THE DUTY OF Self-denial BRIEFLY Opened and Urged. BY Thomas Watson, Minister of the Gospel. LONDON, Printed for Tho. Parkhurst, at the Bible and three Crowns in Cheapside, near Mercer's Chapel; and at the Bible on London-Bridg. 1675. TO THE READER. Christian Reader, THE weightiness of the Argument here discoursed on, justly merits a larger volume: But I have contracted it, because it may possibly come into more hands. I must profess I know not a more necessary point in Divinity. Self-denial is the first principle of Christianity; it is the life-blood, which must run through the whole body of Religion. Self-denial is learned not out of the Topics of Philosophy, but the Oracles of Scripture. It is my request to the Reader, to peruse this Manual with seriousness, as knowing the Practice of Self-denial is that wherein his salvation is nearly concerned. The Lord work with his word, and cause the dew of his blessing to fall with this Manna, which is the Prayer of Thy Friend and Servant in the Gospel, Tho. Watson. Dowgate. Anno 1675. THE DUTY OF SELF-DENIAL. LUKE 9.23. And he said to them all, If any man will come after me, let him deny himself. CHAP. I. A Preliminary discourse, wherein the Proposition is Comprised. ALL Scripture is given by inspiration of God, and is profitable for Doctrine, 2 Tim. 3.16. The Word is compared to a Lamp, for its illuminating quality, Psal. 119. 105. And to Silver refined, for its enriching quality, Psal. 12.6. Among other parts of Sacred Writ, this is not the least, If any man will come after me, let him deny himself. These words are dropped from the lips of Christ, the ORACLE of TRUTH. In the precedent verse, our Blessed Saviour did foretell his Passion, The Son of man must suffer many things. And his suffering is set down in two expressions: 1. He must be rejected; Thus he was The stone which the builders refused, Psal. 118.22. 2. He must be slain. This Diamond must be cut. He who gave life to others, must himself die * Fusus est sanguis medici, & sactum est medicamen phrenetici: Aug. . And as Christ did thus abase himself for us, so we must deny ourselves for him; And he said to them all, if any man will come after me, let him deny himself. Self-denial is the foundation of Godliness, and if this be not well laid, all the building will fall. Let me explain the words. 1. And he said to them all] Self-denial is of Universal extent, it concerns all, it respects both Ministers and People. Christ spoke it as well to his Apostles, as the rest of his hearers. 2. If any man will come after me] If he will follow me as the Soldier doth his General: if he will arrive at that place of Glory whither I am going, 3. Let him deny himself.] Beza and Erasmus render it, let him lay aside, or reject himself * Abdicet seipsum. . Self-denial is a kind of Self-annihilation. The words have two parts: 1. A Supposal, If any man will come after me] 2. An Imposal, Let him deny himself. This word, Let him deny, is not only a permission, but an injunction; it carries in it the force of a command: As if a King should say, Let it be enacted. The Proposition I shall insist on, is, That a good Christian must be a Self-denier. Let him deny himself. CHAP. II. The Explaining of the Proposition. Quest. 1. IN what sense a Christian must not deny himself? Resp. 1.1. He must not deny his Promise. A Man's Promise should be sacred, he is to keep it though it be to his loss, Psal. 15.1, 4. He who makes no reckoning of his Promise, God makes no reckoning of his Profession. 2. A Christian must not deny his Grace. He must not dis-own any good Work wrought in him: He ought not to say, he is a dry tree * Isa. 65.3. , when the dew of Heaven lies upon his branches. As it is a sin for a Man to make himself better than he is; so, to make himself worse. To say he hath Grace when he hath none, is presumption; to say he hath no Grace when he hath, is ingratitude: It is a bearing false witness against the Spirit of God. Quest. 2. In what sense a Christian must deny himself? Resp. I Answer in general, he must deny that carnal part which is near to him as himself, that which is as the apple of his eye. But more particularly, 1. A Christian must deny his Reason, I say not, renounce it, but deny it. Some cry up the Diana of Reason, making it the rule and standard of Faith. Quod absurdum est rationi debet esse falsum, said a Socinian. Indeed that there is a God, and that this God is to be worshipped is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Law written in the heart of Man, and is consonant to Reason; but who God is, and the right mode of Worship, this is such an Arcanum that Reason can no more find out, than, the Philistines could Sampsons' riddle * 2 Cor. 2.14. . Job 11.7. Canst thou by searching find out God? Reason must be denied, in 1 Credendis. 2 Agendis. 1. In Credendis, In Doctrines proposed to be believed. 1. The Doctrine of the Trinity. Puteus est profundus, The well is deep, and who can with the plumline of Reason fathom it! The Persons in the Trinity are distinguished, but not divided; they are three Subsistences, but one Essence * Trinitas personarum non tollit unitatem essentiae. . The Trinity is purely an object of Faith. There are some truths in Religion demonstrable by Reason; as that we should fly vice, and do to others as we would have them do to us: But the Trinity of Persons in the Unity of Essence, is of Divine Revelition, and must be assented to by faith * Scrutari temeritas est, credere pietas. Bern. . Those illuminated Philosopher who could discourse subtly of the magnitude and influence of the Stars, the nature of Plants and Minerals, could not by their deepest indagation find out the Mystery of the Trinity: This is wholly supernatural, and must be adored with humble believing. 2. The Doctrine of the Incarnation; That Eternity should be born; That he who rules the Stars should suck the Breasts * Qui regit sidera sugit Ubera. ; That a Virgin should conceive; That the Branch should bear the Root; That in Christ there should be two Natures, yet but one Person; That the Divine Nature should not be transfused into the Humane, yet the Humane Nature should be assumed into the Person of the Son of God; the Humane Nature not God, yet one with God; here Reason must be denied. 3. The Doctrine of the Resurrection. That the body interred, nay crumbled into a Thousand Fractions, and the Ashes scattered in the Air, should rise again, is above Reason to imagine. The Epicureans and Stoics derided Paul when he preached to them of the Resurrection, Acts 17.32. Here Reason must be captivated. john 5.28. Marvel not at this, for the hour is coming in which all that are in the graves shall hear his voice and shall come forth * 1 Cor. 15.42, 43. . The Chemist can out of several metals mingled together, extract the one from the other, the Silver from the Gold, the Alchemy from the Silver, and can reduce every metal to its own species. So when the bodies of men are commixed with other Substances, the wise God can make a sudden extraction, and cloth every Soul with its own Body; did not the same numerical Body rise, it would be rather a Creation than a Resurrection * Cyprian. . Acts 26.8, Why should it be thought incredible that God should raise the dead? God can do it because of his Power, Mat. 22.29. And he cannot but do it because of his Truth. * Sublata resurrectione tota corruit Religio. The Doctrines of Faith do not oppose Reason, but transcend it. 2. Reason must be denied in Agendis, In Duties enjoined to be practised. There are many Duties in Religion which carnal Reason quarrels at. God saith, it is The glory of a man to pass by an offence, Prov. 19.11. No saith carnal reason, it is Cowardice. The Heathens thought it gallantry of spirit to revenge injuries. God saith, the paths of holiness are strewed with Roses, Prov. 3.17, Her ways are ways of pleasantness. No saith Reason, they are severe and Cynical, I must crucify my delights, and drown my mirth in Tears. God saith, Religion is gainful, 1 Tim. 6.8, Godliness is great gain. It brings contentment arising from the favour of God * Colnel. a Lap. , it brings Temporal riches, Prov. 3.16, In her left hand riches and honour. The way to be prosperous, is to be pious. No saith Reason, if I follow the Trade of Religion, I shall break, 2 Chron. 25.9, What shall I do for the hundred Talents? In this case, carnal Reason must be denied and oppugned. He who will go no further than Reason, will come many Leagues short of Heaven. 2. A Christian must deny his Will. This is Brugensis gloss upon the Text * Abnegare seipsum dicitur, qui abnegat voluntatem suam. Brug. , The will is the primum mobile, the great wheel in the Soul that moves all the Affections. The Will in innocency was regular, it did echo to Gods Will; but since the fall, though it retains its freedom in moral actions, yet as to spiritual it is depraved. If the Will could cease from sinning (saith Bernard) there would be no Hell * Cesset voluntas propria & infernum non erit. . The greatest wound is fallen upon the Will. The Mariner's Compass being stricken with Thunder, causeth the point of the Needle to stand wrong: Man's Nature being corrupted, causeth the Will to point wrong, it inclines to evil. There is in the Will, not only impotency, but obstinacy, Acts 7.51, Ye have always resisted the Holy Ghost * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est e regione more hostili irruere. Piscat. in loc . Now here we must deny our Will, and bring it to Gods Will. If a Stick that is crooked be laid upon ground that is level, we do not go to bring the ground even with the Stick, but to make the Stick even with the ground. So Gods Will is not to be brought to ours, but our Will being crooked, must be brought to Gods Will. We pray, Thy will be done. The way to have our Will, is to deny it. 3. A Christian must deny his own righteousness, his civilities, duties, good works. Phil. 3.9, That I may be found in him not having mine own Righteousness. The Spider weaves a web out of her own bowels; an Hypocrite would spin a web of Salvation out of his own Righteousness: But St. Paul, like the Bee, sucked Salvation from the flower of Christ's Righteousness. Isa. 64.6, Our righteousnesses are as filthy rags. * Ad optima piorum opera refert. Origen, Hierom, Chamier. Our best duties are flyblown with sin. Put Gold in the fire and there comes out dross. Our most golden services are mixed with unbelief. The Angel pouring sweet odours into the prayers of the Saints, Revel. 8.3, shows that they are in themselves unsavoury, and need Christ's sweet odours to perfume them. Use Duty, but trust to Christ's Righteousness for Salvation. Noah's Dove made use of her wings to fly, but trusted to the Ark for safety. And if we must deny our holy things in point of Justification, then much more our Civilities. A Stake may be finely painted, but it hath no root. A Man may be painted with Civility, yet have no root of Grace; a moral person is washed, not changed. The life may be Civil, when the heart is Wicked; as the Sea may be Calm, when the Water of it is Salt. The Pharisee could say he was no Adulterer, Luke 18.11. But could he say, he was not proud? The civilised person may have a secret antipathy against goodness, he may hate Grace as much as Vice. Civility is but a cracked Title to Heaven. A piece of Brass may shine, but wanting the King's image it will not go currant. A man may shine with moral Virtues, but wanting the Image of God consisting in holiness, he will not pass currant at the day of judgement. Morality is good, but God will say, Yet lackest thou one thing, Mark 10.31. Civility is a good Jacob's staff to walk with among men, but it is a bad Jacob's ladder to climb up to Heaven. 4. A Christian must deny all Selfconfidence. How confident was Pendleton of himself! This fat of mine (saith he) shall melt in the fire for Christ * Fox Act. and Mon. , but instead of that, his courage melted. The same Hebrew word signifies both confidence and folly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Selfconfidence betrays folly. Peter did presume too much upon his own strength, Mat. 26. 34, Though I should die with thee, yet will I not deny thee. But how soon was his confidence shaken, and blown down with the breath of a Maid? Mat. 26.71, 72, He denied with an Oath, saying, I know not the man. Peter's denying of Christ was for want of denying himself. self-jealousy is good. Rom. 11.20, Be not highminded, but fear. * Si vis esse securus, semper time. The trembling reed oft stands, when the confident Cedar falls. Who that knows the fierceness of a Trial, or the falseness of his Heart, will not fear? How have some professors shined as Stars in the Church's Hemisphere, yet have been falling stars? Porphyry, julian, Cardinal Pool, Gardner, judas. The Apostles have been called by some of the Ancients, the eyes of the World, Christ's feet, theChurches breasts * Ocuti Mundi, pedes Christi, Ecclesiae mammae. : judas was one of these, yet a Traitor. Nay, some of the Saints through Gods withdrawing the influence of his Spirit, have for a time relapsed. As Cranmer, and Origen, whose heart fainted in the seventh persecution, and he offered incense to the Idol. Deny selfconfidence. 1 Cor. 10.12, Let him that thinketh he standeth, take heed lest be fall. 'Tis just with God, that he who trusts to himself, should be left to himself. The Vine being weak, twists about the Elm to support it. A good Christian being conscious of his own imbecility, twists by Faith about Christ. Phil. 4.13, I can do all things through Christ strengthening me. Sampsons' strength lay in his hair, ours lies in our Head Christ. 5. A Christian must deny self-conceit. Job 11.12, Vain man would be wise▪ In the Hebrew it is empty man * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo concavus: . Man is a proud piece of flesh. He is apt to be highly opinionated of himself. — Ostendit avis junonia pennas— Acts 8.9, There was a certain man named Simon, giving out that himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some great one. Sapor writes himself, Brother of the Sun and Moon. Commodus the Emperor called himself, The Golden Hercules. The Persian Kings would have their Images worshipped of all that came into Babylon * Brissonius. . Such as view themselves in the flattering glass of self-love, appear bigger in their own eyes than they are. They think their spark a Sun, their drop a Sea. They are highly conceited of their acumen, their wit and parts, and are ready to despise others * Luke 18.9. . The Chineses say that Europe hath one eye, and they have two, and all the World else is blind. De meliore luto Titan praecordia finxit. Deny self-conceit * Bis desipit qui sibi sapit. . Rom. 12.3, I say to every man that is among you, not to think of himself more highly than he ought to think. Prov. 23.4, Cease from thy own wisdom. Not cease from being wise, but from conceiting thyself wise * Prov. 3.7. Phil. 2.3. . That you may deny all high supercilious thoughts of yourselves, consider; 1. Self-conceit is no small sin. Chrysostom calls it the mother of Hell. It is a kind of Idolatry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a self-worshipping. 2. Whatever noble endowment you have, it is borrowed. As he said of that Axe which fell in the water. 2 Kings 6.5, Alas master, for it was borrowed. All a Man's Gifts, his pregnancy of Parts, ripeness of Wit, are borrowed from Heaven, and what wise Man would be proud of a Jewel that is lent? 1 Cor. 4.7, What hast thou that thou didst not receive? * Uti datis ut innatis est maxima Superbia. Bern. The Moon hath no cause to be conceited of her light which she is beholden to the Sun for. 3. Whatever acuteness of Wit, or sageness of Judgement you have, think how far short you come. 1. How far short do you come of that knowledge which Adam had in innocency? He was the Oracle of Wisdom, he could unlock Nature's dark cabinet, and find out those secrets which do amuse us. Adam had a full inspection into the causes of things. He was a kind of earthly Angel. But how far short do you come of him? Your knowledge is chequered with ignorance. There are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard knots in Nature which cannot easily be untied. Why the Loadstone leaving Gold and Pearl, should draw Iron? Why Nilus should overflow in Summer, when waters are usually lowest? What way the light is parted? Job 38.24. Why the Sea should be higher than the Earth, yet not drown it? How the bones grow in the womb? Eccles. 11.5. What is the reason of all occult qualities? He who sees clearest hath a mist before his eyes. By eating the tree of knowledge, we lost the key of knowledge. 2. How far short do you come of that knowledge which Satan hath. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his knowledge. We read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the depths of Satan, Rev. 2.24. And his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his stratagems, 2 Cor. 2.11. Satan is an intelligent spirit. Though he hath lost his sanctity, yet not his knowledge: Though he hath lost his breastplate, yet not his head-piece. He hath wit enough to deceive the Nations, Rev. 20.3. His understanding is nimble, and being compared with ours, is like the swift flight of an Eagle, compared with the slow motion of a Snail. Why then should any be puffed up with a conceit of their knowledge, wherein the Devil far outstrips them? 3 How far short do you come of the knowledge they have, who are perfected in glory. He who is higher than a Dwarf, may be lower than a Giant. Such as excel others in natural abilities, are of a lower stature than the glorified Saints. 1 Cor. 13. 12, We see, in aenigmate, through a glass darkly. But the Saints in bliss, have a full-eyed Vision of God. Their light which did burn here like fire when it is smothered, is now blown up into a pure flame. An Infant glorified, knows more than the most profound Rabbis on earth. In Heaven all shadows fly away, the Sun of Righteousness having risen there with his illustrious beams. This may pull down the plumes of pride and self-conceit. 4. Your dark-side is broader than your light-side. Your ignorance is more than your knowledge. Your knowledge is but as the light of a Torch, your ignorance as the Cimmerian darkness. Job 26.14, How little a portion is known of God? The septuagint renders it, How little a drop! To think to comprehend the Deity, is as if we should go to span the Ocean. Christians, the greatest part of your knowledge, is not so much as the least part of your ignorance. This may demolish all high imaginations. You have no cause to be conceited of the knowledge you have, but rather to be humbled for what you want. 5. Think what an Hell of sin you carry about you. Sin is the accursed thing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Josh. 5.13. It is the quintessence of evil. It is like a stain to beauty. It was Typified by the menstruous cloth, which was the most unclean thing under the Law * Nihil in lege menstruato immundius. Hierom. . What though you have knowledge, sin doth eclipse it: As if a Woman should have a fair Face, but a Cancer in her Breast. Your knowledge doth not so much adorn you, as sin doth debase you. 6. Grace can never thríve where self-conceit grows. As a Body cannot thrive in a Dropsy; so neither can the Soul thrive, which is swelled with this Dropsy of Pride and Self-conceit. A proud head makes a barren heart. 7. A Supercilious conceitedness is odious, and doth much lessen any worth in a person. 'Tis like a cloud in a Diamond. The more one values himself, the less God and Angels value him. Let a Person be eminent, yet if he be selfconceited he is loved of none; he is like a Physician that hath the Plague, though he may be admired for his skill, yet none care to come near him. 8. Such as are well opinionated of their own excellencies, are in the ready way to ruin. Either God infatuates them * Isa. 29.14. , or denies a blessing to their labours, or suffers them to fall into some great sin. Peter, who was so well conceited of himself, as if he had had more grace than all the Apostles besides, the Lord let him fall very far. He denied Christ with an Oath, nay an imprecation, Mat. 26.74. Peter wished a curse on himself if he knew Christ, nay, some think he cursed Christ. The Lord sometimes lets vain conceited persons fall not only foully but finally. The Doves (saith Pliny) take a pride in their Feathers, and in their flying high, at last they soar so high that they are a prey to the Hawk. So when men fly high in self-conceitedness, they become a prey to the Prince of the Air. Let all this make us deny ourselves, let it kill the Worm of self-conceit. If we are proud of our knowledge, the Devil cares not how much we know. Let St. Paul be our pattern, though he were the chief of the Apostles, he calls himself the least of Saints * Optima metalla quorum in alto latent venae. Seneca. Epist. 23. . Ephes. 3.8. and 2 Cor. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Though I be nothing. This illustrious Apostle, a Star of the first magnitude, did shrink into nothing in his own eyes. 'Tis excellent to be like Moses, whose face had a lustre on it, but he wist not that the skin of his face did shine, Exod. 34.29. 6. A Christian must deny his appetite. The sensitive appetite is sick of a boulimy, it cries give, give * Prov. 30.15. . St. Paul did beat down his Body, 1 Cor. 9.27 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Metaphora a pugilibus sumpta cum pugnis antagonistam obtundunt. . Such a proportion only is to be taken for the recruiting of Nature, as may help forward God's service.— In licitis perimus— More are hurt by excess in lawful things, then by meddling with unlawful. As more are killed by Wine than Poison. Many make their Belly their god, Phil. 3.19. And to this god, they pour drink-offerings. Clemens Alexandrinus writes of a Fish whose heart is in its belly: An emblem of epicures whose heart is in their Belly, they are devoted to sensualness. Excess in meat or drink clouds the mind, chokes good affections, provokes lust. The rankest weeds grow out of the fattest soil. Intemperancy shortens life; as too much Oil extinguisheth the Lamp. Many dig their own graves with their teeth * Plures periere erapula quam gladio. . Christ cautioned his Apostles, Luke 21.34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness. Seneca could say, he was born to higher things than to be a slave to his Body * Magnus' sum & ad majora natus quam ut sim corporis mei mancipium. . What a shame is it that the Soul, that princely thing which sways the sceptre of Reason, and is akin to the Angels, should be enslaved to the brutish part! Deny the sinful cravings of the flesh. What hath God given conscience for, but to be a golden Bridle, to check the inordinacy of the Appetite? 7. A Christian must deny his ease, Prov. 1.23. Ease slays the simple. The Flesh is full of sloth and effeminacy, 'tis loath to take pains for Heaven. Prov. 19.24, A slothful man, hides his hand in his bosom * Manus in sinu, otium designat. Cartwr. . He is loath to pluck it out▪ though it be to lay hold on a Crown. Weeds and vermin grow in untilled ground, and all vices grow in an idle untilled heart. How can they expect, to reap an harvest of Glory, who never sowed any seed? Is Satan so busy in his Diocese, 1 Pet. 5.8. and are Christians idle? Are they Like the Lilies which toil not, neither do they spin? O deny your ease * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. . Seneca, an Heathen devoted himself to labour, and spent part of the Night in study * Partem noctis studiis dedico. Sen. Epist. 8. . Hannibal forced his way over the Alps and craggy Rocks. We must force our way to paradise. Let us shake off sloth, as Paul did the Viper. Never think to be brought to Heaven as the passengers in a ship are brought to their port sleeping. 1 Chron. 22.16. Arise and be doing. God puts no difference between the slothful servant and the wicked * Ignavia in rebus divinis est nefaria. . Mat. 25.26. Those people in Hetruria, who like Drones entered into the Hive, and consumed the honey, were expelled from others, and condemned to exile. Such as idle away the day of grace, and fold their hands to sleep, when they should be working out Salvation, God will condemn to a perpetual exile in Hell. 8. A Christian must deny carnal policy. This is the wisdom of the flesh, 2 Cor. 1.12. Carnal Policy is craft. The Politician consults not what is best, but what is safest. The Politician is made of willow * Ex salice non ex quercu. , he can side with all parties; his Religion is cut according to the fashion of the times; he can bow either to the East, or to the Host; zeal for truth is blotted out of the Politicians Creed. It was a speech of Sir Thomas Moor, he would not follow Truth too near the heels, lest it should dash out his brains. 'Tis judged by some a piece of Policy not to declare against error, for fear of losing a party. The Politician is a Latitudinarian, he hath distinctions beyond Aquinas, and can digest those things which others tremble at. The Ostriches wings help her to outrun other creatures. Sinful policy makes men run further than they can who are of purer Consciences. In short, the Politician is an Ecebolius; he like the Chameleon can change into all colours, and be as his company is. He can be either serious or feathery. He can imitate either Cato or Catiline. I grant Christian prudence is commendable, but the Serpent must not devour the Dove. That Policy is unjustifiable, which teacheth to avoid duty. Deny carnal Policy; dare to be honest. The best Policy is to hold fast integrity. 9 A Christian must deny his inordinate passions. Jam. 1.26, If any man among you, seem to be religious, and bridleth not his tongue, this man's religion is vain. Every member of the Body is infected with sin, as every branch of Wormwood is bitter; but the Tongue is full of deadly poison, Jam. 3.8. St. Augustine, compares the Tongue to a furnace * Lib. 10. Confess. , and too often, hot sparks of anger fly out of it. The Holy Ghost once descended in cloven tongues of fire, Acts 2.3. But the Apostle james, speaks of a Tongue that is set on fire of Hell, chap. 3.6. Some cannot rule their own spirit, but are carried away with their passions as a Chariot with wild Horses. Many (saith Hierom) who will not be drunk with Wine, will be drunk with rash Anger. Eccles. 7.9, Anger resteth in the bosom of fools. Anger may be in a wise Man, but it rests in a Fool. There is (I know) an holy anger against sin, but the fury of passion, is the scum which boils off from an unsavoury heart. Passion disturbs Reason * Brevis insania. Sen. , and unfits for holy Duties. Hot passions make cold prayers. O Christians deny yourselves. Pray that God will set a watch before your lips, Psal. 141.4. Labour to quench the fire of wrath, with a flood of tears. It is recorded of Mr. john Bruen, in the County Palatine of Chester, that though he was naturally of an hasty choleric spirit, yet at length he got the Victory over his passions * Fortior est qui se, etc. Prov. 16.32. , and grew so meek and calm, that his very nature seemed to be quite altered. Grace doth to the Passions, as Christ did to the Sea when it was stormy. Mark 4.39, He said, Peace, be still, and there was a great calm. Grace turns the fierceness of the Lion, into the meekness of the Dove. 10. A Christian must deny his sinful fashions. Rom. 12.2, Be not conformed to this World. (viz.) to the guise and mode of it. Did the old Christians rise out of their graves, our strange fashions might fright them into their graves again. Was there ever such excess in Hair? 1 Cor. 11.24, If a man have long hair it is a shame. More money is sometimes laid out for a Periwig to cover one head, than would clothe Twenty Poor. One ask Reverend Mr. Dod, why he did not Preach against those Ruffians who wore long hair, he replied, If Grace come into their heart, it will make them cut their hair▪ Nor can the female sex be excused, for their excess in Apparel * Isa. 3.19, 20. . Seneca complained of those in his time, who hung two or three patrimonies at their ears; some wear half their revenues upon their backs. Lysander would not suffer his Daughters to be too gorgeously attired, saying, it would not make them so comely as common * Fulgent monilibus, sordent moribus. Salvian. . What spotted faces and bare shoulders appear in the Congregations. And that Professors should symbolise, and comply with others in their antic dresses, is the reproach of Religion * Exterior superfluitas interioris vanitatis speculum. Bern. in Apol. . A tear in the eye would more adorn than a tower on the forehead. O deny yourselves. Pull down these flags of vanity. Have not Gods judgements yet humbled you? 1 Tim. 2.9▪ I will therefore that women adorn themselves with modest apparel: let the hidden man of the heart be beautified and bespangled with grace. Psal. 45.13, The king's daughter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all glorious within. 11. A Christian must deny His own aims. He must not look asquint in Religion, and aim at himself more than God. He must not aim at Self-enriching. at Self-applause. 1. He must not aim at self-enriching. Some espouse the Gospel only for gain. They court this Queen not for her beauty, but her jewels. It is not the fire of the Altar they regard, but The gold of the altar, 1 Tim. 6.5, Supposing that gain it godliness * Fac me pontisicem & ero Christianus. Pamachius ad pap. . Camero a French Divine of Bordeaux, relates of one Santangel a Lawyer, that he turned Protestant, only out of worldly respects, that he might grow rich. judas Preached, and wrought miracles, but his eye was chiefly to the bag. How do many heap benefice upon Benefice, minding the Fleece more than the flock: Dumb dogs are greedy dogs, Isa. 56.10, 11. These make use of the ministerial function, only as a Net to catch preferment. This is in sacred things to be profane. 'Tis sordid, and unworthy of a Christian, to make Religion truckle to secular interest. 2. A Christian must not aim at self-applause. The Pharisees who were animalia gloriae * Hierom. , were herein guilty. They prayed and gave alms, That they might be seen of men, Mat. 6 * Ambitio scenam desiderat. . The oil of vainglory fed their Lamp. Vers. 5. Verily they have their reward. They might make their accquittance, and write, Received in full payment. 'Tis a saying of Spanhemius, That there is in every Man by nature, aliquid Pharisaei, a spice of Pharisaism, a seeking after the glory and applause of the World. Luther confessed though he was never tempted with covetousness, yet he was sometimes with vainglory * Non curate aurum sed auram. . Christ's own Disciples were disputing who should be greatest? * Mark 9.34. O this Devil of vainglory! The Moth breeds in the finest cloth, and selfseeking is apt to breed in the best duties. Sinister aims do corrupt Religion. A good aim, will not make a bad action good, but a bad aim, will make a good action bad. Too blame are they, who when they have done any glorious service in the Church, take the praise to themselves. Like those Heathens who sacrificed the Wax to their gods, but kept the Honey to themselves. Matthew Paris speaks of one, who having in several Lectures proved strenuously that Christ was God, and being highly applauded for it, he cried out, saying, O jesus, thou art beholding to me for thy Divinity this day. Whereupon this Doctor was stricken suddenly with such stupidness and forgetfulness, that he could never after say the Lords Prayer, but as a little Child said it to him. Let this cause trembling and humility in Christians. Several ships which have escaped the Rocks, have been cast away upon the sands. Many who have escaped the rocks of gross scandals, have been cast away upon the sands of selfseeking. One said, he would not have Erasmus his fame and applause for a World * Nec minus periculum ex magna sama quam ex mala. Tacitus. . Not but that to have esteem in God's Church, is a blessing: Heb. 11.2, By faith the elders obtained a good report * Joh. Ep. 3.12. . Much of the honour of Religion, depends upon the credit of them that profess it. But the sin is, when self-applause is the only thing hunted after. Popular acclamation, is a golden arrow, which glisters in the eye, but wounds to the heart. How many have been blown to Hell with the breath of popular applause. O let us deny, yea, abhor this vainglorious humour. We have a famous example in john Baptist, who sought to lift up Christ, and beat down himself. John 1.15, He that cometh after me is preferred before me. As if he had said, I am but the Herald, The voice of one crying * Mat. 3.3. , Christ who cometh after me is the Prince. I am but the morningstar, he is the Sun; I Baptise only with Water, he with the holy Ghost. Thus he sets the Crown of Honour upon Christ's head. As joab when he had taken Rabbah, did not arrogate the praise to himself, but sent for King David, that he might carry away the glory of the Victory, 2 Sam. 12.27. So when any eminent service in Church or State hath been done, the glory of all should be given to Christ and free grace. It is better God should approve, than the World applaud. If we are faithful, we shall have honour enough in Heaven. Let this be our chief aim in duty, that we may grow more in love with God, and be made more like him, and have more communion with him, and bring more revenues of honour to him. 1 Pet. 4.11, That in all things, God may be glorified. We should not only advance, but design God's glory. It was a worthy speech of Philip de Mornay upon his Deathbed, That he had through the course of his life, made God's glory his end and aim. As all the Rivers run into the Sea, so all our Actions must run into God the Infinite Ocean. 12. A Christian must deny all ungodliness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pricaeus. . Titus 2.11, 12, The grace of God hath appeared to all men, Teaching us, that denying ungodliness and worldly lusts, we should live soberly, etc. The Turks say in their Alcoran, That God did not give men lustful desires to be frustrated * Blunts Voyage into the Levant. . But let their Alcoran go with the Papists Legend. The Scripture seals no patents for sin. It bids us deny ungodly lusts. It is not likely he will sacrifice his Isaac, his worldly profits, who will not sacrifice the Ram, his vile lusts. A Christian must deny his malice, revenge, covetousness, uncleanness, superstition, heterodoxy. A Man may aswell go to Hell for a drunken opinion, as a drunken life. And let me especially instance in two sins a Christian must deny. 1. The Sin of rash censuring, Jam. 4.11, Speak not evil one of another. Some make it a part of their Religion to criticise upon others, and clip their credit to make it weigh lighter. You shall hear them say, such an one is proud, factious, hypocritical, Jam. 4.12, Who art thou that judgest another? St. Augustine could not endure any should detract from the good name of others, therefore wrote these two Verses upon his Table. Quisquis amat dictis absentum rodere famam, Hanc mensam vetitam noverit esse sibi. The root of censoriousness is Pride. A Person thinks by taking from another's reputation, he shall add something to his own. But let him look to it, who shall raise himself upon the ruins of another's fame. Is it no sin think you to murder a Man in his name * Fama pari passu ambulat cum vita. ? Thou who art such a critic, it is to be feared, thou canst spy all faults but thy own * Jerem. 8.6 . Like the Lamiaes who could see well abroad, but were blind at home * Curiosi sunt hypocritae ad cognoscendam vitam alienam, desidiosi ad corrigendam suam. Aug. . O Christian look inward, didst thou view thy own spots more, in the looking-glass of the Word, thou wouldst not be so ready to throw the stone of censure at others. Deny this sin of rash censuring, or smiting with the tongue, Jer. 18.18. Thou who speakest reproachfully of thy Brother without a cause, the time may come that he may be accepted, and thou rejected, he may be found gold, and thou reprobate silver * Jer. 6.30. . 2. A Christian must deny his peccatum in delitiis, his complexion-sin. Psal. 18.23, I have kept myself from mine iniquity. As there is one master-bee in the hive, so there is naturally one master-sin in the heart, this must be denied * Ubi regnat peccatum non potest regnare dei regnum. Hierom. . The Devil can hold a Man fast by one sin. A Jailor can hold the Prisoner fast by one Fetter. One sin is enough to stop the current of mercy; one sin may damn aswell as more. As one Millstone is enough to sink a Man into the Sea. If there be any lust which we cannot deny, it will be a bitter root, either of scandal or apostasy. 13. A Christian must deny his Relations. Luke 14.26, If any man come to me, and hate not father, and mother, and wife, and children, he cannot be my Disciple. The meaning is, when carnal Relations come in competition with, or stand in opposition to Christ, we must hate them. When our friends would prove snares, and hinder us from doing our duty * Ad pietatem nobis obstaculo sunt. Brugensis. , we must either leap over them, or tread upon them. Here, odium in suos, is, pietas in Deum. If my Wife (saith Hierom) should hang about my neck, if my Mother should show me her Breasts that gave me suck, and persuade me to deny Christ, I would break from them and fly to the Cross. When Peter would be a tempter, Christ said, Apage, Get the behind me Satan. 14. A Christian must deny his Estate for Christ. A Carnal heart will commend Christ, and profess him; but will part with nothing for him. The young Man in the Gospel was Christ's hearer, but not his follower. He did, superna probare, but terrena appetere as one saith * Bern. . When Christ said to him, Sell all and give to the poor, abiit tristis, he went away sorrowful, Mat. 19.22. When Mercury is in conjunction with a bad Planet, it hath a bad influence: So when Riches are joined with a bad heart, they do much hurt. The World lay nearer the young Man's heart, than Christ. * Fulgens hoc aurum praestringit oculos. Varro. Have some of the Heathens denied the World? Epaminondas a Grecian Captain, who obtained many gloririous Victories, yet he was a great contemner of the World; he refused vast sums of Money sent him from the King of Persia, insomuch that when he died, he left scarce enough to defray the charges of his funeral. Did an Heathen go thus far in denying the World, and shall not Christians much more? Let the wedg of gold be denied for the Pearl of price. Mat. 19.27, We have forsaken all, and followed thee. A true Saint esteems the glean of Christ, better than the world's Vintage. Phil. 3.8. For whom I have suffered the loss of all things * Heb. 11.24. . Galeacius Marquis of Vico parted with a fair estate, to enjoy the pure ordinances of Christ at Geneva. When a Jesuit persuaded him to return to his Popish Religion in Italy, promising him an huge sum of Money, he said, Let their money perish with them, who esteem all the gold in the world worth one hours' communion with jesus Christ and his holy spirit. 15. A Christian must deny his life for Christ. This is in the Text, attollat crucem, Let him take up his Cross * Christianus quasi crucianus. Luther. . Suffering for Christ must be free and spontaneous. He who suffers against his will bears the Cross, he who suffers willingly takes up the Cross. A fair Virgin falling in love with Crates for his learning, he showed her his staff and his scrip; this saith he is your dowry. Christ shows us his Cross, if we will not have him upon these terms the match is not like to go on. Sufferings will abide us * Acts 20.23. . 2 Tim. 3.12. The Devil is not grown kinder now than he was. Some think of reigning with Christ, but not of suffering. joseph dreamt of his advancement, but not of his imprisonment. The flesh cries out the Cross is uneasy, there are Nails in the Yoke which tear; but life must be denied, yea hated for Christ. Luke 14.26, If any man come to me, and hate not father, and mother, and his own life, he cannot be my disciple. Love to Christ must outweigh life. Rev. 12.11, They loved not their lives to the death. Paul carried the image of Christ in his heart as a Saint, the message of Christ in his mouth as a Minister, and the marks of Christ in his body as a Martyr. Gal. 6.17. The primitive worthies snatched up torments as so many Crowns, and were content to shed their blood for Christ, knowing they should exchange their sanguine for white Robes. The Prophet Isaiah was killed with a Saw, jeremiah with Stones, Amos with an Iron-Bar, Luke was hanged on an Olive-tree. I read of Irenaeus, that he was carried to a place, where was set a Cross on one side, and an Idol on the other, where he was put to his choice, either to bow to the Idol, or suffer on the Cross, he chose the latter. Basil speaks of a Virgin condemned to the fire who having her life and estate offered her, if she would bow down to an Image, answered, Let life and money go, welcome Christ. Though every Christian is not actually a Martyr, yet he hath a preparation of mind, and is ready to suffer if God call. Luther said, he had rather be a Martyr than a Monarch. Let us then take up the Cross. Can wicked men be content to suffer for their lusts, and shall not we suffer for Christ? We are to look upon our sufferings as a badge of honour. If when we are reproached for Christ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. , much more when we die for him, A Spirit of God and of glory resteth upon us. 1 Pet. 4.14. Our sufferings for Christ propagate Religion. Paul's being bound made the Gospel to be more enlarged. Phil. 1.12. justin Martyr was converted to the Faith, by beholding the heroic patience and courage of the Christians in their sufferings.— Patiamur ut potiamur— The Cross leads to the Crown. 2 Tim. 2.12, If we suffer, we shall also reign with him. Who would not be willing to venture on the Seas, though rough and tempestuous, if he were sure to be Crowned as soon as he came a Shore * Acts 14.22. ? Persecutors may take away from us our goods, not our God; our liberty, not our freedom of Conscience; our head, not our Crown. Rev. 2.10. He who cannot deny his life for Christ, will deny Christ. And he who is ashamed of Christ, Christ will be ashamed of him. Mark 8.38. Whosoever shall be ashamed of me and my words, in this adulterous and sinful generation, of him shall the son of man be ashamed when he cometh in the glory of his father with his holy Angels. CHAP. III. Containing the ground of the Proposition. THE grand Reason why we must deny ourselves is, because we can be saved no other way. A Town or Castle may have several ways leading to it, but there is but one way leads to the celestial Paradise, and that is self-denial. Without self-denial, we can never come up to Christ's terms. If the World be not denied, Christ cannot be loved. If self-righteousness be not denied, Christ cannot be trusted; if the will be not denied, Christ cannot be obeyed: Therefore self-denial, is of as absolute necessity as Heaven. CHAP. IU. An Inference drawn from the Proposition. FRom all that hath been said, See how hard a thing it is to be a Christian. Were it only to put on the Mantle of profession, it were easy, even Satan can transform himself into an Angel of light, 2 Cor. 11.14. But a Man must deny himself; this self-emptying, or self-annihilation is the Straight Gate through which a Christian must enter into the Kingdom of God. He is to deny not only those things which are without him, his worldly profits; but which are within him, his sins, nay, his righteousness. Self is an Idol, and it is hard to sacrifice this Idol; but this must be done. Either Carnal Self must be denied, or Natural Self damned. CHAP. V. A check to Epicures, and Sensualists. THis justly indites those who live in a contradiction to the Text, who instead of denying themselves, let lose the reins, and give themselves up to all manner of pleasure and licentiousness. Eccles. 7.4, The heart of fools is in the house of mirth. Such the Prophet deciphers, who do not mortify, but gratify the flesh. Amos 6.4, 5, That lie upon beds of Ivory, and stretch themselves upon their couches, that chant to the sound of the vial, that drink wine in bowls, &c * Sub capite spinis coronato, non decet membra in deliciis vivere. Zanchy. . Pleasure, like Circe, enchants men's minds, and transforms them into beasts. There is a place in Africa, called Tombutium, where the Inhabitants spend all their time in Piping and Dancing. And have not we many who consume their hours in Plays and Stews? As if God had made them like the Leviathan, To play in the water, Psal. 104.26. How will their countenances be changed, when God shall say, Give an account of your stewardship * Voluptates sunt portae inferni per quas ad mortem descendunt homines. Aug. ! These frolic sensualists live as if there were no World to come. * Luke 16.2. They pamper their Bodies, but starve their Souls. As if one should feed his Slave, but starve his Wife. Do Epicures deny themselves? Indeed in one sense they do, for the enjoying their lusts, they deny themselves a part in Heaven. In the Country of Sardinia, there is an Herb like Baulm, that if a Man eat much of it, he shall die laughing. Such an herb is Pleasure, if one feeds immoderately on it, he will go laughing to Hell. Esau lost the blessing while he was hunting. O! How many while they are hunting after worldly pleasures lose blessedness? There is a sad cup brewing, which will spoil the sinner's mirth. Psal. 75.8, In the hand of the Lord there is a cup, the wine is red, it is full of mixture. This Wine is the wrath of God, and it is mixed, the worm and the fire, help to mix the Cup. The Lord will proportion a sinners torment to his pleasure. Rev. 18.7, How much she hath lived deliciously, so much torment and sorrow give her. CHAP. VI The want of Self-denial lamented. IN the next place we may sadly lay to heart the want of Self-denial. O Self-denial, Whither art thou gone?— Terras Astraea reliquit— We live in a knowing Age, yet few know how to deny themselves. Selfishness is the reigning sin of the World. This makes the times have a bad aspect. 2 Tim. 3.1, 2, Perilous times shall come, for men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of themselves. Self may have divers Actions brought against it. It is an enemy to the public. Whence come wars? Jam. 4.1. Whence is robbery and bribery? Whence is oppression and circumvention, but from those selfish lusts which men cannot conquer? When Lentulus had in his Will declared Tiberius Cesar to be his Heir, so basely selfish was Cesar, that he sent and killed Lentulus, that he might have present possession of his Goods. Self-denial lodgeth but in a few breasts. It is, Rara herba, a Sacred exotic herb which is grown very scarce. Luke 18.8, When the son of man cometh, shall he find faith on the earth? May it not be said, Shall he find Self-denial on the earth? Self-denial is gone a long Pilgrimage, and who can tell when it will return? CHAP. VII. Containing a swasive to Self-denial. MY next work is to persuade Christians to the Practice of this momentous duty of Self-denial. Man lost himself at first by self-exaltation, and he must recover himself by self-denial * Perit homo amando se, & invenitur negando se. Aug. . 1. Self-denial is just and equal. How much hath Christ denied himself for us? He eclipsed his Glory; Phil. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He emptied himself. What wonderful self-denial was it, for Christ to leave his Father's bosom and be incarnate? For Christ to be made flesh, was more than for all the Angels to be made worms. Christ denied his name and repute; Heb. 12.2, He endured the shame. He denied worldly grandeur and riches; 1 Cor. 8, 9 For our sakes he became poor. The Manger was his Cradle, the Cobwebs his Curtains. He denied his Life, Phil. 2, 8, He became obedient to death. 'Tis but equity we should deny ourselves for Christ. 2. Self-denial is the sign of a sincere Christian. Hypocrites may have great knowledge, and make fair pretences, but it is only the sincere Saint can deny himself, and lay his life at Christ's feet. This was a touchstone of Moses sincerity, he denied the pleasures of the Court, and chose affliction rather than iniquity, Heb. 11.25. I have read of an holy Man who was once tempted by Satan, to whom Satan said, why takest thou all this pains, what dost thou more than I? Art thou no Drunkard, no Adulterer? no more am I; dost thou watch? I never sleep; dost thou fast? I never eat; What dost thou more than I? Why, said the good Man, I tell thee Satan, I give myself to Prayer; nay more, I deny myself: Nay, then saith the Devil, thou goest beyond me, for I exalt myself; and so vanished. 3. Self-denial is a rational thing. For, if self be an enemy, than it is wisdom to discard it. There is a rationality in all God's commands. Why would he have us deny fleshly lusts, but because They war against our souls? 1 Pet. 2.11. Why would he have us deny Pride, but because of its noxious quality? Prov. 16.18, Pride goeth before destruction. Where Pride leads the Van, Destruction brings up the Rear. God would have us deny nothing for him, but that which will damn us if we keep. 4. There is nothing lost by self-denial. We shall be abundantly compensated. Mat. 19.29, Every one that hath forsaken houses, and lands for my sake, shall receive an hundred-fold, and shall inherit life everlasting. If we deny our name and repute for Christ, God will give us inward peace, there is an hundred-fold in this life; and will honour us before the Angels; how many hundred-folds that amounts to, I am not able to tell. If we deny our Estate, to keep our Conscience, God will give us a Kingdom * Praecipua in caelo reponitur merces. Brugens. . Luke 12.32. What doth he lose, who parts with a Flower, and gets a jewel? We may lose all we have for Christ, yet lose nothing by him. CHAP. VIII. Containing helps to Self-denial. FOr the attaining of Self-denial, let these Rules be observed. 1. Be convinced of the Incomparable excellency of Christ. He hath an equality and consubstantiality with God the Father, Col. 2.9. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is the quintessence of Goodness * In se continet omne quod et expetibile. Corn. a Lap. . He is compared to an Head of gold, for riches, Cant. 5.10. To the Rose of Sharon for perfume, Cant. 2.1. To a bright morningstar for beauty, Rev. 22.16. Jesus Christ is all that God can require for satisfaction, or we can desire for Salvation. He is fully commensurate to our wants. He hath eyesalve to anoint us, White raiment to cover us * Rev. 3.18. , the balm of his Blood to heal us. We shall never deny ourselves for Christ, till we see a glory and a beauty in him. Christ is all marrow and sweetness, he is better than life, estate, Heaven. 2. Endeavour after a Vital principle of Grace. Grace will do that which flesh and blood cannot. A Man may do that by art, which he cannot do by strength. A burden of great weight, may be lift up by screws and pulleys, which cannot be lift up by strength of arm. Grace will teach one the art of Self-denial, which cannot be done by strength of Nature. In particular, labour for three Graces: 1. Humility. A proud Man admires himself, therefore cannot deny himself. An humble Man lays his mouth in the dust, he hath lower thoughts of himself than others can have of him, he goes out of himself, he renounceth himself, he opens to God, as the Flower to the Sun. He will do what God will have him do, he will be what God will have him be, he is like melting Wax, God may set what stamp and impression he will upon him. The humble Man is the self-denier. 2. Love. Who will not deny himself for a Friend whom he loves? He will part with any thing he hath, he will gratify him he loves, though it be to his own loss. He whose heart is fired with love to Christ, will stick at nothing for his sake. Gregory Nazianzen said of his Athenian Learning, he was glad he had any thing of worth, to esteem as nothing for Christ. Love to God would devour self-love. 3. Faith. Abraham was a great Self-denier, he left his Kindred, and Country, and would travel into any place where God would have him. Whence was this? It was from his Faith. Heb. 11.8, By faith Abraham obeyed, and went out, not knowing whither he went. He who believes Christ is his, and Heaven is his, what will not he relinquish for Christ's sake? The stronger a Christian's faith is, the more eminent will his self-denial be. 3. Pray much for self-denial. Prayer sets God a work * Mittamus preces cordis legatos. Cyprian. , Psal. 10.17. Some pray for assurance, but want self-denial, as if God would set Seal to a Blank. Let this be your grand request, a selfdenying frame of heart. Self-denial doth not grow in nature, it is a fruit of the Spirit. Beg of God that he will plant this heavenly flower in your Soul. Say, Lord, whatever thou deniest me, deny me not self-denial. Let me rather want great parts, nay, let me rather want the comforts of the Spirit, than want self-denial. There may be going to Heaven without comfort, but there is no going thither without self-denial. FINIS.