it (hall have it to its woe. He will be its Reft, or it 
 (hall never have Reft : and he will be its Happinefs 9 or it (hall be 
 
 jff i t$*£ (ViTiYfrii^TJs vvc 1 ■ u r II 
 
I z The Crucifying of the world. 
 
 play the Traytor, and feek to difpoflefs the Soveraign of your 
 fouls , its time to life it asa Traytor fhould 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, 
 when he feeth it in his throne 1 What / an earthen God 1 an 
 aery God 1 Is gold, and honour, and fkfhiy pleafures, fit mat- 
 ter to become your God 1 And with what indignation and fcorn 
 fhould a gracious foul once hear the motion of entertaining fuch 
 a God I It fhould be odious to us once to hear a comparifon 
 between the livi.-.g God and the world / as if it would be to us, 
 what he would be or could procure our fafety and felicity in his 
 ftead. As the Jews would not endure to hear of Chrift being 
 their King, but cryed out, lAwAjiceiih him, Crucifie him^e have 
 no King but CxJar.So muft we think and 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 19.27. We will not have this matt to rule over us ; fo muft 
 we lay of the fltfh and the world , we will not have them to rule 
 over us. As the churlifh Ifraelite asked Mofes (the Prophet like 
 Chrift ) fo muft we do the fkfh and world •, tvloomadetheea 
 Ruler over u* ? 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 aiTertion would rather caufe 
 derifion then belief : Or if you would perfwade a man to put it 
 in his bofom or his bed , he would caft it away with abhorrence 
 and difdain, who would not have refufed it if you had laid it in 
 his field. The pooreft beggar may 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 a Traytor h fubje&s do owe much ho- 
 nour and obedience to their Princes ; but if Caligula will needs 
 be fupiter, or if they muft hear as the Pope,D<?w*»w Deus nofler 
 Papa, or if they will ufurp Gods prerogatives, and undertake his 
 proper work, or will fet themfelves againft his truth and interefr, 
 and grow jealous of his power on which they muft depend , and 
 of his Goipcl and fpiritual Adminiftrations and Difcipline, left it 
 fhould ecclipfe their glory or erofs their wills * this is the ready 
 way to make them become bafe, and lay both them and their glo- 
 ry in the duft. The Jews ought to reverence Herod their King , 
 
 but 
 
By the Crofs of Chrift. I J 
 
 but if once they begin tofay, £ It is the voice of a god, and not 
 of a man. J No wonder if he be fmitten by the hand of Divine 
 vengeance, and he that would be a God, become the food of 
 worms ; and God (hew them what a God they had magnified , 
 that cannot keep the lice or worms from eating him alive. God 
 ufeth to pour contempt upon Princes, when they will /not know 
 and fubmit to the everlatting King. He tsketh himfelf as en- 
 gaged to break down all that would ufurp his honour jand tumble 
 down the Idols of the world ; therefore hath he alway fo ab- 
 horred the two grand abominations, Pride and Idolatry , above 
 other fins : For he will not give his glory to another : He will 
 not with patience hear it fpoken of an Idol , £ Thefe are thy Gods 
 Ifrael, that brought thee out of Egypt: ] The firft Command- 
 ment is not meerly a precept for fome particular ad of obedi- 
 ence, as are the reft : but it is the fundamental! Law of God, 
 eftabliftiing the very Relations of Soveraign and Subject: And 
 as this is the firft and great command , and that which virtually 
 containetb all, \ Thou ft alt have no other Gods before me] or, 
 [ Thou Jhalt love the Lord thy God V(ith all thy heart.} So he that 
 breaketh this is guilty of all. When the Parent of the world 
 would needs become 4/ Qod, he made himfelf the flave of the 
 Devil. 
 
 You fee then I hope fufficient reafon why the world muft be 
 abhorred and crucified, when it is made an Idol , and would be- 
 come our God ; and why this Crucifixion of it is of abfolute in- 
 difpenfable necelfity to falvation. If it bad kept its place and di- 
 ftance,and would have been only a ftream from the infinite pow- 
 er, and wifdom, and goodnefs , and a Meffenger 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 lee his face , then might we 
 have efteemed and magnified it : But when the Devil and. the 
 flefh will make it their bait to draw away our hearts from God , 
 and to fteal that love, defire, and care, which is due to him, and 
 begin to tell us of Reft, or Satisfaction, or Felicity here, its time 
 to cry out, Cracifieit, crucifieit. When it would infinuateit 
 fclf into our bofom, and get next our hearts, and have our moft 
 dclightfull and frequent thoughts, and become fo dear to us,thac 
 we cannot be without it ; when it is the very thing tharour 
 minds are bene upon, and that lifts us up when we have it, and 
 
 C 3 cafts. 
 
1 4 The Crucifying of the voorld^ 
 
 caftsus down when we want it; and thus difpofcth of our affe- 
 ctions and endeavours , its time to lay fuch an Idol in the duft , 
 and to caft out fuch a Traytor with the greatcft deteftation. As 
 we our felves (hall be exalted if we humble our felves, and 
 brought low if we exalt our felves ; fo muft we caft down the 
 world when it would exalt it felf in our efteem, and the right ex- 
 altation of it is by the loweftfubje&ingof it unto God. For 
 whoever hath to deal with Infinite Power, muft think of no other 
 way of exaltation. 
 
 3. The world muft be abhorred, and crucified by us, as it 
 ftandetb at enmity to God and hirhotj waies. It is become,through 
 mans corruption, the great feducer, and an impediment to our 
 entertainment of heavenly Do&rine , and a means of keeping 
 the foul from God. Yea it is become the Intcreft of the fkfb , 
 and is let in fulleft oppofition to our fpiritual Intereft. In whac 
 degree foever the world would turn your hearts from God, or 
 flop your ears againft his word , or take you off from the duty 
 which he prefcribeth you, in that meafure muft you fcek to cruci- 
 fie it to your felves. If Father or Mother would draw us away 
 fromChrift, though as parents they muft be honoured ftiii , yet 
 as enemies to Chrift they muft be contemned. When' your ho- 
 nours would hinder you from honouring God , and your credit 
 doth contend againft your confeience, and your worldly bufinefs 
 contradi&eth your heavenly bufinefs , and your gain is pleaded 
 againft your obedience ; it is time then to ufe the world as an 
 enemy, and to vilifiethofe honours, and bufineffes, and commo- 
 dities. A tender confeience that is acquainted with a courfe of 
 univerfall obedience, will take notice when thefe worldly inter- 
 pofitionsand avocations would fnterrupt his courfe ; and a foul 
 acquainted with an holy dependance upon God and Communi- 
 on, can feel when thefe enticing and deluding things would in- 
 terrupt his Communion, and turn his eye from the face of God : 
 and therefore he can feel by the advantage of hi* holy experi- 
 ence, when the world becomes his enemy, and calleth him to the 
 conflict. 
 
 4. The world is to be crucified, as it is the matter of our pjb- 
 pleflftng , or the food of our carnal affections, and the fuel of 
 our concupifcence. The grand Idol that is exalted a^nft the 
 5 ' r: ml .' ?r ■ THs '■< cr : C> •"' ' " 
 
By the Crofs of Cbrift. 1 5 
 
 This hath their hearts, their care, their labours. The pleafing of 
 this fteih is the end of thcunfan&ified , and therefore the fum- 
 mary capital fin, which virtually contained] all the reft ; Even as 
 the Pkafing of Cod is the End of every Saicit , and therefore 
 the fummary capital duty which virtually contained] ail ether 
 duties : The world is an Idolfubfervient to thcfklh , -is being 
 the matter of its delight , and the means by which its End is at- 
 tained ; as in the contrary ftate, the Mediator is fubfervier.t to 
 the Father, as being the matter of his delight, in whom he is 
 well-pleafed, and the means by whom he obtaineth his End* , 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 fuberviency to the 
 world and to the fkfti, as by the bait of worldly things he pleafr 
 eth the flefh: as in the contrary ftate the Holy Ghoit is in office 
 fubordinate to the Son and to the Father , in that be bringeth us 
 to Cbrift i by whom we muft have accefs to the Father. In the 
 Carnal Trinity then you may fee,that as the flefh is the Princi^all 
 and Ultimate End, and hath the firfl: 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, 
 fq is there no way of Pleafing the flefh but by the world. So 
 that by this you may perceive in what relation we ftand to the 
 fenfual feducing world, and on what grounds , and how far it is 
 neceffary that we crucifie it : Thehxed determination of our 
 Soveraign is, that if rvtkve after the flefh we Jball die , but if by 
 the Spirit Vve mortifie the deeds of the bofy^e fb all live % Rom. 
 8. 13. To live after the fle(h , is by loving the world, and en- 
 joying it as our felicity ; and to mortifie the deeds of it by the 
 Spirit, is by withdrawing this fuel and food that doth maintain 
 them, and by crucifying and killing the world as to fuch ends. 
 Our work is to put on the Lord Jrfus Ckrifty and wake no provifi- 
 on for the flejh to fulfill the lufts thereof , Rom, 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 mortified , the world alio 
 muft be mortified. 
 
 5. Moreover the world muft be Crucified to us, as far as it is 
 prefented to us as an independent or feparated Cjood , without its 
 due relations unto God. It is God only who isthe Abfolute > 
 NecefTary,Independanc Being ^ and ail creatures are but fecon- 
 
 dary, 
 
1 6 The Crucifying tf the world, 
 
 dary, contingent, dependant Beings , ( whether Univocally or 
 Equivocally, or Analogically fo called, with God, let the Schools 
 debate. ) To look on the creature as a feparated or fimple Being 
 or Good, is to look upon it as God. And here came in the firtt 
 Idolatry of the world. When Ad*m had all his felicity in God, 
 and had the creature only as a ftream and means , and when ail 
 his affe&ions (hould have been centred in God > and hefhould 
 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 fixeth jt on the crea- 
 ture as a feparated Good ; and defiring to know Good in this fe- 
 parated fenfe 5 he made it an Evil to him, and knew it to his for- 
 row; And fo forfaking the true and Al-fuflhcient 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 Knotoingfrvx. Erring. And in this courfe which our flrft 
 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 are utter ftrangers to God : 
 And therefore think on the creature as an independant feparated 
 Good. And you muft carefully note, that the dependance of the 
 creature on God, is not to be fully manifeft by the dependance of 
 any creature upon another. The line is locally diftant from the 
 Center ; and the ftreams are locally diftant from the fpring , 
 though they are contiguous , and have the dependancy of an 
 effect : But God is natlocall , and fo not locally diftant from 
 us. The neareft fimilitude is that of the bodies dependance up- 
 on the foul ( which yet doth fall exceeding fhorr.) In God both 
 we and every creature do live, and move, and have our being. 
 As no man of reafi n will talk to a corpfe, nor dwell and converge 
 with any man meerly as corporeall, without refpeft 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 fo ) will once look 
 upon any creature, much lefs converfe 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 pofitively conceiving of God as animating ir, 
 and as being its Alpha zniOmega, itsBeginning and End, its 
 principall efficient, and ultimate Final! caufe, at leaft : For this 
 weretoimagine thecarkaife of a creature, and' to conceive of ic 
 
 as 
 
By the Crofs of Cbrtft. 1 7 
 
 as fuch * thing as is not in being. For out of the God of Nature 
 the creature is Nothing-, nor can do any thing \ for there is no fuch 
 thing; even "as out of Chrift the Lord of fpiritual Life and 
 Grace, the new creature is nothings and ^e can do nothing ; for 
 there is no fuch new creature. 
 
 You have here the very difference between a Carnal and a 
 Spiritual life. The Carnal man doth fee only the carkaife of the 
 world , and is blind to God , and feeth not him, when he feeth 
 that which is animated by him. But the Spiritual man feeth God 
 in and by the creature, and the creature is nothing to him but in 
 God. As an illiterate man doth look upon a Book, and feeth on- 
 ly the letters, and taketh pleafure in their (ha pe and order, and 
 falls a playing with it as children do ; but he feeth not, nor under- 
 ftands the fenfc •, and therefore if it contained the nobleft my- 
 fteries or the greatcft promifes, even fuch as his life did depend 
 upon, he loveth it not in any fuch refpeft j 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 clearnefs of the cha- 
 racler , 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 is it an higher and more excel- 
 lent kind of knowledge and delight which he hath in the Book , 
 then that which the illiterate hath : And indeed it is an imaginary 
 annihilation of the Book, and of every character of it formally 
 confidered, to conceive of it as feparated from the fenfe : for the 
 very efTence of it, 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 figntfying 
 ufe. 
 
 I have expreffed the fimilitude in more words then I ufe in 
 fuch cafes , becaufe it much tlluftrateth cur prefent matter. It 
 was never the mind of God to make the great body of this world 
 to ftand as a feparated thing, or to be an Idol. He made all this 
 forhimfelf: The whole Creation is one entire volume, and the 
 fenfe of every line is Qod. Hi? name is legible on every creature • 
 and he that feeth not God inall,underftandeth not the fenfe of 
 the Creation. As it is Eternal Life to know Go J, to this God is 
 
 D ' the 
 
1 8 "The Crucifying of the world \ 
 
 the Life of the creature which we know, and the knowing of him 
 in it is the Life of ail our knowledge. The illiterate world doth 
 gaze upon the creatures, and fall in love with the out- fide and 
 materials , and play with it , but underftandeth not a creature. 
 By feparatingitintheir apprehenfions from God, the fcnfe,they 
 do annihilate the world to themfelves, as toitsprincipallufeand 
 fignification. 
 
 There are two Texts of Scripture among many others , of 
 which I have often thought as notable defcriptions of a carnal 
 mans life : the one as to the privative part , and the other as to 
 thepofitive. One is, £/?£f/. 2. 12. which calleth them ^Atht- 
 ifls, or without God in the world. ] They fee and know fomewhat 
 of the World, but God they neither fee nor know : Theycon- 
 verfe with the world , but not with God : All their affeftions 
 are let out upon the world, but God hath none of rhem : All 
 their bufinefs is about the world, but they live as if they had no- 
 tbingto do with God. As a Schollar, if his Matter ftiould Rand 
 an a corner of the School to watch what he will do, will behave 
 hiinfelf while he feeth him not, as if he were not there ^ he will 
 play with his fellows and talk to them,as if there were no Mafter 
 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 
 eonverfe with. As for God they know him not , but carry 
 themfelves as if they had nothing to do with him ; and ask in 
 their hearts as Pharaoh once did , Who is the Lord that Ifhould 
 fervehim ? And perhaps this made David fay, Pfal. 14. i.\_Th* 
 fool hath /aid in his heart there is tioGod.^ Though he fpeak it 
 not pofitively, yet there is a privative Atheifm, which isinterpre- 
 tatively to fay, [ There is no God. ] For he feeth him not , nor 
 Eaketh any great notice of him ; but liveth as without him in 
 the world : Not without him efficiently confidered h for fo no- 
 thing can fubfift without him, but without him objectively con- 
 sidered : For Qod is not in all his thoughts t T>fal. 10. 4, 5. and his 
 judgements are far above ^ out of his fight. Godlooksth doWn upon 
 the children of men, to fee if there be any that Will under ft and and 
 feek^ after God : but the y are gone afide, and are become filthy, and 
 cbferve not him that obferveth them , Pfal. 14. 2, 3. This is the 
 cafe of poor worldlings from the higheft Prince to the loweft 
 
 beggar : 
 
By the Crofs of Ckrift, l9 
 
 beggar : A great deal of bufinefs they have in the world, fome 
 in feeking what they want , and others in holding and enjoying 
 what they have h but they ail live as without God in the world. 
 £ iVow confider tkisye that forget God , left he tear joh in pieces , 
 and there be none to deliver joh , Pfal. 50. 22. For the wicked 
 fljjill be turned into hell, and all the Nations that forget God , 
 Pfal 9.17.] 
 
 The other Text that defcribeth the life of a meer naturall 
 man, is, Pfalm 19*6* to which youraayjoyn, Pfalmy 3,20. 
 The former faith, £ Surely every man rvalkfth in a vain JbeVv ; 
 furely they are difqaieted , or make a tumult and ftir in vain, 3 
 Though the brevity of life it felf may be fomething here intend- 
 ed , yet that feemeth not to be all : but alfo the vanity of it a« 
 it is a worldly life, and imployed meeriy about tranfitory crea- 
 tures : For even on earth our Spiritual life of Grace, and Com- 
 munion with God in Chrift by the Spirit,is not vain. The word 
 which we tranflate a vainfhe^^ fignifieth the image , or (hadow, 
 or appearance, or figure of a thing : a thing that is nothing, or 
 not the thing it feems to be, but the (hew of it ; or as the Pro- 
 phet himfelf expoundeth ir, a dream ; Men do but feem to live, 
 that live only on and to the creature •, they do but feem to be 
 Rich, that have no other Riches- zn& feem to have Pleafure , 
 that have no higher Pleafures ; zn&fetm to be Honourable, that 
 have but the Honour that comes from man. A great ftirthey 
 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&edly, and others domineer ; and all is but a 
 vain (hew or thing of nought. Its but like childrens games, 
 where all is done in jeft , and wife men account it not worthy 
 their obfervance. Its but like theadingof a Comedy* where 
 great perfons and aclions are perfonated and counterfeited ; and 
 a pompous ftir there is for a while,to pleafe the foolifh fpe&ators* 
 that themfelves may be plcafed by their applaufe ; and then they 
 come down and the fport is ended, and they areas 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 fticks and ftraw, which 
 the fpum of a mans foot will foon difperfe. Thus do all worldly 
 
 D 2 fenfua! 
 
20 The Crucifying of the world, 
 
 fenfual men, walk in avainfieW. By fcparating the creature 
 from God, they make it nothing : and then they ftudy it, and 
 difpute of it, and feek, and run, and labour for it, when they 
 have in a f>rt annihilated it. I fpeak ftiil of their Objective re- 
 paration in ejfe cognito & valito \ for a real feparation is impof- 
 iibje , but as a real annihilation may be fo called. When they 
 have feparated the characters of the great Book of Nature 
 from God who is their fenfe , and made nothing of it, as to the 
 form of a Book, then do they fall a playing with it , who cou'd 
 not endure to learn on it. But when their Matter 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 ofe. 
 
 And this feems to be the fenfe of that other Text, Tfal.71 .20. 
 Q 4s * dreamyvhen one aVvaketb , fo Lord ^tohen thou aftakeft % 
 ( or .in awaking) thou [bait defpijc their image. ] Though our 
 Tranflators apply it to Gods anting) that is, to ] udgement, yet 
 many learned interpreters rather apply the word {_ in awaking ] 
 to the finners afoak}*g at Judgement , out of the forefaid 
 dream of a fenfual life. They do but labour, and care, and ga- 
 ther as in a dream : They fight,and conquer,and pofTefs, but as in' 
 0. dream. They dream that they are rich, and honourable , and 
 happy, and how proudly do they carry it out in this dream ? One 
 dreamcth that he is a great man , and he 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 3nd defpicablenefs of this image or fhe"to 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 y&*»> or imaginary employments and enjoyments : but 
 that he will make them appear defpicable to thcmfelves and all 
 the world. 
 
 Truly Brethren , all that we have to do with the world in a 
 feparated fenfe , as without God, is fuch a game, a dream, a 
 ftew. When Schollars are thus ftudying their Phy licks or Ma- 
 thematicks, or any thing of the creature, as feparated from God, 
 
By the Crcfs ef Cbrift. 2 x 
 
 yea, or as not ftudying God in that creaturcthey are but playing 
 the children and fools : they are like a Printer that cannot read, 
 ( if there were fuch a man ) that ftudyetb how to fhape his 
 letters, when he knoweth not what a letter mcaneth. When they 
 are difputing in the Schools about Gods works, in this feparated 
 fort, as without God,they are bufily playing the ideots,and taking 
 the name of God in vain, and making a learned ftir about no- 
 thing. 
 
 And here I pray you mark the different fuccefles of a fenfual, 
 and of a fandified ftudy and knowledge. The firft Unner by 
 fcekingto 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 fignifkation and principal ufe , did to himfelf 
 annihilate it. And in this path do all his pofterity walk, till faith 
 recover them ; and thi$ is their vamjhew , and their living with- 
 out God in the world. But when faith hath opened a mans eyes, 
 and (hewed him God in every creature, who was hid from him 
 before , then is the creature who was before his All , annihilated 
 to him in that feparated fenfe, and God becomes his All again ; 
 and this annihilation of the creature, is indeed its reftaaratios, ob- 
 jectively to its primitive nature and ufe ; and it was not indeed 
 known or refpe&ed as a creature till now. So that fenfual men, 
 by making the creature an imaginary God, or chiefeft Good, or 
 oV//,do make it indeed objectively to become Nothing : and fo 
 their All, their God, their felicity is Nothing; and fo all their 
 life is a Nothing. When as the faithful! by Crucifying or Annihi- 
 lating the creature, as it would appear a felicity to us, or any 
 Good,as feparated from God, do rettore it to its true objective 
 being and ufe , by returning to God who is truly All ; and in 
 whom the creature is a Derived Imperk&fvmething , and out of 
 whom it is indeed a Nothing. 
 
 I will further illuftrateitby one other (imilitude. God gave 
 the Ceremonial Law by Mofes to the Ifraelites, to be an obfeure 
 Gofpeil, and to lead them unto Chrift. The facrifkes, and other 
 typicall Ceremonies were tbe Letters of the Law, and Chrift was 
 the fenfe. The true Believers thus underftood and ufed therrj; 
 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 
 Legall works from Chrift, they thought to be jujiified by thofa 
 
 D 3 mrkj^ 
 
% i The Crucifying of the world, 
 
 •works, and by the Law, in that feparatedfenfe. But the Apoftle 
 Paul doth plead againft this errour , and cells them that Chrift is 
 the end of the Law to all 'Believers , and thathe is the fulfilling ef 
 it, and that through him it is fulfilled in thofe\hat walk, not after 
 theftefh, but after the Spirit ; and that by the Meeds of the LaW , 
 in this feparated fenfe, no ppj can bejuftified ; andthat the Letter 
 feparated from the fenfe of ii killeth : but Chrift by his Spirit, 
 who is the fenfe of it, giveth 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 underftood that Chrift was the 
 very life, and end, and all of the Law. Paul 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 ic was Ju- 
 ftification by the Letter , or the Law as feparated from Chrift 
 who was the meaning of it. So is it in our prefent cafe. The crea- 
 ture is the letter,and God the fenfe ^ ^tnd Carnal men do under- 
 hand only the Letter of the creature , and fall in love with it : 
 and thus God cryeth down the world, and vilifieth, and fpeaketh 
 contemptuouflyof the world ; When as if it had not been for 
 the feparation, he would never have cryed it down , nor fpoken 
 an hard word of it. As the Law had never been fo hardly fpo- 
 ken of, if themif-underftandingjew had not feparated it from 
 Chrift. So the world had never been fo often called, Vanity, and 
 a Lie % and Toothing, and a'Dreans, and that which is not bread , 
 and that which profiteth nct^ a Shadow, a Deceiver, with abun- 
 dance of the like contemptuous terms , if carnal finners had 
 not in their minds and affe&ions feparated it from God. * 
 And thus I have fhewed you in what Refpe&s the World mud: 
 be Crucified. 
 
 AND letmeaddintheConclufion, as moft necefTary for 
 your obfervation, that there is in the world an infeparable 
 aptitude to tempt us dangeroufly to the forefaid abufe : and 
 therefore when we have done all that we can in Crucifying and 
 fublimating it, we muft never imagine that we can make it fo 
 wholfom or harmlefs a thing, as that we may feed upon it with- 
 out great caution and fufpition, or ever return to friendfhip wiih 
 it again, till fire have refined it f and grace hath perfedly refined 
 
 Hi* 
 
Bj the Crop of Chrift. 23 
 
 tu. And yet this is not Jong of the creature without us, but of 
 us, and the tempter. The world is in it felf Good, as being the 
 wo'rk of God ; and it cannot be the proper efficient culpable 
 caufe of our fin : For it hath no fin in it felf. ( 1 mean the world 
 as diftind from the men of the world ; ) and therefore cannot 
 be the dired caufe of fin. But yet there is that in it , which is 
 apt to be the Matter of our temptation • and foapt, as that all 
 that perifh do perifli by the world. As there is no falvation but 
 by the whole Trinity Conjuod, who have each perfon his feveral 
 office for our recovery ; fo there is no damnation but by the 
 whole Infernal Trinity ,the ftefli, the world and the Devil ; Even 
 to Innocent ssfdam the world muft be the baic , and Satan found 
 fomewhat in it, that made it apt for fuch an office, though no- 
 thing but what was very good. But now that the flefh is be- 
 come the Predominant part and power in us, as it is in all till the 
 Spirit overcome it, the cafe is much worfe , and the world is in- 
 comparably a more dangeroureneray then to Adam it could be. 
 For though ftill the creature is 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 propenfe to it, in its feparated capacity , and all 
 men till regeneration, are fond of it as their felicity , and hug it 
 as thek deareft 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 pleafcd, by that which God forbiddeth , and there 
 is a Devil to offer us the bait,and tempt us to this flefh- plea fing, 
 ehe world which is the bait will ftill be the matter and occafion of 
 our danger. The confideration of this may cut the throat of li- 
 centious principles, and hence we may anfwer the moftof their 
 vain pretended reafons, who under the CloaV cf Chriirian liber- 
 ty, would again indulge the fle(h,and be reconciled to the world. 
 But certainly it will never lay by its enmity, till we lay by our 
 Hefti : and therefore there is no thoughts to be entertained ofc 
 clofing with it any more : but we muft be killing it, and dying to 
 it, to the laft. 
 
 SECT. 
 
24 The Crucifying of the world, 
 
 SECT. IV. 
 
 HAving thus (hewed you in whatRefpeft the world rauft be 
 Crucified, and forefolvcd the queftion as to the Objeft f 
 I am next to refolve it as to the Aft , and fhew you wherein the 
 Crucifying it doth confift. 
 
 The A poftle followeth on the Allegory , which he took occa- 
 fion of from the mention of the Crofs of Cbrift. 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 actually 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 
 Chrift s coming, were not regarded by the unbelieving Jews , but 
 the Prophets themfelves perfecuted. 
 
 So thofe that would pcrfwade us of the felicity of any worldly 
 enjoymcnts,& by extolling fenfual pleafures,or profits, or honors, 
 would draw our hearts to thero,(hou!d be defpifed & efteemed as 
 deceivers by us. No man is more ferviceable to the Devil for our 
 deftrutf ion , then they that applaud any fenfual vanity , and 
 would make us believe what great matters are to be expe&ed 
 from the world, and fo would be the Pandors of it to entice us 
 toitsunchaft embracements. Remember this, when any would 
 perfwade you what a fine thing it is to be rich and great, and 
 fomebodyin 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. 
 
 a. As loon as Chrift was born into the world, his beft place of 
 entertainment was a common Inn ; and there he could have 
 foom butinaftableandin a manger . the world would allow 
 him no better accomodation : and this was the welcome that it 
 firft afforded him. 
 
 Here you have two notable directions for your ufage of the 
 world, i. Begin to renounce it betimc, as it did Chrift. As the 
 world rejected Chrift an Infant , fo we in our Infancy muft re jeft 
 the world. This is to be folemnly performed in Baptifm : where 
 
 as 
 
By the Crofs of Cbriji, ± 5 
 
 as we arc engaged to the faving Trinity, and Baptized iato the 
 name of the Father, Son and Holy Ghoft\ fo muft we folcmnly 
 Renounce the damnmg Trinity, even the flefh, the world and 
 rhe Devil : For fo the Church hath ever done, and the nature 
 of the thing doth manifeftly require it : for the motus muft have 
 its Terminus a quo , as well as adqu$m. Its afadthing that fo 
 many well-meaning men fhould deny our Infant-capacity of this 
 engagement ; but much fadder that they fticuld do it with fuch 
 violent Church dividing zeal , as if the Kingdom of God lay in 
 the exclufion of the ked of Believers out of it /If it be true 
 that all our i nfant-feed are excluded from the Church, 1 am fure 
 it is fo fad a truth , that me thinks men (hould not fo eagerly lay 
 hold of it, before they have better evidence to evince it. It was 
 once a mercy for Infants to be in Covenant with God, and mem- 
 bers of his Church ; and I do not think that it is now a mercy to 
 be out; or that the Kingdom of the Devil is the more defirable 
 itate •, ( 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 muft prove it, and better then any thac 
 yet have attempted it, if they would have judicious, confidcrate, 
 impartial men believe them. Whoever caft them out, fure Chrift 
 would not , that did fo much to enlarge the Church and better 
 its Itate, and manifeft more abundant mercy , and chide his Dif- 
 ciples that kept fuch from him, and proclaimed that his Kingdom 
 was of fuch. I am not eafily perfwaded to believe thac the 
 Head and King of the Church hath actually gathered a Society 
 of a falfe Conftiturion fo long- and that he thac is fo tender of 
 his Church, and hath bought it fo dearly , and ruled it fo faithful- 
 ly , had never a true conftituted vifible Church till about two 
 hundred years ago, among a few fuch as I have no mind to dc- 
 fcribe, and that we muft now have a new and true Church- frame 
 to begin, when the world is a!mo:r at an end ; and that this 
 glory referved for our laft daies , coniifteth in caiting out our 
 Infant-feed, and leaving them in the vifible Kingdom of the De- 
 vil till they come to age. I am more out of doubt then ever I 
 was r thacGod would have our Infants renounce the world, and 
 be Dedicated unto him, as the world did renounce Chriit an In- 
 fant. If an Infant-Chrift muft be the Head of the Church , I 
 know not why an Infant-finner may not be a member of it : 
 
 E • Ana 1 
 
26 The Crucifying of the world^ 
 
 And as the world without reafon through malice rejected our 
 Infant-Head ; fo God will find both Reafon and Love to receive 
 and entertain his Infant-members. And as long as we have 
 Gods exprefs approbation in his Word, for parents entring their 
 children into his Covenant , and have the examples of all Nati- 
 ons by the Law of Nature, allowing parents to enter their chil- 
 dren into Covenants which are apparently for their good, and to 
 put their names into their Leafes with their own, we (hall not 
 think our Infants uncapable of Covenanting with God, nor of 
 making this early Abrenunciation of the world. 
 
 2. From hence alfo you may learn what room it is that the 
 world fhould be allowed by you, even the (table and the manger, 
 as it allowed Chrift. This is a point of mod necefTary confidera- ' 
 tion- The foul of man hath its feveral faculties : As vegitative, 
 it hath its natural parts, and fpirits, and powers , and a natural! 
 Appetite after the creature. This is the ftable and the manger, 
 where the creature as a natural good may be entertained : It 
 hath alfo as fenfitive, its power of fenfation , and fenfitive Ap- 
 petite. This alfo may entertain the creature; but not foritfelf, 
 nor by itsowncondud ; but under the guidance of Reafon to 
 anhigherend. But the high and noble faculty of Reafon , and 
 the Rationall Appetite , may not allow it the lead entertainment 
 in its feparated capacity's we are now difcourfing of it. It be- 
 longethnottothe Naturall or fenfitive Powers to fee and Love 
 God in the creature ; and therefore it cannot be required of 
 them; and therefore they may receive their objects, (mode*- 
 rated by reafon ) upon lower terms. But its the office of Rea- 
 fon,as to moderate the fenfes, fo to behold God in all the objects 
 of fenfe ; and no otherwife fliould it have to do with fenfuai ob- 
 jects, of which more anon. 
 
 3. It was not long that Chrift had been in tbe world before 
 Herod fought his Life, and caufed him to flie into 0£gypt. And as 
 tfoon as we are capable of afTaulting the world , we muft actually 
 fall upon it, and feek the extirpation of all its Intercft from our 
 hearts, where Chrift fets up his throne. 
 
 It was for fear of lofing his Crown that Herod fought the death 
 of Chrift* It. muft be for fear left Chrift fhould be dethroned in 
 our hearts, and lofe his regal Intercft, and left we fhould lofe the 
 Crown of glory , that we muft endeavour the crucifying of the 
 ^orldc When 
 
By the Crofs of Chrijt. 2 7 
 
 When Angels and wife men did worfliip Chrift, yet Herod did 
 feek his death , and the morefeekit, becaufe of their accla- 
 mations, as being brought into jealouiies of him by the Titles 
 which they gave him. So when the Prinees and great ones of the 
 earth do-extoil the world , and magnifle its glory , we muft be 
 raifed hereby into the greater fufpition of it, and the more refol- 
 vedly fet againft it. 
 
 As Herod did put to death even the innocent children, left 
 Chrift (hould efcape, that fo he might make fure work for his 
 Crown So muft we fubdue our fenfuall defircs,by denying them 
 fometimes even in lawful things, left we fhould be carryed to that 
 which is unlawful before we are aware ; and we muft avoid the 
 very occafions and appearances of evil , and reftrain our felves 
 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 falvation is fo much con- 
 cerned, as in our vidory over the world it is. 
 
 4. The whole life of Chrift on earth was one continued cor- 
 flft with the world. They believed not on him even when they 
 faw his Miracles. They hated him even while he did them good. 
 They afforded him not a fettled habitation. So in the height of 
 its Glory, the world mutt not be trufted by us. Though it afford 
 us fuftenancc for our outward man, yet muft we hate it ; and we 
 muft allow it no fettled entertainment in our hearts. 
 
 Chrift was in the world, and the world was made by him , and 
 yet it knew him not, John 1. io.Weconvcrfein the world , and 
 our outward man muft live by it,as in it we received our life, and 
 yet we muft not know it in its feparated capacity : The world 
 could not hate them that were of the world , but Chrift ic 
 hated,becaufe be was not of it, felon 7.7. and 15. 18, 19. and 
 17. 14. So muft we hate the worid, becaufe it is not of that na- 
 ture, nor for that Intereft as the Ne w creature is, though world- 
 lings that are of it cannot hate it. 
 
 The nearer Chrift was to the end of his life , the more cruelly 
 and milicionfly did the world ufe him. And the nearer we are 
 to our parting with the world , the more muft we contemn and 
 hate it. 
 
 5. The world did arraign aud condemn Chrift as a MaIefa£or$ 
 they charged him to be a Deceiver , and one thai did his m'ghty 
 
 E z works 
 
2& The Crucifying of the world, 
 
 works by the power of Beelzebub. So trmft we juftly charge the 
 world to be a Deceiver, and work its ftrange ftupendious delufi- 
 ons by the power of Satan the great deceiver , and as a Malefa- 
 ctor muft we attach, arraign and condemn it. They came out 
 againft Chrift as a thief with fwords and ftaves, Mat. 26.5$* we 
 muft come out againft the world as thatgreat thief that would rob 
 Cod of hts honour and intereft, Chrift of his Kingdom , and us 
 of our faivation, and by the fword of the Sprit muft difarm 
 and conquer it. 
 
 The world judged Chrift to be a blafphemer and guilty of 
 death, becaufehefaidthathewas the Son of God , andfhould 
 lit at his right hand. We muft condemn the world of Blafphe- 
 moiis ufurpation, that would needs become our God , and ufurp , 
 the Divine prerogatives and honours. 
 
 They fpit upon Chrift in token of hatred and contempr. And 
 we mull as ic were fpit at the pleafures , and profits, and honours 
 of the world , and manifeft our defiance, and hatred, and con- 
 tempt of them. 
 
 They buffeted Chrift in manifeftation of their malicious enmi- 
 ty. And the world and our flefh muft not fcape our hands f 
 though our war be but defend ve, yet muft we offend that we 
 may defend. £ So fight /, ( faith ?4*/, 1 Cor. 9. i6 s 27.) not 
 at one that beateth the air , f that maketh a (hew of. enmity when 
 there is none, as children in fport, or fencers that have not intent 
 to kill ) but I keep under my body , and bring it into fptb]eBion . 
 left that by any meant when I have preached to qtherj, I my [elf 
 Jhould be a caft-aftvay ] [ v7n*)7n%^a /j.* to facta ^ ^\ctym^ j 
 The firft verb fignifieth to buffet and beat black and blew, as we 
 fay, Et v*ltd>* iCtibus fubjicere reluBantem,%% Beza fpeaks : and 
 the fecond verb (ignifieth , to bring into fervitude , or into the 
 ftate of a fervant, which is indeed the very work that we have to 
 do with the fle(h, and the world. 
 
 They reproached Chrift when they had fmote him, and taunts 
 ingly bid him, Prophefie who fmote him. And the world and all 
 the Idols of it defcrvc no better of us , when they will ufurp the 
 place of God ^ and we may well fcorn fuch a God as Ehas did 
 Baal, and as God ufeth to do by the Idols of the heathen. Fine 
 gods indeed, that can neither fave themfelves nor us. 
 
 'The world did ftrip Chrift and put on him a robe and a Crown 
 
 of 
 
By the Crofs of Chrifl. 2 9 
 
 of thorns , and a reed into his hand, and again fpic upon him 
 and mocked hiro. And this contempt in our apprehenfions muft 
 we taft upon the arrogant world ; we muttftripitof its vain 
 (hew, and give it the honour of a reed for levity , and of thorns 
 for unproficablenefs and vexation ; for as thorns it vexeth when 
 iz promifeth felicity,and as thorns it choaketh that word of truth, 
 and as a reed it is (haken with every wind. 
 
 No backwardnefs of the Judge , and no interceflion of his 
 wife, could refcue Chrift from the malice of the Jews, but the 
 more is faid for him, the more they cry , Cruet fie 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, they knockt all dead with this malic£ 
 OUS voice , John 19. 12. [ // thou let this man go , thou art not 
 Cxhrs friend : whofoever maketh himfelf a King fpeaketh againft 
 Cacfar : ] So muft we quicken and provoke cur Reafon by argu- 
 ments drawn from our fidelity to Chrift , and fay , If we favour 
 thi* World, we are not the friend* of Chrift ; for whatsoever Would 
 make it f elf our King, and our felicity , and would Jieal aWay our 
 hearts, is not Chrifis friend. 
 
 When PiLite faith , £ Shall I cruet 'fie your King ? "] they cry 
 out, [_ we have no King but Carfar. ] And when toe flefh or car- 
 nal Reafon faith , £ Will yon caft away jour comforts, your peace t 
 your hap pin 'fs, your lives ? We muft fay , [ We have no comfort 
 but Chrift , no pexce but Chrifl, no h>ppinefs , no life btt\ What** 
 in Chrtft. ~] ; 
 
 The world crucified Chrift between two thieve*. AvJ 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 tbefe, even the flefh , may be fo refined as to be ad- 
 mitted into Paradife. . 
 
 The world wrttt over the head of Chrift, as the caufe of his 
 death [Kitg^f the Jews. 1 And we muft write this over the 
 Crucified world, Q This is it that would- have been cur King, and 
 Gid f and '-Happitffs : fo let all thine enmies ptrifoO Lord.] We 
 muft pierce the very fides of ir, and let out its beart-blood. We 
 mult nail its hands and kQt , the very inftruments or means 
 
 E 3 by 
 
30 The Crucifying of the world, 
 
 by which it executed its deceits. We muft give it the Gali and Vi- 
 negar of penitent tears, and threatned judgements. The world 
 thus defptjed and rejected Chrift, making him a man of forrotot , 
 and acquaint ed with our gritfs ; they hid their faces andefteemed 
 him not . I fa. 5 3 . 3 . He had no form or comelinefs in their eyes, and 
 When they Jaw him, thereto As no beauty that they fhould defere him, 
 Verf. 2. So muft we ctefpife and rejed the world, and hideout 
 faces from it, and not efteem 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 thinkjt all into a loath- 
 fom vanity, till there appear to us no form or comelinefs 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 j as to part with Chrift and 
 falvation to enjoy it. 
 
 The world did even triumph over a crucified Chrift , and (hake 
 their heads at him, and fay, He faved others , but himfelf he can- 
 not favc. ] And we muft triumph through Chrift over the cruci- 
 fied world, and fay, This is it that promifed fuch great matters 
 to its deceived followers; that men efteemed before God and 
 glory ; and now , as it cannot fave them from the duft,or the 
 wrath of God, fo neither can it fave it felf 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 Chrift did bury 
 him, and rowl a ftone on his Sepulchre, and feal it up, and watch 
 it with fouldiers to fecure him from rifing again, if they could. 
 And we muft even bury the crucified world , and be buried to* the 
 world, and lay upon itthofe weighty confederations and refolu- 
 tions, and feal thereto with Sacramentall 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 ufe it. For it 
 is the whole courfe of drifts humiliation that is meant here by 
 his Crofs,the reft being denominated from the moft eminent part; 
 and therefore from the whole muft we fetch our pattern and in- 
 ftrudions, by the direction of the Allegory in my Text. 
 
 SECT. 
 
By the Crtfs of Chrift. 3 1 
 
 SECT, V. 
 
 BU T it will not be unprofitable if we-more particularly and 
 orderly acquaint you with thofe Acls which the crucifying 
 of the world to our felves doth comprehend ; over-paifing 
 thofe by which Chrift did it for us on the Crofs , till anon in the 
 due place. 
 
 1 . The firft 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 practical judgement , which will fee all the powers of 
 the foul on work. Ic is the want of this that makes the world to 
 Live and Reign in the hearts of fo many, yea even of thoufands 
 that think they have mortified it. A fpeculative Book-knowledge 
 that willonly make a man talk js taken inftead ofa practical know- 
 ledge. Almoft every man will' fay , The world is a great enemy 
 to God and us ^ but did they foundly and heartily efteem it to be 
 fucb , they would ufeitasfuch. 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 feen. Here is no room 
 to plead the command of loving our enemies \ at leaft , no man 
 can think that he muft love ic with a Love of friendfhip , and 
 therefore with no love but what is confident with the hatred of 
 a deadly enemy. This ferious deep apprehenfion of Enmity, is 
 the very fpring and poife of all our oppofkion. We cannot 
 heartily fight with our friend, or feekhis death. There muft be 
 fome anger and falling out before we will mike the firft aflault : 
 and a fettled enmity before we will make a deadly war of ic. This 
 apprehenfion of enmity confifteth in an apprehenfion ©f the hurt-, 
 fu-lnefs of the world to us, and of the oppofetion it maketh againft j 
 G?d and our falvation , and of the danger that we are in conti- 
 nually by reafon of this oppofkion. So, far as men conceive of 
 the world as Good for them y fo far they take it for their friend , 
 and love it. For no man can choofe but love that which he feri- 
 oufly con eiveth to be Good for him. This complacency is clean 
 contrary to the Chriftian hoftility. But when we conceive of ic 
 as that which we ftand in continual danger of bejtrg everlafting- 
 Jy undone by, this will turn our hoarcs agtinft it. Ic undoes men 
 
 that. 
 
$2 Tk Crucifying of the world, 
 
 that they have not thefe apprehevfions of the world, and that 
 deeply fixed and habituated in raeir minds. For it is the Appre- 
 hension or Judgement of things that carryeth about the whole 
 man, and fetteth awork all the'other faculties. 
 
 Quelr. "Bptt what Jhotild^oe do to be fo habitually apprehenjtve 
 that the World is our enemy ? 
 
 ts4njW\ i. You muft be fure that you lay upyour treafure in 
 heaven ; That ^ouarefo convinced by Faith of the Glory to 
 come, and of the true felicity that confifteth in the fruition of 
 Godi 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 , 
 an J fee that there or no where you rauft be happy , this will pre- 
 sently teach you to judge of all things elfe as they either help or 
 hinder the attainment of that end. For it is the Nature of the 
 End to put a due eftimate upon all things elfe : And it is the 
 property of the chief Good, to denominate all other things ci- 
 ther Good or Evil, and that in a greater or lefler meafure » ac- 
 cording as they refped that chiefeft Good. For there can be no 
 Goodncfs in any thing elfe, but the Goodnefs of a Means : And 
 the means is fo far Good f i$ it is apt and ufeful for the attainment 
 of the End. If once therefore you unfeigncdly take God and 
 Glory for your end and felicity, you will prefently fall upon en- 
 quiry and obfervation,what ic is that the world will do to help or 
 fonder 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 foul?. 
 A real living Chriftian doth live for God, and is upon the mo- 
 tion to his eternal home : Therexs his heart ; and that way his 
 affedions 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 
 befenfible of the rubs that are in his way, and take notice of 
 thofe t hings'that would flop him in this courff. Whereupon he 
 muft needsfind by conftanc experience that the world is i hatgreat 
 Impediment, and fomuft be apprehenfive of ihe enmity of the 
 world. For as he that Lovech 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 
 h i*nof thatbeatificallvifion, fo he that knowcth what ic is to 
 
 love 
 
Bj the Crofs of Chriji . 3 ? 
 
 love God, muft needs know by conftant Tad experience, that the 
 world is the great with-drawer or hinderer of that love. When he 
 fets himfclf in any holy imployment to mount his foul into a more 
 heavenly frame, and to get a little nearer God, he feeleth himfelf 
 too much entangled with inferiour obje&s ^ thefe are the weight 
 that preffeth down, and the water that quenchcth theftcred 
 flames; and were it not forthefe , O how much higher might 
 our fouls attain,, and how much freer might we be for God. 
 For it is a thingmoftcertiintous 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 
 thefe two means alone, The fincere Intending of God,*nd Glo- 
 ry as our End * and daily obfervation of our own hearts , will 
 eafily convince us that the wor Id is our great enemy. And when 
 we throughly apprehend it to be our enemy, we liave begun to 
 crucifie it. 
 
 2. The next act by which the world is crucified, is, A deep h*~ 
 hit tinted apprehenfion of its Vffortblefnefs and infufficlerscy. As the 
 jtpofingworidmufr be taken for an enemy, fo the Promifwg al- 
 luring World mud be taken, as it is, for an empty thing. The Life 
 and Reign of the world in the unfanclified, lieth firft in their too 
 high eftimathn of iu They think of it as Good , and Good to 
 them, and as a matter of fome cor, fid er able worth, and though 
 they will fay with their tongues that heaven is better, yet all 
 things confidered , they take the world ro be more fuitable to 
 them, and therefore they defire it more. For Heaven is out of 
 fight, and beyond their apprehenfion and arle&ion , and as they 
 imagine, it is not fo certain as the things which they fee, and feel, * 
 and poflefs. And therefore they refoive 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 
 part in it t as well as others. But faving Illumination doth put 
 men into another mind. It makes them fee, thattuelnvifible 
 things are of greater Certainty then the vifible ^ and that a 
 
 promife without pofTefiioo^ is better fecurity thenpotfeffion 
 without a promife • and that for the Worth and GW*e/},betwe*n 
 Eternal things and Temporal , there can benocomparifon. If 
 the world would have been content to have kept its place, and to 
 
 have borrowed all its honour and efUera from God and Glory » 
 
 F flf 
 
34 The Crucifying of the world^ 
 
 as the end for which it muft be ufed and regarded , it might then 
 have had the honour of being ferviceable taour felvation,and to 
 our Matters work : But feeing it will needs be a competitor 
 with heaven, it thereby "difro be th it felf of its glory, and becom- 
 etha vile contemptible thing : And fo muft it be efteemedby 
 ail the friends of God. A found Believer looks on the world, as 
 the world lookt on Chrift when he hanged on the Crofs ; not on- 
 ly as a Malefactor, but as a contemptible thing : And as the 
 world efteemeth the Saints themfelves to be hypocrite$,deceivers, 
 fools, weak, defpifed, a fpe&acle to the world, yea as the filth of 
 the world, and theoff-fcouringof all things : So muft the Be- 
 liever efteem of the world, as feeraing to be what it is not ,. as a 
 weak and inefficient thing,as the ^p/^^V* 7 ^ *? miWav ^ i X^, 
 i Cor. 4. 11,12,13. the very filch 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. $ . 7, 8. fVhat things were gain to me , thofe I counted lofs for 
 Chrift : Tea doubt lefs and 1 count all things but lofs for the excel' 
 lencj of the knowledge of Chrifi fefus my Lord ; for whom / have 
 fufered the lofs of all things, and do count them but dung , that I 
 m*y win Chrifi. ] Were the world but thufrconceived of by a 
 practical judgement, it were half crucified already. If men did 
 verify think that the world is their Lofsj they would love itlefs, 
 and lefs greedily feek after it, then nowmoftdo. Gehezt would 
 not have run after T^aaman for his money , if he had thought 
 that it had been his \oU;4chan 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 fenfualifts are for their delights. And if the judgement did 
 once efteermhe world as dung, they would not be fo greedy for 
 'tt^ nor put it into their bofoms. Who would fall in love with 
 dung, or dote upon ftlth or dogs-meat } As the judgement doth 
 tfyeem it, the affettionsmW be towards it. And they that know. 
 not of a better condition, will value this as the beft, though corn- 
 roon reafon will call it vanity. But they that by faith have found 
 out the true felicity, have low and contemptuous thoughts of the 
 world. O what a carkaife, what a fhadow is it in their eyes ? 
 What a poor low thing is it which the fons of men do tire them- 
 felves > 
 
By the Crofs of Chrift. 3 j 
 
 felves in feeking after ? What a dung-hill do they wallow in, as 
 if it were a bed of Rofes ? What deformities do they doteup- 
 on,as if they were the moft real beauties ? A toad abhorreth not 
 the company of a toad ; but (hall not a man abhor it * But wc 
 (hall have occafion of faying more to this fn the Applica- 
 tion. 
 
 3 . The third a A by wh'ch we Crucifie the world , is a kind of 
 Annihilation of it to our felves ^ in our conceptions raking it as 
 a very Nothings fo far as it would be fomething feparated 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, and lighter then vanity it felf, J fa. 
 40.17. Pfal.6i.g. fob 6. 21. The Princes of the earth, who are 
 fomething in the eyes of themfelvesand others, appear as No- 
 thing when God lets out his wrath upon them, //rf.34. 12. Even 
 as the ftraw when the fire hath confumed it , or the faireft build- 
 ings when it hath turned them to alhes. For though the world 
 be really fomething , yer, 1 . In regard of the effe&s which ic 
 promifeth to feduccd worldlings, it may be called Nothing. For 
 that which can do Nothing for us in our extremity, which hath no 
 Power ro relieve or fatisrte us, which leaveth the foul empty, and 
 deceiveth them thar truft it, may well be called Nothing in effect : 
 In genzreboni^ that which can do us no good , is Nothing to us. 
 Let a needy foul betake himfdf to the world for comfort under 
 the burden of fin , for quiet and true peace to a wounded con- 
 fcience, and you will find it can do Nothing. Seek to it for grace 
 or ftrengch againft corruptions and tempta:ions,and you will find 
 it can do Nothing. Cry to it for fuccour in the depth of your 
 afflidion, and at the hour of death, and try whether it will pre- 
 fent you acceptable unto God, and bring vour departed fouls 
 with boldnefs to his prefence, and you will find that it can do 
 lathing I Whatever it promifeth , and what ever it feimethzo 
 deluded finners, 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 in ejfe ob)tUivo we may 
 make Nothing of it, by excluding it from any room in our fouls s 
 as to thofe ads that do not belong to it. 3 . And as a feparated 
 being, independant as to God, fo it is indeed Nothing : for there 
 isnofuchthing: Much lefs as it is a feparated Good, or felicity 
 
 F 2 to 
 
j6 The Crucifying of the world^ 
 
 
 to man, Annihilate then the world to your felves. When it? 
 would appear to you to be what it is not,and would promife you 
 to be what it cannot, let it be as Nothing to you. Conceive of ic 
 as of a fhadow, or a thing that feemetrTto Be and is not. Could 
 you once make 2{othini of it, it would have no power over you, 
 nor any unhappy erfe&s upony vu. You would not dote upon a 
 known Nothing, nor change your God and Glory for Notkiig. 
 As job faith of the wicked, Job 27. 19. £ he opemth his ijts, and 
 he is not : ] fo we may fay of the world : when we open our eyes 
 we ftiall fee that it is not : that which before feemed Nothingto 
 us, will appear to be All things j and the world that feemed all 
 things will be Nothing. 
 
 The famme of all that hath been faid is this. The oppofmg 
 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 feparared 
 Good, being any thing to us, or having any thing for us, out 
 ©f God, muft be annihilated in our conceptions, and taken as 
 Nothing. 
 
 SECT. VI. 
 
 WE are next briefly to Chew you how it is that we are 
 Crucifiedtothe world ;. having, (hewed you how the 
 world is Crucified to as. And in general the meaning is, that we 
 arc as Dead or Crucified men to it, in regard of thofe fore- 
 mentioned unjuft refpefts in which the tempter would prefent it 
 to us. So that £ Crucified 3 here is put for the abfence of that 
 Action and worldly Difpofition, which carnal men are guilty of. 
 So that it is a Moral, and not a Natural death that \% here men- 
 tioned - and obfervably differethfroma Natural in thefe re- 
 fpefts, 
 
 1. A Natural death deftroyeth the very Powers or Faculties 
 of A&ing : But a Moral Death only deftroyeth the Difpofition 
 and A ft ton it felf, but not any Natural Power. 
 
 2. A Natural death is 1 \voluntarj y and in it felf is neither a 
 vertue nor a vice \ neither Morallj Good^r Evil, But a Moral 
 
 death- 
 
By the Crofs cf Cbrift. fy 
 
 death is principally in the W j H it feJf , and nothing is more vo- 
 luntary, ind fo it is the principal virtue or vice : 1 o be dead in 
 fin and to God, is the fumme of all Evil : And to be dead to fin 
 and the world, in Ghrift, is the fumme of Moral Good. 
 
 3. Natural death hath no degree of life remaining (faving of 
 thefepirated foul. ) But Moral deach may confift with much of 
 the contrary life. For it is denominated from the predominant 
 habits of the foul ; which may ftand with much of the contrary 
 habit, though fubdued. We cannot therefore gather that Paul 
 was abfolutely free from all fin , because he was dead to it, or 
 crucified to the world. For this is a Moral deach confifting in a 
 conqueft of the enemy j who may be faid to be dead , becaufe 
 he is overcome ; and confuting in the prevalent Habks of the 
 foul, which yet may have too much of the remnants of their 
 contraries. 
 
 More particularly, 1 . If we are Crucified to the world, our tin- 
 due efitmation 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 w.rkj of the Lord % Pfal 28. s • 
 Iff* 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 look^ not upon the world ; or 
 look upon it as a defpicable thing. They ar€ above that which is 
 the delight and imployment of others $ and that which the fen- 
 fual call Felicity, they (till call Vanity : And as a mansftoroack 
 abhorreth that which a dog or a 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 contemptuouflv and 
 difregardfully upon the poor : So the holy elevation of Belie- 
 ving fouls, doth make them look contemptuoufly and difregard- 
 fully upon all the glory of the world. As faith doth bring them 
 up to God, and make him their Object and their AJI ; So doth 
 it make them fomewhat like him, and minded as he is minded. 
 And as God regardeth not per/ons, Deut. 10. 17. nor accept eth 
 the ferfons of Princes , nor regardtth theri:b more then the poor, 
 Job 34. 1 0. but is pleafed more in the leaft of his image on the 
 humble faithful foul, then with all the glittering glory of the 
 world, fo is it in their meafure with his people. Where they fee 
 nothing of God, they feel uofnb^nce 5 but fo far as God ap- 
 
 F 3 pearcth 
 
3 8 The Crttcifying of the world, 
 
 peareth to them in any creature, or a&ion, or any means or be- 
 nefit which they pofTefs,fo far they perceive fome fubftance in it. 
 As the natural man Receiveth not the things of tr.t Spirit , nor can 
 VnoX9 them 3 becaufethej arefpiritualljdifcemed, I Cor. 2. 14. So 
 the Spiritual man hath (hut up bis fenfes to the world, and loft 
 his perception of them, becaufe they are carnally fo difcerned. 
 1 he carnal man hath his fenfes quick in difcerning and favouring 
 the things of the flefti, 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 flefti, and hath no favour in thole things 
 that are other mens delights, Rom. 8. 10,5,6. He tafteth no 
 more fweetnefs 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 thefe things as 
 accomodations of the flefti ; though ftill he valucth any conditi- 
 on according to the refped it hath to God ; and fo that is the 
 beft condition to him that beft accommodateth and advantageth 
 him for Godsfervice. He taketh the fle/hes Intereft to be none 
 of hu Intereft ; and therefore that which only concerneth the 
 flejh concerneth not him. And therefore he looketh in this re- 
 gard upon an high eftate or a low, as Nothing to him. Let God 
 difpofe of him as he pleafe • that's Gods work and not his. He 
 hath learned in whatever eftate he is , therewith to be content : 
 [ He kpows hoW to be abafed, and he knows hoVe to abound ; every 
 where and in all things he is in/frutled , both to be full and to be 
 hungry , both to abound and to fuffer need, ] Phil. 4. 1 1, 12. If 
 you applaud and honour him, he takes it but as if you breathed 
 onhim^atthe beft it is but a fweeterkind of breath : And if you 
 viiifie, and reproach, and unjuftly condemn him , he takes it for 
 no great hurt. For [ With him tt is a verjfmall thing to be judged 
 of man^ and at mans barr ; for he that judgeth him is the Lord, ] 
 1 Cor. 4. 3,4. Nay what if I faid that if you 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 
 Crucified to the world. How joyfully could Paul and Silas fing in 
 the flocks, when their bodies were fore with fcourging ? Aft.16. 
 What a rapture of joyful praifes did the A poftles break forth 
 into, when they were threatned by the Priefts and Elders 
 
 Aft 
 
By the Crofs of Chrift, ^ p 
 
 ^^4.21,24, I will add but two more inflances, Dan. 3. The 
 three Jews that were threatned with a furnace of fire, are accuf- 
 ed for not regarding the King, ve>f. 1 2 . and their own anfwer is, 
 verf. 16,17. [_ iv e are not careful to anfwer thee in this matter : 
 If it be Jo, the God^hom Vveferve ii able to deliver us from the 
 burning fiery furnace , and he rfilldelivir ha out efthy hand JO King. 
 But if notjbe it kno^cn unto thee,0 King^ that Vee will notferve thy 
 Gods. ] And fure they that would not accept of deliverance when 
 thej were tortured, Heb. 1 1 . 3 5. did fee little by it^ in companfon 
 of that better Rcfurre&ion which they hoped for. As Chrift 
 faid of Satan, The Prince of this "toortt hath nothing in me , John 
 14. 30. So in our meafure/o far as we are dead with Chrift, the 
 world hath nothing in us, no intereft, no carnal life to work up- 
 on, and therefore is unable to do any thing with us. Our un- 
 due eftimation of the world is Crucified. This is the firft 
 part. 
 
 2. If we are Crucified to the world, our inordinate cogitations 
 of the world are Crucified. We muft not give it that room in our 
 fancies or power over them , as they have with other men. We 
 fliould not indeed allow the creature one thought either for it 
 felf, and terminated finally in it felf, nor as feparated from God. 
 Much lefsfhould we have fo frequent and fo pleafantor palTio- 
 nate thoughts of it as mod have. But of this more in the Appli- 
 cation. 
 
 3 . To be Crucified to the worldjs to have Affettions dead about 
 worldly things. That which is vile in our eftimation , willbeun- 
 efk&ual in our Affe&ions. I (hall briefly inlhnce in fome par- 
 ticulars. 
 
 1 . Our Love to the world is Crucified , if we be Crucifisd to 
 the world. As this is the great A ledion which God claimeth 
 forhimfelf, and which he maketh the feat of his moft excellent 
 grace • fo is it that which he is moft jealous of, and will leaft al- 
 low the creature to partake of; and the mif imployment of if 
 is the greate(t fin , as the right imployment of it is the greateft 
 duty. 1 John 2. 15.I Love n?t the world , neither the things that 
 are in the world. 1 This is a plain and flat command. If the world 
 be not apprehended by the understanding to be our Good, it will 
 ro: be embraced by the will, nor be Loved. Perhaps you will 
 fey, Though it be net our chief Qood y jet it i< Geo) , and therefor* 
 
 way 
 
4-0 The Crucifying of the world, 
 
 way be loved, tkougb not clou ft) loved. To which I aniwer , ttvac 
 in the fenfes before difdaimed it is none of our Good at ail. Ic 
 hath no Goodnsfs to us in it, but the GWof a Mean's , wh ch is 
 refpedive to the End ; and therefore we mud have no Love to it 
 but that which is due to tjie Mwni : God therefore being our 
 JEW, we muft Love the world only for hs fake, as it cometh 
 from him and leadeth to him. The le*(t love to the world for it 
 felf'xs Idolatrous. As you may not allow another woman the 
 leafl Conjugal affe&ion, though you allow your wife more, 
 without fome guilt of unchafhty ; fo >ou may not in the leaft 
 meafure love the creature for it felf without fome guile of fpiri- 
 tual unchaftity. If God muft be loved with All the heart, and 
 foul, and ftrength, then there if none left for any co-partner 
 wbatfoever. When we love any thing but as a Means, it is more 
 properly the End that we love in that very aft (And therefore 
 fome Philofophica! Divines affirm that Nothing but the ultimate 
 End is properly loved ) fo that the Love which we give the 
 world in a due fubordination to God, is not fo properly a Love to 
 the world as to God, and therefore it taketh not from God the 
 leaft part of that which is due to him. But if we love it in the 
 Jeaft meafure for it felf, or with any co-ordinate Love, fo much as 
 we allow it, is robbed from God. 
 
 2. Hence it followeth ( when our love to the world is cruci- 
 fied ) that our Depres after it is crucified' alfo. Before we thi ft- 
 ed after Pleafures, or Honours, or Riches, but now this thirft is 
 abated; for when we obey the Call of Chrift, I fa. 55, 1. and 
 have freely drunk of the living waters, we thirft our former thirft 
 no more, (according to the meafure in which we partake of 
 him ) but his Spirit will be a well of water in us, fpringing up to 
 everlafting life, fofon^. 13, 14. The dtftempered appetite of a 
 Carnal man is fo eager after worldly things, that his heart is fet 
 upon them : which ta. 8. 5- is called his minding the things of 
 tkifiejb : 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 world, our expectations of 
 Good (wm the world are Crucified. Before we looked for much 
 from it i £V€ thought if we had this Pleafure, or that Honour , if 
 
 s * we 
 
My the Crofs of Chrijl. 4 1 
 
 we had fuch lands, buildings, friends, or provifion, then we were 
 well, or at leait much better then now we are ! O how Good 
 did we think thaj thefe were for us / And therefore we fttll 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 1 we 
 did but hope for nourishment from a ftone : The breafts are dry 
 which ire thought would have refreshed and fatisfied us. When 
 we fee that the world is an empty thing,a cask,a pi&ure,a dream, 
 a ftiadow ; we turn away from it, and look no more after it, but 
 look for content in fomcthing elfe. As a child that feeth a paint- 
 ed Apple may be eager of it till he try that k is favourlefs , and 
 then he careth for it no more ; or if a beautifnl crab deceive him, 
 when he hath fet his teeth in it hecaftethic away. So when a 
 Chriftian findeth the folly of his former expectations, and taft- 
 eth the vexation 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 promifeth 
 himfelf no more content or fatisfa&ion in it. This is a ncttble 
 part of Mortification. As it is the Hopes of fome Good , that 
 fets men awork in all endeavours ; fo take down their Hopes , 
 and all the wheels of the foul ftand fall. If it were not for Hope, 
 we fay, the heart -would break. And therefore when all our 
 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 ficftiil-as labour for nothing. I defpairof ever having 
 contentment in the creature : I fee it will not pacifie my confer- 
 ence : it will not fave me from.the wrath to come : it will do 
 nothing for me that is worthy my regard .- and therefore let it 
 go ; I will follow it no further ; It (hail have my heart no more. 
 Before he had many a promifing delightful thought of the crea- 
 tures, which he could not reach : He thought with himfelf, If I 
 were but thus placed and fettled once ; if I had but this or that 
 which I want ; if I were but here or there where I would be : if 
 I had but the favour of fuch or fuch an one, how happy were I > 
 how well fhould I be ? I would then be content snd feek no 
 more. B.ut when faith hath mortified us to the world,we fee that 
 all thefe were foolifh dreams : we knew not what it was that we 
 Hoped for I and then we give up all fuch Hopes for ever. Such 
 pleafing thoughts of any worldly thing while you want ir , or of 
 
 G any 
 
4* The Crucifying of the world, 
 
 any place or Condition which you areabfencfrom, and fuch 
 promifes and hopes from any worldly ftate, orperfon,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, [If I kab thU or that I were 
 -well'] and for another that hath it, to fay, [ Now lam well, Soul 
 takj thy Reft ] do both (hew the fame Eftimation, and Idolatrous 
 Love to the world in their hearts . though one of them have the 
 thing which he loves , and 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 t to keep up his worldly Hopes as long as pofsibly 
 he can. If you beat him from one thing, h? runs to another : 
 and if he defpair of that, be looks after a third , and thus he will 
 wander from creature to creature j till Grace convert him , or 
 Judgement condemn him. If he find that one friend faileth him, 
 he hopes another will prove more faithfull ; and if that prove a 
 broken reed, he will reft upon a third : If he have been croft in 
 his Hopes of worldly contentment once, or twice, or ten times, 
 or an hundred times , yet he is in Hope that fomc 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 all it would do him no Good 
 at all , and that it is ameer deceitful empty thing : and when a 
 man is brought to a full and finall Defparation of ever finding in 
 the world, the Good that he expeded; then, and not till then is 
 he Crucified to the world v and then he can let it go,and care 
 not : and then he will betake himfelf in good earneft to look af- 
 ter that which will not deceive him. 
 
 When a worldling is in utmoft poverty or in prifon , he may 
 part with all his worldly contentment at the prefent ^ but this is 
 not to be Crucified to the world : For ft ill he keeps up his former 
 eftimttion of it, and Love to it, and fome Hope perhaps that yet ' 
 it may be better with him. Yea, if he fhould Defpair of ever 
 being Happy in the world, if this proceed not from his Difefteem 
 
 of 
 
By the Crofs cf Cbrift. 43 
 
 of it, and the change of his Anions , butmeeriy becaufe he 
 would have the world, but fees he cannot, this is far from the na- 
 ture of true mortification. m 
 
 4 If we are Crucified to the World, our Delight in it /s Cruci- 
 fied It feemeth not to us a matter of fuch worth, as to be fit for 
 our Delight : Children are glad of toyei , which a wile man hath 
 no pleafure in. To have too fweet contentful thoughts in the crea- 
 ture and to apprehend it as our Good, and to be rejoyccd in it, 
 is a fign that fo far we are not Crucified to it. It is not able to 
 Gladl mortified heart, fo far as it is mortified; though the Love 
 of God chat is manifefted byit, may make him glad. And this is 
 it that /Wdifclaimeth in my Text [God forbid that Ifkould glory 
 Cave in the Crofs of Chri ft. llf he were the Lord of all the honours 
 or wealth of the world , he would not Glory in them. If he had 
 all the Pleafures thatthe fkfh candefire, he would not glory 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 content, yet would he not^jinit : No more 
 then a grave and learned man would glory that he had found, a 
 counter or a pin. fer. 9 23- L Let not the wi f e man glory in his 
 Vpijdom, nor the mighty man glory in his wight, let not the rich 
 wan glory in his riches; but let hi* that glory tth y gfory in thts f that 
 heunderfiandeth and k»oWeth me, that lam the Lord that exercife 
 loving- kjndnefs , judgement, and right eoufnefs on the earth ; for 
 in thefe things 1 delight faith the Lord. Jjer.4. i. [ The Nations 
 Jhall'blefs themfehesin him, and in him (hall they glory. ] Ifa. 
 41. t 6. rrhofifi^lerejoycein the Lord, and glory in the holy one 
 of Ifrael. 1 Ifa- 45- 25 C In f ^ e Lord (halt all the feed of ltoc\ be 
 jft(Hfiedsndfi*ll glory. ] The world is too low to be the joy of a 
 believer : His higher Hopes do cloud and difgrace fiub things. 
 
 And as thefe forementioned Pafij ns in the Concupifcible, fo al- 
 io their contraries in the irafcible , muft be Crucified. E. G. 
 1 , A man that is Dead to the world , will not Hate or be much 
 <JDifpleafed with thofe chat hinder him from the Riches , or Ho- 
 nours, or Pleafures of the world. He makes no great matter of 
 it, and' taketh 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 
 not fwell with malice againft them thatftandin the way of his 
 
 G 2 ad^ 
 
44 The Crttcifpng of the world, 
 
 advancement, or hinder his riling or riches in the world. He will 
 not envy the precedency of others ; nor feek the difgrace or 
 mine of them that keep him low : No more then a wife man 
 will hate or feek to be revenged of him that would hinder him 
 from climbing up to the top of a fteeple, or that will take a ftone 
 or a bufh of thorns out of his way. 
 
 2. Armnthat is Crucified to the world, will not ^W or fle 
 from any Duty, thougluhe performance of it crofs his worldly 
 commodity , or hazard all his worldly intereft. He feeth not 
 reafon enough in worldly loffes, to draw him to the committing 
 of fin to avoid them. An unmof rifled man will be fwayed by his 
 worldly Intereft. That muft be no Duty to him, which catteth 
 him upon 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 Ncceffity , for the lecurmg 
 of his hopes and happinefs in the world. Whatever is a mans 
 end, he puts a Muft upon the obtaining it , and upon all the 
 Means without which it will not be attained. T Muft have God 
 and Glory, faith the Believer, whatever I want : and therefore 
 I Muft have (Thrift, I Muft have faith, and love, and obedience, 
 whatever I do. And fo faith the fenfualift, my life, and credit, 
 and fafety in the world Muft be fecured, whatever I mifs of : 
 and therefore I Muft avoid alt that would hazard or lofe them, 
 and I Muft do that which will preferve them , whatever I do. 
 The worldling thinketh there is a Neceffity of his being fenfually 
 happy : or at lea(t,of preferving his life and hopes on earth. But 
 the mortified Chriftian feeth no Ncceffity of Living, much le is 
 of any of the fenfual provinons , which to others feem fucn 
 confidence things. And hence it is that the fame Argument 
 from Neceffity, draweth one man to fin , and keepeth another 
 moft erTedually from fin. He that hath carnal Ends, doth plead 
 a Neceffity of the finful means , by which he may attain them. 
 p And he that hath the Ends of a true Believer, doth plead a Ne- 
 ceffity of avoiding the fame fins, which the other thought he 
 muft needs commit. Fo* Heavenly E«ds are as much croft by 
 them, as earthly Ends are promoted by them. We find a rich 
 maninM*i8. 23. that had a great mind to have been a Chn- 
 ftian : And if he had lived in our daics, when the door is let a 
 little wider open then Chrift did fee it, there are fome that would 
 
 * no* 
 
By the Crofs ef Cbrifi. 45 
 
 not have denyed him Baptifm , but would have let him in. Buc 
 when hehearech that the world mud be renounced , and Cbrift 
 tells him of felling all, and look'ng for a reward in another world, 
 [ he goes aWay (or vox* fuller he Wat very rich. ] The man X?culd 
 have had pardon and fa lvation, but he mufl needs be Rich, or at 
 leaftkeep fbmething. And they that are fo fet upon it that they 
 mftft and Q will be ) ich ) do fall into tempt a' %9H a- ?r# , knd 
 
 into many foolijb and hurtful tufts \ »kicb di-own rxen wdeftr::cli- 
 onandftrdition.~] \ Tim. 6. o. And [_ he that makjthkaftto be 
 rich , jbaft not be innocent, "j Prov. 2b 1 . 20. But the Crucified 
 world is a dead and ineffectual thing. It cannot draw a man from 
 Chriftorduty. It cannot draw a man into any known ilu ( fo 
 far as it is Crucified.) I c is as Savpfbn when his hair was cut ; its 
 power is gone. Thoufands whofe hearts were changed by gi 
 could fell all and lay the price at f he Ap^ftles feet, and could for- 
 fake all and take up their Crofs and follow a Cruc;fied Chrift to 
 the death, and could rejoyce in tribulation, and glory that they 
 were counted wonhy to luffer ; though he that was unmodified 
 do go away forrewfiil. Worldly Intereft doth command the 
 Religion and life of the unmortificd man, becaufe it is the pre- 
 dominant Intereft in his heart ; But its contrary wich the mor- 
 tified Believer : His fpiritual Intereft being predcminanr ; do;h 
 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. Ic is not in vain that Chrift exprtfly com- 
 mandeth his Difciples, £Takt no thought fur your life , Wkat ye 
 /balleaty or What ye flsall drinks nor tft for jour body what yen ]h . I 
 put <?», 3 OMat. 6. 25, ; I. And ?/?*/. 4. 6. £ *Be CAreful fcr tro~ 
 thing- J And I Pet. 5. 7. £ Cafting all your care en lim , for he 
 careth for you. ~] I know thi< is a hard faying tb fiefh and blood , 
 and therefore they fludy evafions by pervercmg the plain Tex r , 
 and would null and evacuate the ex .r^fs commands of Chritt , 
 by fquaring them to that carnal »n:e>er and reafon which tl 
 are pur k ofely given to deftroy. Sot you will <ay Muft we inuet d 
 give over caring, f I anfwer, 1 . You rnu-t be incuse a bom \ our 
 own duty, both in matter of the firtt snd fcconJ Tabic, and h< w 
 to manage your worldly arTurs moil innoc- irtially , 
 
 and to attain the End* propounded In their, by God. But this is 
 none of the care that is now in Qu;fticn, 1 Cor. 7. 32. There" 
 
 G 3 
 
4:6 The Crucifying of the world, 
 
 is a necefiary [caring for the things that belong to the Lord , ho^9 
 to pleafe the Lord ; j and that even in your worldly bufinefs. 
 Buc 2. You may not care for the creature fortt fclf , riorforthe 
 meer pleating of the fk(h. As it may not be Loved for it fclf, fo 
 neither may it be cared for, for it felf. And 3 . When you have 
 ufed your utmoft care or forecaft to do your own duty, you may 
 not be A nxious or Careful about the iflue which is Gods part to 
 determine of. As God himfelf appeareth in Profperity or Ad- 
 verfity you may and muft have regard unto the iflue. But for the 
 thin^itfelf 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 are fit to manage , 
 and what condition of body is moft 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 ac 
 all, which intimateth fears, anxiety or diftruft ; though as care 
 is largely taken for Regard j You may care and pray for the blc& 
 fing of God on it, and for your daily bread. 
 
 4. So far as you are Crucified to the world, your -worldly form 
 rowsztfo will be Crucified. If you mifs of it, you will not be 
 grieved for that mifs. For the dtfpleafure of God which an af- 
 fliction may manifeft, you ought to be grieved ; but not for the 
 meer lofs of the creature for it felf. As G od in the creature muft 
 be L oved and Delighted in, and not the creature for it felf ; fo it 
 isGodsdifpleafuremanifefted 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 fmart. 
 And if you be dead to the world,you will not feel it as others do, 
 when worldly things are taken from you. You will make no great 
 matter of it. 
 
 Obj. "But Grace doth not ma\e menftockj or ftttpid, and there- 
 fore how can wechufe but feel ? 
 
 lAnpfr. There is a feeling that is meerly natural , and not 
 fubjed to the command of Reafon and Will : and there is a feel- 
 ing which is under Reafon, and is voluntary. The later only is 
 it that I fpeak of, which Grace commandeth. The moft gracious 
 man may feel heat and cold 5 pain and wearinefs , hunger and 
 thirft,asmuchastheworft. ButthePaflionsof his foul, fo far 
 
 as 
 
By the Crofs of Cbrifi. 47 
 
 as they arc under the command of Reafon and Will, do not feel 
 them as evils to the foul , ( fo far as he is fan&ified. ) Still ob- 
 fervc that I fpeak of worldly things, as feparated from God, in 
 whom only they are good, and in refped to him only the abfence 
 of them is evil to the foul. And there is fomewhat of the Pafli- 
 ons that bodily fenfe can force, perhaps in an innocent ssfdam; 
 But I fpeak only of that pafflon which Reafon fhould command. 
 And fo, it is not enough that our Care and Grief for worldly 
 things be lefs then that for the things of God. Though that 
 much may prove ourfincerity (of which more anon)yet that is not 
 all that is our duty. But we fbould have no care or Rationall vo- 
 luntary grief for any crcature,but only as it is a Means to God 3 & 
 ftandcth in a due fuboi'dination to him.-and fo we may have both. 
 
 4. Having fhewed you what tsijfecliins are Crucified to the 
 world, in the laft place I add, that Our inordinate laboUr (or it, 
 muft be Crucified. Chrift is as plain and peremptory in this, as in 
 the former, not only commanding us to £ Seekfirft the Kingdom 
 cf God and hi* right eoufntfs^ Mat. 6. 33. but alfo , £ Not to 
 labour for the mem that perifbeth , but for the meat that endureth 
 to everlaftivg life, which the Son mil give us i ] John 6. 27. which 
 is not only to be underftood that our Labour for earth Chould be 
 lefs then our Labour for heaven, and fo comparatively none at 
 all - y but further , that as we muft have no Love or Defre to the 
 creature for it felf, but ultimately for God ^ fo we fhould not 
 2Xz\\Seek or Labour for the creature for it felf, but ultimate- 
 ly for God ; and therefore Seek, and Labour for it no further 
 then the End requircth ^ that is> no further then it is neceffary 
 to the Pleafing of God, or toourfruitioa of him. This is the 
 true and plain meaning of fuch Text?. 
 
 A man that is truly Dead to the world, doth Labour for God 
 and not for the world ( according to the meafure^of his mortifi- 
 cation) in all that he doth. If he be plowing, orfowing, or 
 reaping, or threftiing ; if he be working at his trade in his (hop , 
 it is God that he is feeking and labouring for. He doth noc ftop 
 or take up in the creature. He feeks it fctll but as a Means to 
 God. But an unfa ncli fled man doth never truly feek God for 
 himfelf at all, no not in his worftiip, much lefs in his trade and 
 calling in the world. For God is not his ultimate End ; and 
 therefore he cannot Love him or Seek him forhimfelf It is 
 
 fleft^ 
 
^8 the Crucifying of the world, 
 
 fkiTi-pleafing or carnal felicity that is his End, and therefore 
 bfe ieeketh God for the fle(h : When he prayech to him, when 
 heLoveth him it is but as he is a Means to this his Carnal felicity, 
 and riot as he is himfelf his chiefeft Good. Thus you may fee 
 what It is to be Crucified to the world s and wherein true Mortifi- 
 cation doth confift. 
 
 SECT. VII. 
 
 A Few Ob jeclions are here to be anfwered, that we may the 
 more profitably proceed. 
 
 Ob j. i . A mm may have hunger or Mr ft w his verj jleepjfrhen 
 he cannot refer the creature to God. 
 
 Anfa. i. We fpeak only of Humane , that is , Moral acts ' 
 and fuchDefires as are under the command of the Will. 2. A 
 man may Habitually refer things to God , when he doth not 
 Actually. 
 
 Obj. 2. How can a man feekjjod in plowing or Vvork^ng in hU 
 fbopixvkenthefeattions are foheterogetts ? 
 
 sAnfo. God made no creature, nor appointed any imploy- 
 mentforman, which may .not fitly be a Means to himfelf. Asall 
 came from God, fo all have fomething of God upon them ^ and 
 all tend to him from whom they came. There are fomc Means 
 that ftand nearer the End, and fome are further from it ; and yet 
 the moft remote are truly Means. A man that is but cutting down 
 a free, or hewing (tones out of the Quarry, doth as much intend 
 them for the building of his houfe , as he that is erecting the 
 frame, or placing them in the building. We cannot attain the 
 End without the tcmottR Means , as well as the neareft. 
 
 Obj. We are taught to Pray for our Daily bread ^ therefore V?e 
 -may Defire it> and Labour for it. 
 
 Anfto* No doubt of it. But we are taught to Pray for it, but 
 as a Means to the Hallowing of Gods Name, the Coming of his 
 Kingdoms and the Doing of his Will ; and therefore only as a 
 Means muft we defire it, and labour for it • and that for thefe , 
 and no lower ultimate ends. And therefore the words arefuch 
 asexprefsonly things Neceffary, [Our daily bread*,] that we 
 may perceive it is but as a Means to Cod that we defire ir. If our 
 
 Being 
 
By the Crefs of Cbrift. 49 
 
 ^ — ; i - 
 
 Being be not maintained, we are not capable of Well*being,nor 
 of ferving God : And if the Means of our Being be not con- 
 tinued, our Being will not be continued in Gods appointed or- 
 dinary way. And therefore we pray for the Means of our Men- 
 tation, that we may be kept in a capacity of the Ends of our 
 Being. 
 
 Obj. But a man cannot be affray thinking on Go J, and there- 
 fore not alway intending him as our End> and therefore cannot do all 
 for him. 
 
 Anfx*. 1. If findifableus,thatis noexcufe. 2. A man may 
 Habitually Intend an End, which he doth not A&ually think of : 
 Yea he may have ah Aclual Intention, which yet he doth not ob- 
 krvc^ becaufe of other more fenfiblc thoughts that are upon his 
 mind. And yet his forefaid Intentions may be ftill effe&ualito 
 caufe him to ufe the Meant as Means. 
 
 For example : A man that hath a journey to go^is not al- 
 waies thinking of the <£Wof it, by an a&ual obferved Intention, 
 in every ftepof his way: but perhaps may be much of the way 
 taken up with thoughts and difcourfe of other things. And yec 
 he doth truly Intend his journeys End, in every ftepof his way , 
 and ufe every ftep as a Means to that End. And fo is it 
 with a true Chriftian in the work of God, and the way to 
 heaven. 
 
 Obj. But may we notttfe the creature t for Delight y as Bellas for 
 Necejfi;y ? and u it not jo commonly rejolved ? 
 
 Anfo>. The word £ NeceJJitj ~j is taken either ftrictly for that 
 which we cannot be without • and fo there's no doubt of it. 
 Or largely , for that which is uftful to the End : And for £>*- 
 lights , fome of them are 2{jcejfary , that is, Vjeful CMeans 
 to our ultimate End ; and thefe muft notbeoppofed to things 
 Neceffary j but may be u r ed becaufe Neceffary. As anything 
 which truly tendeth to recreate, revive, or chear the fpirits fo* 
 theferviceof our Matter. But no other Delight is lawful. To 
 efteem our flejhly delight for it [elf \ and thecrearure/orf/to 
 Delight , and fo to ufe it, is meer fenfuality , and the great fin 
 which fan&ification cureth in the foul. If Delight it [elf be de- 
 fired truly but as a Means to God, then the creature , the more 
 remote 0\ / (eans y may be ufed for that Delight, as its next End ; 
 butnotelfe. 
 
 H Ob;\" 
 
50 The Crucifying of the worlds 
 
 Cbj. But fthat man living is fttch as you here defer the ? It then 
 any that are thus Crucified to the world , as to have nofefarated 
 efteem of it, or thoughts or care of it ; or Love^ or Tteftre , or the 
 reft of thefe Affellions ? 
 
 Anfw. It is one thing to enquire what we ^rf, and another 
 what we ought to be, and fhould be if we were perfect: We 
 ought to be fuch as I have mentioned, but we are not fuchin 
 perfe&ion yet ; but only in (inccriry. And how that fincerity 
 may be known , I have elfewhere explained. In a word, In a 
 per feci foul there is no Intereft but Gods : In & fine ere foul Gods 
 Intereft is the htghefi 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 elfe. In a perfect man there is a perfect fubje&i- 
 on to God : and in an upright man there is none hath Domini- 
 on but God : he is higheft, and his Rule prevaileth in the 
 snain , though fome things that rebell are not perfectly fub- 
 ducd. 
 
 Obj. "But J find that moft of my Pajfions are ftirred more fen* 
 fibl] About tart hly, then heavenly things. How then can I fay that 
 lam crucified to the world ? 
 
 Arty- In P omt o^ Duty all that Paflion that is to be com- 
 manded by Reafon, fhould be mortified, as is. above-faid. But 
 when you go to the tryal of your ftates, in the point of fincerity , 
 it, is hard trying by the Paffions; and you mu& rather do it by 
 your Efiimation and your Will-, as I have difcovered more fully in 
 aTreatifeof Peace of Confcience. 
 
 SECT. VIII. 
 
 1 1. TT Aving (hewed you what it is to have the world Cruel. 
 JLX fied to us, and to be Crucified to the world : I am 
 aext to fliew you how this is done by the Croft of Chrift. And 
 herelmuftdiftin&lyfhewyou, I. what :htCrofs 9 asfufferedby 
 Chrift himfelf hzth done to the Crucify ing of the world to u?„ 
 2l What the fame Crofj^as Believed on and Confibered by us doth 
 towards it. 3 \ And what the Croft of Chrift which We our felvts 
 (hat in conformit) \u bis fu firings doth towards it. Of all v/bich 
 briefly. 
 
 2. It 
 
By the Crofs cf Chrifi, 51 
 
 1. It is not only his Crucifixion, but the whole Humiliation of 
 Chrift which is in this and other Scriptures called his Crofs : 
 the whole being denominated from the moft eminent part, as was 
 touctit before. And there are five notable blows that the world 
 harh received by the fttffered 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. It affauhed bim from hi* 
 birth to his death, and ftill he overcame. It aflaulted him by fair 
 means and by foul, by frowns and fmiles, by alluring baits and 
 perfecuting ftorms , and ftill it was overcome. The threacnings 
 and perfections could never draw him to the committing of a 
 fin : The enticing offers of it could never bring him to an inor- 
 dinate eftcem of it , nor abate the leaft of his love to God. In 
 his great combat in the wildernefs he was aflaulted both waies. 
 Hunger could not make him tempt God ordiftruft. The King- 
 doms and Glory of the world, were defpifed by him when they 
 were the matter of his temptation. He would not have fo much 
 as a fetled habitation, nor any worldly pomp or fplendor, that fo 
 he might (hew that he contemned it by his actions. If he had fee 
 by it 9 he could foon have mended his condition. When the peo- 
 ple would have made him a King, he paft away from them-, for 
 he would not be a King of the peoples making, nor have any 
 Power or Dignity which they could give. He came not to Re- 
 ceive honour of men, but to Give falvation to men. When 
 'Peter would have perfwaded him to favour himfelf, as favouring 
 the things of Van, and not of God , Chrift calleth him Satan, 
 and bids him get behind him : If he will do the work of Satan,he 
 fliall have the name of Satan, and the fame words of rebuke that 
 Satan had. Even in their hour, and the power of darkneft, Luk* 
 22- 53. they could do nothing that might m;ke the leaft breach 
 in his perfeclion : And when they boafted of their power to cru- 
 cifie him or releafe him, John. 19. 10. they could not boaft of 
 their power to draw him to the fmaileft fin. Yea upon the Crofs 
 did he confurRmate his conqueft of the world, when it feemed to 
 have conquered him ; and he crucified the world, when it was 
 crucifying him ^ and gave it then the deadly wound. And rhere 
 did he openly make a (hew of the principalities and powers 
 
 H 2 which 
 
5 % The Crucifying of the world, 
 
 .which he had fpoilcd, and there did he triumph over them, while 
 they miftakingly triumphed over him, CoL 2. 14, 15. 
 
 If you fay, What is all ths torn I I anfwer, When the world 
 is once conquered, the heart of \t is broken; And when our 
 Head hath overcome it, there is a great preparation made for 
 curvi&ovy. Elfe would he not have faid to his Difciples, fohn 
 16. 3 3. In the World ye Jk all have tribulation^ but beof good c hear, 
 1 have overcome the world. ] For as theconfequence is good , 
 £ Became I Lve^ye fhall live a'fo, ] John 14. 19. So it Will hold, 
 [ Becattfe I have overcome the Worid, ye /hall overcome it alfo.~\ 
 Yea as it is faid of his Work?, £ greater Worlds then theft PjhII ye 
 do.~] John 14. 12. So isit faid of our conqueft , £ In all theft 
 things We a eftiperviclors , or more then Conqnerorj through him 
 that hath loved ut^ Rom, 8. 3 7 ] 
 
 2. Another wound that the world hath received by tfyeCW/} 
 *f Chrift bjhimfufered^ is this : By it fatisfe&ion is made to God 
 for the fin that the world had enticed man to commie, and (o 
 quoad frttinm^ the vi&ory which the world had formerly obtain- 
 ed over us, is nulled, and its Captives refcued , and we are cured 
 of the deadly wounds which it had given us : For he healeth all 
 ourdifeafes, PfiL 1 03. ?. and hisfiriptj are the remedy by which 
 we are healed^ Ifa*% 3 5. So that it isa vanquiftiing of the world, 
 when Chrift doth thus nullific its former victories : For thus he 
 began to lead captivity it [elf captive , which at his Refurredfcion 
 and Afcenfion he did more fully accomplifh, Pfalm 68. 18. 
 
 £j*.4«& 
 
 3. Another moft mortal wound which the world received by 
 the Crofs of Chrift, was this. By his C rofs did Chrift purchafe 
 that Glorious Kingdom , which being revealed and propounded 
 to the fom of men , doth abundantly difgrace the world as a 
 Competitor. If there had been no greater good revealed to us, 
 or the revelation had been obfeure and inefficient, or no Aflu- 
 ranceof it given us, then might the world haveealily prevailed. 
 For he that hath no hopes of greater, will take up with this ; 
 And be 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 between Good and Good: 
 
 and 
 
By the Crofs of cbrift. 5 3 
 
 and that which appeareththe greater Good to us, will carry it, 
 ^nd have admittance. If God had not feta Greater Good againft '- 
 the world, it would have been every mans wifdom 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 
 himfelf, this turnech the fcales with wife men in a moment , and 
 (hameth all competitors, whatfoever. Now it is the Crofs of 
 Chrift that opened the Kingdom of heaven to all true Believers, 
 which fin had before (hut up againft all mankind. This marrs the 
 markets of the world : Its nothing worth to them that have 
 tafted of the blelTednefs of this Kingdom. Were it not for this , 
 the temptations of the world and flefh might prevail. What 
 ftiould we fay to them ? or how (hculd we repulfe them ? Reafon 
 would fay, Its better have a [mall and unfatufaflorj Gee)) $ the n 
 none. But now we have enough to fay againft any fuch tempta- 
 tion. One argument from the everlafting Kingdom is fuflncient 
 ( where grace caufech a right apprehenfion of it ) to confound 
 all the temptations, by which the enemies of our happinefs can 
 aflault us. What I Shall we prefer a mole-hill before a King- 
 dom ? a (Yiadow before the fubftance } an hour before eternity ? 
 Nothing before all things ? Vanity and Vexation before Felici- 
 ty: ? The world js nowfilcnccd ; It hath nothing to fay , which 
 may take with right Reafon.lt muft now creep in at the back doer 
 of fenfe, and bribe our bruitifh part to befriend it, and to enter- 
 tain it firft, and fo to betray our reafon , and lead it into the inner 
 rooms. The Crofs of Chrift hath fet up fucha ^un, as quite 
 darkeneth the lighc of worldly glory. Who will now play fo low 
 a.garre % that hath an Immortal Crown propounded coiim .> 
 Though earth were Something, if there were no better to be had, 
 yet it is Nothing when Heaven ftands by. This therefore is the 
 deadly blow by which the world is Crucified by the Crofs of our • 
 Lord Jefus Chrift. 
 
 4. Another mortall wound that the Crofs of Chrift hath given 
 it, is this. The Crofs hath purchafed for us that Spirit of Power, 
 and ail thofe Ordinances and Hips of Grace , bywhichwecur 
 felves in our own perfons may Actually Conquer and Crucifie the ' 
 world, as Chrift did before us. r'is Crofs is tie meritorious caufe 
 of his following Grace. And as he hith there procured our ) u- 
 ftification, fo alfo our San&ificarion, by which the world is re- 
 
 H 3 nojnced , 
 
 \ 
 
54 Tht Crucifying of the world, 
 
 nounced by us and contemned. There (hall a vertueflow from 
 the Crofs of Chrift,that (hall give ftrength to all his chofen ones, 
 to go on and conquer,and tread the world and all its glory under 
 their feet, and by the leaves of tbis Tree, which feemeth dead to 
 a carnal eye, the Nations (hall be healed. And thus by it 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 fo Cru- 
 cifie the world , [IfVrhen ye do Ifrell and fuffer for it , ye take it 
 patiently , this u acccef table with Qod. For even hereunto were ye 
 called: becaufe Chrift alfofujferedforus t leaving man example, 
 that ye fhould folfaty his fteps : who did 1 no ftn, neither was guile 
 found in hi* month • who when he Vtas reviled , reviled not again : 
 when he fuferedhe threatnednot 9 but committed himfelfto him that 
 judgeth righteously ; 1 Pet. 2.20, 2 1,22,23. \Le't this mind be in you 
 
 that was in Chrift Jefus — that made himfelf of no reputation, 
 
 andtook^ upon him the form of afervant and humbled him- 
 felf ^and became obedient to death , even the death of the Crofs>~\ 
 Phil. 2. 5, 6, 7. [ Let tu therefore lay afide every weight , and the 
 fin that dothfo eaftiy befet us % and let m run with patience the race 
 that isfet before m ; looking to Jefus, the author and finifier of our 
 faith* who for the joy that wasfet before him, endured the Crofs y de- 
 fpifing the fkamejtnd isfet doVrn at the right hand of GW,Heb. 12.2. 
 This leads ustp the next. 
 
 2. TTAving (hewed you how the Crofs ^ as fa ffered by Chrift , 
 JLJ- doth crucifie the world, we are next co (hew you,how 
 that fame Crofs as Believed in and confidered doth Crucifie it to 
 us. 
 
 They that look only to the Merit of the Crofs, and over-look 
 the Objective ufe of it to the foul, do deceive themfelves) and de- 
 prive themfelves of the full efficacy of it 3 and deal like a fooltfh 
 patient, that thinketh to be cured by commending the Medicine! 
 or by believing that it hath vertue to cure his difeafe ; when in the 
 mean time he lets it lie by him in the box, and never taketh ir,or 
 applyeth it to himfelf. The Believing Meditation of the Crofs of 
 Chrift, doth give the world thefe deadly wounds, 
 
 1. It 
 
Bj the Crofs of Chrift. 5 5 
 
 r. It bringeih us under the a&ual promife of the Spirit : For 
 though there be a work of the Spirit, which caufeth us to Believe, 
 before our actual faith in nacure, yet the further gift of the Spi- 
 rit for Mortification, is promifed upon Condition of our faith. 
 And upon the performance of that Condition, we have right to 
 the th ng promifed. ft is by faith that we fetch ftrength from 
 Chrift for the conqueft of this and ail other enemies. If we could 
 believe , thefe mountains would be caft into the Sea ; and all 
 things are poffible to us, if we could believe, Mark 9. 2$. 
 
 2. The believing Meditation of the Crofs of Chrift, doth make 
 us apprehenlive of the Vanity and Enmity of the world, and fo 
 doth kill ourefteemof it,andafTe&icntoit. For when we con- 
 fiderhow little Chrift did fet by it . and how he made it his work 
 profcffcdly to contemn it, this will tell us how to think of it our 
 felves. F or doubtlefs the judgement of Chrift was true : He was 
 able to difcern between good and evil ; If it had been valuable, 
 he would have valued it. He would not have contemned it, if it 
 had not been contemptible. He could havehsd better ufage in 
 the world/tf he had defired it,and thought it meer. But he would 
 fhew us by his Example as well as by hisDodtrine, how to judge 
 of it, and what to cxped from it. If you faw thewifeft man in 
 the world tread a thing under fcet in the dirt, or throw it away, 
 you would think 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 efteem of men, remember that Chrift 
 Made himfelf of no rtpstation^ Phil. 2. 7. And can your reputa- 
 tion be lefs then none ? How did he value his honour with men, 
 that gave his cheeks to be fmitten , his face to be fpit upon , his 
 head to be Crowned with thorns , and his body to be arrayed 
 contemptuoufly like a fool, and at 1 aft to be hanged as a con- 
 temned thing among malefactors on the Crofs • to be re- 
 viled by thofe that palled by, and by hiro that fuffered with him £ 
 Learn here of him,that all of us muft learn of, how far to fet by, 
 your honour in the world. 
 
 Are you tempted to fet by the riches and full provifion or pof- 
 feflions of the world ? Pvemember how Chrift fee by them ; 
 When he might have had all things , and refufed to have a place 
 to lay his head. When [ be was rich, yet for your fakes he beramg 
 poor , that je through kit poverty might bt rich, 1 O. 8.9. 
 
 And 
 
5 6 The Crucifying of the mrld^ 
 
 And the beft of bis fervants have followed him in this courfe , to 
 wham he would have given more of the world , if he had feen it 
 b *ft for them. For when they had [ Mjhoacur, they had honour 
 with it and by it ^ when they had evtl report, they had a!fo good; 
 when they were poor, they made many rich -, and having nothing, 
 pojffjfed all things, ] 2 Cor. 6. 8, 10. 
 
 When your ftefh would have its pleafure, remember him that 
 pleafed not his fle(h ; but fubmitted it to hunger, and thirft, and 
 wearineis,tofafting,and watching, and praying whole nights ^ 
 and atlaft to fcourgings, and buffeting, and crucifying. When 
 your appetites muft needs be pleafed in meats and drinks, remem- 
 ber him that had Gali and Vinegar given him to drink. When 
 your bodies would be kt out with fuch apparell , as may make 
 you feem comelyeft in the eyes of others , remember him that 
 wore a feamlcfs coat , and was hanged naked on the Crofs for 
 your fakes. When you are tender of every little hurt or fuffering 
 of your flefli, though in a way of duty, remember him that gave 
 his hands and feet to be nailed, and his fide to be pierced to death 
 for you. When you arc aftiamed to be reviled for well-doing, 
 remember him that defpifed thefiame, Heb. 12. 2. And thus as 
 the fight of the Brazen Serpent did cure them that were ftung ia 
 the Wildernefs , fo the Believing views of a Crucified Chrift , 
 may get out the poifon of worldly delufions from your 
 fouis. 
 
 3. The Believing thoughts of the Crofs of Chrift , will make 
 us apprehenfive alfo of our duty* in contemning the world in 
 conformity to Chrift. For though we are not bound to be Cruci- 
 fied as Chrift was, unlefs God fpecially put us upon it ; nor 
 bound to live without houfe or home in voluntary chofen pover- 
 ty, as Chrift d\d ( becaufe there were fome fpecial Reafons for 
 his fufTerings , that are not for ours ) yet are we all bound 
 to mortifie 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- 
 fcrved. 
 
 3. THE 
 
By the Crofs of Chrrfi. 5 y 
 
 T 
 
 H E next thing to be declared is , How the Crofs which 
 Vce our [elves do fuffer in obed ence and conformity to 
 drift , and for his fake, doth crucifie the world to us, and us to 
 the world That the bearing of this Crofs is neceffary to all that 
 will be Chrifts Difciples ; yea the daily bearing of ic is plain, Luk$ 
 9. 23. & 14. 27. Mat. t o. 38. Two waies doth this cend co-the 
 crucifying of us to the world, 
 
 1. It doth more fenfibly convince us of fhe Vanity and Enmi- 
 ty of the world , then any meer do&rine or diitant examples 
 and obfervarions could have done. I confefs we fee fo much of 
 the worlds deceit of others, that might fathfie a re^afonable man 
 that it is vain. But the flefh doth draw us into a participation of 
 itsbruitifhnefs : and reafon w.ll no; fee the light. But the Crofs 
 doth convince even the flefh it felf, the grand deceiver. When 
 the malice of wicked menletsflie at us, and the world do fpit in 
 our faces as they did in Chrifts j when we are made a common 
 by-word and derifion, and become as the filth of the world to 
 them, and the orT-fcouring of all things • when we have fears 
 within and troubles without ; and the forrows of death lay hold 
 upon us, and enemies compafsus round about; O how effectu- 
 ally will this convince us that the world ; s vain, and worfe then 
 vain/ Who will look for Happinefs from a known Enemy and 
 Tormentor ? When we have ^£j Meffengers of fad tidings and 
 troubles are mukiplyed : When pain andanguifh feifeth upon 
 our bodies, and grief hath taken up its dwelling in our very "flefh 
 and bones, who then will admire or dote upon the world } Who 
 will not then cry out againft it as Vanity and Vex.tion f When 
 friends abufe one another, they will fall out for the time, though 
 they turn not enemies. And even the wicked when they fuffer 
 in the world, will fpeak hardly of it , though the friendship of \z 
 fiill dwell in their fenfual difpofitions. Bow much more will the 
 Enmity be encreafed in the Saints, when the world doth ufc them 
 as its enemies, and fpit out the bittereft of their malice againft 
 them? If we have any thoughts of reconciliation with the world, 
 God ufeth to fufter it to buffet and abufe us , that ftroaks and 
 fmart may maintain the Enmity, tf nothing elfe will fervc to 
 doit. 
 
 I Befevs 
 
5 8 The Crucify fag of the world, 
 
 Believe it Chriftians , God doth not permit your fuffenngsio 
 vain. He feeth how apt you are to dote upon the world , and 
 how dangerous it will prove to you, if you be not delivered from 
 the fnares of this dtceivcr : and therefore he had rather that the 
 world Should make ^oufmart awhile, then undo you for ever : 
 and that it fhould buffet you, then befool you out of your felici- 
 ty. The blows which the world giveth you do light upon it felf; 
 As it Crucified it felf in Crucifying Chrift , fo doth it in Crucify- 
 ing his people. It killeth it felf by your calamities : And if it de- 
 prive you of your lives, you will then begin to Live ; but the 
 death which it bringeth on it felf, is fuch, as hath no Refurre&ion. 
 If it kill you, you (hajllrve again , yea live by that death : but 
 thereby it will fo kill it felf, as never to live again in you. The 
 Crdfs is an happy Teacher of many excellent truths ; But of no- 
 thing more effectually , then of the contemptiblenefs of the 
 world. If it turn our breath into groans , we fhall groan againft 
 it, and groan to be delivered, defiring to be cloathed upon with 
 our houfe wheh is from heaven, 2 Cor. 5. 2. We fhall cry to 
 heaven againft this Task-mafter , and our cryes will come before 
 God, and procure our deliverance. The world gets nothing by 
 it's hard ufagc of the Saints ; It makethaCrofsfor the Cruci- 
 fying of it felf, and turneth their hearts more effectually againft 
 it. 
 
 2. And as it thus declareth it felf contemptible, and crucifyeth 
 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 
 hply defires and other graces : And thus it doth Crucifie m alfo 
 eo the wprl(k It makes us go into the Sanftuary, and confider cf 
 the End : how the wicked are fet in flippery places , and that at 
 laft it will go well with the juft •. It teacheth us to confider , that 
 while £ the Lord is our Portion^ w* have ground enough of hope ; 
 Fir he is good to them that wait for him , to the foul that feeketh 
 him 1 It u good that a man fhould both hope and quietly Wait for the 
 falvation of the Lord : It is good for a man that he bear the yoak in 
 his youth : He fitteth alone , and keepeth [ilence, becaufe he hath 
 born it upon him •, he putteth his rmuth in the duft, if fo be there 
 may be Hope 1 He giveth his cheeky to him thatfmitetb him ; be is 
 
 §\Ud 
 
Bj the Crofs ef Chrift. y^ 
 
 filled full with reproach : For the Lord will not caft off for ever : 
 but though he caufe grief , jet Will he hsve compajfton , according to 
 the multitude of his Mercies ] Lam. 3 . 24. to 3 i- Q And not on- 
 ly [0, but we glory in tribulations aljo ; knowing that tribulation 
 Worketh patience, and patience experience, and experience hope , and 
 hope -maleeth not aflamed] Rom. 5. 3, 4, 5. [ For if we fuffer 
 mthChrtfti we flail alfo be glorified together : and the fuffer ings 
 of this prefent time are not Worthy to be compared with the glory that 
 hall be revealed in us. J And [_ w our f elves do groan Within our 
 felves, "waiting for the adoption, the redemption of our body. ~] Rom. 
 8. 17, 1%, 2] .t When Viulfuffered for Chrift the lofi of all things, 
 he accounted them dung that he might Win Chrift. ] [That he might 
 know the poWer of his refurretlion, and the fellc* flip of hu fuffer- 
 ingiy and be made conformable to his death J Phil. 3. 8, 10. [Here* 
 joyced in his fuff e . rings, and filled up that Which ij behind of the *ffii- 
 clions of Chrift in his ftefh, for hU bodies f«kf, which is the Church^ 
 Col. 1 . 24. Q And thus was he Crucified with Chrift, and yet lived • 
 jet not he , but Chrift live din him ; and the life whtch he lived in 
 the fie fh , he lived by faith in the Son of God, who loved him and 
 gave himfelf for him, Gal. 2. 20. 
 
 — 
 
 SECT. IX 
 
 III. TJAving thus (hewed you how the Crofs of Chrift 
 JLJl doth Crucifie the world to us, and us to the world , 
 I am next to give you the Proofs of the point, that thus it is 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 fong on the Explication , I (hall refer the reft of the 
 Scripture-proofs to the Application, where we fhall have further 
 occafion to produce it : And I (ball now only add the Argu- 
 ment from experience. To the Saints themfelvcs 1 need not prove 
 it ; for they feel it in their own hearts : In their feveral mea- 
 fures, they feel in themfelves a low efteem of all things in this 
 world, and an high efteem of God in Chrift. They would count 
 it an happy exchange to become more poor and rfflictcd in the 
 world, and to have more of Chrift and his Spirit , and of the 
 hopes of a better world : To have more of Gods favour, though 
 
 1 2 more 
 
£o The Crucifying of the world^ 
 
 more of roans difpleafure : Ic is God that they fecretly long-forr 
 and groan after from day to day / It is God that they muft have, 
 or nothing wilkontent them. They can fpare you all things elfe, 
 if they might h'avc him. 
 
 And for thofe that never felt fuch a thing in themfelves , they 
 may yet perceive that is is in others. 
 
 i. You fee that there area people that feek more diligently 
 after Heaven then Earth , that are hearing the Word of God, 
 which inftru&eth tbern in the matters of falvation, and are pray- 
 ing for the things of Eternal Life , when you are labouring for 
 the world ? You fee that there are a people that feekfirft the 
 Kingdom of God and his righteoufnefs ; and labour moft for 
 the food that periflieth not, and are about the one thing Necef- 
 fary, which ftieweth that they have chofen the better part. 
 
 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 Iofs of all, then they 
 will wilfully fin againft God, and hazard his favour. 
 
 £. You have read or heard of multitudes that havefuffered 
 Martyrdom for Chrift, undergoing many kind of torments, and 
 death it felf, becaufethey would not fin againft him. All thefe 
 examples , together with the frequent affirmations of the Scri- 
 ptures, may afTure you that thus ic is with true Chriftians. The 
 woffld is Crucified to them, and they to the world. 
 
 SECT. X. 
 
 IV. T Am next to give you the Reafons of theNeccflity of 
 X this Crucifixion , the moft of .which alfo , for brevity 
 fake, I (hall referve to the Application , and at prefent only lay 
 down thefe two or three briefly. 
 
 i, The world is every carnal mans Idol, and God cannot en- 
 dure Idolatry : To fee his creature fet up in his ftead, and rob* 
 Urn of his Efteem and Intereft , and beloved , honoured and 
 ferved before him ; and to fee fuch contemptible things be taken- 
 a$Gods, while ©od hitnfeif ftands by neglected, he will not, he 
 ^aniwt endure shis. Either Grace (hall: cake down the- Idol, o& 
 
 Judgement 
 
By the Crofs of Chrifi. 6 1 
 
 Judgement and Hell fhall plague the Idolator, for he hath Re- 
 iblved that he will not give hts glory to another, Jfa. 42.8. & 
 48. I 1. All fin is hateful to God, and none but the cleanfed per- 
 fect foul (hall ftand before him , in the prefencc of his glory ; 
 nor any in whom iniquity hath dominion faall ftand accepted in 
 the prcfenceof his Grace : But yet no particular fin is fo hate- 
 full to him as Idolatry is. For this is not only a trefpajling againft 
 his Laws, buradifclaiming or rejecting his very Soveraignty it 
 felf. To give a Prince unreverent language, and to break his 
 Laws,ispunifliable ; but to pull him out of his throne, and fee 
 up a fculiion in it , and give him the honour and obedience of a 
 King, this is another kind of matter, and much more intolerable. 
 Thefirft Commandment is not like the reft, which require only 
 obedience to particular Laws in a particular a&ion ; but it 
 eftablifheth the very Relations of Soveraign and Subject, and re- 
 quires a conftant acknowledgment of thefe relations, and makes 
 it high Treafon againft the Ood of heaven in any that fhall vio- 
 late that command. Every Crime is not Treafon : Itsonething 
 to mifcarry in a particular cafe, and another thing, to have other 
 Gods before and befides the Lord, the only God. Now this is 
 the fin of every worldling i He hath taken down God from the 
 throne in his own foul , and fet up the flefh and the world in his 
 ftead : Thefe he valueth, and magnifieth, and delightethin : 
 Thefe have his very heart) while God that made it and redeemed 
 him, is fet light by. And do you think that this is a fin to be en- 
 dured ? It is a more horrid thing to wi(h that God were not 
 God, then to wifh that Heaven and Earth were deftroyed or 
 turned again to Nothing. He that would kill a man deferveth 
 death •, What then deferveth he that would deftroy all the 
 world ? that would pull the Sun out of the firmament, or fet ail 
 the world on fire, if it were in his power ? Yet is not all this fo 
 bad asto wirti that God fhould lofc his God-head : And what 
 lefs doth that man do that would have his prerogative given to 
 the creature ? and fo would have the creature to be God ? If 
 God be not the chief Good, he is not God. And if he be not 
 chiefly to be efteemed and lovcd.he is not tfee chief Good. What 
 then doth that man do, but deny G od to be God , that denyeth 
 him his higheft efteera and love ? A nd certainly he that giveth it 
 w any creature, denyeth it to God. For there can be but 
 
 J 3 one. 
 
6z The Crucifying of the worlds 
 
 one Chief, and but one God. They take him down therefore as 
 muchasinthemlyeth, that fee up another. So alfo, if God be 
 not the Sovcraign Ruler of all, he is not God. And there can 
 be but one Soveraign. What lefs then do they do, that de- 
 ny him his fovcraignty , then deny him to be God. And he 
 that maketh the flefh or world his foveraign, denycth God 
 to be his foveraign •, becaufe there can be but one , efpecially 
 feeing alfo that their commands are contrary. I befeech ycu 
 therefore Sirs be not fo unwife as to think that this Mortifi- 
 cation or Crucifying of the world, is only the perfeclion , or 
 higher pitch offome 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 chink that that man (hould be 
 faved that is a flat Atheift, anddenyeth God, and renounceth 
 him, as that a worldling ftiould be faved : And he that is not 
 dead to the world, is a worldling. If any one piece of Refor- 
 mation be eiTential to a true Chriftian, it is this. It is as poflible 
 for a Turk, or an Infidel to be 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 (ordinarily) 
 as our worldly Profeflbrs have ; what can any Perfecuror or Ido- 
 later do more, then fet againft God, and fet up his enemies > A nd 
 fo doth every worldling, while he denyeth God his efteem and 
 chiefeft Love, and givech it to the pleafures and profits of this 
 life. I befeech you be not fo weak as to dream, that God (s no- 
 thing but a bare name or title , or that you deny not God, if you 
 refufe not to call him God ^ or that none are Athcifts that fpes-k 
 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 (Tucri 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 i c that you take indeed for your' Prince ? £//" I be a Father, 
 faith God, where is mine honour f If 1 be atJiiafter, where is my 
 fear ?~] Mai. 1.6. Many [jrofejs that they fyoW God \t hat in works 
 deny him, being abominable and Aifobedieni) Tit. I . TO. God is not 
 taken indeed for your God. if he be not taken for your chief 
 Good and Happmefs.and have not the chief of your defireand 
 
 Love j 
 
Bj the Crefs of Chrifi. 6 3 
 
 Love-, and if he be not taken for your abfolute Soveraign, and 
 have not the fubje&ion and obedience of your fouls. You may 
 eafily fee then, cbatitis not meet, it is not pollible that an 
 unmodified perfon, or a worldling can be faved. For if they, 
 (hall be faved that would have God to be no Goi, then no 
 man (hould be damned h for there cannot be a worfer man then 
 thefe. Nay, if he be not God, how fhould he favc them, or 
 howfhould he make them happy, if he be not their chicfeft 
 Gooch£ 
 
 If GodlTiould ceafe to be God,the world and all things would 
 ceafe to be. For if the firft caufe ceafe, the effects muft all ceafe. 
 And if the ultimate end ceafe , the means and all ufe of means 
 muft ceafe. And as the ceflation of God as the firft efficient, 
 would deftroy all Natural Being, fo the ceflation of God as the 
 ultimate end, would deftroy all Moral Good whatfoever. Other 
 fins deftroy fome part or branch of Moral Good • but the fin of 
 Idolatry, the violation of the firft Commandment, the taking to 
 our felves fome other God, this doth at once fubvert all goodnefs, 
 and deftroy the very being of morality it felf. 
 
 Sirs, I am afraid many, yea moft among us, have nor well con- 
 fidered the nature of worldly mindednefs, or the greatnefs of 
 the fin of valuing and loving the Creature before God. If they 
 did, it would not be a fin of fo good repute among u?, but would 
 have contracted more odium before this time, then it hath done. 
 There are many fins far fmaller then this that men are ftiamed for, 
 and that men are hanged for. But we muft nor judge by outward 
 appearances, nor make the judgement of the (inner himfelf to 
 be the rule by which to difcern the greatnefs or fmalncfs of the . 
 fin. A worldling, a flefbly minded man, anunmortiHedm^in^hat - 
 u not dead to the Vvorld ; all thefe are terms that are proper to men 
 in a ftate of damnation, under the curfe and wrath of God, and 
 are equipollent terms, with [a CbiUe of the Devil7\ Oh how the , 
 Devil hath deluded multitude*, by making them think that this 
 mortification is fome higher pi ch of grace then ordinary,, but not 
 eflential to the life of grace it felf ; and therefore that a roan may 
 be faved without it: whenthey may as well think to be faved , if 
 they defie the God of heaven,if they defpife the Lord that bought 
 them, and if they renounce falvation it felf, for indeed fo- iliey 
 do. It muft needs be tbat God muft look firft and chiefly to his 
 
 owi> 
 
64 The Crucifying of the world, 
 
 own inter/eft, in all his works , even in the collation of his free& 
 grace. And therefore he will be .glorified in all his Saints, and no 
 man (hall have falvation div dedly from h.s honour. Hedoih noc 
 bring men to heaven to hate and contemn him , bat to love and 
 praiie him ; # &nd he will fit chem for that work before they come 
 thither, and make chero love and praife him in tially on earth, be- 
 fore diey come to doit in heaven. And therefore he will make 
 them contemn ail thofe things that (land in competition with h.m, 
 and hate all that ftands againft him. 
 
 SECT. XI. 
 
 I Have (hewed the necefiity of crucifying the wofld , as from 
 Gods intereft, which the world doth conttadid ; I fhall next 
 (hew it you from your own intereil. And in thefe conjunct con- 
 iiderations it will appear, i. The world is not your happinefs. 
 2. The world is occasionally through the corruption of our na- 
 ture, a great enemy to your happinefs. 3. God only is your 
 happinefs, 4. God is not fully to be enjoyed in this world. 5. It 
 is by knowing, loving and delighting in htm a« God, that he is to 
 be enjoyed to make us happy. 6. As therefore it is impofsible 
 to have two ultimate ends, two chief goods, and to enjoy them 
 both, fo is it impofsible, that God and the world fhould both 
 have our chiefefteftimation and arTe&ion. All this fet together 
 doth demonftrate the necefsity of being crucified to the world, 
 unlefs we will renounce our own felicity. 
 
 1. For the firft Proportion ; that the world is not your Hap- 
 pinefs ; I 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 fe If- deceit : when he fceth you take that 
 for your happinefs that is not; and becaufe he hath far better 
 things tobeftow. If the world were as good fo* 5 ou as you take 
 itto 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 you; for 
 God would not be about to take it from you. He that made you 
 to be Happy, doth not grudge you that which (hould procure it. 
 
 Doubt- 
 
By the Crofs of Cbrift. $ <- 
 
 Doubtlefs if he did not/ee that it is vanity , and that you have 
 made a wrong choice* and do miftake your mark, he would never 
 trouble you in a worldly courfc , nor call you off. But it is be- 
 caufe he fecth your folly and deceit, and wtftieth you much bec- 
 ter. Wo to you that ever you were born, if you have no better 
 Happinefs then the world can afford you. Is it not NecelTary 
 then thac you difcern your errour , and be brought into your 
 right way , and fpend not your time and pains for nothing ? If 
 God fhould 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 chofe to your felves. 
 
 2. Andlhat the world is an enemy to your Happinefs, may 
 appear two waies. Firft in that it deceitfully pretendeth to be 
 yourHappnefs, when it is not ; and fo would turn away your 
 hearts from that which is. Secondly, in that by allurements or 
 difcouragements , it is alwaies hindring you in the way to life , 
 and is a fnare to you continually in all that you do. And is it not 
 NecelTary to your falvation that you be delivered from the ene- 
 mies of your falvation > and freed from fuch perilous foares ? 
 Can you conquer, while you are conquered > And if the world 
 be not Crucified to you, it doth conquer you : For its viSory is 
 upon your will and afTe&ions. And if it conquer you , it will 
 condemn you. To be fervants to the world is to be fervantsto 
 Cm. And the fervants of fin are free from righteoufneft, Rem. 
 6. 20. and free from Chrift, and free from falvation. A miferable 
 freedom 1 
 
 3. The following Proportions I fnallfpeak of together. That ^ 
 God only is our happinefs and Chief Good, 1 need not prove to 
 any that indeed believcth him to be God. That falva iojn con- 
 fiileth in the fruition of this Happinefs is paft doubt. And as 
 fureisit that God is not fully enjoyed in this world ; much lefsin 
 the creature, when it is loved fork felf, and not eiieemed as a 
 Means to him. All that believe a life after this, do fure believe 
 that there is our felicity. And liflly, that the foul dothen joy 
 its own felicity, by Knowing, and Loving, and Delighting in its 
 objed, is alfo paft doubt. So that you may fee that a worldly 
 ftateof mind,isinitfelf inconfiftent with a (late of falvation. 
 
 K To 
 
66 The Crucifying cf the wrld^ 
 
 To be faved is to have the bleffed vifion of God, and to Love him 
 and Delight in him perfe&ly to everlafting. 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 to himfelf? That were 
 to fave you, and not to fave you •, to feed you by that which is 
 not food ; to comfort you by that which cannot comfort ; If a 
 worldling would be faved, and not be mortified , either he fpeaks 
 he knows not what, but plain non-fenfe or contradiction ■ or elfe 
 he meaneth one of thefe two things ; Either that he would have 
 an Heaven of worldly Riches , or Honours, or flefhly Pleafures ; 
 ( 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. But , 
 as,i.No man can truly defire future Grace and HoIinefs,tbat doth 
 not defire it at the prefent, this being rather an unwilling fubmif- 
 (iontoitasa tolerable Evil, then a true defire of it as a certain 
 Good. So 2. God hath determined that this life only (hall be the 
 Way, and that the End ; Here only muft we ufe the means . 
 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 refufed to plow and fow your Land, or that your chil- 
 dren (hould be men, before they are born, then that be (bould be 
 your Happinefs in the life to come, if you finally reject him in 
 this life, and choofe to your felves a fecular happinefs. Such as 
 you now make choice of, fuch and no other (hall 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 
 she laft. 
 
 SECT. 
 
Bj the Crefs of Chrifl. 6j 
 
 SECT. XII. 
 
 The pfit. 
 
 BEloved Hearers, I fappofe you wifl give me leave to takeit 
 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 miferable for ever .- as alfo that ycu are all 
 unwilling to be miferable, and willing to be happy ; and (bat this 
 life is the time for the ufe of thofe means on which your everteft- 
 ing life dependeth ; and that Judgement will turn the fcales ac 
 laft, as Grace or Sin fti3ll 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 profefled Chrifli- 
 ans. And one would think that where men areTo far fatisfied of 
 the End and of the Waj^ we might conceive great hopes of their 
 fincericy and falvation. But when we fee that mens lives do nullt- 
 fie their profefiions, and that while they look towards God,they 
 row towards the world , and while they Hope for Heaven , their 
 daily travel is towards Hell, and while they plead for C hrift, they 
 work againft him, our Hopes of them are turned tcrneceiTary la- 
 mentation. But bow comes this to pafs tbat reafonsble men, yea 
 men reputed wife and learned , yea many that feem Religious to 
 others and to themfelves, (hould be fo frramefully ever- feen,in a 
 matter that fo concerneth their cverlafting (late > As far as 
 I am able to difcover, the caufes of this Calamity are thefe 
 two. 
 
 i . One part of the Profefled Chriflians of the world, under- 
 ftand not what Chriftianity is , and fo profefs but the empty 
 name, when indeed the thing it felf which ism their conception, 
 and which they mean in that profeflion , isnothirg like to true 
 Chriftianity. 
 
 2. The other part of mi (carrying profeffors , though they do 
 conceive of the Chriftian Religion as it is, yet not with an ap- 
 prehenfion intenfively anfwerable to the thing which they appre- 
 hend ; Though their conceptions of the Chriftian verities have 
 a morail Truth in them , ic being not falfe but True which rhey 
 
 K a conceive ; 
 
£8 The Crucify ing of the world, 
 
 conceive ; yet there is no firmnefs andfolidity in the Ad, and fo 
 they do not effettmlly apprehended them. Npthing more eafie, 
 more common, and more dangerous, then to make a Religion 
 either of Names and Words, which he that ufeth doth not un- 
 derftand ; or of raecr fpeculations and fuperficial conceits • 
 which never became prattical^ habituate , and predominant ; nor 
 were the feriow , effe&ual apprehenfions of the man. Aright 
 Object, and a fincete and ferious Ad, do efTentially conftitute 
 the Chriftians faith. If either be wanting , it is not that faith , 
 whatever it may pretend to be. Nothing but the Gofpel objeds 
 will fuffice to a mans falvation , were it never fo firmly appre- 
 hended. And nothing but a firm and ferious Belief of thofe ob- 
 jects, will make them effeduall, or faviqg to the Believer : Were 
 we able to cure the two fore-mentioned defeds , and to help 
 you all to thefe two requisites , we (hould make no queftibn but 
 you would all be faved. We cannot exped that men fhould let 
 go their fanfual delights, till they hear of fomewhat better to be 
 had for them,an<i till they firmly and heartily give credit to the 
 report. 
 
 And beeaufe the matter before us in my Text, is fitted to both 
 thefe needfull works , and containeth thofe very truths which 
 muft redifie you in both thefe points , I (hall draw them forth , 
 and diftinctly apply them hereunto. 
 
 Vfi I. 
 
 AND in the firft place , you are here informed , that the 
 Crofi of Chri(t y u the purifier of the world. Which con- 
 taineth in it thefe two parts, which make up the point, i. That 
 this is the ufe of theCrofs, and one great end of the Dodrine 
 of Chriftianity, to Calcific the world to us, and us to the world. 
 2. That where the Crofs of Cbrift and his Dodrine are cfTectu- 
 all, this work is alwaies actually done: In all true Chriftians the 
 world is thus crucified. 
 
 O that thefe truths were as plainly or truly tranferibed upon, 
 your hearts , as they are plainly and truly contained in my 
 Texti 
 
 I . For the firft l that This is the End of Chrift Crucified , and 
 
 4 
 
By the Crofs of Cbrijl. 6p 
 
 of hi* Dcttrine , 1 (hall briefly (hew, i . The Neceffity of this 
 Information. And 2. the certain Truth of it. 
 
 1. Both the Commonness and the Dangerottfnefs of erring in 
 this point, do (hew the Necejfuy of this Information. It is noc 
 only the contemners of Religion , but alfo too many that go 
 among us for very godly men, that know not where their happi- 
 nefs lyeth > nor what the Chriftian Religion is. Almoftall the 
 apprehenfions which they have of Happinefs, are fenfual -, as if 
 it were but a freedom from fenfible punifhments , and the pof* 
 feflion of fomc delights of which they have meerly fenfual con- 
 ceits. And fo they think of Chrift as one that came to free them 
 from fuch puniQiments, and help them to fuch an happinefs as 
 this. And as for the true knowledge and fruition of God , in 
 Love and Heavenly delights, they lookupon thefe either as infig- 
 niflcant means, or as certain appurtenances and fruits ®f Reli- 
 gion , which we ought to have , but may poflibly be without , 
 though we be true Believers. A confidence that Chrift hath 
 freed them from torments, and made them righteous by imputa- 
 tion of his obedience unto them, they take to be all that is efTen- 
 tiail to their Chriftianity. And the reft they call by the name of 
 Good Works ; which if it be not with them a term of as low im- 
 portance, as the name of [ Works'] alone , or \Workj of the 
 LaW] is taken to be in Pauls Epiftles, yet at leaft they take it for 
 that which doth not confticute their Religion. So that true San- 
 dification is either not underftood , or taken to be of lefs Necef- 
 fity thenit is. A man that makes a great deal of talk and ftir 
 about Religion,and is zealous for his opinions and pious comple- 
 ments, goes currant with many for a true Believer, though the 
 Intereft of his fleih and of the world be as near and dear to him 
 in this way of Religioufnefs, as other mens is to them in a way of 
 more open profefled fenfuality. 
 
 And is it poflible for a man to be a Chriftian indeed, that fo far 
 miftaketh the very Nature and Ends of Chriftianity it felf > It is 
 not poflible. By what is faid already,and will be by and bv , it is 
 evident that this is a damning errour , for any man to feign a 
 Chriftianity to himfelf that exeludeth Mortification , or is repa- 
 rable from it, in a capable fubjed. When men look at a pre- 
 dominant flefhly intereft , or worldly mind , as they do at fomc 
 particular (in,confiftent with true faith : I fay, this is an errour 
 
 K 3 about 
 
70 The Crmfjing ef the world, 
 
 about the very EiTenceof Chriftianity, and which hazards their 
 ialvation. 
 
 2. And rhat it is the end of the Crofsof Chrift, and his Do- 
 clrine, to Crucifie the world to us? and fan&ilie us co God, 
 1 have already maniiefted in part, and (hall now further ma- 
 nifefr. 
 
 r. Ic is the end of Chrift, and his Crofs and Do&rine , to 
 recover Gods lntcreft in the fouls of men : But it is by mortifi- 
 cation, as a part of true fanftifkationithat Gods In-ereft 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 Mediator, is but a Means to God who 
 is our£»^-, he is thew^y to the Father, and no man cometh to 
 the Father but by him, J oh. 1 4.6. He is the Truth that revealeth 
 the Father, and the Sun of the world which enlightentth every 
 man that cometh into the world, J oh 1 .9. revealing to us both the 
 gndandUWeans; That as there is no light in the earth, but what 
 is communicated by the Sun , which eniighteneth fome by the 
 Moon at midnight, and fome by its dired 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 vifible to them, and hath 
 alfo in it felf an objective fufficiency to enlighten thofe that (hue 
 their eyes, or want eye- fight by whxh (hey (hould receive it; 
 Even fo is Chrift the Sun of the Redeemed World , which actu- 
 ally afforderh all that Light to all which they do poiTefs ; even 
 fome (to all that have the ufe of ReafonJ which hath a tenden- 
 cy to recovery ; and he hath an Obj^dive fufficiencv to the fa- 
 ving illumination of thofe that through their own fault are never 
 fo illuminated. The pure Godhead is the Teatifcal Light to be 
 enjoyed for felicity. The Mediator is the Mediate IJfhh tofhew 
 us the way to God. AndinthefetwoconfiftethLife Eternal; to 
 Know God the Beginning and End, who himfelf hath no Be- 
 ginning or End ^ and to know Jefus Chrift whom he hath fenr, 
 to recall us to himfelf Job* 1 7.3. Whether he that is now to us 
 Mtdutor acquiptionisy will a Ifo hereafter be CMediatir fruitio* 
 nu 9 and whether the glorified do only fee the Godhead in the 
 glafs of the glorified body of Chrift , and of the mod glorious 
 efTeds which then they (hall partake of, or alfo ftiall immediatly 
 behdditinitfd^andleeGodseflence, face to face, 1 fhall not 
 
 prefumc 
 
By the Crsfs cfcfoift. 7 1 
 
 prefume to determine, while Scripture feems fo filent,and learned 
 conjectures are fo much at odds. But as he is the Redeeming, re- 
 ftoring Mediator , it is that we fpeak all this while of Chrift : 
 And id his Office is to recover Gods Intereft in the fouls of men. 
 Now his In weft lyeth in our Eftimation, and our Love ; And 
 thefe the world fiath difpofleft him of. It is therefore the work of 
 Chrift to pull down this Idol s and fet up God in the throne of 
 the foul. And therefore though faich be the principal Mediant, 
 ufing Grace ; yec Love is the moft principal finally enjoying grace; 
 and more excellent 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 Do&rlne, to Heal us % 
 and to fave m : to Heal w of our fin , and to fave hs from «r, 
 and its deftroying fruits. But by fan&ification, and fo by mortifi- 
 cation, doth Chrift thus Heal and Save us. If health be worth 
 nothing, the Phyfician and ail his Phyfick is worth nothing. The 
 Health of the foul objectively is God , and formally is its Holi- 
 nefs, or perfeel Difpofednefs, and Devotednefs to God , of 
 which anon. Thefe therefore doth Chrift come to reftore : And 
 therefore he comes to call us off the Creature, and bring our af- 
 fections back to God. 
 
 3 . It is the End of Chrift, his Crofs and Dodrine, to conquer 
 «SW*»anddeftroy his works, and with him, the reft of the ene- 
 mies of God, and of our falvation : But the world is oneof thefe 
 eneraies,and the Means by which the Devil doth prevail ; there- 
 fore it ts Chrifts End to overcome the World, and caft it oucof 
 the hearts of men, £0^.11.22. Joh.i6.il* 1 M. 3.5,8. He Was 
 mamfeftedto this end, to takeaway our fins, and deftroy the Works 
 of the Devil: And therefore he caufeth his followers to over- 
 come him, 1 7^.2.13,14, And herewithal obferve, that it isef- 
 fential to the Relation to refpect the End-, to the Phyfirian , that 
 he be for the health of the Patient : and to Chrift the Redeemer , 
 that he be the Saviour of his People from their fins, and the Re- 
 ftorer of their fouls to the Love of God : So that Chrift is denyed 
 and made no thrift, where Mortification, and San&ificadon arc 
 denied : He is not believed in as Chrift, where he is not believed 
 in for thefe Ends. And therefore he that cometh not with this in. 
 tent to Chrift, that he may reftore the Itnsge of God upon him, 
 and bring him off from the Creature unto God, that he may live 
 
 to 
 
72 The Crucifying of the mrtd y 
 
 to lum, doth not come to Chrift as Chrift, and is not indeed a 
 trueChrittian. 
 
 The Do&rine of Chrift doth lead us from the world, in thefe 
 feveral parts of it, and by thefe fteps (How the Crofs doth it, I 
 (hewed before. ) I . It declareth to us what God i9, and what man 
 is : and fo that God is our abfolute Owner, and Governour : and 
 . that he is the only Primitive, (imply, neceilary being •, and that 
 man was made by him, and therefore for him, and difpefed to 
 him. 2. It declareth to us that the ftate of our integrity confirm- 
 ed in this cloiure of the foul with God. 3. It (heweth us that 
 our felicity confiftech in his Love,and in the fruition of him by a 
 mutual complacency. 4. It fhewetb us that our flrft fin was by 
 turning from him to Carnal felf and to the world. 5. And that 
 this is our loft eftate wherein both fin and mifery are conjunct, to 
 Adhere to felf and Creatum and to depart from God. 6. It (he w- 
 cthus what Chrift hath done and furTered, to Reconcile God to 
 us, and open us a way of admiflion into his prefence , and how 
 far God is Reconciled to us ; and thus Revcaleth fym in the face 
 of a Mediator as Amiable to our fouls, that fo we might be ca- 
 pable of loving him,and doling with him again. For if he had 
 remained in his wrath, he would have been the object of our ha- 
 tred, or meerterrourat leaft , and not of our Love. And no 
 man can iWf^f'w that is not prefented to him, and apprehended 
 by him as Lovely, that is, as Good. For ir is impoflible that 
 there {hould be an act without its proper object. Nothing but 
 appearing Good is Loved. If a loft condemned finner have no 
 hope given him of Gods Reconciliation or his wiilingncfsto re- 
 ceive him to mercy , it is (ex f arte cbjefti) an impoiTibie thing 
 that the mind of thatfinner (hould be reconciled to God. And 
 therefore the Gofpel publiiheth Gods Reconcilation to Tinners 
 (viz. his u-niverfal Conditional Reconciliation) before it be- 
 leich them to be reconciled to God, 2 Cor. 5. 19, 20. And before 
 they Believe, we cannot give any one man rhe leaft aflurance that 
 God is any more reconciled to him, then to others that are un- 
 converted , or that he is any willingcr to Receive him , then 
 others. N 
 
 This therefore is the great obfervable means whereby Chrift 
 by his Gofpel recovercth the Heart of a finner unto God, even 
 by turning the frowning countenance of God, by which he de- 
 terred 
 
By the Crofs of Chrift. yj 
 
 terred the guilty into a more Lovely face, as being Reconcilable, 
 and Conditionally Reconciled co the world through Chrift, and 
 fo become to all the finful fen* of Adam , a fie object to attract 
 their Love, and draw off' their hearts from the deceiving world , 
 to which they were revolted : and as being actually reconciled 
 to aJl true Believers, and thereby becomes yet more powerful ac- 
 tradive of their Love. 7. It doth aifo more fully reveal the 
 fac« of God , the objed of our Love , and the tranfeendene 
 Glory that in him we (hall enjoy. 8. And itdifgraceth the crea- 
 tures which have diverted our Affe&ions ; that we may be taken 
 off our faifeeilimation of the™. 9. It earneftly perfwadeth and 
 folliciceth us to obey, and calls on us to turn from the world to 
 God. 10. It backeth thefe perfwafions with terrible threatnings, 
 if we do not forfake the creature and return. 1 1 . It prefcribeth 
 to us the ftanding Ordinances and Means by which this work 
 may be further carryed on. 1 2. And laftly it dire&eth us to the 
 right ufe of the creatures , inftead of that carnal enjoyipg of 
 them that would undo us. By all thefe means, ( which time doth 
 permit me but briefly to mention) the Gofpel of Chrift doth 
 tend to Crucifie the world to us, and to recover our hearts to the 
 Chiefeft Good. 
 
 And befides all this which the Crofs and the Doctrine of 
 Chrift do to this End,th it you may yet fuilyerperceive how much 
 it is the End of Chrifts very office , and the execution thereof, 
 let me add thefe two things. 1. That itistheEndof Chrifts 
 providential difpenfations. 2. And the work which he fendeth 
 the Holy Ghoft to perform upon the fouls of his Elect. 
 
 1. As the Mercies of God are purpofely given us to lead up 
 our hearts to him that gave them : So when we carnally abufe 
 them, and adhere unto the creature, it is the fpecialufe of Af- 
 fliction to take us off. If the rod have a voice , it fpeaks th's as 
 plain as any thing whatfoever ; and if it reprehend us for any 
 fin, it is for our overvaluing and adhering to the creature. The 
 wounds that Chrift giveth us, are not to kill us , but to feparate 
 us from the world, that hath feparated us 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 fanctifie us; 
 and that is by taking us off the creature, to bring us to be hearti- 
 ly Devoted unjp God. Sanctification is nothing clfe, but our 
 
 L fecaration 
 
74 Tht Crucifying of the mrid, 
 
 reparation from the creature to God, in Refolution , Affection, 
 Profeflion and Action. So that in whatmeafare foever a man 
 hath the Spirit, in that meafure is he fanctified : and in what 
 meafure he is fanctified , in that fame meafure is he crucified to 
 the world : For that is the one half of his Sanctification, or it 
 is his Sanctification denominated from the terminus k quo - t as 
 many Texts of Scripture do maniferr. 
 
 By this time I hope it is plain to you, that Mortification is of 
 the very being of Christianity, and not any feparable adjunct 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. 
 
 i. A ND as you fee that the Chriftian Doclrine teacheth 
 XX this : So 2. It is thence clear without any more ado, 
 that wherever the Crofs and Do&rine of Chrift are effectual!, 
 the world is Crucified to that man, and he to the world. There 
 are fome great Duties which a man may poflibly be faved, though 
 he omit them, in fome cafes: but this is none fudv It is a won- 
 der to fee the fecurity of worldlings , how eafily they bear up a 
 confidence of their fincerity, under this fin which is as inconfi- 
 ftent with fincerity as Infidelity it felf is ! If they fee a man live 
 in common Drunkennefs,or Adultry,or Swearing, they take him 
 for a prophane and miferablc wretch ; and good reafon for it : 
 When in the mean time they pafs ho fuch fentence on them- 
 felves, who may deferve it as much as the worft of thefe. It is 
 one notable cheat among the Papifts, that occafions the ruine of 
 many a foul, that they make a Religious mortified life , to be a 
 work of fupererrogation, and thofe that profefs it, ( and fome 
 of their own inventions with it, which turn it into fin) they 
 Cloyfter up from the reft of the world , and thefe they call Re- 
 ligions people , and fome few even of thefe that are either more 
 devout or fuperfticious then the reft, they call Saints. So rare a 
 thing is the appearance of ReUgioufnefs and Santtity among 
 them \ that it muft beinclofed in Societies , not only feparated 
 from the world, as the Church is, but feparated as it were out of 
 the Church it felf. And yet the common people are kept in hope 
 
 of 
 
By the Crofs of Chrifl. 7 j 
 
 of falvation in their way. By which means they are commonly 
 brought to imagine that it is not abfolutely neceflary to falvation 
 to be a Religious man, or a Saint, or one that doth really re- 
 nounce and crucirle the world ; but that thefe things belong to 
 certain Orders of Monks and Fryers, and that it is enough for 
 other men to honour thefe devout and mortified Saints, and to 
 crave their Prayers, and do fome lower and eafier things. And 
 indeed their vows of Chaftity, and reparation, and unprofitable- 
 nefs, and other Inventions of their own, they may well conceive 
 nnnece/Tary to others, being noxious to themfeives. But they will 
 one day finde that none but Religion* men and Saints fhall be 
 faved,and that every true Member of Chrilt 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- 
 ditors. They think indeed that thofe are the belt men that are 
 refolved 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 a higher pitch of Sanctity then the 
 reft,but think not that it is eflential to Sanctity, and to true Chri- 
 ftianity it felf. They eonfefs they (hould be ail contemners of the 
 world ; but, God forbid, fay they, that none but fuch (hould be 
 faved ! But, I tell you, God hath forbidden already by his Law?, 
 and God will forbid hereafter by his fentence and execution, that 
 any other but fuch (hould be faved. Do you think in good fad- 
 nefs that any man can be faved that is not truly dead to the world, 
 and doth notdefpife it in comparifon of God, and the great 
 things of Everlsfting Life ? Let mefatisfie you of the contrary 
 here once for all, and I pray you fee that your fle(h provoke you 
 not to mutter forth fuch unreafonable felf-delufions any more, 
 I Joh.2. 1 5 . \_Love not the world, neither the things that are in the 
 world : If Any man love the worlds the love of the Father is not in 
 him] what can befpokenmore plainly, or to a worldly minded 
 man more terribly ? ifoh.$.q. [For Vehatfoever is born of God* 
 overcometh the \\>orld ; and this is the viVtory that overcometh the 
 World, even our Faith.] Jam. 44. [Know ye not that the Friend- 
 Jbipcf the world is enmity with God ? Whoever therefore tti/l be 
 a friend of the worts, u the enemj of God. ] Will not all this ferve 
 to convince you of this truth ? Rom.8. 5 ,6,7,1 3, [For they that 
 are after the fiejh do mlnde the things of the flejh, bat the) that are 
 
 L 2, after 
 
7 6 The Crucifying of the mrld^ 
 
 after the Spirit the things of the Spirit : For to be carnally minded 
 is death, bat to be Ifirttuaty minded is life and peace : *Becaufe the 
 carnal minde is enmity againjl God •, for it is not fubjetl to the Law 
 of God; neither indeedcan be : For if ye live after thefie/h,ye fhall 
 die ; but if ye through the Spirit do mortifie the deeds of the body ye 
 /hall live . J J oh. 3.6. [That Which is born of the fit [his fit fh , and 
 that which is born of the Spirit^is Spirit*') Gai 5.16,17., & 6.8. 
 [PValk. i* the Spirit , and ye /hall not fulfil the lufts of the fle/h : 
 For the fleft? luftethagainft the Spirit, tnd the Spirit againft the 
 fle/h, and thefe are contrary the one to the other,"} \Jtiethat foweth 
 tohis flefh,fball of the flefh reap corruption', but he that foweth 
 to the ffirit, (hall of the Jpirit reap life everlafting.} Col. 3. 1,2,3-, 
 £// ye be rifen with Chrift, fee f^thofe things Which are above ,where 
 Chrift fitteth on the right hand of God. Set jour afetlion on 
 things above , and not on things on the earth. For ye are dead, 
 and your life ts hid with Chrifl in God : When Chrift Who is our life 
 fhall appear, then /hall ye alfo appear with him in glory : Mortifie 
 therefore your members which are upon the earth. ] Matth. 6. 19 * 
 20,21,24. \_Lay not up for your felves treafures upon earthy 
 Where moth and ruft doth corrupt, and where thieves break through 
 and fteal ; but lay up for your felves treafures in heaven , Where 
 neither mcth nor ruft doth corrupt, and Where thieves do not breaks 
 through nor fteal ; for where your treafure is, there Willy our heart 
 be alfo. No man can ferve two CMajters ; for either he Will hate 
 the ' ore and love the other ', or elf e he will hold to the one anddefpife 
 the other : Te cannot ferve Cjod and Mammon. ] Matth. 10. 38, 
 39, \_Hethattakethnot his crofs and folloWeth after me , is not 
 worthy of me : He that findethhu life (hall lofeit, and he that lo- 
 feth his life fir my Jake fhall finde it. ]] Mac.16.24. \Jf AYl J 
 man nill come after me^ let him deny him j elj \ and take up his croft 
 and follow me. ] Luk. 14.26,27. £ If any man come tome, and 
 hate not his Father, and Mother, and Wife, and Children, and Bre- 
 thren, and Sifters, yea and his oWn life alfo, he cannot be my dif- 
 ciple. Andwhofoever doth not b tar his crefs and come after me, 
 cannot be my difciflej] Verfe 33. [Whofoever ht be of you that for' 
 faketh not all that he hath y he cannot be my m dij 'ciple. , J Heb. 11.13, 
 I4 t 15, and to the end. But I will cite no mere. Here is 
 enough to convince you, or condemn you. If any thing at all 
 be plain in Scripture, this is plain, thac every true Chrsflian is 
 
 dead. 
 
By the Crofs of Chrifi. 77 
 
 dead to the world, and looks on the world as a crucified thing, 
 and that God, and the life of glory which he hath promifed ,have 
 the Ruling and chiefeft interelt in their fouls. Believe it Sirs, this 
 is not a work of fupererrogation,nor fuch as only tendeth to the 
 perfecting of a Chriftian , but fuch as is of the effence of Chri- 
 ftianity , and without which there is not the leaft hope of fal- 
 
 vation. 
 
 SECT. X t V. 
 
 Vfe 2. DY all that hath been faid , you may perceive what 
 U it is to be a Chriftian indeed, and that true Chriftl- 
 anity doth fetmen at a further diftance from the world, then car- 
 nal felf-deceiving Profcflbrs do imagine. You fee that God and 
 the world are enemies - not God and the world as his Creature? 
 but as.his Competitor tot your hearts, and as the feducer of youc 
 underftandings , and the oppofcr of his intcreft, and the fuel 
 and food of a flefhly mindc, and that which would pretend to a 
 Being or Goodneisfeparated from God , or to be dcfirable for 
 itfelf, having laid by the relation of a means to God. .To be a 
 Fr.end to the world in any of thefe refpeds, is to be an enemy to 
 God, And God will not fave his enemies, while enemies. An en- 
 mity to God, is an enmity to our falvation : for our falvation is 
 in him alone. If then you have but awakened confeiences, if 
 the true love of your felves be ftirring in you, and if you have but 
 the free ufe of common reafon 3 I dare fay you do by this time 
 perceive, that it clofely concerned you prefently to look about 
 you, and to try whether you are crucified to the world or not* . 
 Seeing my prefent bufinefs is, for the fecuringof your Everlaft- 
 ing Peace, and the healing of your fouls, of that which would 
 deprive you of it-, let .me intreate you all in the fear o£ 
 God to give me your afiiftance, and to go along, with me in the 
 work •, for what can a Preacher do for you, if you will do no- 
 thing for your felves f Ho v can we convert, or heal, or faye you„ 
 wi'.houtyou? 1 do forefee your appearance before the ford; a 
 j?a'ousGod-, that will not endure that any Creature fhould be 
 [Wetter and more amiable to you ihen bimfelf. I do foreffe the 
 condemnation ihat all fuch muft undergo, and the remedilefs cer- 
 
 L 3 tain 
 
78 the Crucifying cf the world, 
 
 tain mifery that they are near. I know there is no way that the 
 wit of man or Angels can devife , to prevent the damnation of 
 fuch a foul, but by Crucifying the flefh and world by the Crofs 
 of Chrift, and dethroning thefe Idols , and fubmitting fincerely 
 to God their H3ppinefs. This cannot be done while you arc 
 Grangers to your felves, and will not look into your own hearts • 
 and fee what abominable work is there, that you may be moved 
 to return with Chame and forrow for that which hath been for- 
 merly your glory and your joy. O do not keep out the light of 
 Conviction, 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 I If you 
 will fin in darknefs, you (hall fuffer in darknefs : As you have 
 a fire of flcfhly and worldly lufts within you , which abhors the 
 Jight of faving truth; fo§odhatha fire of perpetual torment 
 for you, which is as far from the confolatory light of his coun- 
 tenance. As the fire of concupifcence is dark, fo is the torment- 
 ing fire dark. If you hate the converting light 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 klvcs , if 
 youbecaftinto outer darknefs : And if you hate light, you 
 cannot reafonably exped to be partakers of the inheritance of 
 the Saints in Light, Col. 1 . 1 3 . 
 
 What fay you then , Beloved Hearers , are you willing to 
 know your hearts, or not ? Whether you are dead to the world 
 and the world to you ? Me thinks you (hould be willing • when 
 you fee the Qucftion is as great, as Whether you are Chriftians 
 indeed or not ? and as great, as Whether you areinaftateof 
 falvation or not ? Me thinks you that naturally lore knowledge, 
 and would be at fome pains to know ail thats about you in the 
 world, fhould not be unwilling to know your fetoes, and fpecial'- 
 ly, fo great a matter by your felves, ?,s Whether you are the heirs 
 of falvation or damnation ? for in the iffue it is no lefs. Efpe- 
 cially when your difeafe is fuch as muft be cured by the Light , if 
 ever it h cured. You cannot tement your worldlinefsandfen- 
 fuality, you cannot lament your difaffe&cdnef? to God, and in- 
 tolerable negie&s of him, nil you find them out. You cannot 
 
 betake 
 
By the Crofs of chrift. 79 
 
 betake you to Chrift for the pardon of this fin, till you have dif- 
 covered it. A fin unfeen, wilJ never humble you and break your 
 hearts, nor fit them for Chrift to bind them up. If you fee not 
 that the world is yet alive in 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 
 vanitics,to feem beft in the dark,and bafeft in the Light. As God 
 and heavenly things feem belt in the greateft Light, and worftin 
 the Darknefs.' None do fet light by God, and Grace, and Glo- 
 ry, but thofe that know them not. And none do fet much by 
 worldly flefhly things, but thofe that know them not. As illu- 
 mination brings in God into the foul , fo doth it help to caft out 
 Satan and the world. When mens eyes are opened, and they are 
 turned from darknefs to light, they are prefently turned from 
 the power of Satan unto God , Atts 26. 18. Thefe infernall 
 worldly fpirits cannot endure the Light : They walk not by day, 
 but haunt them whom they captivate, in the night of ignorance : 
 and if we do but come in upon them with Light, they are gone. 
 It is the fame Devil that is called , The Frince of this world , and 
 the Ruler of the darknefs of this VrorldtEph. 6. 12. and this power 
 is a power of darknefs , Luke 22.53. and therefore as light im- 
 mediatly expelietb darknefs ^ fo if you will admit the Light of 
 Chrift, it will deliver you from the power of darknefs, Col 1 . 1 $ . 
 and caufeyoa*0fti/7 of the Work* of darknefs , Rom. 1 J. 12- that 
 is, your worldly flefhly works. 
 
 For my part I have not accefs to your hearts , unlefs grace 
 psrfwade you to open me the door. I cannot promife to Illumi- 
 nate you,and go with you into the inmoft roomsjbut 1 (hall ftand 
 acthe door and hold you the Candle, by which you may fee 
 your fclves what is within, if you will but confentand take the 
 pains of a through enquiry. I do therefore earneftly intreate 
 you, to fet up a judicature in your felves,and by the Word which 
 you have heard to try your ftatcs, and let Cpnfcietiee be Judge , 
 and do it fpeedily, faithfully and effectually. By this means you 
 may prevent aftiarptr tryal. If you are afraid of Confcience, 
 how much more fhould you be afraid of God ? Will not his 
 Judgement, think you, be more dreadful then your own ? What 
 inadnef6 is it to leave all to that tetribie Judgement , rather then 
 to Judge your feives for the preventing of it. Believe it , you 
 
 fhaji 
 
go The Crucifying of the world, 
 
 fhall be condemned , by your feives , or by God. Yea both by 
 your feives and by God, unlets your felf- condemnation be fe- 
 conded by an eflre&ual execution of the fin which you condemn. 
 Wiling or unwilling.you muft to the Barr either of Conference , 
 or of God, or both. Come on then beloved Hearers ; rouze up 
 your fleepy fouls ; and remember that your falvation is the 
 thin^ inquefiion ^ and therefore put it not to a wilful hazard , 
 and leave not loofe a matter of fuch confequence .- But if you 
 are men of common reafon, if you do not hate your feives , and 
 have not a refolved plot to damn your feives , take time while 
 you may have it , and aceept the l<gbt and help that is offered 
 you, and fpeedily and ftri&ly examine your own hearts,Whether 
 they are Crucified and dead to the world, or not ? Is it fo, or 
 is it not Sirs } Cannot you tell > If you know but what this 
 mortification is, and know but your own heart? , no doubt but 
 youtnay cell. And if you are ignorant of either of thefe , it is 
 becaufe you are fhamefully negligent,and have not much regard* 
 ed the things that you fhould know. 
 
 For thofe that arc willing to be acquainted with their ftate, I 
 (hall befides the foregoing difcoveries, here give you a few more 
 figns, by which you may difcern whether you are crucified to the 
 world. Andlbefeechyoudowhacyou can inthetryal as we 
 go, and make up the reft at the next opportunity ,wben you come 
 home, and follow it on till you come to a refolution. 
 
 SECT. XV. 
 
 IT is not a perfect work of Mortification, that I (hall now 
 enquire after : For that no man on earth hath obtain- 
 ed : Nor is it any high degree, which only the ftronger and bet- 
 ter fort of true Lhritttansdo attain : For if I convince you that 
 you want either of thefe, you will not much be humbled by the 
 convi&ion. But k is the very Ieaft and loweft meafure that is 
 confident with fincerity, and which is in all thzt are heirs of hea- 
 ven .• this is it that I (hall now difcover to you. 
 
 i . If you are fincerely Crucified to the world , it is noc carnal 
 ftlf that is your End* but your ultimate End is Cod and Glory. 
 
 Car* 
 
By the Cro[s of chrift. 8 1 
 
 Can you but tell me what is the main Defign of your Life ? Whe- 
 ther it be for Earth or Heaven ? Know this and you may refolve 
 the cafe- A worldling may fpeak contemptucufly of the world , 
 aad fpeak moft honourably of God and the Life to come : 
 Kuc fpeculative knowledge and practical are frequently contra- 
 dictory in the fame man. Still it is this world that hath his chief 
 Intentions, and is the End of his defigns and life ; and the world 
 to come is regarded but as a referve, becaufe of their unavoid- 
 able feparation from this world. The main End of every upright 
 Chriftian, is to pleafe and enjoy God : and the main End of all 
 the reft of the world is how toPleafe their carnal minds in the 
 enjoyment of Tome earthly things. If you could but difcern 
 which of thefe is your chiefeft End, you might difcern whether 
 it be Chrift or the world that Liveth 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 ftrangers to themfelves , that they 
 do not know their own 8nds> the 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 ti u highly? ft epeewedby 
 your PrallicaH judgement. Not cvnly by the fpeculative , but by 
 that which moveth and difpofeth of the man. Js God or the 
 world, Heaven or emh , thus highlyeft efteemed by you ? Let 
 your Pra&ife (hew it. 
 
 2. // ii your Principal End, that hath the Principal Interefl in 
 you. That can do moft with you , and prevail moft in a conteft. 
 Can God or the woiH 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 his lift \ and will do 
 it whether you will or no; and will not ask your confent to do 
 it. But its God as your 8>?d , that I now fpeak of ; as he work- 
 eth Morally by your ownconfentand 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 orT s & turn your hearts ano- 
 ther way • which of thefe can do more with you ? which is it 
 that can nulltfie the perfwafions of the other ? 
 
 3. ii \U yoffr Principal End , that hath the principal ruling and 
 
 M dfpo/al 
 
g 2 The Crucifying of the world ^ 
 
 difpofulof joftr whole life. You do purpofely con:rive the ma n 
 part of your life in order to it: if ^ou are indeed Chnftians,and 
 God be your End, the main drift of your Life is a contrived 
 Means for the obtaining of that End; that is, toPleafeGod, and 
 to enjoy him in ever lifting 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 ute one creature , or fpeak one 
 word, or behold oncobjed, but as a means to God , intend ng 
 the pleafing and enjoying him in all : As a traveller fhould not 
 go one ftep of his journey, but in order to his End. But while 
 we are Imperfed in our Love, and ot-her graces, this will not be : 
 -But yet the main bent and drifc 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 over, though you may through in- 
 firmity fometimes ftep out of the way yet if God be your End and 
 Happincfs, that iSj if he be your (bod, and you be Chnftians, 
 the ma.\nfcope , and bent y 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 flefh and the world, and God and Religion 
 comes in but upon the by, you are then no better then unfan&i- 
 fied worldlings : Though you may do much in Religion, and be 
 zealous about it, and fcem the devouteft and moft refolved pro- 
 feflors in all the Countrey where you live, yet if all this be but in 
 fubordination to the flefli and the world, or if co-ordinate it 
 have the fmallerlntereft in your hearts, and when you have done 
 or furTered moft for CLrift , you will do and fuffer more for the 
 flefli and world, you are carnal wretches and no true Chriftrans. 
 O that you would let confeience do its office, and Judge you as 
 we go along according to Evidence ! It is not by one or two 
 Adions that you can judge of your eftate, but by the main 
 feope, and bent, and drift of your life. What is your very heart 
 fet upon ? What is your care, and your chief contrivances > Arc 
 they for Heaven or Earth ? Speak out, and take the comfort of 
 your fincerity if you are Chriftians : and if you are not, knowit 
 while there is remedy, and do not wilfully deceive your felves. 
 Have you been fo far illuminated by the Word and Spirit , as to 
 fee the Amiablenefs of the Lord by faith , and have you fofirm 
 a Belief of the Everiafting Glory, where we (hall fee his face im- 
 mediately 
 
By the Crejs of Cbrift. 83 
 
 media rely or more nearly, and praife him among his Angels for 
 ever ? 1 fay, have you fo firm a Belief of this, that you are un- 
 feignedly refolved upon it as your Happinefs , that ^ou take ic 
 for your Portion, and there have laid up your Hopes ? Can you 
 truly fay, that God hath more of your Heart then ail 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 and Bufincfs Mf 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 k exalted ; and no where elfe. But if all this be clean con- 
 trary with you 5 and if the flefli and the world have the prevalent 
 Intereft, and thefe cut out your work, and form your thoughts,- 
 and choofe your imployments ; if thefe choofe the calling that 
 you live upon, and the manner of rnan3g ; ng it , and your very 
 Rel ; g ; on, or fee limits to it ; if ic be thefe that rule your tor.gne 
 and hands, and they can makeacaufe feemgoodor bad to you , 
 and that leemeth beft which moft conduceth to your flefhly, 
 worldly interefts.and that feemeth worfl which deflroyeth it or is 
 againft it ^ if God beloved and worfliipped but as a Neceffary 
 M^ani to your. carnal Happinefs ; or if he have but the fecond 
 place in your hearts, and the leavings of the fkfh and world, 
 ( be they never fo much ) and if your Rel'g on and Endeavours 
 for falvation, for pieafing God, and for the i.Vifible Glory , be 
 bu: on the by ^ and the fkfh and the world bath the main (cope, 
 and bent, and drift of your life ; flitter not your felves then, 
 moft certainly you are but carnal wretches and drudges of the 
 world , and flaves to him that is fti!ed by Chrift, the Prince of 
 this world. Me thinks Sirs you might be able by his time to be 
 fomewhat acquainted with your own condition, and either to 
 Condemn your felves as Worldlings and Carpal! men , or to fee 
 Chrift by his Spirit and Intereft reigning in your fouls , and give 
 him the glory and take to your felves tire joy of your San&iflcati- 
 on.Can you tell me but what it is that you would have,if you had 
 your wi(h ? and what it is that is predominant in your heart ? 
 What .' know you not your own minds.and thoughts,and defires ? 
 Can you tell me what it is that is your very Btifmefs in the world ? 
 even the great Buiinefs that yon live for, and that you fludy ami 
 
84 The Crucifying of the worlds 
 
 care and labour for ? and what is the Defign that you are daily 
 carrying on ? Know but this, and the Queftion is refolved. If you 
 fee any man at work, and ask him what he is doing , and why he 
 doth it? itislikcheisnotfofottifhbuthecan tell. If you meet 
 
 a man upon the way, and ask him, whether he is going? it is like 
 he will not be fo foo!ifh,but lie can tell you. He that hath no end , 
 hath no way, and therefore is never in his way, nor out of it; 
 nor will he care which way he goes, fo he be going ; and a cir- 
 cular motion is as good to him as a progreflive. You are doing 
 fomewhat all ; you arc going fomewhither every day : whither 
 is it ? and what is it, for ? Is it for heaven or earth ? The Texts 
 which I before cited to you, fully give you the ground of the 
 t?yal and Judgement that I am urging you upon. M*t.6.z\. 
 Where "jour tr en fur e is, there will jour hearts be alfo. Mat. 6.3 3. 
 Seek, fi'ft the Kingdom of Qod y and its righteoufnefs, and all theft 
 things fbdl be added to you.'] Pfal.73.25. li-'hom have 1 in hea- 
 ven hut. thee , and there is none upon earth that I defire be fides thee,'] 
 Luk. 14.76. If any man come tome, and hate not all, even hit own 
 life, hecannetbe my Difciflg,'] Soverfe33. H 'e that for fakjth not 
 tllthithe httbA But let us proceed yet a little further in the 
 tryal. 
 
 4. As thtt which is a mans End (t( fatisfa&ory) will content 
 him when he can attain it , fo Without it. nothing will content him a 
 No man Wil be content without that which is the Principifend of 
 his life , though he may without. fome inferiour end. If God be 
 your end, nothing elfe will content you : If you had al! the ho- 
 nours and profperity of the world, and this fecured to you, it 
 would not content you. Thefearenot the things thatyou live 
 for, or that the predominant inclination of your fouls are futed 
 to, and therefore it is not thefe that w.ll pleafeyou , and ferve 
 your turn. But if the world be your end, you could be content 
 with it if you could get it: Lee who will take the world to come, 
 if the carnal wretch were but fure of this, he would think hunfelf 
 a happy man, and could fpare the other. He would not chang.2 
 his worldly happinefs for the hopes of that which he n. j ver faw, 
 nor doth not firmly and heartily believe. 
 
 5. It is a mant End that puts the eftivttte upm all th'nis elfe. 
 All other things are counted Good or Evil.fj far as they help to 
 it,, or hinder it; If Heaven be vour End, you will account of 
 
 all 
 
By the Crofs of Cbrift. g J 
 
 ill things as they rcfped that end. Thofe will be the beft Com- 
 panions to you, and that the beft calling and condition of Life, 
 the beft fpeech, the bed actions, the belt way of difpofing what 
 you have,whatyou chink will moft promote your Heavenly end ; 
 fuffering will be better in your eye then prosperity, if \t do but 
 help you beft to heaven. To give your money will fee mbecter 
 to you then to keep it, to lofe ic then to gain it, when it appa- 
 rently conduccth more to the pleafing of God and your faiva- 
 tion. That will be the beft Miniflry and means that tendeth moft. 
 to this : And fo you will eliimate all things elfe ; for its moft evi- 
 dent that it is the end that prizetb the means, according as they 
 are fu&ed to the attainment of that end. 
 
 Bqt if fleflv pleafing and worldly profperity be your end , that 
 will feem the beft calling to you, and that the beft employment 
 andcourfeof life, which rends moft to advance and pleafeyour 
 flefh : that will be the beft 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 d.o on the by. Their practical judgement tftecm- - 
 eth this moft eligible. 
 
 6. /; u only a mans #«i, and\ the infepdrable neceffary means 
 thereto, that he can by no means fpare. Other things he can fpare, 
 and be without , but not without this. If God be your end,your 
 heart is fo upon him that you cannot be without him » you can 
 be without honour, or riches, or life itfelf, but not without God. 
 But if the world be your end, then its clean contrary ; and chats 
 the thing that you cannot be without. Hence is it that men 
 plead necefiky of that which is their end, and the neceffary 
 means. One thing fcems neceiTary to the Chriftian : he mull 
 have God in and by Ghrift ; I mufi ufehis means,Caith he, I -muft 
 avoid the contrary, Hotiv [halt I do this evi^ and fin again)} CJod I 
 Ihk the carnal mans necefiity is on the other fide. I mufi raife my 
 family if I can ; at leaft I mnfc keep my eltate : I mufi not be uu- . 
 done : I muft preserve my name,my life. 
 
 7. A man will h ><,<rd or p*rt with anything to f.cure^ or at-, 
 tan his frincipal End. Nothing can be too good, or too dear, • 
 :o purchafe ic : no hingcan ftand in competiti On with it. If God 
 and g'ory be your End, away goes all that is inconfiftent with it. . 
 You'lpin wicbarighc hand oreye, as thinking it be tier to ha veu 
 
 Iv: z Heaven . 
 
85 The Crucifying of the world, 
 
 Heaven with one, then Hell with both. You can pare with houfe, 
 and land,and country, becaufc }ou feek for a City that hub foun- 
 dations, fthofe builder and maker i> God, Heb. I 1.9. 1 O. You can 
 Uveas Strangers and Pilg- ims on earch, and minde nottoreturn 
 to the world which you have renounced, becaufe you deftre a bet- 
 ter, even a Heavenly Countrcy, Heb.i 1. 1 3,14,1 5 16. You will 
 rather cboofe to f ffer cfflicri&ns With the people of God, then to en- 
 joy the pleafures of fin for a feafin, eflctwi«g the very reproach of 
 Chrift greater riches then the tr •eafnres of the world , becaufe you 
 haverejpetl to the recompence of the re"fc*rd y Heb. 1 1.24,25, 2/5, 
 The fear of man, even of the Princes of the earth w-.ll not pre- 
 vail againft your hopes , becanfe you fee him that is invifibie* 
 Heb. 1 1.27. You can endure to be made a gating flock, by re* 
 proackes aud affliQions y And become the Companions of them that 
 are foufed : You cannot only part with your fubftance when 
 God calls for it, but even take joyfully the {polling cf your goods, 
 as'kwMmg that you have a better and mors enduring fubfiance in 
 Heaven^ Heb. 10.33,44. You Wit reckon that the fufferings of 
 this prefent time are not Worthy to be compared with the glory which 
 fhall be revealed in «*, Rom.8.T8. In a word, you can deny your 
 f elves, for fake all y and fo(h\X> Clorift in expectation of a treafure in 
 Heaven ,Luk.l 8.22. Never tell me that Heaven is your end , if 
 there be any thing which you cannot part with to obtain it. For 
 that which is deareft to you is your End. Why elfe is it that la- 
 bour and fufferings, yea, and the apparent hazard of their fal- 
 vation, fcems 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 chiefelt 
 end. 
 
 8- Laftly, thatis^oar ultimate end , Vehich youtlir\ in your 
 praUical Judgement you can never Love or Labour for too much* 
 I know there is fcarce a worldling to be found, which will not 
 give it you under his hand as his fettled judgement that its God 
 and Glory only that cannot be loved too much, and he will co.n- 
 fefs that he lovcth the world too much. Tut yet he doth it while 
 hecanfe{feth it ; and he denyeth his chicfeft Love to God, while he 
 acknorvledgeth it due to him. And therefore it is not his practical 
 cfTe&ual judgement that is for it, but only he bath ?n uneffedu- 
 all Notion or Opinion of it. But its otherwife with the fan&i- 
 
 fied. 
 
By the Crofs cf Cbrift. ~ gT 
 
 fied. Philofophers and Divines ufe to fay , that vertue is in the 
 middle between two ex?reams : But that's only to be interpreted 
 of the fubfervient vertue?, whUh areexercifed about the Means : 
 But the chiefeft Good and ultimate End is fuch as cannot be lo- 
 ved too much. The meafure here is, as Auffin fpeaks , that it be 
 without meafure. It is our All that is due to that which weefteem 
 and take for our All. God is our A'i objectively for fnfttion: 
 and the All of our affections and endeavours fhouid be his : 
 With aHout heart, with all our foul and might , is the due mea- 
 fure of our Love to him. We can never fcek our End too diligent- 
 ly, nor buy it too dearly, nor do too much for ic , in Gods way, 
 And as the Believer thinks he can never have too much of God , 
 nor do too much for him, fo the lives of worldlings tell us , that 
 even while they fpeak difgracefully of the world, they think they 
 can never have too much of it , nor would they think they 
 could ever do too much for it , were it not that overdoing for 
 one part of their worldly InteFeft, doth deprive them of another 
 parr. 
 
 1 have now told you how you may difcern whether it be GocJ 
 or the world that Livetb in your Hearts, and whether you are 
 Dead to God or to the world. What remaineth but that you 
 take it home, and apply it yet clofer then I can do , and try what 
 God it is that you adore ,* and what felicity it is that you efteem 
 and intend , and confequently what you are, and what will be- 
 come of you if you perfevere. I befeech you make this your fe- 
 rious work, and take fome time for it purpofely when you come 
 home, to do it more effectually then now on the fudden hearing 
 may be expected. What fay you, will you take your felves apart 
 fome time, and purpofely fearch your hearts to the very quick, 
 till you have found whether the world be Crucified to you,by the 
 Crofs of Chrift and the hopes of glory ? If yoa did but know the 
 nfefulnefsof the difcovery, lam confident you would not need 
 fomuchintrcating. 
 
 SECT, 
 
g 8 The Crucifying of the world, 
 
 SECT. XVI. 
 
 TRuly Brethren, it is one of the myfteries of fin and felt-de- 
 ceit, that fuch a multitude of people, yea feemingly Reli- 
 gious, can think fo well of themfelves as they do, and bear ic 
 out with fuch audacious confidence, as if they were the real 
 fervants of Chrift, when it is apparent even to the eyes of others, 
 that they are not Crucified to the world, but itve to it , and ferve 
 it day by day. How anxioufly are they contriving for it, while 
 their care to pleafe God is fo exceeding flender , that it takes up 
 but little of their time and thoughts ? How fweet are their 
 thoughts of a plentiful eftate ? To have the world at will, houfes , 
 and lands, and full provifions for themfelves and theirs, that they 
 may be cloathed with the beft, and fare of the beft > and fit with 
 the higheft, and be honoured and reverenced of all, how* fine a 
 life doth this feem to them. If they have but 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 difhonour 
 them / They can believe that to be the truth which befriendeth 
 their worldly Intereft ; and that to befalfe and erroneous which 
 is againft it. The world choofeth many of their opinions for 
 them, and much of their Religion, and telleth them what party 
 they ihould fide with , and what not .• It telleth them how far 
 they (hall tolerate other mens fin, and how far not ; how far 
 they fhall make profeffion of their faith , and how far they 
 ftiould conceal it from the knowledge of the world : And fo as 
 Paul faith, they account Gain to be Godlimfs , i Tim. 6. 5. not 
 only eiieeming it better then down-right Godlinefs , but mca- 
 furing out their Godtintfs by their Gain ; making that to feem 
 Religious which fitteth their carnall ends • and eafily believing 
 that which is for their worldly intereft. How weak and filly rea- 
 fons will perfwade them that the point is true, the caufe is good, 
 the means is lawful, which ferveth their turns for worldly ends ? 
 And the cleared unqueftionable Evidences are nothing to them 
 that are brought for the contrary. So potent a perfwader is 
 worldy Intereft, that any thing will ferve where it takes part,and 
 nothing prevail that it doth contradid. A powerful difputant, 
 thattrtoft commonly hath the beft, whatever fide it takes, and 
 % the 
 

 
 By the Crefs of Cbrift. Z& 
 
 tbecau r e goes for it, be it right or wrong. Either they will not 
 read fuch long and tedious difcourfes as areagainft them,or they 
 findfome paflige prefently tc quarrel with,that/s too difpieaftng 9 
 and makes them calt away the reft : Or if they read the whole, 
 or bear yotuo the laft, it is with a reftiting fpiric ail the while t 
 Before they know what you will fay , they have confuted you ; 
 For they have refoived to believe that your reafons areinfurnci- 
 ent, and their caufe is good. They read and hear not only with 
 a prejudice anfwerabie to the reafons that formerly reloived 
 them, but with an oppofing enmity and flxednefsof will. Had 
 we only their under ft andings to difpure with, it were the iefs : but 
 our main difpute h w^th fVillznd Pajjiowhkh have no ears, nor 
 eyes, nor brains, though fen ft enough. Their deceiving baits firft 
 catch the fenfual part, and fo come to bribe the Intellect and the 
 will ; and their ftrongeft root is ft til in the bruitfh part where k 
 begun, which will hear no reafon. When Paul was told of the 
 truth of that Doflrine which he before had perfecuted, and muft > 
 himfelf be perfecuted if he fhould entertain it , he fticks not at 
 that, but immediately cenfuketh not with Mefn and blood, buc 
 falls to work, Gal. i. 16. But thefe men will (carce do anything 
 but Refh and blood muft be confuted with. The Word was Da- 
 vids Counfeiior ; and the World is theirs. Their firft queftion is, 
 Is ic for my honour or diihonour. mv profit: or difprorit,my plea- 
 fureor my trouble : and as ic rclillieth with. their flefh. fo is ic 
 efteemed of and concluded. And wh ch is more, their Carnal In- 
 tereft fo blind* their eyes , that they fee not oft- times their moft 
 -palpable delufions. When their anions are fuch as unprejudiced 
 ihnJersbydoblufhat, and the wifeft and faithfulleft of their 
 friends lament , and the fbameof them is open to the view ci 
 the world, vet -flefh doth fo befool them , that they fee not their 
 nakednefs, bu f . glorv in their (ha me : Commod'ty cannot blafb - 
 The applaufe of flatterers juftifieth their crimes , again'ft the a&. 
 cufationsof God and all good men. Have thefe men Crucified 
 the world indeed ? 
 
 A Chriftian looketh fo much to his Rule as well as his End s 
 that he dare not fay of Heaven it fetf, that every Means is lawful 
 which feemeth to conduce to it. But thefe men think that any 
 thing is lawful that brings them gain, or makes them great. 
 
 And as for the improvement ef their ealents for God, Wtiat b 
 
 N to 
 
go The Crucifying of the world, 
 
 to be feen ? What felf-feeking and unprofitable fervancs are 
 they ? They will confefs that they have all from God, and that 
 all is due to him again : but it is butafelf-condemningCon- 
 fefiion. How many charitable and pious ufes do call aloud for 
 much of their ettates? but how little of it is fo expended. Now 
 and then two pence or a groat to the poor is a great matter with 
 them, and. the wealthy can come off with the quantity of the 
 widows mite. Let God call, and Minifters call, and the poor call 
 and cry for it, all cannot extort their Jdol out of their purfes : 
 So faft do they hold their money, that fcarce any thing but 
 thieves, or fouldiers, or death can wring it out of their hands. 
 But fo loofe do they hold fpiritual good which they feem to 
 mind, that if a Seducer cannot eafily tice them from it , or ade- 
 rifion fhame them from it , yet at leaft a good bargain for the 
 world can hire them from it, and the frowns of men in power, or 
 the change of the times can affright them from it. Long will it 
 be ere they will go from houfe tonoufe through the Panfh , and 
 fee what poor want cloathing , what children want means to fee 
 them to trades, and what families want Bibles and other Books 
 thatmay promote their falvation , and go as far as they are able 
 in procuring them, and fet their friends awork where their own 
 ability is too (hort. O the difproportion that there is between 
 the ve rfall fervice, and the moxtcoftly fervicc of worldly Hypo- 
 critical! profeflbrs. How far do their forrml duties exceed their 
 charitable communications and diftributions ! Moft commonly 
 the world doth cut fhort even thefe their Religious actions. They 
 can fcarce find time to be conftant in worfhippmg God in their 
 families, or in fecret •, in inftru&ing and exhorting their children 
 and fervants ; there is fome bufinefs to be done , or fomc gain to 
 begot • or while they feem to bedeepeftin their devotions s 
 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 , an J hear as if tfyey heard 
 not, and poflefs Gods Ordinances as not poiTeffing them, and 
 life them meerly as abufing them, as apprehending no great be- 
 nefit to come by them> but the fruit of them were nothing but 
 sneer conceits, or all Gods Ordinances were but fas che Scottifh 
 Sacrilegious Lord called their Book of Difcipline ) 'Devout 
 Imaginations. But yet for all theftortnefs of their Devotions , 
 
 their 
 
By the Crofs of Chrift . 91 
 
 their real Dcvocions and works of Charity arc much more fhort. 
 And for Pious Contributions and Communications , fome of 
 them fcarce know what they mean. They will fooner learn to 
 fcorn fuch Duties, and plead againft them as no Duties , then 
 confcionably to perform them. They fay they are fan&ined,and 
 the people of God ; and if they were fo indeed, they would be 
 Devoted to him without referve : and if themfelves were De- 
 voted or Sanctified to him, all that they have muft needs be fo 
 too. But it is an Holy Name that they have received, and not a 
 confecrated heart or fttrfe. I doubt it will be long before the 
 Piety of this sge will give as much to Holy ufes , as the feeming 
 Piety of it hath taken from them. And if there be more Piety in 
 taking from Hoiy ufes, then in Giving to them, we may next be 
 taught that it is a more pious work to deftroy Preachers then to 
 preach, and to deftroy praying then to pray , and to curfe God 
 then to praife him. I have oft wondered that fo many that we 
 take for godly perfons do fo overlook the many and exceeding 
 urgent precepts to ltberall Diftribucions for God and his fervice, 
 which Scripture 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 t.hefe pafTages as well as others 
 in their Bibles ? How comes it to pafs that confeience then ftirs 
 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 Apoftles : to manifeft pra&ically 
 the nature and power of the Chriftian Religion, which confift- 
 eth in renouncing all for Chrift, and Devoting our felves and all 
 that we have to God, upoo his promife of a treafure in the hea- 
 ven?. They read that it was an appointed duty in the Churches > 
 to lay by in the Churches ftock every Lords day for the relief of 
 needy Chriftians, according as God hath profpered- them the 
 week before. 1 Cor. 16. 1,2,3. They read that Chrift fo re- 
 £ardeth this duty, that jhefencence at Judgement is defenbedby 
 hire, as parting upon this account. And yet for all this flcfli and 
 blood will be wifer then to truft God, and to obey fo chargeable 
 a command. They will venture on Damnation tofaVe their 
 money; and let go Heaven for fear of lofing by it. And that 
 they may be wife indeed , they can juftific all , and hbour to 
 
gz The Crmifjing of the world \ 
 
 bring their duty into (corn. \_We are not ctp.-tble , fay they, of 
 Giving to God ; becaufe that all i* hn already : ] felf condemning 
 wretch I Is all his ? Why then hath he not ail I Give then to 
 God the things that are his own I It is not a proper Donation 
 that we call you to : You cannot give htm a propriety, who hath 
 it already; nor alienate it from your ft Ivc: who never had it in 
 refpe&toGod : But yet you may Give itto htmby tradition *. 
 You may deliver him his own in ihe way that he requires it ; and 
 Uy out your Matters [lock for his fervice 1 And if he wiilfofar 
 honour your fidelity, as to call this a giving or a lending to him , 
 me thinks this (hould encourage you to liberality, but I fee not 
 how it can excufe your denying him his own. 
 
 Obj. 'But it u but tofatufle the covet otifnefs of the Priefts, thtt 
 we are calle I on to Qive to God, as if thty Were God j or God had 
 that which they have. 
 
 Anfw. Adding reproach to covetoufnefs , will prove one day 
 but a fad excufe for fin. If this age understood the fife Com- 
 mandment, and the hainoufnefs of ingratitude to God and man 
 for the grcateft mercies , and how it is that Chrift Teacheth and 
 Rulettv and how he is Obeyed or Defpifed in the world, they 
 would tremble to think of the fcorn and contempt of a faithful 
 Miniftry. The eye that mocketh at his Father, and d'efpifeth to obey 
 a Mother > the Ravens of the va 1 ley fhall plck.it cut* and the young 
 Eagles Jball eat it, Prov. 30.17. Who fo curfeth hu Father or 
 Mother Jm* Lamp fb all be put out in obfeure darkyefs y l?rov. 20.20. 
 tAnhhefhtlldie the death , Exod. 21.17. And for your Obje- 
 ction : The Priefts of the Lord under the Law were not God : 
 theApoftles and Gofpel Minifters were not God ; nor any thst 
 ferve at the Altar, who yet muft live upon the Altar: The poor 
 themfelvcs be not God ; and yet you (hall underftand one day, 
 that in as much as you did it not to one of thefe , you did it not 
 so Chrift ; 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 , Mat. 25. 45. where he tells you how 
 Ihe will anfwer your companions that (hall ufe it, [ In as much as 
 you did it not to one of thefe ; you did it not to me. J A nd yet will 
 you fay, [Lvrd when did we fee thee hungry , naked , &c] 
 when you have your anfwer beforehand : Worldly wretches I 
 you would not pare with your wealth, if yon could help it, to 
 
 Chrift 
 
By the Crofs cf Chrift. o- 
 
 Chrift himfdf, if he fhould come and ask ic of you. For you 
 read in his word,that it is he that asketh it, and comroandeth ic 
 from you now. But if you will not believe chat it is Chrift thac 
 requircth ir, till he come himfelfin perfonto demand it, and if 
 you are fuch faithfull Stwards, thac you will pare with none of 
 your Matters ftock, till he ask you for it face to face, for fear 
 of mifimploying it ; be patient awhile, and he will come and 
 feek his own with advantage, but to the eternal woe of unpro- 
 fitable Servants. You can fpare God the tithe of your wordy, 
 in formal ducie«,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 «^///. What makes you drop prayers fo 
 much thicker then Alms or Diftnbu:ions? Do you t'linkthac 
 God doch not as ftriclly require t he one as the other ? If J peaking 
 were not cheaper to you then giving, your prayers and religi* 
 ous talk would be (o feldom and fo fhort, as that it would be as 
 your diftributionf are, next to none. If words coft money, 
 your tongues would be as ftrait as your purfes are, and the world 
 fhould fcarce hear 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 world ? We have their 
 anfwer in their actions, what need we any more. They are dead 
 in and by the world, but not to the world. They are its flaves, 
 though they are called the fervants of Chrift. 
 
 N3 SECT? 
 
94 The Crucifying of the world^ 
 
 SECT. XVII. 
 
 Honourable, WorfhipfulUnd all well beloved, it is a weigh- 
 ty imployment that occafioneth your meeting hereto 
 day. The eftates and lives of men are in your hands. But it is 
 another kind of Judgement which you are all hefting towards: 
 when judges and Juftices, the Accufers and Accufed muft all 
 appear upon equal terms, for the final decifion of a far greater 
 Caufe. The cafe that is then & there to be determined, is not whe- 
 ther you fhall have Lands or no Lands, Life or no Life ; (in our 
 natural fenfe ; ) but whether yoH fhall have Heaven or Hell, Sal- 
 vation or Damnation, anendlefs life of Glory with God, and 
 the Redeemer, and the Angles of Heaven, or an endlefs life of 
 Torment with devils and ungodly men. As fure as you now lit 
 on thofe feats, you fhall (hortly all appear before the Judge of 
 all the world, and there receive an irreverfible fentence to an 
 unchangeable ftate of Happinefs or Mifery. This is the great 
 bufinefs that fhould prefently call up your moft ferious thoughts, 
 and fet all the powers of your fouls on work for the moft erTc&u- 
 all preparation : that if you are men, you may quit your felves 
 like men, for the preventing of that dreadful doom which un- 
 prepared fouls muft there exped. The greateft of your fecular 
 affairs are but dreams and toyes to this : Were you at every 
 Affize to determine caufes of no lower value then the Crowns 
 and Kingdoms of the Monarchs of the earth , it were buras chil- 
 drens games to this. If any man of you believe not this, he is 
 worie then the Devil thae*tempteth him to unbelief : and lee 
 him know that unbelief is no prevention, nor will put off the 
 day,or hinder his appearance $ but afcertain 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 fcx.^ the world appearing , and your felves there 
 waiting for your final doom. And becaufe we clearly find be 
 fore-hand, who then fhall die and who fhall live, I fhall defire of 
 you that you would prefently improve the difcovery. Some 
 think we cannot know in this life what will become of us itf the 
 next : But God hath not bid us try in vain ; nor in vain delivered 
 
 us 
 
By the Crofs of Chrift. $<$ 
 
 as fo many figns, by which it may be known, nor is the difference 
 between the faved and the damned fo frmll as to be undifcern- 
 able. Our own reafon may tell us that the righteous God 
 would not fend fometu Glory with Angels, and others to erd- 
 Icfsmifery with Devils, and make fuch a differer.ee between men 
 hereafter, if there were not a confiderable difference here. He 
 that knows the Law and the fad, may know before j our Afliizes 
 what will become of every prifoner , if the proceedings be all 
 juft; as in our cafe they will certainly be. Chrift will Judge 
 according to his Laws : Know therefore whom the Law con- 
 demned or juftificth, and you may know whom Chrift will con- 
 demn or juftifie. And feeing all this is fo , doth it not concern 
 us all to make a fpeedy tryal of our felves in preparation to this 
 final tryal ? Khali 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 Afiize this day in your own fouls , and 
 anfwer at the Barr of Confcience to what (hall be charged 
 upon you. Fear not the tryal j for it is no: conclufive, final, not 
 a peremptory irreverilble femence that muft now pafs ; Yec 
 flight it not ; for it is a neceffary preparative to that which is 
 final and irreverfible. Confequentially it may prove a juftifying 
 Accufation, an Abfolvmg Condemnation, and if y.ou proceed 
 to Execution, a faving quickning 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 fiefh and world above all and live to 
 them: One .hat 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 feek fiiftrhe Kingdom of God and 
 itsrighteoufnefs ; another that feck firft the things of this life. 
 One that mind and favour the things of the flefh 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 ChriU in.compari- 
 fon of their bufinefs, and riches, and pleafures in the wor;J. 
 Onethat live by fight and fenfe upon prefent thinrs : Another 
 that live by faith upon things inv;fible. One that have their 
 converfation in Heaven, and live as Grangers upon earth .« Ano- - 
 ther that mind earthly things, and are Grangers to heivcn* One 
 
 th>; 
 
9& The Crucifying of the world, 
 
 that have in refolutionforfaken all ior l hriit and the hopes or a 
 treafuie in heaven : Another that refolve co keep fomewhat 
 here, though they venture and forfake the heavenly reward - 
 and will go away forrowful that they canno: have both. One 
 that being horn of the flefhisbut flefh : The other that being 
 bo; i. of the Spirit is Spirit. One that live as without God in the 
 world : The other that live as without the reducing world in 
 GoJ,and in and by the fubfervient world to God. One that have 
 Ordinances and Means of Grace as if they had none ; The other 
 that have houfes, lands, wives, as if they had none. One that be- 
 lieve as if they believed not, and love God as if they loved him 
 not, and pray as if they prayed not, as if the fruit of thefe were 
 but a fhadow : The other that weep as if they wept not ( for 
 worldly things ) and rejoyce as if they re joyced not. One chat 
 have Chrift as not poffefsing him , and ufe him and his name, as 
 but abuiing them ; The other that buy as if they pofTtfled not, 
 and ufe the world as not abufing it. One that draw near to God 
 with their lips, when their hearts are far from him : The other 
 that Corporally convcrfe with the world, when their hearts are 
 far from it. One that ferve God who is a Spirit with Carnall fer- 
 vice, and not in Spirit and Truth : The other that ufe the world 
 it felf fpiritually , and not in a carnall worldly manner : In a 
 word : One fort 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 therr Portion in this life .- And rhe 
 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 of the Everiafttng 
 Reward. 
 
 I fuppofe you know that all this is from the word of God, and 
 therefore I need not cite the Texts which do contain it 1 But left 
 any doubt, I will lay them all together,that you may perufe them 
 at leifure, Mmlo- 22. 37. & 10 37.(^6.19,20,21. #6.33. 
 fohn 6.2J.J/*. 55.1,2,3- fow. 8. 5,6,7,13. Vhl 3.9,10*11. 
 CMat* 22.5. 2 Cor. 4. 18. Htb. 1-1. 1. throughout. PkiL%.i^ t 
 20,21. Pjalmi\9 19. Hebs I.r.l'g. Luke 14. 33. & J 8. 22. 
 John y-6. Epbef. 2.T2, i<T*r. i«. 3*. TPfdm 16. 8. £**{£?3. 
 31,32. I Cor. 7.29,30,31. fohnl. 23,24- Pfalm 78. 35,3^,37* 
 John i$* 2. &i*9 9 iq % u. CMrt.ls.S. yfiilmji. 23,24,25. 
 
 1 Tkef 
 
By tht Crofs of Chrifl. 9 7 
 
 iThef. 5.17, 18. Phil 1.21. Matth. 15. 9- John 4.22, 23. 
 iCor. 10 31. Luktio.%. #• 20. 34. Rom. 8. 16,17. />/»//* 
 17. 14. ^ 16 5. e^7?. 26. Ztf^p 16 25. Mat. 6 5. er 5. 1-2. 
 £*j^ )8. 22. In thefc Texts is plainly contained all that 1 have 
 here faid to you. 
 
 Well then, Beloved Hearers , feeing you that fit here prefent 
 are all of one of thefe two forts, let conference fpeak, which is 
 it that you are of > Thefe are the two forts that (hall ftand on 
 the right and left hand of Chrift in Judgement : They that gave 
 Chrift his owir with advantage,, and lived to him , and ftudioufly 
 devoted their Riches and other Talents to his ufe, as men that 
 unfeignedly made God their End , thefe arc they that are fet on 
 the right hand, and adjudged as BlelTed to the Kingdom which 
 they fo efteemed. And thofe that hid their talents , by keeping 
 or expending them to their private ufe, denying them to Chrift , 
 and living to themfelves, thefe are they that are fet on the 
 left hand, and adjudged to the everlafting fire , with the Devils 
 whom they ferved.lt is a defperate m ftake of felf-deceiving men, 
 to think that a ftate of Holinefs confifteth only in external wor- 
 fhip, or thataftateof wickednefs confifteth only in fomegrofs 
 fu s. I tell you from the word of God, the difference is greater, 
 and lyeth deeper then fo. If you would know whether you are 
 Christians indeed and fhall be faved, the firft and great queftion 
 is, What is your End ?' What take you for your portion f 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 is it not any Re- 
 ligioufnefs whatfoever that flandeth 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 / What is it that hath your Hearts ? your very 
 Hearts ? What is it that is the matter of your deareft Love ? 
 And what the matter of your chiefeft care ? What is it that is 
 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 ic 
 for God? or your carnal felves ? What intereftisitthat is pre- 
 dominantinyou ? Know but that and know all. 
 
 O AMD 
 
9 8 The Crucifying of the world , 
 
 AND now I fhall apply my-felf to thofe of you that arc 
 JT%u guilty, in whofe fouls the worldly Intertit is predominant, 
 and in whom the world is not Crucified by the Crofs of Chrift 
 but rather Chrift again Crucified by the world. 1 have no mind to 
 dishonour you, orcxafperate you : but if faithfulnefs to Chrift 
 and you will do both , there's no remedy. I do here prefer an 
 Indi&ment againft you in the Court of your Conferences , and 
 before this Congregation: the Articles I (hall diftin&ly read : 
 And firft,I require you, ftudy not a defence : excufe not, extenu. 
 ate not your crimes : but confefs your fin freely, and condemn 
 your fclves impartially , and return to God, and forfake them 
 fpeedily , 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 negle&ed, and you hold 
 on awhile till the great Affize, you (hall have another kind of 
 charge then this, even fuch an one as (hall appale that face that 
 now can merrily fmile at the accufation j and fuch an one as (hall 
 bring down the flouted of your fpirits , and make the hardeft 
 heart to feel, and the ftubborneft of you all to ftoopand tremble. 
 O how eafie is it to hear your fin and danger from fuch a worm 
 sis I ? or to hear your ftate difcovered,and your felves condemn- 
 ed by a Mintfter of Chrift in a Pulpit ? but how dreadful will it 
 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 not refitted. 
 
 The General charge that I put in againft you,is, That you are 
 Carnall fkfh-pleafers , and have loved and lived to the world 
 which you Ihould have Crucified, and have not lived as Devoted 
 unto God 4 nor hath he been your End, or his Intereft predomi- 
 nant in your hearts and lives. ^ 
 
 I fpeak only to the guilty ; and for Evidence of the fa&,I need 
 none but your Confciences, feeing it is only to your Confciences 
 that I accufe you, which are acquainted, or ihould be, with the 
 whole. Bat left Confcience it felf (houli be bribed and cor- 
 rupted, I fhall, befides all that is before faid , produce a little 
 Evidence more. 
 
 3. If 
 
By the. Cr$fs *f Chrift. 9 9 
 
 i. If indeed the world be Crucified to you, what meaneth 
 your eager purfu it after it ? Are not your thoughts contriving 
 for it , and your wit and intereft all improved for ic > Are not 
 tbofe taken for your chief friends , that further your advance- 
 ment or worldly Ends ? and thofe for your chief enemies that 
 hinder it moft ? Is it not in your mind in the night when you 
 awake , and in the day when you are alone ? Do you not rife 
 earlyer for your worldly bufmefs s then for prayer or any holy 
 exercife ? Ask your family whether you do not ofter call them 
 up to work then to pray ? and whether you drive them not on 
 harder to your own fervice then to Gods ? and whether you ex- 
 amine them not ftri&lyer about your bufinefs, then about the 
 matters chat their falvation doth depend upon ? and whether you 
 be not more deeply offended with them for crofling your com- 
 modfty , then for finning againft God I Ask your neighbours 
 whether you talk not with them many hours of worldiy vanities, 
 for one hours ferious difcourfe about the life to come ? What a 
 frir do poor men make to be rich / or to live in fome content to 
 the flMh, 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 influence upon your judgements ? and that 
 you change your minds as your carnali Intereft doth change ? 
 and can (tt your fails to any wind that is like to drive you to the 
 harbour (as you call it, but indeed upon the fandsj of your 
 worldly ends. What would you not.give in troublefom times to 
 know certainly which will be the prevalent fide ? that you might 
 refolve what fide to take your fclvesj and perhaps what Religion 
 fo be of, or to fe^m fo to be ? Among all the Bocks 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 , O how early would you 
 come to the Congregation ? how attentively wouid you hear ? 
 how retemively would you remember ? and how faithfully would 
 
 O z you 
 
i oo The Crucifying of the mrld, 
 
 youpradife ? Then how beautiful would the feet be of them 
 that bring you the tidings of fuch good things ? What honour- 
 able perfons (hould Minifters be ? and how well worthy of your 
 Tythes and more ? Then you would not fweli againft their Do- 
 ctrine or Application ? nor cavil at them inltead of underftand- 
 ingthem, nor fcornthemas men of a ufelefs office, nor take 
 them for your enemies, nor refufe to come to them and ask their 
 advice. Wretched Hypocrites 1 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,or catechize them , or help them in the matters of falva- 
 tion, they fcorn to come, and ask us, by what Authority we fend 
 for them ? But 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 we fhould be / and 
 how many friends fhould we have ? and how eafily might we 
 perfwade them I If one man had all the money in the Land, and 
 could fecure it,and the difpofal of it from violence , what might 
 not that man do ? and who is it that would not be. on his fide, ex* 
 c$pt thofe fewthat have Crucified the world ? The multitude 
 would even follow the man that hath money, asanhorfe will 
 follow him that hath his provender ; and yet they will hypocriti- 
 cally pretend to be Crucified to the world. But if indeed they 
 are fo, how comes it to pafs that Confcience is fo often ftretcht 
 and wracked to make it own a gainful caufe \ and that many 
 that have feemed godly can break over all bounds , of Law and 
 Chanty, Friendfhip and Religion, to attain the dignities or 
 riches which they fo defire ? and will tread down the nearell 
 friend , and ChrifY himfelf as much as in them lyeth , if he ftand 
 an the way of their afFe&ed exaltation. Yea foul and all (hall be 
 ventured in this game : Rife they rauft, and rife they will, if they 
 can procure it. Whatever become of Heaven they muft have 
 Earth. Seeing it is their God, their End, per fas aut nefas it muft 
 be had. As the Common- wealths man faith , Salus ppnlifuprt- 
 ma Lex efio • and the Chriftian faith , The pleaftng of God U the 
 fupream Law : fo the worldlings maxime is, that the Intereft of 
 thfie.fi ie the fupr earn Law. Andarethefemen Crucified, to the. 
 world? 3°tf 
 
By the Crcjs ef Chrifi. x r 
 
 3. If the world were a Crucified thing in your eyes,you would 
 not (o much overvalue the Rich, and vilifie or neglecl the Poor 
 as you do. An humble Godly man that walks theftreetsin a 
 thred-bare coat, may pafs by you without the leaft refpect : 
 but if a (hining gallant were in the place , how obfervantly do 
 you behave your felves ? If a poor man, though never fo wife or 
 pious, have any bufinefs with you,how cold is his entertainment > 
 now ftrange is your deportment towards him ? and how (light- 
 ly do you (hake him off ? But if they be rich and honourable in 
 the world, you are thei fervants, and no refpeft is too much for 
 them, nor no entertainment too good. Wifdom and Piety 
 cloathed in raggs may pafs by you unobferved : when a (ilken foe 
 is bowed to like an Idol. As reverently as you now fpeak oiPeter t 
 and Paul, and Chrift 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 lived in 
 thofe daies , 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 kt as light by them as others, and 
 looked at them as poor contemptible fellows ; if not as the fikh 
 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 Julian s jeers , or Hobbs his fcorns. It was 
 this worldly Spirit that caufed the Jews to be fuch obftinate un- 
 believers, and to perfecute Chrift and his fervants : Men reve- 
 rence not the face of the poor. And this is it that continueth 
 them in their unbelief to this Very day. We have many of their 
 own writings and difputationsagainft Chrift publifhed by them- - 
 felves ; and we find this the very fum of all their reafonings , 
 £ Sheftus a Mejfiah that fetcheth us from captivity , that gather ttb 
 the whole Nation of the Jews to Judaea, and reftoretb them to their 
 Ant tent poffejfidns and dignities , Vvitb much more , and makes the 
 Nations floop to them and ferve them, andfets up again the Temple 
 and the LaW ', and we ^Hl believe in him at the true 'Jtttffhh ; but 
 in no other will we believe : ] For though they cannot deny but 
 the prophefied time of the Medians coming is pad , yet taking ic c 
 for granted that this only is his true defcription, chey fay they 
 muft look more at the defcription then the time : and to falve 
 ihe Prophedes, they do believe Chat the Mefsiah did come about 
 
 O 3 Chrife > 
 
% o i The Crucifying of the world, 
 
 Chnfts incarnation # but is fomewhere bid with Henoch and E!ias. 9 
 and will appear when the Jews do mend their lives and are wor» 
 thy of him. Thus a worldly carnal mind that blindly admireth 
 worldly things, and favourcth not the things of the Spirit , nor 
 difccrneth the excellency of the Hevenly riches, doth make them 
 to be open Infidels, and make the Turks adore their Mahomet , 
 and makes the nominall baftard Chriflian to fet 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,i Cor. 2. 14. Were not you worldlings, 
 you would difcern more matter for your admiration, reverence 
 and love in the pooreft heavenly minded man,then in the greateft 
 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 AfTcmbly a man with a gold ring, in goodly 
 apparrel, and there come in alfo a poor man in vile rayment • 
 you have refpeft to him that weareth the gay cloathing , and fay 
 to him, fit thou here in a good place : and fay to the poor, ftand 
 thou there • defpifing the poor, and committing fin by refpeel: 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 prormfed to them that love him , fam. 2. 1 . to 
 the 10. 
 
 Obj. But mufi we not honour the gifts of God ? Riches are hi* 
 gifts. 
 
 Anfo. Yes, according to their nature and ufe .• Riches are a 
 gift which be giveth even to his enemies, and to thofethat muft 
 perifh for ever ; and few that have them come to heaven. But 
 Holinefs is a gift which he giveth to none but his beloved , and 
 is the beginning of eternal life. Which then fliould be moft ho- 
 noured ? 
 
 Obj. Tint Would you draw wen to dtfpife Dignities and Autho- 
 rity ? 
 
 sinfvr. 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 thatis Divine ; I 
 look on a Magistrate 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 Re&or of the 
 
 univerfe, 
 
By the Crefs of Chrift. 2 G o 
 
 univerfc , then I acknowledge any naturall Being which is not 
 efficiently from God as the author of nature and the firft Being. 
 J look at a Magiftrate as ultimately for God,as a man authorized 
 todo his work, and none but what is ultimately his. So that as 
 his office is fo humane as to be alfo participativcly Divine, and he 
 is fo an humane creature, as to be by participation Divine, fo (he 
 Reverence and Obedience which 1 owe to a Magiftrate, is by 
 participation Divine : And therefore though I judge not perem- 
 ptorily that thofe Antients were in the right that made the fifth 
 Commandment to be the laft of the firft Table , yet I doubt noc 
 but our Moderns are lefs likely to be in the right , that confine it 
 only to the fecond Table. And as I think it ftandeth fo between 
 the two as in feveral refpe&s to belong to each , fo I rather think 
 that it more principally belongeth to the firft. You fee then the 
 difference between a true Chriftians honouring of Magiftrates 
 and yours : You honour them but for your worldly Ends s and 
 becaufe they are able to do you good or hurt. But we honour 
 them as Gods officers, fpeaking and a&ing for him and from him 
 by his Commifsion, and we obey their Power, as participatively 
 Divine : but as they can do w good or hurt we left regard them .• 
 And this honour and obedience we owe them, not for their 
 wealth, but their Authority : and if themeaneft man have this 
 Authority, he (hall be honoured and obeyed by us , as well as 
 the richeft. 
 
 4. If the world be Crucified to you , How comes it topafs 
 that you are fo tenderly fenfible of every lofs or difhonour thac 
 doth befall you } If you are wronged in your eftare, what a 
 matter do you make of it ? If a man friould deprive you but of 
 a few pounds, you can hardly put it up ; but you muft go to Law 
 for it, or you muft feek revenge ? Or if you pafs it by, you think 
 you have done fome great meritorious ad. If one flander you, 
 or difhonour you, how fenfible are you of it ? How itfticks up- 
 on your ftomacks, as if you had loft youir treafure ? Death is 
 not feniible. If you were Dead to the world, and ihe world to 
 you, the{e things would all feem fmaiier in your eyes ^ and you 
 would have more ado to remember them then now you have to 
 forget them. You could not be fo fenfible of a lof. or an injury, 
 if you were not too much alive to the world. And if you be 
 Poor, what an impauem complaining life do you live f as if you 
 
 wanted 
 
104 The Crucifying of the world, 
 
 wanted your trcafure 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 tothefe matters, 
 and Poverty and Riches would not feem fo much to differ as 
 now they do •* but Godlinefs with contentment, which is Profita- 
 ble to all things, would feera to you the Great Gain , iTim, 
 4. S.&6.6. 
 
 Obj. But waj not a mango to Lav? to recover hit titonjr to right 
 his own Reputation, if lot be [landtred . ? 
 
 Anfw. Diftinguifh carefully in all your wrongs .between Gods 
 Inter-eft in them and your own. Your own you mud forgive, but 
 Gods you cannot, if he have intrufted you with talents for his 
 fcrvice, and any would fraudulently or violently deprive you 
 of them, you muft look after them as your Mafters flock ; If a 
 wound in your name or ftate difable you from doing God fer- 
 vice, you muft ufe all lawful means to heal it , that you may bein 
 a capacity of fcTving 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 remic the injury : For that God hath impofed penalty up* 
 on , and the Rule is good , that the Puniftiment of thenocori- 
 oufly vicious is a Due to Che Common-wealth , becaufe of the 
 Neceflity of it to its good.* In a word therefore, if you could do 
 thefe things, you might your felves refolve when it is lawful to go 
 to Law, or feck your Right, and when not. 1. If you can well 
 diftinguifh between Godslntereft 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 consideration of circumfiances to 
 difcern in probability, whether Gods I ntereft will be more pro- 
 moted by going to Law, or pafling it by. 
 
 But alas, how rare a courfe is this ! Of all the fuits that are 
 before you at this AlEze, I fear there are few that are commen- 
 ced unieignedly for the Intereft of God ! If the Lord himfelf 
 (hould ask both Plaintiff and Defendant, Do you follow this fuit 
 for Me, or tot your felvet ? What anfwer think you they muft 
 make, if they fpeak the truth ? But of this anon. 
 
 Having 
 
By the Crojs of Chrifi. l0K 
 
 HAving thus given in my General charge againft the carnal 
 worldling, and/ow* Evidence of his guile ; I (ball now 
 give you the Quality and Aggravations of your crime, in fevera! 
 Articles, as fotloweth. 
 
 i . You are Guilty of Idolatry, which is high Treafon againft 
 the God of Heaven. That which hath your higheft eftimation , 
 and deareft aflfe&ion, andchiefeft fervice,isyourGod. But this 
 the world hath ; therefore it is your God. That which hath the 
 moftof your Hearts is your God. But it is the world that hath 
 the moft of your hearts. You know that the main drift of your 
 Jife is for the world .- And that which hath the main bent of your 
 life, hath your heart. If Reafon be no Evidence , you cannoc 
 refufe Scripture, Col. 3.5. £ Mori i 'fie thcrtfore your Members 
 upon earth ; ] and one is [ Covetonfnefs , which is Idolatry j ] 
 Eph. 5.5. [For this ye know 9 that no Whoremonger, nor unclean 
 perfon, nor covetous man, who U an Idolater^ hath any Inheritance 
 tn the Kingdom of Chrifi and of Qod. 'J The cafe is plain in Scri- 
 pture, and in the effeds. The world hath that Love that God 
 fhouldhave, that Care, and Ttuft, and Service which belongs to 
 God ; and therefore it is your God. I do therefore here on the 
 behalf of God, indite every worldly carnall finner of you at the 
 Bar of your own confeience, as a Traytor againft the Lord that 
 made you, and againft the Son of God that did Redeem you / 
 And what greater fin can man be guilty of ( befides the Blafphe- 
 ming of the Holy Ghoft. ) He that would have another God, 
 would have the Lord to be un-Godded , and to lofe his Sove- 
 raign Power and Goodnefs / And is fuch a man fit to live in his 
 fight ? Why wretched Traytor I If he be not thy God , thou 
 canft not expeel to live by him, or be fuP.ained , preferved , and 
 provided for by him : Thou canft not live an hour without him? 
 and yet wilt thou caft him off ? Wouldft thou pluck up thy own 
 foundation ? and cut off the bough on which thou ftandeft ? 
 Wouldft thou fire the boufe thou dwelleft in? and fink the Ship 
 thatkeepeth thy felf and all that thou haft from finking I Rela- 
 tions are mutual 1 If he (hall be no God to thee, be it known to 
 thee thou (halt be none of his People/ If he (hall be no Father to 
 
 P thee. 
 
* 06 The Crucifying of the world. 
 
 thee, thou (halt be none of his child. And, wrecched foul, whac 
 wilt thou do without him I It is he that keeps thy foul in thy bo- 
 dy while thou art ferving his enemy. Thou wouldft be in Hell 
 within this hour if his Mercy did not keep thee out. And is this 
 thy requital of him ? He hath but one Trinity of enemies, the 
 flefh, the world, and the Devil ; and wilt thou turn to thefe,and 
 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 
 fs like the Heathens Idols ^ that hath eyes but cannot fee thy 
 wants ; ears, but cannot bear thy cries ; hands, but cannot help 
 thee in thy diftrefs. All thy Riches, Dignities^ and Pleafures, are 
 (lily things to make a God of. They may have the room of God 
 in thy heart ; and in that fenfe be thy God : but indeed they are 
 no more God, then a mawkinis a man ; nor no more able to 
 help and fave thee. Wouldft thou then have a God or no 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 fufficiem for thy felf ? What 1 Canft thou l.ve a 
 day without God ? Canft thou fave thy felf from danger with- 
 out him ? Canft thou relieve or fh.ifc for thy feif at death with- 
 out him ? Dareft thou tell him fo to his face ? 3nd {bnd to it ? 
 But if thou muft have a God, what God wouldft thou have ? 
 Wouldft not thou have a God that can preferve, and help, and 
 fave thee ? The world cannot do it, man 1 1 (hail tell rhee more 
 of this anon, that the world cannot do it. If thou truft to it , it 
 will deceive thee. But if thou fay then, the Lord Jh all be thy 
 God ] Away then with all thy Idols. God will have no partner, 
 muchlefsa fuperiour, that is exalted above himfelf in thy foul. 
 As Jofitta faid to the Ifraelites , fefi. 24. 14. fo fay I to you , 
 £ NoVq therefore fear the Lord y and ftrve h m in fincerity and in 
 truth, and pit away the world (which hath been your God) and 
 ferveye the Lord : sslvd if it feem evil to you to ftrve the Lord t 
 choo/e you this day Reborn ye willferve : but at for me a*d my houfe 
 we mil ferve the Lord. ] And if you fay as they , £ God forbid 
 that We (bouldfcrfakftbe Lord to ferve other Gods, j I anfwer you, 
 *s he, Aivay then with the world and all other I dob y cr elfe , [ Ye 
 eavnot ftrve the Lord , for he is an holy and a jealous God y and will 
 not forgive finch tr 4* fgrefsions and [ms \ but if je forfake the Lord 
 and ferve the World, be will turn aeainfi you and cox fume jou ,"] 
 
 Verft 
 
By the Crojs cf Cbtift. Y c ~ 
 
 Verf. 19,20. God will not ftoop to be an underling in your 
 hearts. He fhould have all, and will at /aft have ail or none .• 
 }]ut in the mean time, he will have the Be/i or none. I do witrefs 
 here to every foul of you in his name, that if he have not the 
 Soveraignty, and be roc nearer and dearer to your hearts , thea 
 all che honours, and riches, and pleafures 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 Godiefs, as thou art ungodly ; thcu wilt be" 
 without his he!p,as he was without thy heart. 
 
 Well, thhs is the firft Article of ray charge againft every one of 
 you that hath not Crucified the world , you are Idolators and 
 Traytors againft the God of Heaven: And he that would have 
 noGod,dcfervestobenonun,8nd worfe ; and (ball either by 
 Repentance wifh with groans that he had never been a worldling 
 andaneglederof God, orelfein Hell with groans (hallwifb 
 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-bead, would over- 
 throw all the world. 
 
 2. The next Article of my charge is this. You are guilty of 
 moft perfidious Covenant-breaking with God. Did you not in $ 
 your Baptifm, folemnly by your parents , Renounce the world, 
 the flefti and the Devil, and proraife to fight againft them to the 
 end of your life under the Banner of Chrift? And have you per- 
 formed that vow ? No : you have turned treacheVoufly to the 
 enemy that you renounced, and fought for the world and the 
 flefh , againft the Word and the Spirit of Chrift. And if you 
 renounce your Baptifmal Covenant, you renounce in effect the 
 benefits of that Covenant. And if God deal with you as with 
 Perfidious Covenant-breakers, thank your felves. 
 
 3. Moreover you are guilty of debafing your humane na- 
 ture, and fo of wronging God that made it,and is the owner of 
 it. God made you not as bruits , that are capable of no higher 
 things then to ear, and drink, and play, and dit , and theres an 
 end of them : But be made you capable of an Everlafting 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 ftate. 
 
io8 The Crucifying of the world \ 
 
 ftate. As we were made by God , we were fkced and difpofed. 
 to everlafting things. And you have turned your hearts to ihe 
 vanities of this world ; and fc't your mod on them as your hap- 
 pinefs, as if you had no greater things to mind. Objects do ei- 
 ther ennoble or debafe the fatuities according as they are. That 
 is the vileft creature which is made for the vileft ufes and ends , or 
 imployes himfelf infuch. And that is the moft excellent crea- 
 ture which is exercifed about the molt excellent Obje&s. God 
 made you for no lefs then his everlafting praifes , before his face , 
 among his Angels ; and you have fofar debafed your own na- 
 ture , as- to root like fwine in earth and dung, and to live like 
 bruits, that have not an immortal ftate to mind. How will you 
 anfwer this difhonour done to the workmanfhip of God ? That 
 you fliould blot out his image, and imploy your fouls againft his 
 Laws, and live a? 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 Guilt is , that you have perverted 
 the ufeof all the creatures, and turned the Works and Mercies 
 of God againft himfelf. He gave them ail to you , to lead you 
 to himfelf, and to furnifti 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 his Name and will. And will you overlook 
 him, and forget the end and ufeof all ? What fhame and pi try 
 is it that men fhould live in the world, and not know the ufeof 
 it I That they (hould fee fuch a beauteous frame,and not under- 
 stand its principal fignification / That they fhould 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 
 fliould be fo little underftood > Like an illiterate man in a Libra- 
 ry, that feeth many thoufand Books, and knows not a word that 
 if in any of them. Or like an ignorant man in an Apothecaries 
 fhop, that feeth the drugs, but knoweth not what they are good 
 for> nor how toufe any of them , if he had the greateft need. 
 The pooreft cottage and fmalleft pittance of thefe earthly things 
 might be a greater Blefiing to you, if you could underftand their 
 ufe and meaning, then ail the world would be to him that urider- 
 Sands-itnot. Your poifeflions in thcmfelves, if you have not 
 
 God 
 
Bj the Crofs ofchrifl. 109 
 
 God in them, are but the verycorpfeorcarkaife or a bkfling ! 
 The Life of them is wanting • And without the Life , they will 
 but trouble you : For you have the burden without the ufe. 
 Your horfe will carry you , while he hath life and hcal;h 5 but 
 take away his life once, and you muft carry him if you will have 
 him any <ur :her. Venly it is no wifer a rrick to make a ftir in the 
 world, and feek the profi's and pleafures of it, without God, or 
 any otherwife then as they are animated by God, then it is to ride 
 a dead horfe , where you may fpur long enough before you are 
 one mile further on your way. While your friend is living you 
 may delightfully converfe with him : but. when he is dead you 
 will have little pleafure in his company: the corpfe of the 
 moft learned man will a&iveiy teach you no more then a block. 
 Were it the wife of your bofom who through prudence and 
 beauty were never fo lovely to you, when her carkaife is left with- 
 out a foul you will haften to bury it out of your fight, and would 
 be loath fo much as to keep it in your houfe, much lefsinyour 
 bed and bofom as heretofore. He that knoweth not that God is 
 the Life and §oul of all our Bleffings, doth neither know what 
 God is , nor what a Blefiing is. They are but the empty casks 
 and (bells, and not the Bleffings themfelves without him. You 
 have the Burden, and not the Benefit : You muft carry them , 
 but they can do nothing to the fupporting of you. Its the ab- 
 fence of God that denominateth them Vanity and Vexation : and 
 it is he only that can make them ftrengthening and condolatory. 
 That muft have fome life in it, that muft be yxbulum vit& t and 
 muft fuftain our lives. Souls cannot k^d upon meer terrene cor- 
 poreal things, any more then the body upon meer fpirituaJs. As 
 we have both a foul and a body to be fuftained , fo have we a fu- 
 ftenance fuitable to them both • even the creature animated by 
 God, or God in and by the creature. 
 
 How great then is your fin, that deftroy your bleffings by de- 
 priving them of their Life ? and that in a fort deftroy the world 
 to your felves, byfeparatingitfromitsfoul > and fo moft hat- 
 noufly injure God, and rob your felves of the comfort of ail , 
 and turn your bleffings into burdens, and your helps into hirde- 
 ranccs and fnares to your fouls. 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 fupernatural Revelati- 
 
 P 3 ons 
 
1 1 o The Crucifying of the world^ 
 
 ons to teach you to undertf and it , and yet do you not know a 
 word or letter ? You do but lofe and abufe the creatures of God, 
 if you fee him not in them ; acid if you be not in the ufe of them 
 led up tohimfdf. The heavens declare the Glory of God % and the 
 firmament JhsWeth hi* handy wor\^ ; Day unto day utterethfpeech , 
 and night unto rdgftt Jbefteth knowledge : there u nofpeech or Ian' 
 gftage Where their voice u not heard j their line i* gone 'out through 
 tilths earth, and their words to the end of the -world \ Pfal. IQ. 1, 
 2,3. and yet poor carnal wretches will not underftand them. 
 All the Works of God do praife him •, for he is righteous in all hU 
 Vraies, and holy in all his works-* Pf*l. H5- 10, 17. and yet the 
 wicked will not underftand. O how many talents muft the un- 
 godly be accountable for , as having negle&ed them, and per- 
 verted them from the prescribed ufe I Every creature that you 
 fee is a Teacher of Divine things to you ; and you fhall anfwer 
 for your not learning by them Every creature is an Herald fent 
 from heaven to proclaim the will of your Maker , and your Du- 
 ty : and you gaze upon the Meffenger, and note his garb , and 
 hear his voice, and never underftand or regard his Meffage. I 
 would you did but confider what you lofe by this your folly I 
 and what life and fweetnefs there is in creatures , which the hea- 
 venly believer draweth forth, and you have no tafte of ? And till 
 the Spirit of San&ification have fitted you to fuch a. work > you 
 are never like crTe&ually to tafte it. For it is not every flietbat 
 can fuck honey from the fweeteft flower, though the Bee can do 
 it from that which we call a {linking weed. An ignorant Country- 
 man hath a Meadow that aboundeth with variety of herbs $ he 
 can make no other ufe of them then to feed his cattle with them : 
 Or if he walk into bis gardcn,he can only fmeil the fweetnefs of a 
 flower :but a skilful Ph} fitian that knows their ufc,can thence fetch 
 a medicine that may be a means to fave his life. But the Believing 
 foul can yet go further,and there find that which may further his 
 falvation. If you have a Leafe of your Lands , or a pardon for 
 your life, that's writren in an excellent character : There's a 
 great deal of difference between another mans delight in viewing 
 the character, and yours in confidering of the fecurity you have 
 by it for. eftate or life. But the difference is much greater in our 
 prefent cafe, between thofe that have only thefuperficial fweet- 
 nefs and beauty of the creature, to the pleafing of the fle(h,and 
 
 thofe 
 
Bj the Crofs of Cbrijl. 1 1 1 
 
 thofe that have God in it, to the fpiritualrefiefbing of their 
 fouls. Believe it Sirs, it is not a fmallfin to pervert the whole 
 creature ( chats within ourreach J to a ufe fo contrary to that 
 which it was appointed to , as foolifti worldlings do : not only 
 to lofe that ufe and benefit of the creatures whkh we might have, 
 but to turn all into poifon and death to our felves ! Not only to 
 rob God of that Love, and Honour, and Service which they 
 ftiould procure him. but alfo to turn all this upon themfcivcs. I 
 tell you this will prove no venial fin. 
 
 5. And your Guilt herein is further aggravated , in that you 
 do hereby as much as in you lyeth fruftrate the works of Crea- 
 tion and Redemption. For Qod made all things for himfelf > and 
 you ufe nothing for him. The Redeemer hath reprieved and re- 
 ftored the creature, for its primitive ufe,that God might yet have 
 the Glory of his works : snd yet you will not give it him ; but 
 when you pretend to know God , you Glorifie him not as God , 
 but become vain in your imagination , your foolifh hearts being 
 darkned, as Paul tells them, Rom. 1.21. And what doth that 
 mandefervethatwould^stotheufe^eftroyall the world, and 
 fruftrate all Gods works both of Creation and Redempi- 
 on ? 
 
 6. Herein alfo you areguiltyof Enmity agatnft God. For 
 this is the greateft wrong that an enemy can do him , to rob him 
 of the glory of his Goodnefs and Power, and to prefer his crca- 
 tures.as if they were more amiable then himfeif. You cannot de- 
 throne him from his glory ^ but you may pofsibly deny him the 
 preheminence in your hearts. You may denyhim the Kingdom 
 within you •, but you cannot difpoffefs h m of his Eternal Power 
 or Kingdom without you. The worrt enemy that God hath can 
 do him no harm-, but this is no thanks to v>ju : he will not be 
 beholden to you for if. You may as truly fhew your Enmity by 
 wronging^ as by hurting. And what g'eater injury can you 
 offer to the Almighty, then to fet up the fiiiy creature in 
 his ftcad, and give it that Love and Service which is his 
 due ? 
 
 7. Moreover you are guilty of wilful! fclf- murder ; you choak 
 your felves with that which (hould be your food : you turnjouc 
 daily blefsings to your bane -, by dropping your Poyfon into the 
 cup of Mercies, which bountiful providence putteth into yonr 
 
 hands. 
 
112 The Crucifying of the worlds 
 
 bands. There is not afurerway in the world to undo you, then 
 by Turning to the creature , and forfaklngGod. You cry for 
 more of the world, and you are unfatisfkd till you have it-, and 
 when you have it, you do but deftroy your fouls with it, by gi- 
 ving it your hearts , which muft be given only unto God. What 
 a ftir do men make for temptation and deftru&ion ? What coft 
 and pains are men at to purchafe them an Idol, and to make 
 proviftonfor the flefh, to fatisfie its defires, when they confefs 
 it to be the greater!: enemy of their fouls ? Like a man that would 
 give all that he hath for a coal of fire to put into the thatch ; 
 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 f Doth not this world 
 take up the moil of your care , and ftrength , and time ? You 
 are about it early and late 1 It isfirftand laft,and almoftai- 
 waies in your thoughts. It findeth you fo much to do , that you 
 havefcarte anytime 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 (hall fee it, though you will not now be 
 perfwaded to do it your felves ) 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 bufinefs, 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 (hould have been better employed. Hath God given 
 you but a fhort uncertain life, and laid your everlafting life upon 
 it- and wjll you caft all away upon thefe rranfitory delights ? 
 How fhort a time have you for fo great a work; and fhall the 
 world have all ? Oh that you did but know to how much great- 
 er advantage you might have fpent this time and labour in feek- 
 ing God and an endlefs Glory / One thing is needful: make 
 fureof that : and wafte not the reft of your dales in vanity / 
 
 What 
 
By the Cro/s of Chrifi, \ i $ 
 
 What wife man would fpend fo precious a thing as Time is, upon 
 that which he knows will leave him in Repenting* that ever ic 
 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 little of 
 that time again to make preparation for their everlalling ftate , 
 it is not all the world then that can bring them back one hour of 
 it again. Certainly fuch a lofs of time and labour is no fmall ag- 
 gravation of a worldlings fin. 
 
 9. You are alfo guilty of the high contempt of the Kingdom 
 of Glory , while you prefer thefe rranfitory things before it. 
 Your hearts and lives fpeak that which you are afhamed to fpeak 
 with your tongues. You are aihamed 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 prefent condition better for you then heaven , why do you 
 choofe and prefer it ? and why do you more carefully and labo- 
 riouQy feek the things of earth, then the Heavenly Glory ? 
 If your child would fell his inheritance for a cup of Ale, you 
 would think he fet 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 pleafuresof fin, and will part with God 
 for the matters of this world, would you have him think that 
 you fet much by his Kingdom or his love ? O the unreafonable- 
 nefs of fin ! the madnefs of worldly flelhly men 1 Is it indeed 
 more defirablc to profper in their (hops, their fhJds.and their 
 pleafures for a few daies or years, then cverlaftingly to live in the 
 prefence of the Lord ? Shall Chrift purchafe a Kingdom at the 
 price of his blood, and offer it us freely , and (ball we prefer the 
 life of a bruit before it ? Shall God offer to advance fo mean a 
 creature to an heavenly ftation among his Angels ; and (hall 
 we choofe rather to wallow in the dung of our Tranigreffion* ? 
 Take heed, left as you are guilty of Efatfi folly , you alfo meet 
 with E fan's mifery 1 and the time (hould come, that you (hall 
 find no place for Repentance, that is, for Recovery by Repen- 
 tance, though you feek it with tears. Contempt of kindnefs, is a 
 provoking thing : For it is the height of ingratitude. And efpe- 
 cially when it is thegreateft kindnefs that is contemned. As it 
 will be the everlafting imployment of the Saints , to enjoy that 
 
 Q_ felicity, 
 
1 1 4 The Cruciffing of the world , 
 
 felicity, and to admire and praife that infinite Love which caufed 
 them to enjoy it : So will it be the everlafting mifery of the 
 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 tLus 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 (bort of the reft of the aggravation of 
 your fin, and fum it up in a word ^ Your Love of the world 
 isthefumof all iniquity. It virtually ora&uaily contained in 
 it the breach of every command in the Decalogue. The firft 
 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 Efteero, and Love, and Service that is due to 
 God. The fecond, third and fourth Commandments it difpofeth 
 you to breaks While your hearts and ends are carnal and world- 
 ly, the manner- of your fervice will be fo , and you will fuit your 
 Religion to the will of men, and your carnal Intereft, and not to 
 the will and word of God. The name and holy nature of God, 
 is habitually contemned by you , while you more fet by your 
 worldly matters then by him ; His holy daies you ordinarily vio- 
 late, and his Ordinances you do hypocritically abufe, while your 
 hearts are upon your covetoufnefs or fenfual delights; and are 
 far from him while you draw near him with your lips. Worldli- 
 nefs will make you even break the bonds of natural obligations , 
 and be unthankful to your own Parents, difobedient to your fu- 
 periours, unfaithful to your equals , and unmerciful to your in- 
 feriors. There is no trufting a worldling , he will fell his friend 
 for money. Hecareihnottowrongyou in your life, your chafti- 
 ty, eftate and name, for his luftful, ambitious, and covetous de- 
 fires. For he directly breaketh the tenth Commandment, which 
 is the fum of the fecond Table, requiring us to regard the welfare 
 of our neighbour , and not to maintain a private felfifh iotereft 
 againftit. So true is that of Paul y \ Tim. 6. 10. The love of mc 
 nty is the roct cf 'all evil. As adhering to God, is the fum of all 
 Duty, and Spiritual Cioodnefsj fo adhering to the creature, 
 inftead ©f Cod , is the fum of all wickednefs and difobedi- 
 encc. 
 
 And feeing all this is fo , I require you here in the name of 
 
 God, 
 
Bj the Crojs cf Cbnft, x 1 5 
 
 God, co caft out this wickednefs , and cherifh it no longer ; 
 Bring forth that Traytor that hath dethroned God m your 
 hearts and exalted it fclf, and let it die the death. It fubvcrrech 
 Common-wealths, and all focieties ; it caufeth perjury, pe rfi di- 
 ©ufnefsandfedition . it raifeth wars, and fets the world together 
 by the cars; it overturneth all right order, and flrikcs at the 
 heart of Morality it fclf, and would make every man a VVoolf 
 or Tyger to his brother .- It is a murderer of your own fouls; 
 andthecaufeof cruelty both to the fouls and bodies of others : 
 It is a lyar that promifeth what it cannot perform : It is a cheater 
 that would deceive you of your everlafting happinefs ; and tice 
 you into Hell, by pretences of furthering your profit* and con- 
 tents : It caufeth parents to negled the fouls of their children, 
 and children to wifh the death of their parents, or be weary of 
 them, or dtfregard them : and caufeth Law-fuits and contenti- 
 ons between brother and brother, and neighbour and neighbour; 
 and fills the heart with rancor and malice ; and turneth families 
 and Kiagdoms into coniufion ; ic maketh people hate their 
 Teachers ^ and too many Minifters to neglecl their flocks: It 
 adulteroufly feeketh to vitiate the fpoufe of Cbrift , and take up 
 the heart which was referved for himfelf : Itrobbethhira of his 
 honour, of our affeclions and obedience ; and Sacrilegioully 
 defaceth the Temple of the Holy Ghoft : It will not allow God 
 one free thought, nor full afTe&ipn of your heart , nor one hour 
 entirely improved for his honour. 
 
 This is the World ; and thus is it ufed by fenfual men. Judge 
 now whether it deferve not to d\Q the death ; and to be caft ouc 
 of your fouls ! and wherher we have not reafon to fay, Crucifie 
 it, QrHd fit it ? Ask me no more, What evil it hath done ! You 
 fee it is fuch an enemy to the God of heaven, that if you cherifh 
 it and kt ic live in your hearts , you are not friends to Ghrift or 
 your falvatioti. Away with it then without any more ado ; and 
 ufe it as the world did ufe your Lord : and as ic nailed him on the 
 Crofs, fo go to his Crofs, for a nail to faften it, and for ftrength 
 to Crucifie it, that you may be vi&ors and fu per- victors through 
 hjm that loved you, and overcame the world for you. Choofe 
 not to be flaves, when you may be free-men and triumphers. 
 Take warning by all that have gone before you : fervenot a 
 Mailer that cafteth off all his fervants-indiftrefs^ and leaveth 
 
 Q 2 them 
 
1 6 The Crucifying of the world^ 
 
 them all in fruitlefs complaints of itsunprofkablnefs 1 Think not 
 to fpeed 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, cake warning by them , and fore- 
 fee the end. Find out one man that ever was made happy by the 
 world, (in a true and durable happinefsj before you venture 
 your own hopes and happinefs in fuch handf. Put no: your 
 fclves and all that youhave iniafh a leaking veflel that never yet 
 brought man fafe to fhore. Will neither the experience of your 
 own lives, nor the experience of all the world before you , de- 
 livered in the hiftory of fo many thoufand years , be a fufficicne 
 warning to you to avoid the mare ? What will you take then for 
 a fuffictent warning ? Were not reafon captivated, one would 
 chink that a walk into the Church-yard might fatisfie you. The 
 fight of a grave or of a dead body fhould kill and difgrace the 
 world in your eye?. 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 expeded from the world , and in how poor and 
 defpicable a cafe it will then leave you ? and yet will you doac 
 upon it, and negleft and lofe the life everlafting for it ? Will you 
 be wilfully feduced by the vain-glory and oftenution of blinded 
 worldlings, when you are certain before-hand that they will not 
 be long of the mind themfelves, that now they are ? Name me 
 one man if you can , that rejoyceth in his worldly profperity 
 bow, and fpeaketh well of it, who rejoyced in it, and fpoke well 
 of it two hundred years ago I Its a child indeed that would have 
 an houfe builded by every fine flower that he feeth in his way v 
 and forgettech his home, his friends and his inheritance 1 When 
 its twoto one but the flower will be withered , before his houfe 
 be finifhed, and the pleafure 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 to defire to keep it as long 
 as they .can : And yet if k were fo, the certainty of our rcmo- 
 vall fliould 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 worth, as much as in continuance. Its 
 folly enough to fct a mans heart upon the faireft Inn that is in his 
 way • but to prefer a fwine-ftyc before a Pallace where his Father 
 dwells and his inheritance doth lie, is fomewhat worfe then meer 
 
 folly :; 
 
Bj the Crofs ofchrift. 1 1 7 
 
 folly : and its meet that fuch be ufed according ro their choice. 
 Its meet indeed that we be patient in our Wildernefs , and mur- 
 roure not at God for the fufferings that it caReth us upon. Tut 
 to love it better then the promifed Land , and ro think or fpeak 
 hardly of our happinefs it (elf, and thofe that would lead us to 
 it, thisisunreafonable. The Ifraclites were never fo foolifh as 
 to build Cities in the Wtldcrnefs,as defirirg 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 , bat fthat it can afford. 
 You might well then lcok on your Inheritance as Hiram did on 
 his twenty Cities in Galilee^ 1 King. 9. 11,12. and diflikingit, 
 call it the Land of C*£«J. It is the description of miferable wicked 
 men to have their portion in this life, Pfalm 17. 14. Suppole 
 you had the moft that you can exped 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 poffeflions> 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 not fay fo , nor do it 
 exprefly ; though you do it implyedly and in effect. O do not 
 that which is fo horrid that your owntearts dare not own with- 
 out trembling and aftonifhment I 
 
 I pray you tell me ; do you think that a fufficient Portion 
 which the Devil himfelf would give you if he could, or is willing 
 .you fhould have > He is content that you enjoy your lufts and 
 pleafures; he is willing to let you have the honours and fulnefs 
 of the world, while you are on earth. He knows that he can 
 this way beft deal with your confeiences, and pleafe you in his fer- 
 vice, and quiet you awhile till he hath you where he would have 
 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 obtain it ; 
 the Devil would not think it too dear to give you all England , 
 nor all the world , if it were in his power, that thereby he might 
 keep you out cf Heaven ; And he is willing night and day to 
 
 Q.3 go 
 
1 8 The Crucifying of the world. 
 
 go about fuch kind of work, that may but attain bis ends in de- 
 vouring you. If he were able, he would make you si! Kings, (o 
 that he could but keep you thereby from the Heavenly King- 
 dom. Alas, he that tempteth you to fet light by heaven, and pre- 
 fer this worid before it, doth better know himfelf to his forrow, 
 the worth of that everlafting glory which he would deprive you 
 of, and the vanity of that which he thtu&eth 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 Merchandize of great value, 
 they do but laugh at their folly when they have deceived them , 
 and fay, tvhat ft/iy fools he thefe to make fuch 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 moil of the world do in effect the very fame. God hath 
 aflnred them that they muft forfake him or the world, and that 
 they muft not love the world if they will have his love ; nor look 
 for a portion in this life, if they will have any part in the inheri- 
 tance of the Saints : He offers them their choice ; to take the 
 pleafures of Earth or Heaven : And Satan prevaiUth with them 
 to make choice of Earth, though they are told by God himlelf, 
 that they lofe their falvation by it. 
 
 And here you may fee what advantage Satan gets, by play- 
 ing his game in the dark, and doing his work by other hands, and 
 keeping out of fight himfelf, and deceiving men byplaufible 
 pretence?. Should he but appear himfelf in his own hkenefs,and 
 offer poor worldlings to make fuch a match with them, how 
 much would the raoft of you tremble at itandabborr it ? And 
 yet now he doth the fame thing in the dark , you greedily cm- 
 brace ir. If you fhould but fee or hear him, defiring you to 
 put your hands to foch a Covenant as this is , T Id* confent n 
 
 part 
 
By the Crcfs of Chrifl. 1 1 9 
 
 pjtrt With the love of God, and all my hopes of falvation , fo I may 
 have my pleafures , and \\>ealth, and honour till I die. ] Sure, if 
 you be not beiides yourlelves you would not, you durft not puc 
 your hands to it. Why then will you now puc both hand and 
 heart to it; when he plaies his game underboard,and implicitly 
 by his temptations doth draw you to the fame content i What do 
 themoftof the world, but prefer earth before heaven through 
 the courfe of their lives ? I hey prefer it in their thoughts , and 
 words, and deeds. It hath their fweeteft and freeft thoughts and 
 words, and their greateft care, and diligence, and delight. And 
 what then do thelfe men do, but fell their falvation for the vani- 
 ties of the world ? Believe it, Sirs, if you underftood the Word 
 of God , and under/rood Satans temptations , and underftood 
 your own doings , you would fee that you»do no lefs then thus 
 make faleof 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 pumfh Murder and Theft with death , he that ticeth you to 
 commit the crime, doth tice you to caft away your life ^ and it 
 will not fave you to fay , [V had hoped that I might have plat A the 
 thief or mvtrderer \ and jet be faved. ] 
 
 O Sirs , if you knew but half as well what you fell and caft 
 away, as the Devil doth that tempts you to it, fure you durft ne- 
 ver make fuch a match, nor pais away fuch an inheritance , for a 
 little earthiy fmoak and duft. 
 
 SECT, 
 
1 20 The Crucifying of the world, 
 
 SECT. XVUl. 
 Qfrtf^ITxhort ation. 
 
 ME N , Fathers and Brethren , hearken to the word of 
 Exhortation which I have to deliver to you from the 
 lord. I know that thn world is near you, and the world to come 
 is out of fight. I know the fle(h which imprifoneth thofe fouls, is 
 fo much inclined to the fefenfual things, chat it wilhbe pleafed 
 with nothing elfe : But yet I am to tell you from the word of 
 the Lord, that this world muft be forfaken before it forfake you, 
 and that you muft vilifie and fee I'ght by it , and your heart and 
 hopes muft be turned quite anoiher way,and 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 Mam- 
 mon, and Heaven and Earth might both be your End and Por- 
 tion, and God and the world might both have your hearts, I 
 muft acquaint you that you are dangeroufly miftaken. Unlefs 
 you have two hearts One for God, and one; for the world : and 
 two fouls, One to fave, and one to lofe. But I doubt when one 
 foul is condemned, you will not find another to be faved. I muft 
 plainly tell you, 1 hat the cafe of multitudes, not only of the fot- 
 ti(h vulgar, but of perfonsof Honour and Worfhipful Gentle- 
 men, is fo palpably miferable in the eyes of impartial difcerning 
 men, that we are obliged to lament it. We hear you fpeakas 
 contemptibly of the world in an affected difcourfe,as any others: 
 but we fee you follow it, with unwearied eagernefs : You dote 
 upon it : You contrive and project how you may enjoy it • You 
 think you have gotfome great matter when you have obtained 
 it : A filthy frir you snake in the world , fome of you, to the dif- 
 quiet of all about you ^hat you may be richer or greater then 
 you are. It takes up your heart, your time v y<5ur ftrength •, 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 
 mifvof your defires, and fuffer inthefleih; you whine, and re- 
 pine, as if you had loft your God and your Treafure. If you will 
 
 deceive 
 
By the Crojs of Cbrtft, 121 
 
 deceive your fclves by denying this, that bettcreth not your cafe : 
 Neither God, nor any wife man, that feeth your worldly lives , 
 and how much >ou fet by worldly things , and bow little Good 
 you do with your wealth, and how much the flefh and your po- 
 sterity have as devored unto them, and how little God hath de- 
 voted unto him ; I fay, no wife man that feeth this will believe 
 that you are mortified heavenly men. 1 do here proclaim to you 
 this day from the Word of the Lord, that ihUyour way u your folly % 
 Pfiilm 49. 13. Lfikj 12. 20. and that you are at prefentina 
 damnable condition, that you are the enemies of Cod, whoever of 
 yen are friends to the fror/^, and that if you leve the World, the love 
 of the Father u not in you , 1 John 2. 15. and that youmuftin 
 Affe&ion and Rcfolution forfake all that you have in the world, 
 and look for a Portion in the world to come, or you are not 
 Chriftians indeed, nor can be faved, Luke 14.3 3 . It would grieve 
 the heart of a Believing man, to fee how defperately many civil 
 ingenuous Gentlemen and others delude and deftroy themfelves 
 infenfibly. You will I hope ail cry (hame upon a common fwear- 
 er, drunkard or whoremonger : you will hang a Thief, a Mur- 
 derer, or a Traytor. But you feem not fenfiblc of the mifery of 
 your own Condition, that are perhaps in a more dangerous cafe 
 then fchefc. I befeech you confider I Is not that the mofl finful 
 and dangerous ftate, where God hath lcaft of the heart, and the 
 creature hath moft ? What know you, if you know not this ? 
 Why it is apparent, 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 Countrey , and 
 little fufpect fo much mifchief by themfelves. That is themoft 
 wicked roan, that hath in his heart the ftrongeft Intereft which is 
 oppofite unto God : and all that is not fubordinare is oppofite. 
 Sin hath not fodeep and ftrongan Intereft in fomeMuderers , 
 that kill a man in a pailion, in fome fwearers that get nothing by 
 it, but fwear in a paffion,orin fome thieves, that Seal in necefii- 
 tv, as it hath in many that feem fober and Religious. I fay again, 
 the greater creature Intereft, the mo;e finful is theeftate. Alas, 
 Sirs, the abftaining from fome of thefe crimes, and living like 
 Civil Religious men, if the world be not Crucified to you and 
 yon to it, doth but hide your (in and mifery, and hinder your 
 •■e and repentance, but not prevent vour damnation. Nay 
 
 R " the 
 
12 2 The Crucifying of the world, 
 
 the very Intereft of the flefhic felf may make you forbear dif- 
 g acefuil 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 , that you (hall fervc the 
 Devil in more Golden fetters , then the poorer and contemned 
 fort of finners ; and that you may be the children of wrath wich 
 lefs fufpkion ; and that you may go to Hell in more credit then 
 the reft ; and by your felf-decert, you may keep off the know- 
 ledge of your mifery,and the difquiet of foul that would follow 
 thereupon • till death make you wifer when it is too late. And 
 is this a benefit to rejoycein } Indeed you have your Good 
 things in this life ; you may be cloathed in the bed, and fare de- 
 licioufly, and when you are in Hell Torments , where you would 
 be glad of a drop of water, your kindred on earth nay never- 
 theiefs honour your name, and little fufpeft or believe your mi- 
 fiery. And this is the Priviledge that you have above more dif- 
 graced offendors ; You leave a better efteera of you on earth , 
 when your fouls are in Hell 1 But, alas, if a Pope fhould Saint 
 you, and his followers pray to you and worihip you , as its pof- 
 fible they may do> this will not eafe your torments. I confers I 
 &m fenfible that this kind of difcourfe is not very like to plea fe 
 you- but \i U not my errand to Pleafe, but to Profit. For my 
 part, I bear you as muchrefped^as you are Magistrates, or other- 
 wife qualified for the common good, as others do .* But I mufl 
 deal plainly with you , in hope of your recovery, or at leaf} of the 
 difcharge of my own foul. 1 confefs to you, I look upon a 
 worldly Prince, or Judge, or Juflice, or Gentleman, or Free- 
 holder, yea or Minifter, as men as wicked before God, and in as 
 damnable and dangerous a cafe to their own fo«!s, as the thieves 
 that you burn in the hand and hang. I am far from extenuating 
 their fin or mifery ; but I am fhtwing you your own. Your fin 
 may be as deep rooted , and the intereft of the world may be 
 n.ore predominant in you, then in them. Your lands, and houfes, 
 and hopeful pofterity, and the other provifions that you have 
 made for your flefh , may have more of your hearts, then the 
 world hath of the heart of a poor prifoner tint never had fo 
 much to Idolize. Believe it Gentlemen, Chrift was not in {eft , 
 when he fo often andearnfcfily warneth men of your quality of 
 their evcr.lafting peril : Even more then ever he did Adulterers 
 
 or 
 
By the Crofs ofchrifl. 123 
 
 or Thieves. ,Its not for nothing that he ceils us how £ the cares 
 of the Vcorld, and the deceitfulnefs af riches choakjhe ftord, that if 
 becometh unfruitful , Luke 8. 14. Mar. 16. zi. The Pharifees 
 th n wire covetous derihd Chrift, when others did believe , Late 
 16. 14. They cannot be true Believers that receive Honour one of 
 another? and feek not the honour that cometh from Cod only , John 
 5. 44. that is, who prefer the former. It is not for nothing that 
 Chrilt aflureth you, that it U as hard for a rich man to enter into 
 the Kingdom of God, as for a Camel to go throty a needles eye t 
 Which though it be poftible , doth plainly fhew fome extraordi- 
 nary difficulty, Mat. 19. 23, 24- fuch ufe to go away forrowful, 
 when they hear of forfakitg all, beczufethey are rich, Luke 18.23. 
 Hath not Qod chofen the poor of thU World, rich in faith, to be heirs 
 of the Kingdom , which he h at h promt fed to them that love him ? 
 fam.2.$. And the Holy Ghoft faith not without caufe, that 
 L Not many Wfe men after the flefb, not many mighty , not many 
 noble are called, ] 1 Ccr. 1. 26. But Qod hath chofen the weak 
 things of the world to confound the things that are mighty ; and baft 
 things of the world, and things that are defpifed , hath Qod chofen? 
 and things that are not, to bring to nought things that are , that no 
 pfh fhould glory in hU pre fence, ^.27,28,29. It is the common 
 cafe of profptring worldlings to play the fool after all Gods 
 warnings, and v ifi their hearts to fay, Soul take thy reft-, when 
 they know not but that night their fouls may be called for , Luke 
 1 2. 20. O that you would be pleafed but coniiderately to read 
 thofe two parables or hiftories, Luke 12. 16. and Lukjt 1 6. 1 9. 
 wbich you have fo often read or heard inconfiderately. I befeech 
 you think nor that we wrong fuch men, if we rank them with the_ 
 moft notorious (inners. The Apoftle reckoneth them with the 
 mod hainous finncrs that (honld arife in the laft dates , 2 Tim. 
 3. 2|4« CovetoPts, and lovers of their ownfelves^ and lovers of plea- 
 fures more then Cjod , and bids us turn a^ayfrcm fuch. And he 
 reckoneth them among fuch as the Church muft excommunicate, 
 and with whom a Chriftian may net eat, 1 Cor* 5. 10,1 1 . And 
 with the notorious wicked men that fo all not enter into the King- 
 dom.of God, 1 Cor. 6. 1 o. Eph. 5.5. It is a fin not to be once nam' 
 td among the Saints, Eph. 5.3. la a word, if you are worldly or 
 covetous, you are certainly wicked and abhorred by God , how 
 highly foever you may be efteemed of men. Pfalm 10. 3. The 
 
 R 2 kicked 
 
1 24 The Crucifying of the world 5 
 
 wicked fosfleth of his hearts deftre , and bleffeth the covetous whom 
 the Lord abhorreth. ] If yet you think I ufe you unmannerly in 
 fpeaking fo hardly of you, bear the Holy Ghoft a little fur- 
 ther, Jam. 1 }. I. Go to now ye rich men •, weep and bowl far your 
 mifcries that fhall come upon yew. Tour riches are corrupted, and 
 four garments mot htaten, your gold and ftlver u cankered , and the 
 raft of them fhall be a witnefs agtinfl you,, and [ball eat your fit jtj 
 as it were f re, ye have heaped treafnre together for the lafl dates ]] 
 And mentioning their oppreffion, he addeth, [] Te have lived in 
 pleafnre on the earthy and been wanton : Te have nourified your 
 hearts as in a day of (laughter. ] In a word, If Chrift called Peter 
 himfelf a Satan, when tie would have had him favour himfelf, 
 and avoid fuffering, becaufe he favoured not the things of Qod^but 
 of men ^M at. 1 6. 22. You may fee that we call you not fo bad 
 as you are. 
 
 I Shall now take the freedom to come a little nearer you , and 
 clofe with you upon the main of my bufinefs* Poor world- 
 lings / I come not hither to beat the air, nor to wafte an hour in 
 empty words ; but it is ffcr^ that I come upon. An tin plea ling 
 Work to fie fh and blood; even to take away your profits, and 
 plcafures, and honours from you / to take away the world from 
 you, and all that you have therein / Not out of your Hands,buc 
 cut of your Hearts .' Not againft your wills, ( for that is im- 
 portable ) nor by unrcfiftible force (I would I could do that ) 
 but by procuring your own confent, and perfwadingy autocall 
 them away your felves. I cannot cxped the confent of your 
 flefh, and therefore I will not treate with it ; but if yet you have 
 any free ufe of your reafon in matters of this nature , look back 
 upon the Reafons that I have before laid down, and tell me whe- 
 ther you fee notfufficient caufe to forfake this world, and betake 
 your felves to another courfe of life, and look another way for 
 your felicity ? This then is theupfliotof all that I have been 
 faying to you, and this is the Meffage that I have to you from 
 God •, to require you prefently to renounce this world , and un- 
 feigncdly todefpifeit,and proclaim war againft ir , and to come 
 over to htm that is jour rightful-Lord, and will be your true and 
 
 durable 
 
By the Crofs of Cbrifl. 125 
 
 durable Reft. What fay you / Will you be divorced from tbe 
 world and the flefh this day 1 and take up with a naked Chrift 
 alone, and the Hopes of an heavenly felicity which he hath pro- 
 mifed ? Will you bring forth that Traytor that hath had your 
 hearts and lives fo long, and let him die the death 't Shall the 
 world this day be Crucified to you, and you to it } I am to let you 
 know, that this is the thing that God expe&eth, and nothing 
 lefswill ferve the turn , nor will any worldly kind of Religiouf- 
 nefs bring you to falvation. This world and flefh are enemies 
 to God, and you have been guilty of H gh Treafon againft his 
 Majefty by harbouring them, and ferving them fo long. And I 
 am moreover to let you know, that God rvtH have them down , 
 one time or other : Either by his Grsce, or by his Judgement i 
 Had you rather that Death and Hellfhould make the fe paction, 
 then that faving grace fhould do it ? Will you ftill hide it as 
 fugar under your tongue ? Will you obftinately cleave to it , 
 when you know its vanity, and themifchief that fuch contempt 
 of God will bring ? If you do fo, God will embitter it to you in 
 the end t and he will make it gall in your mouthes, and torment 
 to your hearts, and you (hall fpit it our, and be forced to confefs 
 that it is no better then you were told. I do charge you there- 
 fore in the name of the Lord, that you renounce this world with- 
 out delay, and prefently and effectually Crucifie it to your felves. 
 You once did it by your parents in Baptifm, and you have proved 
 falfe to that profeflion : Now do it by your felves, and ft and 
 to what you do. If it had not been a part of Christianity , you 
 had not been called to do it then : And therefore you may un- 
 derftand , that it is but tobeChriftians indeed that I perfwade 
 you. A Chrift ian Worldling , is as meer a fiction 3 as a Cbriftian 
 Infidel, Enter now into your own hearts with a Reforming zeal. 
 It (hould be the Temple of the Holy Ghoft: down then with 
 every Idol that is there ere&ed .• Whip out the buyers and fellers, 
 and overthrow the money Tables, and fuffer it not ro be made a 
 den of thieves. Down with your <Dian*s: Though the world 
 worfhipher ; God and his fan&irlcd ones defpife her. What the 
 ungodly fay of 'our Zien, we fay of your Babe/, Down with it , 
 rafe it, even to the foundation • it is a thing to be deftroyed : 
 happy is he that dniheth the brats of worldly concupifcencc 
 againft the fiones^P/zi. 7 ^ 1 37. 7, 2,9. Mortifie your members 
 
 R 3 that 
 
The Crucifying of the worU y 
 
 tha^are on earth. Crucifie this your pretended King. Away with 
 the world out of your hearts, it is not fit that it (hould there live. 
 
 Honourable, W-orfhipfall, and ail Well-Beloved ^ I befeech 
 you hear me not, as if I fpeak but words of courfe to yon , or 
 read you but a formal Le&ure. I mean asTfpeak, and I profefs 
 to the faces of you all, that either the World andflefb ozjou (hall 
 die. Kill it, or k will kill you $ and Chrift will deft ro'y both k 
 and you. Think not any more of a flefhly earthly minded man , 
 that hath his affe&ions on this world, as a tollerabk finner of the 
 fmaller fize : I tell you, the Devil may as foon be faved , as a 
 man that livechanddyetha fenfualift. 1 mean not only the no** 
 torious Mifers, or the infamous Drunkards , Gamtfters or idle 
 Gallants; but all men, even the moft Civil or feemingly Religi- 
 ous, in whofe hearts a worldly flefhly intereft is predominant. 
 If you are fuch, your Honours and Riches will not keep you from 
 being fire-brands of hell. Down therefore with the woild , and 
 fet up God alone in your fouls. 
 
 I cannot but underhand , that I am like to be an unwelcome 
 MefTenger to you, that comeonfuchan ungratefull errand. If 
 I came as the Levellers or Quakers, to cry down your pride and 
 worldlinefs, with fuch mixtures of deftra&ion as might make you 
 laugh at me as a felf- concerted fantafticall perfon , perhaps it 
 would trouble you lefs to hear me. For you look on them as hi- 
 ftrionicall a dor?. 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 muft have your worldly Inrereft 
 out of the very hearts of you ; Chrift will have your heart blood 
 for it, if he fhall not have it. 
 
 And here you may fee , that it is no wonder if theferious 
 faithfull Minifters of Chrift , be men detefted by moft of the 
 world, even of profefled Chnftiansthemfelves. For alas, what 
 an errand is it that God doth fend u? on .' If I fhould take the 
 Crown from the Princes head, and tread it in the dirt, what muft 
 I expeft 1 If I came to take away your honours, or your cfh;e% 
 your houfes, lands, or moneys ; What muft I expect ! Do you 
 not profecute^nd hang Thieves for robbing you offome of theft I 
 Why though I do lefs infome refpefts , it is more that I am fenc 
 to do in other refpe&s. Though we take rib? the Princes Crown 
 from his head, we muft take it from his heart. Though tot cake 
 
 r ot 
 
By the Crofs of Chrifl, z 2 7 
 
 not your money out of your purfcs, nor your goods out of your 
 houfes, nor your houfes out of your pofTeflions, we muft at- 
 tempt to take them all out of your hearts. No wonder then if 
 we be hated of all fuch ^ For at the heart it is that the world is 
 fweeteft to you .-there it is neareft and deareft to you : and there 
 is your carnal Intereftdeepeft rooted. To be let blood in the very 
 hearr, will be more grievous to you then in the hand. And yet 
 fo it mult 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 Afilze about 1 
 but againft one man that robbed you of your money! againft: 
 another that took your cattle ! againft another that would de- 
 prive you of your eftate ! and againft another that hath wound- 
 ed your Honour and Reputation I and another that fome how 
 provoked you to revenge by conmdi&ing your will. What 
 wonder then if you fhould all turn your fpleen againft me , that 
 would take not one of thefe, but a-11, and that from you all, and 
 that from your very hearts.The flefh would be tf//,and kave all ; or 
 elfe it were not the chiefeft Idol : No marvel then if it ftorm, 
 when we would take all from it. 
 
 And yet let me tell you, 10 abate your indgnation, that though 
 we talk of cafting down your Temple, we add withall , that it 
 fhal) be built again in three daies : and the cafting of it down , 
 will tend to its greater glory. The world will before honour- 
 able and nfefull to you when it is Crucified , and the ftefh when 
 it is fubjefted, then now they be : But of that more anon, 
 
 Obj. Oh but , faith the Carnal Heart, Have my honour $ and 
 dignities co ft me fo dear ^ have I been fo Ion gin getting my Richer 
 and fhall I noVe part "faith all for your fpeeches ? and do yotith'ir\ I 
 am fuch a fool at to be tvordea cmt cf 'them ? Soft and fir ; j\ 
 not bj them fo eaflj, nor "99 ill If eaflj part V?ith them, nor vrith the 
 content and comfort that my heart hath in them. 
 
 Anfo. Becaufe that worldlings think thetrifdves fo wife \ snJ 
 put fuch a face of confidence on their dottle , I QiaH ye- draw 
 nearer y«u, and reafon the cafe a little further wirh you , and to 
 that end I (hall propoupd thefe following Qndtions, defiling 
 youi ftriousanfwer. 
 
 o 
 
 ue 
 
 f: 
 
1 2 8 The Crucifying of the world \ 
 
 guefl. i . "D Ecau r e you prefume to call it folly , to part with 
 
 ^ all at Chriits command, tell me , whether is God 
 
 or Jtft* the wifer, and Vehofe judgement u ftteft to determine which is 
 
 the wifeft way i Who are like to be the fools indeed ? thofe that 
 
 you call fo , or that God calleth To ? Sure you Ihould eafily be 
 
 refolved of this : For if you be wifer then God , then you are 
 
 Gods, and God is no longer God. For he that is wifeft and beft 
 
 is God. And me thinks, as bad and as mad as you are, you fhould 
 
 not be fo mad yet as to fay, or think that you are Gods , or that 
 
 you are wifer then God. Well then, hold but there, and then let 
 
 us confider, Whether God and you be both of a mind, about 
 
 the matters of the world, Pfalm 49. 13. When he hath defcribed 
 
 the life of a profperous worldling, he faith, [This their way is 
 
 their folly : yet do their pofterity approve their fajirgs.] And in 
 
 Luke 1 2. 2.0. we find Chrifts cenfure on fuch an one as you, that 
 
 faid within himftlf , £ Soul, then haft much goods Uid pip for many 
 
 years : tafy thine eafe y $at y drink^ and be merry. J To whom God 
 
 faith, \_T hot* fool % this night thy fo til /hall he required of thee : 
 
 thentohofe fh all thofe things be which thou haft provided ?~\ And 
 
 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 Uyeth up 
 
 treafure for himfelf, and is not rich towards God.'] Where you 
 
 may note the exadfc defcription of a gracelefs worldling , fuch as 
 
 throughout this difcourft we mean : He is one that layeth up 
 
 treafure forhimfelf, and is not Rich towards God ; as all the 
 
 fan&ificdare. The difference Iyeth in the matter, and end , or 
 
 ufe of bis riches. The worldling layeth up earthly treafure , the 
 
 fan&ified man layeth up a treafure 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 fled), arid that 
 
 which it can fpare , when its own defiresare fatisfied > ( for fo 
 
 much an Epicure may part with to good ufes : ) But the fandi- 
 
 fied 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 ric ckil nn of this world art wifgr in 
 
 their 
 
By the Crojs cf Cbrift, x 2 q 
 
 their Generation then the children of light, Luke \6. 8. yet the 
 wifdom of the rvorld Ufoohjhnefs with Cjod % and the foohpor.efs of God 
 is ftifer then men, 1 Cor. 3. 19. & I. 20, 2$. 
 
 And you know thatitisCbnft thatrequireth you toforfake 
 •all that you have for him ; snd dare you fay that Chrift command- 
 cth you to be fools ? Is not that the wifeft way which he re- 
 quireth ? 
 
 Obj. 'But Chrifl would not have us cafl aftay that which he gi~ 
 veth «/, but on!) rather toforfake it, then toforfake him - 3 and that 
 J Vtculd do. 
 
 slnfw. But if you forfake it n&t firft in AfTedion and Refolu- 
 tion, you will, never forfake it actually when he calls you to it ; 
 though you may be confident you fhould , while you look not 
 to be put to it. In your hearts all muft be now forfaken,though 
 you may keep fome in your hands till God require it. 2. And even 
 in profperity you muft devore your wealth to God , and ixfe it 
 more for him then for y our felves , if you will prove your felves 
 to be hisfervants. 
 
 £lntfi> 2 * -\/f Y fecond Queftion to you is this: You that 
 i-VA. are fo loath to part with the world and be Cru- 
 cified to it, tellmc, What hath it done for you ? that you fhould 
 be fo fond of it,and that it fhould feem worthy of fuch eftimation 
 and affedion ? Hath it not put you to more care and forrow then 
 it is worth ? It never gave you folid Peace ! it never made you ac- 
 ceptable to God I You are not a jot better when you arerich,then 
 when you are poor • unlefs grace do that for you that riches 
 cannot ; nay and grace muft do it not only Without, buzagainft 
 your riches. All that the world can do for you , is bnttofa r isfie 
 your fenfual appetite,and by the fuperfluity to pleafe a Covetous 
 mind. And is this a matter of fo great worth ? A beaft may have 
 his fenfual delight as well as you ? And if man be better then a 
 beaft, do you think he is not capable of a better and higher de- 
 light then beaiis ? Will you call $ our felves Men and Chriftians, 
 and yet take up with the pleafures of a bruit, and there pl?ce 
 your happinefs ? If the drunkard have an hundred ban els of 
 Ale or Wine more then he can drink, this doth not fomuch as 
 
 S pleafe 
 
1 3° fh Crucifying ef the world, 
 
 pleafe his appetite ; but only his fancy : So if you have never fo 
 snucb riches more then your flc(h it felf hath ufe for, this only 
 plealetha covetous fancy. Ail tjiat you enjoy is but fo much as 
 may fatisfie the luOsof your flefo. And I pray you tell me, 
 Whether ycu do not your felves believe that a fobcr, temperate, 
 heavenly Chriftian doth live as comfortable a life as you > And, 
 Whether they have not more peace in their minds without your 
 finful fenfual delights, then you have with them ? Indeed it is 
 butthediftemperof your minds that makes that fo pleafanc to 
 you, which another that is well in his wits would be weary of : 
 As the fwine takes pleafare to tumble in the mire, which a wife 
 man would not do. Do you not fin againft your own experi- 
 ence / Have you not fuund , lhat the world is an unfatisfa&ory 
 thing, and cannot help you in a day of trouble? And yet will 
 you flick to it ? 
 
 *&$' 3- \ & Y next Queftion is, What fath the World done 
 jlVjL for any other , that (hould perfwade ycu to fee 
 fo much by it as you do > Did it ever fave a foul } or heal a 
 foul > or make a roan truly happy at the laft ? Look back in any 
 credible Records, to the beginning of the world , and down to 
 this day, and teil me where is the man that is made happy by the 
 world ?■ And Confider what it hath done for them all ? He that 
 had molt of it, and made the bd\ of it, for the pleafing of his 
 flefh, had but a fhortfiafteof fenfual pleafures, which quickly 
 Jefc him worfe then he was before ; like cold drink to a man in the 
 fit of an Ague. And will you fo far lay by your reafon , as to go 
 againft the Experience of all the world? Do they all cry out 
 againft it as Vanity, and yet will you take no warnng } Can 
 you think to find that by it that no man ever found before 
 you ? What art have you to extract fucb cornferts from the 
 creature, that never man could do till now ? It is the (ha me of 
 theraihat fpendfo much coft, and time, and labour, in feeking 
 that ked of Gold which they c4.1 the Philofophers ftone^ecaufe 
 never any that fought it could find it , but have all loft their la- 
 bour. So is it yourfar^reatcr (hame, to run an hazard fomuch 
 greater for that which never man from the beginning of the 
 
 worJd 
 
By the Crofs of Chrifl. 1 3 £ 
 
 world could find till now. Solomon went as far as any, in the 
 pleafmg of -his flefh with the fulnefs of the world, .and in the 
 Conclufionhepaffcthchisfentenceonic, that All u VAnitj And 
 vexation of f fir It, 
 
 £uejl. 4, \ >f Y next Qucftion to you is this : tVh^t u it that 
 1W you As ferioujly expett from the world for the 
 timttocoms, that fliould perfwade you to ftick fo clofetoitas 
 you do ? Some great matter fare you think ic will do for you } 
 or elfe you would never fo efteera it. I pray you tell me what ic 
 is ? Do you think verily\that it wdl make you truly happy ? Do 
 youexpe&thatitfhould bring you to heaven ? I fuppofe you 
 do not. What then will it do for you ? It will neither prevent a 
 (ickncfs, nor remove it : It cannot take away a tooth-ake, 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 
 Pbyfitian cells you that your difeafc is uncurable , and you fee 
 that there is no way but one with you, and you muft be gone , 
 there's no remedy, if then you cry for help to the world, it can- 
 not help you: Friends cannot fave you, Riches and Honours, 
 Houfes and Lands cannot preferve you .* Death will obey his 
 will that fendeth it, and you muft away. O who would love that, 
 and love it at fo dear a rate , which cannot help you in the time 
 of your neceilicy ? Who would ferve fuch a Mafter, fuch an 
 Idol God , as cannot relieve you in the day of your diftrefs ! 
 When confaence is awakened, and begins to ftir, and gripe you , 
 and the wrath of God doth look you in the face , will your ho- 
 nours eafe you ? Will your friends deliver you , and give you a 
 folid lafting Peace ? You know they will not : You cannot with 
 all the wealth in the world procure the pardon of the fmalieft 
 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 ail 
 the world, it would not fave your fouls from Hell , no nor pro- 
 cure you a drop of water for to cool your tongues. What is it 
 then that you exped by this world ? Sure you would never fo 
 
 S 2 much 
 
*3 2 
 
 The Crucifying of the worlds 
 
 much love it, and mike fuch a thr far it, if you looked for no- 
 thing froauc ? Why it is that your fleih may have lomefatif- 
 faclion in the mean time. And is that all ? Yea ; that is even all, 
 I (hall then proceed to the next Qucftion. 
 
 Qucf}. 5- IT O fV long can you f.y that jch fhall keep the 
 JLjL Rtcbss and Honours trkicb J on pojfefs f Can you 
 fay that they (hall be yours this time twelve- moneth ? or to mor- 
 row ? I know you cannot. You know not when you arifein the 
 morning, whethec ever you (hall Jie down again alive. Nor 
 when you lie doxn at night, whether you fhall rife alive. 
 And is a ftate of fuch uncertain tenure fo valuable ? You glory 
 in your Honours, and pleafures, and pofTeflions , and for oughc 
 you know within this week, or hour, they may be none of yours ? 
 However, you are certain to be deprived of them ere long I Its 
 a dull underftanding indeed, that cannot forefee the day, when 
 he muft be ftript of all, and take his final farewell of the world 1 
 You know as fare as you fhall live that you muft die, and your 
 corpfe be laid in the common duft : And whofe then fhall all your 
 pleafure be ? When God calls you away, there's no.refiftmg 1 
 Or if he call for any of your earthly comforts , there's no with- 
 holding. Then keep them if you can. The bones and duft of your 
 fore-fathers will not fay, This houfe and land is mine I Nor do 
 they retain any imprefs of their former earthly pleafures and fe- 
 licity 1 Alexander could not know his Father Philip's bones by 
 the fight of them , nor find any print of the Crown upon his 
 skull. If you open the Grave and Coffin of your Grandfathers, 
 you fhall find there no great figns of Riches or of Honour , or 
 any delights. A nd fhould you not look on that which will be , 
 even as if it Were already ? I cannot but take that which cer- 
 tainly Will be , in a manner as if it were in being ; and that which 
 certainly will not be, as if it Were not ; For intcrpofing time is 
 fuch a Nothing, as makes the difference next to None . What if 
 you might be the Emperour of the world to day, and muft be as 
 you are again to morrow, were it defirable , or worthy to be re- 
 garded ? It difgraccth the greateft felicity on earth, to fay, that 
 H mil have an end : The time U near whenit mil not be. As it ex- 
 
 tenuateth 
 
By the Crofs of Chnft. 133 
 
 tcnaateth the labours and fufifcrings of a Believer, into a kind of 
 Nothing* to fay that they Vri'l fco<tly be at an end. That which 
 W;// be Nothing, is next CO No king. 
 
 J&tfi- 6' A/1 Y next Queftion to you is this : Howdojen 
 **-*■*- thin^ you /ball value the wc rid, when it ii partirg 
 from yon f or at the furt heft ^ whenyou are newly parted from it ? It 
 a man come to you on your death bed , when you fee that there 
 is no hope of life, and ask your opinion then or the world , will 
 you magnified as now you do ? When your fpirits are languifh- 
 ing, and your heart fainting , and your body even poiTeft with 
 pain, if then one fhould asK you , Is the wealth and honours of 
 the world fuch excelientth ngs as once you deemed themPDoyou 
 now think it folly to renounce and forfake them all for Chrift ? 
 What would you then fay ? I befeechyou tellme , What think 
 you that you (hall then fiy ? Do you think you (hall then ex- 
 toll the world, and count them fools that will be perfwaded to 
 forfakeit } Or rather will you not wi(h your felves, [O that I 
 hrifcrfakftt i>, before it did for fake me \ ] Will you not cry out , 
 £ Oh va'm world I c Dectifull 'world I ] And wilh you had more 
 regarded the durable Riches ? I think you will- 
 
 J%£*ft* 7» \ ) \ 7 H*t id it that dying men %o csmmonly th':n\and 
 V V fay of the ftor/d f If you can obferve what 
 4// others fay of it , you may partly conje&ure what mind you 
 fhill be of your felves. You have fometimes fure been about dy- 
 ing men ; ( If you have not, you were beft draw near them here* 
 after ; for the houfe of mourning ii better then the houfe ofm^tb. ) 
 Do you not hear them all cry out of the world, as a worthleis 
 thing } Do you not fee bow little good it can then do them > 
 And will no warning ferv? you } Surely the judgement of one 
 of thefe men ( much more of fo many ) is more to be valued , 
 then of many that are in health and profperity , that overvalue 
 the world. You arc but in the chafe, and know not what it is 
 which you do purfue : but they have overtaken it, and find it 
 
 S 3 but 
 
134 The Crucifying of thervcr ld^ 
 
 but a feather : You are but in the trying of it , but they have 
 tryedic already , and have found how little or nothing it can do. 
 You are intangled in the midft of its deceits : but they begin to 
 feeicbarcfac'c. Your fenfes are more violent in withdrawing 
 you and perverting your judgements : but fo are not theirs, who 
 are languilhing unto death. If you come to one of them , that 
 know they mutt die within a few daies, and telkhem that finch a 
 Lordfhip is fallen to them, or fuch Honour is beftowed on chem, 
 or fuch a friend hath given them great poffeflions ^ how will they 
 regard it ? wiH they not fay £ Alasjehat is this to me , that am 
 prefect ly toleavt the World , and appear before the etertia.1 fudgel ] 
 If you then come to them , and 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 (hame 
 againft: him that would then entice them to any fuch thing ? 
 Why then (hould you fo value that now, which all the world will 
 vilifieatthelaft ? 
 
 JUtieft. 8. UOU that now fay.you are not fuch fools as to be 
 i talkt out of your Eftates.or Honours,or delights, 
 and that wilfully flick to them againft all that we can fay, I pray 
 you tell me, Whether you mil ft and to this at the Barr of Qod ? 
 Will you then own thefe Resolutions and fayings , or will ycu 
 not ? Dare you look the Lord Jefusin the face, andtdihim, 
 £/ did well to fet more by the World then by thee^ and the glory 
 ■which thou didjl promife ! / did well to takf my pleafurefor a time^ 
 and to venture mj falv at ion. .] You dare not ftandto this,at Judge- 
 ment : I know you dare not : And will you now infift on that 
 which you dare not ftand to ? And be of that reind which then 
 you rauft condemn your felves ? Do you think that this is a rea- 
 sonable courfe to be ventured on in fo great a matter ? 
 
 £*rt. 
 
By the Crofs ofchrifi. 135 
 
 Qutfl, 9. A/f Y next Qneftion is this , Da you ever mean to 
 -*-*-** Repent of your fig fily and wortdly-mindednefs, or 
 not f If you do not, it feems you are far from a Recovery. Ma- 
 ny an one periftieth with bare uneffecluall purpofes of Repent-* 
 ing : but thofe that have not fo much as fuch a purpofe , are 
 gracelefs indeed. But if you do purpofe to Repent, i would fur- 
 ther ask you , Do you think that is a right mind, or a wife courfe 
 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 wilycu 
 now retain it, yea and wilfully malr.rain it , againft the perfwa- 
 fionsof God and man ? Doth not this proclaim that you ace 
 wilful finners ? and that you know you fin, and yet Will do it ; 
 even againft your own knowledge and confeience ? that you 
 kripw the world to be a deceitfull vanity, and yet for all that you 
 will ftick to it as long as you can, with the negled of God , and 
 the true felicity ? And can y©u expect mercy and falvation, that 
 wilfully and knowingly do fee your felves againft it , and re- 
 ^a it ? 
 
 JSjiefl. 10. \ A V next Queftion which I defire you to an- 
 JlVL fwer is this , Do yon in goodfadnefs take the 
 world for your enemy \or for a hindrance tojott in the way to heaven ? 
 If you do not, why did you in your Baptifm renounce it , and 
 promiie to fight againft it ? And why have you profefTed fince 
 to ftand to that Covenant ? And how then can you believe the 
 word of Cod, which fo often tellcthyou, what a hinderance 
 Riches and Honours are to mens falvation ? But if indeed you 
 believe that the world is your enemy and hinder nee, why then 
 will you love it, and be impatient if ycu want it , «md take fuch 
 pleafure in it, and defire to have more of it } Do you >ovc to 
 have your falvation hindered or hazarded ? and will ycui love 
 and long for that which is an enemy to it ? I think tbe <vay to 
 heaven is hard enough to the beft. They need not make it harder 
 then it is, and be at fo much labour all their lives to make the n> 
 
 felves 
 
1 3 e *Tbe Crucifying of t he world \ 
 
 felves more enemies, and more work, and to block up the way , 
 while they pretend to walk in it. O the hy pocrifie of a cainall 
 hearc i How notoriously do mens lives contradict their tongues ? 
 When they will call the world their enemy, £nd vow to fight 
 againft it to the death, and at the fame time will labour for it,and 
 greedily It fire it, ss if they cculd never have enough 1 That tbey 
 will make fo much of it , as to neglect God himfelf and their 
 falvat.cn for it, and make it the grcateft care and bufinefs of 
 $eir lives to get and keep i: s and all the while profefs that they 
 take it for their enemy I This is difTembling beyond all bounds 
 of fhame. Remember this when you are impatient of your low 
 eflate, or contriving further accommodations to yourflefh, or 
 hunting after a fallen* ate. Arethefe thefigns of enmity ro the 
 world ? Do you hate your falvation , that you fo love the hin- 
 derers of it ? Either Uvc as you profefs, or profefs as you 
 live. 
 
 (3 
 
 /?. ii 
 
 YE T further I demand , Whether indeed, you do 
 intend to Renounce your Chriftianity , and att 
 your hopes of heaven, or not ? If you do 9 you know whom to 
 blame when you are deprived of it ? And I could wifh you would 
 firft find out fome better way, or femethmg that may be of va- 
 luable confederation , to repair your lofs. But if you fay, you 
 have no fuch inrent • I further ask , Why then do you do it ? 
 and do it after fo much warning ? Do you difclaim your Chrifti- 
 anicy in the open light,and yet lay that you intend no fuch thing ? 
 Ydti cannot do it againft your will. And that it is in erTeft a Re- 
 nouncing or Denying your Chriftianity, yea and y^our falvation, 
 is plain ; For your Chriftianity containeth a Renouncing of the 
 world : and therefore it is part of our Baptifmal Covenant. 
 If then you return to the world which you renounced , y ou for- 
 fake your Chriftianity : Had you rather forfakc the world , or 
 Chrift ? One of them you muft forfakc : For he hath told you, 
 that [Except you for fake all that you have \.joucannct be hn Dif- 
 ciylet\ Lukf 14. and that you cannot ferve God and Mammon ^ 
 Had you rather renounce the world, or your falvation ? One of 
 them you muft let go: For God hath faid, that the love of the 
 
BjtheCroJsof Chrifty 137 
 
 world id enmity againfl (}od\ and that // any man love the world , 
 the love of the Father is not in him,} If therefore you will ftill 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 thac 
 you do not renounce your Chriftianity or Salvation, you may as 
 well fay, that though you joyn in Arms with open Rebels, yet 
 do you not forfake your Loyalty to your Prince 1 Or though 
 you live in Adultery, yet you do not forfake your conjugal fide- 
 lity and chaftity : and that you do not caft away your life , 
 though you take poyfon,when you know it to be fuch;or though 
 you commit thofe crimes which mufi: be punifhed with death. I 
 befeech you confider well, Why you forfake Chrift , and why 
 you will deftroy your felves , before you do it paft remedy ? - 
 
 Queft. 12. A/f Y lad QueBionwhichI defire your anfwerto 
 -*■"* is this : 'D o yen indeed think^that God is not bet' 
 ter then the world, and that Heaven. is not more defiarble then earth , 
 and an end'efs glory then a travfuorj [hado* f Or is there any 
 comparifontobemade between them ? Have you confidered 
 what a fad exchange you make ? O unthankful fouls ! Hath noc 
 God done more for you then ever the world did ? He made you, 
 and fo did noc the world /He Redeemed you, when none cHc 
 could do t / He preferveth you, and provideth for you , and all 
 thac you have is from his bounty. He can give health to your bo- 
 dies, peace to your confeiences, falvation to your fouls, when the 
 world cannot do it. If the world be better then God in profpe- 
 rity, what makes you call upon God in adverfity ? When ?.ny 
 torment feizeth on your bodies , or death draws near and looks 
 you in the face , then you do noc cry, O Riches help us / O 
 Pleafuresor Honours have mercy upon us / Buc O God have 
 mercy upon us and help us. Can none elfehelpyouin yourdi- 
 ftrefs, and yec will you prefer the creature in your profperity I 
 Ah poor deluded foulsl that follow the world which will caft you 
 off in your grcateft need, and negled him thac would be faithful 
 to you for ever I The time is coming when you fhall cry out, 
 £ The ftorldhatb deceived mt ! I have laboured for nought / ] but 
 if you had been as true to God as you were to it, be would never 
 
 T have 
 
* 3? The Crucifying of the world. 
 
 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 refcucd you from 
 the devouring flames which your inordinate love of the world 
 will bring you to. O miferable change I to change God for the 
 world, it is to change a Crown of Glory for a Crown of thorns : 
 the love of our only friend, for the fmiles of deceitful enemies : 
 Life for death ; and Heaven for Hell ? O what thoughts will 
 arife in your hearts, when you are psft the deceit ; and under 
 the fad erYefts of it , and (hall review your folly in another 
 world ? It will fill your confeiences with everlafting horrour, 
 sad make you your own accufers and tormentor?, 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. 
 More foolifhly then Sfau fold his birth-right for amefsof pot- 
 tag;. If the Sun, and Moon, and Stars were yours , would you 
 exchange them for a lump of clay f Wellfinners / if God and 
 Glory feem no more worth to you, then to be flighted for a little 
 ftdhly- pleafures , you cannot marvail if you have no part 
 in them. 
 
 SECT. XIX. 
 
 F Reafon and Scripture-Evidence would ferve turn , I dare 
 /ay you would by this time be convinced of the neccHity of 
 being Crucified to the world, and the world to you. But fenfu- 
 ality is uareafonable, and no faying will ferve with it ; like a child 
 that will not let go his apple for a piece of gold. But yet I (hall 
 n©t ceafe my Exhortation, till I have tryed you a little further • 
 and if you will not yield to fbrfake the world,you (hall keep it to 
 your greater coft> as you keep itagainftthe clearer light that 
 would convince you of your duty. 
 
 I . As j oh love God, or Would be thought to love him , love not 
 ih%Wwld$.oi fofarasyouLoveit,you Love not him, i foh.z.i$. 
 As ever you would be found the friends of God, fee that you be 
 enemies, and not friends to the world. For the friendfliip of the 
 
 ^orld is enmity to him, 7*10.4.. 4. You are n ^ t0 boaftthae 
 
 you 
 
By the Crpfs of Chrifi. j^ 9 
 
 you Love God above all- If you do fo, 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 bed , you will feek moft, and be 
 moft careful and dil:gent to obtain. As they that fort money are 
 moft careful to gee ir ; fo they that Love heaven will be more 
 careful to mske fure of that. As they that love their drink and 
 luft will be modi in the Ale-houfe,and amorg thofe that are the 
 baits and fewel of their luft • So they that Love the fruition of 
 God, will be much in fceking him and enquiring after him , and 
 much among thc-fe chat are acquainted with fuch Love , and an 
 further them any way intheaccompl.fhment of their defines. If 
 you Love God then , Je: it be feen in the Holy Endeavours of 
 your live?, and fcz your affections on things above , and not on 
 the things that are on earth : For that whxh you moft look 
 after, we muft think that you moft Love : Can you for fhame 
 commit Adultery wich the world.and live with it in your bofom?, 
 and yet fay that you love Gcd ? 
 
 2. As you Love] cur ytftnt peace and comfort, fee that jcu toys 
 not, but (frttcifie the World. It doth but delude you fir ft , and dif- 
 quie; you afterward': Like wind in your bowels, which can tear 
 and torment you, but cannot neurifh you. And if God do love 
 you with afpecial Love, he wi;l be fure to wean you from the 
 world, though to y-uriorrow. If you do provoke him to tey 
 wormwood on the breads, and ro hedge u? your forbidden way 
 with thorns , when you find the (mart and bitternefs , you may 
 thank your felves. It is the remnant of our folly, and cur back- 
 Aiding nature that is ftill looking back to the world which we 
 have forfaken, that is the caufe of thofe fuccefcive afflictions 
 which we undergo. Did you Love the creature lefs , it would vex 
 you Jeff ; but if you will needs fet your minds upen them , and 
 be pleafing your worldly fenfual defires , God will turn loofe 
 thofe very creatures upon you , and make them his fcourges for 
 the recovery of your wits^cV the reducing of your mif-led revolt- 
 ing fouls. Are you taken up with the hopes of a more plcmi&li 
 eftate ? and think you are got into a thriving way ? How foon 
 can God blaft and break your expectations ? By the death.of 
 your cattle, the decay of trading, the falfe- dealing of thofe you 
 truft,the breaking, and impovenfaingof them, by contentious 
 
 T 2 neighbours 
 
1 40 ThU Crucifying of the world , 
 
 neighbours vexing you with Law fuits-, by corrupted witneffes , 
 or Lawyers that will fell you for a little gain ; by ill fervmts , by 
 unthrifty children ; by thieves, or fouldiers, or the raging flames ; 
 by reftraining the dew of heaven, and caufing your land to deny 
 its increafe, and make you complain that you have laboured in 
 vain. How many waies hath he in a day or an hour to fcatter all 
 the heap of wealth that you have been gathering, and to (hew 
 you that by fad experience, which you might have known before 
 at eafier rates ? ' At the leaft, 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 fickncfs 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 no hing can eafe you ; 
 When pain and hngu fhing make you weary of day and of night, 
 and weary of every place, and weary of your beft diet, your fine ft 
 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 mull ftay here no longer, but prcfently 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 tbings,that 
 now in your profpericy are very little moved by the hearing of 
 them 1 
 
 Is it your children that you fet your hearts upon, in inordinate 
 Love or Care ? Why, alas, how quickly can God call them from 
 you by death ? and then you will follow them to the Church- 
 yard, and lay them in the grave with fo much the fadder heart ; 
 by how much the more inordinately you loved them. And per- 
 haps God may leave them to be Gracelefs and unnatural, and 
 make that child by rebellion or unkindnefs to be the breaking of 
 your heart, whom you moft excefiively affe&ed. If ic bz a wife 
 that you over-love, you know not but they may fall into that 
 peevifhnefs and frowardnefs, that jealoufie or unkindnefs, that 
 perverfnefs of tongue or other diftcrapers , that may make your 
 lives a very burden to you 1 Do you look after the favour of 
 great ones? Perhaps you (hall feel their injuftice and cruelties ; 
 and God will be fo merciful to you as to cure ycu by the meins 
 of their frowns, who would elfe have been infatuated and poy- 
 
 foned 
 
By the Crofs of Cbrift. 1 4 1 
 
 foned by their favours. Is it popular applaufe that you fo much 
 regard ; and doch it tickle you to hear of your own commendati- 
 ons? Take heed left you provoke God to give you fuch a bitter cor- 
 rective 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 , or fufferfucha Meflenger of Satan to 
 buffet you, as (hall humble you to your forrow. Perhaps he 
 may let you fall into fome difgracefui 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 chaft as any 
 man, it is eafie for a flanderous tongue to make you incontinent, 
 and to lay fome odious blot upon your name , which fhali never 
 be wiped off, till the Judge of all the world (hall juftifie you. 
 If you give to the poor and other charitable ufes as far as you 
 are able, it is not hard for flanderous tongues to make you feem 
 uncharitable and covetous. If you be never fo temperate, in 
 meat and drink, apparel and recreations , its eafie for a flanderer 
 to make you feem a proud , or luxurious fcandalous man. The 
 weather-cock is not more unconftant, nor the waves more impe- 
 tuous, then the giddy raging vulgar are. And will you repofc 
 your felves in the thoughts of fuch f They that applaud you in 
 profperity, and when you fit their turns, will defpife you in ad- 
 verfity, and rage againft you, as if you were unworthy to live , 
 when once you crofs their opinions and defires. If you are fo puft 
 up that you love the praife of men, perhaps God may make you 
 run the gantlope through town and countrey , and fuffer every 
 venemous tongue to fpeak fwords to your heart, and have a lafh 
 at your reputation; till you have learned to ftand to Gods 
 approbation , and to account it afmall thing to be Judged of 
 man. 
 
 Yea if it be reputation with Godly men that you dote upon, its 
 pofiible that the tongues even ©f godly men may become your 
 fcourge. Sometimes their ears lie open to the flanders that 
 worfer men have raifed, and they think it no great fin to report 
 the reproaches which they have heard from oihers : And fome- 
 time through Temptations and the remnant of their corruptions, 
 they are ready to be the principal authors themfelves. Jf you 
 differ from them in any opinion in which they expeft reputati- 
 on themfelves, or if you cootradift them, or ftand in the way of 
 
 T 3 their 
 
<-; 
 
 .2 iht Crucifying cf the world, 
 
 their finful defigns and ends, or any way d minilh their honour 
 with men , you may poilibly find that you had but a flippery 
 (landing in their efteem. Even. godly men in pailion may offer 
 you as bafe indignities as others, and may tread downyour;de- 
 Jired reputation the more fuccefsfully,by how much their credit is 
 Wronger then other mens^ to carry on their reports. For if one 
 that is efteemed godly do accufe you,the moll will think they are 
 obliged to believe it^dc to fay,[iV/d> or fucb a godly per/cn fpcfy it'} 
 doth feem to many enough to warrant the fpreadiiig of the falteft 
 reports to your difgrace. 
 
 Or if it be your honour in the eyes of Minifiers , 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 ro 
 the heart , and to cut in pieces that reputation which you over- 
 valued : You (hall be reproached more learnedly by them then 
 by others,and flandered 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 hereticall $ and their own 
 errours may perfwade them that it is their duty to defame you , 
 and accufe you of the guile- which is indeed their own : Like a 
 man that hath a (linking breath, and thinks it is not his own but 
 his companions, and therefore runs out of his corapany,and tells 
 him he cannot abide his breath. 
 
 Its poflible alfo that their Interefls and yours may clafb , and 
 chty may be tempted to tread your reputation in the dirt f as a 
 neceflary means for the maintaining of their own ; Efpecially if 
 jna faction, they find you of a party which they are engaged 
 againft , whatever you are your felves , you muft bear the re T 
 proaches of your party ; and it will be crime enough to be one 
 of that fide which they abhor. And its likely they will not want 
 engines to execute their wrathful zeal. Perhaps they will have 
 fome nick-name of reproach for you, and joyn you with this or 
 that Hercfie, which they perceive to be odious with thofe they 
 fpeakto ; and fo they will do more by reproachfull 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 bittetrft 
 cenfurcs behind your back: And the hearers will think, beic 
 
 never 
 
By the Crofs cfchrifi. 143 
 
 never fo f alfc , that fare there is fome truth in it , or eife fuch a 
 learned well-efteemed man, would never have reported it. So 
 that if Satan can get but one tongue or pen of a learned man in 
 credit to flander you, its ten to one but he will get many hundred 
 ears and hearts to drink in the venom, and either to believe it> 
 or entertain uncharitable fufpitions of you ; and as many tongues 
 to divulge the report ( though with pretended compafiion and 
 charity) to taint the minds of others with the fame infecTion, 
 It may be thofe very learned men whom you admire , and whofe 
 eftecm you are finfully ambitious of, may be given over to fee 
 them againft 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 ; for a 
 better man then you was fo ferved, Pfal. 35.11,12. They lad 
 to my charge the things which I knew not, they rewarded me evil for 
 goody to the fpo) 'ling of my foul r . ] Thus did falfe ftitnejfes rife up 
 againfl him , even fuch for whom he had humbled his foul , and 
 mournea in their affliction, And behaved himfelf to them as his bre* 
 thr en and friends : yet, faith he, Verf. 15,16. [In my adverfity 
 they rejoyced, and gathered themfehes together , yea the abjetti ga~ 
 theredthemfelvet together again/} me, and I knew it not , they did 
 tear me, artdceafed not ; With hyp icritic all mocker; in ftafts , they 
 gnafhed upon me With thtir teeth. ] 
 
 Ob j But is it poffible that godly men can be guilty of fuch fins 
 M thefe ? 
 
 Anfa. Through the remnant of their corruptions and the 
 power of temptations, even learned godly men may be made the 
 powerful Inftruraents of Satan, to (hatter and deftroy your re- 
 putation for ever ( on earth ) and make even Countries and 
 Kingdoms to believe that of you from Generation to Generati- 
 on, which never entred into your foul ; and by their means, if 
 you were pcrfons of fo much note, you might be recorded in hi- 
 ftory to pofterity , as guilty of the crimes of which youw^re 
 moft innocent, yea much more innocent then the reporters them- 
 felves ; So that it will be the work of Chrift at the day of Judge- 
 ment to clear the names of many an innocent one,that hath gone 
 under the repute of an. Heretick, a proud malicious man, an 
 Aduiterer> a Deceiver, and a meer unconformable and ungodly 
 per.fon* even from age to ag?,and that among the godly them- 
 
1 44 The Crucifying of the xvorld^ 
 
 felve*, by receiving the (lander at firft from Tome 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 he 
 irufled, and vihich did eat of hu bread : Yet was he ufed in this 
 kind by fuch , Pfal, 41.6,7,9. And PfL 55, 12, 1 3, 14. he 
 faith, [ It was not an enemj that reproached me ; then I could have 
 born it ; nei her wai it he that hated me , that did magr,ife h : >mfelf 
 againfl me ; then I would have hidmj ft if from him : but it was 
 thoU) a man, mine ecjHdl y mj guide and mine acquaintance ; We too({ 
 ffreet counftl together , ar.d walked to the Hcufe of Godincom- 
 
 Obj. But ( perhaps you may think ) He walk fo carefully and 
 innocently that no man /hall have any matter of fuch reproach. 
 
 ylnfw. 1. There is none of the imperfed Saints on earth that 
 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 feif may be the occafion of thofe reports that proclaim 
 you wicked. For it is not that which really is a fault, but that 
 -- 1 which they think fo, that is the matter of fuch mens accufations. 
 The Apoftles of Chrift that walked in fuch eminent holinefs and 
 fcif deny al, and confumed themfelves for the good of others, 
 could not efcape the tongues of flanderers , but were accounted 
 as the very fcum and off-fcouring of all things, and as a by- 
 word, and even a gazing flock to Angels and men. And thebkf- 
 fed Son of God, who was holy, harmlefs , undefiled and fepara- 
 ted from finners , was yet reputed one of the greateft of finners, 
 and Crucified as fuch . And he that could challenge them, [which 
 ef you convincethme of fin f ~J was commonly defamed of what 
 he was innocent of. If fuhn came fading, they fay he hath a De- 
 vil. If Chrift eat and drink temperately with finners, that he 
 might take opportunity to ked their fouls, they fay , [ 'Behold a 
 man gluttonous and a wine'bibker, a friend of publicans and finners\ 
 A/at. M.18, 19. They that faw him eat and drink with finners, 
 had fo fair a pretence to raife their reproach, that they might the 
 Leg Eraf. eafiiyer procure belief, though it was perfed innocency it felf 
 Eg ut. ad which they reproached. The beft men on earth have ever had 
 Alphonf. experience , that there is no caution that can defend from a flan- 
 lifui Serous tongue. As Erafmm once calumniated, faith, £ Fatalis 
 fiVillo. e fi work*** calumriandi omnia. Et chufts oculu car punt , quod nee 
 
 xident % 
 
By the Crojs cf Chrift. j a ^ 
 
 x'tdent^ ncc intell-gunt \ Taxta ejl noibivu : At que interim fihi 
 videntur Lcclifi act lumv«t , qui.w nihil aliud quam traducartfpt*m 
 (oiditatern-, pxri malitia cor,]ur.tt, x m&Q.\ How oft Was good Me- 
 Untthon fain co complain, that there is no defence agrJr.ft a 
 quaireifom flanderous tongue j and the too much fen-'e of it did 
 almoft break his hearr. 
 
 Obj. But at leafl / canf«y as the Phihfcpher ; If they VW// re- 
 proach me and{pe«kjvilof me , / Will Jo live tbut no bod) [hall fo- 
 liste them. 
 
 Ar.fe%\ Wherever there be men to make the report , there will 
 lightly be enough to believe it : And if they that know you will 
 not believe it, yet chars buc a few to the moll oi them abroad that 
 hear of you, and know you nor. 
 
 You may fee then by this time, if Reputation with men be the 
 thing you over- value, what a vain uncertain thing it is ; and how 
 eafily God can make your forrow arife even from thence where 
 you expected your vain applaufe. , 
 
 And you will find by experience if you do not prevent it, that 
 while you overvalue 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, topunifti them by their 
 Idols , and to make them (Ickeftof that which they have mod 
 greedily furfeited of. Could you buc Crucifie the world, and ufe 
 it for Ood, it would have no power thus to vex and crucifie your 
 minds, ft isyou that fharpenit, and arm itagainftyour felves, 
 and give it all the (Irength it hath, by your over- valuing & over- 
 loving it. Its like a Spaniell that will love thofe beft thatbeae 
 him : but if you cocker ir, it will fly in your faces. 
 
 Obj. Hut I may fill under all thefe effliBions Whether I love the 
 World or not, 
 
 nAnfa. i. But your perverfe affections do provoke God to 
 multiply fuch affliction*. Had you not rather bear a fmaller mea- 
 fure, and tafte of a cup that hath lefs of the gall ? 2. And if 
 you were but Crucified to the world, the fame Afflictions 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 fie (h , 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 affliction , whether it be poverty, ficknefs t 
 
 U flandcrs 
 
i^6 The Crucifying of the world^ 
 
 (landers or other wrongs, are as nothing t© a man that is dead to 
 the world, which feem intolerable to unmortified men. For the 1 
 heart and foul of the unmortified are the feat and Tub jed 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? efpecialiy 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 theflaveof 
 the Devil: becaufe he is dead in fin, and dead to God, and the 
 things of ihe Spirit • and therefore he perceiveth not the excel- 
 lency of them, but is well content to live without them • And if 
 fpiritual dfath can make men fo contented without the great un- 
 valuable treafure.and can nuke men fet light by God and Glory ; 
 What wonder if they that are dead to the world do fet as light by 
 fuch in inconfiderable vanities ? And if the dead in fin can bear 
 fo eafiiy the greateft mifery that man on earth is ordinarily capa- 
 ble of, as the fla very of the Devil, the guilt of fin, thecurfeof 
 the Law , the danger of damnation , &c. what wonder then if 
 they that are Crucified 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 fcracch of a thorn, to a deadly poyfen , or a ftab ac 
 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 
 horrourof your fouls at death and judgement. And 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 
 defire that the creatures fhould 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 will caft you into at the laft , when you fhall 
 fee the world leaving you , and fee what it was that you ventu- 
 red your fouls and their everlafting welfare for. Owith what 
 grief and tearing of heart do earthly minded perfons part with 
 the world ? When you are dying, that one thing that had your 
 heart, will more torment your hearts to remember it, then all 
 things dfe will do, Nothing is fucb a terroui: to the thoughts of a 
 
 dying 
 
By the Crojs of Chrift. 1 47 
 
 a dying covetous. man, as his money, and lands, and worldly 
 wealth : Nothing fo vexeth the ambitious, as to think on that 
 (hadow of honour which he did purfue ; Nothing doth fo tor- 
 ment the filthy fornicator, as the remembrance of that perfon 
 with whom he committed the beaftly fin. All other perfons or 
 things in the world will not then be fo bitter to you, as thofe that 
 itole your hearts from God : but at judgement and in hell the 
 remembrance of them will be a thoufand fold more bitter. And 
 who would now prepare fuch mifery for themfelves , and glut 
 themfelves with that which they can no better digeft or bear ? 
 What wife man would not rathe* be without the drunkards cups, 
 then be fain to fpue it up agai^^nd part wub it with fo much 
 ficknefsanddifgrace. And why fhouid you defire to be drunk 
 with the profits or pleafures of the world, when you know be- 
 fore hand, with how much frame and trouble of confeience you 
 muft caft it up again at laft ? 
 
 4. But yet this is not the worft : but if you will needs live ro 
 thewoild, you muft take it for your portion, and look not for 
 any more. And therefore as ever you would not be deprived of 
 your hopes of eternal life, and be put off with the earthly por- 
 tion of the wicked, fee that the world be Crucified to you , and 
 you to the world, How poor a portion is it that worldlings do 
 poiTefs? Even like Ntbftcadnezar i that had his portion with the 
 beads, Dan, 4.15. How foon will all their portion be fpent, and 
 then they will feed with fwine , yea and be denyed thefe very 
 husk* : For they arefct in (Uppery fUces, and Are brought to defolar 
 tion in a moment > Pfal. 73. 1 8, 1 Q, 20. O how much better a 
 portion might you have had, if you ha<i not refufed or negle&ed 
 it when you had your choice ? Me thinks in your greateft plea- 
 fures and abundance, it (hould aftonifh your fouls to think, [ This 
 id my p8rti<w,I /halt have no more.'] When you are pall this life, 
 and entring into Eternity, then where is your Portion ! Alas, 
 faith Confeience, 1 have had it already 1 i cannot fpend it and 
 have it too ] You know what you have now ; but what ftnl! you 
 have hereafter to all eternity ? Your Portion is almoft fpent al- 
 ready, and what will you do then ? Oh then, to think, that the 
 Eternal glory of the Saints might have been yours, it was offer- 
 ed as freely to you as to them, but you have loft it by preferring 
 the world before it, and that after a thoufand convictions of 
 
 U 2 your 
 
I4§ The Crucifying of the worlds 
 
 your folly, O what a cuitng thought will this be, Luke 16. 25. 
 TorctMrtber that you chofe your good things in this lfe % will bu a 
 fad RemembruY.ee , when all is gone. The Lord i& the portion ef his 
 Saints inherit ance^hXm 16. 5. ezen their portion for ever > Plain) 
 73. 26. thixr portion in the Land if the livi* g, T'fuL 142. 5. and 
 xhis was it that encouraged them co labour, patience and hope, 
 y/Sdto 1 19. 52. £a?». 3.24,25, :6. But for the worldling, £77?? 
 h'.aven fodl reveal his iniquity , and the earth pj dl rife up aga'nfi 
 himythe increuje of his houfe (h all depart , and his goods flail fljrv 
 a-vaj in the daj of wrath. Tkit U the portion if a ivxkjd WAn from 
 God , and the heritage appointed to him by God , fob 20. 37, 
 
 1 f you can be content withTuch a Portion, make much of the 
 world, and take your flefhly pleafures while you may : But if 
 you hope for the everhfting portion of Believers, away with the 
 woild,and Crucifie it without any more ado, and fet your hearts 
 on the portion which you hope for. 
 
 SECT. XX. 
 
 HAving faid as much as is fuitableto the other parts of this 
 difcourfe, to perfwade you to be willing to Crucifie 
 the world , I (hall next give fome Directions to thofe that 
 are perfwaded , and tell ycu by what means the work may 
 be done. And I befcech you mark them, and refolve to pjadife 
 
 them. 
 
 Vinc~L 
 
By the Crofs of Chrifl. 1 49 
 
 Dirett. 1. /^Bfcrve and Practife the Direction intimated 
 V-X in the Text. It is the Crofs cf Chrifl that mufl 
 Cructfe the World to you. Ics (hither therefore that you mud re- 
 pair for help. An InfiJel may fetch fuch weapons from reafon 
 and experience as (lull wcund the world, and diminifh hisetteem 
 of it, and make it lefs delightful to him : But it is only the Crofs 
 of Chrift that can furnifh u> with thofe weapons that muft pierce 
 it to the very heart. Or if the Unbeliever were deprived of all 
 earthly delight, and brought into defpair of ever receiving more 
 comfort from the world ( as it is with many of them in forne ex- 
 t emity, and with all at death ) yet he himfclf 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 v yet his defires after it are the fame : If he call it vanity 
 and vexation, as the Believer dcth, it is becaufe it denyeth him his 
 defires ; Not becaufe he takes it heartily for an Enemy, but for 
 an unkind Lover, that dealeth 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 him that which he would have : And therefore he is trying 
 what it will do for him as longashehath any hope : As the 
 poor Infants in Ireland hy fucking at the breafts of the corpfe of 
 their mothers, when the /ri/£ Papifts had (lain them : fo will thefe 
 poor worldlings ftill hang upon the world, even when they find 
 that it cannot help them ; and when it will fcarce afford them a 
 miferable life ; but with much labour and furTering they hardly 
 get a little food and cloathing. So that their affe&iors are ftill 
 alive to the world, even when to their ibrrow, they look on the 
 world as dead, or almoft dead to them. 
 
 Eut the Crofs of Chrift will teach you to Crucifle the world in 
 another manner. As Chrift did volttntaMy contemn it, and fhew 
 thathefet fol ttle by it, that he could be content to be the moft 
 despicable Object: upon earth , in the eyes of men j lb will he 
 teach you alfo voluntarily to contemn it 5 and kz up your fclves 
 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 prc- 
 
 U 3 fervauon 
 
i 50 TbcCrucifying of the world. 
 
 fervation of your lives, and from that may fay, [ Father, if it be 
 thj ^illjet thu cup pafs from me ; ] Yet fhall you have a far great- 
 er defire of Plcafing,En joying, and Glorifying God, which (hall 
 caufe you from a comparative Judgement to fay, [ Yet not as I 
 Wi/lyiwtas thon \*itt. ] Much more (hall you be enabled to de- 
 fpife the unneceflary matters of the world , and to mortifie your 
 inordinate and diftf ropered affeclions. The Crofs of Chrift will 
 fhewyouReafon, ( though foch as the worldly wife call fool- 
 ifhnefs) even fuch Reafon as none but a Teacher come from God 
 could have revealed, for the leading up your affeclions from the 
 world •, and it will point you to the higher things that do defer ve 
 them. This Crofs is the trueft Ladder , by which you may afcend 
 from earth to heaven : When in this wildernefs, and as without 
 the gate, you are lifted up with Chrift on the Crofs of worldly 
 defertion and reproach, you are then in the higheft road to Gto* 
 ry , and if you faint not, fhall be lifced up with him into the 
 throne. For if yon fnffer with him , ye /ball alfo reign With him , 
 Rom. 8. 17. And to him that overcomtth he mil grant to fit with 
 him in his throne, even as he alfo overcame, and is jet doVcn with hU 
 Father in his throne, Rev. 3. 21. 
 
 And as the Crofs of Chrift is Teaching, fo alfo is it Strength- 
 ning. As the touch of his garment ftayed the poor womans iffue 
 of blood, fo will a touch of the Crofs by faith , even dry up the 
 ftream of your inordinate affections that have run out after the 
 world fo long. When a worldling mourneth over the Dead 
 world as having loft hischiefeft friend , the Crofs of Chrift will 
 caufe you to rejoyce over it as a conquered enemy , and to fnfult 
 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 
 eltimation and affections. 
 
 Set therefore a Crucified Chrift continually before the eye of 
 your fouls. See what fl£fuffered 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 ftill dote upon the world t & in- 
 tangle your affe&ions in its painted allurements, when you confi- 
 derthat this is the very fin,tjbat killed your Saviour,and which the 
 blood of his heart was fried to cure ? Look up to that Crofs, and 
 
 fee 
 
Bj the Crofs ofchrift. i J i 
 
 fee the fruits of worldly love. If you fee a man that hath forfeit- 
 ed on unwholfom fruits, lie groaning, and gafping,and trembling 
 in pain, and at laft muft die for it , you will take heed of fuch a 
 furfeit your felves. It was we that took a furfeit of the creature , 
 and the Lord that faw there was no other remedy to favcour 
 lives, did by a Miracle of mercy and wifdom derive upon him- 
 felf the pain and trouble, ard groaned, and fweat, and bled, and 
 dyed for our Recovery. And will you h^d and furfeit again up- 
 on the creature ? 
 
 Look up to that Crofs of Chrift , and fee the enmity cf the 
 world unto your Head : And wi!l you take it for your friend > 
 Sec how it ufed him : and will you exped that it (hould deal 
 contrarily with you ? Did it hang him up among Malefaftors : 
 and will it fet you on a throne, or dandle ycu in its lap ? Didic 
 pierce his fide, and will it heal your wounds ? Did it reach him 
 Gall and Vinegar, and will it reach you milk and honey ? It it 
 do,yettruft it not : For the mik is but to prepare you for that 
 deep, in which it may deftroyycu without refiftance • for you 
 muft next exped the hammer and the nail, as fact ufed S*fera t 
 ^£.4.19,21. 
 
 There is not fo clear a glafs in all the world, in which you may 
 fee the world in its Jul! complexion and proportion , as the Crofs 
 of Chrift. There you may fee what its worth , and how to be 
 efteemed,by the eftimate of one that 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 eanh> and becprce the 
 moft forlorn and defpicable creature in the eyes of men , and to 
 beftriptof all the comforts of life, 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 Crofs of Chrift. 
 
 1)irt8. 
 
5 2 The Crucifying of the worlds 
 
 DiriB. 2. T> E fure that ycu receive not a falfe pi flare of the 
 JO Vcorld into your minds ', or if you have received 
 fuch an one, fee that you blot it out ; andthir\of the creature 
 truly 04 it is. The raoft are deceived and undone by mif-apprc- 
 henfions. As if a man (hould dote on an ugly harlot, becaufe 
 of a painted face, or becaufe he feeth a beautiful picture , which 
 is falfly pretended to be hers. The world in it felf is vanity and 
 inefficiency : As oppofite to God, it is poy fon and enmity to us : 
 But moil men conceive of it as if it were the very feat of their 
 felicity, and fo are enamoured of they know not what. If men 
 did not entertain falfe apprehenfions of God, and his holy waies, 
 as being againft them, or hurtful to them, or needlefs and uncom- 
 fortable , they could notbefo much againft them as they are : 
 And fo if they did not entertain falfe ap prehenfions of the crea- 
 ture and the waies of fin , they could not be fo much for them , 
 nor embrace them with fo much delight. For they draw in their 
 fancies feme odious picture of the bklTed God, and his waies.and 
 therefore they arc averfe to them : And fo they d^aw in their 
 fancies fome falfe alluring picture of the world, and make it feem 
 to be what it is not ; and therefore they admire it. So tha/' the 
 right way toreclifieyour Afft&ions, isfirft torc&ifie yo^f Con- 
 ceptions'! would not have you think worfe of the world then it de- 
 serves, but only perfvvade you to judge of it as it is, Do not dream 
 of a Pallace in the air, and then be enamoured on the matter of 
 yourdrcams.You think the world is fome excellent thng } and will 
 do fome great matters for ycu , and that they are happy men 
 that abound with its riches, and honours, and del : ght$. 1 befeech 
 you Sirs, return to your wits. I fold you before , that thofe that 
 have tryed the world think other-wife of it : They that have 
 fcen the utmoft that it can do, do (hake the head at it, as the 
 blind unbelievers did at Chrift, when they fee him hanging on the 
 Crofs. Why then (hould you be of fo differing a mind? Come 
 nearer and confider what it is that you admire ? ]s it not the 
 great Deceiver of the Nations ? the bait of the Devil, by which 
 he angles for fouls ? If you (hould fall in love with a poft thac 
 were dreft in the fine ft cloachcf,ic were a difgrace to your under- 
 
 ftandings ; 
 
By the Crofs cf Chrifl. x j ^ 
 
 landings : And what courfe (hould we take to quiet and rc&inc 
 the mind of fuch a lover f but even to undrefs the poft\ and take 
 off all the bravery, and (hew it you naked - y and when you fee it 
 is but a poft , me thinks you (hould not be fond on it any more. 
 Do fo then by the world which you more fooliflily admire. Its 
 cloathed with Riches, and Honours , and Delights : its adorned 
 by the great applaufe of its followers : there is fuch running 
 after it, and courting it, that you think, fure all this ado is not 
 for nothing. But take off all thefe befooling gawdes , and ftrip 
 it of thefe ornaments, and then fee how you like it. But perhaps 
 you'l fay, How (hould I do that ? Why i. Confider frequently 
 of how little moment thefe things are as to you. You have mat- 
 ters of everlafting life or death , falvacion or damnation to look 
 after ; and what is riches or vain pleafures to this ? Thefe are 
 not the things that muft denonrnate you happy or unhappy. You 
 do not ftand or fall by them. They are but by-matters, that are 
 promifed you as an overplus, fo far as (hall be fie : but your life 
 or death confifteth not in them. Should a man chat muft be for 
 ever in Heaven or Hell , and hath but a little time to determine 
 which it muft be , (hould fuch a man fpend that little time about 
 riches and pleafure ? Can you have while at the door of Eterni- 
 ty to hunt after the delights of the flefh, and ftudy after the 
 profperity of this world ? 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 t 
 Whether you go poor or rich to the grave ? This is not your con- 
 cernment ; and therefore let it not take you up , unlefs you will 
 wilfully negleclyour felves. 
 
 2. And then forget not the brevity of your worldly poiTeffi- 
 ons. Remember whenever they are prelented to you in their 
 beauty , that all this will be but for a little while. The veryeft 
 beggar in the Town, that is not a fool, had rather be as they are, 
 then to have an houfe full of Gold till to morrow, and then to be 
 (trip: of it all again. Remember, the pleafures of fin arc but for 
 a feafon : By that time the feaft is done, you are as hungry as be- 
 fore • by that time you have done laughing, the matter of your 
 roiith k turned into forrow, and the jeft is cold , and the game is 
 
 X at 
 
^ 54 The Crucifying of the world \ 
 
 at an end : The hour is almoft come already, wherein you fhal! 
 fay of all your pleafure , It is paft and gone. And will you trou- 
 ble your felves , and ruine your poor fouls, for fuch a fleeting 
 tranficory thing ? Will you be at fo much coft, and labour to 
 build anhoufe, that before you have finiihed it, will be fpurned 
 down by death in a moment ? 
 
 O that you would but (till think of the world as it is, and take 
 off the glofs, and wafh away the painting which deceiveth you , 
 and look on it naked, as (hortly you (hall do •, and then it could 
 not have that power to bewitch you, as now it hath, bur you 
 would fee that your Intereft lyeth not in it, and that you have 
 greater matters that call for your regard j and this is the way to 
 Crucifie you to the world. 
 
 Dircft. 3. np H E Crucifying of the world doth very much 
 JL depend upon the Crucfyirg of the flt/b. Fori 
 have told you before , that the ftefhis the matter Idol, ard the 
 world is buc i^s provifion, and the Devils bait. And therefore it 
 is the life of carnality that is the life of the world in you. W hen 
 men have an Appetite that muftnetds be fatbfied, and muft have 
 the meat and drink which it defires, and it is as much to them to 
 deny their appetites, as if it were fome great and weighty bufi- 
 nefs ; thefebeaftsarefar from Crucifying the world. For they 
 muft needs look after provifion for thele Appetites •: He that 
 muft have the fweetcft morfel%and the pleafants drink, muft needs 
 look 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 cloathed with the beft , and 
 placed with the higher}, and keep company with the greateft , or 
 the idled and merrieft companion?, this man doth think that he 
 muft needs have provifion to maintain all this. No man doth ad- 
 mire the world, but he that Judgeth by his flefhly Intereft, and is 
 a (lave to his fenfuality. Set Reafon in the throne .• let Faith il- 
 luminate and advance it : fubdue your inordinate fenfual de- 
 fires : And then the world will wither of it felf. The fervants 
 will hide their heads, or comply, if the Mafter be once conquer- 
 ed. Nay you may then prefs the world upon a better fervictv 
 Remember that your fenfual Appetite was made in order to the 
 
 pre- 
 
By the Crofs of Chrtfi. \ j 5 
 
 prefervation of your Natures, and to be ruled by Reafon ; if 
 therefore it would become the predominant faculty , and would 
 take up with its own delights a*» your end, and would rebeli 
 againft its Guide and Matter; ics time then to ufeit asarebtll 
 fhouldbeufed,and with ?auI> to buffet it, and bring it into fub- 
 jection. And if you can do this, the work is done, Its achildifh, 
 if not abruiti(hthing,and below a man, to be captivated unco 
 fenfe. Its the content of the higher faculties, that are the plea- 
 fures of a man : The pleafing of the throat is common to us 
 with the fwine. Its the bafett Spirit, that makes. the greateft 
 matter of fenfual things : and fo muft be drowned in unprofit- 
 able cares, What he (hall eat or drink, and wherewith he (hall be 
 cloathed. What matter is it to a wife man , Whether his meat be 
 fwect or bitter, or whether his drink be ftrong or fmall , or whe- 
 ther his cloaths be fine or homely ; or whether he be honoured, 
 or derided or paft by • f,ve only as thefe things may have re- 
 lation to greater things ; and as the body muft be kept in a fer- 
 viceable plight ; and we muft value that capacity moft, in which 
 we may beft do our Mafte;« work. Keep under the flcfti, and you 
 will cafily overcome the world : Otherwife you ftrive againft the 
 the ftream. While you fave unmodified raging appetites, and 
 corrupted fancies, and fenfual minds, you arebyaffedte the 
 world, and if the rub of a Sermon or ficknefs may turn you out 
 of your way awhile , the byafs will prevail, and you will quickly 
 be on it again. If you dam up the dream of thefe unmodified 
 affections, they will rage the more ; and if you flop them for a 
 while, by good company or fome reftraint , yet will they (hortly 
 break ever all, and be more violent then before. All your dri- 
 ving by waies of meer reftraint, are to little purpofe, till the flefh 
 it felf be fubducd . It is but as if you fhould ftrive with a greedy 
 dog for his bone, and with an hungry Lyon to bereavehimof 
 his prey : be fure they will not cafily part with if. Its the cafe 
 of many deluded people, that have fome knowledge of Scri- 
 pture, enough to convince them , and tip their tongues, and ftrive 
 to rcfirain them from their fenfual waies, but rot enough to mor- 
 tifie the flefh, and change their fouls. O what a ccmbatc is there 
 in their lives / The fltih will have its prey, and pleafeditmuft 
 be ; Their confciencc tells them. It will ecft thee dear ? Their 
 fl((h like an hungry doc is ready toftize upon that which it de- 
 
 X * fires : 
 
1 5 6 The Crucifying of the mrld^ 
 
 fires i And confidence doth as it wereftand over it with a ftarY, 
 and faith, Meddle with it if thon-dare: And fome time the poor 
 (inner is reftrained -. and forsetime again he vcmureth upon the 
 prey, and he that had condemned himfeif for his fin , doth turn 
 to his former vomit, and once more he mud have his whore , or 
 his cups; and then confeience takes him by the throat and ter- 
 rifieth him ; and makes him forbear a little while again : And 
 thus the poor Tinner is toft up and down ^ and Satan leads him 
 captive at his will : And becaufe hefindetha combate within 
 him, he thinks it is the combare between the flefh and the fan&i- 
 fying Spirit ^ when alas, its no more but the combate between 
 the flefh and an inlightened confeience, aiTifted with the motions 
 of common grace ., which becaufe they relift and trample under- 
 foot, their condemnation will be the greater. Would you then 
 have the boiling of jour corruptions abated ? Put out the fire 
 that caufrth them to boil ; or elfe you trouble your felves in 
 vain. Mortifie the flefh once, and get it under, and fcorntobe a 
 flave to a fenfual appetite, but let it be all one to you to difpleafe 
 it astopleafeit, and leave fuch tribes as pleafant meats, and 
 drinks, and dwellings, and fine cloathes^ to children and fools 
 that have no greater things to mind, and ufe the flefh as a fer- 
 vant to the foul, fupplying it with nccefTaries, 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 J*hn, I John 2. 1 6. AH that id in the World is the lttft of the 
 fie/hi the luft of the eyeJ> and pride of life, which are not of the 
 Father ^ut of the world. And the rrorld paffethdway^ and the tuft 
 thereof, but he that doth the will of God abidcth forever. ] Re- 
 member that he that faith in my texr, that he is Crucified ro the 
 world, deth fayalfo,GW. 5. 24. that, They that are (Thrifts have 
 Crucified the flefh with the affections and jufts. ] This is to kill 
 the world at the Root, ( for it is Rooted in the flefliiy Intereit.) 
 When ocherwife you will but lop off the branches, and they will 
 quickly grow again. 
 
 Dirett* 
 
By the Crofs of Chrifl. 157 
 
 <DirtEt. <f. T) E fure to keep jour minds intent upon the Greater 
 ±J matters of gverlafting life , *nd all jour AffeQi- 
 ens implojed thereupon. Diver fimmuft be jour cure : Efpccialiy 
 to fo powerful and tranfeendene an objec%. Be once acquainted 
 with Heaven by a life of faith ^ and ic will fo powerfully draw 
 you to it felf, that you will be ready to forget earth , and take ic 
 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 thit falfe fire that did delude you. 
 Come near him daily, and tafle how good he is ; and the fweec- 
 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 fuch a mind. You cannot think that the world will becaft 
 out of your Love, but by the appearance of fomewhat betcer 
 then ic felf. You muft go to Heaven therefore for a Writ of 
 eje&ment. You muft fetch a beauty, a pleafure from above,that 
 (hall abafe it, and filence it, and fhame its competition. O what 
 is earth and all things in it, to him that hath had a believing, live- 
 ly thought of Heaven / 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 fomething that is better. The poor- 
 eft life will feem better then none ; and a little in hand, will be 
 preferred before uncertain hopes. Till faith have opened Hea- 
 ven to you, as being the Evidence of the things invisible, and 
 have (hewed you that they are riot fhadows buc fubftances , 
 which the promife revealeth,and Believers do expe& ; you will 
 be (Ul holding fail that little that you have •, and you will fay in 
 your hearts , as Jome do with their tongues , Q / know what 1 
 have in this world, but 1 'know not what 1 [hill have in another. ~\ 
 But the knowledge of God will foon make you of another mind. 
 Let in God into the foul, and he will fill i^ith him fel*, and leave 
 no room for earth and ftefh. Learn whlftitisto walk with him, 
 and to have a converfation in heaven, and it will cure you of 
 your earthly minded ntU,?hil. 3. 1 8, 19. There is no confidence 
 between Earth and Heaven. All men are either Earthly or Hea- 
 venly minded. None therefore buc the truly Heavenly Believer 
 
 X 3 hath 
 
158 The Crucifying of the world, 
 
 hath Crucified the world. Rutbecaufel have faid more of this 
 eifewhere, I now forbear. 
 
 Dirccl. 5. % J Neierftand fret I the right ufe ana end of altered 
 V tures, and make it jcttr bufinefs accordingly to im- 
 prove them. I have told you before that they are ali ior God , 
 and glaflfes wherein we may fee his face , and books in which we 
 may read his Name and Will. Look after God in them ; and ne- 
 ver come to a creature, without either an a&uall or at leaftan 
 habituall Intending of God, as the end thereof. Judge that crea- 
 ture unprofitable wherein you receive not fomewhat of God, or 
 do not fomewhat for him by ir. Take not up with lower thoughts 
 and ufes of it. Its one of the commoneft and greateft fins, ( and 
 I doubt with moft profeflers of Religion ) to ufe the creature 
 for themfelves , and to over-look Gcd in his works and in their 
 mercies, and fo to prophane them, and turn them into fin. Do 
 you underftand what is meant by this, that, To the pure alt 
 things a> e pure ; and that nil things arefavtlified to m f All fhould 
 be Holy to Holy men. To be Holy is to be feparated unto God , 
 from common bafeinferiourufes. If you your felves arc fepa- 
 rated to God, all creatures will be fandified to you ; they will 
 be the MefTengers of God, the revealers of his will, and his Re- 
 membrancers to your fouls i And you will ufe them accordingly 
 ( in that meafure as you are fanftifted. ) As we call the Temple 
 and Utenfils of Godsworfhip Holy, becaufe they are devoted 
 ro God for his fpecial fervice : So may we call cur neat, and 
 drink, snd land?, and houfes, our corn, and grafs, and every planr, 
 and flower Holy ( in their places J When the fandified foul doth 
 read his Makers name upon them, and admire, and fear, and 
 love him in them , and ftudy how to ufe them for himfelf. You 
 willconfcfsthatheis s^rophaner of Holy things indeed that can 
 read over the Scripture , and never obferve the name of God in 
 it, or elfc regsrd it buqgi a common word, and ufe that Book but 
 as a common Book, TCough I do not equal the creatures with 
 the Scriptures, inclearnefscr fulnefs of difcovering 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 ail that fear God to lay this more to heart-, 
 
 and 
 
Bj the Crofs ofChriji . 159 
 
 and to confider for the time to come , Whether it be not Pro- 
 phannefs, even flat Prophannefs, to uil- Gods works as common 
 and unclean, and to over-look him, who is the life, and fenfe,and 
 glory of them ? And whether it be not a fin that we are all too 
 guilcy of, to take up with felftfh carnal ufes , of almoft all the 
 works of God, when we fhould £t ill ufe them all to higher ends ? 
 I fear this great unholinefs in our ufing of the world and all 
 therein, is little bewailed in companion of what it ought to be. 
 Some Chriftians are apt enough to hearken to their priviledges 
 and titles of honour given them by the Lo: d ; but they confider 
 not that all tbefe are for God, and therefore oblige us to anfwer- 
 ableduty. Study well thofe higheft titles, that are given you in 
 I Pet. 2. 5,9. Ton are built up a Spiritual houfe^ an holy c Puefl- 
 hood , to offer up Spiritual facrifces accceptable to God by J efts 
 Chrifl.^ And what's a Spiritual houfe for, but the ha&nat.on 
 of the Lord , and the performance of his fervice ? And fureiy 
 thefe holy Priefts muft fetch their facrifice from all the creatures 
 that are fit for facrifice. And Verf. 9. Te are a chofen Generation, 
 a Royal Priefihood,an holy Nation^ peculiar people , that you fhould 
 fbeiv forth the Praifes of him that hath called you out of darknefs 
 into his marvellous J <£ht.~] And muft 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, you are cal!ed\tofeehim, 
 and fan&ifle 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 
 fan&ified 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 : See that you learn it alfo in 
 point of duty , and in regard of the ufe of the creatures which 
 you receive ; and take them not as common things, for common 
 flelhly ufes only, as common men do- but remember that: they 
 are cleanfed, and that you prophanely devour them/urther then 
 God is intended in them. 
 
 By this time you may perceive that the Crucifying of the 
 world, is by its trueft Exaltation and Improvement and that it 
 is fo far from being your lofs, as that it will prove yo«r greateft 
 gain. I would commend it to you all that defire to live a life of 
 
 :-iL 
 
1 60 The Crucifying of the world , 
 
 holinefs, that you would make it your daily care and itudy to 
 randi fie your very trades and worldly labours, and all the mer- 
 cies add matters of your live?. For it is not a bare contempt of 
 the world that will ferve. If you fhould fleep oue your dales , 
 and never think, of the world , or if as Melancholy men you 
 fhould be weary of your lives, becaufe of the vexatious miferies 
 of the world , all this is little to Cbriftian Mortification. But if 
 you can fee and tafte the Goodnefs, and Greatnefs, and Wifdom 
 of God, in every thing you have or do, this is the ufing the 
 world anghr. 
 
 Qu^ft. 3 pit hoty fhould a ma* get his foul to that frame to carry 
 ou his cabling in order to Cjod x and to fee kirn, and intend him in all 
 that Vochave or do, 
 
 Anfa. To^Upatch it in a word, thus , 1. BefurethatGod 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 dates prayer to God, before you go abcut the la- 
 bours of your calling, that he would give you hearts to feek him 
 in all , and would watch over you , and fave you from enfnaring 
 temptations , and remember you of himfelf, and give in fome- 
 what of himfelf by his creatures , and fan&ific them a!l to you. 
 5. Keep up a godly jealoufie of your hearts, le't they fhould 
 abufe the creature, and feek it and ufe it more for your carnall 
 felves then for God. If God be jealous, its time for you to be 
 jealous of your felves. Efpecial!y when the fin is the moft com- 
 mon, and radical!, and deftroying fin. 4. Before you goabouc 
 your callings, bethink your felves how you may Improve them 
 rorGod. Find out his • Intcreft, and ftudyhow to promote it ^ 
 and how to improve ail that he gives you to that end. And renew 
 your particular intentions of God, in themidtt of your work. 
 5. When you r.eceive or ufe any creature , confider it both as a 
 mercy and as an obligation unto duty ; and as you will not run 
 over the Bible by bare reading, without confider/rg what isthe 
 meaning, but will endeavour to take thefenfeasyougo ; fodo 
 in your callings and about all the creatures. Thick with your 
 felves, [ Here u now a hjfon m mi binds , if I car. but learn it. 
 Here iJjctoe&hat that may fhew me, both God himfelf and my duty ; 
 if l(ou!d but skithiHj open it , and nnkrjiand it. ] And ,fo be- 
 think 
 
By the Crojs ef Chrifl. . x 5 x 
 
 think your felves , What it is that God would teach you, or 
 command you by that creature : and efpecialiy , to what ufe he 
 rcquireth you to put it. And remember, that if you fhould think 
 of God ail 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 creature , but hypocritical! 
 abating of him. For it is not all thinking of God that will ferve 
 the turn. 6. A? you ufe to take account of your fervants , how 
 they do your work, fo I would advife you every night,or as often 
 as you can, to take an account of your felves as you are the fer- 
 vants of the God of heaven, and ask your Confciences, £ what 
 have J done this day for God ; and how have I obferved andfanttified 
 him in hit Vtorkj ? J So much for the fifth Direction. 
 
 Dirett. 6. TJ Emember alwaies that the Voorti is the enemy of 
 Xv your falvation, and that if yon be damned , it U 
 likjs to be through its enticements ; and therefore labour to be aI- 
 Waies fenfble that you go in continual danger of it. And this will 
 make you ufe it as an enemy, and walk in a confhnt fearleaftit 
 fhould over-reach you. And fee alfo that you endeavour as 
 clearly as vou can, to find out wherein its enmity doth confift ; 
 and then you will perceive that it is efpecialiy in feeming more 
 Lovely then it is, as it is the fewel of concupifcence , and the 
 provision of the flc(h. And when you understand this, you will 
 perceive, that your danger lycth in over- loving it, and that ic 
 killeth by its embracements : And this wili direct you which way 
 to bend the courfe of your opposition, and what you rauft do to 
 be faved from its fnares : To call the world an enemy is eafie 
 and common : but fo far as your very hearts apprehend it as an 
 enemy, fo far you are out of danger of it : An eafie enemy that 
 is conquered by underftanding that it is an enemy ! And the way 
 of its conqueft it, by enticing men to take it for a friend. 
 
 And alfo remember, how great a part of your Chriftian life 
 confifteth in keeping up the combare with th : s enemy, and how 
 certainly and miferably you will perifh if you be overcome. 
 
 Y <Dire%. 
 
i 6 2 The Crucifying of the t^crl^ 
 
 T)\rtU. 7, -Tp O be much in the hottfe of mourning , and fee the 
 X end of all the living , will help us towards the 
 Crucifying of die world. Go among the Tick , and hear what 
 they fay of the world. Stand by the dying, and fee what it will do 
 for them ; 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- 
 fures of the world ? T&ke notice of the graves and bores of the 
 dead, and think what a worthlefs thing is the world , and all the 
 glory and delights that it affords, which uiiifo turn us cfT, ar.d 
 leave our bodies in fuch a plight as that. Take notice of the 
 frailties and difcafes of your own flefh } that tell you how ftiortly 
 itmuft lie downintheduft. And then compare this world and 
 that to come, where your abode will be everlafting. Its a (haree 
 for a wife man to live as a ftranger to fo great a change , and to 
 look fo much after a world that be is leaving , and fo little after 
 the world that he ftialLabide in. 
 
 Dlrctt. 8. T T will much avail to the Crucifying of the world 
 .1 to you, that you ft tidy the improvement of all your 
 Affticliow. Do not repine at them , and think them a greater 
 evil then they are ; but believe that they are a fpecial advantage 
 to your fouls, for the mortifying of your inordinate affections 
 to the world : and if you have but the wifdorn 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 poverty, or 
 fall under (landers of reproach from men ; if your friends prove 
 falfe to you : if thofe that you have done good ro prove un- 
 thankful •, if the wickednefs and frowardnefs of men do make 
 you even weary of the world ; remember now what an advan- 
 tage you have for Mortification ! When you have experience it 
 felf to difgrace the creature to you , and your very flefh doth 
 feem to be convinced. Now fee that you obferve the teachings 
 of this providence, and come off from the world , when you fee 
 it is fo little worth j- and fet as light by it as it doth by you : Be- 
 think you now that God doth this to lead youtohimfelf ,*and 
 
 thank* 
 
By the Crofs of Chrift. 1 6$ 
 
 thankfully accept his call , and dofe with him as your portion, 
 and be content with him alone, and let them rake the world that 
 can get no berter. 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 fhoujd 
 it help the gracious foul to a fuller fenfe ofics vanky snerno- 
 thingnefs, and of the neccflity and excellency of mere certain 
 things. Its a great fin and folly in us , that we drive more to 
 hive affltdions removed then fandified, and fo we !ofe the gain 
 that we might have got. Though affliction alcne will do Ittle 
 good, yet grace doth make fuch ufe of affliction, tha-t thoufands 
 m heaven will havecaufeto blefs God for them, that before they 
 wereafrlided, went aftray, and were deceived by the flatteries of 
 the world as well as others. Abundance that have been convin- 
 ced of the vanity of the world , have lingered long before they 
 would forfake it, till afflidion hath rowled their fleepy fouls,and 
 by a lowder voice hath called them away. 
 
 Dirett. 9. TJ E very (ufpicioHS of a profptrovu ftate , and be 
 13 more afraid of the Wor/d when it [miles, then ^hen 
 itfroVcns. Some are much perplexed for fear left thev fhould not 
 ft and in adverfity , thst too little fear being enfnared by prospe- 
 rity. They are afraid whac they (hould do in a time of tryal. 
 do not confider, that profperity is the great tryal. Adverfity 
 doth but (hew that love of the world, which was in mens hearts 
 in time of profperity. When men forfake Chrift for fcfvf of fef- 
 fering, and becaufe they will not forfake the world, they do hue 
 ftiew theeffedsof thatdifeafe, which they hadcatcht long be- 
 fore. When the world pleajed them they fell fo deep in love with 
 it,that now they will venture their fouls to keep it. It is profce- 
 rity that breeds the difeafe , though adverfity fbtto it. Love not 
 the world, and you will eafily part with it, and fo will eafily fuf- 
 fer for Chrift : And profperity is liker to tice your Love to it , 
 then adverfity. This is a great reafon why worldly Profperity 
 and true Hclineftdo 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 over-love k ? 
 How hard is it heartily and practically to contemn a profperous 
 
 Y 2 con- 
 
1 6% Tfk Crucifying of the worlds 
 
 condition .' How hard to have ferious lively thoughts of the 
 great things of eternity, and ferious preparations for death and 
 judgement, when we have health, and wcalth,and all the accom- 
 modations which our flefti doth defire .' Satan knows this well 
 enough: and therefore he is willing that his fervants (hall have 
 profperity. He knows that it is not the way to get him fervants, 
 to beat them and ufe them hardly , but to pleafc them by flatte- 
 ries, and fulfill their lufts,that they may be enticed to imagine his 
 fervice to be the beft. Its the cuftom of harlots to fet out them- 
 selves to the beft , 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 Pandorof the 
 world, do adorn it with the beft cloathes, and prefent it toyou 
 in the mod enticing garb he can. If the ftps of this harlot did not 
 drop at an h°nej-c><mb>> and her mouth \\>er e not fmoother then cyl , 
 fne could not lead fuch multitudes toherend, Vchkhisbittir as 
 wormwood \and flmrp as a twc» edged /Wordier ffe! go down to deaths 
 kerfteps taks hold of hell ; left menjhould ponder the path of life , 
 Prov. 5. 3 ,4>S,6. And it is no wonder that God ro fave his peo- 
 ple from thisdelufron, doth drefs the world to them in a courfer 
 attire ; and when he feeth them in danger to bt enamoured on it 
 '- as well as others, if he prefent it ro them in the rags of poverty, 
 and in the fcabs of its corruption, confufion and deformity, 
 that they may fee the difference between it and their home. 
 
 Its ftrange to fee how highly profperity is regarded by the 
 moft 1 howearneftly they defire it , pray for it, or contrive it I 
 and how much they are troubled when they fall into adverfuy ; 
 when yet they know,or fay they know that the love of the world 
 is the bane of the foul, and that it killeth men by deceiving 
 them. Can you keep your affe&ions as loofe frcm the world , 
 when you have houfes and lands and all things at \our will, as 
 you could if it were otherwife ? Remember I befcech you that 
 the poyfon of the world is covered by its fweetnefc, and that it 
 killeth none but thofe that love it : Be fufpitious therefore that 
 there is danger where you find delight : If your eftate be fuch as 
 is pleafing to your flefli, believe it is not likely to be fafe to your 
 fouls. If therefore your heaith.your wealth; your honours, be 
 fuch as your flefh would have them.if your houfes your accomo- 
 dation^ your friends be fuited to your carnal defircs, believe ic 
 your fouls: are in no fmall hazzard 3 and therefore look about 
 
JSj the Crofs of Chrifl. 1 6 5 
 
 you as you love your falvation ; and fear the fnare. The great 
 enemy of your fouls hath not baited his hook with fo curious 
 and coftJy a bait, for nothing. The cautelous fifh chat is afraid 
 to fwallow, yea or to tafte,or to come neer till he knows what is 
 under it, doth fave his life, when that which boldly ventures , 
 and fcarlefsly devoureth the bait is deftroyed. Its not for no- 
 thing t hat Solomon chargeth the man that is given to his appetite^ 
 to put his kr.ifeto hit throat At afeafl^and not to be deftrous of the 
 Aunties which are deceitfully Prov. 23 . 1, 2, 3. A prudent man 
 forefeith the evil ( even when it is covered with the pleafanteft 
 bait, ) and fo he hideth himfelf and efcapeth, when thejimple paf 
 fethon and is punifbed, Prov.2i. 3. It is part of the description 
 of the fenfual apoftates in fade 1 2. that in their feafs , tkij fed 
 themfelves without fear. And it is as dangerous a thing to cloath 
 your felves without fear, to feek after wealth and honours with- 
 out fear, to poffefs your houfesand lands without fear^ to fee 
 any thing thats 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 willi and if he give you a plentiful cftate without feeking ir, 
 or give you reputation and the praife of men without your affe- 
 cting it -, receive them not without fear •, Think with your felver, 
 [What a fnare is here now for my foul r Though it be good in 
 ic felf, and as it comes from God, yet what an advantage hath 
 the Deceiver here againft mc I How eafily may fuch a car- 
 nal heart as mine be enticed to the inordinate love of thefe, and 
 to be more remifs about higher and greater things, and to be 
 forgetful or infenfible about the matters of myendlefs ftate I 
 How many men of worldly wifdom, yea how many that feemed 
 Religious, have been thus deceived , and per ifhed before roe c 
 Yea this is the common road to hell 1 And is it not time for me 
 then to look about mc I ] The old Chriftians were fo jealous of 
 the world, and afraid of being mortally poyfoncd by its delights, 
 that they fold what they had, and gave to the poor, and volun- 
 tarily thruft themfelves into poverty, as thinking it better to go 
 poor to heaven, then to fay in He4l, thatoncethey had riches': 
 I commend not any extream to you , for indeed I have ever 
 thought that its greater felf-denyal to devote and ufe our riches 
 forGod, then at oncetocaft them away or (hut our hands of 
 
 Y 3 them 1 
 
1 66 The Crucifying of the world, 
 
 them ; and that he is a better fteward that improveth his Ma- 
 tters ftock, then he that nds his hands of it, out of an injurious 
 fear of hi* Matters aufterity. But yet I rr.uft fay that the other 
 extream is more common and more dangerous. And they that 
 out of excefsor fear , betook themfelveuo poverty and to wii- 
 dcrneiTes, were in a far better cafe then many that feem now to 
 be zealous profeilors, and yet are looking after the pleafures^ar.d 
 - riches^and glory of the world I I have many a time wondered 
 at feme eminent profeiTcrs , that are as conOant and feraphicali 
 in the outlide of duty, even to admiration, as almoft any I know, 
 and yet asclofely and bufiiy grafting at the world , and labour- 
 ing to be rich, as if they were the wretchedft worldlings on earth. 
 1 have oft wondered how they can quiet their confeiences , an4 
 how they make fhift fo conftantly to delude fuch knowing fouls. 
 The Countrey fees them drowned in earth, and the generality of 
 their godly friends lament them, as meer hypocricicall earth" 
 worms ; and yet becaufe they can carry it onfmoothly, and 
 not be noted for any palpable oppreffion or deceit, they wipe 
 their lip?, they bkfs themfclves, and with gracious words would 
 cloak their covetoufnefs^s.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 preclaimeth 
 them worldhngs to almoft all men but themfelves; who by the 
 juft, but heavy judgement of God, are given over to that blind- 
 ne(s,as not to fee that damnable Cm in themfelves, that the ene- 
 mies of Religion fee with fcorn, and their moft impartial friends 
 dofee with lamentations b^tfeeing it, are not able to remedy ; 
 forworldline&isthe commoneft badge of an Hypocrite ; and 
 where there is a falfe heart at the bottom , 2nd but an hypocriti- 
 cal] faith, andanhypocriticall love to God and the life to come, 
 there wll be no effectual refinance of the world;but all exhorta- 
 tions do come upon fo great difadvantage with fuch fouls , that 
 ufually they are loft, and leave them as they find them. If any 
 covetous fcraping earth- worm , whether he be Gentleman, 
 Tradefman,or Husbandman, do feel hisconfeience at the read- 
 ing of this begin toftirj befeech him ( if there be any hope of 
 foch hypocrites J to hearken to it in time, and regard a little 
 more the warnings of his friends , and not to be foftiffly confi- 
 dent of his innocency ; nor yet to think himfelf free from hai- 
 
 nous, 
 
By the Crofs efchrift. 1 6 7 
 
 nous, grofs and (candalous fin. as long as he is a covetous world- 
 ling \ if covetoufnefs be idolatry, and the fin of thofe with 
 whom we may nor fo much as eat , and if the covetous lhall no: 
 enter into the Kingdom of heaven, and be fuch as the Holy 
 Ghoft doth joyn with thieves and the vileft (loners, who then 
 but an Infidel can think that it is not a fcandalous fin, snd fuch 
 z$ will be the damnation of all that be not throughly cured of it i 
 See Eph. 5. 5A7- * Car. 5. io, 11. Pfal. 10.3. 2^3.2. 
 2 Pet. 2.14. Lu\e 16. 14. Mark^ 7.22. 2 Tim. 3. 2 ^.8.10. 
 & 6. 13. David prayeth God to incline his ht art to ha teflimo- 
 ws % andnot to covetoufnefs ^ Pfal. 1 19- 36. and now men think 
 they may be enclined to both, and that they have found out the 
 terms of reconciling heaven, with earth and hell. I m&rvail thefe 
 men will not fee their own faces, when the Prophets and Cbr ft 
 himfelf do hold them fo clear a giafs? Ez?i. 33.31. They come 
 unto thtc as the people Cometh, and they fit bifore thee as my people , 
 and the J he mt thy Vvords, but tin j Will not do them ; for, with their 
 mouth they fheW much love , but thtir heart goeth after their cove- 
 toufnefs.] Mat, I 3. 22. [He that received fted among the thorns , 
 is he that heareth the Word, and the care of this world, and the de- 
 ceitfulnefs of riches choakjhe Word , and he btcometh urf u'tful. ] 
 I know the men that I am now fpeaking of have many excellent 
 gifts, and in other refpecls do feem the forwardeft for godlincfs 
 in the Countrey ; but the more is the pitty that men of fuch 
 parts (hould be rotten-hearted hypocrites , and damned for 
 worldlinefs after fo much pains in duties : For an heathen may 
 as foon be faved as a worldling : When they have prayed , and 
 preached, and cryed down prophannefs , let them hear what the 
 Lord faith to them , Luke 18. 22, 23,24, and there fee again 
 their faces in that glafs : [ Tet lacksfi thou one thing 1 ( even fuch 
 an one as none can be faved without , even a Love to God and 
 Heaven above earth : ) fell all that thou haft and di ft rib ate unto 
 the poor , and thou [h alt have treafure in heaven, ml cm* follow *e: 
 And When he heard this he vcos very fo^row r ul ; for he voat very ri:h. 
 tAnd when J efts farv that hr Was [orrorrfd, he ftid , How 
 hardly Jhall they thai have riches enter into the Kingdom of 
 
 god?] 
 
 Set not then fo high a value on a full eftate. Let your conver- 
 faticn be Without covet (*fmfs t *md be conttnl wh fuch things at 
 
 I* 
 
1 6i The Crucifying of the worlds 
 
 ye have ; and truft your felves on the fecurity of hispromiic, 
 who hath faid, / will never fail thee nor for fake thee % tieb. 13, 5. 
 It is not for nothing that Chrift himfelf ha.h given you fo many 
 and fo terrible warnings to take heed of this (in ? As Luke 
 12. 15. Take heed and beware of covet oufnefs : for a mam life 
 confiftetlo not in the abundance of the things that he pojfejfah*] As 
 if he (hould fay , While you think you are fecuring your well- 
 being, you do not fecure your Being itfelf. When >ou have 
 done all to provide for the delights of your life , you are never 
 the furer of life it felf. Read the following pafTages in the Text, 
 and iet them warn you , or condemn you. it fuch admonitions 
 as thefe will not take, from the mouth of him whom you call 
 your Lord , and from whom you profefs to exped your Judge- 
 ment ; What have we then further to [ay to you, or how fhould 
 our warnings exped entertainment with you ? Yet I (liall do 
 that which is my duty, and leave the fuccefs to God. I do there- 
 fore again in the name of God, advife and warn you to Take 
 heed of having too pleafant thoughts on a profperoui ftatc. 
 Long not after fulnefs and plenty in the world. Be not too eager 
 for accomodations to your flefh. A Coffin of two yards long 
 will fhortly hold it , and be room enough for it : And will no- 
 thing but well built houfes , adorned rooms, the neaceft cloath- 
 ing and plentiful poffeffions fcrve you now ? How fad a mark is 
 this of a foul that never had a faving taftcof the everlafting 
 riches / Away fooliQi children, and itand not building houfes 
 with flicks and fand ! Home with you, to God, and remember 
 where you muft dwell for ever. When you have feathered your 
 nefts, and made them as you would have them , you muft leave 
 them before you are well fettled and warm in them. And if it 
 comfort you to think that you leave them to your children; re- 
 member that you leave them the fruit of your fins, and bequeath 
 to them thefhares that undid your fouls , that fo they may be- 
 come the heirs of your wickednefs.and be deceived and deftroyed 
 by the world,as you have been.This is your great care for them ; 
 and this is your kindnefs to them. I have told you once already 
 from God, that this your way ii your foil] , though your foflerity be 
 like to approve your faybgs , becaufe you do fo much to make 
 them of your mind, Pfalm 49. 13. For though your inward 
 thoughts be that jaur houfes fi all 'cent true % zni you hope to leave a 
 
 name 
 
Bj the Crojstf thrift. x ^ 
 
 name behind you, yet man being in honour abidetlo not , but is like 
 thebeafts that per ijh : When he dyeth he /ball carry nothing aft ay t 
 hU glorj Jball not defcend after him : though Whiles he lived he blef- 
 fedbisfoul y and men praife them that (thus) do well to them, 
 [elves ; yet fh all they g<rto the generation of their father s-> and fh a 11 
 never fee Light. Man that i* in honour and underfiandeth not > U 
 hke the btafts that perijh , Vcrf. 1 1 , 1 ^ , 1 7, 1 8, 1 9, 20. Though 
 the ungodly pro/per in the world and encreafe in riches , yet he chat 
 gotth belieringly into the Santluary may fee their end : Surely tbiy 
 are Jet in flippery places , and caft down into deflruflion : How are 
 they brought to defolation at in a moment , and con fumed With ter- 
 rours y Pfllm 73. 12,1 7,18,19. lAnd in that very day do all his 
 thoughts perijh, Pfalm 146.4. Then /ball they eat the fruit of their 
 own Way, and h filled Vtith their own devices j for the turning away 
 of the fmple Jball Jl*y them, and the profoerity of fools Jball deflroj 
 them, Prov. 31.32. 
 
 See then that you be not eager for profperity ; and if God caft 
 it on you, ufc it with fear. And if ever you feel the creature be- 
 gin to grow too fweet and delightful to you , then fpit it out as 
 the poyfon of the foul , and prefently take a mortifying anti- 
 dote before you are paft remedy. As you feel the working of 
 poyfon by iti burning, or griping, or other erTeSs agreeable to 
 its nature, by which it feeketh the extinguftiing of life •, fo you 
 tnay feel when the world is poyfon to your fouls , by its creeping 
 into your affc&ions, and iniinuating into your hearts with pre- 
 fers dcligbt,or future hopes ; by feeming more Lovely and more 
 Neceffary then it if. As foon as ever you feel it thus creep into 
 your hearts, its time to rife up againft ic with holy fear, add tc 
 caft it our , if you love your fouls. 
 
 And that which I would advife you to at prefent , when the 
 world hath got too deep into your hearts before you are aware, 
 is this : Do fomething extraor dinary in fuch a neceffity , 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 recourfe to Phyfickfor 
 your cure. If honour, or preferment, or boufe, or land, or 
 friends, or gain, or recreations begin to feem too fweet and dear 
 to you, and your hearts begin to bug them with delight, or 
 make out after them with keen defires^ you muft now havere- 
 
 Z courfe 
 
1 70 The Crucifying of tbtmrld^ 
 
 courfe to extraordinary helps : and in particular, try thefe fol- 
 lowing. 1. Withdraw your felves to fome more frequent and 
 ferious meditation of the brevity and vanity of the world, then 
 you have been ufed to: fteep your thoughts longer in mortify- 
 ing confiderations, till the bent of your hearts begin to change. 
 2. Be ofcer with God in fecret and publsck prayer, and give up a 
 larger portion of your time to holy things then, ordinarily you 
 have done ; ttuc acquiirrance with heaven may wean your 
 mind from earth • and the Love of God may drown your world- 
 ly Love. Waen you hive taken any extraordinary cotd, you 
 will get nearer the fire then ordinary , and be longer at it, and 
 drive it out by heating things : A-id when the world hath infinu- 
 ated into your affe&ions , and chilled and cooled them to 3od 
 and heaven, its time to drawnearer God then before, and to be 
 longer with him ; and to drive harder in every duty then you 
 did, till fpiritual life do work more vigorously and expell that 
 earthly diftemper which had poflkflfed you. 3. And at fuch a 
 feafon let prayer be furthered by fatting and extraordinary humi- 
 liation; which may help down the flefli which caufeth you fo 
 much to over- value the world. Even an Ahxb found fome eafe 
 by a common humiliation, when he had taken a mortal furfeie 
 of Niboihi Vineyard and his Blood : Much mare may a true 
 Chciftian find much help , by fpecial humiliation, when he hath 
 forfeited on any creature whatfoever. 4; And I think it would 
 be a very goad courfe at fuch a time as that , to be at fome more 
 coft for God, then you were before. When you feel your love 
 to the world increafe, Give fomexvhtt extraordinary then to the 
 poor , er to pioftf ttfes y according to jour ability. Yea what if 
 it were fo far as might a little pinch your felves I This were a real 
 oppofition to the world , and you might turn a very temptation 
 to a gain, and get much good by oecafion of a fin : It might do 
 much to dif-hearten and repell the tempter, when he feeth that 
 7 >u over-fhoot him in his own bow, and make fuch ufe as this of 
 hi% temptations, 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 pra&ife thefe few directions, you 
 would find rt the fureft way of recovery, when you begin to be 
 infe&edwith this earthly difeafc 
 
 DireSt. 
 
By the Crofs cfchrift. 1 7 * 
 
 ■ "" ■■ ■ ■ ' ■ ..i i ■ ' ■ -- -...«■ 
 
 Dir ett.io. T^HE laft Dircfiionthatl (hail give you for the 
 X Crucifying of the world,is this. *Be fure to keep 
 eff the means of its livelihood, and kttp it ftill under the mortify- 
 ing means. Lay liege to ir, and flop up all the paiTages, b) which 
 the worlds provifion would come in; and keep it ftill under the 
 ftrokesof ermity,and rhe influence of that which is contrary to it. 
 Some particulars 1 will but briefly mention. 
 
 i . Keep a conilant guard upon your fenfes { for this way the 
 world creeps in to your hearts. It is by gazing on alluring ob- 
 jects, or hearing, or taft ing, or the like, that the flames of concu- 
 pifcence are kindled in the heart. By gazing upon beauty or com- 
 linefs of perfon, the heart of the wanton is infefted with Iuft , 
 and fo incited to the damnable pra&ifes of uncleannefs. The 
 fight of the cup doth kt an edge on the defires of the drunkard i 
 and the fight of enticing meats, doth awaken and enrage the 
 appetite of the gluttonous : and by the prefence of the bait their 
 difeafe is fet awork, as worms in the body are by fome kind of 
 food. Clemens Alexandr. faith of thefe men, that their difeafe ct. Alex. 
 is called **<t** W*> that is, 4 madnefs about the throat : And P*d*g.l**> 
 yd.s$iy.d.?y'ct 9 that is, A madnefs in the belly ; And faith of them c ' h x, , The 
 that are given to fulncfs or finenefs of diet, forthepleafing of BooHs 
 their bellies, that they are ruled by a r Belly' c Devil i which faith he, wt >nh the 
 ii the worfl and mofl pernicious of all Devils. Lay fiege then to reading , 
 this belly- Devil, and ftarve him our. It is by the fight ofgawdy byfuch, 
 f aftiions, and curious apparel , that the minds of vain effeminate 
 perfons are provoked ro defire the like. A nd the fight of pomp 
 and honours doth kindle the fire of ambition • and the fight of 
 buildings , and money, and lands, doth help to provoke the de- 
 fires of theCovetcus. Sre therefore that you alwaies keep a 
 watch upon your eyes. Let them not run up and down like a 
 mafterjefs dog, nor roul as trie eyes of the lafcivious, that are 
 hunting alter the prey of luiVIfycu have caufe to pray as ZV- 
 vid, P/al. lip. 37. Turn arpny mine eyes fr cm beholding vanity ^] 
 You muft praclife according to your prayen,and endeavour ) our 
 felves to turn them away. Have not the belt of us as much rea- 
 fomsfob to make * Covenant With cur eyes ? fob 31. 1. What 
 
 Z 2 : wonder 
 
1 jz Tk Cmlfyiftgoftbe mrld^ 
 
 wonder if the Gtrrtfon furrcnder not where the befieged hive 
 free paffage and continual fupplies ? And what wonder if the 
 houfe be robbed, where the doors (land alwaies open , and all is 
 common to every paffenger ? Be fure therefore to keep a con- 
 ftant guard upon your eyes, your appetites and every fenfe , or 
 clfe the world will nor be Crucified. Let not your eye move but 
 by the conduct of your reafon : at leait, let it not fix. upon any 
 objed, till reafon give it leave. Taftc not a bit of meat,, or a 
 cup of drink, till you have advifed with right informed Reafon , 
 and be able to juftifie what you do. Take an account of all that 
 entereth at the door of any of your fenfes : For he that muft 
 give an account to the living God, had need to keep account him-, 
 iclf. 
 
 2. KccpaMb a conftant guard upon your Thoughts as well as 
 eipon your fenfes. A s the Thoughts will tell you what is in your 
 ■hearts, io they will let in whatsoever bribeth them to confent. 
 The fancies of men are the garden of the Devil , where he fow- 
 etb and watereth the plants of impiety : Yea they arc a princU 
 pall room in which he doth inhabitc. Its certain that the Devi! 
 hathrcadye*accefstothefantafie, then to the heart ; and that 
 it is his (bop in which he forgcth moft vices, and doth a very 
 great part of his work. An unclean fpirit pofliffeth thefanta- 
 lies of the unclean • fo that their thoughts are running upon 
 ikiftful objefts ; tad they are guilty of the filthyeft cogitations 
 within, when they fecm to be of the chaiet behaviour without ; 
 and do frequently commit fornication in the heart, when fear or 
 tffaa.rae doth retrain the outward pra&ife, and cover their iniqui~ 
 8y, The malicious perfon is potfeffed by a fpirit of maliciouuiefs 
 that dwclleth in his fantafie.and fets him on contrivances of era* 
 sUy and revenge, and fiUeth his mind with thoughts of hatred 
 and difdain. The fame fpirit reigneth in the fancies of the Proud , 
 dftd fcttettr them upon contrivances for the advancing of their 
 names, and caufcth them to thirft after disreputation of the 
 world, and fitteth them wkh the troubled malicious thoughts of 
 Bamwi whet, they mifsof their expectations. The earthly fpi- 
 irit pofleffeth the fantafics of the covetous, and fettcthtbera on 
 contrivance* fcr the tncreafe of their cftatcs. Do you not feel 
 hf fad experience , how many of Satans aflaults are made upon 
 y ^jQfii^icrji, and bow cccb of hisinteteft lyctb there . and 
 
By the Crefs of Chrift. i y> 
 
 how much of bis work is there done ? As ever you would be 
 Crucified to the world then, fer 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 reafon. Your thoughts 
 fliould be kept chaft as the entrance into your hearts, and not be 
 as common harlots entertaining every comer. If you feel your 
 thoughts ftepping out upon Luft or Malice , look after them be- 
 time, and calhhem in, and check them (harply , and lay a charge 
 on them hereafter to be more pure. If you find that they are 
 running with Gehez,* after the prize, and are making out after the 
 provifions for the fiefrj, recall them and correel them, and bewail 
 t{us evil before the Lord, and let your watch be ftri&er for the 
 time to come. Believe it, your hearts will be fuch as are your 
 thoughts. The flies that lye upon fores, 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 
 bumble, and heavenly. If you- will let your Thoughts run on the 
 objects of Luft, you will be Luftful ; And if you will Think on 
 the enticements of Pride, you will be Proud : And if you will 
 let out your thoughts on the Profits of the world , no wonder if 
 it fteai away your hearts, faith the Lord to the covetous and un- 
 merciful} Deut. 15.7,8,9. If Strike among you a poor man of 
 one of thy Brethren within any of thy gates , thou [halt not harden 
 thy hearty nor [hut thy hand from thy poor Brother* but thou flab 
 »pen thy hand-wide unit him, and [halt fur ely lend him fufficientfov 
 hid need in that which he wanteth* Beware that there be not a 
 thought in thy wicked heart , faying^ The feventh year , the year of 
 releafi to at hand \and thy eye be evil againfl thy poor Brother , ~*nd 
 thougiveft him nought ; and he cry unto the Lord againfl thee% and 
 it be fin unto thee. Thou fhah furely give him* and thy heart [hall 
 not be grieved, when thougiveft to him : becaupe that for thit thing 
 the Lord thy -God /hall bleft thee in all thy works , and in all that 
 thou putt t ft thine hand unto. For the poor /ball never -c safe out of 
 the Land : therefore I command thee faying , Thou [halt open thy* 
 hand wide unto thy brother fo thy poor, and to thy needy in the Land*] 
 lefidesthe main drift of the Text, mark bow we are command- 
 ed to beware that a Thought of unmercifulnefs enter not into 
 our hearts. And when Chrift doth fo vehemently diiTwade his 
 
 2 I, follower 5 
 
X74 The Crucifying of the world^ 
 
 followers from this damning Cm, he doth ir by fetting a Law up- 
 on their Thoughts : Why take ye Thought ?&o Take vo thought, 
 
 &C. Atm&tfr$ H 2 7,28,31, 34. Luke 12.22, 26. If fhi UYir 
 
 righteous manforjake not hu thoughts, he will not forfake the evil 
 of lots totij^Ja' S5- 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 andfenfual mind ? Hoft long 
 then Jhall)0ur vain thoughts lodge within you ? Jer. 4. 1 4. 
 
 3. And fee alfo that you make not worldly minded men 
 your companions. While they favour nothing but earth and 
 fkfh, they will have no favoury difcourfe of any thing elfe : And 
 their difcourfe is like to be infectious to your minds. As a Stews 
 is not the beft place to preferve you from uncleannefs ; nor an 
 Alehoufe the beft place to preferve you from drunkennefs ; fo 
 the company of worldlings is not the beft place to preferve you 
 fromworldlinefs .- Where you (hall fee or hear little, but earth- 
 ly things, and heavenly matters can find no room. Its not the 
 fafeft place to fight againft the Devil , in the midft of his own 
 Army ; but in the Army of Chrift. 
 
 On the contrary fide, be fure that you keep under mortifying 
 means. Attend to the lively preaching of the word , which will 
 difgrace the world to you, and be dill drawing your hearts ano- 
 ther way. Be much with God in fecret prayer, and be much 
 above in Heavenly Meditation ; and dwell upon thofe 
 Thoughts which lay the world naked to you , and fhew it you in 
 its own complexion. If death ana judgement be ferioufly in 
 your minds , it will waken you from thefe flefhly 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 peo- 
 ple, whofe difcourfe, and prayers, and daily examples will help to 
 draw up your minds to God, and to affeel them with things 
 that nearlyer concern you , then all the profits or pleafures of 
 the world. 
 
By the Crofs of Chrifl. jy^ 
 
 I Have now told you how you (hould Crucifie the world, and 
 be Crucified to it; but which of you will be fohappy as to 
 pra&ife thefe Directions, I cannot tell. I have brought you the 
 armour and weapons by which this mortal enemy muft be con- 
 quered; but ic is not in my power to give you couragious hearts 
 toufetbem lean certainly tell you what a Tafe and comfortable 
 life you might live, if you had but tins enemy under your feetj 
 and what an eafie and happy death you might die, if you were 
 firft dead to the world : But to make you fohappy is not in my 
 power. 1 can forefee the certain damnation of all unconverted 
 fenfualifts and worldlings,and how fad a farewell they muft (hort- 
 ly take of all their felicity: But to prevent re is not in my power; 
 For I cannot makfjon willing to prevent it; Its a greater work 
 then bare information thatis here to be done, If it were butto 
 give the world a fewx:ontemptuous words, and to call it vanity 
 and a worthlefs thing}! (hould make no doubt of prevailing with 
 the moft- : BiittOikili it in your hearts is an harder work : And 
 with. Tome kind: of ■'■men-, it profpers moft, when it 'Uhardiyeft 
 fpoken of.. Its; eafre to tell a man why anl ho n he (hould lay 
 down his life, for Chrift if he be called tote : But there's more 
 to be done before it will be pra&ifed. Till an heavenly light 
 poffefs your minds, and (hew you the better things to come, and 
 aflare you.of more to be had in Chrift , then the world can afford 
 you ; I cannot look you in mid lofe your hold, nor that an hun- 
 dred. Sermons (hould mike you willing to feek the dea:h of that 
 which hath your heart. Senfe is tenacious { and unreasonable .» 
 When you have knocks it off an hundred times , yet ftill it will 
 be fenfe, and will be eager after its delights again. Some w\N be 
 ftili thinking that Mortification and heavenly mindednefs is fo> ■ 
 raw athingi that God will be mare merciful then to condemn all 
 that are without them <: And forruwill be inconsiderate and fenf- 
 lefs when the cleareft reafon is let before them ; and- will venture 
 their falvation rather then become dead to ail cheir. worldly lufts 
 tndhopes. So that with forrowlmaftfay thit nowf have fad 
 all,and delivered my MeffigeJ fear the moft will ftxll bethe fame*, 
 and reject tbecounfel of GodL to their perdition. .For this is; a 
 grace that accompanied falvation, and therefore' 'will: he the 
 
 portion 
 
i f6 The Crucify fog of the world, 
 
 portion only of the heirs of falvation. Though our hearct de- 
 fire, and prayer, and endeavour muft be that the profefled Is- 
 raelites may be faved ^ yet we muft cake up our comfort ftiorter 
 that the E!e& (hall 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 falvation of his little flock, as feeing in them the travail 
 of his foul i even fo muft we : and though as Samutl did over 
 Saul, fo we may mourn over the reft that God hath for fake n*yet 
 that forrow muft know its feafon and its meafure. For my part I 
 muft needs fay to you , that though it may feeraanhigh extra- 
 ordinary thing to fome of you, for a man to be thus Crucified to 
 the world, I have no more hope of the falvation of any of you, 
 except it (hall be thus with you, then I have of the falvation of 
 Cain or JucLu. And as great and wonderful a work as this is , if 
 ever God mean to fave your fouls, it will fa done on you. I (hall 
 therefore according to my duty hefeech you, to review andpra- 
 &ife the Directions which are given you, and to ufe the world, ac 
 the heirs of Heaven , that have laid up their hope andtreafure 
 there. But if you will not hear and take warning, itisbecaufe 
 the Lord will deft roy you, and becaufe you are not the ftieep of 
 Chrift, iChron. 25. 16. i Sam. 2. 25. fobn 10. 26, 27. 
 
 SECT. XXL 
 Vft laft. 
 
 I Haveheen all this while Perfwading and Direding you to be 
 Crucified to the world , and the world to you. I doubt net 
 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 
 fuch therefore I lhall next addrefs my fpeech : and in general , 
 this is my earneft requeft to you, [ That yon would u[t tbt world at 
 a Crucified thing, and m men that artCr»eifi*d toitfiouUdo.J 
 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 cnoogh to wean you from it .• and if (uing 
 will not ferve,your moft wife and gracious Father will make you 
 
By the Crofs cf Cbrift. 2 y y 
 
 feel^ and put the cafe beyond difpure. If you look upwards, you 
 may perceive a better and more enduring Jubilance , and an in- 
 heritance fo much more glorious and enduring , as fhouldfufficc 
 to take your minds from earth : l£ you look 'within you, what 
 foot-fteps of the Spirit may you there trace , what graces in ad 
 and habit may you find, which are all at mortal enmity with the 
 world / You may read there a Law engraven upon your hearts, 
 which condemneth the world to fubje&ion and contempt ; And 
 many an obligation you may there find , wherein you are deeply 
 bound againft it : For I hope you have not cancelled them all , 
 and forgot all the promifes which you made to God. All your 
 Profefiions,andall your blefTed Priviledges and Hopes, do engage 
 you to another world , and to the hearty renouncing and for- 
 faking of this. You fay you are Crucified and Ilifen with 
 Chrilt^ If you be, then feek the things that are above : fetyour 
 affections on the things that are above, and not on the things thae 
 arc on earth. For you are dead , and your life is hid with Chrift 
 in God : When Chrift who is your life (hall appear, then fhali 
 you alfo appear wirh him in glory. Mortifie therefore your mem- 
 bers which are on earth, fornication, uncleannefs, inordinate af- 
 fection, evilconcupifcence, and co vetoufnefs Which is idolatry : 
 For which things fake the wrath of God cometh on the children 
 of difobedience, Col. 3 . 1 . to 7. It doth not befcem the members 
 of a Crucified Chrift to be earthly minded ; nor the members of 
 a Glorified Crrift to fc't their minds on things fo low Jt ill befecms 
 the Heirs of an incorruptible Crown of Glory to make too greac 
 a matter of tbcfe trifles. It is the Enemies of the Crofs of Chrift, 
 and not thofe that are Crucified with him, whofe God is their 
 belly , and who glory in their frame ^ and who mind earthly things : 
 but the Saints converfation muft be in Heaven t from whence it is 
 that he expe&eth his Saviour to change his vile earthly body , and 
 make it like to hi? glorious body , Phil. 3. 17,18, 19,20,21. 
 If indeed you have laid up your treafure in heaven,, where ruft 
 and moath corrupt not, and where thieves do not breakthrough 
 and fteal, let it appear then by the effects. For where your trea- 
 fure is, there will your heart be, and where your heart is, that way 
 the Labours of your lives will tend. I (hall reduce my Exhorta- 
 tion to fome particulars. 
 
 Aa 1. IF 
 
178 The Crucifying cf the worlds 
 
 1. IF you are Crucified to the world , be fure that you leek it 
 1 no: , nor any thing in it , for its own lake- buc only as a 
 means to higher things. The (incerity of your hearts doth lie 
 much in this ; and the life of your fouls depends much upon ir. 
 Labour in your lawful callings and fpire not ( fo you exclude not 
 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 full, and fpare your -pains, or rather fpeedily change 
 your iatentions. If you overtake the haltyeft 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 travailech in, but for Love 
 of the place to which he is going, or the perfons, or things which 
 he there expects : So mult 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 muft travail. He that runs in a race , doth not bellow 
 all that pains for the Love of the path which he runs in , but for 
 Love of the Prize, which he expecteth at the end. And he that 
 ploughethand foweth, doth it more for Love of the crop which 
 he hopeth for, 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 Lon- 
 don with your wares, doth not take all thar pains for Love of the 
 carriage, or of the way •, but of the gain which he deferveth. 
 So muft it be with you, in ail your worldly 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 mull be 
 devoted 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 
 felf, that feemed once to Love it but for God ? Look in whac 
 meafure you love your wealth, yourhoufes, your recreations, 
 your friends, for themfelves, and btcaufe they accommodate the 
 flefh ; fo far you wrong God, and abufe them to Idolatry. 
 And if your Love do begin in greater purity , if you be not 
 
 Watchful 
 
By the Crofs of Cbrifl. 1 79 
 
 watchful it will quickly degenerate to a carnal Love. Many a 
 Scholar chatatfirit deGred Learning to fit himfortheferviceof 
 God, and his Church, doth by fuffering carnality to innnuate and 
 prevail , lofe much of the purity of his hrft affections, and in 
 time grow more cold and regardlefs of his firft ends , and lo vcth 
 common Learning meerly for it felf and for the delight of know- 
 ing, or ( which is worfe ) to get him a name among men. 
 
 Its common with men that need recreation for their health , 
 when they fet upon it as they think but to fit them for their duty, 
 to fall in love with it afterwards , to the perverting of their 
 hearts, the wounding of their confeiences , the wafting of their 
 time , and the neglect of that work of God for which it fhould 
 be ufed. 
 
 We fhould take our meat , and drink, and cloathes, but to 
 ftrengrhen and fit us for the fervice of our Matter : but how 
 quickly do we turn them to the gratifying of our flefh , and fo 
 the fervice of another Matter ? 
 
 Its too frequent for young perfons of different fexes to Love 
 each other at ftrft as Chriftians only , with a chattandneceflary 
 Love 5 but when they have been tempted awhile to an imprudent 
 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 to a&uall 
 wickednefs, and the undoing of each other. 
 
 Many a poor man thinks with himfelf, If I were but out of 
 debt, or could b at live fo as to ferve the Lord without difiraFhions , 
 and had fuch andfxch ntcejjities fuppljed , / would not de fire any 
 more , or care any further for the world* But if their deiires be 
 granted them, they find themfelves entangled , and their hearts 
 deceived, and they thirtt more after fulnefs, therrbefore they did 
 after nee effaries. And many a one thinks, [_ 1 care not for riches 
 or honours, but only to do good with, and if I had f hem I would fo ufe 
 them. ] But when they have their defires, the cafe is altered : 
 the flefh 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 ic then formerly it had- 
 
 Watch therefore over your deceitful heartland be fure to kc^ 
 up the Love of God, and actually intend him in all that you have 
 or do j and be not withdrawn to carnal affections, 
 
 A a 2 2. IF 
 
1 80 The Crucifying ef the world, 
 
 2. T P you are Crucified to the world , be not too eager for it. 
 1 As God~harii promifed it you but as an appendix to your 
 felicity, and as an overplus to the great bleffings of the Cove- 
 nant, fomuft you defire it but as frith. And as God hath pro- 
 mifed it you but with certain limitations , fo far as he fliall lee it 
 good for you, and agreeable to his greater ends j fo you mult de- 
 iire it but with fuch limitations. I obferve many to have fo much 
 reafon, as to put up their prayers for outward bleflings, with thefe 
 limitations, and will not for fhame exprefs themfelves in abfolute 
 peremptory language •, when yet there is apparent caufe to 
 fear, that they limit not their defires,as they do their words, nor. 
 do they fubmit fo freely to the difpofal of God in their hearts , as 
 they feem to do in their expreflions : and fo they make their 
 words to be modeft, while their defires are inordinate •, , their lan- 
 guage to be chart ,while their hearts are committing adultery with 
 the world ^ their expreflions are pious, while their arTedions are 
 idolatrous : And fo their prayers are made monftrous, while the 
 foul of them is fo difagreable to the body. Be afhamed and afraid 
 to defire that which you are afhamed and afraid to ask. You dare 
 not fay to God in your prayers, £ Lord, 1 mttft needs have a ful- 
 ler eft ate 1 / would fain bi rich and befomebody in the world ; / can- 
 not live contentedly in poverty : food and rayment mil notferve 
 turn •, unlefs I fare deliciotijly, and be c loathed neatly , andbefet by 
 in the world, and Hnlefs 1 may leave prof ferity to my children , when 
 1 am dead and gone. J If you dare not fay thus, do not dare to 
 defire or think thus. Va. Robert Bolton, that holy learned Divine, 
 doth ufe among the hainous damning fins, to reckon this, [ A de- 
 fire to be r;ch. ~} And if we hearken to the Scripture, we fhall find 
 that it is not without good caufe. /Vo'z/. 2 3. 4. the command is, |Z<r- 
 bo;tr mt to be rich. ] And Prov. 28. 20. He that mak[th hafte tv 
 be rich , fhall not be innocent > ] The Syriack renders the word 
 [ malignant ] and the Arabick [the miked) which we here trans- 
 late [he that hafleth to be rich.'] And they mult needs b: the 
 fame men, when the Apofile faith , that the love of money is the 
 root of all evil, 1 Tim. 6. 10. Therefore fiith Paul, They that 
 will be rich , fall into temptation and a fmire , and into many 
 foolipj and hurtful lufis, which drown men in deflrutlion andperdi~ 
 
 Hon, 
 
Bj the Crofs of Cbrifl. 1 8 1 
 
 ti$t$ 9 I Tim. 6. 9. By this word [_ they that will, or are willing to 
 be rich ] is meant [_ they who fe wills are fet upon it , and arc in love 
 with it, and fain would be rich. ~\ Is it fitter for God or you , to 
 determine how many talents you fhall be entrufted with ? Do 
 you long to have more duty, and danger, and a double account ? 
 Its true, you may defire the fuccefs of ycur Labours-, but not 
 for the Love of Riches, nor with an unmannerly peremptory dc- 
 iire. Its true alfo that you muft: be thankful for profperity i( 
 God give it you : But as it muft be with an holy jealoufie , fo it 
 is as true, that you muft be thankful alfo for adverfity, when 
 Cod fends it ^ though not for it fe!f, yet for the good that it may 
 conduce to : And therefore faith fames 1.9,1 o> Let the brother 
 of low degree, rejoyce in that he is exalted , but the rich in that he is 
 made low. And Job could fay, The Lordgiveth , and the Lord 
 taketh away - y blejfed be the name of the Lord, fob 1 . 2 1 . 
 
 3. IF you are Crucified to the world, then let it not have 
 1 power to Cmct fie yon , by putting you upon inordinate 
 cares crforrows. Will you vex your brains with contrivings for 
 the world, and weary your mind with tearing cares , and walk in 
 forrow becaufe you bave not your defires ? and yet fay that ycti 
 are Crucified to the world ? Are the dead fo folicitous ? or is a 
 Carkaife to be fo much valued ? Your Pafllons and Endeavours 
 will proclaim your exceffiveeftimation of the world, when you 
 bave never fo long in words profcfTed your contempt of it. Alas 
 how many thatfeem to know better, do almoftdiftrad: their 
 minds with cares, and entangle thcmfelves in a life of fo much mi- 
 fery, as a wife man would not like, for all the world / If they 
 want any thing, what trouble are their minds in cili their wants 
 befupplyed ? If they be affli&ed with lofles, or wrongs, or 
 contempt • they are troubled as if they had loft fome great or 
 necefTarv thing.. A Crucified world could not make fuch a ftir in 
 your 1 nds- but doubtlefs it is fo far alive as it thus arTeftcth 
 you. The Lord Jefus hath himfelf made fo foil and moving a 
 Sermon to his Difciples, againft the cares of the world , Mat. 6. 
 and Luke 1 2. that its a double fin to Chriftians to be full fo care- 
 ful and earthly minded -, and I know not what to hope for from 
 that man that will not be moved with fuch words as thofefrom 
 
 A a 3 the 
 
1 82 The Crucifying of the mrld, 
 
 diz Lord himfeif. And yet how many profeflbrs have I known 
 thai have tormented themfelves with cares and forrows, yea and 
 catt their bodies into difeafes by it, and many of them have dyed 
 of i't, and Come it hath brought befides their wits : So obiervable 
 is that of the A pottle , 2 Cor. 7. 10. Tht forrow of the world 
 tvorketb death ] even temporal and eternal , unlcfs we be deliver- 
 ed by undeferved Grace. Bear all conditions then with an equal 
 mind, and let your paflions (hew that you are Crucified to the 
 world. 
 
 4. T F you are Crucified to the world, then Let it not thruft 
 J. out the ftrvice of God , and be made an excufefor a negli- 
 gence in Religion. How rare are holy Meditations in the minds of 
 many that think themfelves Religious ? And it is worldly 
 Thoughts that thrutt them out, and worldly bufinefles that are 
 the common excufe. How formal are many in the Inftructing of 
 their families ? how feldom and how coldly do they exhort their 
 children or fervants to make ready for death, and make fureof 
 their lalvation ? How coldly and curforily are family piaycrs 
 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 fymptom and caufe too, of the deftru&ion of know- 
 ledge and godlinefs in the Land. And all is becaufe the world is 
 Matter , and mutt be ferved before God : The bufinefs of the 
 world doth feem to them the principal bufinefs, and mutt nrft be 
 done • and ail thoughts and talk of Heaven mutt ftand by , till 
 the world will give them leave to enter. Men cannot have while 
 to.ca'.l upon God and inftruft their families , becaufe the'y have 
 their worldly works to do. Go into the families of mott Noble- 
 men, Knights or Gentlemen in England , and fee there whether 
 God or the world be mott regarded and lookt after. Perhaps 
 they may civilly* yield an ear while a Chaplain makes a fhorc 
 prayer among them : but if you look after heavenly mmdednefs, 
 and ferioufnefs in Religion, and zeal again ft (in, and diligence to 
 help to favethe fouls that are under their charge, how little fhali 
 you find ? Do they earnettly perfwade their fervants to ftudy 
 iiolv things ? and do they examine them about their everlarting 
 
 ttatc. 
 
By the Crojs cf drift . \ &j 
 
 ftate j and call them to account of what they learn from the pub- 
 lick Miniftry ? Do they fhew a vehement hatred offin,andgo 
 before their families in an heavenly convcrfation ? Alas, how 
 thin are fuch families as thefe / No, no: they are fo taken up 
 wtth entertaining their friends,and pampering their ficfh , 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 C haplain, lie is fo wearied with the fenfual 
 couries of fome, and thefeorns of others, and the vanity , and 
 worldlinefs, and negligence of the reft, that his life is a burden to 
 him , and he can no more enjoy himfelf in fuch families , then in 
 a fair or popular tumult. On the other fide , poor men are in fo 
 much want , that they think themfelves fuffciently ex cu fed for 
 the neglecting of almoft all the means of their falvation. They 
 think Neccftky lyeth upon them, and therefore that God will not 
 require it of them to underftand the Scriptures, nor to labour 
 after eternal things. Chrift telleth them that One thing is medful, 
 and would have them choofe the better p^,which (hall not be ta- 
 ken from them. But they believe not Chrift ^ but hearken to their 
 flefh, and it telleth them that its Another thing that is needful y 
 and perfwadeth them to choofe the wcrferpart, which will fhortly 
 be taken from them. Chrift biddeth them, Labour not for the meat 
 that pcrifbeth, but for that which endureth to ever/afling life , John 
 6.27. But venter nonhabet aures ; the flefh underftandeth not 
 fuch exhortations : A greedy appetite is the reafon that it judg- 
 eth by : An hungry belly is not filled nor quieted with argu- 
 ments! They muft have their prefent wants fupplyed, let what 
 will become of their immortal fouls. And thus the Rich have fo 
 much to loo\ after, th?t they cannot have while to be diligent for 
 their fouls : And the Poor have fo much to feek. after , that they 
 cannot have while : A nd fo the world abufeth them that Have 
 it and that Want it. As if two men that had forfeited their lives 
 were travelling to London for a pardon • and the one goeth fo 
 fair a way, that he forgers his bufinefsand litteth down picking 
 flowers in the way ; and the other meets with fo fowl a way , that 
 he thinks he is excufed , becaufehe muft take heed of being wet 
 or dirtyed. 
 
 O Sirs, if the world be Crucified to you, how can it have fuch 
 power over you, as to caufe you to rtegled your greateft Lord, 
 
 and 
 
1 84 The Crucifying of the world, 
 
 and your immortal fouls ? If indeed you are Dead to it, and 
 alive to Chriit > let it be feen in your families, and be feen in a!! 
 your duties and conversation. Let the greateft 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 fcr- 
 vice of God. Remember that the fourth Commandment requi- 
 red you to fee that the Sabbath be fandified, even by t he Gran- 
 ger that is within your gates , as well as by your feives and the 
 iervants that are in your houfes. If you have carnal Gentlemen 
 at your table,or are at theirs, do not be your feives fo carnal as to 
 be afhamed of holy difcourfe in their prefence, or tofupprefs 
 any fpeech 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 have a Matter 
 that mult be Plcafed whoever be difpleafed. 
 
 Take heed alfo that the world do not caufe you to negled the 
 opportunities which are before you for your own advantage. 
 Mifs not a Sermon which may be profitable to you, without Ne- 
 cefiity. Mifs not the help of private Inftrudions and Confe- 
 rence, and other edifying Sacred duties, without necefiity. 
 Omit not any of your fecret addreffes to God, without Neecfli- 
 ty. And take nothing for a Necefsity, but that which is at that 
 timea greater duty then that which you do Omic, I know that 
 Works of Neceflity and Mercy may be done even on the Lords 
 day, and ads of Worfhip may be delayed on fuch occasions : 
 for God will then have Mercy and hot Sacrifice. But Mercy on 
 our own and others fouls in feeking their relief, muftnot be neg- 
 lected for lower thing?. 
 
 And look not only to the Matter , but the Manner of your 
 duties, that Worldlinefs do not defiroy the Life and Vigour of 
 them. Turn out all thoughts of earthly things when you ap- 
 proach the Lord in holy worfhip. Provoke not his jealoulie by 
 prefenting before him a diflracled mind, or lifelefscarkaife. O 
 what fleepy frozen duties do many profeffors offer to the Lord , 
 even from week to week, becaufe their hearts are fo diftraded by 
 the world, tha$ they are to feek when God ihould have tbem. 
 
 5. IF 
 
By the Crofs $f Chrift. x %~ 
 
 5. TP you are Crucified co the world , take heed that you ufi 
 1 tit unlawful means for the procurement of worldly things. 
 Stretch not your confciences for the compafiing of fuchends. 
 Lay ftill 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 fclves in his ; and fo drive on your bargains in 
 that mind. If you did thus , you would not fell too dear, nor 
 buy too cheap ^ you would not make fo many words to get his 
 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 neceility your brother (hould offer it you ; nor 
 give iefsthcn the worth, though through ignorance or neceffity 
 he would take it. The love of money hath fo blinded many, that 
 in felling they think it to be no fin, to take as much for a com- 
 modity as they can get • and in buying they think it no fin to gee 
 the commodity, as cheap as they can have it ; never once asking 
 their own hearts , How would I defire to be dealt with my fclf, if 
 it were my own cafe ? Nay fcovetoufnefs is the common caufe that 
 maketh moft of the world cry out againft Ccvetoufnefs. When 
 men are like ravenous greedy bcafts , that grudge at every bit 
 that goes befides their own mouths , they will reproach all that 
 crofs their covetous defires. If they cannot by words perfwadc 
 a tradefman cofell his ware at fuch rates as he cannot live by , 
 they will defame him as a covetous griping man : and all becaufe 
 he ritteth not their covetous defires : and all that will efcape their 
 cenfure of being covetous, muftfhut up their (hops ere long, to 
 the defrauding of their creditors. If a Phyfitian that hath been 
 a means tofavc their lives , do demand but half his due, it being 
 the calling which he liveth on, they will defame him as Covetous, 
 becaufe he contradi&eth 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 fufTer every worldly 
 mifer to rob him, they will defame him asif he were fick of their 
 difeafe : So far are they from the Primitive pra&ifc of felting all, 
 and laying down at the feet of the Apo ftlcs, (hat they would ftesl 
 
 B b fiora 
 
1 8<5 The Crucifying of tU world, 
 
 from the Church thofe Tenths which neither they nor their Pa- 
 then 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 m:n give all that he hath to the 
 poor, and he (hall be defamed as covetous, becaufehe 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,isa^ much unfatisfied, and as forward cofpeak 
 evil of him, as if he had given to none at ail. And ufually fo un- 
 reasonable are thefe covetous expectations , that you may fooner 
 difpleafe ten of the;.), then fatisfie one- 
 
 Whence alfo comes the Thecvery, the Lying for the fake of 
 Commodity, the over-witting and over- reaching of each other , 
 but from this fin. Whence is it that moft: Ale- fellers and Vintners 
 will make a trade of poyfoning fouls, and will nourifti that odi- 
 ous vice,which is the ruine of mens bodies,the impoverifhing of 
 their families, the difhonour of God, and the (hame and 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 moft of them by far, would make the 
 Lords day their chief Market-day •, for they care not to rob eren 
 God himfclf for this unprofitable gain. And its well if Butchery, 
 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 1 Gchezi thought himfelf wifer then his Matter , when he 
 went after Naamati for his prize : And Achan thought himfelf 
 wifer then all Ifracl, when he hid the gold : And Saul thought 
 k wifdom to fpare Agag and the belt things from deftru&ion. 
 But the Leprofic taught one, and the (tones taught another, and 
 Gods rejection 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 erTe&s of 
 Govctoufncfc and Revenge ; and fo of all other unlawfull 
 
 gain. 
 
 -If indeed you are dead to the world , do not -fo much as tell a 
 lie to get all the riches of the world. Remember alfo the corn- 
 a&ndsof God, ifife 19*13 \ Thwjbait not defrtndthy neighbour, 
 
 nthhtr 
 
By the Crofs cfchrifi. 187 
 
 neither rob him : the wages of him that u hired [hall not abide with 
 thee all night : And I The/. 4. 6. That no man go bejond and de- 
 fraud his brother in any matter , becaufe that the Lord is the aven- 
 ger of all finch, as we aljo have forewarned you, and teftified. And 
 I for. 6. 7,8 ,9. Now therefore there is titter I y a fault among jou , 
 becaufe je go to Law one with another : Why do ye not rather take 
 wrong ? Why do ye not rather fujfer your J elves to be defrauded t 
 Nay you do wrong, and defraud , and that jour Brethren : Know 
 joh not that the unrighteous fb all not inherit the Kingdom of God ? \ 
 Tbefe leffons would be better learnt, if covetoufnefs did not (top 
 mens ears. But its a befooling ftupifying vice. It makes men 
 lofe themfelvcs for gain. For as Auftin&ith, [ Avar us anteqmm 
 tucretur, feipfam perdit ; & antequam aliquid capiat, capitur. ] 
 And all this is for the pleafing of their fancy, that they may have 
 more then they need. For Avar us eft etc us ; credendo enim di- 
 ves eft, non videndo. Amas pecuniam O c<ece, quam nnnquam vide- 
 bit, cacus p 9 (fides, ctcus moritums es, &c. Idem. ] And when they 
 pretend Neceflity , it is but the voice of Covetoufnefs : For, 
 faith the ftme Auftin, [Non e(t in car endo difficult as, nifi cum 
 fuerit in poffidendo cupiditas.^ Et alibi £ Pauperiorem fe judical 
 abundans \ quia fibi Aeejfe arbitrator , quicquid ab ahis pojfidt- 
 tur toto mundo eget, cujus nen capit mundus cupiditatem. ] 
 
 6. X F you are Crucified to the world, let us fee it by your ina- 
 I proving all for God , and not employing it to the pleafing 
 of your flefh. 
 
 Ufe all that you have as men that muft be accountable for 
 them. Remember that you receive them from your Matter for 
 his ufe. Refolve therefore fo to expend and employ them, as may 
 moft further his fervice. Look about you , and fee what good is 
 to be done, and then confider, how far you are furnifhed and en- 
 abled to do it -, and accordingly lay out the talents which you arc 
 cntrufted with. Scei. after fach work ; anddonotitay till it be 
 brought to your hand. I ( you love Chrift indeed, me thinks you 
 (hould not ftav for an inviration to do him fervice , norfhould 
 you need that men come a begging to you to awaken your chari- 
 ty , when you know before that it is a charitable andnccefTary 
 work that is before you. 
 
 B b 2 Twd 
 
l88 The 'Crucifying of the world^ 
 
 Two forts of perions [ would efpccially dire& this advice to. 
 firft to the rich and powerful in the world. Secondly, To all that 
 are profcfforsof Religion. 
 
 Tor the firft fort, let them confider, that their Riches are fnares 
 to them, and will prove a certain means of their damnation , if 
 they devote them not to God. Tythes, and Oblations, and Tirft- 
 fruits were devoted to God under the Law :. but aN is exprcfly 
 devoted to him under the Gofpel ; Which was expreSfTed by the 
 Primitive Chriftjans felling all, and laying down at the Apoftles 
 feet: For as Life and Immortality is brought to light more abun- 
 dantly in the Gofpel •, So alfo is the means of obtaining it , and 
 the duty which we owe to him that giveth it ; And as Grace 
 and Truth came by Jefus Chrift, and the greatcft mercies are re- 
 vealed by the Gofpel : So the greatcft holtnefs comes by Chrift y 
 and the greateft obligations are laid on us in the Gofpel : Efpeci- 
 ally to felf-denyal, and an hearty Devoting our feLves and all we 
 have to God. I befeech you obferve the diftin&ion which Chrift 
 ufeth,Z#i^ 12.21. between Laying ftp Riches to yeur f elves , and 
 king Rich to God, and how dreadful the Application is. If almoft 
 all your Riches be expended on your felves and yours,or laid upin 
 (lore as for provifion for your flefh,its plain then that you [ Lay 
 »p riches for jour [elves 2 and fo- are concluded by the fentence of 
 Chrift among the miferable fools that are there defcribed. But if 
 you are [Rich to God ~] 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 Redeemer ,and the good of his Brother, and 
 the furthering of his own falvation, is very far from being Cruci- 
 fied to the world. 
 
 2. And it is not only the great ones that have need of this ad- 
 vice, but all in their places that areentrufted with Gods Mercies. 
 Think not your felves excu fed from works of Charity , becaufe 
 you have but one talent : for one talent muft be proportionably 
 i improved as well as ten, or elfe you will be condemned as unpro- 
 
 fitable fervants. People of the lower rank do commonly chink 
 that Godrequircth nothing of them, but toreccivc what others 
 give them, and to labour for themfelves : And when they have 
 reviled fufficiently at Rich men for worldlinefs, they often (hew 
 sbemfelves as worldly , ,by denying their mixes , and by unmer- 
 
 cifulnefs 
 
Bj the Crefs of Chrijl. 1 89 
 
 cifulnefs to thofe that arc poorer then themfelves , as jhe Richer 
 do by denying their larger proportion*. 
 
 The fcarcity and dcfe&ivenefs of charitable works , with all 
 , forts of men from the higheft to the lowcft , even thofc 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 works 
 of Charity. In ads of piety and worfhip, they ( juftly ) think, 
 that they fhould not only fee apart one day in (ewen^ to be whol- 
 ly imployed herein, but alfo a considerable 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 eftates ? as befides their daily works 
 of charity upon ordinary occafions, to devote alfo a feventh part 
 entirely to his fervice ? Though all cannot do this, yet many (hall 
 fee when their eyes are opened, that they (hould have done more. 
 For ought I fee, the charitable works of theRicheft, and of too 
 many Profeffors of the greaceft Piety, are too like the pious acti- 
 ons of the ungodly • even, feldom, and by the halves , and iife- 
 lefs, and to little purpofe. As the ungodly will drop morning and 
 night a formal, feeming heartlefs prayer, upon the by, while their 
 minds are anoiher way ^ and if you urge them to any higher,and 
 coftlyer devotion, inftead of obeying, they will cavil againft it, 
 and put it off with vain excufes, and fay y God doth not require thk 
 of us, becaufe r&e are not learnt d y and becaufe we have our neceffarj 
 labours to look^after. Even fo many Rich men, and feemingly Re- 
 ligious, will drop now and then a penny or an alms to the poor % 
 and give upon the by fome inconfiderable pittance, which cofteth 
 them but little, and doth no goeat good : But if you urge them 
 to any greater works, you (hall have excufes enow , and reafon- 
 ings againft their duty , but little of performance. Then they 
 have families to provide for, and their eftatcs are but fmall , and 
 God doth not require this at their hands. I wonder when God 
 will fpeak fo plain, for abounding in Good works, as that hypo- 
 crites and worldlings will be able to underftand him ? This vo- 
 luntary deafnefs is not remedy ed by fpeakinglowd 5 nor will the 
 
 Bb 3 common 
 
I po The Crucifying of the worM> 
 
 common cyc-falves cure him that is wilfully blind : He'salwaics 
 an unprofitable Scholar that hateth his book. If God had fpo- 
 ken but the hundreth part as much in favour of their worldlinefs 
 and tenacity, as he he hath done againft it , they could foon have 
 heard, and eafily underftood it : If Paul do but tell fome cove- 
 tous pcrfons, that caft their poor widdows on the Church for 
 maintenance, that were of their near kindred, that [they are 
 yporfe then Infidels, if thej will not provide fir their own families , or 
 kindred J i Tm p t $.$. thefe worldlings can find an excufe for their 
 tenacity from fuch a Text as this, which was meant to rebuke ic : 
 and when they have driven on a trade of worldlinefs, and fcraped 
 for thcmfclves and children all their lives , and never done any 
 confiderable works of charity , they can quiet their confidences 
 bythemif-applicacionandabufeof fuch a Text. They that have 
 money to feed their pride, and revenge, and lufls , have little for 
 God, in any good work. They will fooner fpend fix pence in an 
 Ale-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 covetoufnefs, have not half fo much to give to charitable ufes. 
 They will fee all fuppofed conveniences provided for themfelves , 
 before they will fupply the Neceflities of others. And what 
 thanks is it to them to (hew their poor Brethren the charity of a 
 fwine, that will leave that to others which he cannot eat himfelf. 
 And yet there are multitudes that will not ufc this beftial charity, 
 becaufe their own flefh and their pofterity are an infatiable gulf, 
 thatfwallowupall : And what they cannot ufe, they will lay 
 up for Provifion, left their luft (hould be extinguifhed for want 
 of fewel ; and when their flefh hath had its fill , they may leave 
 the reft behind them, that their children may live in golden fet* 
 ters, and be gull'd of their falvation , and ticed from God as well 
 as they. Is not that mans belly his God , that will beftow a more 
 coftly facriflce on his belly then he will do on God ? If God 
 command, and his Minifters requeft, they are moft frequently de- 
 nycd : If Chrift require it, and his Members need,and perhaps 
 crave it, they are denyed ; but if the back and thehelly crave , 
 they are feldom denyed. God faith £To do good and to communicate 
 forqet not •, for with fuch facrifices lam well p leafed J Heb. 1 3 . 1 6. 
 and he cannot be heard, nor will they pleafe him at iuch rates. 
 The flefh faith, [To pamper and provide for me , forget not : for 
 
 with 
 
By the Crofs of Chrift. j p i 
 
 with fnch facrifces I am well- p leafed; ] and it is quickly heard , 
 and no colt and labour feems coo dear. We may fee where mens 
 hopes and hearts are by their adventures : Surely you take that 
 for the chiefeft Pearl, which you are willing to give molt for / 
 When you can lay out fo little upon Heaven, and fo much upon 
 your flefh, 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 excels upon themfelves , even in gluttony and 
 drunkennefs , then they will give in two years to the relief of 
 them that need : Yea forae that would be loach to give in a 
 twelve moneth fo much to the poor , as they will fpend at one 
 fcaft in the entertainment of their like ; or fo 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 fhall fpeak to them in the Preface more fully. 
 It is thofe that confefs they have all from God. and that have ver- 
 bally devoted all to him again, and profefs themfelves entirely his 
 fervants, that I have now in hand. And with fuch one would 
 think a few words might ferve, to perfwade them to lay down all 
 at his feet, 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 either. But confider impartially in the 
 fear of God , whether you make an equal diitribution } 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, 
 bethink your felves , whether you deal wifely or honeftly with 
 him ? And whether this which you allow, be all that he this way 
 rcquireth or expe&eth ? 
 
 BU T I fuppofe fome ungodly malicious hearts, will make an 
 ill ufe of all that I fay , and will think with themfelves, 
 £ This tottcbeth the Profejfors of Religion : They are as covetous 
 as any ; and under pretence of long prayers de devour widows houfes : 
 after all their preaching and prayings there is none that are more 
 cruel and clofe handed^ or ready to over -reach or deceive then they ; 
 nor any that are more greedy for the things of the Veorld. ] 
 
 In anfwer to this Objection, I fhalHirft fay foraewhat to 
 
 the 
 
1 9 z The Crucify ing of the tvorld^ - ^ 
 
 « — — — — _ — i 
 
 the Profeffors of Religion , and then (hall fpeak to tfocobje&crs 
 themfelves. 
 
 Firft, you that profcfs the fear of God, take notice 1 befeech 
 you of this accufation , and though it may (hew you caufc to 
 piety malicious iianderers, yet let it provoke you to fearch your 
 hearts and lives, and fee that you give not caufe for this reproach. 
 As for thofe worldly timc-ferving hypocrites, which in ail 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 
 hands,of all thefe fcandals which they have eaufed in the Church, 
 and the ruine of poor ungodly fouls that are dafht in pieces , and 
 caft themfelves into heli, by {tumbling at this ftone which their 
 worldly pra&ifes 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 difhonour 
 of that Religion which condemneth your pradtifesand you. Did 
 not Chrift warn you to count your coils , and never to dream of 
 being his Difci pies , unlefs you could forfake all and follow him 
 under the Crofs, in expectation of a promifed trcafure in Hea- 
 ven ? Js there any thing that Chrift did more peremptorily re- 
 quire of you, then to Renounce the world and deny your felves , 
 if you would be his Difciples ? And yet will you come without 
 this wedding- garment, and bring your bafc and earthly minds 
 among his fervants ^ and caufe his truth, andhishoufeand fol- 
 lowers, to bear the reproach of your worldly bafenefs? 1 cell 
 you, it is like to coft you dear , that you have caft this difhonour 
 on the name of God, and eaufed the damnation of the impious 
 rcproachers. The wrong you have done to God and men , you 
 (hall certainly pay for in everlafting mifery , unlefs a through re- 
 pentance do prevent it. (And I fear it is but few of thefe worldly 
 Hypocrites that ever truly do repent. ) But woe to them by 
 whom offence coraeth : It weiegood for that man that he had 
 never been born. 
 
 2. And as for you that truly fear God , I befeech you let the 
 ilandcrsof wicked men awake you to an holy jealoufic of your 
 irives. You fee what their eye is upon : Take heed then how 
 you walk - 5 you hear what it is that offendeth them. As far as is 
 poffiblc avoid all otcafions of fuch offence. Take heed in your 
 
 bargain- 
 
By the Crojs cf Ckrift. i $ ;> 
 
 bargaining, buying or fellings how you carry your ieives coward 
 them , and whac you fay. If all the a&icns of. your lives were 
 right fa ve one,they will reproach you for that one : If you fpeak 
 butonerafh orunhandfara word , they will forgec all the reft, 
 and remember that one , and traduce you, as if ail were like iIit.z 
 one. See therefore char you walk and fpeak bv line and rule. Ana 
 remember that it is nor an ordinary mcaiure of charity and good 
 works that is expected from you, (according to y our abilities ) 
 by God and man. If you love thofe that love you, what Reward 
 have you ? do not 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 Chri(t) Ifay untoyou , Love your 
 enemies ^ blefs them that cur ft you - y do good to them that hate you - y 
 And fray for them that def fight jully life you and ferfecute you : 
 That ye may be the children of your Father which is in heaven : for 
 he maketh his Sun to rife on the evil and on the good j andftndeth 
 rain on the jufl anden the unjufl, Mat. 5.44, 45, 46, 47. Let your 
 Light fojhine before men y that they may fee your good worlds, andglo- 
 rife your Father which is in heaven f M2it, 6. 15. Your actions and 
 words are obferved and fcanned more then any other mens. For 
 malice is quick- lighted, and of a ftrong memory : And you arc 
 the Light of the world : A City that is ft on an hill cannot be hid^ 
 Mat. 5. 14. Take heed therefore that you be blamelefsand harm- 
 lefs^ the Sons of God, without rebuke , in the midft of a crooked 
 and perverfe Nation, among whom ye fhine as lights in the 
 world, holding forth the word of life : This will not only (top 
 the mouthes of the enemies, but it will alfo rejoyce your Teach- 
 ers in the day of Chriit that they have not run or laboured in 
 vain : Yea if they were offered upon the facrifice and fervice of 
 your faith, tl|ey would rejoyce with you all , Phil. 2. 1 5,16,1 7. 
 And for your felves alfo it is neceflary that you excell others in 
 good works : For except your righteoufnefs exceed the righteouf- 
 nefs even of Scribes and Pharifees, you /ball not enter into the King- 
 dom of heaven, Mat. 5 . 20. Remember that you live among the 
 blind : and if you Humble and fall, you know not how many will 
 fall upon you ; and if you break but your fhins, they that fall up- 
 on you may break their neeks > and if you rife again , you/ are 
 not fure that they will rife. Dearly beloved , I befeech you as 
 ftrangers and pilgrims ("in this world ) abllain from fleftiiy lufts 
 
 C c which 
 
1 24 The Crucifying of the world, 
 
 which war againft the foul ; having your converfation honeft 
 among the Gentiles (the unbelievers and prophane,) that 
 whereas they fpeak againft you as evil doers , they may by your 
 good work?, which they behold, glorifieGod in the day of vio- 
 lation , i Pet. 2. 11,12. For f> is the will of God, that with 
 well doing ye may put to filence the ignorance of foolifh men , 
 i Pet. 2. 15. Finally brethren , be ye all of one mind, having 
 companion one of another • love as brethren, be pittiful, be cur- 
 teous; not rendring evil for evil, or railing for railing • but con- 
 trariwife blefsing, knowing that ye are thereunto called , that yc 
 fhould inherit a blefsing, 1 Pet. 3 8,9. And fo walk, that if any 
 obey not the word, they may yet be won by your exemplary 
 converfation, 1 Pet. 3. 1. As you hear more then others, fa do 
 more then others, that it may appear you build upon a rock, Mat. 
 7.24,25. And as the book of God is much in your hands and 
 mouth, fo remember that whofo looketh into the perfect Law of 
 liberty ,and continueth therein, he being not a forgetfull hearer , 
 but a doer of the work, this man {hill be bleffed in his deed. For 
 Pure Religion, and undefiled before God and the lather is this , 
 to vifit the facherlefs and widows in their affliction , and to 
 keep your felves unfpotted from the world, Jam> 1 . 25, 27. 
 
 2. Having faid this much to the godly by way of caution, I 
 fhall now make anfwer to the Objecters thcmfelves. You that 
 fay, There are none fo cruel and fo covetous as thefe that profefs 
 themfdves fo Religious ; if you have any moderation left , 
 will you fobcrly anfwer me thefe Cueftions following 
 
 Queft. 1. Is it the Hearts or the Outward aclions of thefe pro* 
 fejfors that jou perceive this covetoufnefsbj ? If it be the Heart, 
 youareflanderers, andfelf 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 of the Devil ? This hath been the 
 tricks of Satansinftruments in all ages. When they are not able 
 to fay of the godly , that they are fwearers, or drunkards, or 
 adulterers, or ftcalers, or lyars, or (1 mderers , as they chenVfetVeS 
 are ^ they prefently go to their hearts , which are out of fight , 
 and fay, They are covetous, and proa J, and the like : For there 
 they know that none but God is able to juftirle them. But com- 
 mon reafon might alfo hive taught them, that none but God is 
 there able to accufe them» For how know you mens hearts, 
 
 but 
 
By the Crofs ofchrift. 1 9 5 
 
 but by their p:ofefsions , or by their Jives } 
 
 But if you fey, It is the Life you judge by, I demand , what is 
 it in the lives of filth men that proves their covetoufnefs ? If ic 
 be opprefiing, deceiving, injultice,or unmcrcifulnefs,l would de- 
 mand of you in the fecond place, 
 
 Queft. i . Is it allorfome of them thatjou thus aecufe I If you 
 know feme few to be fuch, what is that to the reft ? But this hach 
 been alwaics the trick of the malignant. If they fee one profef- 
 for fall , or prove an hypocrite •, they cry out , [ They are all 
 alike \ If you could but fee their he arts, they are all fuch. ^ Chrj- 
 foftotn and other of the Fathers tell us, that this was the ufe in their 
 daies, and no wonder if it be fo ftill. What if there be one Cain 
 in Mams family : It follows not that Abel or 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- 
 falon in Davids family ? What if there was one ^udas amosg the 
 Difciples of Chrift ? Will you fay therefore that all the reft were 
 fuch , or that (Thrifts 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 courfe of their lives that y$tt judge by ? or is 
 itfome cue particular at! ion ? He that is not blind may fee , that 
 the courfe and drift of their lives, is lefs earthly and more bea- 
 venly then other mens. And God fudged of a man by the feope 
 of his life , and not by one fingle a&ion : and fo muft we. The 
 very bent and drift of your lives is worldly. If a man come into 
 your family, what (hall he fee but world linefs ? If one fallinte 
 your company , what (hall he hear from you , but about this 
 world ? If one obferve what you do from year to year , he may 
 fee that you lay out your felves for the world : You cannot re- 
 frain upon the Lords own day • but you are minding it, and talk- 
 ing of it. Yon favour not any other difcourfe. The very talk , 
 and labour that is laid out about another world, inroublefom to 
 you , and its this that makes yon diflike 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 Hyc after ? and avoid it more carefully for the tirn§ tp come. 
 
 Cc z '"" What 
 
The Crucifying of the world, 
 
 What it Noah were once drunk in his lire : will you judge of his 
 whole life by it, or fay , that he is as bad as the reft of the world e 
 What if Lot be given over to a temptation ? What if Abraham 
 did once tell a lye or equivocate, and Ifaac do the like in a fear ? 
 What if Mufes did once provoke God ? What if David did once 
 commit an hainous fin ? Or Veter did deny his Mailer in his fear ? 
 Will you either judge of all ocher godly people by them ? Or will 
 you judge of the courfeof their lives by one adion , which they 
 bewail and lament as long as they live ? And can you fee no 
 difference between a Worldiy atlion , and a Worldly life f 
 
 Quell. 4. I would further know of you , whether you have 
 
 gone to them in love, and admonijhed there of their fin , when'you 
 
 judged them to bi gn Uy, and heard them fpeak_.fr themfelves ? If 
 
 not j either you are incompetent judges ; or elfe you draw the 
 
 guilt upon your felves, and make the fin your own, as the exprefs 
 
 commands of God will tell you, in ZfWf.19.17.and Mat.1%. 15. 
 
 If you have admonifhed them and they repent not, why do you 
 
 not tcil the Pallors of the Church that they may admomfh them 
 
 and feek their reformation ? This is Chriils order ; But you will 
 
 not, you dare not do this • leit for want of proof, you be proved 
 
 flanderers, and the fhame of your accufations fall upon your 
 
 felves. You think -you may whifper behind mens backs, or accufe 
 
 them in general without naming any particular fad , and not be 
 
 proved lyars. But this will not hold long. 
 
 Quell. 5. Moreover 1 would know of you, when you accufe 
 men for not being more bountiful in your eyes, Do you know of ail 
 their work* of charity ? Are J oh acquainted with their befiowings ? 
 Sure you are not .-/For God hath commanded them , Matth. 6. 
 1 , 2, 3 , 4. [ Take heed that ye do not your alms bifore men, to befeen 
 of them : other wife ye have- no reward of your Father which u in 
 heaven 1 therefore when thou doe ft thine alms, do not found a trumpet 
 before thee as the hypocrites do, &c. But when thou dofl thine alms , 
 let not thy left hand know what thy right hand doth ; that thy alms 
 may be infecret •, and thy Father which fceth infecret, himfelf /hall 
 reward thee openly.'} This command they make confeience of : 
 and how then can you be meet judges of their alms? 
 
 Quell. 6. Alfo 1 would know, Are you certainly acquainted 
 with their particular eftates ? and do you know how able they are to 
 give Mf .you do not, you are no competent Judges . How oft 
 
 have 
 
By the Crofs cf Chtfl. 1 91 
 
 havej kno;vn men reproached for unmercif. i for not be- 
 
 ing more liberal! , when they have been fo low in their eftates, 
 that they were not able to maintain their families, or to pay every 
 man his own : and yet they that knew not this did back-bite them 
 as covetous. 
 
 Quefl. 7. Furthermore I would know j Are yom fori it is net 
 Satan within yon that prempteth you to the fe atenfattens ? Hear my 
 evidence end judge. He is called in Scripture the Accafer of the 
 Brethren, Rev. 12. 10. an J he Is defcribed to be a Lying malicious 
 fpirit. J f therefore it be a Lying, maligaant,maUcious fpir[t;tBcn 
 certainly it is the fpirit of Satan. 
 
 And 1. We have caufe to believe that ic is a Lying fpirit by 
 thefe evidences following. 
 
 1. We find the word of God aHuring us that the godly over- 
 come the world, and are fuch as have laid up their treafurein hea- 
 ven. And by the reft of their lives, we rind the characters of the 
 godly to agree more with tbem , then with die negligent mul- 
 titude. 
 
 2. We know that their Religion condemneth worldlinefs • and 
 they hear, and read, and fpeak againftit. 
 
 3 . They only under God do know their own hearts : and they 
 profefs themfelves to be contemners of the world, and heirs of a 
 better world. And we find them at leaf): as true of their words in 
 other things, as any other men ; and therefore having not forfeit- 
 ed their credit, we are bound to believe them. 
 
 4. Efpecially when we know that you that accufe them are un- 
 acquainted with their hearts. 
 
 5. And when we read in Scripture and Church Hi3ory , that 
 the malignant enemies of Chrift 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 you : and we fee no: by them any fuch thing for 
 which you accufe them. As far as we can judge, it is you that are 
 the worldlings, and their converfation is in heaven , Phil. 3. 
 20, 2 1 . Excepring fome hypocrites that creep in among them, as 
 they ever have done, and will do into the Church , till chrift at 
 Judgement fhut them our. Moreover we fee in the courfe of their 
 lives, that their fpeeches arc more heavenly then yours, and lefs 
 
 Cc 3 of 
 
1 9<? The Crttcifpng of the world ^ 
 
 of the world : They can fpare time from the world eoworfhip 
 God in their families 3 & inftruct thofe that are under their charge-, 
 which you cannot do. We fee they take pains for another world 
 through checourfe of their Ikes, 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 
 ofc wondered at the impudence of blind malignant perfons in this 
 place. 1 rauft needs my felf bear witnefs that in divers collecti- 
 ons for charitable ufes, we have had from thofe that profcfs Re- 
 ligion ten (hillings and twenty (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 collections for perfons in diftrefs at home 
 and abroad, when we never mention them to the reft of the peo- 
 ple, as knowing them fo worldly that it is in vain •, and we (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 collections at Fafts and 
 Sacraments , all men may fee the difference. I would not have 
 mentioned any of thefe matters , bue that the impudency of Ca- 
 lumniators doth in a fort conftrain me : For when of my own 
 knowledge we have had this many years more pounds from fome 
 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 biazed their foreheads, a9 well as wilfully (hut 
 their eyes. 
 
 Queft. 8. But yet I would further be informed of you -, To 
 -what end is it that you 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 needlefs ? Ask your own hearts, and deal ftn- 
 cerely. And if itbefo, is not this the very work of the Devil , 
 which hehath been doing in ail ages againft the Church, and by 
 which he ticeth fouls to hell I 
 
 Queft. 9. And I would defire you to tell me , if covetoufnefs 
 be among them , whether joh are able to charge it npon their Re- 
 ligion or Profejfion f Do they not witnefs againft it as much as 
 any people in the world ? Doth not the Bible wfych they read 
 cry it dowi*, and threaten damnation to it ? Do not the Books 
 
 which 
 
By the Crcjs of Chrift. 1 9$ 
 
 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 covetoufnefs and all other vices in the world, then 
 Chrilt, and the Gofpel, and Religion which thefe men profefs. If 
 then there fhould be covetous ones among them , what's this to 
 Religion which teacheth them to abhor it ? Will you blame the 
 belt Phyfitian and remedies that menarefkk, when there is no 
 cure but by thofe remedies ? Will you blame cloathingor nre 
 that men are cold ? Or eating and drinking , beciaife men do 
 confume by fome difeafe ? 1 cell you , all men naturally are 
 worldlings ; and no man can be cured of that deadly difeafe, but 
 only thofe that are cured by the Religion which thefe men 
 profefs. 
 
 Queft. 10. And I pray you tell me, Doyoti thinkjthAt the werkj 
 in which they differ from jon Are good or bad f Is it good or bad to 
 hear Sermons and repeat them for the help of memory , to pray 
 and praife God together ,and to live in the Communion of Saints, 
 which in your Creed you profefs to believe. If you have the face 
 to fay this is evil or needlefs , you accufe God himfelf that hath 
 fo often commanded it. If it be evil, its long of God that fo ur- 
 gently requircth it, and not of them : But if you dare not fay 
 fo, but confefs it is good , why then do you not imitate them ? 
 What I will you forbear Good , bceau'e others do Evil ? Will 
 youfinagainftGoJinonekind, if they do foin another? We 
 defire you not to joyn with them in evil ? If they deceive, or lie* 
 or opprefs, do not you doio : But will you therefore refufe your 
 duty to God ; and therefore defiroy 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 
 and rob htm, becaufe you have hard conceits of men ? Will yon 
 abufe him , becaufe you think they do ? And who is it that will 
 havethelofsof this but your felvei ? The Lord hath witneffed 
 that without holinefs none fhall fee God, Beb 1 2. 14, And will 
 you negle& an holy life, and fhut your felves out of heaven , and 
 damn your own fouls, becaufe you think profeffors are bad ? A 
 wife courfe indeed. Starve your felves becaufe profeffors wear 
 cloathes, and famifh your felves becaufe they ufe to eat. This h a 
 wifer trick of the two, then to negleft cc refufe an holy diligent 
 life, hecaufc they ufe it» Queft* 
 
ioo The Crucifying of the world, 
 
 Queft. 1 1 . And if worldiinefs be fo great a fin , I would fain 
 know or you , whether in reafinjou can thinkjh.it their ccurfe or 
 yours is the w.ty 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 Directions of the Word of God, and praying to God for al- 
 fiftance againft the fin that they are guilty of. I fie them take 
 pains to learn thofe Intlrudions that fhould cure them of wptld- 
 linefs , and are glad to faften them in their memory ; and 1 hear 
 them warn each other to avoid it -, and begging of God that he 
 would deftroy all the remnants of it in their fouls : Andi fee 
 others follow the world , and live acarelefs life , and ufenoneof 
 thefe means. Which of thefe (hall I think in reafon doth take the 
 courfe to conquer the world ? 
 
 Quell. 12. Moreover , if thefe men are as bad as \ ou 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 (hall we find them ? I hope you know 
 that God hath his Saints on earth , yea that none but Saints fhail 
 be faved : Tor it is exprefTeJ in Scripture over and over , Heb. 
 12.14. and in many other places. As I faid, The Communion of 
 the Saints is an Article of your Creed. Tell us then where they 
 are, if thefe he not they. Will you go to the Quakers, or to the 
 Papifts, Monks and Nuns for them ? Or whither will you go ? 
 Or will you fay , that 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 ? Jsignoranceof the Scripture, orneg- 
 le&ingita greater fign of a Saint, then meditating in it day and 
 night ? Read the fir ft Pfalm 9 yea all the Scripture, and then 
 
 Queft. I 3 . Do you thinks if any of them mi [carry , it is becaufi 
 they are too much Religious -, or rather, becaufi they arc too little ? 
 Surely it is the later. For, as I faid , their Religion feverely con- 
 demned covetoufnefs °. and therefore if they were more Religious^ 
 they would be left Covetous. And he that is mod godly, is leaft 
 worldly : and ordinarily , he that is moft ungodly is raoft 
 
 worldly. 
 
 Qneft. 
 
By the Crofs of Chrijl. 2 O i 
 
 Queft. 14. // i* not then evident , that other mens fins Should 
 move you to be the more Religious and careful of ycurfe lies ,and not 
 thelefs <Tf you fee them (tumble, you fhould look the better to 
 your feet, and not caft your felves headlong from the Rock that 
 you fhould be built upon. You fhould think with your felves , 
 If fuch men are fo iaulcy for all the pains they take • how much 
 more pains muft I take to efcape fuch faults. If they that run fo 
 hard, fhall many of them mifs of the prize by coming fhort ; it is 
 a mad conceit of you, to think to win it by fitting (till , or doing 
 lefs then they that loft it. 
 
 Queft. 15. Laftly, I would sdvifeyou toconfider, Whether 
 Qod thatjufiifieth his ferv ants , willfufer you to condemn them f 
 And how you cananfwer the challenge , Rom. 8. 32, 33. And 
 yphen Chri/t hath fhed his blood 1 Abfolve them, whether is it lively 
 that he will take it well at them i hat vilifie them ? Beit known to 
 the faces of all their enemies, t! a t [_The Lsrd takjtth pleasure in 
 his people 1 he will beautifie the meeh^withfalvation, Pfal. 149. 4. 
 The Lord taketh pleafure in them that fear him : in thofe that hope 
 in his mercy, Pfalm 1 47. 1 1 .' 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 wilt he 
 deftroy. He fuffered no man to do them wrong : yea he reproved 
 Kings for their fakes : faying, Touch not mine anointed , anddi rAy 
 Prophets no harm, Pfalm 105. 14, 15. He that toucheth them, 
 toucheth the apple of his eye, Zech. 2.8. For all their inrirmitics , 
 its dangerous vilifying a people fo dear to the God of heaven. 
 They (hall fhorrly near that joyful voice , Rev. 12. 10. {^Now 
 is come falvation, andftrcngth, and the Kingdom of our God , and 
 the pewer of his Chrift *fot 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 his vrork., fhall be joyned with 
 'him in the re Ward, Mat. 25. 41,45. The very coming of the 
 Lord to Judgement, will be Q to be glorified in his Saints , and to 
 be admired in all them that believe^ 2 Thef. 1 . 1 o. And what ihen 
 will be the doom of thofe that vilified them whom Chrift will 
 be glorified and admired in, ) ou may read and tremble, in Verf. 
 
 A7>8,9. 
 
 But again I charge you all that fear God , that you ham by 
 the accufations of malicious men : and take heed as yculovc 
 
 Dd Gcd, 
 
202 The Crucifying of the vmld z 
 
 God, your felves or others, of giving them ground of fuch re- 
 ports. And though I know that the wicked are abferd and un- 
 reafonable, 2 Thef. 3.2. and that you will never be able to flop 
 the mouthes of all fuch men, till Grace or Judgement flop them ; 
 yet fee that you wall^circumfpecllj in fuch evil dales , and give no 
 offence to Jews or Gentiles, or the Church of God. If youareChri- 
 Itians indeed, you cannot take the Riches or Honours of the 
 world to be matters of fo much worth or weight , as to be pre- 
 ferred before the honour of your Lord , and the good of«|fouIs. 
 It will grieve you more to hear the reproaches of the ungodly , 
 againftthe waies and fervants of God, then all your wealth will 
 do you good. Doth it not go to your hearts to hear poor blind? 
 ed (inners on all occafions reproaching your holy profeflion, and 
 faying , {_ There Are none more proud, and covetous, and ttnmercu 
 full , then thefe Profejfors of fo much ftri&ntfs and holinefs. ] 
 Though for the generall, it be a malignant Satanicall (lander >, yet 
 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 occafioa cf 
 fuch reproach. 
 
 SECT. XXII. 
 Jtfe : For Confohtion and further Terfteafion* 
 
 HAving faid this much to you for the Crucifying the world, 
 and the nfing it as a Crucified thing ; I (hall here briefly 
 enumerate fome of the great benefits, which will follow to your 
 felves where this is done. And this I (hall do in order to thefe two 
 ends conjunctly. 1. That thofe to whom the world is crucified may 
 ky to heart the greatnefs of the mercy,& be thankful to God that 
 bath done fo much for them. There is the greater need of en- 
 couragement and comfort to the foul, in our Crucifixion to the 
 world, becaufe it is a ftate of fo much faflfering to the body, and 
 a work that requireth fo much felf-denyal and patience. Who 
 will be perfwaded to caft all over.board , and forfakeall the plea- 
 fares and profit* of this world , but he that knows of fomewhaj 
 
 to 
 
By the Crefs of Chrifl. a 03 
 
 to be got by it that will make him a gainer or a fa vcr in the end ? 
 "No roan will incur fo great alof9, and caft himfelf upon a life of 
 troubles, without fomc confiderable benefit to encourage him. 
 And in theconflid , the heart will be ready to fail , if we have 
 not a cordial at hand for its rcfrefhment. As Chrift himfelf muft 
 have an Angel in his agony to comfort him,and when<:onfolation 
 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 
 fufferings, they may be able to refign their natural uriys in a full 
 fubraifiion to the will of God , and fo to perfevere and conquer 
 in their fufferings. They have need of a believing confideration 
 of the Benefits, that they may be daily and hourly furnifhed 
 againft temptations, and may bear thofclofTes and abufesfrom 
 men , even to the laying down of life , and all things in this 
 world, which flefh and blood is fo exceedingly againft. He than 
 believeth the faithfulnefs of the promifcr , will hold faft the pro- 
 feffion ef his faith without waverings Heb. 1 o. 23 . And he that be- 
 Jieveth the recompence of Reward, will not caft away his confidence , 
 Heb. l O. 3 5. He that krtowcth in himfelf that he hath in heaven a 
 better and more enduring f ub fiance, will endure the great eft fight of 
 affiitlions , becoming a gazing ft ock,by reproaches and afflictions , 
 and becoming a companion of them that arefo ufed ; and will take 
 joyfully the fpoyling of his worldly goods , Heb. 10. 32,33,34. 
 He that can loohjo Jefvs the author and finifber of his faith , and 
 with him 1 the Joy that is fct before him, will endure the Crefs, and 
 defpife the fhame , and run with patience the race that isfet before 
 him, Heb. 12.1,2. He that by faith fore-feeth the Peaceable 
 fruits of rightcoufnefs, will bear the ch aft ifement which for the pre- 
 fent feemeth not joyous but grievous, Heb. 12. II. All the cloud of 
 witnefles and army of Martyrs, Heb. 11. do teftifie this to us ^ 
 that it is faith's beholding the benefits and promifed ble-fiings , 
 that muft enable us to contemn the world , and fuflfer 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 , we have 
 need alfo of thefe encouraging helps which muft fuppirt our pa- 
 tience, that in this Patience we may pojfefs our fouls ; When im- 
 patient men to fave the world, do lofe their fouls, Heb. 10. 36. 
 'Luk± 21. 19. Mat. 16. 25, 26. Thefe confiderations arenecef- 
 
 D d 2 fary 
 
204 Th Crncifjing of the mrld^ 
 
 fary to us in fo hard an undertaking , left we be wearied and faint 
 in our minds t Heb. 12. 3 , Though we may manfully bear fomc 
 fewaffaults, 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 our very heart, and fee them (brink from us that were 
 moft obliged to adhere to us, we (hall then judge our felves for- 
 fakenof God-, if we have not the lively fenfe of thefe benefits. 
 As the very thought of For faking <*//, doth Itrike a carnal hearc 
 with forrow,and the work doth over- match all the power of fle(h 
 and blood , Luke 18. 22, 23, 24, 27, 28, 29. So alio the Be- 
 liever hath need to keep his faith waking and in exercife, that he 
 may lift up the hands that elfe will hang down , and the knees that 
 elfe will be feeble y and may make firaight paths for his feet that the 
 lame may not be turned ou± of the way y but may be healed., Heb. 1 2. 
 11,12,13,14. Tor if we hear fobs MefTengers,and have nor Jobs 
 Faith and Patience, we (hall not be able heartily to fay. The Lord 
 gave y and tht. Lord hath ta^enaway, bleffed be the name of the Lord 9 
 fib I.2T. 
 
 2. My fecond end in the mentioning of thefe benefits is •, that 
 if yet all that is faid before, have not perfwaded you to be Cruet-* 
 fled to the worlds at leaftyou may be perfwaded by the considera- 
 tion of the benefits, and of the happy condition of thofe that are 
 thus mortified •, even when they feem in the eyes of unbelievers 
 itpbemoftrniferablc. To thefe two ends I (hall mention the Be- 
 nefits. 
 
 Bern fit 1 . \/ Our Crucifixion to the world by the Crofs of Chrift, 
 J. will be one of the clear eft and fur eft evidences of 
 jour fine erity j And fo may afford you abundant h^lp for the 
 conquering of your doubts, and the afecrtaining. \ our falvacion, 
 When on the contrary, an unmorcificd worldly mind, is the cer- 
 tain and common mark of a miferablc hypocrite. I know a melan« 
 cfaoly man may be fo weary of the world, as to be impatient of 
 his life. : But to prefer the Lord and everlatling. Life , before it 9 
 in our practical Eftimatioo, and Relblution, and Endeavours, is 
 the very point of fav ng finccnty , and the fpecifical nature of 
 true San&ification : And all other marks mult be reduced unto 
 ihtSo There is no man fo fpiritual and heavenly , but while he is 
 
 here, 
 
By the Crofs rfchrifi. 205 
 
 here, hath a mixture of eanhlinefs and carnality : And many 
 athoufand that are earthly and carnal, have fome efteem of God 
 and Glory , and feme purpofes for them, and fome endeavours 
 after them : But it is that which is predominant that giveth the 
 Denomination. According to that, it is that we muft be 
 called either Spiritual and Heavenly , or Carnal and Earthly 
 men. 
 
 More parcicularly , 1 . If you look to the Underftanding, this 
 Crucifixion to the world is a very great pare ot the Wifdom o£ 
 the foul. For wherein doth wifdom more cont^fr, hen in judging 
 of things as indeed they are, and efpecially in ma ters ot greareft 
 moment. He therefore that is Crucified to the world, mult 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 that 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 thai 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 pleafure to his flefh for a moment I I make no doubt , 
 but the weakeft man or woman, that practically knows the vani- 
 ty of this world, and the delirable excellencies of God and Glo- 
 ry , is a thoufand fold wifer , then the moil: famous Princes or 
 Learned men that want this knowledge, lie never take that man 
 for a fool , that can hit the way to heaven • nor that for a wife 
 man that cannot hit it. Its the Greateft matters that try 
 mens Wifdom , though childifh Wit may appear in trifles. 
 
 2. To be Crucified to the world, is the Certain effctt of a j&(- 
 vingeffctluAl faith. The dead faith that James fpeaketh of, may 
 move you to fo much companion as to fay to the poor, Gain 
 pare; be warned and filled, fam.2. 16. But it will not fo far 
 Joofe you from the world, as to perfwade you to part with it to 
 fupply his wants : At leaft you will never be perfwaded to part 
 with all and follow Chrift , till rhe Belief of a Treafure in Hea- 
 ven do perfwade you to it, Luke 1 8. 21, 22. Can you fay from 
 your hearts, | Let all go , rather then the Love of God ] And in a 
 cafe of tryal, do you certainly find, that There is nothing fo dear 
 to you, which yeu cannot part with , for God and the hopes of 
 everlaftinglife t Thisisafign of an effectual Faith ; ¥or nei- 
 
 Dd 3 tUg£ 
 
io6 The Crucifying of the world. 
 
 ther nature nor common grace did ever bring a foui fo 
 high. 
 
 3 . It is alfo a certain evidence of unfeigned Love, For-whercin 
 is Love fo clearly manifefted, as in the higheft adventures for the 
 pcrfon whom we Love , and in the coftlyeft expreflions of our 
 Love when we are called to it ? Then it will appear that you 
 Love God indeed, when there is nothing elfe that you prefer be- 
 fore him, and nothing but what you lay down at his feet : When 
 the greateft profeflbrs that love the world, do (new that the love of 
 the Father is not in them, i John 2. 1 5. So far as it is loved. 
 
 4. To be CruGified to the world, and alive to God , is the ve- 
 ry Honefi/ y and Chafihj, and fufticeof the foul. This is your 
 Fidelity to God, in keeping the holy Covenant that you have 
 made with him in Chrift. This is your keeping your felves un- 
 fpotted from the world, and undefiled by it : When the friends 
 of it live in its Adulterous embracements , faw. 4. 4. Thus do 
 you give the Lord his own > even both the creature and your 
 hearts ^ when worldlings do un juftly rob him of both. This is 
 the great command andrequeft of God, Prov. 23. 26. My Sen, 
 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. *T* H E fecond Benefit is this. If you are truly 
 X Crucified to the world , Tour mtnds will be free 
 for God and his fer vice ; When the minds of worldlings are like 
 imprifoned 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 
 takeoff his burden, and how lightly wiil he run ? Do you not 
 feel your felves that the world is the clog of your fouls ? and 
 that this is it that hindereth you from duty, and hindcreth you in 
 duty, and keepeth you from the attainment of an heavenly con- 
 versation ? When you (hould chearfully go to God in fecret,or 
 in your families, the world is ready to pull you back : Either it 
 calleth you away,by putting fome other bufinefs into your hands; 
 or elfe it dulleth and divcrteth your ArTe&ions, fo that you have 
 no heart to duty, or no life ** it; or elfe it crcepethinto your 
 
 Thoughts 
 
By the Cr$Js ofChrift. 207 
 
 ,Thoughts in duty, and takech them off from the work in hand , 
 and makes you do that which you fecm not to be doing : And if 
 you fhake off chefe thoughts, and drive them out of your way , 
 they are prefently again before you, and meet you at the next 
 Turn. But m that meafureasyou have Crucified the world, you 
 are freed from thefe difturbaoces. The Apoftle Peter defcribeth 
 the miferable eftate of Apoftates, 2 Pet, 2.20. to be like a bird 
 or beaft that had efcaped out of the fnare thac he was taken in , 
 and after is taken in the fame again •, Having efcaped the polluti- 
 on of the world, &.C. nahiv \\j.rK*w~nt nrjavitu 3 tbej are again 
 entangled therein: as a beaft in a- fnare, that cannot efcape or 
 help himfelf •, So 2 77/».2.4.itsfaid,no man that warreth emang- 
 leth himfelf with the affeirs of this life ; &Ps* $e?.Tiva«*m «//- 
 mximatu , &c. So that you fee that the world is a Inare that en- 
 tanglcth mens fouls, and holdeth them as in captivity. The table 
 of the wicked becomech a fnare to them s and \o do all the bodily 
 mercies which they poffefs. 
 
 But the mortified Chhftian may look back on all thefe dan- 
 gers, and fay , Blejfed be the Lord that hath not given us as a prey 
 to their teeth : Oar foul u efcaped as a bird out of the fnare of the 
 fowlers i the fnare is broken^ and we are efcaped , Pfal. 124. 6 } J> 
 Oh with what eafc and freedom of mind may you converfe with 
 God in holy Ordinances, when you are once dif entangled from 
 this fnare ? Now that which formerly drew off your hearts, and 
 clog'd your affeftions is Crucified and dead : that enemy that 
 kept your fouls from God, and was ftill cafting baits or troubles 
 in your way is dead. As the Apoftle faith of fin, Rom.6 a y, He 
 that is dead is freed from fin; So I may fay of the world : He that 
 is dead to the world fin that raeafure as. he is dead to it , is freed 
 from the world. Let us therefore Uy afide every weight , and the 
 fin that dothfo eafily befet hs; and then we may run with Patience , 
 the race' that isfet before ns y Heb. 12. 1 .. 
 
 This makes a poor Chriftian fometimes to live in more content 
 and comfort in the depth of adverfity. s then he did before in the 
 midftof his profperity : because, though his flefh hath lojt , his 
 ibul hzxhgaind : though he want the flefhly accommodations 
 which he had, yet the world is now more Dead to him then be- 
 fore ; and fo his mind is freer for God •, and confequemly more 
 with him. How biefTed a life is it to converfe with God with 
 
 little 
 
% o3 The Crucifying of the world \ 
 
 little difturbances and interruptions i A runner in a race is wil- 
 ling to be rid of his very cloathes , that fhould cover him and 
 keep him warm, becaufe they arc a burden and hinderance to him 
 in his race : But the lookers on would be loath to be fo ftript. 
 Tike away profperity from an unmodified man, and you take 
 away the comfort of his life : When if the fame things betaken 
 from the mortified believer, he lofeth but his burden. How rea- 
 dily will that man obey that is dead to the world,wbcn he is com- 
 manded to do good, to relieve the poor according to his power , 
 to fuffer wrongs, to let go his right , to forgive and requite evil 
 with good, to forfake all and follow Chrift. When to another 
 man thefe duties are a kind of impojfibilities ; and you may as well 
 perfwade a Lyon to become a Lamb , or a bead to die willingly 
 by the hand of the Butcher , as perfwade an unmodified world- 
 ling to thefe things. They think when they hear them y Thefe are 
 hard fajings^ who can bear them ? Or at leaft, they are duties for a 
 Peter or a Paul , andnet for fuch as we. There is a very great pare 
 of Chriftian obedience, that will be eafie to you when you are 
 Dead to the world, which no man elfe is able to endure, nor will be 
 perfwaded to fubmit to. 
 
 ■Benefit 3. A Nother Benefit of this Crucifixion is this , The 
 JLJL Tempter is hereby difarmed , and he is difabled 
 from doing that agamftj&u, which with others he can do . The Li- 
 ving world is the Life of Temptations. As a Bear for all his 
 ftrcngth and fiercenefs , may be kd up and down bythenofe, 
 when by a ring the cord is farfened to his flefh : So the Tempter 
 leadeth men captive at his will, by fattening together the world 
 and their flefh. He finds it no hard matter to entice a fenfuall 
 worldly mind , to almoft any thing that is evil. Bid him lye or 
 ileal, and if it be not for fhame or fear of men he will do it. Bid 
 him negled God and his worfhip, and he will do it. B id him hate 
 thofc that hinder his commodity, or fpeakevil of them that crofs 
 his defires, or feek revenge of thofe that be thinks do wrong him 
 herein ^ and how quickly will he do it ? The Devil may do al- 
 moft what he lift, with thofe that are not Crucified to the world. 
 They will follow him up and down the world, from fin to fin , if 
 he have but a golden bait to tice them. But when the world is 
 
 Crucified 
 
By the Crcfs of Chrift. 109 
 
 Crucified toy Chi, what hathhe to entice you with ? Thecord 
 is broken by which he was wont to bind and lead ^oa. Can you 
 ticc a wife man by pins and counters , as you may do a child ? If 
 he would draw you from God , he hath nothing to dote with : 
 for the world by which he fhould do it, is now dead. If he would 
 tice you to pride, or ambition, or covetouihefs, or to finful means 
 for worldly ends , he hath nothing to do it with -, becaufe the 
 world is dead. The Devil hath nothing but a little money y or fen- 
 f alpkafure , or hononrs to hire you with to betray and caft away 
 your fouls : And what cares a mortified man for thefe ? Will he 
 part with thrift and heaven for money , who looks on money as 
 other men do on c hips or fanes ? It is the frame or mens hearts 
 that is the (Irergth of a temptation. To a man that is in love with 
 money, O what a ftrong temptation is it , to fee an opportunity 
 of getting ic by fin ? But what will this move him, thatlooketh 
 on it as on the dirt in the Itreets ? To a proud man that is tender 
 of his reputation in the world, what a troubiefom temptation is 
 it to be reproached, or flighted, or flandered ? and what a dan- 
 gerous temptation is it to him, to be applauded ? But what arc 
 thefe to him that takes the approbation and applaufes of the 
 world, but as a blaft of wind ? As Chrift faith of himfelf , John 
 1 4. 3 O. The Prince of this world comet h, and hath ncthing in me.'] 
 that is, He cometh to make his laft and ftrongeli afTault •, but be 
 (ball find no carnall finfull matter in me to work upon ; and he 
 cometh by his inftruments to pcrfcutemeto the death : but be 
 (hall find no guilt in me, which might make it a glory to him , or 
 adifhonour to me : So in their meafurc the morti ed members 
 of Chrift may fay : When Satan cometh by temptations, rtie 
 world is dead by which he would tempt them , and he (hall find 
 Jittle of that earthly matter in them, to work upon, and to enter- 
 tain his ked : and therefore when he afterward cometh by perfe- 
 ction, he will find the lefs of that guilt which would be the oyi to 
 enlarge and feed thefe flames. Your innocency and fafety lycth 
 much io this Mortification. 
 
 Be JBencft 
 
2 10 The Crucifying of the world, 
 
 Benefit 4. \ Nother Benefit thatfolloweth our Crucifixion of 
 il the world, is this, It will prevent abundance of 
 weedh fs unprofitable cefl and labour y that other men are at. You will 
 not be drawn to run and toyl for a thing of nought ; When other 
 men are riding, and going, and caring, and labouring for a little 
 fmoak,or a flying (hadow, you will fit, as it were, over thern,and 
 difcern r and pitty,and lament their folly. To fee one man re Joyce 
 that hath got his prize • and another lament becaufe he cannot get 
 it ; and a thirdin the eager purfuit of it ; 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 your foul to his praifes, 
 that hath faved you from this dotage. The world worketh on the 
 fenfual part firft, and thereby corrupteth, and as it were brutiri- 
 eth our very reafon •, and the whole courfe of worldly defigns 
 and affairs , even from the glorious aftions of Kings and Com- 
 manders, to the daily bufinefs of the plow- man and the beggar , 
 areall but the actions of frantick men, or mad men. I fay, fo far 
 asthc affairs of the world are managed by this fenfuall unmodi- 
 fied principle, a fandificd Believer can look upon them all, as on 
 the runnings or tumults of children or ideocs, or on a game at 
 Chefts, where wit is laid out to little purpofe. Mortification will 
 help you to turn your thoughts, and cares , and labours , into a 
 more profitable courfe : So that when the end comes , you will 
 have fomewhat to fhew that you have gained ; when others muft 
 (complain, that they have loft all their labour, and worfe then loft 
 it. What abundance of precious time do other men lofe, in dream- 
 ing* purfuits of an empty, deceiving, tranfitory world ? When 
 God hath taken off the poife from you, of fuch unprofitable mo- 
 don ; and taught you better to employ your time. Many an hun- 
 dred hours which others caft away upon worldly thoughts, or 
 difcourfe,,orpraftifes 3 arc redeemed by the wife for their ever- 
 Jsfting benefit. 
 
 Benefit 
 
Bj the Crofs cfchrift. 2 II 
 
 Benefit $- \ A Orcover this Mortification, Will help yen u 
 1VJL prevent a great deal of (harp Repentance ,-which 
 tnnft tell unmodified worldlings of their foil) . When they have run 
 themfelves out of breath ,and abufed Chrift, and neglected grace, 
 and either loft or hazarded their fouls, they muft fit down in the 
 end and befool themfelves for lofing their time and lives for no- 
 thing. When God hath given a man but a fhort life, and laid his 
 everlafting 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 bis own Father, and ferve a Maftcr that at laft will turn hita 
 off with nothing but ihaaie and blows , will he not wifh that he 
 had never feen his face ? Such a Matter all worldlings and fenfu- 
 alifts do ferve ; And he that got moft by the world among them, 
 (hall wife at laft that he had never ferved it : When the mortifi- 
 ed Chriftian that flighted the world , and laid out his are and 
 labour for a better , may fo far efcape the bitternefs of fuch Rc- 
 pentings, and be glad that he hath chofen the better part. That 
 is not the beft meat that is fweeteft in the eating, when afterward 
 it muft be vomited up with pain , becaufe it cannot be digeftcd. 
 The fparer dyet of Mortified men, will prevent fuch after pains 
 and troubles. 
 
 Ee 2 Menefie 
 
21 2 The Crucifying of the world. 
 
 Benefit 6. \A Oreovor where the world is CruciHed, A great 
 XVJL deal of felftermenting care and trouble cf mind 
 will be prevented. You will not live iuch a perplexed miferable 
 life, as worldlings do. Even in your outward troubles you will 
 havclefs inward trouble of foul, then they have in their abun- 
 dance. They are like a man that is hanged up in chains alive, that 
 gnaws upon his own flefh awhile , and then mutt famifh. What 
 elfe do worldlings but tear and devour themfelves with cares 
 and forrows , and fcourge 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 themfelves, 
 they would account them the cruelleft perfons in the world. Paul 
 faith of men that arc in love with money , that while they covet 
 after it , they dt> not only err from the faith, but alfo 
 iav7x{ 7nui7ru£$v , they pierced themfelves through and through , 
 and ftab'd their own hearts with many forrows. A worldly mind 
 and a melancholly are fome kin .:. The daily work of both is felf- 
 vexation, and they are wilfully fet upon the (tabbing and deftroy- 
 ing of themfelves. But it is not thus with the Believer fo far as 
 be is mortified. Will he vex himfelf for nothing ? Will he be 
 troubled for the lofs of that which he difregardech ? 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, itcannot 
 reach his foul. As the foul of a dead man fecleth no pain , when 
 the corpfe is cut in pieces, or rotteth in the grave : So in a lower 
 meafure, the foul of a Believer, being in a fort as it were fepara- 
 ted from the body by faith, and gone before to the heavenly in- 
 heritance , is freed from thefenfeof the calamities of the flefh. 
 So far ss we are Dead, we are infenfible of fufferings. 
 
 Benefit 
 
By the Crojs ef Chrift . 2l * 
 
 Benefit 7. A Nother Benefit that followerh upon the for- 
 J~\ mer i< this : We frail be for better able to fuffer 
 for Chrift , becaufe that {offerings will be much more eafie to us , 
 when once we are truly Crucified to the wo; Id. What is it that 
 makes men fo tender of fuffering , and ftartle at the noife of it, 
 and therefore conform chemfelves to the times they live in, and 
 venture their fouls to fave their flefh ? but only their over- valu- 
 ing flelhly 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 fubjedion to the flefh ; and therefore 
 they favour nothing but the things of the flefh. All Life defireth 
 a fuitable food for its fomentation. A Carnal Life within , hath a 
 Carnal appetite, and is moftfenfible of themifs of Carnal com- 
 modities : But a Spiritual Life hath a Spiritual appetite : And as 
 Carnal minds can eafily let go Spiritual things ; fo a fpiritual 
 mind,fo far as it is fuch, can eafily Jet go carnal things, when God 
 requireth it. When you are Dead to the world , you will eafily 
 part with it. For all things below will fecm but (mall matters to 
 you, in comparifon of the things which they are put in competi- 
 tion with. If you are fcorned , or accounted the offfcouring of 
 the Town, you can bear it ; becaufe with you it is a very fmal! 
 matter to be judged of man, 1 Cor. 4. 3. If you muft endure 
 abufesor pcrfecutions for Chnlt , you can do it : becaufe you 
 reckon that the furTerings of this life are not worthy to be com- 
 pared with the glory that (hall be revealed, Rom. 8. 18. You can 
 let go your gain, and account it lofs for Chrift ^ yea and account 
 all things lofs for the knowledge of him ^ and fuffer the lofs of 
 alhhingsfor him , accounting them but as dung, that you may 
 win him, Phil 3. 7,8. If yon knew that bonds and afflictions did 
 abide y oh, yet none of thefe things would move you, neither would jou 
 account your life itfelf dear to yen, fo that you may finijb your courfc 
 yritbjoy, Alls 20. 23, 24. So far as you are dead to the world , 
 and alive to God, it will be thus with you. When they that are 
 alive to the world are fo far from being able to dye for God, that 
 every crofs doth feem a death to them. 1 have many a time heard 
 fuch lamentable complaints from people that are fain into po- 
 verty, or difgrace , or fomc other worldly fuffering \ chat hath 
 
 Ec 3 i ive » 
 
2 14 Th Crucifying of the world, 
 
 given me morecaufe to lament the mifery of their fouls then of 
 their bodies. When they take on as if they were quite undone , 
 and had loft their God and hope of heaven , doth it not too 
 plainly (hew, that they made the world their God and their 
 heaven ? 
 
 benefit 8. A/T Oreover if indeed you are Crucified to the 
 *•▼«» world, your hearts will be ftill of en to themoti- 
 ens of the Spirit , and the motions of farther Grace : And fo yoa 
 will have abundant advantage, both for the cxercife and encreafe 
 of the graces which you have received. The earrhly 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 intercft or other doth contradid it, and 
 rife up againft it. But what have y ou to ft op y our ears when the 
 world is dead ? The word then will have free accefs to your 
 hearts. When the Spirit comes, your thoughts are ready, your af- 
 feBiens 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 
 ftrive againft it ? But we fpeak againft mens Idols, againft their 
 Jewels and their Treafure , and therefore againft their hearts and 
 natures. And then no wonder if we leave them in the jaws of 
 Satan where we found them, till irrefiftible merciful violence fhall 
 refcue them. But fo far as you are mortified, the enemy is dead ; 
 comradidioas are all filenced • oppofition isceafed- the Spirit 
 findeth that within that will befriend its motions, and own its 
 caufc , the foul lyeth down before the word ; and gladly heares 
 the voice of Chrift : And thus the work goes fmoothly on. 
 
 Benefit 
 
By the Crofs of Chrifi. * x 5 
 
 Benefit 9. \A Oreover when once you are Crucified to the 
 J. VI world, joti are capable of the true fpritual ufe 
 of it, which it was made for. Then you may feeGWin 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 
 venemous, and did endanger your fouls , will now become a help 
 to you , and may be fafely handled when the fling is thus taken 
 out. Before it was the road to Hell : and now there is fometafte 
 of heaven in it. The Hones and earth are ufeful for you to tread 
 upon , though they are unfit for you to feed on , or too hard to 
 reft upon. So though the world be unfit to Reft, or feed your 
 fouls, it may be made a convenient way for you to travail in. It is 
 unmeet to be Loved , but it is meet to be Vfed, when you have 
 learned fo to ufeit,as not abufing it. When fe If 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 3 then 
 you (hall be able to fee that glory and amiablenefs in the creature, 
 that now you cannot fee. tor you fhall fee the Creator hirafelf 
 in the creature. 
 
 Benefit 1 o. \ )\7 HEN once you are truly Crucified to the 
 V V world , Ton will have the hononr and the 
 comfort of an heavenly life. Your thoughts will be daily fteeped 
 in the Cceleftial delights, when other mens are fteept in Gall and 
 Vinegar. You will be above with God, when your carnal neigh- 
 bours converfe only with the world. Your thoughts will be 
 higher then their thoughts, and your waies then their waies \ as 
 the heaven where you converfe is higher then the earth. When 
 you take flight from earth in holy Devotions , they may look at 
 you, and wonder at you, but cannot follow you ; for whither 
 you go, they cannot come , till they are fuch as you. You leave 
 them groveling here on earth, and feeding on the duft, and ftri- 
 ving like children, or rather like fwine or dogs, about their meat. 
 When you are above in the Spirit, on the fpeedy wings of Faith 
 andLw , beholding that face that perfedeth all that perfe&ly 
 
 behold 
 
i-l 6 The Cruel fyh<7 of the world. 
 
 behold ic ^ and tatting that Joy , which fully reconciled all that 
 fully do enjoy it : which we muft here contend for , but none do 
 there contend ttb&tit it. What a noble employment have you , in 
 companfono r the highett fervants of the world * How fweet 
 are your delights in companfon of the Epicures r O happy fouls 
 that can fee fo much of your eternal happinefs, aad reach fo near 
 it. Were I but more in your condition, I would not envy Princes 
 their glory, nor any fenfuaJifts and worldiings their contents,nor 
 defire to be their partner. I could fpare them their troublefom 
 dignities, and their burdenfom Riches, and the unwhohom plea- 
 fures which they fo often furfet on, and the wind of popular ap- 
 plaufe which fo fwelicth them : Yea, what could I not fpare them, 
 if I might be more with you. O happy poverty , fkfcoefs or im- 
 prisonment, or whatever is called mifery by the world, if it be 
 nearer Heaven, then a fenfual life ! and if it will but advantage 
 Hiy foul for thofe contemplations, which are the imployment of 
 mortified heavenly men / Yea if it do but remove the impedi- 
 ments of fo fweet a life / 1 kro'w ( by fomclitfle , too little ex- 
 perience I know ) that one hours time of that bleffcdlife , will 
 eafily pay for all thecoft • and one believing view of God will 
 eafily btaft the beauty of the world, and fhame all thofe thoughts 
 as the iffues of my dotage , that ever gave k a lovely name , or 
 turned mine eye upon it with defire,or caufed me once with com- 
 placency to behold it, or ever brought it near my heart. O Sirs , 
 what a noble life may you live 1 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 God ? Had 
 you but one draught of the Heavenly confolations, you would 
 thirftm more for the pleafuresof the world. Yea did you but 
 tafteot it, as ^onathm of the honey from the end of his rod, 
 ( i Sam, 14. 27. ) your eyes would be enlightened , and your 
 hearts revived, and your hands would be fo ({lengthened in your 
 fpiritual warfare, that your enemies would quickly perceive it, 
 in your more rcfolute prevailing oppofltion of their affaults. 
 And experience will tell you , that you will no further reach this 
 heavenly life, then you are Crucified to earth and flefh. God 
 ulcih to (hew himfelf to theCoeleiHal inhabitants , and not to 
 the Tcrreftrial ; And therefore you will fee no more of God , 
 then you get above and converfe in Heaven : And if faith had 
 
 not 
 
By the Crofs cfChrift. %%rj 
 
 not this elevating power, and could not fee further then fenfc can 
 do, we mighc talk long enough of God, before we had any faving 
 knowledge of him, orrelifhof hisGoodncfs. And doubilefs, if 
 we muft get by faith into Heaven , if we will have the reviving 
 fight of God • then we mult needs away from earth ; For our 
 hearts cannot at once convene in borh. Believe it Sirs,God ufeth 
 to give his heavenly Cordials, upon an empty ftomack- and not 
 to drown them in the mud and dm of fenfuality. When you are 
 emptycilof creature-del<gh;s and love , \ ou are moft capable of 
 God. And farting irom the world, doth belt prepare you for this 
 heavenly Feaft. Let Abftinence and Temperance be impofed up- 
 on your fenfes; but commard a totall Faft to your Affe&ions , 
 And try then whether }oyr fouls be not fitter to afcend, and 
 whether God will not reveal bimfelf more clearly then before. 
 It may feem a paradox that, the vallies (hould be nearer Heaven 
 then the Hills - 3 But doubtlefs Stephen faw more of it , then the 
 high Prielts : And Lazarus had a fairer profped thither, from 
 among the dogs at the Rich mans gate , then the Matter of the 
 houfe had at his plentiful table. And who would not rather have 
 Lazarus's fores with a fore-fight of Heaven, then the Rich mans 
 fulnefs without it •, yea with the fears of after mifery ? A Heaven- 
 ly life is proper to the mortified. 
 
 Benefit 1 1. \A Oreover, thofe that are Crucified to the 
 JLVjL world, are moft fruit full unto others, and blef- 
 ftngs to all within their reach. They can part with any thing to do 
 good with. They are rich to God and their Brethren , it they be 
 rich, and not to thernfelves. If a mortified man have hundreds 
 or thoufandsby the year, he hath no more of it for himfelf , then 
 if he had a meaner ettate. He takes but ncceflaxy to d and ray* 
 ment ; he fhunneth intemperance and excefs: Nay he o r ten pinch- 
 eth his body , if need.ull, that he may tame it, and bring ic inro 
 fubje&ion to the Spirit : and the reft he iayes out f« >r the ler - ice 
 of God , fo far as he is acquainted with his will. Yea his necef- 
 fary food and rayment which he received) himfelf , is ultimately 
 not for himfelf, but for God : Even that he may he lullained by 
 his daily bread for his daily duty, and fitted to pleafe his Matter 
 that maintaineth him. If thev have much they give plenteoufly : 
 
 f.f If 
 
a x 8 Tfo Crucifying of the mrli y 
 
 If they have but little, they are faithfull in that little r And if 
 
 they have not diver and gold, they will give fuch as they have , 
 
 where God requireth it. 
 
 But the unmodified worldling, U like fome fprcading trees , 
 
 that by drawing all the nutriment to themfelves, and by dropping 
 on the reft, will let no other profper under them. They draw as 
 much as they can to themfelves : For themfelves is their care and 
 daily labour, Pfal. 49. 1 8. They all mind their own things . but 
 not the things of (Thrift or their Brethren* Getting, and Having, 
 and Keeping is their bufinefs ^ and as fwinc, are feldotn profitable 
 till they die. 
 
 Benefit 12. Hp HE laft Benefit that I (hall mention is this: If 
 JL you are now Dead to the world, and the world 
 to you, your natural Death will be the lefs grievous to you when it 
 comes. It will be little or no trouble to you to leave your houfes, 
 or lands, or goods • to leave your eating, and drinking , and re- 
 creations •, to leave your employments and company in the 
 world ; for you were dead to all that is worldly before. Surely fo 
 far as the Heart is upon God , and taken off thefe tranfitory 
 things, it can be no grief to us to leave them and go to God. Ic 
 is only the remnants of the unmortified flefh, together with the - 
 natural evil of death, that makerh death to feem grievous to Be* 
 lieyers \ but fo far as they are Believers, and dead to the world , 
 the cafe is other wife. Death is not neer fo dreadful to them, as it 
 is to others •, except as the quality of fome difcafe , or fome ex- 
 traordinary dhTertion, may change the cafe : Or as fome defpa- 
 rate wicked ones may be infenfible of their raifcry. How bitter 
 is the fight of approaching death, to them that laid up their trea- » 
 fure on earth ; and placed their happinefs in the profperity of their 
 flefti ? To fuch a fool as Chrift defcribeth, Luke 1 2. that faith to 
 himfeif , Soul take thy eafe , eat, drink^ and be merry • thou hafi 
 enough laid up for many years. How fad muft the tidings of death 
 needs be to him that fet his heart on earth , and fpent his daies in . 
 providing for the flefh,and never laid up a treafure in heaven,nor 
 made him friends with the Mammon of unrighteoufnefs,nor gave 
 not diligence in the time of his life to make his Calling and Ete- 
 Sion fure ? To a worldly man, that fees not his heart; and hopes 
 
 above, 
 
Bj the Crofsef Chrift. 7v? 
 
 above, the face of death is unfpeakably dreadful. But it we could 
 kill the world before us, and be dead to it now, and alive to God, 
 and with P**l, die d*ilj y it would be a powerful means to abate 
 the tcrrours, and a certain way to take out the fling , that death 
 might be a fan&ified pafTage into life. So much of the Benefits of 
 Mortification, 
 
 A 
 
 N D now what remains , but that you that are Mortified 
 Believers, receive your Confblation, and confider what the 
 Lord hath done for your fouls, and give him thepraifeof fo 
 great a mercy : Believe it, it is a thoufand- fold better to be Cru- 
 cified to the world, then to be advanced to profperky in it - y and 
 to have a heart that is above the world, then to be made the pof- 
 fefTor of the world. 
 
 And for you that yetareftrangersto 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 off arlall , be- 
 fore you go any further,that you may not make fo mad a bargain, 
 as to gain the world and lofe your fouls. O that you did buc 
 throughly believe, that it is the only wife and gainful choice , to 
 deny your carnal felves, and forfake all and follow Chrift, in hope 
 of the heavenly treafurc which he hath promifed. And let me tell 
 you again , as the way to this ; That though melancholly may 
 make you weary of the world, and ftoicall precepts may reftrain 
 your lufts yet it is only the power of the Holy Choft,the Crofs 
 of Chriit,the belief of the promife,the Love of God,& the Hopes 
 of the everlafting invifible Glory,that will effectually and favir.g- 
 ly Crucifie you to the world,and the world to you. itis f aLe(Ton 
 that never was well taught by any other Maf-er but Chrift • and 
 you muft Learn it from Mm, by his Word ,Minilkrs and Spirit in 
 his School, or you will never Lcara or Pra&ife it aright. 
 
 Ff2 The 
 
mo ThCriulfyingtfthttoorld) 
 
 The fecond Par t; 
 Of the CH^ISTU^S glorying. 
 
 SECT. XXIII. 
 
 Aving thus difpatched the firft part of my fuh- 
 je cl, concerning a Chriftians Crucifixion ta the 
 . w>rld, by Chrifl and his Crofs * I come to the 
 fecond Par t concerning the Glorying of a Chri- 
 ftUn. The I udaizing Teachers did Glory car- 
 nally 9 even in a carnall worftiip, and carnali 
 priviledges, and in the carnall effe&s of their. 
 Do&rine oa their Pro felytcs : but Paul that had more to Glory 
 in then they, dothdifclaim and renounce all fuch Glorying as 
 theirs, and owncth and profeffeth a contrary Glorying, even in 
 the Crofs of Chrift and his Mortification. The Obfervacion to be 
 handled is; that, 
 
 True Chrifl ia-ns muft with abhor rency renounce all Carnal Glorying^ 
 and muft Glory only in the Crofs of Chrifl \ by whom the world is 
 Crucified to them y and they unto the world. , 
 
 In handling this, I (hall briefly fhew you , i . What is included, 
 or, what we may Glory in. 2. What is excluded : or what we may 
 not Glory in. For the former , here are two things exprcfled in 
 the Text, in which a Chriftian may and muft Glory : i. The. 
 Crofs of our Lord Jefus Chrift. 2. Our Crucifixion to the world 
 hereby. So that the Podtive part of the Doctrine containeth thefe 
 two branches, which I (hall handle diitinctly ? before I fpeak to 
 the Negative part. 
 
 1 . True Chriftians that are Crucified to the world and the world 
 to fhem by the Crofs of Chrifl , may and muft Glory therein. 
 
 2k Tt 
 
Bj the Crefs of Chrijt. a 2 t 
 
 Z. Tetfo, as that their Glorying mttft be principally in(^hrifi 9 
 ajtd their own Mortification mnfibe Gloryeiin , bat as the fr nit of 
 his Crtfs. 
 
 For the firfl Part , it muft be underftood with thefe ncecflfary 
 limitations. 
 
 i» As GUrpngfignmctha felf-afcribing and Prond conceit of 
 our own Mortification, and is contrary to Chriftian felf-denyal 
 and humility, and Glorying in God, fo we mutt takeheedof it 
 and abhor it. 
 
 2; As G70^;ȣ Ggnifiech any outward expreffion of this in- 
 ward pride, either by words or deeds, we mult alio avoid it with 
 abhorrence. 
 
 3. So mud we alfo do by all unfeafonable offensive oftentation , 
 which may feem to others to favour of Pride , though indeed ic 
 proceed from a better caufe. 
 
 4, But as Glorying fignifieth the apprehenfion of the Good 
 of the thing, and our Benefit by it , and the due Affe&ions of 
 Content, and Joy, and Exultation of mind that follow thereupon, 
 thus muft a Chrifttan Glory in his Mortification by the Crofs of 
 ChrifL We commonly callthis ad, a Blefsing of onrfelves in the 
 appreheniion of our cafe. As the carnal ungodly world do Blefs 
 them/elves in their Poffefling carnal things ^ fo may aChriftian 
 biefs himfelf that he is Crucified to them : that is, he may re Joyce 
 in it asa great blefiipg of God, that tendeth to further bleflcd- 
 nefs, . 
 
 $. And when we are called to it , we may exprefs to others 
 our Glorying herein; But fo as chit we give the Glory to God ; 
 and.not to .our own corrupted wills. 
 
 6; And, when we are called hereco , we muft do it very caute- 
 loufly ; as PaptL dooh, 1 Cor, 4; 4. £ I knorv nothing by mj felf\ jet ' 
 4m J not hereby jufti 'fied '.- J Signifying that we do it widi holy in- 
 tentions for the goodof the hearers and the honour of God, as 
 fedoch, 1 C^. 4. 1 -2,6,8. to the end. And2CV/2. 5,6,dv. 
 1 Cor. 9^ throughout. 2 Cor. 3. 1,2, &c. And we muit fo doic 
 astoconfefsicisliketo folly, it being the cuftom of proui fools 
 tobeJboafter$of themlelves; And fo Pivl wtostfhc is ailed to 
 mention his priviledges, calls it his folly in th,s fenk, z Cor. 1 1. 1, 
 17, 19,23. left others frnuld be encouraged to finfoll boaffiing 
 by hisexample,ifhedid not brand it by the way wichthenoceclf 
 
 Ff 3 . foiiy a i 
 
4 2 z The Crucifying of the world^ 
 
 folly ; though it was but materially foinhim ( being the matter 
 that folly is by others expreft in ) but formally in the proud. 
 
 2 TJ Aving told you , How we may Glory in our own Mor- 
 JLJL tification, I (halrnext give you the proof of the point , 
 Ehat we majfo do. 
 
 And firft it is proved by the example of Taxi himfelf, both 
 here in my Text, and in many other places. 2 Cor. 5.11,12,13. 
 2 Cor. 1 1. throughout. 2 Cor. 12. throughout. Verf. 5, 6. Of 
 fuck a one mil I glory ; yet of my f elf 1 will not glory, but in mine 
 infirmities : 1 that is , not in any thing that feemeth to advance me 
 in the eyes of the world, left it {hould feem a carnal Glorying, or 
 men (hould be drawn thereby to overtake me ; but in fuch 
 things as men rather piety or villifie for , even my worldly mean- 
 oefs, and contemptiblenefs, and fufferings for Chrift: ^ though be- 
 fore God thefe are honourable,and therefore I will glory in them 
 openly, as fecretly I may do in all other graces. So it followeth , 
 £ For though 1 would dt fire to Glory , / /hall mt be a fool: for I 
 will fay tke.tr uth. But new 1 forbear , le(l anymanjbould thinly of 
 me above tkat wkick kefeetk me to be , or tkat ke kearetk of me. ] 
 And fo Verf 9, 10, u . £ Mofl gladly tkerefore will Iratker glory 
 in my infirmities , tkat tke power of Ckri(l maj reft upon me~\ (that 
 is, that my Glorying may magnirie that Power or Chrift that is 
 manifeft in fuftaining me, and noc my fclf : ) tkerefore Itake plea- 
 fur e in in fir mities^ in reproaches, inneceffnies^ in perfections , in 
 diftrejfes for Chrift s fake : for when lam weak^ ( that is,in the flefh 
 and the eye of the world ) then am Iftrong, ( that is , in the Spi- 
 rit, and the work of Chrift ) lam become a fool ( chat is % like a 
 fool ) in Glorying : Ye have compelled me : For I ought to -have 
 been commended of you j For in nothing am I behind the very chief eft 
 Apeftles , though I be nothing. J Yea I Cor. 9. I £. he faith, he 
 Q had rather die then any Jhould make his glorying void J con- 
 cerning his felf-dcnyal for theadvantage of the Goipel. 
 
 2. 1 alio prove it thus. We may and muit glory in the bleffed 
 effetts of the bloodof Chrift. Or el e we (hall not give him his ho- 
 nour. But our own Mortification is ore of the bit-fled effects of 
 the blood or Crofs of Chrift therefore wc may & mult-glory in it. 
 
 3. We 
 
By the Crofs of Chrift. 223 
 
 3. Wc 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 we may and muft glory 
 in it. 
 
 4. We may and raaft Glory in Chrift dwelling in us ; and the 
 ejfetls of his kid welling. For if wc may glory in Chrift Crucified, 
 then alto in Chrift as our Head, to whom we are uniced,and from 
 whom we receive continual influence and communication of 
 graces : But our own mortification is the certain fruic of Chrift 
 dwelling in us : therefore we may glory in it. 
 
 5. We may glory in the image of God upon our fouls. For as 
 it is our glory, fo it is the livelyeft reprefentation of God him- 
 felf. But our Mortification is pare of Gods Image upon us: there- 
 fore we may glory in it. 
 
 6. We may glory that we are the temples of the Holy Ghofi , 
 and that the Spirit of Chrift is in us, and wemay glory in his 
 fruits and works. But our Mortification is a principal fruit of the 
 Spirit, which (heweth that he dwclleth in us : therefore we may 
 gjoryinit. 
 
 7. There is no doubt but Chriftians may glory in the cejfation 
 of their fin againfi Qod, and that as to the dominion of fin , they 
 do not difhonour him , by breaking bis Laws, abuGng his Son,bis 
 Spirit, and his Mercies as formerly they did. But all this is con- 
 cerned in our Mortification : therefore we may glory in it. 
 
 8. No doubt but wemay glory in the Honour of God, when 
 his wifdom , and goodncf?, and power arc demonftrated, to the 
 confafionof his foes and the encouragement of his people • but 
 this is done in the Mortification of his Saints: In themhecon- 
 quereth ^ and in him that Ioveth them they are fuper* victors, 
 Rom.8- 37- If we muft glorifie the workman, as fucb, then muft 
 we alfo glorifie the work. If Mofe s and all 1/rael muft ling fuch 
 a fong of praife to God for overthrowing Pharaoh and his Hoaft 
 in the red Sea • much more muft we fing his praife that conquer- 
 eth Satan and all our corruptions : And the work it felf muft be 
 magnified in order to the Conquerours praife. If Deborah muft 
 fing Gods praifes for the conqueft of weak men, much more muft 
 wc,for the conqueft of the world by faith, and for Tubduing 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 
 
224 J*r C wifjing of the mrld^ 
 
 is taken no notice of or defpifed in the world, then in the bodily 
 conqueftsof the famous Princes of the world, who, moft of thcrn 
 perifh everlaftingly after ail , becauie they are conquered by the 
 world and their own flefh. 
 
 Though it be the defign of the Devil and the flanderous world 
 to obfeure or villifie 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 flightcth or difregardeth it doth difhonour 
 him. To debafe the work of Creation is a reproach to the Crea- 
 tor -yea to over-look it and not admire and magnifie it , is an 
 injury to him : To villifie the work of the Redeemer, is horrible 
 infidelity and ingratitude.- and to flight it , and not to magnifie 
 it, is damnable. And mult it not be fo then to villifie or not to 
 magnifie the works of the Sandifyer ? Why fhould it not be our 
 duty to magnifie the work of Sanctification , as well as the work 
 of Creation and Redemption ? Efpecially when it is the end 
 which the other do tend to , and that without which we are un- 
 capable of fincere magnifying either Creation or Redempti- 
 on ? 
 
 9. It is certain that we may Glory in the healing of our difeafes, 
 and recovery of our depraved miferable fouls. He that mutt be' 
 fenfible o> his fin, muft needs be fenfible of the mercy of the de- 
 liverer. It cannot be that we fhould be oblige d to mourn for fin 
 and yet may not Glory in our deliverance from it. Nature it felf 
 conftrameth us to lament the known unhappinefs of our fouls, as 
 well as the wounds and calamities of our bodies s And therefore' 
 the fame nature muft needs teach us to rejoyceand glorv in our 
 fpiritual recovery, 
 
 10. If we may Glory in our Remijpon or Jtiftfatiex jhenby 
 proportion or party of reafon, we maj alfo glory in our Mortificati- 
 on. For both arc ours by gift, and neither are delerved by us. But 
 it is pad doubt that we may glory in our Pardon or jiittification : 
 therefore we may alfo glory in our Morcihcarion; 
 
 1 1 . Undoubtedly we may glory in the ruwe of the enemies of 
 Chrift andus. How can a fouldier be obliged to fight, and not to 
 glory in the victory or good fuccefs>Butour Mortification is the 
 ruinc of Chrifts enemies and ours ^ therefore wc may glory in it. 
 
 12. We 
 
By the Crojs ofcbrift. 225 
 
 12. We may glory in that which tendcth apparently to the 
 good of our Brethren^ yea to the common good of Church audCom- 
 mo**- wealth, For he that is bound to Love his Brother , and the 
 Common-wealth •, is bound to rejoyce and glory in their bene- 
 fits. - J&ut certainly the mortification of every individual mem- 
 ber, doth tend to the good of each part, and of the whole. Oh 
 how profitably (hould we converie together if it were not for 
 this fin I How peaceable, and edifying , and comfortable would 
 our converfation be, to all about us ? We (hould not then tempt 
 them to fin by our example ^ nor diflurb the peace of families or 
 neighbourhoods by the diftempers of our fouls and lives - y nor 
 draw down Gods judgements on the places where we live. No 
 wonder if all about them, be the worfe for one unmodified man j 
 and if the Ship be in fudden danger till Jonah be caft over-board; 
 or i£ Ifrael be difraayed for Achans fin. And all that are about 
 them may fare the better for a mortified Believer. In this refpeft 
 therefore we muft glory, in our mortification. 
 
 13. It is certainly lawfull to glory in that which is the earnefi of 
 our heavenly everlafting glory , or a note or evidence of our title 
 to it. For it cannot be , that Felicity can be defired as Felicity , 
 which is with our higheftaffe&ions and endeavours, but we muft 
 needs glory in that which affureth us that we (hall attain it. But 
 our Mortification is a certain fign of our title to it, and an earncft 
 of it : And therefore wc may juftly glory in our Mortifica- 
 tion. 
 
 14. Laftly,it isundoubly meet that we glory in that which is 
 P leafing u God our Father. For the Pleafing of him is our ulti- 
 mate end ; and the doing of his will is the whole work of our 
 lives. And therefore if we may not glory in that, we may glory 
 in nothing at all. Even Chrifts ^>wn Sacrifice, and Merits , and 
 
 holy Life are therefore tobeextplled, becaufe they were fully i 
 
 Pleafing unro God : and the full Commendation which the Fa- 
 ther giveth him was Q This is my beloved Son, in whom I am well 
 p leafed ] Matth. $.17. Now it is certain that God is f leafed^ 
 fo with the mortified fouls and lives of his people , and that 
 through Chrtft they are amiable and acceptable to him. 1 Cor. 
 7. 32. 1 fhef.4, 1. 2 Tim. 2. 4. Heb. 13. 16. They that walk 
 with God by faith, have thisteftimony, as Henochhad, that they 
 fleafe Gtd , Heb. 11.^. Q Beloved, %f our heart condemn ntnot , 
 
 <^ S rhen 
 
22$ The Crucifying of the world, 
 
 then have #e confidence towards God, and whatfoever we asf^we re - 
 ceive of him , becanfe i»e keep his Commandments , send dothofe 
 things that are f leafing in his fight, ] I John 3 . 21, 22. To this/ 
 end ts all our wifdomand knowledge, that we may walk worthy 
 of the Lord in all well-pleafing , being fruitful in every good 
 w6rk, Col. 1.9,1 o. He is not a Christian that Rejoyeeth not in 
 that which is f leafing to the Lord. The Righteous Lord Loveth 
 righteonfnefs , Pfal. 11. 7. And he Loveth a ehearfull giver \ 9 
 2 Cor. 9. 7. And (hall we not glory in that which is beloved of. 
 God ? You fee then thetruth of the point is raoft evident. 
 
 SECT. XXIV. 
 
 Vfeu 
 
 TH E firft Vfe that we (hall make of this part of the Obfcr- 
 vation ( before we proceed to thetxplication of the other 
 parts) is, To inform us of the miftake and injurious dealing of 
 fome mifguided ones, commonly called Antinomians, who tell us, 
 that we muft look at nothing iaour felves,nor fetch comfort from 
 it, and earneftly exclaim againft the Preachers of the Gofpel for 
 teaching men to look at any thing in thernfelves, and to take 
 comfort from the Evidence of their graces, and tell us that we 
 muft look to Chrift alone , and call allthofe Legall Preachers or 
 Profeffors that be not of their mind in this, Bu* you may fee by 
 what is faid before, that they fpeak againft the cleared fulleft Evi- 
 dence-, and chat 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 fliould be fo confident at to accufe their 
 Brethren of darknefs, and fo ra(h as to cenfure them as Legaiifts 
 and ignorant of therightcoufhefsof Chrift. 
 
 Let us a little diftinguifti, and all the mifts of their accufations 
 will vanifh, and the cafe will be clear. 1 . We muft difttagmlh be- 
 tween £ Carnal Self} which we are called in Scripture to deny. 
 Afld £ S*tf \ * s fc fignifi^th our perfonal being ; And this we are 
 commanded in Scripture to Love and Chcrifh. ForwcmuftLove 
 our, neighbours but as our fehrs t tod a man nmft chcrifh and 
 8Wfuri& his wife but as his own btdy^andtavehc* bMUbiafelf- 
 
 fori 
 
Bj the Crofs $fchrifl. 2 27 
 
 for no man ever yet hated his own flcfti,£/>£. 528,29,33. And 
 £ Self] in the third fenfe , as taken for Renewed Self % that cer- 
 tainly none is bound to hate. 
 
 Now in the firft fenfe its true that we muft look at Nothing in 
 our felves for comfort; that is, at nothing in our carnal felves. 
 But of felf in the other two fenfes , we muft further en- 
 quire. 
 
 2. We muft diftinguifti between that which is both in our /elves 
 and of enr felves originally ,and that which is in our felves, but not 
 of our felves , but of God by Chrift : Or only of our felves in 
 Subordination to Chrift. The former fort we have fmall reafon to 
 glory in, for it is our fin and fhamc. But the later we may glory 
 in • for the glory r edoundeth to the author. 
 
 3 . We mud diftinguifh between Looking at fomething in our 
 felves with a miftaking eye, as judging it Meritorious, or to be 
 more our own then it is. And looking at it with a right judge- 
 ment, and faying of it no more then what is true. In the later 
 fenfe we may look at it and glory in it , but not in the for- 
 mcr. 
 
 4. And we muft diftinguifh betwixt a Glorying that is termi- 
 nated ultimately in pur felves, or is accompany ed with any undue 
 afcribing to our felves. This is no doubt unlawful : And a Glo- 
 rying which tendeth to God and is terminated in him, and giveth 
 no honour to any creature but what God giveth them , and what 
 is in a due appointed order to Gods honour. And this Glorying is 
 a duty, and by all Chriftians to be carefully performed. 
 
 If any that perufe thefe lines be tainted with this weak miftake, 
 let them consider, befides what is faid before. 
 
 1 . Is it juft or pious that Chrift fhould lofe the honour of his 
 mercies, meerly becaufc he hath beftowed them on us ? Doth that 
 make them no mercies : Or rather make them the greater mer- 
 cies ? Shall his grace be vilhfied , becaufe he makes thy foul the 
 fubjeft of it ? Why then it feeras you Would have thanked him 
 more to have kept his mercy to hirafclf. 
 
 2 . Is Chrift ever the lefs Chrift, becaufe he d wels in the hearts 
 of Believers ? Epb* 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 dishonour him ? and tell men that tbey 
 
 G g 2 deny 
 
228 Tb* Crucifying of the mrld^ 
 
 deny or overlook it,bccaufc they admire him within them, as well 
 as without them ? If Paul fay, [I have laboured more abundantly 
 then they all j and aid when he hath done, [Yet not l,but the Grace 
 of God which was with me -, and by the grace of God lam what I am > y 
 and his Grace which was beftowed on me was not in vain , j I (for. 
 15. 10. will you cell htm chat he exaltechhimfelr againft Grace? 
 Mo : buc he exalreth Grace in himfelf. Paul travailed in birth of 
 the Galachians till Chrift were formed in them, GaL 4. 19. And 
 muftnoc he and cheyobfervc and honour Chrifl nthem after all 
 this travail , If we glory chat we [are ('rucifiedwith^hri^ , 
 and that we live"] we alwaies add or underftand £jetnotwe % 
 bat Chrift liveth in hs , and the life which we now live in the fie /&, 
 -we live by the faith of the Son of God , who loved us % and gave him- 
 felf for us, Gal. 2. 20.2 And is it a diftionour to Chrift to ac- 
 knowledge him in us, and to fay that we Live by him * 
 
 3 . Was it not the very end of Chrifts death to five his people 
 from their fins ? Mat, 1 . 2 1 . and to bring them from darknefs to 
 light , and from the power of Satan unto God . ? Ads 26. 1 8. and did 
 he not give himfelf for us .that he might redeem us from all iniqui- 
 ty % andfanftifie to himfelf a peculiar people, zealous of good worki 9 
 Tit. 2 * 14. Did he not therefore die for all, that they which Live, 
 fitouldnot henceforth live unto them felves, but unto him that dyed for 
 them, and rofe again * 2 Cor. 5 . 15.] £ When he afcended up on 
 high, he led captivity captive, and gave gift sunt omen. "] To what 
 end ? [ Per the perfecting of the Saints, for theworh^of the Mini- 
 ftry i for the edifying of the body of Chrift, till we all come in the uni- 
 ty of the Father, and the knowledge of the Son of God unto a perfetl 
 man, unto the me afar e of the ftature of the fulnefs of C^ifi » that 
 henceforth we be no m>re children, &c. J [ Chrift loved the Churchy 
 and gave himfelf for it, that he might fanblifie it, andcleanfe it by 
 the wafbing of water, by the word, that he might prefent it to himfelf 
 a glorious Church i not having fpot or wrinkle or anyfuch thing,but 
 that it fbould be holy and without Memijb. 1 Abundance of fuch 
 paffages in Scripture do afTure us that the Holinefs of the Saints 
 was the End that Chrift intended in his death. If therefore you 
 teach men that they mull not look ac the End, in effect you teach 
 them that they mult not look ac the Means, if they mud not rc- 
 joycein the fruits of Chrkts death p they mod not re Joyce in his 
 
 death 
 
Bj the Crefs of chrift. «9 
 
 deathxt felf : For in it felf confidercd , his deach was noi rnatrer 
 of Joj, but of Sorrow : but ic is far the fake of the eflfe&s that we 
 rouft re Joyce in it. It is a diflionour to the fuflferings and merit* 
 of Chrift, to obfeure or make light of the ends and efetls of them. 
 And they that will Glorifie the blood of Chrift , rauft Gloriiie its 
 effects on the fouls of men. Who is it that more honourcch the 
 Phyfitian ? he that magnifieth the cure, or he that villificth it, or 
 makes nothing of it r as was aforefaid. 
 
 4. Doubtlefs we mad obferve and Glory in that which all the 
 world muft obferve and glorifie God for : and that which will 
 be the matter of our Redeemers honour at the lalt day ; yea the 
 magnifying of himfclf therein is the end of his conning. But fuch 
 is the holinefs of the Saints. They that^ their good works m-fi 
 glorifie our Father which is in heaven, Mat. 5. 16. AndChrifi 
 /hall come to be Glorified in his Saints, and admired in all them that 
 believed, evenbecaufethej believed the Go/pel, 2 Thef. 1 . 10. Read 
 Mover. 11, 12. 
 
 5 . The Holinefs of the Saints is called their participation of the 
 "Divine nature ; ( as 2 Pet. 1.4. is commonly expounded and it 
 feems more agreeable to that which follower h , then to expound 
 it of a Relative participation of the Divine nature in Chrift with- 
 out us. ) This is given to them that efcape the corruption that is in 
 the world through lufi , 2 Pet. 1.4. And will you overlook the 
 Divine Nature, and rcrufe to honour ic, and this on pretence,thac 
 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 Farhers will, and to recovtr (inners by fanctifica- 
 tion from the world to God. 
 
 6. It is the great fin of the Devil and wicked men , to wrong" 
 tLnddt/honour Chrifi 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 G»ds graces in the Saints^ and to ob- 
 ferve and honour Chrift within them. 
 
 7< What comfortable ufe can we make of the promifes, if we 
 maft not look at thofe Evidences in our felves that prove our in- 
 tereft in them. God hath promifed , that If we confefs wUh the 
 imnth the Lard ftfus^ and believe in the heart that God raifed him 
 
 G 3 from- 
 
1 30 The Crucifying 0} the world, 
 
 frcff tl* JradtTve flail be faved,Rcm. 10. and that he that belie- 
 <vexh {hall not pcrifb, but have ever lafting life, fehn 3. 16. If you 
 fay with the Papifts , that no man can tell whether he be a true 
 Believer or not ; then you make the promife vain ^ For what 
 good will it do any man to know that heaven is promifed to Be* 
 lievers, if it cannot be known whether we are Believers or not : 
 But if you confefs that it may be known, why fhould wefode- 
 1 fpife the comfort of the promife as not tofcarch after andobfervc 
 the purification; which muft evidence that it is ours ? Will you 
 apply this promife to ail, or to fome, or to none ? If to none, 
 then its made in vain. If to all, you will deceive the moft. I mean 
 if you abfolutely promife them the benefit. For it is not all that 
 are Believers, nor all that fhall have evcrlafting life. You dare 
 not abfolutely tell all men in the world, that they fhall not perifh. 
 It mull needs therefore be the proper benefit of fome : and how 
 will you know but by the Text who thofe arc. There is no way 
 of applying it, that the Text or common reafon will allow of, 
 but by difcerningthatweare Believers, to conclude thereupon 
 that we (hall not perifh, If you fay that all are bound to believe 
 s that they (hall not perifh, I anfwer, then mod (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 thcmfelves to conclude 
 that they fhall be glorified. 
 
 8. Should we not obferve the lower mercies that we poffefs, it 
 wercgreac unthankfulnefs : much more to overlook the facial 
 mercies that accompany falvation. We muft blefs God for the 
 very health and ftrength of body that is within us - for our un- 
 derstandings and memories : How much more for tnc graces that 
 arc within us. 
 
 9. Our Mortification is part of our Salvation : and our Hon- 
 oris is a beginning of our Happincfs * and when wc come to hea- 
 ven we fhall be perfe&cd herein. If therefore we may not take 
 comfort in this, we may not take comfort in heaven it fclf, which 
 is the perfection of it. 
 
 1 o. Laftly coRfidcr, that San&i fica tion is that mercy that makes 
 us capable of glorifying God for the reft of his mercies, and recei- 
 ving the comfort of them. An unfanctificd man cannot give any 
 honour fincercly to Chrift. And may we not obferve and glory 
 
3y the Crpfs of Chrift. % j x 
 
 in that mercy , that cnablcth as to give God the glory of all mer- 
 cies ? Can it beawrongtoChrift, to re Joyce in that without 
 which we can do nothing but wrong him t and to take comfort 
 in that, without which we are uncapable of true comfort ? 
 
 By this time I hope it is evident to you , that it is an injurious 
 dealing againft Chrift and his Saints, for any to reproach them rb» 
 Glorying in Gods graces, even that they arc Crucified to the 
 world , and the world to them. 
 
 SECT. XXV. 
 
 VfiZ. 
 
 FRom hence alfo many difconfolate Chriftians may fee their 
 crrour , who cannot Glory in a MmifieA ftate. They can 
 fcc matter of comfort in a ftate of exaltation, when they per- 
 ceive thcmfelvcsprofper in all that they undertake, and rind a 
 prefent anfwer of their prayers, and enjoy the fenfc of the Love 
 of God : but to be Crucified to the world and the world to 
 them, doth fecra to them but 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 ultimate End y 
 and arc known by proper fruition, and have nothing in them but 
 pure fweetnefs and delight ; And therefore a ftate of Joy declareth 
 it felf : But as for thofe mercies that 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 neglect the comforts which the con- 
 federation of them might afford us , and fo to deny God the 
 thanks that is his due. Every fenfual man can rejoyce io the ha- 
 ving and enjoying of outward profperity : And every Chi-iftian 
 can re Joyce in && fruition of God, whether in forctafte here, or 
 in fulnefs hereafter : But to rejoyce tnthc abfence of worldly 
 profperity, in that we arcdead to it aiid have leaned to fct l ; gkt 
 by it j and to Rejoyce in the abfence of God fo :hat we have 
 hearts that are fct upon him t and cannot be latisfie d withouc him, 
 and ace defiring after him,, and in progrefs towards him , and 
 
 hope 
 
23a The Crucifying ef the #$rld y 
 
 hope ere long that wc fliall be with him ; this is the joy that muft 
 be expected by believers here on earth. 
 
 Though an Enjoying foretafte may now and then afford them 
 a feaft , yet is it this Believing^ defining, faking Joy that muft be 
 their ordinary fuftcntation : And if in this world they have no 
 other, they have caufe to be abundantly thankful for this. 
 
 To Re\ojce in the fruition of God, ( efpecially when it is full ) 
 is the part of the Glorified Saints in heaven. To Rejoyce in the 
 creature as accommodating their flefh, is the Joy of the Carnal 
 Unfanctiried here on earth (A remnant of which is in the im- 
 perfect Saints. ) To re Joyce in meer outward Ordinances and the 
 falfe conceits of fpecial Grace , is the Joy of hypocrites and com- 
 mon profeflbrs. To be without foy is the part of fome of the un- 
 godly under the terrours of their confeiences, and of true Chri- 
 stians that know not their own fincerity, or are under fome great 
 defertions of God. To be out of all hope and pojfibility of fey t is 
 the part of the Devil, and damned men. But to Rejoyce in 'the 
 true mortification of the flefh, and in the holy contempt of world- 
 ly things, and in the de fires and hopes of the glory to come , this is 
 the part of the Saints on the earthy and the prcfent joy that 
 cometh by bclievirig. And this kind of joy is moft fuitable to 
 our prefent condition : as Fruition is fuitable to our Heavenly 
 End. The comforts of travailers is not of the fame kind with 
 thofe of a man that is at home. He that is at home would have his 
 wealth about him. But you would not carry your houfes with 
 you in your journey, nor would you drive your cattle with you, 
 or carry all your goods and riches with you : A travailer would 
 have as fair a way as he can get, and as good a guide , and necef- 
 faries for his journey, and no more, but ail 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 : For 
 the more he needeth , and hath , the more he muft be burdened 
 and troubled. Mark the defcriptions of our prcfent 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 ftate of enjoyment here, 
 whether it be of the world or of God. Though ftiil the rcafon of 
 our BlefTedncfs in a mortified cfate , is the tendency that it hath 
 to a glorified cftate; becaufe it is the way to that, Mat. 5. 3. 
 
 l£leJfeJ 
 
Bj the Crefs of Cbrifl. 2 3 3 
 
 £ Bleffed are the peor in Spirit. ] It is not £ Bleffed are the world- 
 ly rich z Nor Bleffed are the Glorified only. ] But the rcafon is , 
 L For theirs is the Kingdom of heaven ] that is, in title h but not 
 in poffeffion. ver. 2. £ Bleffed are they thatmonrn. ] And why 
 are mourners bleffed ? £ iV they fhall be comforted. ] Luk. 6.24, 
 25. 'fTtf unto you that are. Rich , /orjr* £*w received jour confolati- 
 en : Wo unto you that are full y f or you (ball hunger : Wo unto you that 
 laugh now, for you Jhall mourn and weep : *T0 unto you when all wen 
 fpeakwell of you£cz. ] chat is^ Wo to you that place your comfort 
 and felicity in Riches, and Fulnefs, and Mirth, and the Applaufe 
 of men : Yea though you poffefs the things you defire , yet wo 
 to you , becaufe you (hall mifsof the true and durable felicity. 'J 
 Thus alfo run all the reft of the blefiingsin Matth.$. [Bleffed 
 are the meel^ ; Bleffed are they that hunger and thirfl after righte- 
 oufnefs -, Bleffed arc the merciful -, Bleffed are the pure in heart j 
 Bleffed are the peace- maker s ; Bleffed are they which are perfecuted 
 for right eoufnefs fake •, Bleffed are ye when men Jhall revile you and 
 perfecute you^ and fhall fay all manner of evil again (I you fal fly for 
 my fak^ : J that is, When you are fo firm in the faith , and fo far 
 in love with me, and the heavenly reward, that you can bear all 
 thefe revilings , and flanders, and perfections , you are Bleffed 
 even when the troubles are upon you. ] So that you fee here , 
 that our prefent Bleffednefs confifteth in Mortification to prefent 
 things, and Hope of future : And from the future the Rcafon of 
 our prefent bleffednefs \s fetcht : £ They which hunger and thirfl 
 after righteoufnefs Jhall be filled : The merciful fhall obtain mercy : 
 The pure in heart fhall fee God : The peace- makers fball be called 
 the children of God : The per fee used fhall have the Kingdom of 
 heaven. ) Indeed to the meekfxt is promifed m prefent , that [ they 
 fvall inherit the earth , ] as Pfal. 37. 11. had before faid : that is, 
 It (hall afford them accommodations for a traveller , which is all 
 that is delirable in it, or can be expected from it : For godlinefs 
 hath the promife of this life, and of that t§ come^ 1 Tim. 4. 8. Yea 
 moreover there is a fpecial promife to the meek, above thole god- 
 ly perfons that are moil wanting herein : For their paffage 
 through this world to heaven (hall ordinarily be more peaceable 
 and quiet to them then other mens : They do not fo moleft their 
 own minds, a^d vex themfelvcsj nor make themfelves troubles , 
 
 Hh cor 
 
2 3 4 The Crucifying of the world, 
 
 nor provoke others againft them , as the paffionate do j and com- 
 monly they are either loved, orpittyed, or eafilyer dealt with 
 by all. 
 
 So that you may fee throughout the Gofpel , that our prcfent 
 bleffedncfs is in Mortification and Hope, as the way to our future 
 bleffednefs, which confifteth in fruition. And therefore it is a 
 a very great crrour in Believers, when they overlook the bleffed- 
 nefs of a Mortified (late , and cati fee little in any thing but fen- 
 fible fruition and rcjoycings. When you are low in affli&ions , 
 and grieved for your corruptions , and fill the ears of God and 
 men with your complaints , though you have not then the joyful 
 fenfeof the Love of God, yet me thinks you might eafily per- 
 ceive your Mortification • And will that afford you no refrefh- 
 ing ? Do you not feci that you are Crucified to the world , and 
 your defires after it are languid and lifelefs ? Can you not truly 
 fay that the world is Crucified to you , and that you look on it 
 but as a Carkafs • as an empty, lifelefs, and unfatisfa#ory thing ? 
 Would you not gladly part with it for more of Chrift ? Could 
 you not let go credit, and wealth, and friends , fo that the King- 
 dom of God might be more advanced within you, and you might 
 live more in the Spirit by a life of faith ? Could you not be 
 content to be poor in the world, fo that you might but be rich in 
 faith, and heirs of the Kingdom which God hath promifedto 
 them that love him ? Why do you not then coniider what a 
 bleffed condition you are in, and that your Mortification is a 
 Mercy that leadcth tofalvation, and as furc a token of the Love 
 of God, as your molt fenfible joyes ? Did you ever mark and 
 confcionaWy pradife that command of Chrilt, Mat. 5. 12. to 
 the pcrfecuted, reviled, flandered Believers; [Re Joyce and bt ex- 
 ceeding glad ( mark what a frame your Saviour would have you 
 live in ) for great u your reward in heaven : for fo perfecuted they 
 the Prophet j which Tver i before yon. ~\ So when you are poor and 
 affli&ed, and have hearts that fet light by earthly things in com- 
 parifon of God and Glory, you have caufe to Re Joyce and be 
 exceeding glad, though you live under furferings ; for thus it hath 
 been with the true Believers that have gone before you. 
 
 SECT. 
 
By the Crofs of Chrift. z j j 
 
 SECT. XXVI. 
 
 I Come now to the fecond Branch of the Obfervation ; which 
 is, that [ When Believers Glory in their own Mortification , it 
 mttft he as it is the fruit of the Crofs of Chrift 9 that f$ dl I their 
 Glorying may be principally and ultimately in Chrift , and not in 
 them ft Ives. J 
 
 They muft take heed of afcribing the honour to themfctoes, or 
 of retting in themfelves , but all their obfervation of the graces 
 that are in them muft be in pure refpedfc to him that is the fountain 
 and the end,that we may thankfully acknowledge our receivings, 
 and admire the eternall Love which did beftowthem, and the 
 companions and merits of our Crucified Redeemer , and the 
 powerfull operations of his Spirit in our fouls , and fo may be 
 carried out to Love and Duty in the fenfeof 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 felvcs, I (hall open the caufe 
 to you as it lyeth both on Chrilts part and on ours •, What he is 
 to us, and what we are to our felves. 
 
 Conlider , i . It was Chrift and not we that wrought our delive- 
 rance, by the wonderfull work of our Redemption. Long enough 
 might we have layen in prifon before we could haye paid the ut» 
 moft farthing ; and long mighc we have born the wrath which 
 we defer ved, before we could have done any thing to merit or any 
 way procure our deliverance. Had we wept out our eyes, and 
 pra> ed our hearts out, and never committed fin again, this would 
 not have made fatisfa&ion to God for the fin that was paft. Long 
 enough might we have lain in our blood, if this companionate 
 Redeemer had not taken us up, and undertaken the cure. Had he 
 turned us off to any creature, we had been left hclplefs. Had we 
 looked on the right hand forforne to deliver us, or on the left, wc 
 fhould have found none : Be fides him there is no Saviour. Jfaiab 
 43. 11. Atis 4. 12. 
 
 And moreover the way he hath taken is wonderful. There arc 
 
 Hh 2 un« 
 
2$6 The Crucifying of the mrld. 
 
 anfcarchablc wonders of Love , and wonders of Iuftice, won- 
 ders of Wifdona, and wonders of Power ; Its the admiration of 
 Angels ; the ftudy 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 Chrilt furpafTeth knowledge. As all other know-, 
 ledge of arts, creatures, languages , is nothing in companion 
 of the knowledge of a Crucified thrift ^ lb our own knowledge 
 is too narrow to comprehend the greatnefs, and too dull to reacli 
 to the bottom of the myflerie , of thisdefign of the heavenly 
 Love, Epb. 3.17,18,19. When Chrifl hath pofed men and An- 
 gels with wonders in our Redemption ; And when we have 
 done nothing in it our felves , its eafie to perceive in whom we 
 fhould Glory. 
 
 1 2. Conlider alfo that it is Chrifl that God bath advanced to this 
 Glory , and it is the magnifying of him that is defigned by God t and 
 not of fuch as you. Its true, that he intendeth to Glorifie us with 
 Chrifl, and that in fome participation of his Glory : But that is 
 not by aicribing merit , and power , and wifdom to us, nor by 
 praifing us for chat which indeed we have not : but it is by com- 
 municating fome of the Spirit of Chrift unto us, and letting us 
 fee the glory of our head : Though we may fee the brighenefs 
 of the Sun, and have the comfort of its raies, yet that doth not 
 make us Suns our felves. So though we (hall be where Chrifl is, 
 and behold his Glory, 1 John 17. 24. and exercife our felves in 
 his eternal praife •, yet all this is but a derived dignity, communi- 
 cated to us by the afpect of our Lord ^ and therefore it will not. 
 be our work to praife our felves but him: Rev. 5. 9. Him hath 
 God advanced to be a Prince and a Savioar, Ads 5.31. and made, 
 him head over all things to the Church, Epb. 1.22. and delivered 
 nil things into his band, 1 Joh. 1 3 .and given him all power in heaven 
 and earth ^Azt. 28. 18.& a name above every name y t hat at the name 
 $f Jefns every knee fhdl bow y Phil. 2.9,10. and to this end be dyed % 
 rofe and revived t that he might be Lord of the dead and of the living 
 Rom. 14. 9. So that the exalting of the Redeemer is a more 
 principall end in the work of Redemption then $ttr exaltation % 
 and in onrs wc arc paffive, receiving the dignity whkh from kni 
 is communicated to us 7 but Chrift with his Father is the fountains 
 and end of his own glory. 
 
 ^Confidier 
 
By the Cr$Js pf Chrift. 2 3 7 
 
 3 . Condder alfo your D. bufement in condemnation and humilia- 
 tion is the dcfi^ned way to the glory of your Redeemer, and n it 
 your own glory. This is his honour, that when the Law had con- 
 demned you , he abfolved you by his Ranfom : and when you 
 were dead in trefpaflfes and fins he quickned you , through the 
 riches of mercy and the great Love wherewith he loved you } Eph> 
 2. 4, 5- you muft be fick before he can have the honour of curing 
 you : He will by you at the fe^t of God in (hame , crying out , 
 Father I have finned againfi heaven and before thee 9 and am no more 
 worthy to be called a fan, make me one of thy hired ferv ants. You 
 fhali call your felvcs fodijh , difobedient , even mad, and the 
 greateft of ftnners , Tit. 3. 3. Acls 26. 11. 1 Tim. r. 15. If 
 therefore you begin to glory in your felvcs , you contradict the 
 glory of Chrift , and confequently hinder the glory you (hould 
 receive from him. You have but the benefit of receiving his alms, 
 and therefore mult ftand in the pofture of beggars , but it is he 
 and not you that rauft have the honour of giving it. You rauft 
 be Nothittfathzt he may be AU,ov elfe you will be Nothing indeed ? 
 You mult not Live, but Chrift in you , or elfe you will not Live 
 indeed, Gal. 2.20. You muft be found in him, net having jour 
 own Righteonfnefs which is of the Law, or works, bnt the Righteoaf- 
 nefs which is of Chrift by faith , or elfe you will lofe your fclves 
 and your rightcoufnefs, Phil. 3. 9. And thus the;*/?, being dead 
 inthemfclves muft live by faith, but if any be lifted up , his foul 
 isnot upright in him, Heb. 2.4. Chriftianity therefore teacheth 
 you to glory in Chrift and not in your felves. 
 
 4. Coniider , it is Chrift and not you that revived your fouls 
 when you were dead in fin, and Crucified you to the world , to 
 which you were alive. You might have rotted and ftunck in the 
 grave of fin,if he had not called you out. You law the fpedacles 
 of Mortality before your eyes, and you could fay , The world is 
 vain before : But yet tt lived in your hearts, till power came from 
 Chrift to kill it. Words were but wind -, you would never have 
 let go your bone of prefent worldly plcafure, if Chrift had not 
 taken it out of your jaws, by (hewing you the hopes of greater 
 things. Long might you have heard Sermons, and yet have been 
 carnal ftill, if his Spirit had not entered into your hearts. Seeing 
 then it is he that hath done the cure fo far as it is done, 
 
 H h 3 Htf 
 
238 Tht Crucifying of the world> 
 
 it is in him that you mud glory , and not in your felves. 
 
 5. Confidcr , if j^.hc (houid deal with you according to your 
 deferring*, the remnants of your (in would bring you to dam- 
 nation. If yet he did not hide your nakednefs, and by his intercef- 
 fion procure you a daily pardon , you would every day be your 
 own didroyers ; nay you would not be an hour longer out of hell. 
 If he did not bring you before his Father , you could have no ac- 
 cefs to him in any of your addreffes. Your facrifices would be 
 cad back into your faces as dung, if the merit of hisfacrificc 
 made them not accepted. So that by this you may fee in whom 
 you mud dill glory. 
 
 6. N©w you have a little grace, you cannot keep it of your 
 felves : Now you are made alive , you cannot keep your felves 
 alive. If you be not preferved by him that did revive you , and 
 kept by his mighty power to falvation, and if he be not the fin idl- 
 er of your faith, who was the author of it ? howfpeedily , how 
 certainly would you prove apodates, and undo all that hath been 
 fo long a doing ,? If then you dand not on your own legs, but 
 are carry cd in his arms,you may fee in whom it is that you Ihould 
 glory. 
 
 7. Nay more , if you were left to your felves, but to refift 
 one temptation, it would bear you down. You now think of ma- 
 ny fins with an holy fcorn : But the filthyed of thofe fins would 
 become your pleafure, if you were forfaken by Chrid. You now 
 look on whoredom, and gluttony, and drunkennefs, and ambiti- 
 on, as dirt and dung : But if Chrid fhould forfake you , this 
 dung would you feed upon , and as dogs you would eat up the 
 filthyed vomit that ever you did difgorgc your felves of, and as 
 fwine you would choofe that mire for your bed , and reft in it till 
 hell awaked you. By this then you may perceive in whom you 
 ihould glory. 
 
 8. Moreover , without Chrid you cannot make ufe of the 
 Grace that he hath given you. The life and comfort of your 
 grace is in the exercife. To draw forth your Faith , and Love , 
 and Joy into exercife, is the way to encreafe them , and to (hew 
 you experimentally their nature, truth, and worth, and to attain 
 their ends. And without Chrid , you will never do this. You 
 may lie as if you were dead, and dry, and withered, if he do but 
 
 with- 
 
Bj the Crofs of Chrift. . 239 
 
 withdraw his quickning influences : For without him you 
 can do nothing. Judge then by this in whom you (hould 
 glory. 
 
 9. Yea further, as you cannot do thefc of your felves, fo 
 neither can you go to Chrift your felves for ftrength to do them. 
 You will not fo much as move a hand, or life 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. 
 
 1 o. Yea more, without Chrift you would not fo much as un- 
 derftand and be fenfible of all this mifery and difability in your 
 felves. You will think your felves well when you are next the 
 worft , and give no one thanks that would pitty or help you. So 
 that lay all this together, and judge in whom it is that you (hould 
 Glory. 
 
 1 1 . And indeed , the very nature of all your graces, if you 
 have any , will lead you from a glorying in your felves to a glo- 
 rying in Chrift. Repentance will lay you low and make you vile 
 in your own eyes , and loath your felves for all your abominati- 
 ons, Ezekt 36. 3 1 . Self-denyalisagreatpart of the new crea- 
 ture. Faith leads you out of your felves to Chrift. Love will 
 carry you quite above your felves to God. And fo it is with other 
 graces. To live in your felves, upon your felves, and to your 
 felves, is the ftate of the unfan&ified. To live in Chrift , and up- 
 on Chrift, and to Chrift , is the ftate of all his living members : 
 So far then as you are new creatures, this L*w is written in your 
 hearts , and I have the lefs need to teach you this leffon, and per- 
 fwade you to the practice of it, becaufe you arc really taught of 
 God, to Glory in Chrift and not in your felves. 
 
 12. To conclude, even Nature and Common Rcafon may 
 teach you that you have little caufe to glory in your (elves : 
 For it may eafily 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 Nothing could not make itfelf ro be Some- 
 things fo neither can chat dependent Something uphold it 
 felf , or carry on it felf unto its End. What haft thou vhich 
 
 thou 
 
240 . ^ tf Crucifying of the world, 
 
 thoft baft not received * And if thou haft received it , why 
 jhouldft thou glory as if thou bad]} not received it ? 1 frr> 4. 7. 
 Tofuchpoor, empty, unworthy worms as we arc, one would 
 think it fhould be an eafie thing , to know that we have no- 
 thing but what we have of God : For whence clfe (hould we 
 have it ? In him we live^ and move , and have our being , and of him 
 and by him, and for him, are all things , and therefore to himmuft 
 he the praife for ever, Rom. II. 56. Not therefore to our [elves , 
 but unto himmufl r*e give the glory , Pfal. 115. 1. Though 
 Nature cannot lead us to Chrift , it may tell us that we are cred- 
 tures , and have nothing but from the bountifull hand of our 
 Creator. It is therefore againft this Nature and Rcafon to Glory 
 inourfelves. 
 
 Vfe 
 
By the Crofs ofchrift. 241 
 
 VJk. 
 
 SE E then that you abhor all felf- advancing thoughts: And 
 receive no Doctrine that gives the glory of Chrift unto your 
 ffclvcs. They are mifcrable that are made irreligious by their 
 pride : But they are more miferable, becaulcmoreuncurablc, 
 that make themfelves a Religion by their pride : and frame to 
 themfelves both Doctrines and Devotions, vvhofc tendency and 
 ufe is to keep alive this devilifh fin. You do not believe well f 
 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 himfelfand pray himfelf into 
 hell, and to ftrengthen the bonds of fin and Satan by his devoti- 
 ons. And yet proud Devotions are as ready a way to this, as you 
 can dev'ik. If you read, 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 feen by fad experience , in a multitueof fects, 
 and horrible delufions of late in this Land, that none run to fuch 
 drcadfull 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 feen of fuch I If indeed thou art a Chriftian, 
 thou muft become as a little child , and learn of Chrift to be meek 
 and lowly,andbeafervanttoall : And lay thy felf ftill at the 
 feet of Chrift , as fenfible that all the fin is thine, but the good is 
 his, from whom thou didft receive it. Thoucanft deftroythy 
 felf, but in him is thy help. Thou haft the skill and ability, to fet 
 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 clfe it muft be undone. You can fnarl and ravel the ftatc of 
 your own fouls, but its he that muft untyc the knots which thy 
 
 I i folly 
 
24* The Crucifying of the worlds 
 
 folly and carclefnefs have tycd. Thou canft with Jonas raiie the 
 ftorm and caft thy fclf over-board •, but its he that mult provide 
 the Whale to receive thee > and bring thee to the Land. Remem- 
 ber therefore that though thou be a vcffel of mercy , it is the 
 fountain that filleth thee and not thy felf. Thou canfl fcarce more 
 difhonour thy qualifications, and actions, and confequently thy 
 felf, then to fay they are thine own and originally from thy felf. 
 for fure all that isthinc and from thee will be like thee : and, 
 therefore mud be weak and bad as thou art. When ever there- 
 fore thou glorieft in thy graces j do it but as the beggar gloryeth 
 inhisalms^hatafcribesalito the giver ^ or as the patient glo- 
 ryeth in his cure, that afcribeth all to God and the Phyfitian • or 
 as a condemned rebel doth glory in a pardon, which he afcribeth 
 to the mercy of his Prince. I dur ft not have told you as I did be- 
 fore of the duty of Glorying in your Crucifixion to the world , 
 without adding this caution, to tell you whether all muft be re- 
 ferred , and how little you are beholden for it to your felves. 
 Meet every thought of felf-cxalting with abhorrence , and give 
 it no other entertainment in your fouls then you would give the 
 Devil himfelf, who is the Father of it. For caiHng down Chrift 
 will prove the calling down of your felves, and he that exalteth 
 himfelf ffeall be abafed. 
 
 SECT. 
 
By the Crejs of Chrift. 2 * j 
 
 ■ • ■■ ■ r i — 
 
 SECT. XXVII., 
 
 ICome now to die third and laft branch of the Obfervati- 
 tion j vl*. that To Glory in any thing fave the Crofs of 
 Chrift and our Crucifixion thereby , is a thing that the foul of a, 
 Chrift ian Jhould abhor. 
 
 Here I (hall (hew you what it is that is not excluded from 
 our glorying in thefc words : And then what it is that is ex- 
 cluded ^ and conclude with fome Application. 
 
 i . 1 1 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 bis pleafure 
 and glory is the end of Redemption ; and was intended by 
 Chrift, and muft be intended by us. As fttffline Martyr faith , 
 he would not have believed in Chrift himfelf, if he had led 
 them to any but the true God. Sol may fay • Chrift had not 
 done the work of Chrift , if he had intended any End but 
 God, and had not brought up all to God. 
 
 2. When it is faid, that we muft 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 Intcrceffi- 
 on, and every part of his Mcdiatorftiip ; For the Crofs is not 
 here put as Contradiftinft from thefe ; but all thefc are im- 
 .plycd in his Crofs • as having their (hare as well as it , in the 
 
 work of oarfalvacion. 
 
 3. Nor is it the meaning of the Apoftle, to forbid us to 
 Glory in the prorr.ife that Chrift hath made us, and in the glad 
 tidings of the Gofpel : For this brings the blefled news to our 
 ears, this is the joyful found • the voice of Love •, tbeCha?ter 
 of our inheritance ; and therefore fwect to all the fons of 
 Life. 
 
 4. Nor is it any of the Apoftles fenfe , that we may not 
 Glory in the Spirit of Chriit , as magnifying him for the 
 work of illumination andSandification. As it was an high 
 
 Ii 2 fin 
 
244 ^ e Crucifying of; the rvorldy 
 
 fin in Ananias and Sapphira to lye to the Holy Ghoft •, and ; 
 as it is the unpardonable fin to blafpheme the Holy Ghoft i : 
 So it muft be a great duty to honour and magnifie the Holy. 
 Ghoft. And thereforeit (hould make us tremble to hear fome ; 
 prophane men abufe the Holy Ghoft in deriding his works * 
 faying, Thefe are the Holy Brethren : thefe are the Saints 5 
 £hefe have the Spirit., 
 
 5. Nor yet are we forbidden. to* Glory in the effects of 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 effeds of it, even our Juftiiication, Adoption, and 
 the reft, may be Gloried in,as well as th.s that is here named, as 
 the Apoftledoth,i?cw. 8. 30,21,32,33. totheend,yet ltill 
 referring all to God in Chrift. 
 
 6, Nor are we fbrbiddento Glory in tbe-helps of our fa(- 
 vation , the Ordinances of God and means of Grace , fo we 
 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, him. 
 
 7, No nor is it unlawfullfo 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, Acls 1,0. and when the 
 A poftles. brought the Gofpel to Samaria, there was great 
 jtyijt that City, JBsS.S. And the Apoftle commanded the 
 Churches to know \hem that are over them in the Lor d % andfub- 
 mit. tbemfetves and, efleem j f hem highly in love for their works 
 fake* iThef..$.i2. 
 
 8. Nay we may Glory even in honour , and riches y and 
 other outward things, as they are the effects of the Love of 
 God, and the blood of Chrift , and, as they reveal God to us, 
 or furnilh 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 in its due fub- 
 ordination to Chrift , afcribing to it no more , then belongs 
 W it^ntte relation r> and not fcpararingitinour thoughts Or 
 afiections from Chrift ^ but carrying $11 the Glory ultimately 
 kq God i aodjaaking the creature but the means thereto. 
 
 And 
 
By the Cr&fs of Chrijl, 245 
 
 Afcd thus we may not only praife the Phyiitian , but the Me* 
 difcine, the Apothecary, the handfom adminiftration, theglafs 
 that it is brought in ; the filvcr fpoon in which wetakeit ; 
 and all this without any wrong to the Phyfitian , or danger 
 of difpltafinghim,if we refpect every thing but as it ftands 
 rn its own place. So much to (hew you. what is not ex- 
 exduded. 
 
 2 But what is it then that we may not Glory in ? As I 
 told you in the beginning , not in our fel ves, or any creature, 
 as opposite to Chrift,or feparate from him , or any way pre- 
 tending to be what it is not, or do what it cannot. But let us 
 enter into fome particulars. 
 
 1. Have you dignities-, and honours, 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 ftronger then a man : The 
 great Mogaf, andtheTurkiflvEmperour , and many another 
 Infidel Prince , is a thoufand fold beyond the greateft of you-, 
 in Power and earthly dignity : and yet what are they but 
 miferable wretches / Your power will not conquer death, 
 nor keep off ficknefs, nor keep the ftouteft of your Carkaffcs 
 from corruption. When a man fhill fee you gafping for 
 breath; and yielding your feives prifoncrs to nnrefillible death, 
 and clofingthofe eyes that, look fo haughtily , then who can 
 difcernthe Glory of yourgreatneis ? Who then will fear you, 
 or -honour or regard you, further then your- defensor their 
 interefts lead them ? Your .flatterers will then foriake you, 
 and feek them anew Matter ? When they are winding your 
 Carkafs , and laying it up for rottennefs intheduft, what 
 fignsof your power will then appear : Will your cor pfe have 
 any reverend a fped:;? 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 for ever ; that were 
 greater men then you on earth. The higher you clime, the 
 lowerryou have to falk If the 'breath of a thoufand applaud 
 you now, pei haps a million may reproach you when you are 
 dead ? However, it is not the applaufe of men that will carry 
 yoaco heaven, ocabate the leaft of your pain in HelL Glory 
 
 Ii ? not 
 
2^6 The Crucifying cf the wdrld, 
 
 not then in worldly honours or greatnefs. But rather re- 
 joy ce that you have enough without all this in God. How 
 well, thinks the Chriftian, can i fpare all thefe tedious trouble- 
 fom employments, thefe complements, thefe applaufes, this 
 fumptuousprovifion and retinue ; and all this ftir that they 
 make in the world r How eafily can I fpare their Titles and 
 Obeyfances ? When I look up at them as on the pinacle of a 
 fteeple, I blefs my felf that I am below them on fafer ground. 
 I have more leifure toconverfe with God in my folitude, then 
 they have in a crowd. Rejoyce that you neither need nor 
 defire fuch a (late , but find thrift enough for you in a lower 
 condition, and nothing without him enough in the higheft. 
 That you are above thefe empty childifh honours , when 
 thole that poffefs them may be enflaved under them. That 
 you have the dignity of a Son of God, a Member of Chrift , 
 and an Heir of Heaven , and have an heart that can content- 
 edly let other men take the dignities of the earth. Its more to 
 have the world, and the Kingdoms and glory of it under your 
 feet, by the Spiritual advancement of your fouls , then to be 
 the Monarch of the world. 
 
 2. Have you abundance of eartWy Riches, and provifion 
 for your flefh ? So that you want nothing , but have the 
 world at will ? Glory not in it, as the lead part of your feli- 
 city. This will not keep your fouls in your bodies ^ nor take 
 away their guilt, 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 Chnft to 
 fave you from your riches s And when all's done, you will 
 have a harder Journey, and a greater load to burden you then 
 others , and will be faved with very much ado. Glory not 
 then in thefe ; but rather glory that you have a tafte of higher 
 and fweeter things, which takeoff your minds, and make 
 you look on thefe as chips. To have an heart that cares not 
 for wealth or honours , but can rejo^ ce in poverty and 
 daily reproaches, is a thoufand times greater mercy, then to 
 have all the wealth and honour of the world. 
 
 3. Have you convenient habitations, for buildings, and 
 
 rooms, 
 
Bj the Crefs of Chrift. 247 
 
 rooms, and walks , and lands, and neighbourhood ? Glory 
 not in them as any of your felicity. They are baits totice 
 your hearts from God. But rather rejoyce that you have a 
 building not made with hands eternall in the heavens, and that 
 you can be contented till you eome thither with anything in 
 the way , and make fhift with inconveniences for a little 
 while. Heaven wants no furniture , nor hath any encum- 
 brances, nor inconveniences. If a winding (beet and Coffin 
 be room enough when we are dead, we can endure fure to be 
 fomewhat ftraicened while we are alive , feeing we are dead to 
 the world while we live in it. O what is the mod fumptuous 
 Palace, to the meaneft room in our Fathers houfe. The green 
 and flourifhing earth in Summer, covered with the more glo- 
 rious fpangled Firmament , is a goodly ftru&ure ; but 
 far fhort of that which the pooreft Saint (hall have with 
 God. 
 
 4. Have you comelynefs of body ? have you beauty or 
 ftrength ? Glory not in it. It is but warm well- coloured 
 earth. The pox or other ficknefs can quickly turn your beau- 
 ty to deformity. If age do not wrinkle it , death will diffol ve 
 it. Thecomelyeftand(trongeftbody,will fhortly be as home- 
 ly and loathfom a thing , as the dirt in the ftreecs , and as the 
 carryon in a ditch. The ftouteft youth, and the neateft (tones 
 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 afTu- 
 rance of a Refarre&ion : when your mortall bodies (hall put 
 on immortality, and your corruptible , incorruption , and 
 and death (hall be fwallowed up in vidory ^ and when you 
 (hall (hincas-Starsin the Firmament of your Father , and be 
 fubje& to heat and cold, hunger, and thirft, and wearinefs no 
 more : And that in the mean time you can tame this flelh, and 
 ufe it as a fervant , and inttead of caring tor its inordinate 
 provifion, can lay ouc your care for a more during fub- 
 ftance 5 ., 
 
 $•» Have vou comely apparel for the adorning of your 
 Bodies ? Glory not in it. This is fo childifh that its below a 
 man , and therefore fo finfull as to be unbefceming a Chrifti- 
 an, Thcemptyeil: perfon may have the bcllat tire. It is not 
 
 your 
 
r fi the Crucifying df the wrid^ 
 
 your out: fide that (hews your worth. The Philofopher asks 
 the Queftion, Why women are more addicted to look after 
 neat attire then men ? and he anfwereth, Becaufe nature is 
 confeiousof their want of inward worth, it feeks to make it 
 up with fomewhat that is borrowed. It may make a man fu- 
 iped that fomewhat is amifs within, when there needs all this 
 ado without. They are not alway 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. And whatever you hang without, 
 we all know that there's dung and filth within. Pauls fhop 
 hath com Iyer Ornaments then thefe, i Tim. 2. 9. Let wo- 
 men adorn themfelves in mode ft apparel, with jhamefaftnefs and t 
 fobriety ; not with broidered hair, or gold y orj>earls, orcoftty 
 array , but which becometh women prof effing godlinefs, with good 
 works; learning in ftlence with all ftib]ec~lion.~\ Glory in the 
 whole rayment of the Saints , even the righteoufnefs of 
 Chrift, left when you go naked out of the world as you come 
 naked in, your fouls fhouid be found naked before an holy jea- 
 lous God. 
 
 6. Have you health of body, and feel no ficknefs ? Glory 
 not in it.k 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 Iufty go to their graves, when 
 fome that were more likely to have gone before them are left 
 behind : But firft 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 descended of wor- 
 Ihipfull or honourable Anceftors ? Glory not in it. We are 
 all made of one common earth. There is as good blood in the 
 veins of a beggar as of a Lord. This in b?it a remnant of 
 
 your 
 
Bj the Crofs efchrift. 1 
 
 your Anceftors honour. Perhaps the favour of fome greac 
 men might beftow it on them at firft without defert ? Or it 
 might be the Confequent of a little riches, though ill got. 
 However the merit defcendeth rot to you • and therefore its 
 little honour that tomes 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 , then the 
 undefcrvingSonof a Lord. Glory rather that you are born 
 again, not of the flefli, but of the Spirit, not of corruptible 
 feed, butincoruptible ; the word of God that endureth for 
 ever. Your firft birth, how noble fo ever, makes you but chil- 
 dren ©f 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 Jefus. i Pet. 1.23. John 3 . 6. •(£• 1. 1 2. 
 Rom. 8. 17. 
 
 8. Have you friends that love you, and are able to coun- 
 tenance you, and are daily tender of you and helpful to you? 
 
 ' Blefs God for them , but glory not in man : For Curfed is 
 is he that trufteth inmanandmaketh flejhhis arm, and with- 
 draw eth his heart from the Lord^ Jer. 17.5. Ceafe from man 
 whofe breath is in his nefirils , for wherein is he to be accounted 
 ef,Ifa. 2. 22. Your beft friends are uncertain , and quickly 
 loft, and may turn fo unkind as to break your hearts. Or if 
 their minds prove conflant, their lives are uncertain •, and the 
 dearer they were to you, with the greater grief ycu will lay 
 them in the grave. Or if you fall your felves into ficknefs, 
 they will prove but filly comforts to you : They can but look 
 on you and be forry for you j but that will not eale your pain, 
 nor fuccour you. Oh how much more caufe have you to glo- 
 ry in fuch a friend as Chrift , that will lave 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 the 
 cure of your fouls ? and that will ftick to you when 
 others leave you ; with whom you muft dwell in heaven 
 for ever. 
 
 9. Have you the pleafanteft meats or drinks that your 
 appetite cjefires ? the eafieft lodgings ? the eafiefl lives ? 
 
 Kk the 
 
I II -■ — 
 
 250 The Crucifying of the mrld, 
 
 < 
 
 the pleafanteft recreations or companions ? Glory not ir)'i 
 the n. Thefe are the moft defperate bait of the Devil, and the « 
 common mine of the world. To take your fill, and pleafe . 
 yourflefh, and fit your lives to its delires , is the very way 
 to hell, and the property of the (laves of Satan : Your fweet 
 meat will have fo wre fauce. \ If yon live after the fle/byou [hall 
 die ^ btit if by the Spirit jqh mortice the deeds ef the body yon 
 [hall live, Rom. 8. 13. You know what became of him, 
 Luke 16. that was eloathedin purple and fine linnen , And fared 
 delichfifly every day. Its a heavy cafe to have your portion and 
 all your good things in this life. Re Joyce rather that you have 
 conquered the delires of your flefh, and have brought it into 
 fubjedion : That you are Matters of your appetites, and can 
 eat and drink to the glory of God , and that you can deny 
 your eafe, and endure hardnefs as a foldiour of Chritt : That 
 you have pleafanter recreations in the waies of life , and 
 Tweeter comforts then the flelh can have any * and that you 
 have delights that are more durable , and meat to eat that 
 others know not of. Rejoyce that you have conquered the 
 - flelh your greateft enemy , and fo have efcaped the greateft 
 danger. For there is no condemnation to them that are in Chrifi 
 feftts, that rpalk^not after the flefh , bat after the Spirit , 
 Rom. 8. 1. 
 
 1 o. Have you the love of your neighbours, and do all men 
 men fpeak well of you ? Glory not in it as any of your feli- 
 city . For it will be wo to many that are as well fpoken of as 
 you. The world is not fo wife nor fo good, that a man fhould 
 much rejoyce in its good word. 
 
 Arc they learned men that exroll you ? yet do not Glory 
 in it. They may boatt you into Pride and Hell, but they can- 
 not add a cubit to the ftature of your worth. They fee not the 
 ftate of your foul ? and therefore you may be miferable when 
 they have faid their bell:. 
 
 Are they godly men that admire you and fpeak well of 
 you } yet Glory not in it as any certain Evidence of your fe- 
 licity. They fpeak as they think, and may eafily be decei- 
 ved. They are not your Judges. As their hard thoughts can- 
 not condemn yoi> , fo their good thoughts or words cannot - 
 
 juftifie 
 
By the Cre[s of Cbrifi. * J I 
 
 juftifie you with God. Oh Glory rather in Gods approbati- 
 on, who knows your heart • to whofe judgement it i9 that 
 you ftand or fall , who judgeth not by outward appearance , 
 but in righteoufnefs. If be fay , Well done good and faith- 
 full fervant : his words will be life to you : but a thou- 
 fand others may fay fo , and do you no good at all , but 
 hurt. 
 
 ii. Are you famous for Learning ? and have you great 
 parts in knowledge and utterance ? Glory not in it as any 
 of your felicity, or evidence thereof. There are learneder 
 men then you in hell : the greateft knowledge of common- 
 things hath much forrow and fhewech you fo much of your 
 ignorance, and what is yet beyond your reach, that itdif- 
 quiets you the more. Much more may you Glory that you 
 know Chnft Crucified, and that you know your intereft in 
 the Love of God ^ and can Love him whom you know .* with- 
 out which all yoar knowledge would make you but as found- 
 ing brafs, or a tinckling Cymball. Of all thefe together, I 
 may fay, fer. Q- 23 , 24. Thus fait b tbe Lord of Hofts, let not 
 tbe wife man Glory in bis wifdom , neither let tbe mighty man 
 glory in his might , let not the rich man glory in his riches ; but 
 let him that glorieth^ glory in this , that he under fiandeth and 
 knoweh me y that 1 am the Lord, which exercife loving kindnefs , 
 judgement and righteoufnefs. ] 
 
 12. Have you fpiritual mercies as welJ as corporall ? 
 Take heed in what refped you Glory in them. For ex* 
 anple, 
 
 1 . Have you abundant and excellent means of grace r 
 Have you Minifters, and holy Ordinances, and Christian 
 Communion, in thepureft order? Glory in them as Gods 
 mercies and helps to higher things : Bu: nor as your felicity, 
 or a certain Evidence of it. For many are firft in thefe re- 
 fpc&s, that will be lad in refpeft of life Eternal. The greater 
 fall is from thehigheft Mercies- And many that had the chiefeQ 
 place in the Church, will have the foreft place in hell. Abomi- 
 nable Sodom will fcap- better then many hearers of the Go- 
 fpel. But Glory in this, that you have the Spirit of the Go- 
 fpel,and that Chrift Within.you thaiis preached in the Gofpei. 
 
 K k 2 2, Have 
 
^52 'The Crucifying of the world, 
 
 2. Have you much underftanding in the Do&rine of the 
 Gofpel ? and are you eminent teachers of it to others ? Glory 
 in it as an opportunity of fervingyour Lord , and doing and 
 getting good. But not as a certain Evidence of a good eltate. 
 For many (hall fay , Lord have we not preached in thy name t 
 whom Ghrift will not own, hecaufe they were workers of i*T- 
 qnitj, Mat. 7. 22. And he that knoweth his Mafters will and 
 doth it not /ball be beaten with many ftripes, Luke 1 2. 47. But if 
 ) our Love and Obedience be anfwerable to your knowledge , . 
 glory rather in that. 
 
 3 . Have you done many works of mercy to others ? Have 
 you given all you have to the poor : have you converted ma- 
 ny fouls ? Are'you publick mercies 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 take not the 
 outward works alone 3 fo much as for certain Evidences of your 
 happinefs* 
 
 4. Have you extraordinary experiences of Mercy, and ex- 
 traordinary feelings of comiort in your felves. Rejoycein 
 in them as Gods mercy, and give him the Glory. But remem- 
 ber that thefe are no certain Evidences of your fafe condition. . 
 Many have been wonderfully faved from death, that will not 
 be faved from hell. And many large comforts , have ended in 
 eternall forrows. 
 
 5. Have you a living faich , and a foul abounding in the 
 Love of God, and emptyed of Self in Chriftian humilcy , and 
 exercifed in holy walkings, and connids for Chrifh and look- 
 ing with hope to the Joy that is fet before you ? What then 
 fhall I fay to you ? Glory in this bleflfed work of Orace : 
 (this image of Chrift : this heavenly nature and conversation: 
 and this foretafte and earned of everlasting life. Butfurel 
 oeed not bid you give not your very Graces the Glory due to 
 ChrifL For this were to prohibit you a contradidion .- it is 
 thenatureof them all to carry you to Chrift,and to caufe you 
 to deny your felves : You cannot exercife thefe Graces but 
 you mu(l do .it. Do I need to delire \ ou that you make not 
 your o#n faith the matter of that Righteoufnefs which mull: 
 anfwer the Law , when faith it felf is a Receiving of another 
 
 for 
 
Bj the Crofs of Chrifi. 2 f j 
 
 for our righteoufncfs ? Or need I advifc you chat you truft 
 not in your Love and Evangelical Obedience as a fatisfa&ion 
 to Gods Juftice, or the matter of that righteoufnefs which 
 mud anfwer the Law ; when that Love and Obedience is no- 
 thing elfe, but a Love to him and an Obedience of him that 
 hathfacisfiedforusandis 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 felf-denying not to glory in themfelves. The nature of 
 the new creature, and the annointing that is in you , doth ef- 
 fectually teach you all thefe things ; and you have already 
 learned them. Yetbecaufeyouarefandifled but in part, you 
 have (till need of warning ; and therefore I require you , that 
 youobje&ively abufe no t thefe Graces of Chrrft ( for active- 
 ly you cannot -, feeing.Grace is that. as Auftin defineth it, qua 
 nemo male utitur. ) Should you think you merit by denying 
 merit ? or (hould you think you have fomewhat to Glory in 
 with God, becaufe you have deny ed your felves and your own- 
 worthinels ? or ftiould you truft in thofe ads as the matter of 
 your IuftiHcation againft that La w s whofe nature is to diftruft 
 in all that is your own, and thus to truft in Chrift alone ^ you 
 would be guilty of the moft facrilegious robbing of Chrift,and 
 of an impiousabufe of the moft precious graces contrary to 
 their nature and ends ; and of the moft abfurd and fcnflefs 
 abufe of your very Reafon by palpable contradiction. 
 
 To conclude y i now befeech you all , take heed of your 
 Glprying, internally and externally. Let the blinded world- 
 ling 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 flefh; 
 but do you glory that you arc-able to deny it its defires , and 
 to pleafe your Lord. Let the deluded ambitious ones glory in 
 their honours-, but learn you to pittv the height of 
 
 their pro perity, and glory m the durable prerogatives of the 
 Saints. Let natural men glory in their health and natural Lrfe; 
 but glory you in a reidinefs to die and be with ChriiV, and in 
 the Believing expectations of the Life everialting. Let hy pq- 
 cntes-glory in tlieir evading of fuflferings •. But do you giory 
 
I 
 
 3* a """ ThcCmciiiw of the world^c. 
 
 in tribulations and infirmities, and chat you arc accounted 
 worthy to fuffer forChnfr. Let Pharifees glory in their fu- 
 pcrftitions, and ceremonies, and felf-righteoufnefs ; but glory 
 you in Gofpelfimplicity,and in the righteoufnefs of Chrift , 
 Jfit.4$> 24, 25. Surely {halt one fay , In the Lord have 1 
 righteoufnefs andftrength , even to him Jh all men come, &c. In 
 the Lord fhall all the feed of Ifrael be juftified ] and (ball glory? ] 
 Icr. 4. 2. The Nations fhall blefs them felve sin him, and in him 
 fhall they glory, ] Let the P°mp and fulnefsoi a flattering 
 world be the glory of the worldling. But let the defpifed hu- 
 mility and hopes of true Believers, in the loweft ebb of world- 
 ly accomodations, be our greater glory. For God hath chofen 
 thefoolifh things of the -world to confound the wife, and the weal^ 
 things of the world to confound the things that are mighty ; and 
 bafe things of the world, and things that are defpifed , hath God 
 chofeit ; and things that are not to brig to nought things that are , 
 that no flefh fhould glory in his prefer ,e. But of him an ji h 
 Chrift fefus, who of Cjod is made unto us JVifdom, and Righ. .- 
 oufnefsy and SanBification, and Redemption • that according /: 
 it is written, Be that Glorieth, let him Glory in the Lord. ] 
 1 Cor. 1. 27, 28,29, 30, 3 1. And believe this ; As Carnall 
 Glorying is childifh againft our own reafon and daily experi- 
 ence, and will (hortly make all that ufed it afhamed ; fo the 
 fpiritual glorying of the mortified Believer, isalfo rational 
 and manly, and will never make him afhamed , but end in the 
 perfect endlefs glory. Fix then your refolutions with this mor- 
 tified Apoftle ; God forbid that 1 fbould Glory ,fave in the Crofs 
 of our Lord fefus Chrift, by whom the world is CruJfied to me , 
 and 1 unto the world. 
 
 FIN~IS. 
 

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