TO THE QUEEN

MADAM, FALSE Christianity has so much over-run the Christian world, that it is hard to find true Christianity in the midst of so many counterfeits. If Christianity be traced to its first original source, and considered in its primitive splendor and beauty, without any alloy of human inventions or additions, it must needs appear in a Divine lustre, in a celestial majesty, in an unmixed innocency, in an undefiled integrity, in an unspotted brightness. For true Christianity is of a Divine pedigree, and of a truly high descent. All the charms and beauties whereby it has in all ages attracted the eyes of some men, are derived from no less an author than GOD himself; and all the graces, wherewith it is adorned, are the effects of his Spirit. Thus is Christianity, (as it relateth to men,) the Divine nature communicated to them. It is the image of GOD stamped upon the mind, and shining through all the actions of life. It is the righteousness and holiness of truth. It is the life of GOD within us. As many men as there are, so many living images of GOD there would be, had religion but continued in that heaven-born state wherein it was established at first. But, alas! what a sad inundation of evil has followed, after so noble and heavenly an establishment! That sweet confederacy of all the powers of our souls with Cod, their first Original, is entirely broke, and an open enmity has succeeded in its place! Religion is now like a stream, which, by a. continual remove from the Fountain-head, and by passing through so many channels by the way, (I mean the unhallowed hands and hearts of the managers thereof',) has contracted such a deal of filth on the one hand, and lost so much of its original soundness on the other, that it is hard to discover but a few rays of its first light, in the midst of so many clouds that hang about it. True Christianity, according to its intrinsic constitution, is art active, lively, strong, vigorous principle, seated in the inmost soul, and swaying by its dictates, all the actions proceeding from thence. But the Christianity now in vogue hardly touches the heart at all; and the sacrifices the Christians now offer up, are generally without heart; a thing the heathens themselves counted prodigious in their victims. It is easily content, if the Christian, such as he is, does but tolerably keep up to an external decorum, and then sits down quietly with the thoughts of having done his duty. But if sin be an inward evil, (as most certainly it is,) Christianity must needs be an inward grace, in order to conquer and subdue it. True Christianity refines the inward faculties of the soul, (such as reason, will, and understanding,) from the pollutions which adhere to them, and then reinstates them in their former places and offices. True Christianity is a creation of GOD: but the advocates of false Christianity do not rise above themselves; but spin all their religious duties, as it were, out of their own bowels. There is nothing of heaven in it; nothing of grace; nothing of the Divine nature. Every duty they seemingly perform is a mere human creation. True Christianity requires that the word of the gospel, as the ordinary means of man's recovery, should become an ingrafted word; a word mixed with faith in the hearer; that so it may be able to save the soul: but the false Christian is apt to lean on an outward compliance with some set duties and modes of worship. True Christianity is an evangelical principle, a vital heat, an inward flame. Hence the works proceeding from it, areas so many free, ready, loving, steady, uniform, and unconstrained emanations: but the false Christian valueth himself upon some frothy moralities, legal performances, slavish observances, and a set of such duties as are off' and on, according as either the terror of the law works within, or the approach of some great judgment haunteth the mind from without. All which will never nourish and sweeten, but cloy and sour the soul with troubles and discontent. Another character of true Christianity is, to be principally concerned with the essentials and substantials of religion; such as is the great work of faith and of the new birth, with the rest of the Christian virtues freely accompanying it, as resignation, mortification, imitation of CHRIST, self-abnegation, contrition, and others relating to the inward principle of grace, and its various motions and operations: but false Christianity is chiefly, if not only, busy about the ceremonial part, and some accessory and circumstantial points. It brings forth every age new schemes, new’ models, new projects-of religion. And hence it is, that what religion produces now, is often contrary to what it is designed to produce, and to what it brought forth actually, when it first came to be known among men. When Christianity made its first appearance in the world, it had then, as it were, its credentials in its hands, whereby it was abundantly made out, that it was of a Divine progeny, and sent on no other errand, but to make fallen men partakers of the Divine nature. Love was then the true characteristic and peculiar badge of Christianity. Hereby' it distinguished itself from all the rest of religions in the world. Hereby it left the divinest convictions of its pre-eminence upon the most obstinate heathens, among whom it even passed at last into a proverb, " See how the Christians love one another!" And in this it came up very close to its author and original, who is Love. It laid then a holy violence on many of the most profligate sinners, and such as were most opposite to it; nothing being stronger than love, and nothing more effectual to reform wicked men into a liking of religion, than love; especially if this appear in its unmixed purity, and be fixed on its genuine object, whereon it ought to dwell. And this spirit of love, as it is one of the noblest and first products, or fruits of Christianity, so it is never without a train of other graces inseparably attending it. Wherever this love resideth it swayeth all the faculties of the' soul, and actions of the body, with a heavenly rectitude. For love is a royal law, and wherever it getteth the leading hand, there it getteth most sovereign commands; and where it is fixed, there it will fix also all that is in the soul. As Israel of old would leave not one hoof in Egypt, so this love makes all the faculties, thoughts, desire, and inclinations of the mind, a sacrifice unto the Lord, without reserving any thing to the abuse of a profane and degenerate world. One reason why the state of Christianity is degenerated so much from what is once was, and why it has lost in a manner its intrinsic power and beauty, is plainly this: people have long misplaced the name of Christianity. They have bestowed it on things which are none of its essential ingredients. What we now commonly call religion, Christianity, church, faith, worship, prayer, duties, are generally things that do not answer at all the nature and constitution, the power and energy, of the religion introduced by CHRIST. The hearing of sermons, the saying of prayers, the reading of books, (by which too many do now measure their religion,) even when they are duly performed, are not properly the Divine worship itself, as it is required by the gospel, but a mcans.only to come at it: and yet how apt is the vulgar sort of our Christians to give it this name A thing which both good and bad are able to perform! The stress we lay upon those external performances- is too great, and the use we make of them too little. Thus has the common deceiver of souls all along endeavored to cast a mist, (if not before the celestial brightness of the gospel itself, yet) before people's eyes; thereby to involve and obscure the plainest religion in various errors and prejudices. Arid whereas we ought long ago to have rectified them by the original pattern left us by the Author of Christianity, and, at any price, purchased again a pure and undefiled religion,, we are with the tract of times but still farther removed from this blessed original; and instead of curing our mistakes, have multiplied them And this is the reason that generally the transcripts, which the differing denominations of Christendom make of this original in these days, prove so very lame, mean, and imperfect. Yet there will be a time, when the church of CHRIST will 11 come up from the wilderness," of various sects, parties, nations, languages, forms, and ways of worship, nay, of crosses and afflictions, " leaning upon her Beloved," and, in his power, bidding defiance to all her enemies. Then shall that church, which now does but look forth as the morning in its first dawn, after a continual growth in strength and beauty, appear a terrible as an army with banners;" but terrible to those only that despised her whilst she was in her minority, and would not have her Beloved to reign over them. May the Lord enable your Majesty to do more and more what is acceptable to him, and continue, as he has been hitherto, your Shield and Protector! May he lead you, in whatever you undertake, soberly! (which was part of Solomon's prayer.) And, since the devices of men, even of the wisest of men, are but uncertain, send his wisdom from above, that you may know his counsel; and, by the constant influence of his Spirit, be faithful in the administration of that great trust which is reposed in you! This heartily wishes, Madam, Your Majesty's most faithful, Humble, and obedient Servant, ANTHONY WILLIAM BOEHM: TRUE CHRISTIANITY THE FIRST BOOK CHAPTER 1. Of the image of GOD in man. 1. THE image of GOD in man, is the conformity of man's soul, of his spirit and mind, of his understanding and will, and of all his faculties or powers, with the Divine Being, the Infinite Good, with all the Divine attributes, virtues, and properties that can ever be imaged forth in a creature; with the original pattern of the Divine mind, and the perfect standard of that will from whence all " righteousness and true holiness" are derived. And hence this was drawn after such a manner, as that the Divine holiness, righteousness, and goodness, might shine forth in his soul, and send forth light abundantly in his intellect, will, and affections; yea, and in his outward life also; and that all his actions might breathe nothing but Divine love, Divine power, and Divine purity; and man might live upon earth no otherwise than the blessed angels do in heaven, always doing the will of his heavenly Father. 2. Thus man was made to lead an heavenly and angelical life upon the earth: and by an efflux of this Godlike image in him, he had dominion also over all things in this world; being for that end, but a little lower than the angels, and even that but a little while. Wherefore, the creatures of the earth, sea, and air, were universally put into subjection under him, that so he might rule them to his Creator's glory, by a Divine virtue and power inherent in him, according to the express decree concerning him, whereby this was originally communicated together with that image, saying, " Let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every living thing that moveth upon the earth." So that all this is the consequence of man's being thus Divinely formed, and sealed with the Divine image and similitude, as a representative and vicegerent of GOD; whom he was to have expressed continually in love, power, and holiness: for GOD was delighted to honor him. And this image he had made in man, on purpose to take his delight in him, and rejoice, as it were, in his soul, with the joy of a bridegroom in his bride, and a father in his child, born after his image; beholding himself in this his offspring, his rejoicing was thence "in the habitable part of the earth;" and his " delights were with the sons of men," as in whom he himself was represented. Thus GOD’s chief pleasure was to be with man; in whom he rested as it were from all his labor. And our first parents and their posterity were to have always enjoyed this blessed communion, had they continued in his likeness, and rested in him, and in his will, by placing their delight in the original of this blessed image; which, as it was their beginning, was to be also their end. For though GOD rested in all his works, yet did he more eminently rest in man, than in them all, as in a sovereign masterpiece of his creation, from which did shine forth the ezvcellent glory in highest innocence, beauty, and lustre. 3. And to this end the great and holy GOD, created man altogether pure in the beginning, as an unspotted mirror of his brightness, without the least stain or blemish, being endued with such faculties both of soul and body, as were then perfectly blameless and unreproveable: that so the Divine image might in him be seen, not as a vain and lifeless shadow appears in a glass, but as a true and living image of the invisible GOD, and as the likeness of his inward, hidden, immense beauty. Thus was roan created after the similitude of the Divine being, in perfect beauty; there being an-image of the wisdom of GOD in the understanding of man'; an image of the goodness, meekness, and patience of GOD in the spirit of man; an image-of Divine love and mercy in the affections of man's heart; an image of GOD’s righteousness and holiness, integrity and purity in the will of man; an image of his friendliness, his loveliness, his gentleness, his courtesy, and his veracity, in all man's words' and actions; an image of his Almighty power in the dominion and government of man over the earth, and in the fear and subjection of all living creatures, that were granted to him; and last of all, an image of GOD’s eternity in the immortality of the soul. 4. From this image, man ought to have studied and learnt the knowledge of GOD and of himself: and this should have been done by him before all things. Out of this he might have known GOD his creator to be all things, the Being of beings, and the chief and only being, from whom all created beings have their existence, and in whom, and by whom all things- that are, do subsist and have their being. Out of this image he might also have known GOD, as the original of man's nature, and fountain of his being, to be all that essentially, whereof the image and representation was shadowed forth in himself. And that the image of this ought to shine out clearly in man, to the honor arid praise of God; who had graciously vouchsafed herein to demonstrate, according to the riches of his infinite power and wisdom, the most vii-id traces of his unutterable goodness. 5. For seeing that man was to carry in him the image of Divine goodness, it thence follows, that GOD is the sovereign and universal goodness essentially; and consequently, that he is essential love, essential life, and essential holiness.-Wherefore to GOD alone all worship, praise, honor, glory, magnificence, might, majesty, dominion, power and virtue, are to be ascribed as his due; because he is all of these essentially. But not any of all these is clue to any creature whatsoever, or to be given to any’thinng besides, either in Heaven or in earth, but to GOD only. 6. Yet farther, Iran, out of this image of the Deity, should learn in the next place to know himself. He should know, that the distance between the creature and the Creator, must be beyond all conception great; and that in him there is no goodness at all, even in his best estate, but a likeness only, or resemblance of the goodness of God. Man verily is not GOD, but GOD’s image; and the image of GOD ought to represent nothing but God. In man therefore, who was made the express similitude of GOD, the very character and image of Divine power, Divine wisdom, and Divine goodness; GOD alone should be seen, GOD alone should be glorified. Besides GOD, nothing should live in man; besides GOD, nothing should in roan put forth itself: nothing but GOD himself should appear, operate, will, love, think, speak, act and triumph in, him. For if any thing else besides GOD does move and work in man, then man cannot be the image of GOD; but he is become the image of that whatever it be, which now moveth and works in him. If man therefore would continue the image of GOD, there is a necessity for liim to surrender up himself wholly to God. And so quietly to suffer GOD to do and work all things in him, even as he willeth. Whence, by denying his own will, man ought in all things, without reserve, to fulfill the Divine will, by a most true and perfect obedience; as one resigned, devoted, and absolutely given up to GOD, in whom only he wishes to live. This truly is a Divine accomplishment, and is begotten of GOD, to the end, that man may be a most pure and holy instrument of the Divine majesty, and of his works and will. Whereby it comes to pass, that man does not move In his own will; but has the Divine will instead of his own; does not seek his own honor; but GOD’s; does not challenge either inward or outward good to himself, but refers all to the original good; and being contented to possess GOD, consequently does not love the world. Thus should it indeed have been with man, who ought to have freely rendered himself the organ of the Divine operations; that so GOD might be all in him, and do all in him, by his Holy Spirit. To conclude then, nothing was to be; live, and work in man, but purely GOD alone, and his word. 7. And herein did consist man's perfect innocence, purity, and sanctity. For what greater innocency can there be, than that the man should not do his own will; but the will of his heavenly Father What greater purity, than that man suffer GOD in him to work and finish all things according to his pleasure What greater sanctity, than for man to be as a well-tuned instrument of the Holy Ghost Behold here are innocency and simplicity in perfection. a This is the highest innocency, to be without all self-will." This is the highest simplieity, to be as a little child, in whom the world has not yet imaged or pourtraycd itself. 8. In such child-like innocency and simplicity, man ought to have stood in absolute obedience to God; and GOD should have ruled in him without a competitor, bringing all man's faculties and powers into subjection to his sceptre of righteousness and peace; whereby a triumphant joy in the Divine image would have also arisen in him, and GOD would have taken delight in him, as in a beloved son. Thus should the kingdom of God have been in man, and the tabernacle of GOD with the glory thereof, would have ever been with man; had he but made such a total surrender of himself, in true filial resignation. 9. In such an holy innocence as this, was the image of GOD in Adam at the beginning, which he ought in true meekness and obedience to have kept. And for that end, to have watched over it, so that he might not be tempted or surprised, for the sake hereof, to think of himself, as if he were somebody, or were to be unto himself, the chief good; but that hence he might reflect on himself, as the image only of the chief good, and as a mirror of the Godhead. But while he considered not this as he ought, but chose rather to be this good to himself; that is, to be as GOD, he fell thereby into the greatest and most abominable of all evils, being deprived of this inestimable image, and so alienated from that communion with GOD, which, by virtue of it, he had before njoyed. 1O. But there is remaining besides, another part. of knowledge through the Divine image, which is greatly to be desired. Being rooted in humility, by the sincere knowledge of our own utter disability to effect any good for ourselves, by our having no more at best, but an image of the one good. We ought also to be rooted in faith, to the glory of GOD, even in the faith of his Divine operation; to the end, we may not miss of the good gifts which do accompany the same. We ought to understand, that man was made capable of all the benefits of this Divine image, and, together with it, of unmixed delight; of solid pleasure; of flowing love; of God-like peace and tranquility; and of all the fruits of the Holy Ghost and to know thence the revelation of the glory of God in man, even as it is in the angels of heaven. And this is a knowledge truly to be desired, which brings that peace that passes knowledge, even the peace of God himself into the soul, as in his beloved image: and therewith spiritual fortitude, power, virtue, dominion, majesty, harmony, life, and light, which are not to be separated from this Divine image. In consequence of which, it is' plain, that GOD alone should in man have been all thinks; and that man, by virtue hereof, would have been the tabernacle of GOD, so long as this heavenly image did abide in him. 11. Now had self-will but been excluded, this could not have departed from him; and this abiding, GOD cannot but live and Work in the creature. That GOD therefore, may fill man, made after his image, it behooves man, before all things, to be emptied of himself, taking upon him the form of a servant; and to humble himself as much as possible, and become obedient with him unto death. So it should be with man, made in the likeness of his Creator; and the love, and honor, and praise of himself, being thus excluded, only GOD should be his glory, his praise, his honor, and worship. For every like is capable of its like. And so man being in the likeness of GOD, was capable of GOD, and should have rested in GOD, and in him continually rejoiced: And in this wise, GOD has decreed to infuse himself into man, with all the treasures of his goodness. 12. Lastly, man ought to understand, that he is, by means of this image, united to God. And that as on one side, the union of GOD with the soul is the only true rest thereof, from which, peace, joy, life, and happiness, eternally do flow; so on the other side, restlessness and torment of the mind, with all vexation of spirit, cannot happen otherwise than by the breach of this union, or by ceasing to be the image of GOD; which is, by man's turning himself to the creature, whereby he is deprived of the eternal good, from which, for the sake of the creature, he is turned away. Chapter 2. Of the fall of Adam. 1. THE fall of Adam was disobedience to God; whereby man turned himself away from GOD, towards himself, and robbed GOD of his honor, in that he himself thought to be as God. But while he was seeking thus to make himself a GOD, because he was but a thief, and a robber of the Divine honor, he was stripped of the Divine image, divested of the perfect righteousness, and spoiled of that holiness which comes from GOD; being thenceforth, as to the understanding, dark and blind; as to the will, stubborn and refractory against his Maker; and as to the powers and faculties of the whole heart and spirit, universally alienated from God. 2. Now this abomination is in all men propagated, by means of fleshly generation; hence, by inheritance, it passes into them all. The plain consequence of which is, that man is hereby become spiritually dead, and is made the child of wrath and damnation. Let not then any that are called Christians, deceive themselves; let them take heed, how they go about to lessen the transgression of Adam, as if it were no more than a trifle, the eating of an apple at worst. But rather let them assuredly believe, that the guilt of Adam, as well as of Lucifer, was, that he would be as GOD; that it was the same transgression in them both; the same most grievous, most heinous, and most detestable crime; the same wicked apostasy, the same vile treason, and the same tyrannical usurping the rights of the Divine majesty. 3. Man, when in honor, not knowing how to rest satisfied, in that he was numbered even among the sons of God; in that he came forth from the hands of the Almighty, both in body and soul, without blemish, and was one of the greatest master-pieces of beauty in the creation; and lastly, that he was not only a Son, but the darling of GOD, and his delight; would, as if all this were a little matter, needs be for scaling heaven, and nothing less would serve him, than to set up himself for God. Whereupon he conceived in his heart, an enmity and hatred against GOD, his Creator and Father, whose throne and dignity he began foolishly to affect; being disposed, had it been in his power, even utterly to ungod him, and drive him for ever out of the world. Now who could ever commit a sin more detestable than this Or what could there be thought of more abominable 4. Hence, after this, man became inwardly like unto the devil himself, bearing his express likeness in heart and mind; since both the one and the other of them, had now sinned the same sin, had committed the same high crime against the Majesty' of heaven. No longer does man carry upon him the image of GOD, but the portraiture of the devil. No longer is he the instrument of GOD and his Spirit, but the organ of the devil and his spirit, and so capable of all mariner of devilish wickedness. And thus man, losing the image that was heavenly, spiritual, and Divine, became altogether earthly,,fleshly, and brutish, yea, devilish. For the devil, that he might imprint his own image upon man, by a train of enticing words, so prevailed on him, as to let him sow in him his seed, which is called the seed of the serpent; by which seed, I chiefly understand, self-love or self-will; and the ambition of being as GOD, that is, an affectation of supremacy, or Godhead. 5. Now out of this seed there is nothing else can shoot forth, but deadly and horrible fruit. Such as is the image of SATAN, the offspring of Belial, and the children of the devil. For, just as there are in any other seed, how small soever, contained after a wonderful and hidden manner, the nature and properties of the whole plant or vegetable-the perfect standard and dimensions of its nature-the thickness, the length, the breadth thereof, and all its proportions, in miniature, as also the branches, the leaves, yea, the flower-and, in a word, the whole tree, with all the fruits thereof;-even so in this seed of the serpent, which by fleshly generation has passed into all men, there does he hid the tree of death, with all its branches, its leaves, its flowers, and the innumerable fruits of unrighteousness: and, in short, within it secretly lies the whole image of SATAN, together with all the notes, characters, and properties of that diabolical image. 6. Consider, with attention, a little infant in his mother's arms; and observe how, even from the cradle, this natural corruption does display itself; and how especially self-will and disobedience will discover themselves, by breaking forth early into act, and witnessing the root from whence they proceed. Consider him as he grows up; take notice of him step by step, and observe in the young stripling a natural selfishness, an inbred ambition, an appetite for worldly glory, a love of applause, a pursuit of petty revenge, a disposition to lying, dissimulation, and other such like qualifications. Then next after this " there comes a troop." And you may now observe in him, conceitedness, arrogancy, pride, fraud, infidelity, contempt of GOD, and of his holy Word; yea, moreover, wrath, hatred, envy, revenge, especially if outward occasions do but present themselves, to call forth into act the diabolical seed, and serve the turns of depraved nature. 7. By this means there may be seen to sprout out betimes, wantonness, unclean thoughts, and all the works of the flesh, You shall see also breaking out, as occasions present, drunkenness, rioting, and all manner of intemperance; with fickleness, humorsomeness, and delicateness; and all that may please the lust of the eye, or the pride of life: Besides, you may observe covetousness, extortion, impostures, undermining of others; all the mystery of knavery, and cozenage in trade: and, in a word, the whole troop, or rather whole army, of wickednesses, villanies and crimes, so various and manifold, as it is impossible to declare, or tell the number thereof; according to that of the prophet, "The heart of man is deceitful above all things, and desperately wicked, who can know it" If to these, in the last place, there be added likewise seducing and false spirits, then may you observe schisms in the church, wicked and dangerous heresies; yea, the denial of the faith, the hatred and persecution of the truth; with all kinds of corruptions in doctrine, perversions of the Scripture, and very dreadful delusions. All which are but so many fruits of the serpent's seed in man, and the very image of SATAN. 8. Learn therefore, O man, to know the sin of thy father Adam, and the original corruption of mankind Learn, if you art wise, to discern it in thyself: look into the same, not slightly or carelessly, but deeply, and as the importance of the matter deserves. For this infection is greater, this depravation deeper, this contagion more fatal than you can express with words, or even reach in thy thoughts. This corruption in thee is greater than a man can pierce into. Know thyself! and deeply consider what you art, since that apostasy of thy first father; namely, how you art transformed into the image of the devil, from the image of GOD, and so art become as an abridgment of all the devilish nature and hellish properties, being made like unto SATAN himself in all ungodliness. For, as in the image of GOD, all the Divine virtues and properties are contained, and even the' very nature of God; even so, in this image of the devil, all the diabolical vices and properties are contained, with the very nature of the devil, 9. Moreover as, before the fall, man did bear the image of the heavenly Adam; that is, was altogether heavenly, spiritual, angelical, and divine; even so, since the apostasy,, he carries about him the image of the earthly Adam; and so is inwardly, and in the ground of his being, made wholly earthly, carnal, and bestial. Lo, he has become as one of the beasts of the field! For what, O fallen man, is thy wrathfulness and to whom does it more properly belong, to a lion or to a man And as for that envy of thine, with that greediness, does not both the one and the other evidently betray in thee the nature of a dog, and of a wolf And for thy uncleanness and gluttony, do they not tell thee, that you earnest a swine within thee Nay, didst you but rightly look into thyself, you wouldst find certainly within, in thine own breast, more yet; you wouldst make a discovery there of a whole world filled with unclean and hurtful beasts; and even in the very tongue alone, that little member, according to St. James, ch. 3: 5, a lake and sea of pestilential creeping things: Isai. 13: 21, 22, Rev. 18: 2, " the habitation of satyrs, and hold of every foul spirit; the cage of every unclean and hateful bird; and, in a word, u a world of iniquity," Jam. 3: 6. 1O. Now, whosoever shall not correct this infernal corruption of his nature, and be renewed in CHRIST JESUS, but dies in such a state as is that of the bestial man by us now described; such a one, I say, must retain for ever this his bestial and SATANical nature, and. abide perpetually arrogant, haughty, and devilish: and when he shall have neglected the time of his purification here, he shall carry about with him perpetually, in the blackness of darkness, the image of SATAN impressed upon him for a testimony, that while he was in the world, he lived not in CHRIST, neither was renewed in him after the image of GOD, according to that, of the Revelation, ch. 21: 8, 22:15, "Without are dogs, and sorcerers, and idolaters, and whosoever loves and makes a lie." Chapter III. Of the restoration by CHRIST, showing how man is renewed in him to life everlasting. 1. THE new-birth is a work of the Holy Ghost, whereby man, of a child of wrath and damnation, is made the child of grace and salvation, and of a sinner, is made righteous; so that his heart, with all the powers and faculties of his soul, more particularly the understanding, will, and affections are renewed, enlightened, and sanctified in CHRIST JESUS, and formed after his express likeness. And this change consists of two principal parts; the one, justification-the other, sanctification. Both which the apostle has thus excellently expressed, "The kindness and love of GOD toward man appeared, not by works of righteousness, which we have done, but according to his mercy, saving us by the washing of regeneration and the renewing of the Holy Ghost," Tit. 3: 4, 5. 2. So that the birth of every Christian man is two fold: The first birth is after the flesh; the second, after the Spirit;-the first from beneath, the second from above; the first natural and earthly, but the second supernatural and heavenly. The one is carnal, sinful, and accursed, as descending from the first Adam, after the similitude and image of the devil; but the other is spiritual, holy, and blessed, as descending from the second Adam, after the likeness and living representation of the Son of God. This is the " renewing of the’Holy Ghost," and the beginning of true sanctification, which follows the "washing of regeneration," by which is given the seal of justification. Thus, by this new and second birth, this blessed regeneration through CHRIST, the Seed and image of GOD is manifested in us, and the man of GOD, heavenly and like unto GOD, is produced. 3. Now, then, let us see how we are regenerated by CHRIST: Even as the old birth is propagated carnally from Adam, so the new spiritually from CHRIST, through the Word of God. " For we are born (says St. Peter,) not of corruptible seed, but of incorruptible, by the Word of GOD, which lives and abides for ever." And thus blessed James, " He of his own will begat us by the Word of his faith, or by the Word of truth, that we should be a kind of first-fruits of his creatures." This Word produceth faith, which faith apprehends in like manner the Word-and in that Word is apprehended JESUS CHRIST, together with the Holy Ghost; and by that Ghostly virtue, force and efficacy, the man is born again, or regenerated. Briefly, regeneration is effected, first by the Holy Ghost, and this does CHRIST call, the being born of the Spirit:-secondly, by faith; whence it is said, " He that believeth that JESUS is the CHRIST, is born of GOD:"-thirdly, by baptism;* as it is also written, "Except a man be born again of water and the Spirit, he cannot enter into the kingdom of heaven." 4. By Adam man came by the chief evils, such as sin, wrath, death, hell, and damnation; for these all are the fruits of the old nature: but in CHRIST man recovers the chief goods,-such as righteousness, grace, blessing, power, heavenly life, and eternal salvation. From Adam man has a carnal spirit, and is subject to the dominion of wicked spirits; but from CHRIST he has the Holy Spirit, with his gifts, and a most quiet reign and peaceable kingdom. From Adam man has an haughty, swelling, proud spirit; but an humble, meek, and simple spirit from CHRIST. From Adam we receive an unbelieving spirit, yea, blasphemous also, and ungrateful; by faith in CHRIST, a believing spirit, faithful, acceptable and well pleasing unto God. From Adam, a disobedient, a fierce Baptism may be a means of regeneration, when an adult person, already penitent and believing in JESUS, is admitted to that ordinance, and a rash spirit is given us; but it is from CHRIST we take the spirit of obedience, gentleness, and of prudence, through faith in him. Again, from Adam we by nature possess the spirit of wrath, of revenge, and of murder; but from CHRIST, by faith, the spirit of longsuffering, mercifulness, forgiveness, and universal goodness. From Adam, man has a covetous heart, and a spirit that is churlish, seeking only his own profits, and catching at that which is another man's; but from CHRIST, the spirit of mercy, generosity, and liberality. Furthermore, from Adam does proceed the spirit of unchastity, and intemperance; from CHRIST, a chaste, clean, and temperate Spirit:-from Adam is communicated to man a lying spirit; from CHRIST, the spirit of truth and integrity. Lastly, from Adam we receive the spirit of the beasts, earthly and brutish; but from CHRIST, a spirit which is celestial and Divine; and for that cause it behooved CHRIST to take our nature on him, to the end he might be conceived by the Holy Ghost, and so abound with the same Spirit above measure, that of hisfulness we might all receive:-yea, for this very cause it was convenient that the Spirit of the Lord, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and of the fear of GOD, should rest upon him; that so the human nature, in him and by him, should be renewed; and that we, in him, and by him, and through him, might become new creatures, by receiving from him the spirit of wisdom, and understanding, for the spirit of foolishness and sottishness; the spirit of counsel for that of madness; the spirit of fortitude for a base and cowardly spirit; the spirit of knowledge, in the room of our natural and inbred_ blindness; and the spirit of the fear of the Lord,, instead of the spirit of impiety and atheism. Thus we are united in CHRIST-to life eternal; we are, after his likeness, regenerated by CHRIST, and become new creatures. And hence the works proceed which, by faith, may please God: for the works that please him must be all of the new birth; must all flow out of CHRIST, and of the Holy Ghost, and out of faith unfeigned. 5. See, now, and behold You, the most amiable, the most lowly, the most obedient, and the most patient JESUS, and learn you of him. Live even as he lived; live in him. For what was the cause he so lived That he might be thy example, and the rule of thy life. He, even he only, is the right rule of life. It is not the rule of any man whatsoever, or how holy soever is this rule, but the pattern of CHRIST only; which all his apostles and evangelists have, after him, with one consent, set before us for our imitation. This, this is what they did alone point at. And this is the mystical ground of his passion, death, and resurrection; even that You, O man, together with him, should die from thy sin: and again, in him, with him, and by him, rise spiritually, and " walk in newness of life, even as he walked." 6. Now, therefore, we see how our regeneration arises from the death and resurrection of our Lord JESUS CHRIST: whence St. Peter says, " GOD has begotten us again to a lively hope, by the resurrection of JESUS CHRIST from the dead." The holy apostles every where lay the foundation of repentance, and of the new life, in the passion. of CHRIST; particularly St. Peter and St. Paul: " For if we be dead with CHRIST," because he that is dead is justified from sin, we have then faith, (as the latter of these argueth,) " that we shall also live with him;" we " being dead unto sin, but alive unto GOD, through the life of CHRIST in us." And therefore has the former likewise given this express charge, that we " pass the time of our sojourning here in fear; for, asmuch as we know we are not redeemed with corruptible gold and silver; but with the precious blood of CHRIST, as of a lamb without blemish and without spot:" where you see the most precious ransom paid for our redemption, to be urged as the motive for our holy conversation. And St. Peter writeth afterward how "CHRIST his own self bare our sins in his own body on the cross, that we being dead to sin, should live unto righteousness, by whose stripes we are healed." And CHRIST also himself says, " Thus it behoved CHRIST to suffer, and to rise from the dead the third day, and that repentance and remirsion of sins should be preached in his name." 7. By all which it is manifest, that from the death and resurrection of JESUS CHRIST does flow the Christian's true rule and pattern, and that thereby repentance and forgiveness of sins are best preached to us in his name. And so the passion of CHRIST is both the satisfaction for our sins, and also the renewing of our nature by faith; both which are required by GOD to the redemption and reparation of mankind;, because this last is the fruit, and the true efficacy of the passion of CHRIST, working in us the renovation of lapsed nature. This, to conclude, is the means whereby we are born again, born from above, and renewed in CHRIST: neither is the laver of regeneration any other thing, wherein we are baptized into the death of CHRIST, but the dying with CHRIST from our sins, by the efficacy of his precious death, and the rising from sin by the grace of his glorious resurrection. CHAP. 4. Whosoever does not imitate the life of CHRIST is not a trite child of God. 1. GOD the Father gave us his Son, that he might be our Prophet, our Teacher, and our Master, or Tutor': whom therefore he commanded us to hear, saying, " This is my beloved Son, in whom I am well pleased; hear ye him." Which office the Son of GOD did accordingly most punctually execute; not in words only, but by the example of a most holy and unspotted life. Whereupon St. Luke says, "The former treatise have I made, of all that JESUS began both to do and to teach, until the day that he was taken up," where it is to be observed, that the evangelist places doing before teaching; as if it were not enough to join deeds and doctrine together; but it were also of absolute necessity for the former to have the precedence in any that should set up for a teacher sent from God. For it certainly behooves every one, who would teach others, first to do the things himself which he teaches. Now such a teacher CHRIST evidently manifested himself to be; whose life, therefore, is the true teaching, and the book of life. 2. And for this cause also, the Son of GOD became man, and was conversant among men upon earth, that he might show us a lively example of an heavenly, Divine, innocent, and perfect life; and that we might follow him as a light in the darkness shining before us, and leading us on. For which reason he calls himself, " the Light of the world;" and witnesses concerning himself, " He that follows me shall not walk in darkness, but shall have the light of life." Whence it evidently appears, that all they abide in darkness, who do not follow CHRIST, by walking in his steps. They all remain, and will remain, in the dark, that follow not this light. And what this darkness is, the apostle teaches us, bidding us " cast off the works of darkness, and put on the armor of light." That we might not be carried away by the common mistake of the world, to think Christianity to be somewhat notional only, and to be more in word than in effect, GOD has been graciously pleased, to set before us his own Son, not only as a ransom and Mediator; but also as a mirror of piety, a glass of life, a perfect idea of a new man, regenerated according to righteousness. He is given unto us for this very end: he, who being in the form of GOD, took upon him the form of a servant, and was made in our likeness, that there might be hereby the same mind begotten in us which was also in him it has pleased GOD to place before our eyes; that so looking unto him we might be more and more renewed after his image. 3. Deplorable experience daily teaches, that our body and soul are all filled with every kind of uncleanness, and polluted throughout with the filth of sin and wickedness, and every abomination and corruption. All which are the properties and works of the devil, operating effectually in the carnal man; and of the depraved and perverse will through which the diabolical operation doth manifest itself. For the depraved will is the root of all sins: and that being taken away, there would be no sin remaining. The power and energy whereof does herein chiefly consist, that it turns man aside from GOD, and averts his from GOD’s will. For whatever departeth from GOD, who is the Supreme Good, cannot but be evil: and whatever is thus averted from the will of this sovereign good, by an inversion of the Divine order, cannot but be most perverse; and is under the highest breach of the original constitution of’ our nature, as derived in the beginning from GOD himself. 4. From whence it is evident, that our flesh and blood are penetrated with the very diabolical nature itself, and that our carnal will is tainted with the Satanical wickedness, and therewith infected as with deadly poison which poison is pride, together with lying, and the whole crowd of both fleshly and spiritual lusts, so repugnant to the Divine nature, and so every way contrary to God; as a certain hellish ferment powerfully working in the soul, and perverting the right order of all its powers and faculties. And by reason of this perverse disposition, and devilish contagion, it is that CHRIST called the Pharisees " children of the devil," as if covetousness, lying, pride, and every evil concupiscence, were the devil himself, with whom the natural man is infected. It moreover follows, that as many as lead a life full of pride, avarice, lust, and envy, they may all properly be said to live in the devil, having the very nature of the devil in them. They partake of the diabolical nature; and they live in him, as he lives in them. Notwithstanding which, they may put on the cover of outward honesty, and veil themselves under a fair show of moral virtues; nay, may make a very specious ostentation of piety; while nevertheless inwardly, they remain still devils: which, though it be a dreadful thing to speaks yet it is nothing but the truth; a truth confirmed both by the word and by experience. 5. Seeing therefore our nature is so extremely depraved, so utterly corrupted; so abominably perverted by the evil one, and so entirely vitiated in all its springs; there is an absolute necessity that it should be amended thoroughly, and to this end, renewed wholly. But how shall this be wrought After this manner: as the chief evil has pervaded our nature, and intimately tainted it, so must the chief good pervade and tincture this our nature, that it may be made like unto it. That, which the chief evil has corrupted, by mingling itself with it, can no otherwise be corrected but by a thorough and vital penetration of the chief good, even of GOD himself. 6. Now the Son of GOD became man, that hereby reconciling us to GOD, he might make us partakers of the sovereign good; having purged us and sanctified us from evil for that end. Forasmuch as it behoveth that which is to be sanctified, that it be sanctified by GOD and with God-and as GOD is personally in CHRIST, so ought we through him, to be united with GOD by faith; so that we may live in GOD, and GOD in us; CHRIST in us, and we in CHRIST; and that the Divine will may be in us, and we in it, so that we may be made the righteousness of GOD in CHRIST, 2 Cor. v: 19, 2O; which is the only means whereby CHRIST JESUS administers medicine to our corrupted and infected nature. And the more powerfully this medicine does operate in man, so much more deeply does it work upon the distemper, and destroy and pluck up the hidden evil sticking in nature. 7. But oh! How blessed is the man in whom CHRIST is all, and does all! whose will, thoughts, sense, and words, are the will of CHRIST, the thoughts of CHRIST, and the sense of CHRIST; and whose words are CHRIST's, and not his own! whose mind is the mind of CHRIST, according to that of the apostle, "We have the mind of CHRIST." Whosoever lives this hidden life in CHRIST, has overcome the wicked one, and is translated from darkness to light, and from death to life: for he lives now in GOD, and CHRIST is henceforth his life: so that whereas the first and old Adam was before in him as a living soul; the second and new Adam is hereby made to him a quickening Spirit. Thus his meekness is the meekness of CHRIST; his obedience is the obedience of CHRIST; his patience and humility are the patience and humility of CHRIST; and lastly, his life itself is no other than that of CHRIST, by whom and in whom he lives. This is that life of CHRIST in us, whereof St. Paul so experimentally speaks, saying, "I live, yet not I, but CHRIST lives in me." This is to live by the faith of the Son of GOD; this is to follow CHRIST truly; this is to walk in the light of this life, and to bring forth the fruits- of repentance. For by this method the old man is destroyed; and the carnal life declining and setting, the new, spiritual, and heavenly life arises, and breaketh forth as out of a cloud, in its full lustre. And whosoever has this life in him, is a real, not only a titular, Christian; he is a Christian not in word, but in (Iced; not in show, but in truth;,and not in name, but in nature. He is a very member incorporated in CHRIST, a true child of GOD, begotten of God and CHRIST, renewed in CHRIST, and after his image quickened by faith. 8. After this we should continually aspire; we should, from the inmost ground of our soul, and with our whole heart and mind, earnestly pant and breathe, wish and long, endeavor and study, that the kingdom of CHRIST, not of SATAN, may come into us, and that we may lead the life of CHRIST upon the earth, by his Spirit living in us. Let then all our counsels, all our contrivances, all our cares, and all our inward groans and prayers, still aim at this; and let this be all our strife, how we may more and more mortify the old man. For so much as any one dieth to himself, so much does CHRIST live in him; so much of corruption as is done away by the Holy Ghost., so much of Divine grace is introduced; so much as the flesh is crucified, is the Spirit quickened; so much as the works of darkness are destroyed, even so much is a man enlightened; so much as any one loseth of his depraved affection, so much gaineth he of undefiled love. For the decrease of the animal life and love is the increase of the Divine; and by how much the affections of the former, such as self-love, wrath, covetousness, and voluptuousness are lessened, by so much are the contrary affections of the Divine life, such as self-denial, humility, love, contentment, and patience augmented. And as those pass away and die, by the bringing in of these, so is the evil one in proportion cast out; and he being cast out, CHRIST comes in, and lives and reigueth in the heart. The farther then a man's heart departeth from the world, from the desire of the eyes, the desire of the flesh, and the pride of life, so much the more there is of GOD, of CHRIST, and of the Holy Ghost, which flow into him; and so much the more deeply do they enter him, and the more intimately and profoundly penetrate him. To conclude, so much the more as nature, flesh, darkness, and the world, do domineer in man, so much the less is there of grace, of Spirit, of light, and of GOD found in him. 9. This new kind of life is enmity to the flesh, and is its most bitter cross. The life of CHRIST is to the flesh death itself, and to the natural man an insupportable burden; but to the spiritual man it is an easy yoke, a light and pleasant burden, and a most still and quiet Sabbath. And verily, verily, the true rest and spiritual Sabbath of the soul is sought for in vain elsewhere, than in the faith of CHRIST, and in his meekness, humility, patience, and charity. Therefore himself has said, " Ye shall find rest to your souls:" and likewise, " I will give you rest." This you shall surely obtain, by coming unto him by faith, taking his yoke upon you, and learning of him: every thing by this means will be made easy and light., Verily, he that loves CHRIST, will not think it bitter to suffer death for CHRIST: yea rather, it will be unto him exceeding great joy. And this is that sweet, yoke of our Lord, that we are commanded to take on us, that our souls may be refreshed and eased; and being unyoked from sin, may find therein a Divine quiet and repose. 1O. Whosoever, therefore, has a mind to take up CHRIST's yoke, and imitate his life with all diligence, let him,, in the first place, shake, off the devil's yoke, by that strength, which is given him from above, that the flesh may not proceed to insult the Spirit, as it has formerly done. All must now be brought under the obedience of CHRIST, and subjected to the wise and righteous discipline of his law; that is, the will and understanding, reason and appetite, with all the carnal desires which did reign in the mortal body, Rom. 6: 12. 11. This flesh indeed is well-pleased to be honored, courted, praised, and to abound with riches and pleasures. But to reduce all these under the yoke of CHRIST; to prefer ignominy, contempt, and poverty before them; yea, to count himself altogether unworthy of any thing, is the cross of CHRIST, whereby the flesh is crucified. This is the humility of CHRIST, which despises these things, which the world so greedily gapeth after. And this is the sublimity of the mind of CHRIST, to trample these grandeurs and pleasures under foot. This is that yoke and burden which are so easy and light to the Spirit, the law of love, the commandments whereof are not grievous, but delightful and pleasant. Lo! this is the way of CHRIST, and no other: walk ye therefore in it. For what else was the whole life of CHRIST, but holy poverty, extreme contempt, and most sharp persecution Who calve not into the world that he might be served, but that he might serve us; for our sakes took upon him the form of a servant, making himself of no reputation: as coming into flesh to give his very life, for an atonement of our sins, and for a ransom of as many as should yield to follow him in the regeneration. 12. It is the property of the natural man, to pursue after honors, and all such things as appear great; but the spiritual man loves the humility of CHRIST, cleaveth to it, and longeth to be nothing. The carnal man accounts it a folly to live as CHRIST lived, and thinks those only wise that live after their own wills, freely indulging their appetites, and taking their fill of whatsoever their hearts wander after. Such an one, even while he most of all lives in the devil, is so blinded with the thick darkness overclouding his mind, that looking upon his own life, he most foolishly applauds himself in it. And thus it is, that these poor and wretched men, by giving themselves up to follow the foolish light of carnal wisdom, do both fall themselves into pernicious errors, and lead others into the same, to their common ruin. Whereas those, whom the true light has illuminated, are so far from being attracted hereby, that they are struck with the utmost horror of mind when they but cast their eyes upon the gaudy spews of the world, upon the ambition and pride, upon the wrathfulness and revenge, and upon the intemperance and voluptuousness of it. And this causes them, from the very bottom of their hearts, to sigh out their complaints, I Good GOD! Say they, how far is this from CHRIST Oh! how far from the knowledge of CHRIST, is the man that does thus! How far from genuine Christianity! How far from the disposition of the new birth, or the nativity of the sons of God.' 13. In whom therefore the life of CHRIST is not found, the same is not a child of God. He is wholly ignorant of CHRIST; for he who would rightly know CHRIST, both as the Savior of the world, and as the exemplar of life, must know him to be mere love; must be acquainted with him, as he is mere meekness, and must experience him to be mere patience and humility, by beholding the lively copy hereof in his own heart. These virtues then of CHRIST you must needs have within thee, and must have a most deep love and sense of them in the inmost ground of thy heart, if you wouldest know him truly. After this manner man is made to taste how sweet the Lord is! So is the truth known; so is the supreme good perceived. Then is there an experimental demonstration, that the life of CHRIST does vastly excel every other life, in goodness, pleasantness, dignity, and tranquility; yea, that it does most sweetly conspire with life eternal itself, as being properly the beginning of it upon earth. 14. Seeing therefore nothing is better than the life of CHRIST, nothing pleasanter, nothing more honorable, or fuller of solid satisfaction and peace; nothing ought to come into competition with it. But as it exceedeth all others, so is it above all to be desired, and most earnestly, beyond all, to be wished, longed, and sought for by fervent breathings and prayers. He, who is empty of this saving and experimental knowledge,, not savouring the things which are CHRIST's, cannot know what the peace and tranquility of eternal life is, what the sovereign good, the everlasting truth; what the unperishable word, what the true quietude and joy of the soul; or what, lastly, the true light and the true love are: seeing that all these are no other than CHRIST himself: and he that has CHRIST, has them; for CHRIST is all these to him that believeth in, and adhereth to him alone. Whence his beloved disciple says, " Every one that loves is born of GOD, and knows GOD: but he that loves not, knows not GOD; for GOD is love." And hence, 15. It is manifest, that this new birth, does not consist in any vanishing words, how sound soever they may be; or in an external form, and show of godliness, though never so specious, but in an abiding substance, in the sovereign virtue and power of the mind, the very fountain of all the virtues besides; even in love, which is God. For of whomsoever any one is born, he must have the same properties and essential qualities. He then that says, he is born of GOD, let him demonstrate this by love; for as much as GOD is love. And as he is love, " Whosoever dwells in love, dwells in GOD, and GOD in him." Which is the demonstration of this new and heavenly birth, showing that it proceeds of GOD, for love is of GOD, and hereby do we express our Father which is in heaven; whom without this it is impossible ever to express, or to have the least title to call him by that name. 16. In like manner, the knowledge of GOD consists not in words, or in a certain shadowy and superficial science, but in a lively, amiable, pleasant, and most sweet sensation, a most pure and untainted pleasure, through faith gently insinuating itself into all the recesses of the heart, and innermost senses and powers of the mind, and quietly pervading and penetrating the same with an inexpressible Divine sweetness. Oh! what is it to be filled with the very sweetness of GOD himself, by the means of such a loving faith! This is the true, living, efficacious knowledge of GOD; whereof the Psalmist speaks, saying, " My heart and my flesh rejoice in the living God." And again,’I Thy loving kindness (in this internal Divine sensation of a loving soul) is better than the life itself, or than lives;" that is, all other lives beside the Divine life alone. Where it is plain, that this can be only meant of that lively joy and sweetness of Divine, experimental knowledge, which is infused into a faithful heart, and is shed abroad through the same, as a most sweet ointment. And thus, at length, man lives in GOD, and GOD in man! Thus a man knowcth GOD in :truth, and I known of God! CHAP. 5. Of Repentance, Faith, and Justification. 1. REPENTANCE is the work of the Holy Ghost wrought in the soul, by which man acknowledging his faults, and the just wrath of GOD against sin, does earnestly grieve for the same, and then understanding the grace of GOD by faith in JESUS CHRIST, obtaineth thereby the remission of his sins. And by this penitence is the mortification tification of the flesh, and of all carnal desires accomplished; arid, together with the same, the quickening also of the Spirit, or our resurrection in CHRIST. We said, but now, that by the fall of Adam, man became devilish, earthly, and carnal, without GOD, and without love; so that every where, in all things, man now studies himself, favors and applauds himself, and sets forth and provides only for his own interest, honor' and glory..And this is the effect of Adam's fall, who involved thereby all mankind with himself; and this corruption and depravation of human nature must, of necessity, be done quite away, which it cannot be but by a true and Divine contrition, by faith, apprehending the remission of sins, and by the mortification of carnal desires; and the crucifixion of self-love and pride. For true conversion does not consist in putting away great and outward sins only, but in descending deeply into your own self, searching into the inmost recesses of the heart, the secrets and closets, all the windings and turnings thereof; changing and renewing them throughout, with the grace, that is given you: and so, by faith, you are converted from self-love to Divine love; from the world and all worldly concupiscences, to a spiritual and heavenly life; and from a participation of the pomps and pleasures thereof, to participating the merits and virtues of CHRIST, by believing his word, and walking in his steps. Lo! this is the path of true conversion; and here is the ground of that mortification of the flesh, or carnal principle ill man, which is so necessary for the' quickening of the Spirit. 2. It follows, that a man must deny himself, must mortify his own will, and suffer himself to be led wholly by the Divine will; must not seek himself, must not esteem himself, but account himself the unworthiest of all creatures; must renounce all things he has, for the love of CHRIST; must contemn the world, with all the pumps and honors thereof; must pass by his own wisdom, and all endowments of gifts, as if he saw them not; must trust in no creature, but GOD alone; yea, must hate his own life; that is, his carnal will and pleasures, his concupiscence, pride, covetousness, lust, wrath, envy; must lay the ax to the root of all these; must not please himself; must boast of nothing, attribute nothing to himself, or to his own strength; must, in a word, die to the world; to the desire of the eyes, and of the flesh, and to the pride of life, and so be crucified unto the world, without which no man can ever be the disciple of CHRIST. This is the true conversion from the world, from himself and the devil, to GOD; without which, no sinner can have remissian-of sins, nor attain salvation. This is the true mortifying of the flesh, without which the Spirit cannot be quickened. This conversion is the denial of a man's self, and is the true cross and yoke of CHRIST, of which himself speaks, saying, " Take my yoke upon you,: `d learn of me, for I any meek and lowly in heart." As if he should say, by earnest and inward humility, whereof you have an example in me, must thy self-love and ambition be tamed; and by meekness, thy wrath, and desire of revenge. And this is indeed to crucify ur flesh with its affections and desires. Therefore they do greatly err, who know no other cross than tribulations and worldly afflictions; being ignorant of the inward mortification of the flesh, that true cross which we ought to carry after CHRIST daily: by hearing our enemies with great patience, and by overcoming the disdain and arrogance of our malicious slanders and cruel adversaries, with all mildness and humility, after the pattern of the Lamb of GOD; forasmuch as it becomes us to follow the example of CHRIST, and to be with him perfectly crucified to all worldliness, to all worldly splendor and glory, to all this world's interest and power, to all its fame and praise, and to every thing that is called great or noble: that looking unto him, we may thereby learn to endure the cross, even as he did, and with him to despise its shame. 3. To this are we called by CHRIST; namely, to a true and inward conversion from the world to God. To which alone the imputation of his righteousness, through faith, together with remission of our sins, is promised. So that without this inward repentance,_ CHRIST profiteth us nothing; for without it, man cannot participate of his grace, favor, and merit. These are to be apprehended only by a contrite, faithful, humble, and penitent heart. And truly, this fruit of the passion of CHRIST is in us, that we may die to sin by true repentance; as the fruit of his resurrection is in us; that CHRIST may live in us, and we in CHRIST. This is the only true repentance, when inwardly in the heart, with earnest sorrow, and most unfeigned feeling of heaviness, for having offended a most gracious and good GOD, we are made first truly contrite and afflicted in spirit; and then both holy and joyful, being purged and changed, being thoroughly amended by remission of sins, through faith in JESUS CHRIST, and so transformed inwardly from the image of the old Adam into that of the new; whereby it cannot but come to pass that the outward life and_ manners must also be renewed and changed. But what if one should only perform bodily repentance; should abstain from great sins, while no care is taken to enter into the inward and new life in CHRIST JESUS; shall not such an one nevertheless be damned Yea, verily; it shall not profit him a straw to cry, Lord, Lord; but he shall hear that terrible voice, “I know you not:" for most certain it is, not all that say, " Lord, Lord, shall enter into the kingdom of heaven, but only those that do the will of the heavenly Father." Under which terrible sentence, men of all orders and ranks are comprised; if they do not inwardly, and from the heart, truly repent, and so become new creatures in CHRIST. 4. Faith is a solid trust, and a firm and certain persuasion of the grace of GOD, promised to us in CHRIST JESUS for the remission of sins, and life eternal, enkindled through the word of GOD, and the Holy Ghost, in our hearts. By which faith we have conferred upon us the remission of our sins, and that freely; for no merits of ours, but for CHRIST's alone, and out of mere grace, that so our faith may remain fixed upon a firm and solid foundation, and we be immovable in the Lord. And this forgiveness of sins is our justification, which is neither of men nor of angels, but by the obedience of the Son of GOD himself, and by his most precious merits and perfect ransom; which by faith we' appropriate to us, fixing and applying the same to ourselves; whence, neither the imperfections of our life, nor any sins, are left remaining in us to condemn us, but they are covered as with the veil of grace, for CHRIST's sake, who henceforward lives and works in us. 5. By this solid and firm faith, a man does now dedicate his whole heart solely to GOD, in whom henceforth he resteth alone; to whom alone he is fast glewed, with whom alone he entereth into fellowship. He is now joined to GOD, and so participates all things that are of GOD, and of CHRIST, and is thence made one spirit with _ GOD, gathering from him a Divine power and strength, with a new life, which has in it new joys, new recreations, new occupations, wherein are peace, lightness of heart, and durable satisfaction, which make in us the soul's sabbath, and the Spirit's rest. For by this is justification., and by this is sanctifcation it the Holy Ghost. Where true faith is, there CHRIST verily is with righteousness and holiness; with all his merits, justification, adoption, and inheritance of life eternal. Whereupon the apostle, writing to the Hebrews, calls faith a substance; thereby understanding the undoubted, solid, and firm trust of receiving such things as are hoped for, and a certain manifest conviction, sensation, and experience of such things as are invisible. And so great and powerful indeed is the consolation of a true, living faith in our hearts, that it cannot but convince, by arguing most firmly and most solidly from experience, and from a great taste of the sovereign good in the soul, from the quietude of heart, and from peace in GOD; whereby the hope of salvation remains unshaken, which a Christian man doubts not even to seal with his blood. And this is that strength of spirit, that might of the inward man, that vigor and alacrity of faith, that *, parrhesia, or'holy boldness, (Eph. 3: 12, Phil. 1: 14, 1 John 3: 21.) This is that joy in GOD, 1 Thess. 2: 2; this is that * plerophoria, that immovable and firm certainty, that exceeding and superabounding assurance, 1 Thess. 1: 5, for which one should even dare to die. But it behoveth him that believeth to be lively, and inward in most powerful consolation, that he may receive Divine recruits, and a celestial strength, whereby the fear of death, and the love of the world, may be utterly extinguished. Whereupon St. John well pronounceth, « That he that is born of GOD has overcome the world." But now, to be cc born of God" cannot be any figurative, or shadowy thing; it must needs be a lively thing, and very powerful; for it were a wickedness to believe that the living GOD can beget a dead offspring. GOD cannot, being a living GOD, but beget a living man, that may be after his likeness. And seeing our faith is the victory,* who can doubt but this our faith, which is commanded by GOD, and by him empowered to overcome the world, must be lively and vigorous, active and potent, over-ruling all our affections, and working in us a Divine confidence, a heavenly vivacity, and an infallible and triumphant influence Yea, how should it be otherwise since CHRIST himself is apprehended by faith, fixed in our minds, and ingrafted in our understanding. And by this virtue of GOD we do as it were return into GOD, and become one with God. And from Adaln, as from a cursed vine, we are thus transplanted into the living and blessed vine. In CHRIST we now possess all his goods; and in CHRIST, the Just One,, we are, together with him, Justified. Even as a scion that is engrafted into a good tree, grows, flourishes, and bears fruit; but without it, withers: so man, without CHRIST, is as a cursed vine, and all his works are sinful; the grapes of it being bitterness and gall; but in CHRIST he is blessed and justified. 6. By this then it appears manifestly, that works do not justify; because we must be engrafted into CHRIST by faith, before ever we can do any good work; and so this justification, O man, is the gift of GOD, freely given before, and preventing all thy merits. And we may as well say, that a dead man may see or hear, may stand or walk, or do any good of himself-as that, being spiritually dead, you can do any good of thyself. As he therefore that is dead cannot do any work, but he must first be raised from death to life; so you likewise, that art dead in sin, can not perform any work to GOD, unless you be first raised by CHRIST to life. It necessarily follows that thy justification proceeds from faith in CHRIST and a believer is like a new-born babe, just come into the world, weak and naked, destitute, and set before the eyes of its Savior, from whom (as from its parent,) itreceives righteousness, holiness, life, light, and the Holy Ghost. After this manner is the naked child, by the mercy of GOD, clothed; and his spotted garments being taken away, he receiveth of GOD, grace, health, truth, and holiness. This alone, this receiving CHRIST in the heart, makes a man both holy and happy; and evidenceth that this true justification is only through faith, not through works: I say, through faith; which apprehending CHRIST, with all his goodness, challengeth and makes it all his own. Then sin, death, the devil, and hell, give back affrighted; and in much confusion vanish away. And so powerfully does the merit of CHRIST, through faith, work, that even the sins of the whole world cannot hurt such au one; forasmuch as he is delivered from the bondage of sin and death. 7. Now seeing CHRIST by-faith lives and dwells in thee, never think that this his indwelling in thee is a dead work; but rather that it is a living thing-a quickening principle, a vital force, a powerful working, an effectual transformation, a thorough renewing: for faith performeth two things;-first, it transplanteth thee into CHRIST; and gives him freely to thee, with all that he has:-secondly, it reneweth thee in CHRIST, that you may grow green, and flourish, and live in him. Neither is the wild graft brought into the stock for other purpose, but that it should flourish and bring forth fruit. For as by the apostasy of Adam, the seed of the serpent, and the diabolical nature is sown in man, growing up into a tree, and bearing the fruits of death; even so, by the Word of GOD, and by the Holy Ghost, faith is sown in our hearts as the seed of God; in. which seed, after a wonderful manner, are shut up and comprehended all the Divine virtues and properties, which day by day are manifested: from whence there does flow a most glorious image of GOD; and this brings forth a new tree, the fruits whereof are obedience, patience, humility, meekness, peace, charity, justice, temperance, fortitude; and so the whole kingdom of GOD descends into man. 8. For true and saving faith reneweth the whole man; purifies the spirit, sanctifies the soul, makes clean the heart. It knitteth this when cleansed, and uniteth it fast to GOD; and the heart, when it is thus purged and set free - from earthly desires, then soareth easily heaven-wards, It hungereth and thirstest after righteousness; it works love, it brings peace, joy, patience, strength, moderation in adversity: it overcomes the world, with the prince thereof; it makes us the sons of GOD, and coheirs with CHRIST. But if any one be without this joy, acknowledging himself to be of little faith, yet let him beware he distrust not the merciful goodness of the Lord, but rather let him trust in the grace that is promised by CHRIST.. We may fall; yet the grace of GOD remains firm to us, whensoever, by a true and serious repentance, we arise from our fall. For CHRIST is, and will be, CHRIST; yea, he will be thy Savior, whether you take hold of him by a strong or by a weak faith; if you take hold of him indeed, for he embraceth both alike, even the weak and the strong: CHRIST is alike to all. Moreover, the promise of grace is universal and perpetual, upon which it is necessary faith should be founded, without difference or exception, be it great or little, be it firm or weak. In the mean time, lift up thy heart with hope, O you that art heavy laden! for GOD will, in his good time, bring that joy unto thee, although he hide himself awhile. 9. But if you repent not of thy sins, then the merit of CHRIST profiteth thee not. For seeing that CHRIST proffereth himself to be the Physician of our' souls, and his holy blood to be the medicine of our spiritual diseasesand no medicine, though it be never so precious or powerful, can cure the sick person who will not reform things hurtful, and such as resist the power of the medicine;--it follows, that the blood of CHRIST, and his most precious death, can profit nothing to those that purpose not for the future to abstain from all sin. Moreover, if CHRIST, by his holy blood, become our medicine, who can doubt but that first we must know also that we are sick For the whole have no need of a physician, but the sick and none is spiritually sick, so as to be sensible of it, who is not penitent; and none can be sensible of it, as be ought, who is not sorrowful, from his very heart, for his sins. For he who has not a contrite heart, who is too secure concerning the wrath of GOD, who has not resolved to flee all worldly desires; but who seeks after honor, wealth, or pleasure; such an one is not a proper patient for the heavenly Physician to work a cure upon:. such know not that they are sick, and consequently need no physician; and CHRIST hence profiteth them nothing; for it is manifest they apply not themselves for a cure. Therefore, again and again, let this be remembered by thee, that CHRIST JESUS called sinners; but it was to repentance that he called them: because only a penitent, contrite heart is capable of the most precious blood, death, and merits of CHRIST. And I account him happy, whosoever he be, that heareth his holy calling inwardly, and gladly obeyeth the same. 1O. After true repentance, remission of sins does follow immediately:* neither is it possible that any one should have his sins remitted, but who repenteth; or that he should be absolved, who grieveth not that he has sinned. And yet there be many who, although in their life-time they never have repented from their hearts that they had sinned, nor have abated at all of their wrath, covetousness, pride, malice, envy, hypocrisy, and unrighteousness; yet dare expect the remission of sins, and claim to themselves the merits of CHRIST:--which indeed is a most blind and deplorable impudence; however they may baptize it with the holy name of faith. These are such as flatter themselves to their own exceeding great loss, fondly persuading themselves that they are good Christians, because they outwardly know the gospel, and believe that CHRIST. died for their sins; and by this means think assuredly they shall be saved. 11. But this is not faith, but fancy; and you art deceived after a most miserable manner, who can suffer thyself to be deluded at this rate. For neither doth the Word of GOD teach that by this means life eternal is to be obtained; neither did any of the prophets or apostles so preach; but this is the unanimous consent of all the Sacred writers, " You who desirest to have thy sins parBoned, first repent, and learn to abstain from thy sins; and thus grieving from thy heart that you has sinned, and proposing to be another man, believe earnestly in CHRIST." But how should he be sorry for his sins, who never thinks how to avoid sin Or, how should he avoid them, who is not sorrowful for them Wherefore CHRIST, with all his apostles and prophets, does teach thee, O man! that you must die to the world and sin; die to thy pride, thy covetousness, thy lust, thy wrath; and' that you must return with all thy heart to the Lord, and then ask pardon of him: which being done, you art absolved, and made free from thy sins. And then the heavenly Physician takes care of thee, who only healeth those that are of a contrite heart. If you insist upon any other way, CHRIST will profit thee nothing and in vain is the boasting of thy faith. 12. For true faith is that which reneweth the man, which mortifieth sin, and quickeneth him in CHRIST. But how can you belong to CHRIST, if you dost not " crucify the flesh, with all the desires thereof" Go then and hear four or five sermons a day, and every month, yea, every week, go to the communion; all these things, verily, are far short of remission of sins, if you bring not with thee a truly penitent heart, which may make thee capable of this salutary medicine, the body and blood of CHRIST. It must be confessed, that the holy sacraments, and the Word of GOD, are most powerful remedies, and most sovereign helps; but they are only so to those that truly repent of their sins, and with a daily mourning, detest their former life. For what profiteth it to anoint a stone with precious ointment or to administer a rne(licInc to a dead man Or, what harvest shall you reap, if you sowest amongst thorns and briars Therefore, you must first pull up these thorns and thistles, that choke the good seed, and root out all things that hinder thee from reaping a good harvest. 13. So then, whosoever you art, O man! if thou cleavest to thy sins, rather than to CHRIST, it is most sure that CHRIST will profit thee nothing; for the birth of CHRIST helps him nothing, who cares not to be born with CHRIST; and the death of CHRIST is nothing to him who has not determined to (lie unto sin. But if, with the prodigal son, you deplore, hate, and flee from sin as from a serpent, and dost pray from thy heart to obtain pardon of GOD, for the sake. of his beloved Son-then indeed, (and not before,) beholding by the eye of faith, JESUS CHRIST crucified, and applying to thyself his most precious wounds, you shall find pardon is at ~-hand; whatsoever, and how great soever, thy sins may be, which you has committed against God. And so perfect is the redemption purchased for thee by the blood of CHRIST; such the grace and real imputation of the whole merit of CHRIST by faith, as nothing can be greater or nobler. It is the good pleasure of GOD to exercise mercy, and to pardon sins freely. " My bowels are troubled within me towards them; I am merciful, and I will have mercy on them, says the Lord:"-for then the death of CHRIST is effectual; then it comes to perfection; and then it brings forth its fruits; and therefore do the angels of GOD in heaven rejoice, because the blood of CHRIST is become profitable to sinners, for whom it was shed. CHAP. 6. The antichristian life of the formal Christian. 1. WHILE every one names himself a Christian, although he do not perform the part of a Christian; by such a conversation CHRIST is both denied and belied, yea, contemned, derided, blasphemed, and crucified. According to which the apostle says expressly, that certain persons " crucified the Son of GOD afresh." I would to GOD it were only so once, and that CHRIST were not again in these days crucified amongst its daily, by the antichristian lives of them that profess his name. But alas! his most holy life is no where almost to be found! and this is a most true saying, That where the life of CHRIST is not, there also CHRIST is not, let there be. never so much noise made about his faith and doctrine. 2. For what is Christian faith without a Christian life It is a barren tree without fruit, of which sort the world, alas! is full. But which is no more than CHRIST himself foretold, saying, "When the Son of Alan comes, shall he find faith on the earth" Which saying we are not to understand of that faith which we may profess in our mouths, and yet deny in our works. But of true faith: now wherever true faith is, there CHRIST is, and there the life of CHRIST must be: on the contrary, whosoever does not imitate the life of CHRIST, the same is without CHRIST; yea, there can be in him neither faith nor CHRIST. And if any man follow riot CHRIST, that man for certain has no faith; and whatever he may pretend, he has not CHRIST, nor any part in CHRIST; for CHRIST is cut off' from him, and he from CHRIST; CHRIST is rooted up in him, and is wholly denied by him. 3. Concerning whom thus speaks the Lord, saying,, " If any man shall deny me before men, him will I deny before my Father, and before his holy angels." This denial of ours is not only transacted in words, as when we formally renounce CHRIST;. but much more, when in our deeds we resist CHRIST, and do despite to the Holy Ghost. And this is that which St. Paul calls a denial in. works; speaking of some, that, being unto every good work reprobate, " profess that they know GOD, but in works deny him," Tit. 1: 16. For it is certain, that CHRIST is no less denied by a wicked life, than if he were expressly abjured by open words. To such as those be Tongs the saying of St. Paul, "They have indeed a form of godliness, but deny the power thereof." Now, what else is it to deny the power of godliness, but to betray and violate ones faith towards CHRIST, and so to play the heathen, under the name and mask of a Christian These, therefore, St. Paul rightly calls infidels; in whom the spirit (not of CHRIST,.but) of this world, according to the course thereof, works. Hence then, all they that usurp a Christian's name, and do nothing that is Christian, shall be denied also by CHRIST, saying; " Depart from me ye that work iniquity, because I know you not." 4. Should any one examine the life and manners of these times, after the standard of the life and doctrine delivered by CHRIST, he would doubtless find the lives of most men to be against CHRIST, or antichristian. For their lives would appear diametrically repugnant to the life of JESUS CHRIST, and their maxims to his maxims; and the most of them that call themselves Christians, would, alas! easily be discovered by this test to be of antichrist. For nothing is plainer, than that the world lies at this day in wickedness, yea, in that wicked one; and that they, who have most solemnly' renounced it, have nevertheless not forsaken it; but would marry light with darkness, and unite CHRIST and antichrist together. Since the greatest part of the world, whatever profession they may take tip to cover themselves with, have in reality no other thing in them at the bottom, but the idolatry of covetousness, which is the study of getting more of the world, and of holding fast what they already have. Yea, what indeed are the lives of men now, if we look to the life of CHRIST and the lives of his first disciples Ah! how have they departed from their first love The world is brought into CHRISTendom, and CHRISTendom is brought into the world. So the love of the world reigneth every where instead of that of CHRIST. Many there are that make a noise for religion, and for the purity of the gospel: but after all, what are their lives but covetousness and mere selfishness This is that, after which we so greedily run: honor, great possessions, or a great name. But how agreeth all this with the poor and humble life of JESUS Or, how suiteth so much bustle and stirring as is every where seen, to a disciple of the cross Or, how can so much clamor and impatience be reconciled to a follower of the meek and patient Lamb of GOD But if this cannot be, what have they to do to take the name of CHRIST into their mouths or what have they to do with the profession of Christianity, which they deny in their conversation For what else do the lives of the men of this generation spew, but a sordid unChristian temper, and a base and earthly habit of mind P but self-interest, worldly-mindedness, and contempt of heavenly things; but the lust of the flesh and the wandering of the eyes; but the concupiscence of the heart, and the ambition of the head; but the pride of life, and affectation of grandeur; but vain gloriousness and presumption; but the politics of the world, and the wisdom which comes not from above; but the restless pursuit after shadows, and senseless hunting after fame and glory; but a thirst after those things which can never satisfy, and an hunger for the serpent's food, even for dust; but the deifging of reason, and the degrading of the word of GOD; but infidelity and irreligion; false valour and despicable cowardice; but inconstancy and time-serving; ingratitude and disloyalty; but wrath and furious strivings, wars and seditions, civil and ecclesiastical; but discords and contentions, both from within and without; but the fire of jealousy, and the burning of revenge; but secret hatred and envyings; implacableness of malice, and incorrigibleness of injustice; but insincerity and hypocrisy; wicked deceits and frauds; but treacherous backbitings and calumnies, lies and perjuries; but all manner of uncleanness, and all manner of unrighteousness In a word, the whole life of the. children of this generation is made up of these ingredients, the love of the world, self-Zone, self-honor, and self-seeking; or, to say all in one, covetousness: so that they are lovers of the world rather than of GOD; all seeking their own, not their neighbor's good, and affecting honor, profit, and pleasure in this life. 5. Now to this, doubtless, the life of CHRIST is most opposite; which is nothing else but the most pure love of GOD and men, variously branching itself forth in humanity, in friendliness, in courtesy, in beneficence, in meekness, in patience, in obedience to the death, in mercifulness, in' righteousness, in veracity, in simplicity, in purity, in chastity, in sanctity, in contempt of the world, and of worldly honors; in refusal of wealth and pleasures, in denial of ourselves, in the bearing of the. cross continually, with all manner of tribulation and affliction for CHRIST's sake, and in the daily study and thirst after the kingdom of GOD, and in all inexpressible desire to fulfill in all things the Divine will. Behold! this is the life of CHRIST in man: this is to be with CHRIST, and for CHRIST; and to be redeemed from the number of them that are, without CHRIST and against CHRIST. 6. So then, he that is not with CHRIST is against CHRIST; for " he that is not with me," says our Lord, " is against me:" but the modern life of persons outwardly professing Christianity, is for certain not with him; and, therefore, it is against him. It has no communion with CHRIST, but is contrary to him; that is, not Christian, but antiChristian. Hardly are there any who are of one soul, one will,,one mind, and one spirit with CHRIST: and none but such as these ever can be CHRIST's; concerning whom, therefore, the apostle bears witness, We have the mind of CHRIST," I Cor. 2: 16. And again in another place, " Let this mind be in you, which was also in CHRIST JESUS," Phil. 2: 5. Wherefore all the children of the world, forasmuch as they have not the mind which was in CHRIST, nor the same manners and conversation which he had, let them never so much call themselves Christians, let them never so much boast. of their faith, or presume upon their orthodoxy, undeniably are not with, but are against CHRIST. But he that is not with CHRIST, is an antiCHRIST. He may not be so in doetrine, but he is so certainly in life. 7. And this being so, in what place pf the earth shall we find true Christians They may well be called a little flock: with which the prophet Isaiah agreeth, when he compareth. the faithful assembly of Sion, that is, the true church, to a little " cottage in a vineyard," and to a "watch-tower or lodge, in a garden of cucumbers." And so Micall cornpareth it to " a cluster of grapes," which the gatherers left by negligence in the vineyard, saying, " Wo is me, for I am as when they have gathered the summer fruits, with grape gleanings of the vintage there is no cluster to eat; the good man is perished out of the earth, and there is none upright among men. And blessed David likeneth it to a solitary turtle, to a little sparrow, hiding itself under the eves of the house; to a pelican in the wilderness, and to a night-owl in the desart. Such is the state of Christianity at this day. Oh “how few are the true Christians! And where are they to be found Oh l that we could but tell who they were, and by what outward mark we might know thorn 8. Whosoever they arc, certainly CHRIST both is and will be with them, " even unto the end of the world;" neither will he ever leave them without succor or encouragement, according to his word, " I will not leave you comfortless." For the Lord knows his, and those that be his CHRIST's: and whom he is said to know, them he takes special notice of, and distinguishes signally from others. Amongst whom, if any would be, the apostle's admonition must be had in remembrance, " Let every one that nameth the name of CHRIST," says he, “depart front all iniquity.'' But as for them that are not so minded, let them get themselves some other name which may suit them better. Nevertheless, " the foundation of GOD stands sure," with respect to all them that hear his call, having this seal, "The Lord knows then that arc his." And every one that is so, will depart from iniquity, and not name his name, without witnessing to his life." CHAP. 7 A Christian ought to die to himself, and to the world, and live to CHRIST. 1. WE ought to live not to ourselves, but to him who died for us. But to live to him, before we be. dead to ourselves, and to the world, is utterly impossible. If therefore you have a mind to live in CHRIST, you must be dead to all the desires of the world; and if you `have resolved to live not to thyself, but to CHRIST, then must you be ready to renounce thine own natural life, with all that thereto belongs. But if you art inclined, to live to thyself, and to the world, it follows, that 4hou must renounce all commerce with CHRIST. For "what communion has light with darkness," or CHRIST with the world And what concord or agreement can the Spirit have with the flesh 2. There are three kinds of death; the one is spiritual, the other natural, and the third eternal. The first is, when a man dies daily to himself; that is, by a death to avarice, pride, voluptuousness, wrath, and all other sins and passions of the corrupt nature. This death is the beginning of life. 3. Of the second speaks the apostle to his Philippians: "To me to live, is CHRIST; and to die is gain." As if he should have said, even when a Christian shall pass through the natural death, CHRIST still remains his life; and thus death is gain to him. For in that he exchanges a short and miserable life, for an eternal and blessed one; this cannot but be a most gainful exchange. And CHRIST having been here his life, when he conies to be translated into the arms of his beloved, whether it be gain for such an one to die, to leave this world of sin and misery to go to him, none can doubt. 4. Yea, thrice happy is that soul, to whom to live is CHRIST: the soul wherein CHRIST lives; or that has in her the life of CHRIST, by a most lively copying after the original graces which shine so bright in him. Blessed is the man who thus lives in CHRIST! But alas! the far greatest part of men have clothed themselves with the devil, have put on his life instead of CHRIST's; and to them to live is the devil, seeing that their life is the devil all over. It is pride, wrath, lying, idolatry, covetousness, concupiscence; and all this is the life of the devil. 5. But You, O man! consider who it is that lives in thee. Blessed art You, if you can say, to me to live is CHRIST, not only in the world to come, but even in this present world. Here, even here, let CHRIST be thy life; that he may be so for ever. And here to die unto the world, and unto sin, account it to thee all gain. For is there any thing more gainful, than the thorough mortifying of all the sinful lusts and affections in thee, that CHRIST may live in thee, and you in him For the more any one dieth to the world, and to himself, the more does CHRIST live in that person. On then courageously, and faint not; but let CHRIST now live in thee in time, that you may also live with him in eternity. 6. It is written of him, " The Son of man came not to be served, but to serve others, and to give his life a ransom." And again, " I am among you as he that serveth." And shall we doubt yet to love CHRIST again GOD forbid. What can we ever refuse for such love as this to serve him again, who took thus for us the form of a servant; and for the love of him who has done all this, even for us, to make war all our life against his and our deadly’enemy, the world How is it that the love of CHRIST does not even constrain us henceforth to die unto ourselves, that we may live unto him who died for us' Because we must judge, a That if one died for all, then were all of us dead!" Oh! can there be the least hesitation in returning him life for life, body for body, and soul for soul! Shall we after this, refuse to fight under his banner, to resist for his sake, even unto blood! No. let us in his name, defy the world to do its worst, which we have solemnly abjured:,and never be so base as to entertain the least thought of ever deserting to it. 7. For the sake of CHRIST, you must die to thyself; for the love of him be willing to die to all thy sins, and to the whole world. All good works must be done, and an holy and innocent life must be lived; but this, not to merit any thing hereby: but only out of pure love towards him. You can merit nothing for thyself; CHRIST has done that for thee, when he made himself poor, for thy sake, that so You, by means of his poverty, might become rich. Let therefore this pure love of CHRIST prompt thee to all that is good; let this be the motive of mortifying thy flesh with all its desires: and let the remembrance of that death which he most willingly accepted for thee, make thee willing to lay down thy life for him; and out of sincere gratitude for all his inestimable benefits, to accept the cross at his hand, and to resist sin and the world even unto blood. 8. Be not deceived; for not in tongue or in word, but in deed and in truth, is he to be loved of thee. If you loves him, keep his commandments. Himself has told thee, " If a man love me he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him," John 14: 23.' For this, as the Holy Ghost witnesses, " is the love of GOD, that we keep his commandments; and his commandments are not grievous." For to him that loves CHRIST with all his heart, it is pleasant, for his sake, to want the sweetness of worldly trifles; it is a light burden to bear what the beloved is pleased to impose; to keep; from a principle within, the commandments of love; to forsake and to be forsaken of the world, and by a total death thereto, to live in CHRIST. But he that does not embrace the love of CHRIST from the heart, Both all things that concern his duty, heavily and awkwardly, and as it were with an ill will. And no wonder then, if every thing in the exercise of an holy life, be found sharp and difficult to him. Whereas, to a true lover of CHRIST, riot even death itself, is in any wise terrible; so far from it, that it produces in him joy and pleasure. For it is the triumph of love to suffer for the beloved. And therefore it is written, that "love is stronger than death:" and as a mark of true Christianity, it is delivered to us, that we be "in nothing terrified" by our adversaries, the world and the devil, but that we rather " rejoice and be exceeding glad," if we be persecuted for his name's sake. " For unto us it is given, (says the apostle,) on the behalf of CHRIST, not only to believe on him, but also to suffer for his sake;" and that even to the laying down of our natural lives, if it should graciously please him, for his name's sake, to call us to so great an honor. 9. Consider holy Paul, whose words are, « The world is crucified to me, and I to the world." Behold this blessed apostle, whose life was a life of continual crucifixion to the world, and all that therein is; whereby he became, with his beloved brother Peter, a true partaker of the Divine nature; and thus trampling by faith upon the life of this world, received an eternal weight of glory. After whose example all good Christians are indeed in the world, but are not of the world. And although they live in it, yet no part of the love thereof cleaves to them; they accounting it a shadow which passes away. So that to them all the glory of the world is no more than a little air or smoke; all the desire of the eyes and flesh, with the pride of life, but deceit and vanity; all are no better than shadows; )-ca, all arc in their best estate, vexation and disappointment: honors, riches, and pleasures, are nothing esteemed by them; they account them all but as dung that they may gain CHRIST. For the world is dead and crucified to them, and they to the world likewise are dead and crucified. 1O. Happy man, who is dead to the world, and alive to GOD! separated from the world, and collected into CHRIST! Blessed is the man into whose heart such Divine graces arc infused, as withdraw it wholly from every tendency to inferior things, and exalt it to the supernal light and glory, in the heavens. To obtain which, it is needful to pray daily and instantly to GOD seeing it is not possible for a Christian to live without it. 11. It is indeed a grievous cross to flesh and blood, to die thus to the world; yet the Spirit overcomes, and triumpheth in us over all difficulties and oppositions. So great is the force of the Spirit, that Christians pass through all these things, as a.most easy burden for the sake of their beloved. And although they are hated of the world, yet are they beloved of God. For the enmity of this world, is the friendship of God; even as the friendship of the world, is enmity with God. For "whosoever will be a friend of the world, is the enemy of GOD," and whosoever consequently would be the friend of GOD, must not count it hard to be treated as an enemy by the world, or by the GOD of it. The words of the disciple, are, "Know ye not that the friendship of the world is enmity with GOD Whosoever therefore will be a friend of the world, is the enemy of GOD," James 4: 4. And the words of the Master, are, " If you were of the world, the world would love its own. But because ye are not of the world, but I have chosenn you out of the world, therefore the world hateth you," John 15: 19. We ought not therefore to be ignorant, that the world is an adversary to those that are dead to the world; but that it is otherwise to as many as live in the pomp and splendor thereof, whom it commends and favoreth. Let us consider then these things, my brethren, and remember the words of our Lord, " If the world hate you, ye know that it hated me before it hated you." 12. Now he in whose heart the love of the world abides not, is not received of the world, but is cast out by it; notwithstanding he is precious in the sight of God. For unto him indeed the world is dead, and he unto the world; this man lives henceforth in CHRIST, and CHRIST in him. And all those that do so, CHRIST Both acknowledge for his own; but to others it will be said by him, I know you not, who knew him not; who acknowledged him not before men. Verily, verily, he will not know them in that day, who arc ashamed of his meekness, of his humility, and his patience. He who refuses to live with CHRIST in time, how shall he live with CHRIST in eternity And how thinkest you shall he live in thee, or with thee, after this life; seeing you can not, or wilt not live with him in this life For if you wilt not suffer CHRIST to live in thee, before this world be ended, what expectest You, O fool, in that which is to come Ah! with whom wilt you live hereafter, you that can not live with him here Learn therefore, O man, here to die to the world, and to thyself, that so you may live to GOD both here and hereafter, and thy life may be revealed in CHRIST when he shall appear. It remains then firm, that he shall not have life in the world to come, whose life in this world is not in CHRIST. Now therefore if it be demanded, what is it to die to the world The answer is plain, it is no other thing than not to love the world, or the things thereof, but for the sake of CHRIST to despise them utterly. Wherefore also the Holy Ghost says to these dying ones, "Love not the world, neither the things that are in the world." For we are sure, that he who loves the world is not of GOD, but of the world; neither can he be of God. For " if any man love the world, the love of the Father is not in him," 1 John 2: 15.. If he love the world, he may be also loved of the world. But if the love of GOD be in him, no wonder is it, if the world hate liim, which is so at enmity with God. Moreover, if the love of GOD be not in him, but the love of the world, what shall he do in heaven Will not heaven itself be to him as hell And what likewise has he to do in the world, who in his heart is dead to the world Where the heart is, there the life is also. If it be with GOD, then it is not with the world; and if it be with the world, then it cannot be with GOD, or in God. If the heart be with CHRIST, the life of that man will necessarily be with CHRIST. But if it be. not with him, then will. he have no share in him, but in antiCHRIST; and his life shall never be found to be in CHRIST, but in SATAN. Neither is he to be accounted a child of GOD, but a son of Belial, whose heart is fixed not in GOD, but in the son of perdition; being ensnared by the love of the world, to the obedience of the prince of the powers thereof. And he that has this world's -love in him, shall easily be overcome by it, even as Sampson was by Delilah; and so must suffer all that torment which the world can bring upon him, and all that vexation of heart which the worldly life produceth. 13. Furthermore, man was not made for the world's sake, but the world for man's sake: man was made to be the Lord of the earth, not a slave of it;- to subdue it, with the affections thereof; not to be subdued by it, or them; not to put his delight or joy therein, as in his paradise, and to know nothing, and hope for nothing but what is before his eyes. No, truly; for he must go hence, he is but a tenant for life, of this great world. He was not made for it; nor can he abide in it. And, as naked he came into it, so naked must he go out of it again. Into it many at once are born, and as it were by heaps, promiscuously and without distinction, death driveth them all out hence again by heaps, both they that did enter into it at one time, and they that successively made their entrance into it; and will not suffer any of us to carry with us the least mite of all the treasure we gave gathered, but sendetdi us quite empty away, if we have no other riches but those of this world; whereby it evidently appearently that this world was never designed to be the end of our creation. Another cause brought us into the world, and for that we were born; which is GOD himself, and the image of GOD which we bear in CHRIST JESUS, and unto which we are renewed by the Spirit- We are created for the kingdom of GOD, and for life eternal; which our Savior CHRIST hath recovered for us, and into which we are regenerated by the Holy Ghost. How preposterous a thing then is it for any one to fix his heart on the world, spend his time on earthly things P Man, who is the most excellent of all the creatures; man, who was made to carry about him the image of GOD in CHRIST, and who by hiin is renewed after this image! Man, who was not created for the world, but the world for man. 14. And therefore carries he about with him, the image of GOD in CHRIST; of which the excellency is so great, that all men, with all their Labor and might; yea, and all angels could not repair one soul, or renew it in the image of God. But for this cause, it was necessary that CHRIST should die, that so the image of GOD, which was by sin defaced, might through the righteousness of CHRIST, be renewed by the Holy Ghost; and man might henceforth become the habitation of CHRIST, and the house of God. 15. Man ought to love nothing but GOD alone. Whatever one loves, in that his heart is fixed; and where his heart is fixed, thereto payeth he his devotion. He is a servant of it, whatsoever it be, and devoted to it. Consequently we have, iii this broken and divided state, as many lords as we have objects which we love. But if thy love, O mail! be simply directed towards GOD, then you art subject to no other lord; then you art at liberty. Wherefore you must be very circumspect, that you follow after nothing that may hinder the Divine love in thee; and that thou suffer not thy affections to run out into any of the creatures. If you desirest to possess GOD alone, thy all must consecrate to him. But if you please thyself, instead of loving and pleasing GOD, much sorrow and sadness will befall thee. Whereas if you love GOD, and rejoice in him only, and dedicate thyself only to him, then will he be thy sure comfort, and never shall you be overcome with sorrow, or fear, and never depressed with sadness and melancholy. 16. He who follows after his own profit, praise, and honor, never attains to tranquility; for always something or other meets hint that brings perturbation. Therefore beware you believe not that the increase of wealth, fame, or honor, is to thee good and profitable; but rather set before thee always the heavenly treasures, and contemn all such mean and passing things, and strive to extirpate the very root of concupiscence, which hinders thee in the pursuit of the love of God. Forasinuch as in this love you shall find all the riches of GOD, and all the pleasures of paradise. 17. Now seeing the commodities of this life, such as praise, honor, riches, pleasure, and even the world itself, which bestoweth them, are floating away, but the love of GOD endures for ever; that delight cannot be durable, which you takest in the love of earthly things. Whereas the mind that is firmly set upon Divine love, cannot but continually rejoice. Ah! how vain is, all that which is not grounded upon GOD! Oh! how is all vanishedvanished away of a sudden! Behold, the dream is fled! But do You, O Christian, forsake all things, and you shall find all things by faith. For he that finds GOD finds all things; but the lover of the world finds not -God. " I am," says CHRIST, "the way, the truth, and the life." As if he should have said, "Without the way, no man goes oil; without the truth, nothing is known; and without life, no man lives: therefore look upon me, who am the way, which you ought to wallt in; the truth, which you ought to believe in; and the life, which you ought to live and hope in. I am the wait that endures for all ages; the infallible truth, and the life everlasting. The royal way to immortal life, through my merit: the truth itself is in my Word; and life is through the power and efficacy of my death; and therefore, if ye continue in this way, the truth will carry you on to eternal life. If ye will not err, come follow me; and if ye will possess life eternal, put your whole trust in me, who for you endured the death of the cross." And what is that royal way, that infallible truth, and that endless life-the best and most noble way, and truth, and life of all others Truly other way there can be none, but the most holy and precious merit of CHRIST; nor other truth, but the Word of God; nor other life, but love on earth, and immortality of happiness in heaven. 18. Now, then, if you desirest, O Christian, to be immortalized in this glorious life, it behoveth thee to believe iii CHRIST, and to follow his example in this world, which alone is the King's way. If you wouldst -not be deceived by the world, take hold on his word by faith, and follow the footsteps of his holy life; because this is the infallible truth. If you desirest to live with CHRIST, then through him die to sin, and become a new creature; because this is life. In brief, CHRIST is the way, the truth, and the life; and the life, no less by example than by merit. Let us therefore, with all our might, endeavor this one thing, that our life may, as nearly as possible, be CHRIST's life. So that if other things be wanting to confound the false Christians, this example of CHRIST may alone be sufficient. 19. For we may surely be ashamed thus to lead our lives in pleasures, when CHRIST JESUS led his in sorrows; and to acquaint ourselves with earthly joy, when he was acquainted with grief, even to his death. And well may we be confounded, to court the favor of this world, when he was " rejected and despised of men;" and to hide, as it were, our faces from him, as if we counted it a shame to have such a Captain of our salvation; or to follow him, who, treading upon the world, endured the cross. Now, if a soldier forget his own ease, when he sees his captain, by fighting valiantly, receive his death but you art for getting the pleasures and honor of the world, even before thy Captain's eyes, when he was used by it most contemptuously, and nailed to the accursed tree, shall I not say, that you verily dost not fight under his banner For is not his banner the cross But, alas! we will, notwithstanding, be accounted Christians. 2O. If they that are Christians indeed, walking by the truth of his doctrine, in the path of his example, attempt to make the best of their way to heaven-it follows, that you that seekest honor, and wealth, and promotion, art in the ready way- to hell. Come out of that broad way, which leadeth unto death: come into this safe way, wherein the traveler, cannot stray, and embrace the truth that cannot deceive, and live in him who is life itself.