may habitually intend an end, which he doth not actually think of. Yea, he may have an actual intention, which yet he doth not observe, because of other more sensible thoughts that are upon his mind. And yet his foresaid intentions may be still effectual to cause him to use the means as

means.

For example; a man that hath a journey to go, is not always thinking of the end of it, by an actual observed intention in every step of his way; but perhaps may be much of the way taken up with thoughts and discourse of other things, and yet he doth truly intend his journey's end, in every step of his way, and use every step as a means to that end. And so is it with a true Christian in the work of God, and the way to heaven.

Object. But may we not use the creatures for delight, as well as for necessity? and is it not so commonly resolved ?'

Answ. The word necessity is taken either strictly for that which we cannot be without; and so there is no doubt of it. Or largely, for that which is useful to the end. And for delights, some of them are necessary, that is, useful means to our ultimate end; and these must not be opposed to things necessary; but may be used because necessary. As any thing which truly tendeth to recreate, revive, or cheer the spirits for the service of our Master. But no other delight is lawful. To esteem our fleshly delight for itself, and the creature for that delight, and so to use it, is mere sensuality, and the great sin which sanctification cureth in the soul. If delight itself be desired truly but as a means to God, then the creature, the more remote means, may be used for that delight, as its next end; but not else.

Object. But what man living is such as you here describe? Is there any that are thus crucified to the world, as to have no separated esteem of it, or thoughts or care of it; or love, or desire, or the rest of these affections?'

Answ. It is one thing to inquire what we are, and another what we ought to be, and should be if we were perfect. We ought to be such as I have mentioned, but we are not such in perfection yet; but only in sincerity. And how that sincerity may be known, I have elsewhere explained. In a word, In a perfect soul there is no interest but God's.

In a sincere soul God's interest is the highest and greatest. In a perfect man God hath the whole heart; and in an upright man he is nearer to the heart than any thing else.

In

a perfect man there is a perfect subjection to God; and in an upright man there is none hath dominion but God; he is the highest, and his rule prevaileth in the main, though some things that rebel are not perfectly subdued.

Object. But I find that the most of my passions are stirred more sensibly about earthly, than heavenly things. How then can I say that I am crucified to the world?'

Answ. In point of duty all that passion that is to be commanded by reason, should be mortified, as is abovesaid. But when you go to the trial of your states, in the point of sincerity, it is hard trying by the passions; and you must rather do it by your estimation and your will, as I have discovered more fully in a Treatise of Peace of Con

science.

II. Having shewed you what it is to have the world crucified to us, and to be crucified to the world, I am next to shew you how this is done by the cross of Christ. And here I must distinctly shew,

1. What the cross, as suffered by Christ himself, hath done to the crucifying of the world to us.

II. What the same cross, as believed on and considered by us, doth towards it.

II. And what the cross of Christ which we ourselves. bear in conformity to his sufferings, doth towards it. Of all which briefly.

1. It is not only his crucifixion, but the whole humiliation of Christ, which is in this and other Scriptures called his cross; the whole being denominated, from the most eminent part, as was touched before. And there are five notable blows that the world hath received by the suffered cross of Christ.

1. One is, that Christ himself, in his own person, hath perfectly crucified and conquered the world, so that we have a victorious head, and the world is now a conquered thing. It assaulted him from his birth to his death, and still he overcame. It assaulted him by fair means and by foul, by frowns and smiles, by alluring baits and persecuting storms, and still it was overcome. The threatenings and persecutions could never draw him to the committing of a sin. The

enticing offers of it could never bring him to an inordinate esteem of it, nor abate the least of his love to God. In his great combat in the wilderness he was assaulted both ways. Hunger could not make him tempt God, or distrust. The kingdoms and glory of the world were despised by him, when they were the matter of his temptation. He would not have so much as a settled habitation, nor any worldly pomp or splendour, that so he might shew that he contemned it by his actions. If he had set by it, he could soon have mended his condition. When the people would have made him a king, he passed away from them; for he would not be a king of the people's making, nor have any power or dignity which they could give. He came not to receive honour of men, but to give salvation to men. When Peter would have persuaded him to favour himself, as savouring the things of man, and not of God, Christ calleth him satan, and bids him get behind him. If he will do the work of satan, he shall have the name of satan, and the same words of rebuke that satan had. Even in their hour, and the power of darkness (Luke xxii. 53.), they could do nothing that might make the least breach in his perfection. And when they boasted of their power to crucify him or release him, (John xix. 10), they could not boast of their power to draw him to the smallest sin. Yea, upon the cross did he consummate his conquest of the world, when it seemed to have conquered him; and he crucified the world, when it was crucifying him; and he gave it then the deadly wound. And there did he openly make a show of the principalities and powers which he had spoiled, and there did he triumph over them, while they mistakingly triumphed over him; Col. ii. 14, 15.

If you say, What is all this to us? I answer, When the world is once conquered, the heart of it is broken. And when your Head hath overcome it, there is a great preparation made for our victory. Else would he not have said to his disciples, "In the world ye shall have tribulation, but be of good cheer, I have overcome the world;" John xvi. 33. For as the consequence is good, "Because I live, ye shall live also," (chap. xiv. 19.) so it would hold, Because I have overcome the world, ye shall overcome it also. Yea, as it is said of his works, "Greater works than these shall ye do," (ver. 12.) so is it said of our conquest," In all these

things we are supervictors, or more than conquerors through him that hath loved us;" Rom. viii. 37.

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2. Another wound that the world hath received by the cross of Christ by him suffered, is this. By it, satisfaction is made to God for the sin that the world had enticed man to commit, and so 'quoad pretium,' the victory which the world had formerly obtained over us is nulled, and its captives rescued, and we are cured of the deadly wounds which it had given us. For he healeth all our diseases," (Psal. ciii. 3.) and his stripes are the remedy by which we are healed; Isa. liii. 5. So that it is a vanquishing of the world, when Christ doth thus nullify its former victories. For thus he began to "lead captivity itself captive, which at his resurrection and ascension he did more fully accomplish; Psal. lxviii. 18. Eph. iv. 8.

3. Another most mortal wound which the world received by the cross of Christ, was this. By his cross did Christ purchase that glorious kingdom, which being revealed and propounded to the sons of men, doth abundantly disgrace the world as a competitor. If there had been no greater good revealed to us, or the revelation had been obscure and insufficient, or no assurance of it given us, then might the world have easily prevailed. For he that hath no hopes of greater, will take up with this. And he that looketh not for another life, will make as much of the present as he can. When the will of a man is the fort that is contended for, the assault must be made by allurement, and not by force. The competition therefore is between good and good; and that which appeareth the greatest good to us, will carry it, and have admittance. If God had not set a greater good against the world, it would have been every man's wisdom and duty to have been worldlings. But when he revealeth to us another world of infinite value, yea, when he offereth us the fruition of himself, this turneth the scales with the wise men in a moment, and shameth all competitors whatsoever. Now it is the cross of Christ that opened the kingdom of heaven to all true believers, which sin had before shut up against all mankind. This mars the markets of the world: it is nothing worth to them that have tasted of the blessedness of this kingdom. Were it not for this, the temptations of the world and flesh might prevail. What should we say to them? or how should we repulse them?

Reason would say, It is better to have a small and unsatisfactory good than none. But now we have enough to say against any such temptation. One argument from the everlasting kingdom is sufficient (where grace causeth a right apprehension of it) to confound all the temptations, by which the enemies of our happiness can assault us. What! shall we prefer a mole-hill before a kingdom? a shadow before the substance? an hour before eternity? nothing before all things? vanity and vexation before felicity? The world is now silenced; it hath nothing to say, which may take with right reason. It must now creep in at the backdoor of sense, and bribe our brutish part to befriend it, and to entertain it first, and so to betray our reason, and lead it into the inner rooms. The cross of Christ hath set up such a sun as quite darkeneth the light of worldly glory. Who will now play so low a game, that hath an immortal crown propounded to him? Though earth were something, if there were no better to be had, yet it is nothing when heaven stands by. This therefore is the deadly blow by which the world is crucified by the cross of our Lord Jesus Christ.

4. Another mortal wound that the cross of Christ hath given it, is this. The cross hath purchased for us that Spirit of power, and all those ordinances and helps of grace, by which we ourselves in our own persons may actually conquer and crucify the world, as Christ did before us. His cross is the meritorious cause of his following grace. And as he hath there procured our justification, so also our sanctification, by which the world is renounced by us and contemned. There shall a virtue flow from the cross of Christ, that shall give strength to all his chosen ones, to go on and conquer, and tread the world, and all its glory under their feet, and by the leaves of this tree, which seemeth dead to a carnal eye, the nations shall be healed. And thus by it the world is crucified.

5. Lastly, by the cross of Christ, a pattern is given us for our imitation, by which we may learn how to contemn and so crucify the world. "If when ye do well and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow his steps; who did no sin, neither was guile found in his mouth; who