Self-denial: Opened and applied IN A SERMON BEFORE The Reverend Assembly OF DIVINES: On a Day of their private HUMILIATION. BY EDWARD REYNOLDS, D.D. Minister of the Word of God at Braunston in Northamtonshire, and a Member of That ASSEMBLY. The Second Edition. LONDON, Printed by T. Maxey, for Robert Bostock, at the sign of the King's Head in Paul's churchyard. 1652. To the Reverend Assembly of DIVINES. Brethren and Fathers, THis Sermon was preached by your command, and in your alone audience: nor had it gone further than those walls, had not the importunity of many Reverend Brethren amongst yourselves urged the Publication of it. The Argument of the Sermon taught me to lay aside mine own judgement touching the expediency or seasonableness of this action, seeing the judgements of so many godly and learned Brethren concur for it. I have this advantage and benefit by the publishing of it, that I may return some small tribute of thanks for those many grave, judicious, and learned Debates, those many gracious and heavenly exercises, that sweet and most delightful Society, whereof I have been made a partaker by sitting amongst you; which truly have made my life, amidst many great losses and greater infirmities, more cheerful to me, than even mine own judgement in such sad and calamitous times could otherwise willingly have allowed it to be. Yet it will be a farther accession unto this content, if you shall be pleased to accept of this poor part of my labours, first preached in your hearing, and now submitted to your view; from him, whose hearts desire and prayer is, That the Lord (whose you are, and whom you serve) would prosper all your Labours for the good of his Church, and make you happy Instruments of healing the Breaches, reconciling the Differences, preventing the Confusions, and advancing the Peace of his Zion. Your most humble servant in the Lord, E.R. SELF-DENIAL: Opened and applied in a Sermon before the Reverend Assembly of DIVINES. MATTH. 16. 24. Then said Jesus unto his Disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. WE may observe of CHRIST, that usually when there appeared in him any evidences of human frailty, lest his servants should thereat be offended and stumble, he was pleased at the same time to give some notable demonstration of his divine Power: he was born weak and poor, as other Infants, but attended on by * Luk. 2. 13, 14 a multitude of glorious Angels, proclaiming him to the Shepherds, and by a special * Matt. 2. 2. star, leading the wise men to worship him. He was hungry, and Tempted by Satan as other men; but by his divine power a Matt. 14. 11 Vid. Athanas. Interpretat. parabol. qu. 22. Et Isid. pelut. lib. 1. epist. 15. he vanquished the enemy, and was ministered unto by Angels. He was deceived in the figtree, which he went to for fruit, and found none, and so showed the infirmity of an human ignorance; but withal immediately did b Mat. 21. 19 manifest his divine power in drying it up from the roots. c 2 Cor. 13. 4. He was crucified (as the Apostle telleth us) in weakness; and yet withal he did even then manifest himself The Lord of glory, by d Mat. 27. 51, 54. rending the rocks, opening the graves, darkening the Sun, converting the thief and the Centurion, and e Col. 2. 15. Vid. Parker. de descens. l. 4. §. 76. so triumphing over principalities and powers. On the other side, we may observe when holy men in Scripture f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arian. Epist. lib. 3. cap. 24. have been in any notable manner honoured by God, he hath been pleased so to order it, that some intercurrent providence or other should fall out to humble them, lest they should be too highly exalted in their own thoughts. It was so with g 2 Sam. 11. David: After his Kingdom settled, and great Victories over enemies obtained, steps in a great sin, which humbled and afflicted him all his life after. So with h 2 Kin. 20. Hezekiah, after he had been raised up by a great deliverance from a potent enemy, and a sentence of death, he falls into a sin of pride and vainglory, upon which the Lord revealed unto him his purpose of leading his people and children into captivity, and giving up his Treasures into the hands of the King of Babylon; which caused him to humble himself for the pride of his heart. So with i 2 Cor. 12. 7. Paul, he was caught up to the third Heavens, and heard unspeakable words, and saw visions of the Lord; but withal there was given him a thorn in the flesh, the messenger of Satan to buffet him, left he should be exalted above measure through the abundance of the revelations. And so it was with Peter here in this Chapter, he made a glorious confession of Christ the Messiah, vers. 16. Thou art Christ the Son of the living God; and Christ highly honoured him for it; vers. 18. And I also say unto thee, saith Christ, Thou art Peter, and upon this Rock I will build my Church: Which * Aug. Chrysost. Hilarius. Vid. Dr. Reynolds Conference with Hast. cap. 2. Divis. 1. though we are to understand principally of the Rock which he had confessed, as the Learned expound it; yet there is something of * Camero tom. 2. pag. 50, 60. in quarto. special honour therein bestowed upon Peter. We read in Scripture of a twofold foundation of the Church; A personal foundation, which is but one; for other foundation can no man lay, then that is laid, which is Christ Jesus, 1 Cor. 3. 11. And a Doctrinal foundation; for the Church is said to be built upon the foundation of the Prophets and Apostles, Ephes. 2. 20. and so we read of Twelve foundations in the new Jerusalem, Revel. 21. 14. Now, amongst these, as Peter had the precedence in faith, to make the first confession of Christ to be the Messiah; so he had the honour to be the first of those twelve Foundations, who should first of all plant the Gospel, and gather a Church unto Christ after his Resurrection, as we find he did, Acts 2. In which respect haply it is, that the Gospel of the Circumcision is said to have been committed unto Peter, Gal. 2. 7, 8. because the Gospel was by Christ's appointment to be first of all preached to the Jews, who were God's first-born, Acts 3. 26. and 13. 46. Exod 4. 22. Now from this time of Peter's Confession, Christ (to take off all mistakes touching his Kingdom) began to acquaint his Disciples with his Sufferings: whereat Peter is presently offended, and taketh upon him to advise his Master, and rebuke him, Be it far from thee, this shall not be unto thee. Hereupon Christ sharply reprehends him: It is not now, Thou art Peter; but, Thou art Satan, a Tempter,* an Adversary to the work of Christ's mediation; (for, so much the word elsewhere implies, Num. 22. 22. 2 Sam. 19 22.) not now a stone for building, but a stone* of offence; Thou savourest not the things of God, but the things which are of men: that is, Thou hast a carnal and corrupt judgement of me, and of my Kingdom, conceiving of it according to the common apprehensions and expectations of men, and not according to the counsel and will of God. In this Reprehension there is 1. A personal correption, ver. 22. 2. doctrinal Instruction; teaching his Disciples and the people, That all they who would (as Peter had done) own him for the Messiah and King of the Church, must not promise themselves great things under him in the world, but must resolve to walk in the steps which he would tread out before them, viz. To deny themselves as he did, Matth. 26. 42. and to bear a cross, as he also did, John 19 17. and so to follow him. And to take off all prejudice and scandal, he assures them, That whatever their fears and suspicions might be of so hard a service, yet thus to deny themselves was the only way to save themselves, vers. 25, 26. and thus to bear a Cross the only way to a Crown and glorious reward, vers. 27. which, lest it should seem an empty promise without evidence and assurance, he undertakes to confirm shortly after by an ocular and sensible demonstration, vers. 28. which we may understand either of his glorious transfiguration the week after, Matth. 27. 1, 2. or of his glorious Ascension in their sight, Acts 1. 9 or of his pouring forth the holy Spirit upon them in fiery Tongues, Acts 2. 2, 3. or of his more full manifestation of his Kingdom and Glory unto his servant John by the ministry of Angels, in his glorious Revelation, Apoc. 1. 1. Unto all which (though the context seem to relate principally unto the first) may that promise of our Saviour be understood to refer. The words than are a Character of a Disciple of Christ; He is one who must deny himself, and that not in some more easy matters; but thoroughly, and in all things, so far as suffering, and suffering to the uttermost, Pain, Death, Shame, for those three things are contained in the Cross; and all this, first, willingly; he must take up his Cross, it must be an act of election, not of compulsion. Secondly, Obediently, to do it with this resolution, of following Christ; both his Command and Example; as a Lord, because he requires it; as a Leader, because he goes before us in it. I have singled out the Argument of self-denial, to speak of, in this reverend and grave Audience, as being very suitable to the state, not only of Christians always, but more particularly of these present times wherein we live, and of those special businesses wherewith we are entrusted: wherein, having in two or three words considered what is meant by Denying, and what by a man's self, I shall briefly dispatch the Doctrinal part according to those premises. For the first, the Original word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is emphatical, as Chrysostom notes, and signifieth not simply negare, but pernegare, or prorsus negare, totally, utterly to deny, not at all to spare or regard, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as Theophylact and Suidas: Vid. Suid. in voce {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. it importeth a perfect or universal Denial. It is rendered by Beza, Abdicet seipsum, which is as much as to reject and cast off, as a man doth a graceless son, whom he will not own any more for his, which is the same thing in a Family with that which the Law calls Ignominiosa missio in an Army. For the second, Leg. 2. D. de iis qui notantur infamiâ▪ Man is taken most ordinarily three ways in Scripture, either in respect to his Creation, or to his Traduction, or to his Renovation; the Natural man, the Old man, and the New man; and so consequently by a man's self I understand, first, a man's sinful self; (to put that branch in the first place for our method of proceeding) which the Apostle calls the Old man, Ephes. 4. 22. The Earthly Adam, 1 Cor. 15. 47, 48. The Body of Death, Rom. 7. 24. The Carnal mind, Rom. 8. 7. Our Earthly members, Col. 3. 5. in which sense to Deny a man's self, is in the Apostles phrase, to Deny ungodliness and worldly lusts, Tit. 2. 12. Secondly, A man's natural self: and that 1. in regard of Being and substance, and so it imp●orts our life, which is the continuance and preservation of Being: And the faculties and powers of nature, our understanding, will, appetites, senses, fleshly members. 2. In regard of Well-being, or the outward Ornaments and Comforts of life, which may all be reduced unto three heads; 1. external Relations, as between husband and wife, parent and child, brother and brother, friend and friend, &c. 2. Special Gifts and endowments, as Learning, Wisdom, Power, or any other abilities of mind or body. 3. Common Ends, which naturally men pursue and seek after, and are all by the Apostle comprised under three Heads, of Profit, Pleasure, and Honour; the lusts of the eyes, the lusts of the flesh, and the pride of life, 1 Ioh. 2. 16. Houses, Lands, Lordships, great possessions: fleshly, worldly, natural, unnatural, artificial delights: Liberty, Praise, Favour, Applause, Preferment: any thing from which a man doth draw any kind of content or satisfaction in order to himself. Thirdly, a Man's moral, virtuous, Renewed self; for as Lusts are the members of the Old man, so Graces are the members of the New man; and as the first Adam begets us after his image, Gen. 5. 3. so the second Adam regenerates us after his Image, Col. 3. 10. 1 Cor. 15. 49. Rom. 8. 29. From the one we receive Lust for Lust, and from the other Grace for Grace. Now these things being thus premised, according unto this threefold Self, there are three branches of this duty of Self-Denial: For some things are to be denied simply and absolutely; some things conditionally and upon supposition; and some things comparatively and in certain respects. 1. Absolutely and Simply, so a man is to Deny his sinful self, and that two ways; first, Generally, as it importeth the whole Body of Corruption and Concupiscence, which we are to mortify and subdue, to crucify and revenge the Blood of Christ against it, Colos. 3. 5. Rom 8. 13. whereunto is required a formal and perpetual endeavour by actual exercise of grace, because things Natural (as Lust is) though they be never so much altered and abated for the time, will yet ex se, return and reduce themselves to their original state and strength again, if they be not still kept under. As a stone will fall down to its natural place by its own inclination, as soon as the impressed force which carried it upward is worn out; and water will reduce itself unto its natural coldness, if fire be not constantly kept under it. Neither may we expect, that because grace belongs unto our renewed nature, therefore it should with the same natural facility suppress Lust, as Lust without the workings of grace would return to its natural vigour and force again: For there is this remarkable difference between Lust and Grace, That the workings of Lust are totally ab intus, as to the root of them, and require not any foreign force or activity to concur with them, or to set them on motion; and therefore though weakened, they are still offering to return to their strength again. But the workings of Grace, though partly ab intus, when vital principles and spiritual habits are infused, do yet require an actual concurrence, cooperation, and assistance of the Spirit of Christ immediately as from him; Illo operante cooperamur. for, it is he who worketh in us for to Will and to Do: As there is an aptness in a weapon to cut, Aug. de nat. & great. c. 31. in a wheel to move; yet that cutteth not, this moveth not, Non tantum u● arbour sit bona, scd ut faciat fructus bonos, eâdem gratiâ nacessarium est ut adjuvetur de Grat. Christi. lib. 1. cap. 19 Velle & currere meum est, sed ipsum meum fine Dei semper auxilio non erit meum. Hieron. ●om. 2. epist. 197. without a further vital faculty applying it to these uses. And therefore though there be no need of labour for Lust to recover strength, (because it is naturally apt to return thereunto of itself) yet there is need of much diligence, and earnest waiting upon Christ by Faith and Prayer, for the continued supplies of his Spirit, whereby the Graces which are in us may be kept on work in the constant mortifying and subduing of our Lusts, because the habits of Grace infused do not work alone of themselves without such supplies. Secondly, Specially, in regard of these personal Corruptions which we in our particulars are more notably carried unto, which David calls the keeping of himself from his own iniquity, Psal. 18. 23. for, though natural corruption, wherever it is, be a Seminary of all sin, yet in particular persons it usually putteth itself forth more notably in some particular sins. As the sap of the Earth is the foams and matter of all kind of fruits; yet in one ground it sorts better with Wheat, in another with Barley; in this Tree it becomes a Grape, in another an Olive: so original sin in one man runs most into Avarice, in another into Sensuality, in a third into Pride and vainglory, and the like. We read of National sins, the lying and laziness of the Cretians, Tit. 1. 12. the curiosity and inquisitiveness of the Athenians, Acts 17. 21. the pride and cruelty of the Babylonians, Isai. 47. the robbery of the Sabeans and Chaldeans, Job 1. 15. 17. And we read of Personal sins, the stubbornness of Pharaoh, the gainsaying of Corah, the envy of Saul, the churlishness of Nabal, the ambition of Absolom, the intemperance of Felix, the sorcery of Simon Magus, &c. Thus particular persons have their more proper sins, whereby they have most of all dishonoured God, withstood his Spirit, neglected and resisted his Grace, and defiled their own Consciences; and therefore in Conversation, though Repentance, as an Hound, drive the whole Herd of sin before it, yet the dart of the Word sticks most in this sin, which is thereby singled out for a more particular detestation. 11. Conditionlly, and upon supposition of God's special Call, and in that sense we are to Deny our natural self, which we are the rather to do; first, because God calls no man to deny his whole self, and wholly to all purposes, at any time or in any case. He allows us, yea, he requires us to seek the good of our souls, to seek any thing without the which we cannot be happy, to promote by all means our own salvation, to seek ourselves out of ourselves, in Christ and in his Righteousness. Secondly, because he never calls us unto any either morose and cruel, or superstitious Self-Denial, such as is that of the covetous worldling, who when he wanteth nothing that he desires, wanteth power and an heart to eat thereof, and bereaveth himself of good, though the things which God gives, he gives them unto us to enjoy, Eccles. 4. 8. & 6. 2. 1 Tim. 6. 17. or as that of Baal's Priests, Vid. Hospinian de Orig. Monach. l. 6. c. 30. & de festis, lib. 2. cap. 30. Clavis Reg. Sacerd. lib. 8. cap. 7. §. 5. and the Sect of the Flagellantes, who cut and whiped themselves in their frantic devotions, as saire the Cafuist telleth us of Francis and Benedict, two Founders of the regular Devotions or Superstition in the Church of Rome, that they were wont to cast themselves naked into Snow, and amongst thorns to vex their bodies. A notable Relation of which kind of self-denial (I know not whether more nasty or superstitious) a learned and grave Divine of ours hath largely collected out of Climacus and jews of Granada, Downham part. 4. lib. 1. cap. 4. §. 4. in the fourth part of his Christian Warfare. But we are then called by God to Deny ourselves, our Reason, Wisdom, Parts, Learning, Ease, Wealth, Lands, Houses, Honour, Favour, Credit, Applause, Father, Mother, Wife, Children, Life, whatsoever is dearest unto us, whensoever it stands in Opposition unto, or in Competition with Christ, his Glory, Kingdom, or Command. In which sense we are to deny ourselves always, in praeparatione animae: And Actually, whensoever any thing dear unto us is inconsistent with the Conscience of our duty to God. And thus (to instance only in our own profession) Paul regardeth neither Liberty, nor Life, in comparison of the Gospel of Grace, and of the Name of the Lord Jesus, Acts 20. 24. Acts 21. 13. Nor Micaiah his safety or reputation in Ahab's Court, 1 Reg. 22. 14. Nor Levi his father or mother, or brethren, or children in the zeal of God's honour, Deut. 33. 9 Nor Ezekiel his dear wife, the delight of his eyes, when God took her away with a stroke, and forbade him to mourn for her, Ezek. 24. 16, 17, 18. Nor Matthew his receipt of custom, Luke 5. 27. Nor James and John their Nets, their Ships, their Father, when they were called to follow Christ, Matth. 4. 21, 22. In this case things are to be denied two manner of ways: First, as Temptations and Snares, when they are either Baits to draw us into sin, or are themselves the Fruits and wages of sin. When they are Baits unto sin; If thy brother (saith the Lord) the son of thy mother, or the son of thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers, &c. Thou shalt not consent unto him, nor harken unto him, neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou shalt surely kill him, thine hand shall be first against him to put him to death, &c. Deut. 13. 6, 9 Though an Idol be made of Silver and Gold, yet being an Idol, it must be thrown away with detestation like a menstruous Cloth, Isai. 30. 22. If Simon Magus offered money for the gifts of the Spirit, the Apostle doth abhor so abominable a negotiation, Acts 8. 20. Even the brazen Serpent when it becomes a snare by the abuse of men, is no longer preserved as a Monument of mercy, but broken in pieces as Nehushtan, a piece of brass, 2 Kings 16. 4. When they are themselves the fruits and wages of sin: so Zaeheus denies himself in all his unjust gain, which he had gotten by sycophancy and defraudation, and when Christ offers to come into his house, will not suffer Mammon to shut the door against him, Luke 19 8. Restitution, as it is a most necessary, so it is one of the hardest parts of Self-denial, when a covetous heart must be forced to vomit up all its sweet morsels again. Unjust gain is like a barbed arrow, it kills if it stay within the body, and it tears, and pulls the flesh away with it if it be drawn out; Forte per angustam tenuis vulpecula rimam Repserat in cumeram frumenti, &c. Hor. cpi. li. 7. as the Fox in the Fable, which having crept in at a narrow hole to feed on a prey, and being filled was grown too big to make an escape at the same passage, was constrained for saving his life to empty and starve himself again, that he might go out by the same way as he came in. II. As oblation and sacrifices, whensoever Christ calls us to dedicate them unto him: when Abraham was called from his country into a land of so journing, which he knew not: when Daniel was called from a King's Court to a den of Lions: when Moses from the honours of Egypt to the afflictions of God's people: when the Disciples from their nets and their ships to follow Christ, and wait upon a persecuted Ministry: when Paul from an active to a passive persecution, immediately they consulted not with flesh and blood, but willingly left their own comforts to obey God's commands. In Conversion, the uses, the property of all we have is altered; all our vessels, all our merchandise must be superscribed with a new title, Holiness to the Lord, Isa. 23. 18. Zech. 14. 20, 21. Than men's chief care will be to honour the Lord with their substance, Prov. 3. 9 to bring their Sons, their Silver, their Gold to the name of the Lord, the holy One of Israel, Isa. 60. 9 All we are, or have, we have it on this condition, to use it, to leave it, to lay it out, to lay it down, unto the honour of our Master, from whose bounty we received it. III. Comparatively, and in some respect so we are to deny our Renewed self, our very virtues and graces. In the nature and notion of duties, so we are bound to seek, to pray for, to practice, to improve, to treasure up, and exceedingly to value them: but in relation unto righteousness, in the notion of a Covenant of life and salvation, and in comparison of Christ, so we must esteem all things loss for the excellency of the knowledge of Christ Jesus our Lord, Qui docet in opera confidere, is negat meritum Christi sufficere. Ferus in Act. 15. August. Phil. 3. 8, 9, 10. It is a dangerous thing to hang the weight of a soul upon any thing which hath any mixture of weakness, imperfection, or corruption in it, as the purest and best of all our duties have. Vae etiam laudabili vitae hominum, si remotâ misericordiâ discutias eam. It is a dangerous thing to teach, that Faith, or any other evangelical virtue, as it is a work done by us, doth justify, or succeed in the place of legal obedience unto the purpose of life. There is nothing to be called our righteousness, but Jehova tzidkenu, Ier. 23. 6. Faith justifies as the window may be said to enlighten, because it alone is apt (which no other part of the structure is) to convey and transmit that light which ariseth out of, and belongeth unto another body, and not unto it; therefore it doth not justify habitually, as a thing fixed in us; but instrumentally, as that which receives and lets in the righteousness of Christ, shining through it upon us; as the Cup feeds by the Wine which it conveys; as the Looking-glass maketh the wall to glister, by reflecting the beam of the Sun from itself upon it. The sum of all in one word, is this: We all profess ourselves to be Disciples of Christ, and Candidates of glory and immortality by him, and we have all promised to follow him whithersoever he leads us. Now whosoever will be in truth, what he is in promise and profession, must learn this fundamental duty, to deny himself, willingly and obediently to forsake all sin, to subdue all general concupiscence, with his own proper and personal corruptions, absolutely, without any limitation or exception. To cast away and forsake, always, in preparation of heart; and actually, whensoever Christ calls thereunto, whatsoever is near or dear unto him, whensoever it becomes either a snare to conscience, as a bait unto, or fruit of sin: or a sacrifice unto God, as matter of duty: to undervalue and disesteem the best of all his graces in respect of the righteousness of Christ, and in order to justification in the sight of God: looking on every thing, being, well-being, outward enjoyments, inward abilities, virtues, graces, as matters of no rate or estimation, when Christ and the conscience of duty standeth in competition with them. I have done with the Doctrinal part of this point, and am sorry to have so long detained a learned Auditory with things so fully known unto them before. I now proceed to Application. It is said when Christ preached this Doctrine, that he called the people unto him with his Disciples, Mar. 8. 34. My Exhortation proportionably unto you and myself shall be double. One as we are the people of Christ, the other as we are his Disciples, and Ministers. As the people of Christ, let us be exhorted, I. To take heed of that sin which is formally opposite unto Self-denial, as a sin most pernicious and obstructive to salvation, which is the sin of Self-love, or self-estimation; a most comprehensive and seminal lust, which lies at the root of every other sin: for, unto the formality of every sin belongeth an inordinate conversion of a creature unto itself, and therefore it is set by the Apostle as Commander in chief in the head of a whole Regiment of sins, 2 Tim. 3. 1, 5. It branches itself into two great sins, Self-seeking, as an end, and Self-depending, as a means unto that end, (for, he that worketh for himself, will work from himself too.) Self-seeking, Nemo Deo displicet, nisi qui sibi, placet. Ber. de miser. Hom. Qui esse vult sibi▪ non tibi, nihil esse incipit inter omnia, Idem. Ser. 20. in Cantic. when men neither regard the Will and Call of God, nor the need and good of man, but are wholly taken up in serving their own wills and desires, Seeking their own things, and not the things of Jesus Christ, Phil. 2. 21. Like the Prophet's empty Vine, bringing fruit only to themselves, Hos. 10. 1. Obeying their own wills against God's, Ier. 18. 12. 44. 17. giving ear to the temptation of their own lusts, James 1. 14. making their own eyes Judges of right and wrong, judge, 17. 6. whence arise proud reasonings and contendings against the Truth; falseness of heart in God's Covenant; falling off from his Service; leaning upon our own wisdom; with many distempered and froward passions which usually attend upon a will wedded unto itself. Now this kind of Self-love our Saviour here telleth us is indeed the greatest Self-hatred that can be. Whosoever will save his life shall lose it, and whosoever will lose his life for my sake, shall find it, v. 25. Our love and our life should still go together; for, all things are loved in order to life. That only may be the terminus of our love, which is the fountain of our life. If any man have his life from himself, that man's love may rest in himself. Now the Apostle will tell us that Christ is our life, Col. 3. 4. Gal. 2. 20. (for, the life we have without him, is but gradus ad mortem) and therefore he must be our love too (as Ignatius called him.) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ignat. epist. ad Rom. His end, his will, his wisdom must be ours. As all Rivers run into the Sea, and do not stay within themselves, and so are kept from being harmful. If the Sun should keep its light, the Clouds their rain, the Earth its sap unto themselves, what use were there of them, or benefit by them? God hath made all things in such a sweet subordination, that each one serving that which is above itself, inanimate animate, and both man, and man God; all the services of all the creatures should finally meet and run into God, who alone is worthy of all service and obedience. Self-depending is, when we put confidence (for spiritual ends, which respect righteousness and salvation) in our graces, expecting pardon of sin, favour with God, and final happiness from our own duties; as the Jews did, Rom. 10. 3. And when for other civil and public ends we put confidence in Men, Counsels, Horses, Treasures, in an Arm of flesh, rising and sinking, confiding and drooping or desponding, according as second causes do ebb or flow: A sin which in these times we are too much guilty of, and whereby God being so greatly provoked, might justly leave us to ourselves, that when we find ourselves fatherless, we might be driven more closely to find mercy in him. It is a sin very injurious to the Love, Power, wisdom, Mercy, Truth of God, upon which Attributes of his our confidence should cast anchor; For all these are immutable, always the same, ever equally near unto us, tender of us, ready to engage themselves for us: And therefore there should not be such changes, such risings and fallings in our dependence upon him. But we weak men are like a Ship at anchor; though the anchor be fastened unto a sure Rock, which moveth not, yet the Ship notwithstanding is subject still to tossings and unquietness, when winds and ways beat upon it: So, though our anchor and confidence have a sure and steadfast ground to keep it unmovable; yet according to the different aspect of second causes, our hearts are too apt to waver and change; one while to say with David, I shall never be moved; and presently, upon the turn of things, to be faint and troubled again. Therefore we should pray and labour for a more stable and composed frame of heart: Say not one while, The enemy is strong, now we shall be devoured: say not another time, The enemy is weak, now we shall prevail, and have an end of trouble. But let us learn to sanctify the Lord God of Hosts himself in our hearts, let him be our fear, and let him be our hope: when he humbleth us, let us fear, and yet still trust in him, because if we repent and return, he will lift us up; (for, it is all one with him to help, whether with many, or them that have no power.) And when he exalteth us, let us rejoice, and yet still tremble; because if we be proud, and provoke him, he lifteth us up in anger, that he may make our ruin and fall the greater, as the Psalmist speaks, Thou hast lifted me up, and cast me down. Let us be the more earnestly exhorted unto the practice of this duty, by how much the more necessary it is, and foundamental unto salvation: for which purpose let us learn and put in use these few brief, but excellent Rules. 1. To exalt the Word and Counsel of God in our judgements. In matters of Faith, Worship, and Obedience, let us fetch our light from him, and not lean on our own wisdom, nor be wise in our own eyes, Prov. 23. 4. Isai. 5. 21. nor suffer natural and carnal reasonings to elude and shift off any Divine truth, whereby lust should be restrained, and conscience guided. 2. To exalt the authority of God in our wills, to say as Paul did, Lord, what wilt thou have me to do? This is the great point upon which all duty hangs. The principal point in difference between God and sinners is, whose Will shall stand, Serm. 3. de Resurrect. his or theirs. Cesset voluntas propria, non erit infernus, said Bernard truly: Conquer Will, and you conquer Hell. 3. To exalt the honour of God in all our aims. Let us be willing that it go well or ill with ourselves, according as the one or the other doth most make for God's glory, and for the advancing of his Name; to say as David, If I shall find favour in the eyes of the Lord, he will bring me again, and show me his habitation: But if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good unto him, 2 Sam. 15. 25, 26. To say with Job, cap. 1. 21. as well when he taketh away when he giveth, Blessed be his Name. To say with Paul, Let Christ be magnified in my body; whether it be by life or by death, Phil. 1. 20. It is fitter that he should have his honour, then that we should have our ease. It may be our prayer, that he would glorify himself in our deliverance; but it must be our choice, rather not to be delivered, then that he should not be glorified. If thou wilt (Lord) be glorified by our deliverance, we shall admire and magnify thy mercy; But if thou wilt be glorified by our destruction, we must needs adore thy dominion over us, and acknowledge thy righteous judgement in proceeding against us. Lastly, To set up the love of Christ and his Church uppermost in our hearts: this love will constrain us, and make us willing to be offered up in the public service: to say with Jonah, Cast me into the sea, so the tempest may be stilled: to say with Esther, I If perish, I perish: to say with Paul, I will very gladly spend & be spent, though the more abundantly I love, the less I be loved: and, we are glad when we are weak, and you are strong. This public Love will cry down all private interest, and make us say to ourselves as Elisha to Gehazi, Is this a time to receive money, and to receive garments, and oliveyards, and vine-yards, and sheep, and oxen, and man-servants, and maidservants? 2 Kin. 5. 16. and as Jeremy to Baruch, The Lord is breaking down, and plucking up; and seekest thou great things for thyself? seek them not, Ier. 45. 4, 5. Certainly, that man cannot without great repentance and restitution expect mercy from Christ, who, so he may promote his own private and sordid ends, quocunque modo, and make a prey and merchandise of the calamity of his brethren, and the times; cares not how he defraud, spoil, devour, suck from the public into his own cistern, regards not which way the Church or the State fall, back or edge, sink or swim, so he may sleep in a whole skin, and secure his own stake, and fish in troubled waters, and with the unjust Steward, write down fifty for an hundred; and like a Fly, suck fatness and nourishment unto himself out of the wounds and sores, out of the blood and tears, out of the ruins and calamities of other men. Surely, if ever God's hands were clapped at any dishonest gain; if ever the flying roll did seize upon the houses of perjurious robbers, to consume the Timber and the Stones thereof: if ever the curse of Gehazi did attend upon ill-gotten treasures; if ever Salt and brimstone were spread upon lands purchased with iniquity: if ever fire did devour the habitations of injustice: if ever a woe did hunt those who increase that which is not their own, and build with blood: if ever the stone did cry out of the wall, and the beam out of the timber answer it: if ever the furrows of the field did complain, and call for thistles in stead of wheat, and cockle in stead of barley: such men as these must expect that the wrath of God will mingle gall and bitterness with such wages of iniquity, they are sure never to enjoy them in their lives with comfort, nor to leave them at their deaths in peace, nor to transmit them to their posterity without a canker and curse. The robbery of the wicked shall destroy them. Pro. 21. 7. Now then for the quickening of us to this necessary duty, there are two notable encouragements in the text. 1. It enableth us to take up our cross, meekly, willingly, obediently to accept, and bear whatsoever affliction God shall lay upon us. The less we value ourselves, the better able shall we be to digest any troubles that befall us. We are not moved at the breaking of an earthen or wooden vessel▪ but if a Diamond or rich Jewel be defaced, it doth greatly affect us the more vile we are in our own eyes, the more unmoved we shall be when any bruise or breach is made upon us. Who am I, that I should fret against God, or cavil at the ways of his providence? that I should think myself wise enough to teach, or great enough to swell against the will of my Master? why should the servant esteem his back too delicate to bear the burden, or his hands too tender to do the work which his Master was pleased to bear, and to do before him? Did Christ bear a cross to save me? and shall not I do the same to serve him? did he bear His, the heaviest that ever lay on the shoulders of a man? and shall not I bear mine, which he by his hath made so light and easy? Surely, if we could have spiritual apprehensions of things as they are in the eyes of God, Angels, and good men, shame would be esteemed a matter of honour and glorying, when it is for Christ. The Apostles went away from the presence of the Counsel rejoicing, Act. 5. 41. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that they were honoured with dishonour, or had the dignity conferred upon them to suffer shame for the name of Christ. 2. It enableth us to follow Christ in all duties of obedience. When I can say, not my will, I shall quickly say, Thy will be done; I shall follow him as a Lord. No so necessary a qualification to service, as self-denial: Christ himself, though by the dignity of his person he were free, yet being in the form of a servant, did not seek, nor do his own will, but the will of him that sent him. Joh. 5. 30. & 6. 38. I shall follow him as an example: for what he commands us to do, to the doing thereof he encourageth us by his own example, Ioh. 13. 15. Legal obedience is in hearing and doing; but Evangelical obedience for the most part is in hearing and imitating, 1 Pet. 2. 21. For this end we were predestinated, unto this we were called, that we might be conformed unto him, hear him in all things whatsoever he shall say, Act. 3. 22. and follow him wheresoever he shall go, Rev. 14. 4. To give up ourselves in all things unto his wisdom to counsel, and unto his will to command us, and in no service of his to confer with flesh or blood. This is the highest & noblest disposition of a child of God, and that wherein he most resembleth Christ, to exclude and prescinde all self-respects in every thing wherein his Master is to be served and glorified. Self-seeking ever proceeds from lowness of mind. The more truly & spiritually noble any man is, the more public-spirited for God's honour, and the good of Church and State. Look among the creatures, and you will ever find, that those who live only to and for themselves, are either base or wild, mean, or tyrannical. Worms, caterpillars, weezles, mice, rats, live and eat only for themselves; this is their baseness. Lions, Wolves, Leopards, Tigers, prey and ravine only for themselves; they plow not your land, carry not your burdens, submit not to your commands; this is their wildness. But the noblest creatures, as Sun, Moon, Stars, have spheres of activity, wherein they work for the public good, and the more large their sphere, the more noble their nature. God hath planted a kind of natural self-denial in all creatures. Light things will move downward, and heavy things will move upward, to preserve the compages of nature from a rupture. And he hath planted a kind of moral self-denial in very Heathen men, whereby they prefer the public safety and interest above themselves. As Pompey answered the man who would have dissuaded him from going upon a public, but dangerous Expedition, Necesse est ut eam, non ut vivam. But we are never enough out of ourselves, till Christ have taken the spoils of us, and divided all that is in us unto himself and his Church; and enabled us, when Satan calls upon Wit, to be wanton or scurrilous: upon Reason, to be proud and heretical: upon Will, to be stubborn and froward: upon Passion, to be disorderly and violent: upon Power, to be insolent and injurious: upon wisdom, to be cunning and crooked: upon Learning, to be flatulent and airy: upon Wealth, to be luxurious: upon greatness of mind, to be ambitious, or the like: to answer, I am neither Yours, nor mine own; I am bought with a price, and his I am who so dearly bought me. He denied himself to purchase me, I will deny myself to serve him: I will not be so unwise as to lose my soul by being unthankful for the saving of it; or to forfeit Christ by serving his enemy, and so ruin myself. I have done with the exhortation which respects us as the People of Christ: And come in the last place to the other which concerns us as his Disciples and Ministers. It consisteth of two branches. 1. That we would pray for, 2. That we would practise this excellent duty. For motives unto both which let us seriously consider, 1. That nothing in the world is more dangerous to the public welfare of States or Churches, then private self-seeking. One false tooth or notch in a wheel will spoil the motion of an exquisite instrument. One string in a Lute which hath a private tune of its own, dissonant and unharmonious to all the rest, will corrupt the whole music: one self-seeker who would be baited with a wedge of gold, and a Babylonish garment, had almost brought mischief upon the camp of Israel. Private Interest will ever obstruct public duties: what shall I do for the hundred Talents? will be a strong objection against a necessary resolution. It was private interest made Pharaoh oppress Israel, that they might not grow too strong and potent a people, Exo. 1. 10. It was private interest made Jeroboam set up the Calves at Dan and Bethel, lest unity of worship should reduce the ten tribes to the house of David again▪ 1 Kin. 12. 26, 27, 28. It was private interest made the Jews crucify the Lord of glory, If we let this man alone, the Romans will come and destroy our place and Nation, Ioh. 11. 48. (for indeed there was a public fame and expectation of a great Prince to arise out of Judea, Praecrebuerat oriente toto vetus & constans Opinio esse in fatis, ut eo tempore judaeâ profecti rerum potirentur. Suct. in Vespasiano, cap. 4. who was to rule over all the world, which the Romans blindly believe was made good, when Vespasian, who had been the Praefectus of that Province, came to the Empire.) It was private interest made Demetrius and the craftsmen cry up Diana, and cry down the Gospel, Act. 19 24 27. As little ditches joined to the sides of a great River, will draw it away from its own channel; or as a Wen, or some other unnatural excrescency will suck away unto itself nourishment from the whole body. 2. On the other hand, That self-denial is an admirable preparation unto great services: the more low and useless we are in our own eyes, the fitter we are to be employed by God, who poureth the oil of his grace in vasa contrita, into broken vessels. When God offered Mos. to destroy Israel, & make of him a great nation, he hath no heart to such preferment, his magistrate-affection to the people of God swallowed up his family-affection, & all regard to all domestical interests, Ex. 32. 10. 11. So Joshua his successor divided the land of Canaan amongst the Tribes, & had no portion allotted for himself till the public was served, and that by the care of the people, Ios. 19 48. when the people of God were afflicted in Nehemiah's time, he was so far from adding thereunto by any act of oppression or violence, that he remitted much of his own right, and refused to eat the bread of the Governor, Neh. 5. 14. Solomon prays not for riches, revenge, or any matter of private advantage, but for a public grace, the spirit of wisdom for government, 1 Kin. 3. 9 He had the heart of a Governor before, & that taught him to pray for the head of a Governor too. How low was David in his own eyes, when God took him to feed his people? Who am I? what is my Father's house, that thou hast brought me hitherto? 2 Sam. 7. 28. How doth Moses even to a sinful modesty, underrate himself, when he is to be employed in a great service? Who am I, that I should go to Pharaoh? I am not eloquent, I am of a slow speech, and a slow tongue, Ex. 3. 11. & 4. 10. It is true, there was in this declining of his, something of Self hid in his heart, to wit, the fear of enemies, which God took notice of, when he tells him, The men are dead which sought thy life, Ch. 4. 19 yet I doubt not, but Moses did truly conceive of his unfitness for that service, as he spoke. So Isaiah, a great Prophet, woe is me, I am undone; for I am a man of unclean lips, Isa. 6. 5. So Paul, I was a blasphemer, a persecuter, injurious; and yet I obtained mercy, the mercy of pardon, the mercy of employment; mercy to be a Saint, mercy to be an Apostle. Greatest of siners, less than the least of Saints; and yet that Apostle, who laboured more abundantly than all the rest, 1 Cor. 15. 10. Before we use great Timber in buildings, we lay it out in the Wind and Sun, to draw out all its own natural moisture: before we use brick, we fetch out the softness of the clay, which it hath of itself, and harden it in a furnace, that it may be fit for service: we cannot make lime and mortar of Stones, so long as they retain their natural hardness, till by the heat of fire they be made dissolvable, and so fit to temper: So the Lord humbleth and draweth out self-thought, self-sap, self-indispositions, any thing which might cause shrinking or warping, before he entrusts his servants with great employments. High buildings have deep foundations, tall Cedars deep roots, quantum vertice, tantum radice; Richest Treasure is drawn out of the lowest mines: God lays the foundation of great works in despised and self-despising instruments, in a day of small things, as it were, in a grain of mustardseed, that he may have the greater honour. What a high dignity was it to the Virgin Mary, to be the Mother of God? She will tell us what foundation God laid in her for this dignity: He had respect to the low estate of his handmaid, Luke 1. 48. What graces doth Christ honour to be the keys of eternal life but self-denying Graces? Faith and Repentance. By the one whereof we are taught to go out of ourselves, by the other to abhor ourselves. 3. Consider again, That there are no conditions of life which are not exceeding subject unto the temptation of self-seeking. Some men gain by the public troubles; if differences should be composed, and a happy end put to these calamities, their offices, commands, advantages, employments would expire; they must then shrink back into their wont lower condition again. Quod superest, iterum, Cinname, Tonsor eris. Martial. Others gain by the crimes of men, by their sensuality, luxury, prodigality, excess, malice, contentions; some by one sin, Criminibus debent hortos, praetoria, mensas, Juvenal. others by another. If there should be a too strict Reformation, and animadversion over the Exorbitancies of men, there would much less water drive their Mill; and as John Baptist, so in this respect, might they say of Christ, If he increase, we must decrease. We in our profession have our temptations too: If so much duty be required, so much preaching▪ humiliation, thanksgiving, admonition, superintendency; so frequent returns and vicissitudes of service do attend our office, we must then shake hands for ever with all our outward ease and quiet, and resolve never more to have the power and possession of ourselves. We might instance endlessely in things of this nature, from the Throne to the Plow. Now than it much behooveth us who are the Lord's remembrancers, to pray earnestly unto him for a large spirit of self-denial upon all in public service, both others and ourselves, That God would preserve us all from this dangerous temptation, That he would take out of us all our own sap and lusts, whatever would make us warp, and shrink, and crack, and be unserviceable to the State, the Church, the Community whereunto we belong. She who was to marry an Israelite, being herself an Alien, was to be shaven and pared, and taken as it were from her own former shape, before she became an Israelite. The Daughter of Pharaoh is no fit wife for Solomon, till she forget her own people and her father's house, Psalm 45. 10. Rahab, Babylon, Tyre, Ethiopia, Philistia, must renounce their natural and Gentilitian honours, and derive their genealogy from Zion, before they can be useful unto the service and glory of God: All my springs (saith he, speaking of Zion) are in thee, Psalm 87. A man who works all for, and out of himself, is like a standing Lake, which harbours Toads and vermin, of very little use, of no pure use at all; but they who deny themselves, and work for God, and from God, are like the streams of a spring; their sweetness, and pureness running out of the springs and fountains of Zion, make them fit for their Master's use, and prepared unto every good work. Let us therefore, I say, pray for all who are in public employment, That God would give them public spirits. For the King's Majesty, That God would fill his heart with this excellent grace, and with the love of the common welfare above all other respects or Interests, That he may bewail his poor people, as David did, What have these sheep done, that in a difference of mine they should suffer such bitter things? That God would mercifully preserve him from joining with the Enemies of pure Religion (to the endangering thereof) for the promoting of such ends, as those Enemies of God, even according to the principles and practices of their Religion, are much more likely in the conclusion to betray and destroy, then promote or preserve. For the Parliament, That God would double upon them the Spirit of self-denial; that as they have denied themselves, their ease, pleasures, estates, and have indefatigably wrestled with mountainous difficulties to vindicate public liberty and reformation: so God would keep it always in the imaginations and resolutions of their hearts, to seek the wealth of the people; and as Mordecai did, to speak peace unto them, and to their seed, Ester 10. 3. That God would cause them still to speak comfortably unto the Levites, who teach the good knowledge of the Lord; and to command them to carry forth all filthiness out of the holy place, as good Hezekiah did, 2 Chron. 29. 5. & 30. 22. That no jealousies may ever break asunder, but that piety and wisdom may most sweetly knit together the civil and the ecclesiastical Dispensations in things pertaining to God and his House. For the Armies: That God would pour out upon them the noble spirit of self-denial, and carry them by his power and blessing with unwearied resolutions to the services they are entrusted withal. That nothing but the alone desires of anhappy and well-grounded peace may put spirits and vigour into the sword of war. For ourselves, That we may in all matters of duty and service deny ourselves. It is a singular mercy of Christ unto us, so to order the business of his Church, as that the reverence of the persons and function of his Ministers should be as it were complicated and linked up together with his own honour, according as he hath said, He that heareth you, heareth me; and he that despiseth you, despiseth me; whosoever entertain honourable thoughts of Christ by our Ministry, cannot but therewithal reverence us, and esteem the feet of those beautiful, who discover such glad tidings unto them. And it is but a counterfeit and hypocritical pretence of zeal for piety, which is accompanied with any low thoughts, or contemptuous undervaluing of the Ministers of the Gospel. The Galathians received Paul as an Angel of God, yea, as Christ himself, and would have plucked out their own eyes to have given them unto him: But though Christ hath joined these things together, yet it is our duty in all our aims and desires to abstract and prescinde our Master's interest from our own reward; to seek Christ's honour alone, and to leave unto him the care of ours. I dare not think or suspect that in any of our humble advices and petitions to the honourable Houses of Parliament, we have at all pursued any private Interest of our own, but only that service which we are persuaded Christ hath entrusted his Ministers withal, which I am fully assured hath been the only scope we have aimed at: yet because some are jealous with a jealousy of suspicion, that it is so; Let us ourselves also be jealous with a jealousy of fear and caution, that it may not be so: and let us pray for humble and self-denying hearts, that God would enable us to pass through evil report, and through good report; and would furnish us with such spiritual meekness and wisdom, as that we may be able to make it manifest to the consciences of all, even of enemies themselves, that as we preach not ourselves but Christ Jesus the Lord, so we seek not ourselves or our own things, but the things of Jesus Christ; nor affect dominion over the people of God, but would only be helpers of their joy, and furtherers of their salvation, and servants unto them for Jesus sake. I have done with the first part of my exhortation, to stir us up in behalf of ourselves and others, to pray unto God to bestow this excellent grace upon all who are entrusted in public services, unto which (had I sooner thought of it) I would have subjoined alike exhortation unto every one of us in our Ministry, to press and urge the practice of this duty upon our people, especially when we preach before those who are called unto public trusts, and in whose hands the managing of great and common affairs is deposited. For, certainly, self-seekers can never serve the public with fidelity. I now proceed unto my last part of my application, viz. An exhortation unto us ourselves to practise this heavenly duty, wherein I can but offer a skeleton, and some naked lineaments of what might have been more fully enlarged. I shall branch this exhortation likewise into two parts: One concerning our general Ministry, the other concerning our particular Relation unto the service of this Assembly. For the former; (I shall need say nothing of the third way of self-denial; there being none, I presume, either here or in our Ministry, who so value their own graces as to seek righteousness from them, or to hang salvation upon them.) Of the two former, let me crave leave to offer a word or two. First, That we would study to deny ourselves in those more peculiar and special failings which we are subject unto as Ministers of the gospel: many particulars might be singled out, I shall name but two at this time, namely Affection of New Lights in Doctrine, and of New senses and Expositions of Scripture. For the former, there are in this age of Liberty (for, usually such men do Captare Tempora impacata & inquieta, as Petrus Aerodius a learned Civilian telleth us) very many itching and wanton wits, men of an Athenian temper, who spend all their time in nothing else but to hear and to tell some New Theology, who fly after too high notions, and abstruse, metaphysical, unheard-of fancies; not contenting themselves with the wholesome form of sound words, and the general harmony of Orthodox Doctrine; who direct all the studies and navigations of their minds unto Theologia incognita, to practise new experiments, and to make new discoveries. For mine own part, I never liked Projectors in any kind, they usually delude others, and undo themselves: But above all, a Projector in Learning is one of the most unhappy: and of all Learning, none more dangerous than a Projector in Theology; the likeliest piece of timber of any other, out of which to shape first a sceptic, and after that an heretic, and at last an Atheist; such were the Ancient heretics of old, Valentinus, Basilides, Montanus, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Lib. 4. Hist. Eccles. cap. 10. Marcus, and therest, who as Eusebius telleth us, were wont to amuse the people with strange words, and unintelligible expressions, the better to draw them first into admiration, and by that into belief; and such were in our later age of the Church, Faustus Socinus, and Conradus Vorstius, and divers others, whose corrupt and bold doctrines, have spread like a gangrene, and miserably infested the Churches of Christ in other countries. And many such are likely enough to arise and multiply in these Kingdoms (heretofore famous for unity in Doctrine) if the fancies of New Light, and Liberty of Conscience (falsely so called) should go on and prevail: one sad example whereof we have already in the prodigious and most execrable blasphemies of a Socinian heretic, to say nothing of any other distempers. I do not doubt, but when the prophecies of Scripture, touching the affairs of the Church which are yet future (of which I believe there are many) shall be fulfilled, there will by that means be much more light in understanding such predictions, than it is possible yet to have of them while they are unfulfilled; (for, the accomplishment of prophecies are the best and surest expositions of them.) But in things doctrinal, and evangelical, in matters of Faith, Duty, and godliness (which, I am sure, aught to be the heads of our preaching) to cry up New Lights, and to amuse the people with metaphysical fancies, and chemical extractions, as if they were deep and heavenly mysteries, and in the mean time to neglect the preaching of duty, and the savoury and saving principles of Repentance and new Obedience, is the next way to introduce Scepticism into the Church, and a far readier means to make men question the truth of all that they learned before, then ever to attain any certain knowledge of the things which are newly taught them. In this therefore let ministerial prudence and zeal for the souls of our hearers, and for the peace of the Church, teach us to deny all pride and wantonness of wit, which would offer to tempt and transport us into by ways, and make us busy ourselves in finding out a northwest passage (if I may so speak) unto heaven; but let us content ourselves with the words of truth and soberness, with the wholesome form of sound words, that we may be wormen who need not be ashamed, rightly dividing the word of truth; and making manifest the will of God to the consciences of our hearers by demonstrations of the spirit and of power, that they being convinced, and the secrets of their hearts discovered, may fall down and worship God, and acknowledge that God is in us of a truth. 2. Let us learn to deny ourselves in the affectation of new senses and meanings of Scripture, in indulging a liberty to our own wits and fancies, to pick exceptions at the pious and solid expositions of other learned men. We know how affectation of Allegories and forced allusions in Origen and some other Ancients, and affectation of cabalisms in many rabbinical Doctors, Vide Reuchlin. de arte Cabalisticâ. hath pitifully wrested and abused the holy Text; which is no small sin in the Apostle Peter's judgement, Aug. de unitat. 2 Pet. 3. 16. Dic ubi cubas in meridie, Eccles. cap. 16. you know what a wild and proud sense the Donatists put upon that place to maintain their African schism. But as Juvenal said of children, Naxima debetur pueris reverencia, I may say in another sense of the holy Scriptures, Nunquam verecundiores esse debemus quàm cùm de Deo agitur. Sen. Nat. qu. lib. 7. ex Aristotele. that we owe much reverence and veneration unto them, and we may not without much modesty, and gravity, and godly fear, set ourselves to the expounding of them. I do not deny (it were injurious to the gifts and graces of God's Spirit, bestowed differently upon them, so to do) but that we may deliver our own private conceptions upon any part of Scripture, though unobserved by others before us, (that may be revealed to another which sitteth by, which a former had not discovered;) But I dislike the affectation of finding something new and strange in every thing we read, though plain, easy, and by others literally and clearly expounded; a coming with prejudice unto the labours of our brethren, and a willingness to find faults and defects in what they have done before us. Whensoever therefore we judge it needful to interpose any opinion or sense of our own, let us, First, do it with humility and submission, with reservation of Honour and Reverence unto others from whom we differ; not a Non ita pro nostrâ sententiâ dimicemus, ut eam velimus scripturarum esse quae nostra est, &c. Aug. de Gen ad lit. l. 1. c. 18 magisterially or tribunitially, with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as if we spoke rather Oracles than opinions. Secondly, let us in this case take heed of departing vel latum unguem from the b Id potissimum eligamus quod cum sanâ fide concordat. ibid. c. 21. & l. 83. qu. 64. analogy of faith, and that knowledge which is according unto godliness, into diverticles of fancy, or critical curiosity; but let us resolve ever to judge those expositions best and soundest, which are most Orthodox, practical, heavenly, and most tending unto the furtherance of duty and godliness. Secondly, Illic expositionum adulteratio, ubi doctrinae diversitas. Tertul. de praescrip cap. 38. for the second branch of self-denial, let us learn in the service of Christ's Church to deny our natural self, to spend and be spent, and like burning Lights be contented to wear out, and be consumed in our Master's service. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Clem. Alex. storm. l. 6. There are many things will call upon us for the performance of this duty. 1. The prejudices and jealousies which men are apt to conceive against us. Some look upon us as if we did drive a design, and affect a domination, and fought great things for ourselves. Very many likewise have an evil eye upon the outward condition and prosperity of the Ministers; they are apt to object unto us, and very ready to lay plots, and subscribe Petitions against us in the matter of our maintenance. Meaner raiment, courser diet, narrower harbour, every way magis curta supellex judged good enough, and much fitter for us. In these and the like cases it becomes us, and it is our duty to maintain and vindicate Iura Ministerii and decentiam Statûs; we cannot without unworthy cowardice betray the rights which belong unto our places. The Apostle Paul doth magnify his office, and so in our degree and proportion must we; Rom. 11. 13. and he will plead for double honour in behalf of those who labour in the Word and Doctrine, 1 Tim. 5. 17. and so may we. Only because these are things which concern our own order, and so we may by prejudice be misjudged in the discharge of such duties as these, as if we did seek and serve ourselves; Let us do it with such tenderness, as that we may stop the mouths of those who watch for occasion against us; and by our humility, meekness, innocency, wisdom, contempt of the world, and all the pleasures and vanities thereof, using it as if we used it not, without vanity, without levity, without excess, by our bounty and charity, and ministering to the necessities of the Saints, and making all our substance appear to have written on it, holiness to the Lord, we may put to silence the ignorance of foolish, and the calumnies of envious men. 2. The weaknesses of divers men, who are but babes in knowledge, men of low and narrow capacities, will likewise call upon us to deny ourselves in our parts and learning; though we could set forth a feast of strong meats, of wine, of fatted things; yet we must descend and provide milk, and cibum praemansum for such as these; Mark. 4. 33. and with the Apostle, Ioh. 16. 12. be all things to all men, Heb. 5. 11. 14. that by all means we may save some. 1 Cor. 9 22. In some Seas and winds, the main sail may be hoist up; in others, the less you spread the swifter you move. Paul had strong arguments when he disputed with the Philosophers at Athens; and easy, low exhortations when he instructed the servants and children at Ephesus. 3. The pride, frowardness, and humours of men will many times mind us of this duty. Usually men will expect to be pleased and flattered, when indeed they ought to be reproved by us. 1 King. 22. 13, 14. Our relations unto them, Ier. 1. 17, 18. our dependencies upon them, Ezek. 2. 6. will tempt us to forbore unwelcome truths, Amos 7. 12, 14, 15. lest we forfeit our reputation with them, our supplies from them. Mark. 6. 18. In this case we must resolve to deny our relations, Acts 4. 19 5. 29. our dependencies, to prefer the truth of God, and the conscience of duty before the favours of men, 2 Cor. 12. 15. though the more we love, Gal. 4. 16. the less we be loved. cowardice in a Minister is baser than in a soldier, by how much our warfare is more honourable. A faithful reproof will get more love and honour at the last, than a sinful and fawning dissimulation. Though Paul reproved the dissimulation of Peter, yet Peter praiseth the wisdom of Paul. Pessimum inimicorum genus, laudantes. A man can have no worse enemy in the world than a flattering and fawning Minister, that dares not deal plainly with his conscience. We are in much more danger to wrong the souls of men by our oil, then by our salt; by our praises, than by our reproofs. Lastly, the sad condition of the Church of God in these times of distraction and distress, doth mainly call upon us for this duty of self-denial, that we would set ourselves more to seek the welfare of the whole, and the closing up of the sad breaches that are amongst us, than how to advance our own ends, or to advantage ourselves. And in this case there are two things we should learn to deny. 1. Our own interests in comparison of the common safety. Let it never enter into the desires of any of us to wish, or be contented that the troubles continue, that the breaches and differences be kept still open till parties be balanced, till we can by time work out more probable means to advance our own interests. Oh that such a thing as sides and parties should be ever thought on amongst Brethren, when Churches and kingdoms are in a flame! You remember the story in Plutarch, of Themistocles and Aristides, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plutarch. in lib de precept. reip. gerend. two great Commanders, who though there were private differences between themselves, yet being at any time joined in Commission upon public service, either military or civil, for the good of their country, they were wont to leave their enmities at the gates of the City, and go on with amity and accord upon the common affairs. It is an excellent example, and worthy the imitation of Christians. 2. Our private judgements and opinions, so far forth as not to widen the wounds and increase the divisions of a Bleeding Church, by an unseasonable venting and contending for them, they being not in themselves matters of faith and moral duty, but matters merely problematical, and of private persuasion, wherein godly men may be differently-minded, without breach of love, or hazard of salvation. I have long had this opinion, that a divided Ministry in this Kingdom, of Conformists and Non-conformists was fomented by an episcopal interest; that some being zealous on the one side, and others on the other, they might never want matter for their power, having objects both for their frowns and for their favours to work upon. Whence peradventure it was, that when former Ceremonies grew more generally to be digested, the practice of others, and more offensive, began to be introduced, to discriminate Ministers still, and by that means to be the foams of episcopal power. As men put vipers and flesh into vessels of wine, that by feeding on them it may be preserved from weakening itself. But what, or whence should the cause now be, that we must still have a divided Ministry? That they who were formerly united in suffering, should like Petrus Alexandrinus, and Meletius, Epiphan. lib. 2. Haeres. 68 (as we find the story in Epiphanius) divide a sunder upon lesser differences, and make secessions one from another? Whose interest is hereby promoted? Who are they that are most pleased by these divisions? Are any more likely to make advantage by the divisions of brethren, than they who are enemies unto them both? For the Lord's sake, let us lay it to heart, and the more we see the common enemy gratified by it, and glorying in it, the more let us be grieved for it, and ashamed of it, and on all hands endeavour to take off the edge of prejudice and bitterness. When sheep push and run heads against one another, it is a foretoken of ill weather. It were worth not only our fasting and praying, but our studying, our sweeting, our bleedng, our dying, to recover peace to the Church, and unity amongst Brethren again. Why should not the world say of us now, as they were wont to say of Christians heretofore, Vide ut se diligunt? Surely, biting, devouring, censuring, counter-working, spending the edge of prejudice, policies, and passion against one another, well it may be through human weakness amongst good men, but I am sure it is the thorn and prickle, it is not the rose or flower which grows upon that tree. I shall add but one word more unto this point, and so conclude it; and it is this, That no man ought to prejudice a public and general Right by any private apprehensions of his own, though they may seem to have a pretence of humility and self-denial in them. No single person by any disclaimer of his, may undertake to extinguish a common property. In copartnercy or fellowship, the rule of the civil Law grounded upon clear reason is this, Leg. 65. §. 5. D. pro Socio. Non id quod privatim interest unius ex sociis servari solet, sed quod societati expedit. No persons private interest, but the common advantage of the society is to be attended. And again, In re communi nemo jure quicquam facit altero invito. L. 28. D. Communi dividendo. Therefore the Apostle, when upon great and weighty reasons he declined in his own particular to receive maintenance from the Churches of Achata, 1 Cor. 9 he yet withal writes a whole Chapter to vindicate and assert the just claim of the Ministers of the Gospel unto maintenance, lest he should by a private act of self-denial (necessary hic & nunc for him himself to exercise) prejudice the common and perpetual interest of all the Ministers of the Gospel. Surely, if I had a singular opinion in matters not of faith or necessicessity to salvation, different from the opinion of all others, and had confidence enough to value it, and wit enough to plead for it, and wisdom enough to manage it unto plausible correspondencies, and forehead enough to undervalue the judgement of all other godly men concerning it: I hope either modesty or piety would constrain me to learn of the Apostle to have such a persuasion to myself, and not by an unseasonable obtruding of it, to offend my brethren, and to trouble the Church of God. I have but three short words more of Exhortation unto us, with respect to our service in this reverend Assembly, and then I shall conclude; and they are, that with respect hereunto we would learn to Deny ourselves, First, In our own private affairs, times, occasions; that we would not suffer these any way to retard, or obstruct the public service. The eyes of friends are upon us, expecting our haste: the eyes of enemies upbraiding and deriding our slowness: the eyes of other Churches abroad, looking on us as healers, and repairers of breaches in these times of trouble and division, and longing to see the fruits of our labours. Let these considerations move us not to be weary or faint in our minds, but to do our uttermost to discover truth, and to recover peace unto these torn and afflicted Churches, Secondly, In our Speeches and debates: Some men have excellent abilities of copious and fluent speaking, a felicity which I so much the more honour and admire wherever I find it, by how much the greater mine own inability is of sudden digesting or uttering mine own conceptions. Yet considering the necessity of hastening the work which we have before us, I humbly conceive it were fitter to speak a Vt Menelaus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Iliad. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Tacit. Aristotle, than Cicero; concise arguments, then copious Orations: In 〈◊〉 non est canctandi locus, quod non potest laudari nisi per actum. Lastly, in matters of difference, if at any time such shall occur, let us chiefly study to deny ourselves. Passions are seldom friends unto serious affairs, having much of mist and darkness in them. The more heavenly the mind is, the more calm and serene, and the less turbid; b Senec. Lucan. Inferiora fulminant. It is c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Iliad. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Summam aggressus ut in Ulysse facundiam, magnitudinem illi junxit, cui orationem nivibus hibernis & copiâ verborum atque impetu parem tribuit. Quintil. Orat. Instit. Lib. 12. cap. 10. Homer's commendation of the Eloquence of Ulysses, that it was a shower of snow, which falls soft, but soaks deep; whereas violent and hasty rain runs off the ground before it can enter into it. Jonah slept, Christ slept, while the ship was under a tempest. I love not Allegories, yet give me leave to make this allusion from it: Our prophetical, our Christian temper is too much asleep when we are troubled and distempered with passion. I conclude all in the words of the Apostle, Look not every man on his own things, but on the things of others. Let the same mind be in you which was also in Christ Jesus, who being in the form of God, thought it no robbery to be equal with God, and yet he humbled himself, and emptied himself, and made himself of no reputation, and took upon him the form of a servant: And being Lord of all, became obedient; and Lord of Life, obedient unto Death; and Lord of Glory, obedient to the death of the cross. If our Lord and Master did so deeply deny himself to save and redeem his Church: Let it not be grievous unto us to deny ourselves to serve and to edify the Church. FINIS.