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teousness, 9 and John with victory over the world ;' This, says he, is the vidtory which overcomes the world, even our faith.
. XVIII. The heirs of this faith are the true children of Abraham, though the uncir. cumcision in the flesh, in that they walk in the steps of Abraham, according to the obedience of faith, which only entitles people to be the children of Abraham.' This lives above the world, not only in its fin, but righteousness : to this no man comes, but through death to self, by the cross of Jesus, and an entire dependance, by him, upon God.
Famous are the exploits of this divine gift; time would fail to recount them: all facred story is filled with them. But let it suffice, that by it the holy ancients endured all trials, overcame all enemies, prevailed with God, renowned his truth, finished their testimony, and obtained the reward of the faithful, a crown of righteousness, which is the eternal blessedness of the just.
$ John v. 4. 'Rom. iv. 12. • John xvi. 9, 10
CHAP. VII. §. 1. Of pride, the first capital luft, its rise. $. 2.
Its definition and distinction. S. 3. That an inordinate desire of knowledge in Adam, introduced man's misery. S. 4. He thereby loft bis integrity. S. 5. Who are in Adam's fate. S. 6. Knowledge puffs up. $. 7. The evil effects of false, and the benefit of true knowledge. $. 8. Cain's example a proof in the casē. S. 9. The Jews pride in pretending to be wiser than Moses, God's servant, in setting their post by God's post. S. 10. The effects of which was the persecution of the true prophets. S. 11. The divine knowledge of Christ brought peace on earth. $. 12. Of the blind guides the priests, and the mischief they have done. f. 13.
The fall of Christians, and the pride they have taken in it, hath exceeded the Jews; under the profession of their new-moulded Christianity, they have murdered the witness of the Lord
Jesus. §. 14. The angels sung peace on earth at the birth of the Lord of meekness and humility: but the pride of the Pharisees with tood and calumniated him. §. 15. As Adam and the Jews lost themselves by their ambition, so the Christians losing the fear of God, grew creed and worship-makers, with this injunction, Conform or burn. §. 16. The evil effects of this in Christendom, so called. $. 17. The way of recovery out of such miserable defection,
D. I.HAVING thus discharged my conscience against that part of unlawful felf, that fain would be a Christian, a believer, a saint, whilst a plain stranger to the cross of Christ, and the holy exercises of it, and in that briefly difcovered what is true worship, and the use and business of the holy cross therein, to render its performance pleasing to Almighty God; I shall
now, the same Lord assisting me, more largely prosecute that other part of unlawful self, which fills the study, care, and conversation of the world, presented to us in these three capital Justs, that is to say, pride, avarice, and luxury: from whence all other mischiefs daily flow, as streams from their proper fountains : the mortifying of which makes up the other; and in. deed a very great part of the work of the true cross; and though last in place, yet first in experience and duty: which done, it introduces in the room of those evil habits, the blessed effects of that so much needed reformation, to wit, mortification, humility, temperance, love, patience, and heavenly-minded. ness, with all other graces of the spirit, becoming the followers of the perfect Jesus, that most heavenly man.
The care and love of all mankind are either directed to God or themselves. Those that love God above all, are ever humbling self to his commands, and only love felf in fubferviency to him that is Lord of all. But those who are declined from that love to God, are lovers of themselves more than God: for supreme love must centre in one of these two. To that inordinate self-love, the apostle rightly joins proud and high-minded. For no sooner had the angels declined their love, duty, and reverence to God, than they inordinately loved and valued themselves; which made them exceed their station, and aspire above the order · of their creation. This was their pride, and
* 2 Tim. iii. 2, 41
this fad defe&tion, their dismál fall; who are reserved in chains of darkness unto the judge ment of the great day of God. · S. II. Pride, that pernicious evil, which be. gins this chapter, did also begin the misery of mankind: a most mischievous quality, and so commonly known by its motions and fad effects, that every unmortified breast carries its defic nition in it. However, I will say, in short, that pride is an excess of self-love, joined with art undervaluing of others, and a desire of dor minion over them : the most troublefome thing in the world. There are four things, by which it hath made itself best known to mankind, the consequences of which have brought a misery equal to its evil. The first is, an inordinate pursuit of knowledge; the second, an ambitious eraving and seeking after power; the third, an extreme desire of personal respect and de. ference: the last excess is that of worldly fur. niture and ornaments. To the just and true witness of the eternal God, placed in the souls of all people, I appeal as to the truth of these things.
S. III. To the first, it is plain, that an inordinate desire of knowledge introduced man's misery, and brought an universal lapse from the glory of his primitive state. Adam would needs be wiser than God had made him. It did not ferve his turn to know his Creator, and give him that holy homage his being and innocency naturally engaged and excited him to; nor to have an understanding above all the beafts of the field, the fowls of the air, and
the fishes of the sea, joined with a power to rule over all the visible creation of God; but he must be as wise as God too. This unwar. rantable search, and as foolish as unjust ambition, made him unworthy of the blessings he received from God. This drives him out of paradise; and instead of being lord of the whole world, Adam becomes the wretchedest vagabond of the earth,
S. IV. A strange change! That instead of being as gods, they should fall below the very beasts; in comparison of whom, -even God had made them as gods. The lamentable consequence of this great defection, has been an exchange of innocency for guilt, and a para. dise for a wilderness. But, which is yet worse, in this Itate Adam and Eve had got another god, than the only true and living God: and he that had enticed them to all this mischief, furnished them with a vain knowledge, and pernicious wisdom: the skill of lies and equi. vocations, fhifts, evasions, and excuses. They had lost their plainness and fincerity; and from an upright heart, the image in which God had made man, he became a crooked, twining, twisting serpent; the image of that unrighteous spirit, to whose temptations he yielded up, with his obedience, his paradisiacal happiness. .
$. V. Nor is this limited to Adam ; for all, who have fallen short of the glory of God, are right born fons of his disobedience. They, like him, have eaten of what they have been for hidden: they have committed the things