ΑΥΘΕΝΤΗΣ OR A TREATISE OF self-denial WHEREIN The Necessity and Excellency of it is Demonstrated; WITH Several Directions for the practice of it. By THEOPHILUS POLWHEILE, M. A. Sometimes of Emmanuel College in Cambridge, now Teacher of the Church at Teverton in Devon. Luctare contra teipsum maximum hostem. Luther ad Melanct. LONDON, Printed for Thomas Johnson, and are to be sold by Richard Scott Bookseller in Carlisle. 1658. TO THE RIGHT WORSHIPFUL The Major, Recorder, Aldermen, Common-Council, and the rest of the Citizens of the Ancient City of CARLISLE, THEOPHILUS POLWHEILE Presenteth this his Treatise of self-denial, PARTLY As an expression of his real and unfeigned Thankfulness for the many favours which he received (both while he was a STUDENT in the University, and afterwards a PREACHER in their CITY) from divers of them: BUT CHIEF As a Testimony of his exceeding great and earnest desire of the Spiritual and Eternal good of THEM all. To the Readers, Those especially of my present Congregation in Teverton. WHether this Treatise, Readers, may come to the hands of any that are professedly Infidels I know not; possibly it may, for I have heard that there are such, not only abroad, in India and Turkey, but at home, even here in England; however that it will come to the hands of many that are really Infidels, I do somewhat more than believe. We have multitudes that cry out, and that justly, against those that deny the Authority of the Scriptures, but do not consider, that the crime whereof they accuse others may as justly be laid to their own charge; for whereas in words they do acknowledge it, in works they do deny it, being abominable and disobedient, and to every good work reprobate, Tit. 1.16. There is a palpable contradiction to the Principles of Christianity, in the (a) Some think Orthodex and right opinions to be a plea for a lose life, whereas there is no ill course of life, but springs from some false opinion. Sibbs Souls Conflict, c. 13.207. principles and practices of many, not to say the most of those that profess themselves Christians, (a) witness the unrighteousness, fornication, wickedness, covetousness, maliciousness, fullness of envy, murder, debate, deceit, malignity, whispering, backbiting, hating of God, despitefulness, pride, beasting, inventing of evil things, disobedience to Parents, Covenant-breaking, want of natural affection, implacableness, unmercifulness, Rom. 1.29, 30, 31. theft, sacrilege. cha. 2.21, 22. recompensing evil for evil, cha. 12.17. rioting, drunkenness, chambering, wantonness, cha. 13.13. Idolatry, adultery, effeminateness, sodomy, reviling, extortion, 1 Cor. 6.9. Witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, revel, Gal. 5.21. filthiness, foolish talking, jesting, Ephes. 5.4. blasphemy, filthy communication, Col. 3.8. idleness, wand'ring about from house to house, tattling, 1 Tim. 4.13. doting about questions and strifes of words, perverse dispute, cha. 6.4, 5. love of money, vers. 10. self-love, unthankfulness, unholiness, truce-breaking, false accusing, incontinency, fierceness, despising of those that are good, treachery, headiness, high-mindedness, loving of pleasures more than God, 2 Tim. 3.2, 3, 4. unruliness, vain talking, deceiving, Tit. 1.10. purloining, cha. 2.10. partiality, despising of the poor, Jam. 2.4, 6. cursing, cha. 3.9, 10. swearing, cha. 5.12. scoffing, 2 Pet. 3.3. loving to have the pre-eminence, Joh. Epist. 3. v. 9 despising of Dominion, speaking evil of Dignities, Judas, ver. 8. feeding at Feasts without fear, ver. 12. murmuring, complaining, speaking great swelling words, having men's persons in admiration because of advantage, ver. 16. and such like, the reigning sins of some of all sorts, even of some that have as complete a form of godliness as the best, 2 Tim. 3.5. so that there is no other difference betwixt the grossest Antiscripturists, as Familists, Ranters, etc. and many of those that seem to be their greatest adversaries and opposers but in words only; in words indeed they contradict each other, but what the one says, the other thinks; though I will not affirm it of all these, yet of many of them I dare be bold to say it, that notwithstanding they can talk gloriously, and earnestly contend for the true Religion whereof they profess themselves to be, yet they do not believe the truth of their religion. If it should be here, as it is frequently elsewhere demanded, how can this be, seeing they profess as they do; they say they believe the Scriptures to be the Word of God, and if any should say otherwise, they would be ready to offer him the Combat, or call aloud to the Magistrate for the severest punishment to be inflicted upon him; they have been Baptised, and at their Baptism engaged by a solemn promise and vow in their names, to forsake the Devil and all his works, the pomps and vanities of this wicked world, to believe all the Articles of the Christian Faith, to keep Gods holy Will and Commandments, and to walk in the same all the days of their life, which since they have been at age they have professedly owned; the answer is ready, Quid verba audiam, facta cum videam? The most solemn protestation is nothing, when by a continued contrary practice and course of life, it is manifestly contradicted. And yet this bath no such wonderful thing in it, but that Tradition, Custom, and the Laws of the Land where one lives are alone sufficient to produce it. Did these men seriously consider with themselves upon what grounds they embrace the Christian Religion rather than Mahumetanisme, the Protestant Religion rather than Popery, I verily think their hearts would dictate no other answer, but that they were borne and bred in this Religion, which being established and countenanced by the Laws of their Country, they embrace, as their forefathers have done in times past; so that the same grounds upon which they profess Christ here, were they in another Land would move them to deny him. They condemn the Jews as the vilest People that ever lived upon the face of the earth, because they rejected and crucified Christ, but had they lived amongst those Jews, and seen a poor mean man, one in the form of a Servant come amongst them, endeavouring to alter their former Religion, and to abolish those Rites and Customs which their Nation had for so many generations before used, would not the same spirit of enmity and opposition have acted in them, as did in those Jews against that man? Would they not have rejected him as a mere Impostor and Deceiver, and have continued their former profession still? Would they presently have harkened to him, and become his Disciples? If we may judge by what we frequently find in the like case, without doubt they would not. In the Primitive times, when the Gospel-day began to dawn upon the Pagan world, the Apostles had much to do to make way for their Doctrine, many Curtains were drawn to keep out the light which went with them, and the World contended to live in their Egyptian darkness still; but afterwards the light breaking in upon those clouds of darkness which muffled them up, and opening their eyes to see the danger of their present condition, they resolved to cherish the light, and to do the business of the day; but when once Religion was more generally professed, in most places it begat a form, and the Daughter devoured the Mother, a bare form and outward correspondence was cried up, but the power of godliness was denied. And as it was then, so it hath been ever since, and is so at this day. There are very few Christians amongst Christians, few, yea a very inconsiderable number amongst Professors, who do in deed and in truth submit to the Lord Jesus, and take his yoke upon them. It is the great and main business that the Ministers of the Gospel have to do, to convert men to the life and practice of Christianity, the name and shadow whereof they do only retain; this is their work as much almost here, as it would be were they amongst Turks and Indians. It is somewhat easy to bring men to an outward order and conformity with the rest in attending public Ordinances; generally they rush in upon them, and take it as a great affront to be kept back from any, but to prevail with them, out of an equal respect to all the precepts of the Gospel, one as well as another without partiality, to endeavour an universal Gospel-obedience throughout the whole course of their lives, in all manner of conversation both towards God and man, is only net impossible. And no wonder, seeing they think it is of no concernment, either to the attaining of that good which they chief desire, or the escaping. of that evil which they mainly fear. It is sufficient for the carrying on of their worldly design, which is all they aim at, living amongst a people professing themselves Christians, to whom the name of Heathen is abominable, to take upon them the like form of Religion that others do, but as for any thing more, seeing it is of no such advantage in this World, and they neither hope nor fear for any thing in the World to come, they do not regard it. This is one reason why, when we have done all that we can, we cannot get them beyond a form, and that not the strictest neither. Men will never be under the power of that, the truth whereof they do not believe; but this is not the only reason, for some of them do believe, I mean with an Historical faith, the truth of what is told them in the Gospel, and yet for all that live as wretched wicked lives as if they believed it not; the cause of it is their presumption and carnal security, into which they argue themselves by a false reasoning; That there is a Heaven they believe, but they think they shall not be shut out of it; and that there is a Hell, but they hope they shall never come there; though they walk on after the imagination of their own heart, in the allowed omission of some one or more known duties enjoined in the Scripture, and commission of some one or more known sins therein forbidden, yet they promise themselves peace, as they, Deut. 29.19. they hope they shall do as well as others when they come to die, whatever they read or hear of in the Scripture to the contrary notwithstanding. There are multitudes of these presumptuous ones amongst us, and they are either openly profane, such as have not escaped the pollutions of the world, but tumble and wallow like Swine in the common puddle, that run to all excess of riot, and declare their sin as Sodom, and hid it not, that let lose the reins to their lusts, and run a career after the Prince of this world in the common road way that the Scripture tells them leads to Hell, as open notorious drunkards, swearers, blasphemers, railers, filthy talkers, scoffers, prophaners of the Lords day, etc. or secretly profane, such as under a garb of civility, or more than ordinary profession hid the foulest wickedness, such as sin in the secret Chamber, as those that are given to self-pollutions, that defile themselves by themselves; close Adulterers, and Adulteresses, that have Husbands and Wives to hid their uncleanness; close tiplers and drunkards, who will now and then shoot into an Alehouse, but be ordinarily drunk in their own houses; secret Dice-players, and Gamesters, that squander away their time, and money, when they are out of the Magistrates reach; such as have not renounced the hidden things of dishonesty, but will secretly cousin and cheat, defraud, and go beyond their brethren; one would wonder that any of these should entertain one thought of entering into Heaven, and that they do not rather fear every moment lest God should strike them with a Thunderbolt into Hell; but usually it is so, that even such as these have as confident an expectation of happiness in the world to come as the best; ask them, and they will tell you, they hope to be saved as well as the proudest Precisian of you all, they have it almost at the end of every sentence, As I hope to be saved; what it is that emboldens them in this manner, and makes them thus foolhardy, may be easily imagined. 1 Some confused thoughts of God's mercy; they think he that made them will not damn them, they cannot imagine when it comes to be their own case, that he can be so cruel to his Creatures, as to torment them eternally in Hell. To show the particular workings of their thoughts here: 1 They think only on his Mercy, and not at all on his Justice, they think he is all mercy, and love, and goodness, and the thoughts that they have of this, quite swallow up all thoughts of his justice. 2 They cull out many of those Scriptures that speak of the love and goodness of God, as that he is love, and dwells in love; that he is slow to anger, and plenteous in mercy, and doth not willingly grieve the children of men, etc. 3 They argue from God's goodness in this world, that he will not be otherwise, to them at least, in the world to come; he is good unto all, and his tender mercies are over all his works; he causeth his Sun to shine upon the just, and unjust also, they see that he doth not punish when provoked, but is long-suffering, and full of forbearance. Hence, 4 They think that when Ministers preach Damnation, they do but pry into God's secrets, and vent their own passions; and know not of what spirit they be of. Thus they labour to secure their hearts, but if this will not do, than 2 They fly to some of the Promises, never minding the conditions that are annexed to them; though they be Dogs, yet they will be snatching at the children's bread. And now they think they are well provided for, they now think that they believe, for faith is grounded upon the Promises, and the Scripture saith, he that believeth shall be saved. Now come to these men after this, and tell them of the threaten, why 1 They think the threatenings will not be executed, they think there is some use of them in terrorem, to over-awe men a little that they might not be wicked over much, but that God never threatened with intent to execute; or if they must be executed, then 2 It is but upon those that despise the Promises, but for their parts they rely on them. 3 However it be, they think they must not despair, but be of a good courage, and hope to the last breath, and therefore notwithstanding all the threaten, they have these and these promises, and here they will hold fast. If this do not fully comfort them, then 3 They look into themselves, and conclude that though they be guilty of a great many sins, yet they are but infirmities and failings, for they often hear that to fall into such and such sinful Acts, may consist with grace, and for their parts they cannot help it; they swear indeed, but it is but now and then when they are provoked; they are sometimes drunk, but it is but now and then when they are drawn in by good company, and they do forget themselves are they be ware, and it is not so much many times, only they have weaker brains than others, and men think they be drunk when they are not. 4 They consider the examples of godly men in Scripture, who have been guilty of the same sins, as Noah, Lot, David, Peter, etc. and hence they argue, that every man hath his failings, and the best must have their grains of allowance. And the Apostle saith, that in many things we offend all; and, If any man saith he hath no sin, he is a liar; and now they can hold no longer, but presently fly out upon other Professors, as mere pretenders to perfection and Saintship, which they hold to be a thing impossible on this side Heaven, and so fall to scoffing, and jeering, and railing upon those that live more conformably to the rules of their Religion than themselves. Hence, 5 They think that all those, many of them at least, that do condemn them, live in the same sins secretly, or in as bad of another kind; though they will not swear, say they, they will lie; and though they will not be drunk, they will play the Gluttons, and that they cannot endure good fellowship with the rest of their Neighbours, it is only from pride, and Self-conceitedness; Stand off, touch me not, I am holier than thou. Hence again they conclude, as for perfection, no mortal man is capable of it, it is but in vain to endeavour after it, or pretend unto it. If this doth not quiet their guilty consciences, then 6 They hope they shall repent, and then they are sure all will be well, then there will be no fear, for, At what time soever a sinner reputes, etc. As for example, the Thief upon the Cross, therefore if they can but cry God mercy before the last gasp, they doubt not but they shall make a good end. But, 7 At the worst, come the worst that can come, they shall do as well as others, and they think that others have souls to save as well as they, and why should they fear more than other men? They consider, that not only the generality of the common people, but many of the wise and learned, especially of the great and mighty, do commonly practise the same things, or as bad, or worse, and they think if there were any danger they would be ware of it; howsoever to make all sure, beside their constant attending of the public Ordinances, 8 They will pray in their Closets, and in their Families, and repeat to their people the Sermons they have written, and sing Psalms; and besides, sometimes they will put themselves to a voluntary penance, as to fast such a day yearly, it may be weekly, or to part with some gainful employment, or to give away a great sum of money to good uses, as serves best for the quieting of their consciences, fearfully vexed with the guilt, it may be, of some particular sin above all others, that they live in. Now, Readers, if you be any of you of this number, as I suppose some of you be, give me leave in a few words a little to expostulate, and reason with you; Yet believe the Scriptures to be the Word of God, and in them ye think ye have eternal life; search them therefore and peruse them diligently, view every line from the beginning to the end, ponder every word, and see if upon the most exact and curious observation, you can find the least syllable of any comfort, or encouragement for any one that allows himself in any one known sin. They speak much indeed of God's mercy to sinners, but to what Sinners? are they not believing and repenting sinners only? and who are they, but such as in their purposes and endeavours turn from every known sin? Do they say, he will be merciful to any presumptuous sinners? to any such as hold fast deceit, and refuse to return? Hear what they say, Whoso confesseth his sins and forsaketh them, shall have mercy, but he that covereth them shall not prosper, Prov. 28.13. For the wrath of God is revealed from Heaven against all ungodliness: mark it, all ungodliness, and unrighteousness of men, namely of such men, who hold the truth in unrighteousness, Rom. 1.18. You think God is merciful, true, but is he not also just? is he not also wrathful and revengeful? See how the Prophet describes him, God is jealous, and the Lord revengeth, the Lord revengeth and is furious, the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies, Nah. 1.2. It follows indeed in the next verse, The Lord is slow to anger, but mark what comes after, and will not at all acquit the wicked; where the Lord proclaims his Name in this manner unto Moses, The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, Exod. 34.6. even there he also adds, and that will by no means clear the guilty, visiting the iniquity of the Fathers upon the Children, and upon the children's children, to the third, and to the fourth generation, vers. 7. God bears with you now, and is good unto you, you think he will deal thus with you in the world to come, and therefore you sin with the more boldness; but hear what he saith, These things hast thou done, and I kept silence, thou thoughtest that I was altogether such a one as thyself, but I will reprove thee, and set them in order before thine eyes. Now consider this ye that forget God, lest I tear you in pieces and there be none to deliver, Psal. 50.21, 22. Patientia laesa transit in furorem. The long suffering and goodness of God being abused, will at length grow into fury, and then woe be unto all such as shall be found in their sins; the more of the goodness of God hath been spent upon them here, the more of his wrath shall be poured out upon them hereafter. What if God, willing to show his wrath, and to make his power known, endured with much long suffering the vessels of wrath fitted to destruction, Rom. 9.22. Therefore thinkest thou, O man, that thou shalt escape the Judgement of God? Or despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance? but after thy hardness and impenitent heart, treasurest up wrath against the day of Wrath, and revelation of the righteous Judgement of God, who will render to every man according to his deeds; to them who by patiented continuance in well-doing seek for glory, honour, and immortality, eternal life; but to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath, tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile, Rom. 2. 3-9. You think that he that made you will not damn you; But what saith Isaiah? It is a people of no understanding, therefore he that made them will not have mercy on them; and he that form them will show them no favour, Isa. 27.11. You think God cannot be so cruel, but if ye walk according to the course of this World in the lusts of your flesh, fulfilling the desires of the flesh, and of the mind, and die so, I tell you, he will not only damn you, but damn you with delight. Ah, saith he, I will ease me of mine adversaries, and avenge me of mine enemies, Isa. 1.24. Because I have called and ye refused, I have stretched forth mine hand and no man regarded, but ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity, I will mock when your fear cometh, when your fear cometh as a desolation, and your destruction cometh as a Whirlwind, when distress and anguish cometh upon you, Prov. 1. 24-27. Your flying unto the Promises while in this condition will do you no good, for there is no promise in all the Book of God belongs unto any upon any other terms but the renouncing and abandoning of every known sin. Why do you look to the Promises, and do not mind the conditions of them? If God promise to be merciful to such as believe and repent, what is that to you, so long as you do neither? If God promise absolutely to work the condition in some, what is that to you, so long as there is no evidence that he hath wrought it in you? God hath no where promised to save men in their sins, he hath appointed holiness as a necessary antecedent to eternal happiness; for without holiness no man shall see God, Hebrews 12.14. If the Promises be yours, whose then are the Threaten? who are they against whom the Wrath of God is revealed from Heaven in the threaten of his Word, but such as you who hold the truth in unrighteousness? For the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of Fathers, and murderers of Mothers, for Man slayers, for Whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound Doctrine, according to the glorious Gospel of the blessed God, 1 Tim. 1.9, 10, 11. When the threaten speak so plain, naming the very sins whereof you know yourselves guilty, as allowing yourselves in them, why do you not make application, and say, we are the men? Oh! what shall we do to escape the Judgements threatened? Do you not think that God is as true in his threaten as in his promises? Remember how he dealt with the old World, how with the Israelites in the Wilderness; For if the word spoken by Angels was steadfast, and every transgression received a just recompense of reward, how shall we escape, saith the Apostle, if we neglect so great salvation? Heb. 2.2. Let us therefore fear lest a Promise being left us of entering into his rest, any of you should seem to come short of it, for unto us was the Gospel preached as well as unto them, but the Word preached did not profit them, being not mixed with faith in them that heard it, Heb. 4.1, 2. Some do not so much as believe the Promises to be true, it may be you do, and yet this is not enough to prove you to be as you think you be, believers; this is not the believing to which Salvation is promised, for the Devils believe both Promises and Threaten to be true, and do somewhat more, it may be, than you do, they believe and tremble, James 2.19. and yet shall never be saved: God having reserved them in everlasting Chains under darkness, unto the Judgement of the great day, Judas, vers. 6. You believe the promises of the Gospel to be true, but you do not so believe as to obey the Gospel; you do not so believe as to close with the Lord Jesus, as he is therein tendered to you, to be your Prophet to teach and instruct you, and your King to rule and govern you, as well as your Priest to make satisfaction for you. You walk on still after the imaginations of your own hearts, and do your own wills, and therefore do not believe, therefore you have no ground to hope that you shall be saved, for you are yet in your sins, which, notwithstanding you account them but infirmities, are reigning sins, for as much as you yield your members as instruments of unrighteousness unto sin, but do not yield yourselves unto God, Romans 6.13. Know you not that to whom you yield yourselves servants to obey, his servants you are to whom you obey; whether of sin unto death, or of obedience unto life, vers. 16. and do you not obey sin when you willingly and readily fulfil its commands? When you go at its bidding, and come at its beckoning? Will you call this an infirmity? Will you call this a failing? It is but an infirmity, and yet you sin willingly; Willingly? nay you sin wilfully, like a company of madmen running on headlong in the ways of sin, against all checks of Conscience, and gainsaying of your understandings. Your rebellion witnesseth against you, your stubbornness testifieth to your face; you are as the swift Dromedaries traversing their ways; as the wild Asses used to the Wilderness, that snuff up the Wind at their pleasure. You have altogether broken the yoke, and burst the bonds. The Lord hath stricken you, but you have not grieved; he hath consumed you, but you have refused to receive correction; you have made your face harder than a rock, you have refused to return. How then can you say, you cannot help it? Behold, you speak and do evil as you can, you do evil with both hands earnestly, adding sin unto sin, as if you could never sin enough, waxing worse and worse, and still increasing unto more ungodliness. You do not so much as resolve against every known sin, but your hearts are fully set in you to do wickedly; you do not watch against it before it be committed, but run yourselves upon temptations, and after it is committed, are you ashamed? nay, you are not at all ashamed, neither can you blush; none of you smiteth upon the thigh, saying, What have I done? None of you repenteth him of his wickedness, as those holy men did, from whose example of sinning, but not of turning from their sin, you fetch so much comfort. But you hope you shall repent too at last; at last? Why do you not endeavour it at present? Do you think you can repent when you will? or have you any engagement upon God, that whensoever you please, he should work it in you? Qui promisit poenitenti veniam, non promisit differenti poenitentiam. He that hath promised to grant a pardon to the penitent, hath no where promised to grant repentance to him that delays to repent. How can you expect it? you have rather cause to fear, that he will give you over to a reprobate mind, Romans 1.28. and to your own hearts lusts, Psalm 81.12. that you may live all your days in your sins, and at last die in them, John 8.24. and afterwards be damned for them, 2 Thes. 2.12. Wherefore as the Holy Ghost saith, To day if ye will hear his voice, harden not your hearts, lest he swear in his wrath you shall not enter into my rest, Heb. 3.7- XI. There is a time even in this life, after which God will show no mercy; it is possible to sin away a day of Grace long before you die, and then though you call upon him, he will not answer; though you seek him early, you shall not find him: for that you hated knowledge, and did not choose the fear of the Lord; you would none of his counsel, you despised all his reproof, Therefore you shall eat of the fruit of your own way, and be filled with your own devices; for the turning away of the simple shall slay you, and the prosperity of fools shall destroy you, Prov. 1.28- 32. Beware therefore of going on any longer against your light, presently abandon every known sin, practise every known duty, necessity is laid upon you, and woe be to you if you do it not. Though you should make never so glorious a profession, though you should perform never so many duties, if you stick but at one, so that you will not perform that too, it is impossible but you should be shut out of heaven; as you may see in the Story of the Young man, Luke 18.22. And though you should abandon never so many sins, if you stick but at one, so that you will not abandon that too, it is impossible but you should be turned into Hell, out of which there is no redemption, there you must lie, and lie to all eternity. Think upon this, and then see, whether it be best to gratify the flesh, either by the forbearance of any known duty, or practise of any known sin, as you do. Let not the example of the generality of the World move you, better go to Heaven with a few, than to Hell in the crowd. Thus much Readers, I thought fit to preface, as a necessary preparative to the profitable reading of this Treatise of SELF-DENIAL, The blessing of the Lord go along with it. Not else, but that I am Your Servant in the work of the Gospel, Theoph. Polwheile. To not only the Christian Reader, but to any Reader that hath a mind, or if not, that he may have a mind to be a Christian, and that not only in show but in truth, not only in word but in deed. SElf-denial! bless us, what a strange hard word, what a prodigious and monstrous thing is this? saith poor selfish man; Self-denial forsooth, what! am not I myself? Do not I myself live, and live for myself? How can I be a man, and put off the man? How can I be myself, and deny myself? Is it not to be beside myself (and that's to be mad) to be without myself? Thus (alas!) doth poor man play the fool in wit, he rageth and is confident; as if there were such good reason for, and such good sense in selfseeking, as that the Doctrine of Self-denial were but a Paradox, yea an absurdity, a contradiction, and very nonsense. He highly applauds even to admiration, that (by him mistaken and misinterpreted) saying of Solomon, Prov. 9.12. if thou be wise thou shalt be wise for thyself; and for his part, he will praise none but them that do well unto themselves, Psal. 49.18. he will admit none to the name of wise and worthy persons, but dismiss them for a company of un-intelligent, in-significant and poor spirited Sneak's, yea for dull Sots, witless Dolts, and God Almighty's Fools, that prefer not themselves before every thing else. Man indeed is so dear to himself, that Self-interest seems to be his all in all; the first mover, the circumference and centre of all he doth; the principle from, the rule by, the end for which he acts any good, or forbears to act any evil, and this is natural to him; but though Nature be master of this Art, and can teach man to seek his own good, yet Nature is not such a Doctor in Divinity, nor hath attained to such a degree of learning and wisdom, as to teach man wherein his true good and interest lies; so that it is no wonder that poor man is filled with indignation at such a word, much more at such a thing as Self-denial is. Alas! in what a sad, uneasy, and restless condition must poor man be that hath a nature so freely inclined, and strongly addicted to his own interest, and yet is not owner of a judgement and discretion able and acute enough to tell him what it is, and how it may be attained; so that did not God, who is a God of grace and mercy, take pity on poor man (for so I must always call him) he would do nothing but undo himself, and that by seeking himself. But God (God blessed, and to be blessed for evermore) who is a Lover of Souls, and the preserver of men, who would not that they should perish, but that all men should come to the knowledge of the truth and be saved, God I say, hath shown (in and by his Word) what is man's good, and wherein his true interest and happiness doth consist, how he may love, seek, and save himself, which is so dear unto him; beside (ex abundanti, which is a wonder) God invites, and (if I may so speak) courts man hereunto; not that he needs man, for he is God happy for evermore, whether man be saved or damned, but by the most obliging, and most endearing way in the World, that man himself may be the gainer, and enjoy himself in the enjoyment of a good infinitely better than himself, even God himself. When God exhorts and persuades man to obedience, why is it? but oh that he would hear and keep my Commandments always for his good; when God dehorts and dissuades from sin, why is it? but that man might not wrong and injure himself; God hath so twisted his own glory & our good together, that he expects no service from us, which shall not be more a service to ourselves: God hath so graciously ordered the matter, that the very means of our happiness is a part of it, our duty a privilege, and our work wages; so that we cannot do ourselves a greater courtesy, than in doing God the best service, our greatest interest lies in surrendering ourselves wholly unto God, to fear God, and keep his Commandments is the whole (as duty, so happiness) of man, for all the rest (that is under the Sun) is but impertinent and unprofitable, yea (to call it by its own name) very vanity, and vexation of spirit. We do but miscall and flatter the World, yea abuse ourselves also, when we attribute to it, and adorn it with the fine words, and specious titles of Grandeure, and Gallantry, beauty and bravery, delight and delicacy, pleasure and prettiness, honour and happiness; alas, these are but pompous shows, glittering and gaudy nothings: the rosiness of the most glaring and charming beauty, the whistling of the most silken bravery, the chinking of bewitching white and yellow dust which we call gold and silver, the sparkling Crowns which do tempt and captivate: the amorous, the genteel, otherwise proud, the covetous, and the ambitious Sons of men, will one day appear to be but a cheat of Fancy, and that such as have been enamoured of them have but deceived, and juggled themselves out of true happiness for a false one, and espoused themselves to a mere paltry vanity, which if it be any thing, is a something worse than nothing. Welcome my wealth, this loss hath gained me more; Riches adieu: When I again grow greedy to be poor, Herb. Imit. I'll wish for you. Welcome my credit, this disgrace is glory; Honour's adieu: When for renown and fame I shall be sorry, I'll wish for you. Welcome content, this sorrow is my joy, Pleasures adieu: When I desire such griefs as may annoy, I'll wish for you. And as for sin, it is so ugly a thing, so vile and abominable, that the worst of words are not bad enough to call it by; it's own name is the very worst, sinful sin, Rom. 7.13. yet as if that were not significant enough, the Apostle could not but add an exceeding to it, to denote how hyperbolically vile a thing it is; it is good for nothing but to be hated, and to have stones of scorn, contempt, and indignation thrown at it: such a deformed Hag is not fit for the embraces of men, no nor of Devils; it is not only the cause, but the hell of hell, and if there were no other hell, it were yet damnation enough to be a sinner: for as such the poor wretch is in a state of separation from God, whom to enjoy is eternal life and Heaven, and therefore it can be no less than Death and Hell to be without him; and thus the Scripture concludes no less peremptorily than truly and justly, that men in their sins are condemned already, and must be so for ever without the interposition of repentance, and faith before they die. Sin. Oh that I could a sin once see! Herb. We paint the Devil foul, yet he Hath some good in him, all agree. Sin is flat opposite to th' Almighty, seeing It wants the good of virtue, and of being. Sin. Sin, Herb. Imit. I would feign define thee, but thou art An uncouth thing, All that I bring To show thee fully, shows thee but in part. I say, thou art the sting of Death; 'tis true, And yet I find Death comes behind: The work is done, before the pay be due. I say, thou art the Devils work, yet he Should much rather Call thee father, For he had been no Devil, but for thee. What shall I call thee then? if Death and Devil, Right understood, Be names too good, I'll say thou art the quintessence of evil. By all this it most clearly appears that Grace is man's glory, that the service of God is man's freedom, that Self-denial is man's advantage. Oh Divine thing, Grace! how would the Sons of men make Court to thee, did they but see what a beautifying, what an innobling, and to speak as truly as highly in Scripture sense, what a deifying thing thou art. Surely as Reason is man's advance above bruits, grace is man's advance above men, other men and himself, for it makes a man more a man, and more than a man; and though man was Created little lower than the Angels, yet as a new Creature, he shall not only be like and equal to the Angels, but (it seems) is already above them, they being his servitors, and spirits sent forth to Minister to him, and for his good. Yea further, it makes man like God himself, for what is godliness? but Godlikeness; that, whereby we are as so many living Images, and lively pictures of the Divine nature. How highly concerning is it then to put off ourselves that we may be our own, Not to be in ourselves, that in God (as naturally, so spiritually) we may live, move, and have our beings: for clearly, man is never truly his own nor himself, but when he is Gods; Dead and lost is his Motto, all the while he is a stranger to the life of God, Luke 15.32. Man is not himself when he goes from God, that is, when he sins and seeks himself, and man then comes to himself as 'tis said of the Prodigal, when he comes to God; so that if man will but do himself the right to be wise for, and good to himself, it must be by this Christian Art and knack of Self-Denial; not making his own understanding his guide, Prov. 3.5, 6, 7. For he that will be wise must become a fool, not making his own will his rule, nor flesh-pleasing, or which is all one self-pleasing his end; but resigning himself to the conduct of God, considering what is the good and acceptable and perfect will of God, devoting himself to do all he doth to the glory of God, he may find himself in not seeking himself, and live altogether to himself, in not living at all to himself. But dear Reader, This Treatise, which I commend to thy perusal and practice, will further, and more fully acquaint thee with this thing; the nature and excellency of it, as to which, and the Author my friend, I think it improper, because needless, to say any thing. I shall therefore add but a little more, and commend this, the book, and thee to the blessing of God. Go Self-Denial, go and prosper; I am sure, thou wert once (and didst then make a glorious triumphant show) in the world, when Christ, our dear and blessed Saviour, the Lord Jesus Christ was here; and though thou have been a stranger for a long time, not only in this our Israel, but in most parts of the World, yet me thinks thou shouldst be welcome for his sake; it seems to me to be highly and hugely obliging, that if Christ denied himself (his glory) for us, we should deny ourselves (our sins) for him, yea, I may say for ourselves; surely they will do but little for Christ, that will not for his sake be content to be happy. Moreover, Oh thou most rare Self-Denial! this adds to thy beauty and takingness, and should endear thee to all the professing world, that thou comest forth in season, for when should Self-Denial be Preached and Pressed, but when men that say they are Christians, savour the things that are of men, and not the things that are of God; then 'twas Matth. 16. that Christ said to his Disciples, if any will come after me, let him deny himself. Shall I add, that some graces and duties are to be acted but now and then, but this always, a Christian should be often in Self-Tryall, etc. but always in Self-Denial; for when other duties are but as Letters, this must be as the vowel to give it a sound, and make it a word, there cannot be a Monosyllable spelt in Religion, without this vowel of Self-Denial. In a word, to disabuse the mistaken World, which look upon this as a pusillanimous and dispiriting Doctrine, a puling quality fitted only to little souls; If God and Reason may be heard to speak, there is nothing more becoming brave Spirits than Self-Denial; it argues the greatness of their courage, that they are Persons of high and noble Souls, who can give the Denial to that which hath been born and bred with them, and is therefore so near and dear to them, rather than adventure to break the Command of their Lord and Sovereign; 'tis effeminate and worse, it hath nothing of masculine and manly in it, to indulge and gratify selfish inclinations, and fleshly appetites, hath not God said it? he that ruleth his spirit, that subdues and denies himself, is better, a person of more honour, and of higher command, than he that takes and rules a City; and he that dares not undertake such an Heroic Conquest, is not worthy the name of a stout and gallant man. How many valiant Swordmen of the World, have shown themselves mere cowards, who have come Conquerors out of the field, and then lived, and (it may be) died base slaves to a lust at home; As one said of a great Roman Captain (who as he road in his triumphant Chariot through Rome, had his eyes fixed on a Courtesan that walked the streets) Behold, how this goodly Captain that hath Conquered such Potent Armies, is himself conquered by one silly woman; he might have better said, by his own lust. Well then, if thou wilt save thyself generously, away with thyself; for he that will lose himself shall save himself, but he that will save himself shall lose himself, and then, what wilt thou do? but pule and sneak, complain and lament, with such a sad outcry as this, Ah! my too much of me, me much annoyed And my self-plenty, my poor self destroyed. To conclude all, let me beseech thee for Christ's sake, and thine own souls sake, to learn not only the name and notion, but the thing; and not to please thyself with the word, without the spirit, power and practice of Self-Denial. Now that the Author, thy and myself, and all the world may put Self-Denial in practice, and so as to abound and persevere therein to the end, is the hearty Prayer of the Authors, thine and every man's Friend and Servant in Christ Jesus, RALPH VENNING. A Table of the several Chapters and Sections in the following Treatise. Chap. 1 The Text. Sect. 1 THe Introduction to the Text. P. 1 Sect. 2 The Occasion of it. Page 4. Sect. 3 The Division. Page 6 Sect. 4. The Explication. Page 7 Chap. 2 The Doctrine. Page 18 Sect. 1 Showing what is meant by self. Page 18 Sect. 2 Showing what it is to deny self, more generally. Page 21 Sect. 3 Showing what it is to deny self more particularly. Page 42 Subsect. 1. Of denying self in respect of inherent grace. Page 43 Subsect. 2. Of denying self in respect of Common gifts. Page 75 Subsect. 3. Of denying self in good works. Page 129 Subsect. 4. Of denying self in respect of worldly enjoyments. Page 167 Subsect. 5 Of denying self in respect of worldly sufferings. Page 191 Subsect. 6 Of denying self in respect of our Relations. Page 220 Chap. 3 The Demonstration. Page 231 Chap. 4 The Application. Page 242 Sect. 1 Of Information. Page 242 Sect. 2 Of Exhortation. Page 259 Subsect. 1 Motives to self-denial from the Excellency of it. Page 265 Subsect. 2 Directions for the practice of self-denial. Page 308 A TREATISE OF SELF-DENIAL. CHAP I. Matth. 16.24. If any man will come after me, let him deny himself, and take up his cross, and follow me. SECT. I. The Introduction to the Text. THat multitudes perish eternally, even of a Mat. 7.21, 22, 23. etc. 21.21, 22, 23, 24. Lu. 13.24, 25, 26, 27, 28, 29. 1 Cor. 6.9, 10. Gal 5.19, 20, 21. those that live under the Gospel, though but few do believe it, will be found to be no mistake at the last day. Two things there be that ruin them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their b Luke 9.26. c. 19.14. & 27. Eph. 5 6. Col. 3 6. 2 Thess. 1.8, 9 c. 2.10, 11, 12. disobedience in standing off, and their c Jer. 3.20. 1 Tim. 4.1, 2. 2 Tim. 3.2, 3 4, 5. & 13. Heb. 6.4, 5, 5. etc. 10 26, 27, 28, 29 & 38, 39 2 Pet. 2.20, 21, 22. treachery in falling off from Religion, notwithstanding all the preaching in the world, there are but few that will be induced to d 1 Tim. 6.12. make a profession, but few that will be persuaded to e Heb. 4.14. c. 10.23. hold it fast. I speak not of that vulgat profession that denominates men Christians, in contradistinction to Heathens, but of that which gives them the signal name of Professors, in contradistinction to nominal Christians. As for the former, there are none with us that deny it, and not many that do disclaim it; Verily as for the latter, it is far otherwise. Some like the deaf Adder f Psal. 58.4. stop their ear, others will not suffer it to be g Exod. 21.6. Deut. 15.17. boared. Some will by no means put their hand to the plough, others afterwards will look back, but both are unfit for the Kingdom of God, Luke 9.62. That which keeps off the One, that they do not enter into the ways of godliness, is h Joh. 7.13. etc. 11.48. & ch. 12.4. Act. 19.27. fear of suffering, that which drives off the Other, that they do not persevere in them, is i Mat. 13.21. impatiency under it. The cause of both these, if we trace them to their springhead, will be found to be nothing else, but k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amor sui nimius. inordinate self-love (for this is the l Affectionum choragus, It is the first & fundamental Affection. Quoddam quasi pondus in objectum, Flau. Quaeren. Eo feror quocunque feror, Aug. leading affection, and exerciseth a * Dictatori comparatur, quo creato, cessantomnes Magistratus. Flau. Quaeren. Poiaghi Comes. sovereignty over all the rest) by reason whereof, men naturally seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to please themselves, as the Apostles phrase is, Rom. 15.1. which is by fulfilling the desires (or the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wills) of the flesh, and of the mind, Eph. 2.3. and therefore are exceeding n Res est soliciti plenatimoris Amor. careful in any undertaking, if there be any appearance or likelihood of danger, before hand to decline it; and if through inadvertency or mistake, having engaged, they happen, by some unexpected evil or other to be surprised, afterwards to relinquish it. Now the Gospel requiring us to o Tit. 2.12. deny all ungodliness, and p 1 Joh. 2.15. worldly lusts, a thing so exceeding painful in the practice of it, that no unregenerate man in the world is able to endure it, the cutting off the right hand, and the plucking out the right eye, and the suffering the most cruel tortures of the rack, being not half so terrible, and yet even these also, and worse than these, if worse there be, being sometimes for the sake of the Gospel to be endured: Some considering of it before hand, are struck with such a panic fear, that they will by no means have any thing to do with Religion, but contenting themselves with the bare name of Christians, continue to live the lives of Pagans: Others having rashly, and inconsiderately adventured upon a profession, not q Luke 14.28. casting up before hand what it will cost them, and finding the strictness and preciseness of Gospel principles, and practices, quite contrary to their expectations, so every way inconsistent with their carnal interess, that they cannot make that r Rom. 13.13, 14. provision for the flesh to fulfil the lusts thereof, as formerly they were wont, and still resolve to do, are by and by s Mat. 13.21. Magnus' dolour iratus Amor est. Seneca. so offended, that either they presently abandon their profession, and become t 2 Pet. 2.18, 19 ad finem. openly profane, or if they continue under some outward form of godliness, which they may do and yet be the veriest wretches in the world, they hold the truth in unrighteousness, u 2 Tim. 3.5. and deny the power thereof. That than which is required in order to Gospel-obedience, our entrance upon it, and perseverance in it, is w If a man come to me, & hate not his father, & mother and wife, and children, etc. yea & his own ●●fe also, cannot be my disciple, Luk. 14.26. Things in their absolute being good, may have in them a relative or comparative evil, and in that sense be by consequence hated. Reynold. Treat. of Pass. See also Ezek. 20.43. & ch 36.31. Self-hatred. This would work two things in us, Courage and Resolution in denying ourselves, Patience and Long-suffering in bearing the anguish of it, without which two it is impossible for any one to come after Christ, as he tells his Disciples in the words of the Text, If any man will come after me, let him, etc. which is indeed the marrow of all Gospel-divinity concerning life and practice, the very quintessence and spirit of it, in a word, the very Self of Divine-learning. SECT. II. The Occasion of it. THe particle [Then] in the beginning of the verse, shows the occasion, the Lord Jesus preaching the Doctrine of the Cross, foretelling his own sufferings to be shortly at Jerusalem, vers. 21. Peter it seems being strongly possessed with a conceit of Christ's earthly Kingdom, conceiving of it according to the common apprehensions and expectations of men, and not according to the counsel and will of God; herein, like a carnal Politician turning himself to carnal counsel, x Magno igitur zelo Christum praecuntem veste intergo appresum vult tenere ne pergat, etc. Pareus in loc. he draws his Master aside, and wisheth him to look better to himself, and to act the part of a wise man, and prevent those troubles, vers. 22. Our Saviour discerning whereto his counsel tended, even to dissuade him from that work, which was his meat and drink to accomplish, for which he came into the world, and upon which the salvation of all the Elect depended; 1 Sharply reproves him, as acting the part of Satan vers. 23. 2 Compassionately instructs him, and with him all the Saints of God that shall be brought to embrace the Gospel to the end of the world, that none of them all aught to stumble at the Cross, but if they would be his Disciples indeed, they must 1 Throughly deny themselves. 2 Willingly take up the cross. 3 Obediently follow him, his commands, his example, vers. 24. If any man will come after me, let him deny himself, and take up his cross, and follow me. SECT. III. The Division. THese words are a Connex Axiom, wherein are these two parts. 1 The Antecedent, If any man will come after me. 2 The Consequent, Let him deny himself, and take up his cross, and follow me. In the Antecedent there is y See the Explication Sect. 4. both a Duty, and a Privilege. In the Consequent a threefold Duty. 1 Self-denial. 2 Taking up the Cross. 3 Following Christ. Wherein observe further, 1 The terminus à quo recedendum, the term from which we must go, Self. 2 The terminus ad quem accedendum, the term unto which we must come, Me. 3 The onus portandum inter procedendum, the burden that must be born in our going from Self to Christ, and that is the Cross. The truth of this Axiom doth not lie either in the Antecedent or in the Consequent, but in the connexion of both together; for though it be not true, that any man will come after Christ, or that any man will deny himself, yet this is undeniably true, That if any man will come after Christ, he must deny himself. Upon this supposition of coming after Christ, Self-denial must be of necessity. SECT. iv The Explication. FOr the opening of the words, before I come unto the Doctrine, briefly thus, If any man will come after me. Any man] i. e. Every man. 'tis an indefinite, and this indefinite is universal, q. d. not this or that particular man only, not only you my Disciples, who hear me this day, but everyone that will be my Disciple, Whosoever he be that will come after me, he must deny himself. There's no dispensation in this duty of Self-denial, none for the great man more than for the mean, none for the Learned more than the Idiot, none for the Statesman more than for the Peasant, none for the Minister more than for the People. Self is alike odious to Christ in every man. Will come] The Patrons of , amongst other Scriptures which they would make to suffrage for their errors, bring in this for one. But God's invitations and commands in Scripture, are not the measure of our power, but of our duty, they show not what we can do, but what we are bound to do. That which may be concluded hence, take in these four following Propositions: 1 Any man that will, may come; many refuse to come that be called, but Christ refuseth none z Joh. 6.37. Rev. 22.17. that come upon his call. 2 Christ expects that if any come, he should will to come. Christ requires and looks for willing Disciples, that they should be Voluntaries, not Prest-men, that they should come after him upon choice, and not upon constraint. 3 Not any one comes, but he that is willing to come. Christ offereth violence to no man's will, flectit, non cogit, he puts forth his a Psal. 110.3. power, and makes them willing, he doth not compel them against their will. Grace so prevaileth upon the will, that it still preserveth its liberty. 4 Many list themselves under Christ very rashly and inconsiderately: Therefore our Saviour in saying thus, puts in a caution, by acquainting them before hand with the hot service they must be put upon; Dulce bellum inexpertis. Ignorance is the mother of presumption, and Thrasonical boldness as well as of despair, and cowardly Apostasy. Herein our Saviour then acts the part of a discreet General, who when Voluntaries offer themselves to the service, lets them know beforehand, the difficulties they shall be put upon afterwards, q d. Take heed what you do; many come to me as Spies, viewing the Privileges, but go away afterwards, afraid of the Anakims, the news of the Crown, makes multitudes flock after me, but the sight of the Cross, causeth them to forsake me, Christ speaks here as he did unto the b Matth. 20.22 sons of Zebedee, when they desired to sit with him in his Kingdom, Are ye able to drink of the cup that I shall drink of? and to be baptised with the baptism that I am baptised with? If you be not you desire a vain thing. So here, Are ye able to deny yourselves? are ye able to bear the Cross? If you be not, your coming to me is to no purpose, for this you must do, thus you must suffer; Come after me] i. e. as my Disciple, or Scholar, learn and practise the duties of a Christian. An allusion to the custom of Scholars in following their Masters, q. d. If ye will be my Disciple, ye must turn over a new leaf, and take out a new lesson, I shall teach you that ye never heard of in all your lives before; you have been a long while trained up in other Schools, under other teachers, but never had the least inkling of this kind of learning. But now if ye will be my Disciples, if you will take it upon you to come after me, this ye must learn, this ye must do: Ye may follow others long enough, and follow Self too, Self leads both the Master and the Scholars, but if you will come after me, you must deny yourselves. This is a strain of spiritual learning, far surpassing any humane teaching in the World, for though many of the Heathen Philosophers have spoken bravely, and gallantly of divers Moral and Metaphysical truths (as they are called) yet their whole frame of Notions was built up with so much affectation, that they plainly shown they never had acquaintance with this lesson, which would have been the Crown and glory of all their other wisdom. The streams arise no higher than the Fountain from whence they issue forth, whatsoever they invented, whatsoever they practised, had its spring and original from Self, and therefore they could not ascend higher than Self in any thing they did; so that even Diogenes that selfdenying Cynic trampled upon Plato's pride with greater pride. This Doctrine then of Self-denial which Christ here teacheth, is not from man, it is not a Doctrine which Humane wisdom teacheth (Self, will not teach Self-denial) but a Doctrine that cometh down from above— è coelo descendit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again, Come after me] i. e. as my Champion or Soldier, fight the good fight of a Christian under my Banner. An allusion to the manner of Soldiers following their Commanders in the field. In Hebr. 2. vers. 10. the Lord Jesus is called, the Captain of their Salvation, whom God hath appointed to be brought to glory, because he leads them through the midst of their enemies, from a state of sin and misery here, to a state of holiness and happiness hereafter. He goes on fight before them, and they come on fight after him, till all their Spiritual enemies being quite vanquished and subdued, he bring them triumphantly into heaven. Two things then I conceive are here meant by coming after Christ. Our coming after him in the Regeneration here, and in the Resurrection hereafter; the former is our duty, the latter our privilege. Both these we have, Mat. 19.28, 29. vers. the former expressed, the latter employed. In the twenty seventh verse, Peter said unto Christ, Behold, we have forsaken all and followed thee, what shall we have therefore? And he answered, Verily I say unto you, that ye which have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. And to show that this is not the Privilege of the Apostles only, but of every one that so comes after him, he adds in the next verse, Every one that hath forsaken houses, or brethren, or sisters, or fathers, or mothers, or wife, or children, or lands for my name sake, shall inherit everlasting life. Which place is a full Comment upon this expression of our Saviour's in the text, Let him deny himself] This is not merely Evangelical counsel to some perfect men, but a precept obligatory to all Christians, otherwise that weight could not be laid on, which is, Whosoever doth not this, cannot be my Disciple. And indeed, though he begin here with the Apostles, as if he had spoken to them alone, yet elsewhere we read that he spoke it to the people also, those great multitudes that followed him, Mark 8.34. Luke 9.23. Deny himself] Qu'il renonce soy mesme. Fren. Die versake bemselven. Dutch. Christ doth f De doc●bit nos istos mores: qui Christum discit, peccatum dediscit. dedocere before he doth docere, unteach before he teacheth; and we must dediscere before we can discere, unlearn before we can learn; we must first deny ourselves, before we can take up our Cross and follow Christ. Here note the wisdom of this great Prophet in teaching Self-denial, before following him under the Cross; men must have the old bias cut away, before they can run after Christ. Aristotle in the beginning of his Ethics, denies young men to be idoneous auditors of Moral Lectures, because saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they being transported by youthful lusts, and passions, have little regard to civility, and g Necesse est honestum sit in eo vile cui corpus charum. Seneca. honesty in the things of this life; and the same may be said of those who have not the command over their own spirits, (whether young or old) but are carried headlong by the violence of their unbrideled lusts, they are no fit hearers of Gospel Sermons, for h Seeing Christian faith is a firm assent unto Divine revelations, especially Gods mercies in Christ, as much better than life itself, or all the contentments that attend it, impossible it is such saith should ever be rightly planted, until the strength of those intoxicating desires, which make Molehills seem like Mountains, be either broken, or they extirpated, or to use our Saviour's words, till we learn to deny ourselves. Dr. Jackson of Just. Faith. c. 22. Sect. 3. while such, they will never observe them. And take up his Cross] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man takes up an heavy burden i We must not go out of our way, neither to meet the Cross, nor to avoid it. that lies in his way before him, End neme siin ctuyceop, and lays it upon his shoulders, Et charge fur soy sa croix. Fren. In Matth. 10.38. it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that receiveth, or accepteth not his Cross— i. e. when Christ will lay it on, to show that it must be born with patience; as we must not withdraw our neck from the yoke, so neither our shoulder from the Cross. It was the custom for the Malefactor that was condemned to suffer Death, to carry his Cross to the place of Execution, (i. e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now because the Cross was so long, and withal so heavy, that the Malefactor could only drag it along, trailing the nether part upon the ground behind him (and most times I suppose not able to do that) the custom was likewise to enjoin some other to bear up the hinder part after him. For this cause it was that Simon the Cyrenian was compelled to bear our Saviour's Cross, that is, the hinder part after him, for we read that he bore his own Cross himself, i. e. the handsome or foremost part of it, Joh. 19.17. Now unto this custom our Saviour here alludes in these words, q. d. Let him take up his Cross and follow me, bearing part of it before him let him bear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; unto this Paul likewise alludes, Col. 1.24. Who now rejoice in my sufferings for you, and fill up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is behind of the sufferings of Christ in my flesh. And there is another place that may have some reference unto this likewise, Rom. 8.26. The Spirit helpeth our infirmities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beareth, or lifteth together with us, and over against us, i e. the Spirit at the one end of the burden, and we at the other. And take up his Cross] By cross is affliction either in common, or in special for righteousness sake; this he must take up in his resolutions the very first day that he gins to be a Christian, and actually afterwards as often as it lies in his way, though it be every day, Luke 9.23. besides this outward affliction, I conceive here is further meant that inward affliction which happens by reason of the mortifying of sin, which whosoever means to be a Christian indeed, must daily undergo, though God should never call him to suffer persecution. And take up his Cross] We teach Children their first elements, viz. their Letters, before they can go on to any abstruser kind of learning; every man must begin at his Christ's Cross, before he can be a good proficient in Christ's School. k Vines on Numb. 14.24. Serm. before the Parl. As the Philosopher saith of Privation, that it is one of the Principles of natural Generation; so is Self-denial, and the sale of all for Christ, it is the first Lesson, howsoever it be the last that is well learned, being the only removens prohibens that which removes all impediments of our fulfilling after Christ. It was the speech of holy Bradford the Martyr, He that hath not learned the lesson of the Cross, hath not learned his A. B. C. in Christianity. Christ's Scholars are trained up under the Banner from their very infancy, taught to endure hardship from the very Womb. There is some kind of servitude in all Religions, Satan is a cruel Task master among the silly Pagans, the Pope among the superstitious Papists, the Mosaical frame of Ordinances of old, was a yoke that the Israelites were not able to bear; Christ imposeth a yoke and a burden too, it is the burden of the Cross, and this discourageeths many from coming after Christ, and following him fully; yet no such reason, blessed Christ, why any should be afraid to follow thee, thy yoke is easy, thou imposest a burden, but it is very light; who would refuse to bear this one burden, seeing thou hast taken off so many weights? Didst thou bear the Cross to save us, and shall not we bear it to serve thee? Didst thou bear ours which we had made so heavy, and shall not we bear thine which thou hast made so light? Thou hast provided a Crown for our heads, shall we then withdraw our shoulders from the Cross? And follow me] Let him deny himself, and take up his Cross and follow me. The Precepts of the Gospel are Copulative, as well as the Precepts of the Law; the Law in the sanction of it was dis-junctive, it was, Do this or die; but in the injunction it was copulative, not, do this or that, but this and that; Tota lex est una copulativa. So in the Precepts of the Gospel, it is not, believe or repent, or walk as becomes the Gospel, but, believe and repent, and walk as becomes the Gospel too. So here, it is not deny himself, or take up his Cross, or follow me, any one of these is enough, no, but he must do all three. The poor Woman that was to bring either a pair of Turtles, or a young Pigeon, Levit. 12.6. she did that which was required, if she did either, for the Law was dis-junctive, either the one or the other; not so here, for Tit. 2.12. we are taught to deny not this or that, but all ungodliness. And follow me] Via ad Doctrinam per exempla, brevissima, the most compendious way of teaching is by example. Christ exhorting to obedience, Mat. 11.29. propounds himself for an example, Learn of me; so Joh. 13.14. I have given you an example, that ye should do as I have done unto you; and the Apostle tells us, 1 Pet. 2.21. that Christ hath suffered for us, leaving us an example, that we should follow his steps. The Lord Jesus not only spoke as never man spoke, but acted as never man acted; he was not a Pencil in his tongue, and a Sponge in his conversation, but a walking Commentary upon his own Doctrine, especially this of Self-denial. It was the observation of a i Burroughs Gosp. Conversation. Reverend Divine, now with God, That by all the ways that God hath revealed his will, he never revealed his will in an example of Self-denial, so as he hath done in the Gospel. I shall have occasion to open this at large before I have done with this Treatise, but take notice of this for the present. Christ doth not only command us Self-denial in his Doctrine, but commend it to us in his practice, he propounds himself as a Pattern of it, follow me. Saints must not only know Christ, but imitate Christ, not only have an ear to his Doctrine, but an eye to his example; follow me. To follow Christ, what is it else but to come after Christ? it is true indeed there seems to be but little difference betwixt them, but this, this latter expression hath more in it than the former. Many come after Christ but follow Self; many come for the things of Christ but not for Christ himself; for the Loaves, but not for the love of Christ; But if any man will come after him, he must deny himself, and take up his Cross, and follow him. CHAP. TWO The Doctrine. OUt of the words thus opened, the principal thing that I have to observe, and intent to prosecute throughout the whole Treatise following, I shall here lay down in this Conclusion, Self-denial is a duty that must of necessity be throughly practised by every one that will come after the Lord Jesus, in the way of holiness, unto eternal happiness. Before I come unto the Demonstration of this grand Conclusion, two things there are to be explained, 1 What is meant by Self? 2 What by denying of Self? SECT. I. Showing what is meant by Self. SElf here, is one's own person in contra-distinction to whatsoever belongs unto the person, that which a man is, in opposition to that which he hath. This must be denied, yet not simply under any consideration, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some certain respect only, namely, as it stands in opposition unto Christ, and refuseth to come after him. In all other respects, a man not only may, but aught to please himself, save in this only, that he would be pleased contrary to the will of God. So that if there were nothing of contrariety or enmity in him to the will of God, but in all things he were subject thereunto, there would be no need of Self-denial. The soul therefore in the practice of this duty of Self-denial, must be considered k Moor's Platon. Poems Interpretat. Gen. We must conceive in a godly man, a double self, one which must be denied the other which must deny. Sibs' Souls Conflict. cap. 9 as a thing complex or concrete, necessarily including the corruption of that evil life, or spirit, which is the souls self for a time. This by the Apostle is called l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est subjectam pro adjuncto, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●etus illa in homine vivendi ●atio, quae & tatura dicitur. Grotius in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old man, Rom. 6.6. and the flesh, Gal. 5.17. in regard of the remainders whereof in himself, he says he was carnal, Rom. 7.14. This is true of every one, but with this difference, some are altogether carnal, as those that are not born again, Joh. 3.6. The Apostle speaking of these, expresseth them by this Periphrasis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that are after the flesh, Rom. 8.5. and afterwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that are in the flesh, v. 8. Others are but in part carnal, as those that are born of the Spirit, who in that respect are said to be Spirit, Joh. 3.6. and yet in regard of a remainder of corruption, are said to be also carnal, 1 Cor. 3.4. Now as such, whether regenerate or unregenerate a man is bound to deny himself, though it be the regenerate man only that will do it. Those that treat of this subject, do usually make mention of divers other Selves, and accordingly make so many several sorts of Self-denial. Some distinguish it into circumscribed Self, which is a man's person, Divided-self which is his wife; Multiplied-self, which is his posterity; Civil-self in respect of his Civil relations, and worldly enjoyments; Sinful-self in respect of his corruptions, and Moral-self in respect of his good works. Others make a tripartite division of it, into Natural, Sinful, and Renewed-self. Natural-self they consider, 1 In regard of being and substance, importing our life, together with all the powers, and faculties of nature, as understanding, will, and affections, the senses and members of the body. 2 In regard of well-being, or the comforts of this life, which are either, 1 External relations; Or 2 Special gifts, and endowments, as Learning, Wisdom, Power, and all other abilities of mind and body. 3 Common ends, which all men labour for, as riches, honours, and pleasures. Renewed-self they make to be a man's duties, holiness, and obedience, his righteousness, and the graces of the Spirit: But thus one may make all the things in the world one's self. That which is to be denied in all these, is but one and the same thing, and that is the Old man, which would have something to do in all of them, contrary to the will of God, which must not be suffered. The Old man would have us save our lives, when God would have us lose them; he would have us keep our estates, when God would have us part with them; he would have us seek to be justified by our good works, he would have us employ our understandings and other abilities of mind and body for other ends, than God hath appointed, and when it is thus, he must be denied. Therefore it's more proper to say, that Self must be denied in, or about riches, and honours, and good duties; that that riches, and honours, and good duties must be denied, as I shall show afterwards. SECT. II. Showing what it is to deny Self more generally. HAving shown what Self is, I come now to declare what Self-denial is; and first I will speak of it more generally, afterwards more particularly. For the right understanding whereof, I shall premise this distinction concerning a Denial in general. Denial is either in respect of something affirmed, something requested, or something violently contended for. 1. In respect of something affirmed, as when one shall say of any thing, It is so, a nother says, It is not so. 2 In respect of something requested, as when a man shall beg an Alms, and he of whom he begs will give him nothing. 3 In respect of something violently contended for, as when a Thief sets upon a Traveler for his purse, and the Traveler withstands him, takes him prisoner, or kills him. According to this distinction, there is a threefold Denial, that I shall make use of in the explication of this duty of Self-dental. 1 Argumentativa negatio, an argumentative denial. As when the Respondent denies the Assertion of his Opponent, and the arguments that he brings to prove it. This is in Scholis. 2 Judicialis negatio, a Judicial denial, as when the Judge denies the Malefactor his life, will not be entreated, but resolves to pass sentence of death upon him. This is in Foro. 3 Hostilis negatio, a Warlike denial, as when one Enemy will by no means suffer the other to be quiet, but endeavours continually by all means to destroy him. This is in Castris. These three as will appear in the application of them, do make up the whole of this duty of Self-denial. The first is the arraignment and conviction of Self. The second, the sentencing and condemnation of Self. The third, the actual execution of it. In the first, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-wisdome is denied. In the second, † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-lust. In the third, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-will. First, There is an Argumentative Denial of Self, a denial in a way of argumentation and reasoning with Self. There is a twofold reasoning with self, a reasoning of consultation, and a reasoning of contestation. 1 A reasoning of consultation. This is the most ordinary and usual kind of reasoning, but most abominable, seeing Self-consultors take counsel, but not of God, idolising the wisdom of the flesh within themselves, which yet m Rom. 8.7. is enmity against God, as the grand Oracle, to which they recourse continually as able to give advice and direction upon all emergencies; wherefore they retire themselves into themselves, summoning in all their thoughts to a privy council, not at all attending to the counsel of the Word without them, nor to the secret hints of the Spirit of God within them, both which they lay aside as dissenting in their votes. Even as Ahab when he was to advise about his war with the King of Syria, would not send for Michaiah, because said he, n 1 King. 22.8 he doth not prophesy good concerning me,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he in Homer on the like occasion. There are not two greater enemies in the world than Self, and Christ, and their counsels are mutually destructive one of the other, therefore Self will not advise with Christ in any thing. The natural man, i.e. the Selfish man, is not, nor indeed o Rom. 8.7. can be subject unto Christ; he's now a secret enemy, than an open and professed rebel, always an actor in a way of opposition against him, striving with him for his Crown, and scrambling with him for his Sceptre. This design of prevailing against Christ, Self carries on by advice, and counsel from carnal reason, which still adviseth the breaking of his bonds, and the casting away all those cords that are any way obligatory to his service. Counsel in a selfish heart, is the first and great engine that moves all the lesser wheels of opposition against Jesus Christ, the womb that conceives, and the breast that suckles all those devilish plots and contrivances whereby it keeps up its own kingdom, and labours to ruin Christ's; for frustra sunt arma foris, etc. A notable instance we have of this in the second Psalm, The Kings of the earth set themselves, and the Rulers took counsel together against the Lord. Now mark what was the result of this debate the issue of this consultation, Let us break (say they) his bonds, and cast his cords from us. This is the counsel that Self gives whensoever it is consulted with. 1 If it be a bond of injunction, a cord of duty, Self presently gives counsel for the breaking of it: A Selfish man is an Heifer unaccustomed to the yoke, and therefore no wonder that he draws back, when Christ would draw him forward. It is the nature of Self, to work for itself, and not for another. Besides, the service of Christ is of a spiritual nature, and heavenly employments suit not with one that is carnal. And further, the duties of the Gospel are attended with the contradiction of sinners, the shame and the cross accompany them, and therefore Self cannot endure them. But conscience which in respect of its power and authority, is God's Vicegerent in the soul, will not suffer him to be quiet, but calls for duty, lifting up its voice, and crying aloud, Duty, Duty, man, it is thy duty, and it will have the full tale also. Therefore that he may quietly omit the duty, conscience must be silenced. But how must this be? Why Self prescribes a way presently. 1 Let conscience be blinded, that it may not see it to be a duty. If this cannot be done, then, 2 Let conscience be bribed, that it may not say, It is a duty. If this will not do, then, 3 Let conscience be broken, and this will be sure to do it. Thus do many men when they have convictions upon their spirits, they labour either to extinguish the light, or else to get it on the same side with their lusts; but if they can do neither, as many times they cannot, especially if they live under a convincing Ministry, than they resolve to sin against their light; as for such and such duties they are not consistent with their carnal interess, therefore come what will of it, they cannot, they will not submit unto them. Thus what ever be in the premises, they are resolved this shall be the conclusion, We will not have this man to reign over us, Luke 19.14. 2 If it be a bond of prohibition, a restraining bond, self administers counsel for the breaking of this too. The commandment that comes to a selfish man, forbidding him to proceed any further in the pursuit of his carnal projects for the satisfaction of his lusts, now when the commandment comes, Self comes too for the making void of this commandment. 'tis Paul's expression, Rom. 7.9. When the Commandment came, sin revived. Then the Commandment comes, when 'tis understood by conscience, and conscience dares not but speak unto the soul what it understands, whether it be a duty or a sin. Now when the Commandment comes in this manner unto Conscience, declaring the sin, and threatening the vengeance that will follow it; Self is presently alarmed, and in all haste calls a Counsel for the breaking of this bond. It cannot endure that its licentiousness should be restrained, and therefore deals with Conscience here as before, it endeavours to widen and wiredraw the Conscience, to delude and cheat it, and if this cannot be affected, it resolves to do violence to it. Balaam, when he was convinced what a dangerous sin it was to curse the people of God, which notwithstanding, for the Gold and Silver, and great promotion that was offered him, he had a great mind to do; presently gins to consult, to see if there were any way in the World to make it lawful. And thus do many, when the thoughts of sin do lie in the way to any thing they have a mind to, they try if it may be otherwise, they will see if they can bring down God's mind to theirs, because they are loath to bring up their minds to Gods, that so God may deny himself because they will not. The Apostle p Ephes. 5.10 exhorts us, to prove what is the good and acceptable will of God, for this end that we may obey it; but selfish men prove what is not the will of God, because they have no mind to obey it, and therefore are glad if they can find it to be no duty, because they list not to practise it; and no sin, because they are loath to be restrained from it. Thus we see what course men take when they reason with Self in a way of consultation, and therefore this is not that reasoning whereby Self is denied, this is so fare from Self-denial, that it is the veriest self-pleasing, and selfseeking that is in the world. Self must not be consulted withal when we are called to come after Christ. Abraham when he was called to go out into a place which he should after receive for an Inheritance, obeyed, and went out, not knowing whither he went, Heb. 11.8. When once we are certain of the command, 'tis too late to ask counsel. In retam sancta non est deliberandum. Let us then go on to the second particular. 2 A reasoning of contestation, this is the reasoning here meant; we must not reason with Self in a way of consultation, but in a way of contestation. This is a principal part of Self-denial, for the opening whereof consider these two particulars. 1 Self will affirm that which is not to be affirmed, both of sins and duties, persons and things; it will q Esa. 5.20 call darkness light, and light darkness; it will call that which is evil, good, and that which is good, evil; it will put bitter for sweet, and sweet for bitter. First, it will call darkness light, it will say of the grossest error, it is the most glorious truth; thus it calls Antinomianisme a Honeycomb, Familism the rule of perfection, and Arminianism God's love to Mankind. Secondly, it will call light darkness, it will say of the most glorious Truths, they are but the dreams, and melancholy fancies of a company of ignorant and silly people. Thus it decries the holy Scriptures as a dead Letter, a beggarly Element, incky Divinity, and a Humane invention. Thirdly, it will call that which is evil good, it will commend the foulest Vices, for the fairest virtues; thus it calls Drunkenness good fellowship, Covetousness frugality, and Pride magnanimity. Fourthly, it will call that which is good evil; thus it calls Preciseness hipocrisic, and Zeal vain glory. Fifthly, it will put bitter for sweet; thus it says of Religion, that it is but a melancholy dumpish thing, void of all true pleasure and comfort. Lastly, sweet for bitter, and thus it says, that the only way to peace and comfort is, to make conscience of nothing. Thus Self speaks many times in bare affirmations only, without arguing of the case, or urging what it says by the strength of seeming reason; And this is from hence, that in Natural men, not only through ignorance, but also many times through a wilful and inordinate love of that which is evil, and inveterate hatred of that which is good; this unjust sentencing of truth and falsehood, and good and evil, is not so much as called in question, so that it being taken for granted what Self says, there needs no further urging of it. But now, if that an Ipse dixit, a bare affirmation will not prevail, there being some conviction or other in the Conscience that gain says it; then, 2 Self will endeavour to prove what it says by strength of argument; it will not only say of evil that it is good, and of good that it is evil, but it will allege such and such Reasons why it must needs be so, and these Reasons it will urge with much vehemency and importunity, pressing them not only upon the judgement for the gaining of the affections, but upon the affections also for the winning of the judgement, and by this means it so fare prevails with many, that the most powerful and convincing preaching will not work upon them. Our duty in this case is Twofold, 1. To distinguish. 2. To deny. 1 To distinguish seeming reason from that which is reason indeed. Self produceth its strong reasons, as they are called, Isa. 41.21. but their chiefest strength is the colour and vizard of true Reason wherewith they are disguised, strip them of their clothing, and they disappear presently; they seem to be reason, but indeed are not: Like as in a picture of fire, wipe off the colours and nothing remains. In all the Arguments that Self brings, two things are warily to be observed; First, what it lays down for a principle, or rule; and, Secondly, how it doth apply it. The fallacy lies in one of these two, and where the fallacy is, we must be sure to deny. 1 Sometimes the fallacy or deceit lies in the principle; Self hath many wicked and cursed Principles, whereby it misleads the generality of the world. As, 1 Believe no more than you can see reason for. 2 Moderation in Religion is most commendable, whatsoever is beyond it, is Hypocrisy. 3 Take up a form of hodliness, but deny the power thereof. 4 Do many things, but keep thy Herodias still. 5 Perform religious duties, but allow as little time for them as may be. 6 Engage no further in the cause of Religion, than there is a way open for a retreat. 7 Every man for himself, and God for us all. 8 I may make the most of my own. 9 Let the buyer look to himself. 10 Flesh and blood cannot endure it. 11 I scorn to be beholding. 12 Shall I want while I have, and when I have it not too? 13 Qui nescit dissimulare nescit vivere: He that cannot dissemble knows not how to live. All these are false Principles. 2 Sometimes the fallacy is in the application of the Principle, as for instance; sometimes Self pleads for Prodigality, under the name of Liberality; for Covetousness, under the name of Frugality; for foolish Pity, under the name of Lenity and Mercy; for Superstition, under the name of Devotion; for Censoriousness, under pretence of Zeal; and lastly, for Licentiousness, under the name of Christian liberty. Here the principle is good, but the application naught. As suppose when a man is profuse in his expenses, wasting his estate in unnecessary entertainments, etc. if the question be put, whether he do virtuously or not? Self will tell him he does virtuously; and to prove it, frames this argument; He that spends liberally does virtuously; but thou spendest liberally, Ergo. Here the Principle is good, for Liberality is a virtue, and he that is liberal deviseth liberal things. But the testimony or application is false, for in spending in that manner he is prodigal. Now when we have found out wherein the fallacy lies, whether in the principle or testimony, we must have a care, 2 To give a peremptory denial. And though we should not be able to unriddle all the mysterious fallacies of Carnal reason, yet we must by no means yield our assent to any thing that is brought against the Truth; though I cannot dispute for the Truth, yet I can burn for the Truth, said that worthy Martyr in Queen Mary's days. But we shall be the better enabled with more confidence and resolution to give a denial to all those Objections that Self shall at any time make against the Truth, the more careful we be in acquainting ourselves with the Principles of the Gospel, and the more serious we be in charging them home upon our own Consciences. This indeed would be an effectual way of reasoning down Self, when a man can set himself in the presence of God seriously, seeking after his mind and will revealed in his Word, and then bring all these Carnal principles of Self unto the Test, and upon the discovery of their disagreement with the Principles of the Gospel, discard them, and charge it upon his Conscience to believe the other, and walk by the other. 'Tis not the knowledge of Gospel-Principles that is sufficient to beat down Self, but there must be a charging them upon my Conscience, I must make them my principles; such and such principles I walked by formerly, I but now I have found out better, and these henceforth shall be my principles, I will walk by these. So that when self urgeth Carnal Principles, and Carnal Rules upon me, I must answer Self, those are not my principles, I have now another rule to walk by; those are destructive principles, destructive to the purity and peace of my Conscience, I will not walk by them. Thus of this first kind of Self-denial, by way of argumentation and reasoning. Secondly, there is another kind of Self-denial, and that is a judicial denial, such a denial as that of a Judge upon the bench, when he refuseth to show mercy to the convicted malefactor. Self must not only be arraigned, and convicted, but also sentenced, and condemned: Sentence of death must be pronounced upon Self. Before Self was an Advocate, and pleaded its own cause, now it becomes a Solicitor, and petitions for its life. And thus it will do when it cannot prevail with all its subtleties, and carnal reasonings, but is foiled at its own weapon, it will become an humble suitor, it will come with tears in its eyes. Now it dares not enter the lists of disputation as before, there is so much convincing light in the Conscience, but it goes another way to work, it presents itself as an object of pity; it speaks the soul fair, and flatters with it, lest it should be condemned. Self in this case will be content to lose much, it will be content to lose the name of Reason, and Wisdom, so that it may live. And here many carnal hearts are at a stand; they have so much light as stops the mouth of Self, itdares not argue and reason the case; they know it is guilty, but yet they will not pass the fatal sentence upon it. They are afraid to condemn it, for if they should do that, it would be very difficult to recall the sentence, and far more difficult to comply with Self afterwards; it would breed far more guilt and horror in the Conscience, it being a great aggravation of sin to do that for which a man is already self-condemned. But it is not enough to reason down Self; we must bring the matter in debate to a Judgement, after we have debated throughly, and heard what Self can say for itself: we must come to some resolution, what to do with Self, we must debate it to destruction. In Acts 3.13, 14. it is said that the Jews denied Christ; now turn to the 19th. of Joh. v. 15. and we shall see how they did it, They cried out, away with him, away with him, crucify him. Even so must we deny Self, when it begs for its life, saying, away with it, away with it, crucify it. Many know that God hath decreed the destruction of Self, and yet are afraid lest the decree should bring forth too soon; yea, they will pray for the kill of their lusts, even while they are loath that God should hear their prayers. As Augustine confesseth of himself, r Confess. l. 8. c. 7. Sect. 2. etiam petieram à te castitatem, & dixeram: Da mihi castitatem, & continentiam, sed noli modo. Timebam enim ne me cito exaudires, & cito sanares à morbo concupiscentiae, quem malebam expleri quam extingui. I desired (saith he) in the beginning of my youth, that thou wouldst give me chastity, and I said, give me O Lord chastity, and continency, but not yet, for I was afraid lest thou shouldest have heard me too soon, and healed my disease too soon, which I had rather have had satisfied, than extinguished. What do they speak but that the work of conversion is yet very doubtful? to say no more. There is an hostile Self-denial. This is the actual execution of Self. Self must not only be convicted, and condemned, but actually crucified, and throughly mortified. Self is not to live in the soul, it hath lain under the curse ever since its departure from God; and this curse will eat out its very life in all that belong to God. This we must submit unto if ever we mean to be Christians indeed, we must be content to let Christ do whatsoever he pleaseth within us, he must have his will of us, he must be suffered to say where, and what he will. If we will be Saints, we must have fellowship with him in his death, as well as in his resurrection; we must be crucified, as he was crucified, that the body of sin may be destroyed, and herein we are not to be passive only, but active too, we must by the Spirit mortify the deeds of the flesh, Rom. 8.13. This implies a twofold act of Self-denial. 1. An act of retention, or withholding from Self those things that keep it alive. Two things have I required of thee, saith Agur, Prov. 30.7. deny me them not, or withhold them not from me I die. So 1 King. 20.27. He sent unto me for my silver, and my gold, and I denied him not. Heb. I kept not back from him. This then is to deny Self, to withhold, and keep back from it those things it would have. We must not fulfil the lusts of Self. So the Apostle, Rom. 13. ult. make not provision for the flesh, to fulfil the lusts thereof. And truly we may very well be sparing unto Self, it hath usurped much, but nothing is its due. Self is an hellish vorage that still cries, give, give, a bottomless gulf that sucks in all before it. Where it lives and reigns, it makes every thing become tributary, it Lords it over time, and strength, and parts; it exacts homage and devoir from every thing. Therefore Self must be stinted, it must be cut short of its allowance. There is no need of feeding Self, it will grow fast enough of its own accord. Nature affords it livelihood enough wheresoever it is; so that adventitious helps are altogether needless. As it is with the ground which is cursed for man's sake, it brings forth naturally Briars, and Thorns, without manuring, without tilling, So it is with man's heart, it is altogether disposed, and of itself apt, too too apt to engender, and bring forth all manner of noisome lusts, which being fed, multiply in more abundance. Notwithstanding it be thus, yet many there are, yea, multitudes that pretend to come after Christ, who yet are too indulgent to themselves, lavishing out upon themselves whatsoever their lusts call for. These are persons of such facile and easy nature, that they can hardly deny themselves any thing, they must have not only for necessity, but lust also. Pride calls for this, and th'other fashion, they must have it presently; Covetousness for Naboths Vineyard, and they are sick if they have it not; Ambition for Mordecays Cap and Knee, and they cannot enjoy themselves if they have it not. But my Brethren, do you think that ever this fire of Self-love will be extinguished while ye daily administer fuel unto it? do you think that ever this Prodigal will return to his Father's house, while he hath money and maintenance at his will and pleasure? Self must be stinted, not fed and pampered, that is the first. 2. Anact of substraction. This is another act of mortifying Self-denial. The former is properly a negation, this latter a privation. Self catcheth at every thing, it continually gathers in unto itself, but never lets any thing go, unless upon double or triple interest. It is a cruel extortioner, a griping usurer. It never parts with any thing, but upon main force, and therefore violence must be used in taking from it. Self acts many times violently, and by force for the satisfaction of its lusts, and violence must be opposed to this selfish violence. Self gains by force, and it must lose by force also. Self doth violence to principles of Reason, and Revelation, it withholds the truth in unrighteousness, it breaks all bonds, that so it may act without control, and this licentiousness gotten by force, it will keep by force, unless a greater force prevail against it. This is that strong man, Mat. 12.29. that keeps the house until a stronger than he break in by violence upon him, and cast him out. Those that will come after Christ must do as Christ did, who Col. 2.15. Spoilt Principalities, and Powers. Christ spoiled principalities, and powers, for us, and without us, but there are other principalities and powers, which he spoileth within us, and by us, and these are the principalities and powers of carnal Self, in the destroying of these we must be copartners with Christ, when the Isr aelites were called out of Egypt to come after Moses into the promised Land of Canaan (being therein a type of the Saints going after Christ to Heaven) it is said, they Spoilt the Egyptians, Exod. 12.36. under whom they had been so long held in bondage. The grand Tyrant under which all natural men lie to this very day, is Self. Self is he that refuseth to let the people of God go at the call of the Gospel; but friends, whensoever ye will ser forward in obedience to the call of Christ, to come after him; you must be sure to spoil these cruel principalities and powers of Self within you, they have usurped a long time many precious Jewels, of parts, and abilities, and affections, for their own service, but all these must be taken from them by violence, they are fit for the service of Christ, than of Self; therefore not an hoof must be left behind, not so much as a thought for the service of Self. Ah souls! think on it seriously, what a loser God hath been, and what losers you yourselves have been, since Self hath had the upperhand within you! how little have you done for the blessed God of heaven, and earth, since you have been in the world! how little you have done for your precious souls! Self hath as it were bought you out of the hands of God, and you are become its bondslaves. We read of Ahab s 1 King. 21.20. that he sold himself to work evil. Thus have you done, who are for the present under the power of Self, you are apprentices unto Self, work from Self, and for Self, receive all your direction, all your encouragement from Self; if Self bid you go, you go, if Self say come, you come, you go at its bidding, and come at its beckoning, the reason is, Self is your Lord and Master: Now before you can come after Christ, you must be recovered out of the hands of Self; God hath lost, and you have lost, and therefore by violence you must snatch away whatsoever Self hath gotten, either from God, or from your own souls. Self hath had possession long enough, for shame let him not dwell quietly any longer. Self hath reigned a long time, and too long, it is time now that he be dethroned, and that the Lord Jesus be exalted in his room. Stolen waters have been sweet to Self, and bread eaten in secret, very pleasant; Oh! it is now time to embitter them. What one of the Fathers says of repentance, I may say of Self-denial; it is sordium vomitus, Self-denial is a purging grace; a cleansing grace, it forceth up all its sweet morsels again. Thus we see what must be done, if we mean that Self should be destroyed. We must not only not give to Self, but we must also take away from Self, whatsoever hath been unjustly detained by it. Hath Self any right to what it keeps back from Jesus Christ? certainly not. Therefore I will say to all that read this book, as the Prophet to the King of Israel, Ezek. 21.26. Remove the Diadem, take off the Crown, exalt him that is low, lift up Christ upon the Throne, who is now trampled under foot by Self, abase him that is high, bring down self into the dust, if ye will not, then as in the 27th. verse. God will overturn, overturn, overturn, and it shall be no more, until he come, whose right it is, and he will give it him. SECT. III. Showing what it is to deny Self more particularly. I Have done with the more general description of this duty, and now come to speak of it more particularly, and first, SUBSECT. I. Of denying Self in respect of inherent Grace. In this, as also in the rest of the particulars following, I shall consider it, 1. Negatively, what it is not. 2. Affirmatively, what it is. Negatively, To deny Self in respect of inherent Grace, is not 1. To deny the presence of it where it is. This were to bear false witness against ones self, and consequently to break the ninth Commandment. Luther judged it no small error in Melancthon, that to the intent that all might be ascribed unto God; he imagined Christ to be further off from his heart, than indeed he was. Solt Deo omnia deberi tam obstinatè asserit, ut mihi planè videatur saltem in hoc errare, quod Christum ipse fingat, longius abesse cordt suo, quàm sit reverâ; But saith he, Certè nimis nullus in hoc est Philippus; Certainly Philip is too-much-nothing in this kind of Self-denial. It is not humility, but pride, and foul ingratitude, not to acknowledge what good soever God hath wrought in us; which is not so well taken notice of as it should by some, otherwise very good men, and women, who now and then will needs thus severely pass sentence upon themselves, as having not one jot of goodness in them. It is commonly observed by such as have to do with men of troubled consciences, that notwithstanding they will acknowledge such things to be in themselves, as according to the judgement of the word, are the very fruits, and real effects of God's sanctifying Spirit, yet by no means will they yield, that there is a work of grace in their hearts. They cannot deny but that there is a change in some measure wrought from what they were before; the ways of God which once they counted too strict and precise, and hated under that very notion; they now love, and account them the happiest souls that walk in them; and those sinful ways which they took pleasure in formerly, they now loath, and detest, and are even ashamed of them; and as for the people of God whom in times past they hated, and persecuted, they now love them dearly, and esteem them the only excellent ones upon the earth. They cannot deny but they have an hungering and thirsting after the Lord Jesus; not only to be made partakers of his Righteousness, but his Holiness also, and that nothing without this, will content, and satisfy them; and yet notwithstanding all this, they will most unreasonably conclude against themselves that they have no grace; and for what reason? why, because they have not such a measure of grace as they apprehend to be in others; they have not such stirring and strong affections, such a measure of grief for sin, such a measure of love to, and delight in the ways of godliness, as others have, and hence they conclude they have nothing in themselves more than what may be found in reprobates, and that all is but in Hypocrisy. Now, could they but see it, there is much of Self in this, that because they have not so much as they would, they will not take notice of so much as they have. A little grace must be owned, though in the midst of many corruptions. As with one eye we should look upon the evil that is in ourselves to be humbled, so with the other we should look upon the good that is in ourselves to be thankful. I am black, but comely, saith the Spouse, Cant. 1.5. And I sleep, but my heart waketh. chap. 5.2. 2. It is not to deny the power of it, when it should be exercised. Power is most properly proper unto grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is always necessarily in it, and it can no more be conceived without it, than a body without quantity, or fire without heat. To say therefore that grace is not a powerful enabling thing, is a very contradiction, for it is all one as to say that grace is not grace; as to say that fire is not hot, is all one as to say that fire is not fire. Therefore it is but an idle plea for any one that is godly, to say, he can do nothing, and that upon this account he must not attempt the performance of any good duty, till the Spirit move him. Verily there is much of Self in this. Non posse praetenditur, non velle in causâ est. Want of power is pretended, but want of will is the cause why those that are godly do no more than they do. I doubt not to affirm that ordinarily it is so. Austin wondering at himself (as he tells us, L. 8. Confess. c 9) why the mind when it commands the body, should presently be obeyed, but when it commands itself, should be refisted, thus at length resolves the case. Non ex toto vult, non ergo ex to-to imperat, it doth not fully will, and therefore doth not fully command. Name in tantum imperat in quantum vult, & in tantum non fit quod imperat, in quantum non vult; for in so much it doth command, in as much as it doth will, and in so much that is not done that it doth command, in as much as it doth not will. Paul exhorts Timothy to stir up the gift of God which was in him, 2 Tim. 1.6. and he gives this reason, vers. 7 for God hath given us the Spirit of Power, of Love, and of a sound mind. And the Prophet complains, Isa. 64.7. There is no man that stirreth up himself to take hold of God. Vulg. Nonest qui surgat, there is none that riseth up; and so Augustine in the place; speaking of the mind as partly willing, and partly unwilling to that which is good, Non totus assurgit, saith he, it doth not fully rise up. Therefore though Natural men, who are dead in sin, be without strength, and so cannot stir up themselves to a further doing, and receiving of that which is spiritually good, yet spiritual men, who are quickened, have a power, and aught to stir up that power, for the doing of that good which God requires, and for the receiving of that good which he hath promised. 3. It is not to deny the use of it, as an evidence for the clearing of the goodness of our spiritual estate. We know saith the Apostle that we have passed from death to life, because we love the Brethren, 1 John 3.14. And by this we know that we love the Children of God, when we love God, cap. 5.2. t Quicquid de aliquo universali dicitur universaliter, id etiam d● omnibus dicitur quesub isto uriversali continentur. and by every other grace we may know it as well as by this. The least grace if true and sincere, is sufficient to salvation, and therefore the sense of the least grace is u Culverwell's White Stone. sufficient to assurance. Grace is the fruit of the Spirit, Gal. 5.22. and the tree is known by its fruit, Mat. 12.33. Some cry up an immediate revelation of the Spirit, as the only evidence, in opposition to the testimony of a good conscience, arguing from inherent Grace; but such do not consider that the testimony of God's Spirit is always accompanied with the testimony of our own spirit, as Rom. 8.16. The Spirit itself beareth witness with our spirit, that we are the sons of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w Culverwel. Ibid. which is properly of one that confirms what the other says. If our own conscience condemn us, i e. upon just and warrantable grounds, out of the word, God will much more condemn us, for God is greater than our consciences, and knows much more wickedness by us, than we do ourselves, 1 John 3.20. It is not our confidence and persuasion then, but the ground of it, that argues our Estate to be good. Though our persuasions be never so strong, yet if our grounds and reasons be none, or false, we are but in a tottering condition; we do but build upon the sand, and therefore when the rain descends, and the floods come, and the winds blow, our building will fall, and great will be the fall thereof, Matth. 7.27. Here I cannot but make mention of a dangerous mistake of some, that first take it for granted, that they are in God's favour, and then, though they can see nothing in themselves (setting aside their form of godliness, their holding of some popular opinions, and engaging in the public service with the honest party) but the fruits of the flesh, as Adultery, Fornication, Uncleanness, Lasciviousness, Hatred, Variance, Emulation, Strife, Sedition, He resies, Envyings, Drunkenness, Revellings, and such like. Yet they go on securely, vainly trusting that none of these (some whereof they rather judge to be fruits of the Spirit, than of the flesh, and others of them (upon the supposition) rather infirmities, than reigning sins) shall separate them from the love and favour of God, seeing, whomsoever he loves, he loves unto the end. We have a remarkable place for this, Isa. 48.2. They call themselves the holy City, and stay themselves upon the God of Israel, and yet as the former verse shows, they were most abominable Hypocrites, they made mention of the God of Israel, but not in truth, nor in righteousness; and the fourth verse tells us, that they were very obstinate, their neck was as an Iron sinew, and their brow brass. I am verily persuaded this is a delusion that damns millions of souls under the Gospel. Dr. Jackson in his Treatise of Justifying Faith, hath so fully opened it, that I thought good for the conviction of this sort of men, to transcribe this that follows. The Hypocrite (saith he) always perverting the practical, as the Heretic doth the theorical rules of Scripture, never sounds the main depth of Christianity, but passeth over it, as if it were some Philosophical shallow— And after he hath once lost the right way, and wandered a while in uncertain blind persuasions of his private favour with God, takes a course quite contrary to all godliness. For where our Saviour lays it down as one of the first and most necessary rudiments of Christianity, that we must forsake all, and deny ourselves, otherwise we cannot truly follow him, the Hypocrite persuades himself he hath forsaken Father, and Mother, Sister and Brother, even all he hath any saecular reference unto, because he so devoutly follows Christ. As in what? in hearing Sermons, quoting places of Scripture upon every occasion, in common talk, or in precise observance of some precepts, whose practice is very compatible with his principal desires, apt to support his reputation, otherwise defective and lame, or perhaps consort as well with his sour afections, his niggardly, or scrapin disposition, zeal in reading, and hearing God's word; I ever admire, where it is accompanied with practice conformable; but to be more precise in persuasions, than in actions, more zealous in performance of duties towards God, no way chargeable, than lowly, courteous, and really loving toward their neighbours, is a fearful sign that worldly affection hath got the start of Faith in the Spring, and will hardly be overtopped in the growth; and that the mind thus affected, is sickly, and faint, yet willing to stay the working of couscience with these repasts. And were it not the nature of this disease, to put out the eye of reason, and rely wholly upon forced persuasions; it were impossible such palpable contradictions betwixt most men's ordinary resolutions, and fundamental principles of Faith (as any Heathen that could but understand what the words of Scripture meant, would upon the first view of both, clearly descry) should go so long, oft times for aught we can perceive, the whole course of their lives, without control, or check, and without notice of their danger. He is in worse case questionless than the mere natural, or reasonable man, even blinded by God's just Judgement for his hypocrisy, that can suffer himself to be persuaded he hath truly denied himself, taken up his cross, forsaken all, and made fit to follow Christ; when as the world sees, and his practice proclaims he minds nothing, either so intensively, or continually, as the increasing of his wealth, or raising his own, or his children's fortunes, already greater than they are, Christianly capable of. Thus far the Doctor; Therefore I do here in the name of God warn all those, of what rank soever they be, that shall read this Book, that as they love the salvation of their own souls, and would not suffer the vengeance of eternal fire with unbelievers and hypocrites, the Devil and his Angels in Hell, they would beware how they entertain any such conceit of the goodness of their spiritual condition, while in the mean time they neglect to look after the evidence of the real presence of sin-subduing, sin-mortifying grace in their own hearts. The five foolish Virgins never doubted of their grace, till it was too late, and this was their folly; they were shut out of the Bride-chamber for their neglect, Mat. 25.11, 12. Our Saviour tells us, that many at the last day will say unto him, Lord, Lord, have we not prophesied in thy name? preached many powerful Sermons, even to the wonder and astonishment of those that heard us? and in thy name cast out Devils, and in thy name done many wonderful works? been instruments of a wonderful reformation in the places where we dwelled, casting out Drunkards, Swearers. Prophaners of the Lords day, etc. and that then he will proof sse unto them, that he neur knew them, Mat. 7.22, 23. Let every one therefore examine himself whether he be in the Faith; 2 Cor. 13.5 and give all diligence to make his calling and election sure, i. e his election by his calling, 2 Pet. 1.10. 4. It is not to deny the expression of it, when it should be seen. Though grace be an invisible thing in itself, yet by an holy practice it may be made visible. I willshew thee my Faith by my works, saith the Apostle, Jam. 2.18. and this is according to the commandment of our Saviour, Mat. 5.16. Let your light so shine forth, that men may see your good works, and glorify your Father which is in Heaven. Some are afraid to discover their graces, when they doubt it will be to the prejudice of their worldly interest; and therefore lest they should offend some particular persons, not cordially affected to religion, upon whom they depend for some place of honour, or profit, which either they expect for time to come, or for the present do enjoy, they choose rather in a way of base servile compliance, to discover their corruptions. But this is a great dishonour to God, and that which provokes him exceedingly. It was a great evil in David, that he would play the natural fool before Achish, 1 Sam. 21.13. but certainly it is a far greater evil for any one to play the profane fool. Let such remember that terrible speech of our Saviour, Mark 8.38. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the son of man be ashamed, when he cometh in the glory of his Father, with the holy Angels. Thus I have shown what it is not, Negatively, now in the next place I shall show what it is, Affirmatively, To deny Self, in respect of inherent grace, is 1 Not to attribute it to ourselves, either as the efficient or meritorious cause thereof. 1 Not as the efficient cause. The work of grace is supernatural; such a work as is far above and beyond any finite power, whatsoever to effect: which being so abundantly declared in the Scripture, sometimes calling it a x Sire novatio naturae nostrae cadem regeneratie, & creatio dicitur, oportet certè ejus generis opus esse, quod cum creatione aliquam habeat cognationem: nullam autem habebit— si homini partes suae ita tribuautur, ut quippiam ferisse tatuatur, quod agracia Deìnon sit omuino profectum Camero. Collat. cum Tileno. p. 668. New-creation, 2 Cor. 5.17. Ephes. 4.24. and a regeneration, and new-birth: John 3.5. James 1.18. sometimes a vivification, or a quickening of those that were dead, Ephes. 2.5. and a resurrection from the dead, Col. 2.21. in all which that there should be any co-operation of humane power is x utterly impossible; one may justly wonder with what face any that do acknowledge it to be the Word of God, can affirm the contrary. And yet the Arminians are not ashamed to go up and down boasting and bragging of a power within themselves, to do all this, and much more, without any dependence upon the special grace of God, at their own will and pleasure, which is too too (evident, although y Etsi Gratiam Dei Verbis concedant, reipsa tamen tollunt, quia secundum eos, efficacia Gratiae Dei non est absoluta, comparatione bonae electionis, sed depeudenter se habet a consensu liberi arbitrii, unde apud eos vocatur Efficacia Moralis. Rive● in Psal. 16. in words they would sometimes dissemble the matter, in that they will acknowledge no other efficacy of grace, but what consists in a moral suasion only. But some of them speak their minds plainly, z Episcopius Disp. de pers. Script. Posse quemlibet modo usu rationis polleat, sine ullâ peculiari, immediatâ, vel internâ lucis collustratione, facillime intelligere ac percipere omnes scripturae sensus qui ad salutem necessarii sunt scitu, creditu, speratu, vel factu, etc. That any man, if he have but the use of reason, without any peculiar, immediate, or internal illumination, can most easily understand, and perceive all those meanings of the Scripture which are any way necessary to be known, believed, hoped for, or put in practice: And that these meanings of the Scripture being apprehended by the understanding, are most easily propounded to the will, which hath by nature a free and inseparable faculty of choosing any kind of object whatsoever, that is presented by the understanding. Again, a Jo. Arnold advers. Bogerm. Positis omnibus operationibus quibus ad conver sionem in nobis efficiendam Deus utitur, manet tamen ipsa conversio, it a in nostrá potestate liberá ut possimus non converti, i.e. nosmetipsos convertere, vel non convertere. Notwithstanding all the operations that God makes use of for our conversion, yet conversion itself so remains in our own free power, that we can be not converted, that is (as they explain it) we can either convert or not convert ourselves. b Owen's Display of Arminianism. Where the Idolater plainly challengeth the Lord to work his uttermost, and tells him, that after he hath so done, he will do what he please. Most horrid blasphemy! Neither the word of God that tells us, The natural man receiveth not the things of the Spirit of God, because they are foolishness unto him, and that he cannot know them because they are spiritually discerned, 1 Cor. 2.14. that he is c Hi timli (si nihil aliud esser) satis arguunt quàm sint illa vana quae de liberi arbitrii viribus in causa salutis vulgo jactantur. Erenim si servi sumus peceati, quo pacto cum servitute porerit una consistere Libertis? Cam. de Effic. gratiae Thes. 5. the servant of sin. Rom 6.20. Enmity against God, and therefore neither is, nor can be subject to him, Rom. 8.7. That every imagination of the thoughts of his heart is only evil continually, Gen. 6.5. That he can no more alter his custom of sinning, than the Aethiopian change his skin, or the Leopard his spots. Jer. 13.23. That he is without strength, Rom. 5.6. Can do nothing, Joh. 15.5. Being altogether dead in trespasses and in sins, Eph. 2.1. Nor Experience, whereby we see that till God do mightily overpower him by the irresistible working of his Spirit within him, he goes on; adding sin to sin, and iniquity to iniquity; the most convincing and persuasive Ministry of the Gospel notwithstanding, is sufficient to convince these men. Certainly, if any of them perish in this damnable error, their condemnation is of all men's most just, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altogether inexcusable, and can have nothing to plead for themselves; For whereas other men plead their Cannot d Fenners wilful Impenitency, Self-murder. , (though that be not the reason) these must needs confess that their Will-not is the only cause of their destruction: For if they can convert themselves, whence is it then that they are not converted? It is not (they say) because they cannot, therefore it must needs be because they will not. But to let this pass, What ever these men think or speak concerning the ability and power of nature in the work of conversion, the Scripture (we see) teacheth us otherwise, That by nature we are spiritually dead; and if so, reason will tell us, That we cannot make ourselves spiritually alive; And therefore let no man presume upon any strength of his own, as if he were able as of himself, to answer the Call of the Gospel in turning himself from the power of Sin and Satan, unto God; but rather pray as Ephraim, Jer. 31.18. Turn thou me, and I shall be turned. Indeed if God will undertake the work, it shall be effected, and the gates of hell shall not prevail against it; but if he let it alone, though there be line upon line, precept upon precept, and persuasion upon persuasion, most certain it is, it will never be. If he leave men to themselves, if he say concerning any one, as he did concerning Ephraim, Hos. 4.17. Let him alone, he will stand it out in a way of rebellion to the last, be will hold fast deceit, and refuse to return till his iniquity be full, and he become ripe for destruction. Did men see this sinful disposition of theirs, not only as it is discovered in the Scriptures, but as it discovers itself in their own hearts, with what implacable antipathy, and irreconcilable enmity it is continually acting against God, and the things of God, which by reason of Self-love that blindeth their eyes, they do not discern, there would be no great difficulty in convincing them of the truth hereof; but this is part of the corruption of sinful nature, that though it neither can, nor will be good, yet it would be thought to be so by others, and enforceth a conceit upon itself that it is good, at least not so bad as to be altogether unable to do any thing that is good. Hence many persons having their affections sometimes extraordinarily stirred by some rousing Sermon, upon this imaginary conceit of their own ability to be good, presently begin to reform their former course of life, not only abandoning those gross evils which heretofore they practised, but taking up the practice of those good duties, which then they neglected, hoping at length to arrive at that perfection which the Law requires; but finding that after all their tugging and striving in many things, they still come short of it, they come to Christ desiring him to join his strength to theirs, and to perfect that which they have so well begun themselves. But O the woeful delusion these men are under! They change indeed their outward actions, but they do not, they cannot change their inward dispositions; they are the same men still as before, they have a form of godliness, but are not under the power of it, they bring forth some fruit, but they have no root in themselves, and therefore, * Luke 8.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hour or opportunity of temptation they will fall away. And it cannot be otherwise, for while they imagine they have power sufficient in themselves, it is certain they will not go out of themselves for it, and if they go not out of themselves for it, it is certain they cannot have it, and if they have it not, how is it possible they should do that which cannot be done without it? As for their coming unto Christ, for augmenting and consummating grace, upon this supposition, that initiating grace is of themselves, it is a mere vanity; c Amesius Coron. ad Collat. Hagiens. Ar. 4.248 Quasi majore opus esset potentia ad incrementum & constantiam fidei quàm adejus primam in generationem, etc. As if more power were required for the increase of faith than for the first beginning of it, and it had not its beginning, as well as its increase, from one and the selfsame cause. This was the conceit of the Massilienses, against whom Austin writes in his book, De Praedestin. Sanctorum, who said, that as touching the augmentation of faith, f Ex Deo fidei complementum, ex nobis est fidei caeptum, sibimet arrogantes primitias boni, Deo vix decimas relinquentes, Ames. they granted it was the work of God; But as for the initiation, or first beginning of it, they stiffly maintained, that it was the work of man. But the Scripture tells us, That Christ is the Author, as well as the Finisher of our faith, Heb. 12.2. and so of every other grace, as well as of faith. Therefore if we look not to him as the Author of grace, we have no reason to look that he should be the Finisher of it. Unto every one that hath saith he, shall be given, Mat. 25.29. and he shall have great abundance, but from him that hath not, shall be taken away even that which he hath. Where Christ hath begun a good work, we may be confident he will finish it, Philip. 1.6. But if we begin in the flesh (as we do g Quicquid est extra Christum caro est. if we begin without Christ) we cannot expect we should end in the Spirit. To expect that the Spirit should join his strength with ours, and cooperate with us, hath not more of ignorance than of arrogancy in it; for what is it else than for the second. cause to expect to take place of the first? to look that God should come down from the Throne, and wait upon us at the Footstool? h Cooperatio est hominis, non Dei, insert enim co-operatio aliquam imperfectionem, supponitque alium primum agentem, atque ita si Deus cooperaretur homini per gratiam, homo praeiret, & Deus sequeretur. Rivet. excreitat. in Gen. 52. Co-operation supposeth another to be the first Actor. and therefore if God should cooperate with us by his grace, we should go before, and God follow after; a thing very pleasing unto Self, and that which these men would have, though all of them do not take notice of it. But enough of this. By all that hath been said, it is clearly manifest: 1 If we have no grace, from whom it must be expected; not from ourselves, but from him who is full of grace, joh. 1.14. in whom it hath pleased the Father that all fullness should dwell, Col. 1.19. for this end, that all that come unto him might receive from his fullness grace for grace, joh. 1.16. and therefore abandoning all conceits of our own sufficiency, and despairing of grace by any strength of our own, we must come into him, * Scripturae sibi respondent de praecepto & gratia, ut Ezek. 18.31. & cap; 36.26. Item Jer. 6.16. & Ezek. 36.27. item Phil. 2.12. item Marth. 5.48. & 1 Cor. 1.10. quae manifeste evincunt hee ipsum agratia Dei expectari & ficri quod a Deo praecipitur, i. e. ipsam rei effectionem Rivet. in. Psa. 16. earnestly praying, that he would make us such as he would have us to be. 2 If we have grace, to whom it must be ascribed, not to ourselves, but to him who is the God of all grace, 1 Pet. 5.10. who hath wrought it in us, 2 Cor. 5.5. we must say, This is the Lords doing, and it is marvellous in our eyes, Psal. 118.23. It is he that hath made us, and not we ourselves, Psal. 100.3. and therefore not unto us, not unto us, but unto the Name of the Lord be all the praise, Psal. 115, 1. This is indeed to praise God aright (and it is a principal part of Self-denial in the matter we now speak of) to acknowledge God as the i This is the difference betwixt thanksgiving and praise, the one looks at the benefit, the other at the workmanship of God in it. Vines on Isa. 63.8. Serm. before the Parl. Workman. We are k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad priorem hominis creationem alludit, utetiam David. Psa 51.12. Pro nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, caeteri omnes prorsus excluduntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat quod Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza in loc. his workmanship saith the Apostle, created in Christ Jesus unto good works, Ephes. 2.10. therefore if we attribute any thing to ourselves l Sibbs Souls Conflict, cap. 28. We commit either Sacrilege by robbing God of his due, (and so do not praise him) or mockery, by praising him for that which we hold to be of ourselves. It is a most unreasonable thing to arrogate that to ourselves as the principal cause, in the effecting whereof we were not so much as the instrumental; and yet it is that which even the best of men are naturally prone to do. Spiritual pride, though it be one of their greatest infirmities, yet it ariseth out of their chiefest excellencies, namely their graces; not that Grace breeds it, but the flesh, though it cannot endure the grace that is in the same heart with itself, yet it is apt to be proud of it; it loves not the grace, but the praise and honour that comes by it, it loves right well, and under that notion it will glory in it. If we observe the workings of our hearts, especially at such times when we compare our present condition with our former condition, what a change there is, and ourselves in this condition with others in our former concondition, what a difference there is; nay, when we compare ourselves with others in the same condition with ourselves, how much we do excel; we shall often take notice how ready Self is to catch all the praise, so that if we be not exceeding watchful, it is presently gone with it, and instead of admiring God, we do nothing but admire ourselves, and go up and down glorying in our own thoughts, as if we had made ourselves to differ, and had nothing that we received from another. Surely if what I have found by experience of the wickedness of my own heart in this particular, be an argument of the like wickedness in other men's hearts (as I think m Prov. 27.19 it is) I must needs warn them to have a very watchful eye over themselves, that while they take notice of the grace they have received, there be no secret glorying in their thoughts, as if they received it not. We find the Apostle more than ordinarily careful of this, both when he speaks of the life of Grace in himself, and in others; in himself, 1 Cor. 15.10. By the grace of God, saith he, I am what I am; I laboured more abundantly than they all, yet not I, but the grace of God which was with me. And Gal. 2.20. I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. In others, Ephes. 2.8. By grace ye are saved through faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this not of yourselves, it is the gift of God. This is the first thing, not to attribute it to ourselves as the efficient cause, the next is, 2 Not as the meritorious cause; The work of Grace, as it cannot be effected by any ability of our own, so it cannot be deserved by any worthiness of our own. We are not worthy of the least of God's mercies (as humble Jacob said of himself, Gen. 32.10.) much less of this that is so great. There was no such thing as deserving at God's hands, in the state of innocency; Adam might impetrare, but not mereri, obtain by working, but not deserve; for works were never Suo jure in the first Covenant, they were not made the condition of eternal life for any worth that was in them, there being no proportion betwixt a finite obedience and an infinite reward; it was an Act of Grace on God's part to promise life eternal upon the performance of that, to which man was obliged by his Creation, though there had been no such promise; how then can there be any such thing in this state of degeneracy? Then there was non-deserving, but now, not only non-deserving, but ill-deserving too. We are so fare from deserving any thing that is good, that we deserve the quite contrary, even all manner of evil to be inflicted upon us. And therefore if God should deal with us according to our deserts, he might justly punish us, not only by denying us grace to do that which is good, but by n Exod. 4.21 Rom. 19 hardening our hearts to do that which is evil, that so waxing worse and worse o 2 Chron. 28.22. 2 Tim. 3.13 notwithstanding all that he should do to reclaim us, our Damnation might be the greater. We have had our portion already, but we have played the Prodigals, and have broken, and therefore cannot demand a second setting up. Therefore if we will return to our Father, if we will have the best robe brought forth, and put upon us at our return, we must come with the Language of the Prodigal in our mouths, Luke 15.21. Father, we have sinned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we are no more worthy to be called thy Sons; the children's bread belongs not to us, even the crumbs that fall from thy Table are too good for us, and thou mightest justly suffer us to pine away in our iniquities. This is the way to obtain grace if we would have it; but Self hardly stoops to terms of so great Self-abascment. Papists and Arminians know not how to speak in this humble Dialect. Merit of congruity, and merit of condignity are continually in their mouths; merit of congruity in respect of p Vid. Henric a Diest. Mellific. Catech. par. 3 Grace, merit of condignity in respect of Glory. The latter of these we shall speak to q See Subsect. 3. following. afterwards; to the first here. Their Opinion and r Meritum de congruo hominis nonrenati seu ante primam gratiam acceptam operibus tribuunt. Meritum de congruo nominant, quod congruum sit, ut Deus homini seeundum virtutem suam operanti plae mium (Wolleb) conversionem, (a Diest) reddat. Doctrine concerning it, is, That works going before conversion may of congruity promerit grace; that is, if a man do but make a due improvement of his reason, a good use of his natural endowments, if he do but as much as he can (which many (they say) do) it is fit that God should give him grace. Where not only the supposition, but the inference also is false, and contrary to the Scriptures; for, 1 Here is supposed that which is not to be supposed, and that which will never be proved, namely, that some men as yet not converted, who for the present are in an unregenerate estate, do do as much as they can; certainly, every wicked servant will be found to have been a slothful servant at the Day of Judgement, Matth. 25.26. But, 2 If this were true, that some such persons act adultimum virium, to the uttermost of their power, yet it follows not, that therefore it is fit that God should give them grace; nor doth God give any one grace upon that account; for when they have done all that they can in this unregenerate state, what is it that they have done? why nothing wellpleasing and acceptable unto God, because (as the Apostle says f Rom. 8.7, 8 The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be; whence he concludes, that they that are in the flesh cannot please God. Now, is it fit that God should give them grace, for doing that which doth displease him? Again, as faith without works is dead, so works without faith are dead also; and if they be dead works, and not the service of the living God (as the Apostle saith they are, Heb. 9.14.) how can a man by such works deserve to have grace? What a monstrous thing is it, that vice should merit virtue? that a man by sinning against God should deserve to be partaker of his holiness! That Natural men may do some things that are materially good, there is none will deny, but that they can do any thing formally good, smells too much of the Pelagian Forge, and is manifestly contradictory to the Word of God, which tells us, that whatsoever such men do is sin, Prov. 21.4. Titus 1.15. And therefore most certain it is, they can do nothing to prepare themselves for conversion, nothing to move God either to vouchsafe them the means of grace, or to make them effectual, as these men vainly teach. t Dr. Twisse against Hoard. Lib. 2. This is the peculiar glory of God's grace, to make us perfect in every good work, and to work in us that which is pleasing in his sight through Jesus Christ, and this he doth according to his good pleasure, Phil. 2.13. & Hebrews 13.21. for Grace is not conferred according to works; that was condemned as a pestilent Doctrine long ago in the Synod of Palestine, and all along in divers Counsels against the Pelagians. That the Gospel prevails upon some, and not upon others to whom it is preached, whom it still leaves in the gall of bitterness, and in the bond of iniquity; our Saviour ascribes it wholly to the good pleasure of God, as the only reason of it. I thank thee Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so Father, for so it seemed good in thy sight, Matth. 11.25, 26. And Judas (not Iscariot) hearing him say, that If any man loved him, he would manifest himself unto him, replies with wonder, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world! as if he had said, There was nothing in us more than in them that could move thee to it, we were by nature the Children of wrath as well as others. It is not only true of Election, but of Vocation also, It is not of him that willeth nor of him that runneth, but of God that showeth mercy. The grace of God is preventing grace, it meets us in the way of sin, even while we are running away from God; we do not seek it first, but it seeks us, and finds us out in our lost condition, that we might seek it afterwards, and having found it may be careful to keep it; as Isa. 65.1. I am sought of them that asked not for me w Non ergo putandum est cum Pelagianis, gratiam dari ex merito, & iis communicari qui eam antea quaesiverunt. Non enim quaeritur gratia, sine gratia, quae prima homisem perditum in se quaerit & invenis, ut postea eam quaerat & censervet inventam. R. vet in loc. Exercitor in Gen 52. I am found of them that sought me not; I said, behold me, be hold me, unto a Nation that was not called by my name. Therefore if we have any evidence of a real work of grace in our hearts, in any measure, wrought by the Spirit of God, let us cry Grace, Grace unto it; let us say unto the Lord as Mephibosheth unto David, 2 Sam. 9.8. What are thy Servants, that thou shouldest look upon such dead Dogs as we are! And thus much for this first particular of Self-denial in respect of inherent grace, the not ascribing it to ourselves as the cause, neither the efficient nor meritorious cause of it. In the next place, to deny Self in respect of inherent grace, is, 2 Not to rest upon it, as the righteousness whereby we are justified in the sight of God. It is not a righteousness inherent, but imputed, whereby we are justified. Righteousness inherent is a necessary antocedent of glorification, 2 Thes. 2.13. (the subject of reconciliation is an enemy, Rom. 5.10. of Justification, a Sinner, Rom. 4.5. but of Glorification, a Saint, Acts 26, 18,) it is also a necessary concomitant of Justification, I Corinth. 1.30. & Rom. 8.29, 30. (where God doth alter and change the state, there he doth mend the condition by the operation of his holy Spirit) but it is not the formal cause of it, as Bellarmine and other Papists teach. justification is a gracious sentence of God, whereby for Christ's sake apprehended by faith, he doth absolve the Believer from Sin and Death, and accounts him righteous unto life. x Non est Physica transmutatio qualitatum in haerentium, sed moralis vel relativa transmutatia status qualis est mutatio hominis qui per condonationem creditoris, ex debitore fit non debtor. Ames. Bellarmin. Enervar. Tom. 4.132. It doth not denote any Physical or real change of disposition, but a judicial or relative change of state, such a change as consists in pronouncing of a sentence, and in reputation; But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4.5. where this phrase [Faith is counted for righteousness] is all one with that in the sixth verse [God imputeth righteousness without works] What this righteousness is, that is there said to be imputed, the Apostle afterwards tells us, Cap. 5.19. where he saith, that as by one man's disobedience many were made sinners, even so by the obedience of one shall many be made righteous; by which he shows, that the righteousness whereby we are justified, is the obedience of Christ (his active and passive obedience) and therefore not a righteousness inherent in ourselves, but imputed to us; for 1. It is the obedience of Christ; and, 2. The text saith, that we are made righteous by that obedience in the same manner, as we are made Sinners by the disobedience of Adam, which is by y Non potest intelligi quomode in obedientia Adami constitueret posteros peccatores efficienter, nisi illa in obedientia prius imputetur ipsis; peccatum enim qu●d neque nobis inhaeret, neque imputatur, non potest in nobis quilquam efficere Ames. Bellar. enervat, Tom. 4.140. imputation. As for the righteousness of Sanctification inherent in ourselves, it cannot justify us, because it makes no satisfaction to the Justice of God; the righteousness whereby we are justified, is such a righteousness as makes a full and perfect satisfaction to the Justice of God, for all that it can justly require, either by way of punishment for sin, or by way of obedience to the Moral Law. The Covenant of Works being broken, man stands bound unto God in a twofold Debt, a debt of suffering for his first Transgression, and of perfect and perpetual conformity to the Law (both habitual and actual) for time to come; God will have the Threatening fulfilled, as well as the Precept observed; and the Precept observed, as well as the Threatening fulfilled. This the Justice of God requires, and therefore, it is neither suffering according to the Threatening alone, nor being conformable according to the Precept alone, but both together, that satisfies God's Justice; therefore inherent righteousness alone cannot justify, because the Curse of the Law for sin, remains still to be suffered. This God stands upon, to have sin punished to the full, according as he hath threatened, and therefore the punishment must be endured either by the Sinner himself, or by another (for him, and in his stead) that is able to bear it, that so God may be sufficiently revenged for all the wrong that sin hath done unto him; therefore they do miserably mistake that talk of Justification, either by habitual or actual righteousness alone, for that is not full satisfaction to the Justice of God, and that which is not full satisfaction, in this case, is no satisfaction at all, and where there is no satisfaction to the Justice of God, there can be no Justification. Suppose a man should attain to that perfect and complete habitual conformity to the Law which is required (for of that only we speak in this place) yet this could not justify him, because it could not acquit him from his sin in losing that which he had before; This After-conformity would not make amends for the former that was lost: This Conformity recovered, is a debt as well as the former which was lost, and the payment of one debt, will not satisfy for the non payment of another. But that conformity to the Law, which is even in the best of Saints, since the Fall, is not z Lex non tantum actualem obedientiam sed & omnimodam cum lege conformitatem requirit, secus enim lues originalis peccatum non effet. Wolleb. l. 1. that perfect and complete conformity which the Law requires; for we are renewed but in part, there is a remainder of corruption still, A law in our members warring against the law of our mind, Rom. 7.23. Therefore if we were to be tried only by the preceptive part of the Law, we could not be justified; for so long as any thing is lacking of that conformity which the Law requireth, it is impossible that the Law should judge us righteous. Therefore there remains nothing but a fearful expectation of a most dreadful sentence of condemnation to be passed upon us, if we will venture to be tried for our eternal estates by any thing that is in ourselves. For this reason, holy men in Scripture have always renounced their own righteousness, David prays, Enter not into judgement with thy servant, for in thy sight shall no man living be justified, Psal. 143.2. If God will not withdraw his anger (saith Job) The proud helpers do stoop under him. How much less shall I answer him, and choose out my words to reason with him, whom, though I were righteous, yet would I not answer, but I would make supplication to my judge, Job 9.13, 14, 15. I know nothing by myself (saith Paul) yet am I not hereby justified, 1 Cor. 4.4. And therefore he professeth, That he accounted all things but dung, that he might win Christ, and be found in him, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, Philip. 3.8, 9 And indeed every man that sees himself in the glass of the Law, will see a necessity of another righteousness than his own, every man (I say) except the man St. James speaks of, Who having beheld himself therein, goeth away; and streightwar forgetteth what manner of man he was, Jam. 1.24. And thus much of Denying-self, in respect of Inherent Grace. SUBSECT II. Of Denying-self in respect of Common-Gifts. WE have seen what it is to deny Self, in respect of Grace, I shall now show what it is, in respect of Gifts. And 1 What it is for those that want Gifts. 2 What for those that have them. 1 What it is for those that want Gifts. And here I shall speak (as before) both Negatively and Affirmatively. 1 Negatively, For those that want Gifts, to deny Self in respect of Gifts, is not, 1 To deny the excellency, usefulness, or necessity of them. None are more apt to stight and contemn Gifts, than those that are most defective in them. And of these, some do it out of ignorance, speaking evil of the things that they understand not, 2 Pet. 2.12. and Judas vers. 10. Others out of pride, being loath to acknowledge themselves to be wanting in any thing that is excellent. Others out of a blind devotion to Grace, as if a good opinion of Gifts were some way or other derogatory from Grace, and these think it a matter of Self-denial not to think well of any thing that is not grace. But as Grace must have its due esteem, so must Gifts also. Gifts are excellent, though not so excellent as Grace. For, 1 They are the purchase of Christ, the fruits of his Resurrection and Ascension, Ephes. 4.8. When he ascended up on high, he led captivity captive, and gave Gifts to men. It was the manner of the Roman Conquerors in their Triumphs to ascend up to the Capitol in a Chair of State, with their prisoners following at their Chariot wheels on foot, having their hands bound behind them, and as they went along, the Victor was wont to throw some Missilia, certain pieces of Coin, and other rich gifts to be gathered up by the people. Even so the Lord Jesus when he ascended in triumph up to Heaven, having spoilt Principalities and Powers, he made a show of them openly, Col. 2.15. and gave gifts unto men. And this speaks the excellency of them. Princes in their Triumphs do not give mean gifts, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Royal gifts, they do not only triumph in their Victory, but in their Liberality also, which makes their Victory far more glorious. Even so the Lord Jesus, to make his Ascension more splendid and glorious he gave Gifts to men, and these Gifts have a Triumphal image and super scription upon them to this day, they being so notably instrumental in destroying the Kingdom of Satan and Antichrist. 2 The Operation of the Spirit, 1 Cor. 1.2, 4. There are diversity of Gifts, but the same Spirit, that is the Author of them all. This the Apostle proveth by induction, vers. 8, 9, 10. For to one is given by the spirit, the word of wisdom, to another the word of knowledge, by the same spirit; to another the working of miracles, to another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues. But all these (saith he) worketh that one and the selfsame spirit, dividing to every one as he will. Hence such as have received Gifts, are said to be made partakers of the Holy Ghost, Heb. 6.4. And in respect of Gifts, it is as well as of Grace, that the ministration of the Gospel is called the Ministration of the Spirit, 2 Cor. 3.8. and the Manifestation of the Spirit, 1 Cor. 12.7. And therefore he that reproacheth Gifts, reproacheth the Spirit of God. 3. Of special use and service in the Church, Eph 4.11, 12. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Wherefore Gifts are of excellent use, and we cannot say, We have no need of them. Were it not for Gifts, the Church would be in a sad condition: How should the Scriptures be interpreted? How should the mouths of the Adversaries be stopped, but for Gifts? All are not Interpreters, all are not able to manage an Argument, nor answer an Objection. Therefore Gifts must not be contemned, but highly prized. 2 It is not to deny the respect and honour which should be given to those that have them. Many persons misinterpreting that of the Psalmist [In whose eyes a vile person is contemned, Psal. 15.4.] And that of the Apostle [Henceforth know we no man after the flesh, 2 Cor. 5.16.] Think there is no honour to be given to any for their Gifts, while they give no evidence of their Graces. It is true indeed, We must not give them that honour which belongs unto men, as they have Grace, but yet we must also beware that we deny them not the honour that is due to men as they have Gifts. Men may be honourable in respect of some good thing which they have, though concemptible in respect of some better thing which they want. Though men have nothing but Gifts, yet they are amiable and honourable for their Gifts sake. Christ loved the young man for the excellency of his moral parts, Mar. 10.21. Now if Christ loves such, why should not we? Next unto those that have Grace, come they that have Gifts, though the men be bad, their Gifts are good, and there is an honour due unto them. The Spirit of God, will be acknowledged in Gifts, as well as in Grace, seeing he is the Author of both. 3 It is not to deny the labour and industry which ought to be bestowed in acquiring of them. Austin makes mention of some that neglected the means of knowledge, because it puffs up, and were willingly ignorant that they might be humble. But this is by flying the shadow, to embrace the body of sin. It is not the fault of knowledge, nor of any other gift, that it puffeth up, but of our corruption, which takes an occasion thereby to make us swell. If through corruption, a man is apt to be proud of his graces (as Mr. Fox once said of himself, Sometimes I get hurt by my Graces, and sometimes I get good by my Sins, for by my sins I am made more humble, and by my Graces I am made more proud) We need not wonder, if through the same, he be apt to grow proud of his gifts. But if this be no Objection against our endeavours for Grace, why should it be pleaded against our endeavours for Gifts? We may not neglect our duty for fear of any evil that may accidentally come thereof. It is not only lawful, but a duty to desire and endeavour after gifts, Covet earnestly the best Gifts, saith the Apostle to the Corinthians, 1 Cor. 12.31. It is the study of some, that they may be general Scholars, that they may be some body in every thing, so it should be in the School of Christ. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, If there be any virtue, and if there be any praise, we should think on these things, Phil. 4.8. Christian's should strive to excel one another, not only in Grace, but in Gifts also; For though Grace be sufficient for a man's self, yet not for himself relatively considered. Every member hath a double office, one to receive in for himself, and another to a Eph. 4.16. give forth to the rest. Now Grace inables a man to receive in, but Gifts only to give forth. Many have a good treasure within, but want language and other gifts to bring it forth, and therefore have need to pray, that they may interpret the meaning of their own hearts for the edification of others. 2 Affirmatively, For those that want Gifts to deny self in respect of Gifts, is, 1 Not to murmur at the dispensation of God, in giving unto others, that which for the present, is denied to themselves. It is an evil, that such as are defective in any thing wherein others do excel, are by nature very subject to, To think that God deals unequally with them. What hard thoughts of God have many that are poor, because they are not so rich as others! and many that are black, because they are not so comely as others! and many that are diseased, because they are not so healthy as others! and many that are in thraldom, because they have not the liberty that others have! What hard speeches against God do many of these sometimes utter! Cursing the day wherein they were born, and accusing the influences of the Stars, etc. Thus many not discerning in themselves such abilities and perfections of mind, as they discover in others, are ever and anon quarrelling at the Workmanship of God, as if he had not sufficiently polished his work, as if he had not done it so exactly as he should, wishing rather they had never been made, than made so imperfect; and some men's dislike of themselves has been so great, that growing impatient of beholding any longer their own imperfections, they have laid violent hands upon themselves, and made themselves instruments of that small measure of annihilation which they are capable of. The serious consideration of the absolute sovereignty of God over us (we being in his hands as Clay in the hands of the Potter) would show us what an unreasonable thing it is, for any one (of what make soever he be) to murmur in this manner against his Maker; Shall the thing form say to him that form it, Why hast thou made me thus? Rom. 9.20. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? Isa. 45.9. Hath not the Potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? Rom. 9.21. Besides, we should consider what we have justly forfeited by our Apostasy from God; have we not sinned away the perfections and accomplishments of the mind, as well as of the body? if so, we are not wronged, though they never be restored. But many times we charge God foolishly, when the fault is in ourselves; we complain of Nature, when we neglect the means; it may be he hath made us capable of improvement as well as others, but we are slothful, and take no pains, we do not dig for knowledge as for hid treasure, and therefore no wonder we are without it. But whatever be the reason that we have not the like gifts with others, there is no reason that we should therefore murmur against God. This is a great evil in any one, but fare greater in one that has grace; to overlook our Graces, because we have not gifts, is worst of all. If God hath given us the better part, what cause have we to complain? If we have the gift of grace, we need not be much troubled, that we have not the grace of gifts. He that hath Grace, hath a gift worth all the gifts in the world; and yet as I have already hinted, there are few or none so deficient, as to be altogether without gifts, at least without a capacity of attaining some gift or other, whereby in their places they may be serviceable to the body. If the foot shall say, Because I am not the hand, I am not of the body, is it therefore not of the body? and if the ear shall say, Because I am not the eye, I am not of the body, is it therefore not of the body; If the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling? 1 Corint. 12.15, 16, 17. If all had the same gifts, there would follow a destruction of the whole body, and consequently of themselves too; for it could not be a body, unless it were made of many members knit together, and divers one from another. But Self is not so well pleased with what it hath, as discontented at what it wants; and hence comes murmuring and repining against God. Here then is Self-denial to suppress all hard thoughts of this different dispensation of God, seeing he hath set the members every one of them in the body, as it hath pleased him, and it is fit that we should subscribe to his wisdom, and submit to his will therein. Again, for those that want gifts, to deny Self in respoct of gifts; is, 2 Not to envy those that have them. The Spirit that dwelleth in us lusteth to envy, saith the Apostle, James 4.5. that is, inciteth putteth on, and moveth earnestly unto envy. When we behold any excellency in another, outshining that which is in ourselves (so that, that which before was made glorious, hath now no glory by reason of their glory which excels) Self presently bewrayeth itself in this passion of envy, urging us with b Festos dies non agit invidia uncessant importunity by all manner of arguments to malign his person, and do what in us lies to quench the light of his excellency, and turn his glory into shame; for this is the nature of envy, to endeavour the destruction of its object, it being nothing else but an c Est tristitia de bono alterius, ut proprium nostrum bonum impedire vel minuere creditur; ideo incitat ut bonum proximi, quantum in nobis est, impediamus, & contrarium malum ei procuremus. Rivet in Decalog. inward vexation at the good that is in another, for this very reason, that so much glory or praise seemeth to be taken from us, as is given to him. And hence we are provoked in our spirits to do our uttermost to deprive him of it, and to procure the contrary evil unto him, which if it cannot be effected, then to endeavour the destruction of his person; as we may see in the Story of Cain, joseph's Brethren, Saul, and the Scribes and Pharisees in their dealing with Christ. It is a special part of Self-denial then in those that want gifts, not to envy those that have them. Self will be lusting unto envy, but Self must lose its lusting, we must by no means yield unto it. When John's Disciples came to him with a complaint, that all the people flocked after Christ, as fearing an eclipse of their Master's honour (and consequently of their own) by his interposition, he thus answered them, A man can receive nothing except it be given him from heaven, Joh. 3.27. Every good gift, and every perfect gift is from above, and cometh down from the father of lights, Jam. 1.17. who giveth to all men liberally, and upbraideth not, v. 5. Now, shall our d Envy is called an evil eye, because all the Diseases of the eye make it offended with any thing that is light, and shineth; as moths eat into the finest cloth, and the Cantharideses blasts the sweetest flowers, so doth envy ever gnaw that which is most beauriful in another whom it hates. Reynolds Treat. of Pass. eye be evil because God is good? Matth. 20.15. we are so fare from being like to God in this, that we do in nothing more resemble the Devil, who being destitute of true goodness in himself, envieth it in every one else. We should rejoice at the sight of other men's excellencies, and bless God that others are more able to do him service, seeing we ourselves can do so little. It should glad out hearts that the glory of God is advanced, whoever be the instruments. Some indeed preach Christ even of envy and strife, and some also of good will; notwithstanding every way, whether in pretence, or in truth, Christ is preached; and saith Paul, I therein do rejoice, yea and I will rejoice, Phil. 1.18. When Joshua told Moses that Eldad and Medad prophesied in the Camp, and desired him to forbid them, Moses said unto him, Enviest thou for my sake? would God that all the Lords people were Prophets, and that the Lord would put his spirit upon them, Numb. 11.29. now if such as Moses such as Paul, men of such eminent abilities to do service both in Church and State, can be thus contented, how unbecoming a thing is it, for those that have them not, to be dissatisfied? to be neither able to do good ones self, nor willing that another that is able, should, speaks the most abominable pride that can be imagined, a more cursed disposition is not to be found in Hell. Another thing wherein those that want gifts are to deny Self in respect of gifts, is, 3 Not to glory in those that have them. As some are too too apt to envy and malign them, so others too too apt to Idolise and adore them, attributing all unto them, as if they were the authors and finishers of their faith; and though these men may seem to have but little regard to themselves, their own honour and esteem, while they are thus busied in promoting the good esteem of others, yet the contrary is most true, for by this means they seek to commend themselves, lavishing out their praises upon others, that they may return with advantage back again upon themselves; for hereby they would be thought to be men of a piercing eye, and an accurate judgement, in that they do approve the things that are excellent, Phil. 1.10. they would be accounted of the number of those, who by reason of use have their senses exercised to discern both good and evil, Heb. 5.14. so that though they have no achievements of their own to boast of, yet they are good Judges of other men's; they can tell who doth well, and who doth ill, and amongst those that do well, who doth best, and such they like, such they love; yea so confident are they of their own judgement in this particular, that they make it the common standard, whereby all that honour which is to be given to men of worth and eminency, is to be tried; and they will have neither more, nor less given to any one than their own judicious selves shall allow of. And hence it is, that in populous places, where there are divers Ministers of note, one shall seldom come into any company, but he shall hear one crying up one, and another another, and a third (it may be) deerying both them; and their contention many times is so great, which of their Teachers should be the greatest, that instead of commending, they fall to downright railing upon them, and one upon another, till at length (being no longer able to endure) they all break up in a chafe, and resolve never to have fellowship with one another more. e When the one shall say, I am of Calvin, and another, I am of Luther, when as they meet both in the name of Christian; nay when by most ridiculous dissension (for we have heard of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) when one shall say, I am of Martin, and another, I am of Luther, whereas they did but divide Martin Luther, for they were both of his religion; what must they needs bring but a deformity and confusion upon the face of the Church, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough to make up a Chaus. Calverwel. The Schism. p. 19 There is not any one thing that occasions more divisions, and sub-divisions amongst Professors, than this vain-glorying in men, as we see in the Church of Corinth, while every one said, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ, 1 Cor. 1.12. And the reason is this, f Culverwel, ib. 22. they that glory in some excellencies, vilify meaner; nay they vilify choice ones too: For such as glory in Paul, slight Apollo, and such as admire Apollo, Paul. Now such as glory in Paul cannot endure that Paul should be dis-esteemed, and they that admire Apollo, cannot endure that Apollo should be slighted, and therefore they that glory in Paul, provoke those that admire Apollo, by slighting of Apollo; and they that admire Apollo, provoke those that glory in Paul, by dis-esteeming Paul, and so both rend the Church in pieces. g See Dr. Reyn. Treat. of Pass. p. 317, 318. Nothing exasperates our spirits so much: Nothing so much provokes us to anger, as contempt, from others meeting with the love of ourselves. And therefore when a man already strongly possessed with a love of his own, or his friend's person, or parts, shall find either of them by others slighted and despised, from whose joynt-respect he hoped for a confirmation of his judgement, there-hence ariseth not only a grief, that his expectation is crossed, and his judgement undervalved, but an eager desire to manifest his displeasure against the persons who thus contemn him; which is commonly done by such ways and means as make the h All anger ig a kind of disjoining, or divulsion of things before joined, Reyn. Treat. of Pas. 332. breach so wide, that it can hardly afterwards be made up again. Therefore for the preventing of Schism, we must deny ourselves, and not cry up one, to the disparagement of another, but give to every one i Rom. 13.7. his due praise. Lastly, For those that want Gifts, to deny self in respect of Gifts, is, 4 Not to desire, not to endeavour after them for self-ends. Those that want Gifts, aught to covet them earnestly, and earnestly to labour after them, as I shown before; but not for honour, and applause, not for preferment and profit, as k See Act. 8.18, 19, 21, 22, 23, v. Simon Magus did, but for the edification of the Church, as the Apostle tells the Corinthians, 1 Cor. 14.12. For as much as ye are all zealous of spiritual Gifts, seek that ye may excel to the edifying of the Church. We see what it is for those that want Gifts, to deny Self in respect of Gifts; consider, 2 What it is for those that have Gifts. 1 Negatively, For those that have Gifts, to deny self in respect of Gifts, is not, 1 To deny that they have them. Solomon observes, Prov. 13.7. There is that maketh himself rich, yet hath nothing; there is that maketh himself poor, yet hath great riches; that is, there are some that make their boast of great estates, that live after the rate of rich men, when indeed they are worth nothing, only l Trap in loc. they trick up themselves with other men's plumes. There are others that are continually complaining of their wants, that live after the rate of poor men, when indeed they have enough, and more than enough to live upon. It is so here, There is that maketh himself gifted, yet hath no Gifts; There is that maketh himself not gifted, yet hath great Gifts. Some go up and down boasting, as if they did abound in knowledge, and in all judgement, they can resolve all doubts, put an end to all controversies, and yet are most grossly ignorant, and have need to be taught the first principles of Religion; They desire to be Doctors of the Law, but understand neither what they say, nor whereof they affirm, 1 Tim. 1.7. Some again, that have attained to a good degree of knowledge, that in the judgement of others, are fitly qualified for public service, will notwithstanding be ever and anon declaiming against themselves, as not fit for any thing. Now though there seem to be much of Self-denial in such a seeming modest denial of our own parts and abilities, yet for the most part, there is much Self-pleasing, and much Selfseeking in it. For, 1 In some, it is nothing else, but an expression of that longing desire, that they have to know what others think of them, they have a good opinion of themselves, and they m As it is the common property of min, with all other creatures, to love himself, so it is his particular desire also, being animal sociate, to be loved by others, because hereby that love of himself which proceedeth from judgement and reason is confirmed. Reynold. Treat of Pass. desire to have it confirmed by the good opinion of other men; and therefore by discommending of themselves, they do but administer an occasion to others to commend them; they speak the more against themselves, that others may speak the more for them; It's ordinarily observed of some Ministers and others, when they come off from their public Exercises, they presently begin a discourse of the meanness, and unworthiness of what they have done. That it was scarce worth the hearing, that it's nothing to what such a one, and such a one can do, etc. But hearing from their friends, how much they were taken with it, and how all admire it, and applaud it; to show n Usually such professions are but counterfeit, and that praise which men seem to neglect, or beat back at the first hop, they readily take at the next rebound Manton, Comment on J●n Advertisement to the Reader. how well-pleased they are with this seeming unexpected approbation, and that their friends may the more admire, they begin to tell them, in how short a time they did it, how few helps they had, and that they never read any one upon that subject, etc. 2 In others, but an expression of that pride that they take in slighting such things, as others do so much admire. There is a pride that ariseth out of the contempt of pride, when the mind glories in this, that it hath trampled glory underfoot; and this is o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M. Anto. lib. 12. the most abominable pride that is. 3 In others, but an excuse to save themselves from some employment which they do not affect, as being either less advantageous, or more prejudicial to their private interests than some others is. When Moses was afraid to go to Pharaob, as God Commanded, he pleaded want of Eloquence, Exod. 4.10. Some that have gone to the University with professed resolutions to enter into the Ministry, meeting afterwards with some unexpected preferment, have changed their resolutions, and for an excuse, pleaded their want of gifts for so weighty an employment, whereas if they had miss their preferment, there would have been no want of gifts at all, meaner gifts than must have been sufficient. 4 In others it proceeds from discontent, that their parts and abilities are not so great as others. By all this it appears how much of selfishness there may be in this seeming self-denial. Certainly upon what ground, or for what end soever it be, it cannot be for the glory of God, to deny those gifts which we have received from him, when we are called to make a profession of them. Again, For those that have gifts to deny Self in respect of Gifts, is not 2 To lay them aside, as useless in the dispensation of the mysteries of the Gospel. It is a woeful delusion that some men are under, to leave off to stir up the gifts they have received, upon pretence of the immediate inspiration of the Holy Ghost, to burn their books, and neglect their studies, and to come into the Assembly without forthinking what they shall say, in confidence that the Spirit of God will dictate to them. Self-denial is that which herein they do pretend, but the thing which they principally aim at, is the exalting of themselves, while they would have us believe, that God deals more intimately and familiarly with them than with any else-besides. And that they are exalted above measure, through the abundance of their supposed revelations, is too too evident; while they cast so much scorn and contempt upon the means of Gods own Institution and appointment. But their folly and madness, shall be made manifest to all men. We know that the Spirit of God is not contrary to himself, and therefore will not do any thing that shall eclipse the glory of his own appointments. For those then that have gifts, to deny Self in respect of their gifts, as it is not to deny that they have gifts, so it is not to deny, to make use of them. But 2 Affirmatively, For those that have Gifts, to deny Self in respect of Gifts. Is, First, Not to be proud of them. It is commonly observed of those that excel in Gifts, that they are many of them excessively proud; And there are three things wherein their pride doth chief discover itself. Their conceit of themselves. Their contempt of such as want Gifts: And, Their enmity against others that do excel in them. 1 Their conceit of themselves. Self-love, and Self-conceit do always dwell together, and are mutual causes one of another. There is à p The speech of a selfish man, Proximus egomet mi high, I am next neighbour, or nearest to myself; thus he thinks, and thus he speaks, and hence it is that he thinks best of himself and loves himself best. proximus mihi, in a Selfish man's breast, and he can easily admit good thoughts of himself, still viewing his gifts in no glass but self-liking. This fire of Self-love, though many times it be raked up under the ashes of most woeful impotencies, and deformities, yet it cannot forbear to smoke forth the filthy vapours of conceitedness. The Philosopher observes of parents that they love their children, not because they are the fairest, but because they are their own. In like manner, many men admire their own parts and gifts, not because they so much excel other men's, as because they be their own. Many are proud of their own blackness, and look upon that in themselves as their glory, which other men look upon as their shame. But where this affection meets with a more fertile soil, there it springs, and spreads more than any where. If there be any plot in Nature's garden better than other; this hemlock, will grow there, which being at any time fed upon, presently fumes up into the brain, and intoxicate the whole head. Hence it comes to pass that many men not ballasted with humility, observing something excellent in themselves, whereby they are advanced above others, and admired by all round about them, can scarcely keep themselves upright, but are ready to be overturned by every blast of a fawning Parasite. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aust. in Soph. Elenc. l. 1. c. 14 Other men's weaknesses and deformities serve as soils to set off the perfections of accomplished men with greater lustre and glory, which when they take notice of, they hardly know how to contain themselves in an even temper of spirit, but are apt to think more highly of themselves than is meet, as if the world of worthiness had his whole globe comprised in their breasts. And from this over-high conceit of themselves, because of their Gifts, proceeds, 2 Their contempt of others, that want Gifts. They look downupon such as a company of poor, silly, contemptible things, as having not for which they should be regarded. They will by no means allow they should have any respect given them, they hold it an abasing of their persons to be in their company, r There is Tumour cerebrz, as well as Tumour cordis, as well a learned, as a stubborn pride, a pride against the weakness, as against the person of our brother, a pride whereby we will not stoop to the capacity and edification of him, as whereby we will not stoop to a yielding and reconciliation with him, that is the swelling of knowledge, & this of malice. Reynold Treat. of Pass. an undervaluing of their parts to condescend to the lowness of their capacities; they will not entertain conference with them, unless now and then to make themselves sport with their ignorance; they love to be often reflecting upon such men, and take great pleasure to make them ashamed of their weaknesses and to see them blush or hang down the head before them. They will not allow of the commendation of their virtues, or imitation of their graces, though they be never so Religious, yet because they be plain Countrymen, or illiterate Mechanics, they are good for nothing, and their Religion is but blind devotion. Thus the proud Pharisees, upon a conceit of their own knowledge and learning, contemned the common people that flocked after Christ and embraced his Doctrine, as a company of blind, silly, ignorant wretches, fit to be cursed and destroyed. This we find in that Reply of theirs to the High Priests Officers, who instead of taking Christ, as they had been commanded, being very much taken with Christ, approved of, and commended him at their return, Joh. 7.45, 46. being asked the question why they had not brought him? they returned this answer, Never man spoke as this man, to which the Pharisees replied, Are ye also deceived? Have any of the Rulers, or of the Pharisees believed on him? But this people that know not the Law, are cursed; as if they had said, They are only some of the rude multitude, unskilful, and unlearned men, that understand not the meaning of the Scriptures, that run after him, and these are devoted to destruction; but as for the wise and learned, as for the Pharisees who are knowing men, & such as shall be saved, they are all against him, not one of them believes on him. Now if such as the Pharisees, men of such judgement and understanding, men so greatly in favour with God, do take no notice of him, why should any one look after him? As for the judgement of the multitude that follow him, it is nothing worth, he is the rather to be suspected, because such as they do think so well of him. This was from that proud opinion and conceit that they had of themselves, that they thus s Semper in allos contumeliosr sunt, quicunque sibi plus justo placent, & immodicum nostri amorem sequitur fratrum despectus, Calvin. in 10 c. vilified and contemned others; they thought themselves the only knowing men, and therefore that none else were to be regarded. But it is not the simplicity of the Vulgar only that such men despise, they know how to trample upon the learned also, even those that have been trained up in the Schools of the Prophets, together with themselves, and have obtained a good measure of Learning, so as to be very useful and serviceable in the Church, yet because they are not such general Scholars, but it may be very unskilful, in some one or other of the Arts; they make them the objects of their scorn, and therefore will be sure to decry them in all companies wherever they come. There is one thing more wherein the pride of these men doth bewray itself, and that is, 3 Their enmity against others of like gifts with themselves. Moralists say, that likeness is a cause of love, but experience sometimes tells us the contrary; for where observe we a greater enmity, than betwixt men alike; eminent in learning? It is seldom seen that two such (especially if they be of the same Profession) can approach the Gate of honour, without justling for the entry, that can hear of t Nec quenquam jam ferre potest, Caesarve priorem, Pompeiusve parem— equality without repining, or of priority without indignation. Love runs not so easily in a collateral or retrograde, as in a downright stream; let men be uppermost and they'll smile upon us, let them conquer, and the Conduits shall run with wine. There is a u Third Epist. of Joh. v. 9 Diotrephes in many men's breasts, aspiring to a pre-eminence in every thing, as if they alone were so many Suns in their particular Orbs, to whom all the other Stars about them must be beholding for light and influence. And therefore if they can help it, there shall be none other near them, but such as will humbly acknowledge their Primacy, such as will be content to see by their Spectacles, and sail by their Compass. Of all others these are least able to suffer an Eclipse, which if at any time it happen (as often by the w Validiorum exortu exilia obscurantur. interposition of a greater light it doth) it portends no small disturbance, and confusion to the whole Society whereof they are members. We see it in divers places where there are two Ministers, how the merits of the one, procures the enmity and opposition of the other; if the people say of David, he hath slain his ten thousands, Saul cannot bear it, but x 1 Sam. 18, 8, 9 eyes him from that day forward, not only y Engl. Annot. second Edit. carefully, and curiously prying into all his actions, to see to what end they tend, but also beholding, and censuring them with a malicious eye and aspect; the heart no otherwise so plainly discovering itself, as by the z Gen. 4.5, 6. eye and countenance. I saw Envy in that painting, Had a wonderful looking, For she looktd but awry, Or overthwart all baggingly; And she had a foul visage, She might look in no visage Of man, or woman forth right plain, But shut her one eye for disdain, So for envy burned she, When she might any man see, That fair or worthy were, or wise, Or else stood in folks prize. Chaucer, Romant of the Rose, Fol. 121. And yet for a time it may be he dissembles his malice, making courtesy the outside of mischief, while secretly he attempts to work him out of the people's affections, which if upon trial, he find impossible to be effected, the delight which he took in meditating so wicked a revenge, is turned into vexation, and his rage doth swell in his heart so much the more, as it is feign to be suppressed in silence, and disguised with humbleness; thus when men grow proud of their gifts, do they usually discover their pride. Three things therefore are required of all such as have gifts, in full of this first particular of Self-denial, Not to be proud of them. 1 Not to think too highly of themselves, because of their gifts. 2 Not to contemn others, because of their want of gifts. 3 Not to hate others, because they do excel in them. We have all these in Rom. 12.3, 4, 5. where the Apostle speaking to all those that have gifts, and commanding them not to be proud of them, giveth a threefold reason of so necessary a Commandment, all which conclude against this threefold pride, which usually (as we have seen) discovers itself in such, as are proud of their gifts. The Commandment is in the former part of the third verse, set down both in the negative, [For this I say, through the grace given unto me, to every man that is among you, not to think more highly of himself than he ought to think] and in the affirmative, But soberly.] The reasons of both, are in the latter part of that and in the two verses following. 1 From the efficient Cause, or Author of Gifts, and that is God, according as God hath dealt, or distributed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What Gifts soever any one hath, he hath them all from God; Nemo igitur superbiat ut suis, let no man therefore be proud of them, as if they were his own. In as much as God gives them, it shows that we have none of our own; this should put us in mind of our own penury and emptiness, which would be an humbling consideration. It is a very uncomely thing for a man to boast of that which is not his own, for one that lives by borrowing, to glory in his great estate, and it is very unjust too; in as much as the glory which is due to his friend, by this means he transfers upon himself. By this Argument, the Apostle endeavours to take down the pride of the puft up Corinthians a 1 Cor. 4.7 Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou didst not receive it? Such stinging interrogations as these (would we but expostulate in this manner with our own hearts) would quickly prick the bladder, and let out the wind. 2 From the proportion of Gifts * Nemo est in Dei famil●â, qui ralenium non acceperit public●m aut privatum. Paraens in loc. according as God hath dealt to every man the measure of faith; God hath not given all to one man, but something to every man. There is in the Body of Christ that which every joint supplieth, according to the effectual working in the measure of every part, Ephes. 4.16. Nemoigitur alium contemnat; Let no man therefore contemn another for what he wants, but esteem and honour him for what he hath. 3 From the communion of Gifts, for as we have many members in one body, and all members have not the same office, so we being many, are one body in Christ, and everyone members one of another; so that the Gifts of one member are not his alone, but another's; whatsoever one hath, that all the rest have, in as much as that one hath it who is a part of themselves; all have an interest in it, and benefit by it. Nemo igitur alio invideat, nemo alium odio habeat, * Hared first generates envy, and this again doth reciprocally increase hatred, and both join in mischief. Reynolds Treat. of Pass. 156 Let no man therefore envy or hate another, but every one improve his talon for the good of the whole body. In the Natural body one eye doth not hate the other, that sees as well, or better than itself, the right eye doth not wish the left put out, that so it might see alone; one ear doth not wish the other stopped, that so it might hear alone; one hand doth not wish the other bound up, that so it might work alone; nor one foot wish the other cut off, that so it might walk alone; the one doth his office the better for the other. Again, the eye doth not hate the ear, because the ear hears, which the eye doth not; nor the ear hate the eye, because the eye sees, which the ear doth not; the hand doth not hate the foot because the foot walks, which the hand doth not; nor the foot the hand, because the hand works, which the foot doth not; but are mutually serviceable one to the other, in procuring the good of the whole body, whereof they are joint members. b Cotton Eccles. c. 4.4 And therefore if we were united in brotherly love one to another, the gifts of one member would be the joy of the rest, and the honour of one member the joy of the rest, 1 Corint. 12.26. one finger envieth not another that weareth a Gold Ring, as taking it for an ornament of the whole hand, yea of the whole body. And thus much of this first particular, wherein those that have Gifts are to deny Self in respect of Gifts. In the next place, For those that have Gifts, to deny Self in respect of Gifts, is, 2 Not to presume upon them. As some that have Grace without c i e. Some particular Gifts which they desire. Gifts are sometimes ready to despair, so others that have Gifts without Grace, are most times ready to presume. As their gifts and personal endowments fill themselves with conceit and admiration, so they expect they should produce the like effect in others that do observe them, yea that God also should respect them the more for them. And these are of two sorts, such as presume upon their Natural gifts, and such as presume upon their Spiritual gifts. 1 Such as presume upon their Natural gifts; these look upon themselves as curious pieces of Nature's Workmanship, and therefore persuade themselves they are the objects of heaven's love. They argue themselves into a delusion thus: God hath imprinted so many Characters of his Image upon my person, enabled my person with so many rare endowments, embrightned my understanding with orient beams of knowledge, by which I can find out the most hidden secrets of Nature, recovered unto reason that dominion and authority, which my unruly and seditious passions had usurped and extorted from it, beautified my body with purity of complexion, eminency of stature, proportion of parts; and shall I not hence conclude that I am greatly beloved of God? Are such Silver vessels made to dishonour? Is there not rubbish enough in the world besides to be thrown out of the City of God? Must the same fate take hold on me likewise? I cannot thus persuade myself. Surely these communicated excellencies from God himself are strong arguments to me, of the love and good will of God towards me, more than to many thousands that want them, so that I need not fear that I shall beacast-away in the end. Thus do many selfconceited persons delude themselves, vainly imagining that because of these Natural and Moral accomplishments of theirs, they are made fit for society and fellowship with God. O would men but seriously take notice of the conclusions that they make in their secret reflections upon themselves! they would acknowledge that what they now read is true. This is that, and all that which bears up the spirits of many great Scholars, and many of the Gallants and great ones, that sit at the upper end of the world, with a vain confidence that all is well with them at present, and that it shall be well with them hereafter. 2 Such as presume upon Spiritual Gifts, these think they have more to be confident upon than the former; for thus they plead for themselves? We are enlightened, not only to see into the secrets of nature, but into the more hidden mysteries of the Gospel, We are the guides of the blind, the lights of them which are in darkness, instructers of the foolish, and teachers of babes; in our preaching, we are sometimes sons of thunder, breaking the rocks, and throwing down the mountains, that are before us, sometimes again, sons of consolation, raising up the valleys. Thus our Saviour brings them in pleading at the last day, Lord, Lord, open unto us, for we have prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful works, Matth. 7.22. To the former of these, I would commend that saying of the Apostle, Rom. 2.11. There is no respect of persons or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting of faces with God. Personal accomplishments shine with an amiable lustre in the eyes of men, and do as it were captivate their affections, and with a secret kind of enchantment, bewitch the lovers from themselves. It is otherwise with God, they work not so strongly upon his love; he sees with a clearer eye than any man in the world, his eye is not terminated upon the elegancy of the outward appearance as man's , all things are naked and anatomised in his sight, he can discern a rotten carcase through a gilded superficies, and see a ghastly soul through a painted body. When Samuel was sent to anoint David King of Israel, Jesse made his sons to pass before him, that he might single out from amongst them one for the Crown; and when Eliab came before him, he looked upon him, he was taken with the comeliness of his person, and the height of his stature. and said surely, The Lords Anointed is before me. What ground had Samuel thus to conclude? No other but because of the beauty of his countenance, this gave him a fitness for the Crown in samuel's eye. But God reproves him for it, and said, Look not upon his countenance or on the height of his stature, because I have refused him; for the Lord seethe not as man seethe, for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.7. It is not the grace of beauty, but the beauty of grace that affects God. All other excellency's suit very well with sense, but to a spiritual eye they represent no loveliness at all. Suppose a man to be the Essay of Nature, to whom every creature should contribute part of its perfection, who hath the largest portion of intellectuals, quickness of apprehension, firmness of memory, solidity of judgement, eloquence, courage, wisdom, and policy. etc. yet if he had not grace, one thing were still wanting, and that the better part too, all else would be but splendidum nihil, a glorious vanity. God looks at the heart, and he looks at grace in the heart. What ever the Cabinet be, God respects the Pearl that is in it most of all. God respects the heart as it hath a new draught of his own image upon it, if this be wanting, though all other natural perfections be present, yet there is no beauty which God respects. God did not regard Absolom for his beauty, nor Achitophel for his wisdom, nor Dives for his honourable descent. These were vile persons in God's account. And therefore you that are under this delusion, I beseech you consider seriously of these things, and bethink yourselves of the duty of Self-denial. Be content to lay your honour, and glory in the dust; Do not fancy yourselves the only excellent upon earth, till you be Saints; Do not glory in the portion you have received from nature, unless you be enriched with Grace. God will not respect you for any of these things, if you have no better; it may be he may use you in some particular service, and reward you with some temporal reward, and afterwards reject you, to be sure, while thus, he will never give you the Kingdom of Heaven. When God comes to pick and choose for the Kingdom of Heaven, Not many wise not many mighty, not many noble men are called: Where is the wise? Where is the Scribe? where is the disputer of this world? saith the Apostle, 1 Cor. 1.20. Are not most of them this day without God inthe world? Are not multitudes of them in Hell already? As for those that presume upon their spiritual gifts, I would wish them seriously to consider of that answer, that such at the last day shall have from the Lord, Matth. 7.23. Then will I profess unto them, I never knew you, depart from me ye that work iniquity. Men of such excellent gifts as have been blessed to the conviction, and conversion of many a soul, will be loath to suspect themselves; But it will be most dreadful damnation, after so many excellent Sermons preached and printed, so many powerfully moving, heart-breaking, and heart-melting prayers and tears, etc. for any one to be damned. I shall add no more, but pass on to the next particular; for those that have gifts, to deny Self in respect of Gifts, is, 3 Not to abuse them in the use of them. Great is the abuse of Gifts, and Self is as much seen in it as in any thing whatsoever. As, 1 When men exercise them about high things, that are above, either their own, or other men's apprehensions, whose information and instruction, they are more especially bound to take care of: 1 Their own apprehensions, when they will be meddling with things, which either they do not understand, or which cannot be understood. 1 Which they do not understand, when they will take upon them to determine in matters whereof they have no certain knowledge, nor any wel-grounded experience. It is observed of many (in some particulars, excellently well skilled) that they affect nothing more, than to be undertaking, where they have least ability to perform as they ought. And this is from, 1 An eager desire of glory, and that, 1 In being equal to others, who in some particulars do excel them; They are impatient of coming short in any thing, thinking it a reflection upon their own worth, that another should do better than themselves, and therefore they presently begin to imitate, striving to do the like (though contrary to their own genius) and so mar all. 2 In excelling others, who in all particulars are even with them. They cannot endure that others should stand upon the same level with themselves, and therefore are ever climbing up to the higher ground, till at length they tumble down lower than before. 2 Selfconfidence, and an over-high opinion and conceit of their own abilities, whereby they fond imagine they can do any thing as well, or better than others; they think nothing is too hard for them, but that they shall either find a way, or make one to their desired glory. As some despairing of their own sufficiency, eat those employments wherein had they confidence answerable to their abilities, they might do worthily, so others presuming upon it, make many fruitless adventures, to the discredit of themselves, and detriment of others. Other things might be mentioned to show how much of Self there is in this Abuse, but they are all, or most of them reducible unto these two Generals, which indeed are the principal causes of the other Abuse also, which is, when they will be meddling with things, 2 Which cannot be understood, when they will be aspiring, and reaching after the knowledge of things not revealed, when they will be trying to unlock and open those secret and reserved mysteries, which the counsel of God hath wisely shut up, and hid from their eyes. Some employ all their studies to find out the principles of Metals and to conjoin them otherwise than before they have been, that from thence may result a Catholic Medicine for the perfecting of imperfect Metals, and for restoring of sick and decayed bodies of what sort soever; and these are they that stile themselves Students in the most Divine mysteries of Hermetick learning. Some set themselves on work to foreknow, and foretell future events, as Soothsayers, Astrologers, and divers Enthusiasts. Some cast it up just how long it shall be to the day of Judgement. Others how many Centuries it shall last. Some beat their brains to find out what God was doing before he made the world: Others too know whether there be not more worlds than one, whether the stars be not peopled and inhabited in like manner as the earth is. Some try experiments for finding out the first common matter of all things: Others that they may see the naked essence of any thing. Some inquire into the estate of Spirits, and they tell us that some of them are mortal, also how many years they live: Others into the Hierarchy of Angels, and they tell us of their several offices and employments, their several orders, and the number of them. Some inquire where heaven is to be after the day of Judgement, and tell us that Christ shall reign upon the earth, and all the Saints with him for ever: Others dig deep to find out the place of the damned, and they tell us, that at the centre of the earth is the fire of hell, and that it is kindled by the Primum Mobile, and influences of the Stars. I might quickly fill up many pages, should I proceed to set down but one half of the many gross fopperies, and monstrous conceptions, that have been Midwifed into the world by these, and such like bold and presumptuous inquiries of fanatic Chemists, and Theosophists; But these few may serve as a sufficient Induction for the discovery of the Abuse we now speak of, the causes whereof (to show how much of Self there is in it) are 1 A prurient desire and hankering after knowledge. e See Culverwels' Treatise of the light of Nature cap. 13. And Baxter on the Arrogancy of Reason against Divine Revelations. Men long for the fruit of the forbidden Tree, and would fain be plucking some Apples from it; they cannot endure that any thing should be concealed from them, they would have an open and unlimited prospect of the whole compass, and extent of being: They would know all that is knowable, and so would be as Gods in point of knowledge, which was that which overthrew our first Parents. 2 An eager desire of glory, and of having the pre-eminence in all things. They would be thought to be the Nonsuch in the world, both for Philosophy and Divinity, and therefore f See Reynolds Treat. of Pass. 490. and Observations upon Anthroposophia Theomagica. Sect. 1. disdaining the common road wherein others have gone before them, they choose to walk in ways of their own making, studying, if it be possible, to find out some new concerning Truths, never before discovered. 3 A proud conceit of themselves, as if they had an All-comprehending wisdom, and were able to see through the nature and reason of all things, yea g There be those which f●●●e out the depth of the highest secrets of God, nothing is unknown unto them, neither in heaven, nor hell, etc. D● Espaigne, e Popular Errors Sect. 2. chap. 7 to fathom the bottomless depths of the counsels of God. This the Apostle notes as the main cause of men's intruding themselves into things which they have not seen, that they are vainly puffed up by their fleshly mind, Col. 2.18. that is, by the conceited h Mentem carnis vocat humani ingenii pe spicaciam quantacunque eit. Calv. in loc. perspicacity of their fleshly understandings. From hence it is that they do so Magisterially give sentence upon every thing, nothing must be true or false, but according as they do apprehend: Though it be the most unquestionable truth, attested to, and sealed by him that is Truth itself, and cannot lie, yet if they do not understand i See the forementioned Treatise of Mr. Baxter of the Arrogancy of Reason, etc. the quiddity or nature of the thing, if they cannot find out the causes, the end, and use of it; if they cannot see a possibility of accomplishing the matter by natural means; there is then no truth in it, it is but a eunningly devised fable, and they will not believe it. On the contrary, though it be the most prodigious lie, yet if they fancy it to be a truth k Sibi arrogant authovitatem de omnibus judicandi, suam censuram, suum judicium pro oraculis haberi ab omnibus, volunt. Calv. in loc. supradict. it must pass for an Oracle, they confidently obtrude it upon the world, and challenge all men's belief of it. Thus we see how much of Self there is in it, when men exercise their gifts about high things, that are above their own apprehensions. The next particular is, when they exercise them about high things that are above, 2 Other men's apprehensions, whose information and instruction, they are more especially bound to take care of. This is the usual fault of many great Scholars that are Preachers, that though they do not study such things as are above their own capacities, yet they preach such things as are above the capacities of the greatest part of their hearers. In popular Assemblies some fall upon those knotty disputes and controversies, which at least as they handle them) were much fit for the Schools, than the Pulpit. Others do so cloud and obscure their Sermons with such variety of reading, and ancient history, such subtle speculations of Metaphysics, such a multitude of abstruse and difficult terms of Art, uncouth allusions, and hidden method, that the common people can make nothing of what they say, nor reap any benefit by it, verily there is much of Self in such kind of preaching, for as much as it proceeds from 1 Pride and haughtiness of spirit. They think it Self-denial enough that men of such parts, and learning, and degrees, as themselves, will condescend to preach to any, they need not condescend lower in preaching to every one's capacity. They lay aside much of that honour which their Wisdoms might otherwise have, in that they will deign to preach, shall they lay aside their learning too? Besides, is it fit the chief Master of the School should teach the Pettits? Let an Usher be provided for them, for their parts they will take no pains about them. Thus they leave the ignorant, and unlearned to shift for knowledge as well as they can; if they can pick any thing now and then out of their learned discourses, it is well for them, for otherwise they shall never be taught by them. 2 Desire of credit and applause. They preach in this manner. 1 That the learned may commend them; They would have it known that they are learned, and that they would have the praise of their learning. They would have it taken notice of what proficiency they have made in their studies, what languages they have learned, what Authors they have read and digested, what controversies they are able to determine, and therefore they desire l Ambitio scenam defider●t. a learned Auditory, such as may be able to take notice of their learning, and give them the glory of it. If providence so order it that their lot falls amongst an ignorant people, it is not long before they grow weary, and they desire a more knowing people, not a people more knowing of Christ, and his Doctrine, but more able to know them, and their ability in preaching. 2 That the ignorant and unlearned may admire them. So as they may be admired, they care not that they be not understood; and indeed they would not be understood, that they might be admired, seeing the vulgar sort take them for the ablest Preachers, who tell them of such things as they are least able to apprehend. Thus I have shown how much of Self there is in it, when men exercise their gifts about high things, that are above either their own, or other men's apprehensions, whose information and instruction, they are more especially bound to take care of. There is another Abuse of Gifts, wherein Self acts in like manner, and that is, 2 When men exercise them about low things, that are beneath the dignity of their own, and other men's understandings, to be much conversant in them. When they do magno conatunugas agere, take a great deal of pains about m Telas quasdam doctrinae pariunt tenuitate fili operisque admirabiles sed quoad usum frivolas & inanes. Bacon. trifles, and impertinent curiosities, such things as are of no great use, or any considerable advantage, either for the bettering of themselves, or benefiting of others. To say nothing of Plays and Romances, and the many voluminous Comments upon some trivial Pamphlet of an old Heathen writer, the blushes of many great Wits, to have been so laboriously idle, in the compiling of them, it is lamentable to consider, what more childish toys a great many Preachers employ themselves about. Some come up into the Pulpit with mere n Fuit quondam tempus illud, quo instar gravissimae ma●ronae, sucra in publicum procedebat eloquentia: Nunc autem pudet d●cere, sed piget tacere; hac, ut levis meretricula se lenociniis & fucis insinuat. Caussin. de form. sac. Eloq. l. 15. So is that honey flowing matron Eloquence apparelled, or rather disguised in a Courtesan-like painted affectation. Sir Phil. Syd. Def. of Poetry. vapours, and flashes of words strong lines, but slender matter, something to tickle the ear, but little or nothing to pierce the heart. Some general precepts of morality they deliver unto their hearers, but they do it so conceitedly, with such o Alazonomastix's observat. on Anima magia abscondita, p. 144. chiming and clinching of words, Antithetal Librations, and symphorical rappings, that to sober men they seem rather like some idle boys playing with knick-knacks to please their own ears and fancies, than grave Divines, speaking wholesome words, and giving weighty counsel of life, and manners; so that the best they do, is but to make the most solemn things ridiculous by their Apish handling of them: But they are well satisfied, (it being the principal thing they look for) to be applauded and cried up by the vulgar p 2d Lash of Alazonomastix 207. Men of itching ears, that catch more after an elegancy than after a promise, and are better pleased with a Criticism, than with a practical Truth. Culverwels' Schism, p. 18. that are more taken with smooth nonsense, or superficial flourishes, than with the deepest knowledge in a careless dress. This is a great Abuse; but there is one more, which is worse, and indeed the worst that is, viz. 3 When men exercise them about evil things that are against their own and other men's spiritual good. I will but instance in the wicked and ungodly opinions that are so rife in these days, which, many men of great parts (for the Devil hath always had q Carried about with every wind of doctrine by the sleight of men, and cunning craftiness whereby they lie in wait to deceive, Eph. 4.14. It seems these Seducers are men of parts [the Apostle describes them in the same words as the old Serpent is described by whose subtlety we exchanged Paradise for briars and thistles] Veterators, beaten fellows, men exercised and skilful to deceive, Artists and Crafts-masters in sleight and subtlety, and stratagems of Deteit. Vines in loc. Serm. before the Lord Mayor and Alder. of Lond. such Factors) do make it the chief of their studies to spread and maintain, in which, as there is the greatest Abuse of Gifts, as all men (not abused into a more favourable conceit by them) will readily acknowledge, so (as the Scripture doth abundantly testify) there is the grossest selfseeking. Indeed many times such as are the Broachers of false doctrines, are the greatest pretenders to mortification and Self-denial; but the Scripture hath marked them forth for the most wretched generation of Self-seekers of any in the world. Of some it tells us that they speak perverse things, to draw Disciples after them, Act. 20.30. Of others, that they serve not the Lord, but their own bellies, Rom. 16.18. Of others, that through covetousness, they make r They do most of all aim at them who are good prize, they care not much for a sheep, that hath not a good fleece. Vines ibid. merchandise of their followers, 2 Pet. 2.3. and Of others, that they walk after the flesh in the s For particular Instances. See Parresiastes his Discourse of Enthusiasm. lust of nucleanness, vers. 10. Having eyes, full of adultery, vers. 14. and that they allure through the lusts of the flesh, through much wantounness, those that were clean escaped from them, that live in error, v. 18. And thus much may serve in brief for a discovery of the several Abuses of Gifts, and of that of Self that is in them; by which we see what is required of all such as have Gifts in full of this third particular of Self-denial, Not to abuse them in the use of them. Namely, 1 Not to exercise them about high things that are above them. Every one hath his proper Gift, and there are objects and employments proper unto every Gift, to which in the exercise of it, it must be confined. The eye cannot judge of sounds, nor the ear determine of colours. They must needs spoil what they take in hand, that will enterprise things beyond their skill. They that are unlearned (saith Peter) presuming to interpret the Scriptures) t 2 Pet. 3.16. do wrest them to their own destruction; And Paul tells us they are but u 1 Tit. 10. compared with 1 Tim. 1.6, 7. vain talkers and deceivers, that take upon them to be Teachers when they understand neither what they say, nor whereof they affirm It is a very preposterous course that such men take in the exercise of their Gifts, for whereas they should exercise to know, they exercise as having known, and so is their brain delivered of much matter that was never begotten by knowledge. But where there is a liquorsome desire of vainglory, and an over weening opinion of ones own ability to second it, there a man will adventure upon any thing, thinking long till he be doing, though when it comes to the trial, he can do nothing to the purpose. Here than it would be good to consider wherein one's glory lies. We are apt to think we have no glory, if we have not as much, or the same that another hath, which is a very great mistake. * 1 Cor. 15.41. There is one glory of the Sun, and another of the Moon, and another glory of the Stars. The least Star hath a brightness, though not the brightness of a Sun, and that is its glory. It's the glory of the eye that it sees, and the glory of the ear that it hears, it is no disparagement to the one that it hears not, nor to the other that it doth not see. So it is here. It is glory enough that we have some Gift or other (though in a lesser measure) whereby we are made serviceable in the places that God hath set us in. It is glory enough for a private Christian that he can repeat a Sermon, and instruct his family, and no discredit to him at all that he cannot preach. But it is foul shame, for any one to desire glory in things above his x Turpe est, quod ne queas, capiti committere pondus: Et pressum inflexo mox dare terga genu. Proper. See Luk. 14.28. strength and measure, and make show of that which is not really in him. Let every one therefore, learn that needful lesson of the Apostles, Not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith, Rom. 12.3. When David could say, Lord, my heart is not haughty, nor mine eyes lofty, than he could also truly add, Neither do I exercise myself in great matters, or in things too high for me, Psal. 131. vers. 1. 2 Not about y Quam multarum contentionum & absurdarum quaestionum autores fuerint Scholastici, dum temere in Dei adyta & abdita penetrare voluerunt, eorum scripta satis testantur. Sed hoc etiam deplorandum est maxim, quod post facem verbi Divini nostro tempore rursus accensam, nauseent multis ad simplicitatem verbi Dei, & iterum in Ecclesiam invehunt spinos as quaestiones, suisque rationibus res Divinas subjici volunt. Quibus non satis est ex verbo Dei nosse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nisi etiam ex ingenio suo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determinent, qua si humana me●● complecti possit rationes omnes divinae sapientiae. Quod malum quas turbas hoc tempore dederit, non est opus multis explicare, res ipsa nimis loquitur. Rivet. in Exod. cap. 19 Tom. 1.1023. Read Mr. baxter's Treat. of the Arrogancy of reason against Divinity. There is gold enough in the world, and all necessaries else for outward happiness, but the generations of men make themselves miserable by neglecting the inward. This is palpably true; and it would astonish a man to see how they run madding after the noise of every pompous difficulty, and how stupid and sottish they are to those things which God hath more universally put in their power, and which would (if they made use of them) redound to their more general, and effectual good. 2d Lash of Alazonomastix Observat. 28. Again, What is the reason that the world is such a stage of misery to the sons of men? Is it not from hence? That that which should be their great guidance, their Religion, and highest Lights of their minds, is but heat, and squabbling about subtle uncertain points, and footish affectation of high mysteries, while the uncontroverted sober truths of Virtue and Piety are neglected, and the simplicity of the life of God despised, as a most contemptible thing. ibid. his Oration to the men of Ephesus. Sect. 11.282. To soar after inscrutable secrets, to unlock and break open the Closet of Nature, and to measure by our shallow apprehensions, the deep, and impenetrable Counsels of Heaven, which we should with an holy, fearful, and astonished ignorance, only adore, is too bold, and arrogant Sacrilege, and hath much of that pride in it, by which the Angels fell: For ero similis Altissimo, I will be like to the most High, was (as is believed) the Devils first sin, Eritis tanquam D●i, Ye shall be like unto God, was I am sure his first Temptation, justly punished, both in the Author, and Obeyer with Darkness; in the one, with the darkness of Tophet; in the other, with the darkness of Error. Dr. Reynolds Treat. of Pass. 499. hidden things that are denied them. Secreta Doo, The secret things (saith Moses) belong unto the Lord our God; but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this Law, Deut. 29.29. 3 Not above the z As in a School there are divers forms, and commonly the most Scholars are in the lower; so is it in the Church of God, there are Abcdaries, babes that are to be taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their letters, Heb. 5.13. the first elements of the Oracles of God, and to be fed with the spoon, or as the Apostle calls it, Milk. He did not think himself too high to feed with Milk, 1 Cor. 3.2. Therefore let no Minister be he never so learned, scorn to be an Usher under Christ, to teach his Petties their a, b, c. If the people had not pleaded their rotten Charters of Age and Marriage against Catechism, and the Minister had not thought himself too good to teach them their Letters and first elements, we had not seen so many children carried about with winds of Doctrine. Pride (I fear) hath made both ashamed of the duty, the one to teach, the other to be taught, and I would that both were now humble enough to acknowledge the fruit of that neglect. Vines, The Impostures of Seducing Teachers, etc. p. 7. capacities of their hearers. In the Church (saith Paul) I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown (though learned) tongue, 1 Cor. 14.19. Our Saviour is said to have taught the people as they were able, Mark. 4 33. not as he was able to preach, but as they were able to conceive him. 4 Not about a Turpe est difficiles habere nugas, & durus labor est ineptiarum, Martial. Neither Christianity, nor common prudence would have us magno conatu nugas, break our arm by throwing such light feathers with our whole might, Dr. Tuckny Form of Sound words. Eo magis utique indignor; aliquos ex hoc tempore, quod sufficere nec ad necessaria quidem potest, etiamsi custoditum diligentissime fuerit, in supervacua majorem partem erogare. Non face ad istas ineptias, ingens negotium in manibus est, Seneca Ep. 49. I should beseech them that are in the office of Teachers, that they would take heed to themselves, and to the doctrine, 1 Tim 4.16. and that they would teach milk, or meat, and not wind, and not lead on people first into Criticisms, before they have laid in them the plain Grammar rule of sound and whole some words, that they may be Proselytes to Jesus Christ, not to an Opinion. Vines Impostures of Seducing Teachers, p. 12. trifles, and things of no moment. 5 Not in a way of opposition to the Truth: This is a way wherein many do seek themselves, but it is the direct way to their own b Their destruction is exemplified and paralleled in three terrible examples, the casting down of the Angels that fell, the destruction of the old world, the overthrow of Sodom and Gomorrha: It may make the ears of all Heresie-masters, and their followers to tingle, when they hear that the three great and famous Monuments of God's sore wrath executed by his own immediate hand, are brought in as examples of his vengeance against that wickedness which above all other pretends exemption and liberty from the stroke of men. Vines Serm. before the H. of Com. it the Fast for the growth of Errors. destruction, as the Apostle hath foretell, 2 Pet. 2.1. But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. God hath given gifts for edification, Eph. 4.12. and not for destruction, save only of the Kingdom of Sin and Satan, 2 Cor. 10.4.5. Now when men will employ their Gifts quite contrary to the ends for which they are given, in building up what God would have pulled down, and in pulling down what he would have built up, it is but just that they themselves should likewise perish in the ruins of it. I have now done with this second Subsection Of denying Self in respect of Common Gifts; In the rest that follow, I shall be more brief. SUB-SECT. III. Of Denying Self in good Works. 1 NEgatively, the meaning is not, 1 That we may not take b See Burges Vindiciae legis. comfort from them; for 1 God hath so ordained, that much of that spiritual peace and comfort which he dispenseth to his people, should be wrought by means of their good Works. The work of righteousness shall be peace, and the effect of righteousness quietness, and assurance for ever, Isa. 32.17. And as many as walk according to this rule c A Christian is a new creature, and walketh by rule, and so far as he walketh according to his rule, peace is upon him. Sibbs in loc. Soul's Conflict. 32. peace be on them, and mercy, and upon the Israel of God, Gal. 6.16. It is true indeed, that sometimes such as are careful to maintain good works, have not the comfort of them; but it is not, because there is not matter of comfort in them, nor because they may not take comfort from them, but for other reasons. This is their privilege, that they may take comfort from them; so that in case their souls be cast down and disquieted within them, they may warrantably charge it upon them, to be quiet, and to hope in God (as David did, Psal. 42.5.11.) which they might not do, in case they neglected them; for 2 Where good Works are neglected, there is no ground of peace at all. If there be any had, it is not from the Spirit of God, but from Satan (who transformeth himself into an Angel of light) and it is a very great d It is a deep spiritual judgement to find peace in an ill way. Sibbs ibid. judgement. There is not one word in all the book of God, that speaks any comfort in this case, and therefore, 3 Every one is required to prove his own work in order to his own comfort. Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another, Gal. 6.4. Mark it, then shall he have rejoicing, that is, when by e Gaudebit recto sui examine. Grot. in loc. Si post explorationem diligentem non remordeat conscientia, habebit gloriam, i. e. gloriationem, Sasbout in loc. evident proof out of the word he hath found his work to be good. 4 According to this rule we find that holy men in Scripture have fetched in abundance of comfort from the evidence of their good works. Then the people rejoiced for that they offered willingly, because with perfect heart they offered willingly to the Lord: and David the King also rejoiced with great joy, 1 Chron. 29.9. This is our rejoicing (saith Paul) the testimony of our conscience, that in simplicity and godly sincerity, not by fleshly wisdom, but by the grace of God, we have had our conversation in the world, 2 Cor. 1.12. 5 We may rejoice in the good works of others, much more therefore in our own. And now have I seen withjoy, (saith David) thy people which are present here to offer willingly unto thee, 1 Chron. 29.17. I have no greater joy (saith John) than to hear that my children walk in truth, Epist. 3.4. 6 We may rejoice in God's works, therefore in our own good works, for they are the works of God. 1 We may rejoice in God's works. Thou Lord (saith David) hast made me glad through thy work, I will triumph in the works of thy hands, Psal. 92.4. If we may triumph in the works of God's hands, much more than in the works of his Spirit. But 2. Such are all our good works, 1 Pet. 1.2.22. It is God which worketh in you both to will and to do (saith the Apostle) Phil. 2.13. Upon this account, therefore the Church comforteth herself, Isa. 26.12. Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us. This cannot be said of any of our evil works, for they are the works of the Devil, 1 Joh. 3.8. and therefore we can take no comfort in them. 7 We may rejoice in such works as God rejoiceth in, but God rejoiceth in our good works. He rejoiceth in his own works, Psal. 104.31. but our good works are his own works, ut supra. 8 We may rejoice in such works as God accepteth, therefore in our good works. Go thy way eat thy bread with joy, (saith Solomon) and drink thy wine with a merry heart, for God now accepteth thy works, Eccles. 9.7. 9 We may rejoice in such works as do evidence our communion with the Father, and with his Son Jesus Christ; therefore we may rejoice in our good works, for they do evidence it. If we say that we have fellowship with him (saith the Apostle) and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, 1 Joh. 1.6, 7. 10 We may rejoice in such works as shall be rewarded with eternal life, therefore in our good works. Here note two things: 1 That our good works shall be rewarded with eternal life. This the Apostle expressly affirmeth, Rom. 2.6, 7, 10. That God will render to every man according to his deeds; to them who by patiented continuance in well-doing, seek for glory and honour, and immortality, Eternal life: But to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, etc. But glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile. 2 That upon this account we may take comfort from them. This the Apostle did, 2 Tim. 4.7, 8. I have fought a good fight, I have finished my course, I have kept the faith, hence forth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day. By all this it appears that it is no unlawful thing to take comfort from our good works, as Antinomians teach, and consequently no part of Self-denial. 2 It is not meant that we may not plead them unto God, as expecting favour and mercy at his hands for them. When God hath enabled us to be, and do that for him which he requireth, we may warrantably pray, that he would be, and do that for us which he hath promised. And thus holy men have frequently f Not in regard of any matter of merit, but in regard of God's gracious promises. See Eng. Anotat. 2. Ed. upon Isa. 38.3. done upon all occasions. Thus Hezekiah did, 2 King. 20.3. I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And Nehemiah, chap. 5.19. Think upon me my God for good, according to all that I have done for this people. And chap. 13.14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the Officers thereof. And David Psal. 26.1. Judge me, O Lord, for I have walked in mine integrity. And Psal. 86.2. Preserve my soul for I am holy. And Psal. 119.22. Remove from me reproach and contempt, for I have kept thy testimonies. And 31. I have stuck to thy testimonies, O Lord, put me not to shame. And vers. 38. Establish thy word unto thy servant, who is devoted to thy fear. And vers. 94. I am thine, save me for I have sought thy Precepts. 3 It is not meant that we may not have respect unto the recompense of reward in the doing of them. It is said of Christ, that for the joy that was set before him, he endured the Cross, and despised the shame, Heb. 12.2. And of Moses that when he was come to years, he refused to be called the son of Pharaohs Daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ, greater riches, than the treasures in Egypt, because he had respect unto the recompense of reward, Heb. 11.24, 25, 26. And Paul saith of himself, Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen, 2 Cor. 4 17, 18. the Greek is g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quand. none regardous. Fren. while we aim at them as our scope or mark; according to that Phil. 3.14. I press toward the mark for the price of the high calling of God in Christ Jesus. This is the character that is given of all good men, Rom. 2.7. that they are such as by patiented continuance in well-doing do seek for glory, and honour, and immortality. And it is according to the Precept of our Saviour, Matth 6.33. Seek ye first the Kingdom of God: and of the Apostle, 1 Cor. 9.24. So run that ye may obtain. And Col. 3.1. Seek those things which are above, where Christ sitteth on the right hand of God. And 1 Tim. 6.12. Lay hold on eternal life. Ob. But is not this Selfseeking? Ans. Yes, But it is such Selfseeking as hath much of Self-denial in it. Consider that of our Saviour, Matth. 16.25. Whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it. There is a Selfseeking, that is stark naught, and there is a Selfseeking that is very good, yea our duty; and such is the Selfseeking here spoken of. Christ requires that we should lose our life in order to our finding it, that we should lose our finful, and sometimes our natural life, in order to our finding spiritual and eternal life, and so makes that which is the right Selfseeking indeed, the end of Self-denial. To glorify God, and to save our own souls, are ends that every one ought to have in his eye, and all other particular ends also that are subordinate unto these. We may make salvation our end, and serve God for this end, but then we must understand it aright, not barely to be free from wrath, h Although that obedience which performed only for fear of punishment, or expectation of reward, is rightly called mercenary; yet that any should be secondarily stirred up to do his duty by looking on the reward, or for fear of punishment also, this is not strange from the Sons of God, neither doth it in any part weaken their solid obedience. Ames Mar. of div. l. 2 c. 1. (though that may be aimed at) but also to enjoy God fully for ever; and this must likewise be rightly understood, not chief out of love to ourselves, i It is an argument of an excellent spirit, when all Self-respects are drowned in the glory of God, and there is nothing lost therein; for our best being is in God. A Christian gins with loving God for himself, but he ends in loving himself, in and for God; and so his end, and God's end, and the end of all things else concentre and agree in one, We may aim at our own good, so we bring our hearts to refer it to the chief good; as a less circle may well be contained in a greater, so that the lines drawn from both circles, meet in one middle point. Dr. Sibbs Souls Conflict. 420.421. c. 26. but of God, and for this end, because hereby we do most of all glorify God. God is more glorified by my endeavouring to enjoy him, than by any thing else that I can do, because by this I do own, and acknowledge him to be my chief and highest end. Thus I have shown what it is not, Negatively; I shall now proceed to show what it is, 2 Affirmatively; To deny Self in good Works, is to deny All Self-ends in the Intention. All Self-surficiency in the undertaking. All Self-rules in the Direction. And lastly, All Self-praise in the review. 1 All Self-ends in the intention. By Self-ends here we are to understand all such ends as k See before chap. 2. sect. 1. p. 18, 19 corrupt Self useth to propound. Whensoever we are in consultation about any duty, or any thing that we have to do, Self asks the question, Cui bono? What good will come of it? or what benefit, what advantage will redound to us by the doing of it? and usually answers it these two ways. 1 By propounding something which in itself is evil, under the show and appearance of good. 2 By propounding something which in itself is good, under the notion of the chief good. 1 By propounding something which in itself is evil, under the show and appearance of good. Many men seem very active and zealous in many good works, but they have very ungodly ends, that which they aim at in the doing of them, is some wicked thing. We have divers instances of this in the Scripture. 1 Balaam, when Balak the King of Moab sent to him to curse the Israelites, he would consult with God, and professed, that if the King would give him his house full of gold and silver, he durst not go beyond the word of the Lord to do less or more, Numb. 22. 8-18. Oh how scrupulous was Balaam now! What a tender conscience had he! one would have thought that the thing he aimed at, was to do as God would have him, but no such matter, it was to do as Balak would have him, it was that he might (if it were possible) get leave to curse the people of God. Thus many men search the Scriptures, but it is to see if they can pick out any thing that may make for some wicked practice, which they have a mind to continue, or against some good duty, which they have no mind to perform. Thus many men flock after Sermons, and one would think that they meant to practise what they hear, but it is true of them, as God said of l Ezek. 33.31. ezekiel's hearers, They come unto the Minister, as the people cometh; and they sit before him as God's people, and they hear his words, but they will not do them, for with their mouth they show much love, but their heart goeth after their covetousness; their heart goes after some base wicked lust, or other, and they hope that something may be said for the countenancing of it, but if not, they are resolved to follow it notwithstanding. And thus many come with cases and scruples of conscience, but it is only to get something that may comfort them in their evil ways. 2 Abner, after a long war that he had waged against David on the behalf of Ishbosheth saul's son, he bond himself by a solemn oath to fight for David, 2 Sam. 3.9, 10. So do God to Abner, and more also, except as the Lord hath sworn to David, even so I do unto him: To translate the Kingdom from the house of Saul and to set up the Throne of David over Israel, and over Judah, from Dan even to Beer-sheba. One might have thought that Abner had repent of his opposition against David, but that it was to be revenged upon Ishbosheth, who had reproved him for going into his Father's Concubine, vers. 7. And Ishbosheth said to Abner, Wherefore hast thou gone in unto my Father's Concubine? Then was Abner very wroth for the words of Ishbosheth, and said, Am I a dog's head, etc. so do God to Abner, etc. except as the Lord hath sworn to David, so I do unto him. Now he swears to do unto David as the Lord had sworn; this was his duty before, but he would not do it all this while, till such time as Ishbosheth crossed him in his lust, and then to cross Ishbosheth he would do his duty. I will leave the application to the Reader. 3 Absolom, after his brother Amnon had deflowered his sister Tamar, invited him to a feast; one would have thought he had forgotten the injury, but it was to cut his throat, 2 Sam. 13.32. 4 Jezabel, proclaimed a Fast, but her end was to take away Naboth's life, and to seize upon his Vineyard, 1 King. 21.15. See Isa. 58.2, 3, 4. verses. 5 Herod, when he heard of the birth of Christ, sent to Bethlehem to find him out, and charged the messengers to search diligently, and when they had found him, to bring him word again, for this end (as he said) that he might worship him, but his intent was that he might kill him, Matth. 2.8.16. 6 Judas, When Mary anointed the feet of Jesus with costly ointment, was very angry, that it had not been sold for three hundred pence, and the money given to the poor. But it was not because he cared for the poor, m Exemplum est Judas multerum privatis commodis obtendentium nomen piet a tis, Grot. 〈◊〉 loc. The by poctites own private interest crossed, is that which troubleth him, when he pretendeth the cause of piety and religion, for which he taketh as much care as Judas did for the poor; Eng. Annet. 2d Ed it. in loc. but because he was a thief, and had the bag, and bare what was put therein, Joh. 12.5, 6. Thus many men (we see) pretend the public good, when it is their own private benefit, and advantage, that they only aim at; they are very zealous and active instirring up others to contribute liberally, and such and such good uses they pretend, but it is that they may steal for themselves, which is evident, in that they convert so much of what they receive, to their own use afterwards. 7 The Scribes and Pharisees made long prayers, but it was, but for a pretence while they devoured widows houses, Matth. 23.14. Thus many make great shows of holiness, that others taking them to be conscientious and honest men, may trust them with their estates, and then they will be sure to cheat them. But that no imputation (in case it should be divulged) may fasten upon them, they still continue their long prayers, and other religious exercises, trusting thereupon, that is laid to their charge (they having so great a name for procession) it will never be credited. This then is one way of Self's answering the question, by propounding something which is evil in itself, under the notion of good. There is another, and that is, 2 By propounding something which is good in itself, under the notion of the chief good. Self never propounds that which is the chief good in deed for its end in any good work; but some other inferior good under the notion of the chief good. God is the chief good, and in this sense, there is nothing good but God, Matth. 19.17. But Self never propounds God for its end. It often propounds him for a means in order to some other good beneath him, but it never propounds him for himself. It is something besides God, that Self acts for in all that it doth; but that which it acts for, it acts for it as it's God, because what ever it acts for, it acts for it as it's chief good. That which Self acts for as its chief end in any thing that it doth, that it acts for as its chief good; for, as to be an end, and to be good, are all one, so to be the chief end, and to be the chief good. Now whatsoever Self acts for besides God (as all that it acts for, is something besides God) it acts for it as its chief end; therefore whatsoever it acts for, it acts for it as it's chief good, and consequently as its God. The chief thing that the Glutton acts for, is the filling of his belly, and therefore his belly is said to be his God, Phil. 3.19. The chief thing that the Covetous acts for, is his Money, therefore Money is his God, therefore Covetousness is said to be Idolatry, Col. 3.5. and a covetous man is called an Idolater, Eph. 5.5. And this is not only true of covetousness but of every other vice, that it is n Unusquisque adorat sua vitia Every one Idolizeth his own vice. Jerom on Amos. The Politician idolizeth his brain, the Heretic his fantastical opinion, the Glutton his belly, the Wanton his Mistress, the Ambitious his honour, the Covetous his money, etc. See more in Eng. Annot. on Eph. 5.5. 2d Ed. Idolatry; because thereby Self acts for something besides God as its chief good, and therefore as its God. To act for something besides God, in subordination unto God, as the supreme end, hath nothing of Self in it; such an end is not to be deemed a self-end. But than it is a self-end when a man acts for something besides God as his chief end, when something besides God (though good in itself, and that which may lawfully be aimed at) is the chief thing that moves him to, and carries him through the performance of any duty, so that were it not for that thing, he would not set about it, he would not persevere in it. Thus it is whensoever Self hath the determining of the Question. That such a thing is the will of God, and makes for the glory of God, and that communion with God is to be had in it, are arguments that can do nothing with Self, but this consideration, that it makes for one's worldly profit, or pleasure, or honour, prevails presently. Come to a selfish man, and tell him that this is his duty, that the Law of God requires it that God will be well-pleased with it, and that he will reward it hereafter in heaven; these things make no impression upon him; but tell him that he shall get in with such a party as will promote him to honour, that he shall have a place of preferment, a good office, that will bring him in so much by the year, and this wins him presently. This hath won off a great many in our days to a form of godliness, which before they could never endure, and the power whereof for the present, they still deny. Convictions from the word are pretended, but convictions from the world are the cause. Where one is wrought upon by convictions from the word, there are hundreds that are wrought upon by convictions only from the world. The glory and honour, the pleasures and profits of the world, are the only things that many of those that seem most zealous in the Profession of Religion, do most zealously follow after. There are many whose faces are Christ-wards, but (like Skullers) they row with all their might to quite contrary objects. Hence it is that they are said to go away backward, Isa. 1.4. We read of those that came along with Judas to apprehend Christ, that as soon as he spoke unto them, they went backward, and fell to the ground, Joh. 18.6. These came as professed enemies to Christ, others though they come as professed friends, yet are real enemies to him, and although natural conscience or some common works of the Spirit, may drive them in an outward profession towards Christ, yet so strong is their inbred enmity, and secret antipathy against him, and so powerful their sympathy with the world, that ere long they go backward and fall to the ground their proper place; Dust to dust, Earth to earth, Ashes to ashes. Many that for a long time together, have seemed to walk hand in hand with Christ, have in the interim been going backward, and at last have fallen to the ground. Men may be a long time going back before they fall, but observe it, ordinarily they fall to ground. This is a pretty fallacy, whereby multitudes of Professors think to cheat their brethren amongst whom they live; in their outward motion they go forward with the rest of the company (and it may be will be Ringleaders) but in their inward motion they go backwards. The Prophet saith of Israel, He slideth back as a back sliding Heifer, Hos. 4.16. Sliding is sometimes an insensible motion, and therefore backsliding is elsewhere called a drawing back; such is the retrograde motion of these men many times, one cannot perceive them going till they be gone. This is the manner of worldling Professors, they keep their eye upon God, and his people, and then in the mean while slide back, and by little and little steal away that none may perceive them; or if they be espied, they may answer those that shall tax them, that they are in the same posture that they were before. Thus it is with many, and we cannot perceive them presently, the Apostle saith, 1 Thess. 2.5. For neither at any time used we flattering words as ye know, nor a cloak of covetousness God knows. If we had flattered, ye could soon have discerned that, but we might have been covetous, and ye could not have known it, only God could have discerned that. It's God only that must judge of the hypocrisy of divers, yet there are others whose hypocritical warping, and recidivation is visible to all that have but one eye open to behold them. Some men's sins go before, and are manifest, others are secret, and follow after. It is easy and ordinary for men to pretend one thing, and intent another; ordinary and common to pretend seeking of Christ, and yet even then to seek themselves, and the things of the world, more than Christ. Christ told the people, that came to Capernaum seeking for him, Ye seek me, not because ye saw the Miracles, but because ye did eat of the loaves and were filled, Joh. 6.26. Simon Magus believed, and was baptised, but the chief thing he aimed at, was that he might be a great man, and that he might get as much then by giving of the Holy Ghost, as he had got by conjuting before, Acts 8.19. It may haply go for a Paradox with some, That one that hath lived all his days loosely and vainly, in contempt of Christ, and his Ordinances, should at length take upon him a profession of Religion, frequent the Ordinances, and practise several duties of Christianity, merely in pursuance of the world and the things of the world, but it is a most certain Truth; A wicked man that is unconverted, may change his way, but he can never change his end. A man may have the same end in frequenting the Ordinances, that he had formerly when he frequented Playhouses, or the Stews. He may be much in hearing, praying, fasting, and talking of the Scripture, and yet seek himself, and the things of the world, as his chief end in all these ways. See Zach. 7.5. When ye fasted and mourned in the fifth, and seventh month, did ye at all fast unto me? even to me? and when ye did eat, and when ye did drink did ye not eat for yourselves, and drink for yourselves? The like God saith of the ten Tribes, Hos. 7.14. They have not cried unto me with their heart, when they howled upon their beds, they assemble themselves for Corn and Wine, and they rebel against me; and in the 16. verse, They return, but not to the most High. Godliness is profitable for all things, having the promises of this life, as well as of the life to come; and Wisdom proclaims, That in her right hand is length of days, and in her left hand riches and honour. Hereupon many make use of God and Religion, only to gain temporal things from him, and so make him who is the last end, and highest good, an instrument or means to attain that which is far below him. Jehu was very zealous for the Lord, and marched on furiously in executing the Judgement threatened against the house of Ahab, but his end was to establish the Kingdom upon himself and his posterity. The Scribes and Pharisees were very strict and precise, and abundant in many good duties, they gave Alms, they kept days of fasting and humiliation twice a week, but their end was vainglory, Matth. 6.1. and getting of money, chap. 23.14. so easy a thing it is under the vizard of Religion, to seek the accomplishment of the basest end whatsoever. The Heathen tells us of some in his time, who could thus express themselves at their Devotion. — Pulchra Laverna, Da mihi fallere, da justum sanctumque videri Noctem peccatis & fraudibus objice nubem. Fair Goddess Laverne, give me so to seem, That just and holy men may me esteem; Cloud o'er my sins, and veil them with the night, That my deceits may never come to light. Many desire to appear to be good, and therefore put on the Livery of an external Profession, but they do not desire to be good and therefore notwithstanding all the Religious exercises they be conversant in, they may seek the world, and the things of the world, as much as before. What cares the Devil, the Prince of this world that rules in the children of disobedience; what cares he, I say, that some of his vassals now and then offer to God a sacrifice without an heart? that they draw near to him with their mouth, while they leave their heart behind them? I have read that it was the Watchword among the Papists after Queen Elizabeth came to the Crown, My son give me thy heart; be in heart a Papist, and then go to Church, it matters not. The Devil can keep his supremacy notwithstanding such an outward compliance with God; and truly it is but an outward compliance with God in a few external duties and formalities of worship, that the generality of those that call themselves Protestant's, not to say Professors, are guilty of; With their mouth they show much love, but their heart goes after their covetousness, as God saith of Ezekiel's hearers, Ezek. 33.31. And this is the other way of Self's answering the Question, by propounding something which is good in itself, under the notion of the chief good. Two things therefore are here required by way of Self-denial in every good work. 1 Not to intent any thing that is evil in itself, though it seem never so good. If we may not do evil that good may come thereof (as Rom. 3.8.) much less than may we do good, that evil may come thereof. To pervert but a civil Ordinance (as buying, and selling, etc.) to the fulfilling of any sinful lust, is a very great wickedness, and that which exceedingly provokes God, Micb. 6.10. Much more to pervert a spiritual Ordinance (as fasting, and praying, and preaching, etc.) as she did, 1 King. 21.9. and they, Phil. 1.15. This is to make Christ a servant to Satan, to throw down Christ's Sceptre at Satan's feet, and to make it subservient to the advancing of his Kindgome of darkness. 2 Not any thing that is good in itself, but not the chief good, under the notion of the chief good. Riches, and Honours, and Pleasures, are good in themselves, and such things as we may lawfully make our end, but they are not the chief good, and therefore we may not make any of them our chief end. God is to be our chief end in every thing that we do, and other things only as they be subordinate unto God. Whether therefore ye eat, or drink (saith the Apostle) or what ever ye do, do all to the o There is required to an action truly good, that at least virtually it be referred to God, as to the chief end. Ames Marrow of Divin. l. 2. cap. 3. glory of God, 1 Cor. 10.31. Therefore when ever Self propounds any thing besides God, as the chief motive to persuade us to any duty, we must reject it. Though never so many worldly advantages be offered us, we may not much regard them. We must do our duty upon another account; nay though they should be denied us, we may not neglect our duty: Therefore we must serve God with as much zeal in private where no man can behold us, as we would do in public, where the multitude may observe us. We must be as lively and active in time of adversity, when we are destitute of all things, as we would be in time of prosperity, when we have all that our heart can wish for. God is attainable still, in all places, and in all conditions, and it should not much trouble us that we miss of the less principal end, so that we obtain that which is the principal. And thus much of the first particular, The denying all Self-ends in the intention; The next is the Denying, 2 All Selfsufficiency in the undertaking. If we have any well-grounded evidence of a spiritual power in ourselves to do any thing that is good, we may not deny that we have it, (as I have shown p Sub-sectl. pag. 45. before) but yet we must deny that we have it of ourselves. Not that we are sufficient of ourselves (saith Paul) to think any thing as of ourselves, but all our sufficiency is of God, 2 Cor. 3.5. without a fresh income and supply of grace from him who is full of grace, we can do nothing, as Joh. 15.5. And therefore we must not go about any thing with Selfconfidence, as if we could do it without him, but still look up unto him for more grace. In every action, as there must be an expression of our obedience; so likewise of our dependence. As we must live unto God, so likewise we must live upon God, and we must live upon him, that we may be able to live unto him. We cannot glorify God in any thing that we do, unless we make him both the Alpha and Omega of it. That cannot be to him as the end, that is not from him, as the cause, and therefore they must needs refer all that they do unto themselves, that begin all that they do from themselves. Such men out of the just judgement of God, do often meet with the most shameful disappointment, being not able many times after their greatest preparations, to answer either their own, or other men's expectations in their public undertake. It is but just that God should leave us, when we leave him first. He is a jealous God, and will not suffer it, that his glory should be given to another. If we cannot be content, but we must have the glory of a God, it is not fit, we should be allowed the honour of a man. When Nabuchadnezzar began to talk of the might of his power, and of the glory of his Majesty, God drove him from men, and turned him a grazing amongst beasts. This may be the reason therefore, why so many men of great parts and learning, are now and then smitten with madness; God would have us to see that we are beholding to him for our working, as well as for our being. The serious consideration whereof would keep us from trusting in ourselves, and make us look up to him as the first mover, in all that we have to do, by which means we should engage him to be with us, and then we should be sure not to miscarry. Thus of this second particular. The denying all Selfsufficiency in the undertaking. We are to deny, 3 All Self-Rules in the Direction: As, 1 Tradition. This was that which the Pharisees observed as the rule of their good works, as we may see, Matth. 15.2, 3. Mark. 7.3. and Gal. 1.14. The q Pharisaeorum hoc primum fuit dogma, quod negarunt omnia quae spectant ad religionem scripta esse, id quod Josephus disertis verbis notavit, l. 13. Antiq. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Camero. Praelect. ad Matth. cap. 19 Operum fol. 166. first and principal thing they taught (and indeed that which made way for all the rest both of their principles and practices) was this, That all things that concerned Religion, were not written, and that the word of God was not a sufficient rule of life. They held there was a twofold Law, one written, which they called, Thorah Schebichtah; the other unwritten, which they called Thorah Begnalpe. This latter they called Deuteronomy, or the second Law, and received it as a Comment, or Exposition of the former. And herein they differed from the Sadduces, for the Sadduces stuck stiffly to the five books of Moses, but the Pharisees said r Godwin Mos. and Aaron. l. 1.38. Let us maintain the Law which our Forefathers have delivered into our hands, expounded by the mouth of wise men who expounded it by tradition. So that they observed the Law of Moses, but according to a Law of their own, whereby (as Christ plainly told them, (notwithstanding they pleaded, it was but a genuine exposition of it) they made void the Law of God. This principle being granted (which the Papists very much contend for) there is a door wide open for all manner of humane inventions and fopperies to enter in, and justle out the Commands of God. The Papists allege the obscurity of Scripture; and s Nos asserimus in Scripture is non contineri expresse totam doctrinam necessariam, sive de fide, sive de moribus; & pro inde praeter verbum Dei scriptum, requiri etiam verbum Dei non scriptum, i. e. Divinas & Apostolicas Traditiones. Bellarm. de Sufficient. Scripturae, l. 4. Tom. 1. the insufficiency of it, as not containing all that is necessary to be known either for faith or manners, and hence infer a necessity of something to be added as a supplement of it, and hereupon challenge an awful respect to their Traditions, as the unwritten word of God. This they learned from the Pharisees, whose Religion was nothing else but a medley of superstition, consisting of such observances for the most part, as were not only besides, but contrary to the express Commands of God, which was the main reason why our Saviour was so bitter in his invectives against them, calling them Fools, Hypocrites, Blinde-guides, Serpents, and a Generation of Vipers; and threatening them with wrath and vengeance above all other sorts of people with whom he had to do. We read of eight Woes that he denounced against them in one Chapter, Matth. 23.13, 14, 15, 16, 23, 25, 27, 29. verses. And indeed there is nothing whereby a people do more provoke the Lord to anger, than this, that they make the teachings of men (though handed down unto them by never so many generations) the rule of their obedience. See how he threatened the Jews, Isa. 29.13. For as much as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precepts of men; Therefore behold, I will proceed to do a marvellous work, and a wonder, for the wisdom of their wise men shall perish, and the understanding of their prudent men shall he hid. He calls them the Generation of his wrath (a most dreadful expression) Jer. 7.29. because they set their abominations in the house which was called by his Name, to pollute it, and built the high places of Tophet in the valley of Hinnom, to burn their sons and daughters in the fire, Which (saith he) I commanded them not, neither came it into mine heart. Therefore (he adds) Behold the days come, that it shall no more be called Tophet, nor the valley of the sen of Hinnom, but the valley of Slaughter; for they shall bury in Tophet, till there be no place, and the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth, and none shall fray them away. This was the great aggravation of their sin, and that which God doth chief remark in the threatening, that they would adventure upon a way of worship which he had not commanded. What ever it be, though it carry never so great a show of Self-denial and Devotion, yet if it hath no better rule than tradition, or the teaching of men, God doth not accept it; nay he abhors it, and doth usually (according as he hath threatened) most severely t If a subject should lend or give to his Prince a great sum of money, yet if either all, or any part of it, did appear to his Prince, to be of his own coining, he would be so far from thanking him, that he would rather arraign him as a Traitor for it. And even so it is with the Lord, he cannot abide, but is highly provoked with our will-worship, and when we think to please him by doing that which is good in our own eyes. Hildersham on Psal. 51. Lect. 77.354. punish it. This then is not to be our Rule: Nor, 2 The command of Superiors. It was the sin of the ten Tribes, that they yielded to the commandment of Jeroboam and his Princes, to worship the Calves at Dan and Bethel, and the wrath of God was heavy upon them for it: Ephraim is oppressed and broken in judgement, because he willingly walked after the Commandment, therefore will I be unto Ephraim as a moth, Hos. 5.11, 12. We are to submit to every Ordinance of man, so that it be not contrary to any Ordinance of God; but if man will take upon him to command what God hath forbidden, and to forbid what God hath commanded, be it never so small a circumstance; in this case, though he be the greatest man upon earth, and have never so much power in his hands, we must not regard him. Self indeed will tell us, that it is better to obey, rather than to lose the favour, and to incur the displeasure of great ones, If you should stand it out with them, you would be sure to lose your preferment, you would have no respect in the place where you live, every one will be ready to trample upon you, wherefore it is best to yield. Thus Self will persuade us, but we u Non persuadebis etiamsi persuaser is. must not be persuaded, we must resolve to undergo any thing, rather than disobey God by obeying of man. When Nabuchadnezzar commanded Shadrach, Meshech, and Abednego, to worship his Golden Image, they told him, They were not w If God command any thing, we must look more at the Quis, than at the Quid, but in the commands of men, we must look at the Quid, what 'tis that is commanded, more than the Quis, who commands. The commands of men may be such, that the best obedience is to disobey. Burroughs Expo. on Hos. cap. 5.470. careful to answer him in that matter, Dan. 3.16. It will not bear us out in any thing that we do, that it was commanded by the authority of man, unless we can prove it to be agreeable to the command of God also. Nor is it sufficient that we have 3 Example. Self stands much upon example, especially, 1 The example of Forefathers: When the Prophet delivered a message from God unto the Jewish people in Egypt, reproving and menacing them for that gross and abominable Idolatry that they committed when they had seated themselves in several parts of that land, they told him plainly that they would not hearken unto it, but were resolved to persist in their Idolatrous practices still, for this reason, because their Ancestors had done so before them. x Jer. 44.17. We will certainly do (say they) whatsoever thing goeth forth out of our own mouth, to burn incense to the Queen of heaven, and to pour out drink-offerings to her, as we have done, we, and our Fathers. They pleaded the example of their Forefathers. Thus many in our days being told of their superstition, presently make answer, Shall we be wiser than our Forefathers? Had not they souls to save as well as we? They would not have done as they did, had it not been lawful. 2 The example of great ones. This was that which the Pharisees objected against believing on Christ. Have any of the Rulers, or the Pharisees believed on him? but this people that know not the Law are cursed, Joh. 7.48. And amongst ourselves 'tis a great objection against many duties, that so few of the Gentry do put them in practice. 3 The example of the Multitude. This was Demetrius his argument against Paul on the behalf of Diana, That all Asia and the world did worship her, and therefore the doctrine of Paul, that they be no gods which are made with hands, was false and not to be suffered. This Paul (saith he) hath persuaded and turned away much people, saying, That they be no gods which are made with hands, so that, not only this our Craft is in danger to be set at nought, but also that the Temple of the Great Goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth, Act. 19.26, 27. This hath always been, and is still the common plea, We do as the most do, a great many eyes can see more than one or two; and hereupon they exclaim against Professors, for their singularity, because they will not be content to do as the rest of their neighbours do. These be the examples that Self usually propounds for our direction, but none of them are our rule. As for the first, God threatens to visit the sins of the Fathers upon the Children, unto the third and fourth Generation of those that hate him, Exod. 20.5. this is chief meant of those that continue in the sins of their Parents. For the second, the Apostle tells the Corinthians, You see your calling Brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, etc. 1 Cor. 1.26, 27. And for the third, our Saviour tells us, that the way the most do walk in, is the way that leads to destruction. Mat. 7.13, 14. The Rule that God hath given us to observe, instead of all these, and whatever else Self at any time prescribeth for our direction in any of our undertake, is his Law set down in the Scriptures. To the Law, and to the Testimony, Isa. 8.20. We have a more sure word of Prophecy, 2 Pet. 1.19. This is sufficient to direct us in all particular actions, whether of Religion, or Justice, to acquaint us with every good path, Prov. 2.9. to make us perfect, throughly furnished unto all good works, 2 Tim. 3.16, 17. and therefore God requires that we should have an eye to it in every thing that we do, that so we may not turn to the right hand, nor to the left. Therefore as for the Doctrines, the Commandments, and Examples of men, they are no further to be regarded than as they are agreeable unto this Law of God; it is God's Prerogative Royal to give Law to the Conscience, he will not suffer a Creature to usurp it, neither may we. And thus of this third particular of Self-denial in respect of good works, the denying all Self-rules in the direction. The last is, 4 All Self-praise in the review, Praise is nothing else but a reflection of Excellency, now there is a twofold Excellency that men are apt to reflect upon themselves in the review of any good work they have done. 1 An excellency of Power; Is not this great Babylon (said Nabuchadnezzar) that I have built for the house of the Kingdom, by the might of my power, and for the glory of my Majesty, Dan. 4.30. So they, Amos 6.13. Have we not taken us Horns by our own strength? 2 An excellency of Merit; Wherefore have we fasted (say they) and thou seest not? Wherefore have we afflicted our soul and thou takest no knowledge? Isa. 58.3. They thought they deserved something for their fasting and praying, and therefore that God wronged them, in not giving them that they came for. Two things therefore are here required. 1 Not to glory in any thing that we have done, as if we had done it by our own strength, without any help or assistance from God; Beware that thou forget not the Lord thy God, in not keeping his Commandments, lest when thou hast eaten and art full, and hast built goodly houses and dwelled therein, and thy silver and thy gold is multiplied, than thine heart be lifted up, and thou forget the Lord thy God, and thou say in thine heart, my power, and the might of my hand hath gotten me this wealth; but thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth, Deut. 8.11, 12, 13, 14.— 17, 18. Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in his might, but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindness, judgement, and righteousness in the earth, Jer. 9.23, 24. We have this treasure in earthen vessels, (saith the Apostle) that the excellency of the power may be of God, and not of us, 2 Cor. 4.7. And the Weatons of our warfare are not carnal, but mighty through God to the pulling down of strong holds, 2 Cor. 10.4. and therefore telling what himself had done, as much more than had been done by the rest of the Apostles, he corrects himself, and acknowledgeth the efficacy of the grace of God, I laboured more abundantly (saith he) than they all, yet not I, but the grace of God which was with me, 1 Cor. 15.10. And thus should we say after every performance, we have laboured in such a duty (and it may be more than others) yet not we, but the grace of God which was with us; we should say, as Numb. 23.23. What hath God wrought! wondering at the mercy and goodness of God towards us, in enabling us to do in any measure that which he requires of us, which otherwise we could not have done; as David, 1 Chron. 29.14. Who am I, and what is my people, that we should be able to off so willingly after this sort! 2 Not to glory in any thing that we have done, as if we thereby deserved any thing at God's hands. 1 We cannot deserve any thing by the payment of a y Dare enim vel reddere alicuidebitum, non est mereli, sed satisfacere, Rivet in Psal. 19.170. a. debt; Which of you, (saith our Saviour) having a servant ploughing, or feeding Cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat, and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me till I have eaten and drunken?— Doth he thank that servant because he did the things that were commanded him? I trow not; so likewise ye, when ye shall have done all those things that are commanded you, say, we are unprofitable servants, we have done that which was our duty to do, Luke 17.7, 8, 9, 10. 2 We cannot deserve any thing that is not our own; but our good works are not our own, we do them not by our own strength, we are not sufficient of ourselves to think the least good thought, but all our sufficiency is of God, it is he that works all our works in us, and for us, that works in us both to will and to do of his good pleasure. When we have done any thing for God, we must say as David, if we will say truly, O Lord, of thine own have we given thee, for all things are of thee; we have nothing but what we have received, we can do nothing but as it is given us from above, even from God who is the giver of every good and perfect gift. It must be something therefore which we did not receive from God that we do for him, else we cannot merit by it. But who hath first given to him (saith the Apostle) [let him speak] and it shall be recompensed unto him again, for of him and through him are all things; Rom. 11.35. 3 We cannot deserve by any thing that is unprofitable, and of no advantage unto God; but such are all our good works, they are profitable indeed to ourselves, and other men, but not to God. Can a man be profitable unto God (saith Eliphaz) as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? or is it gain to him that thou makest thyself perfect? Job 22.2, 3. 4 We cannot deserve to be rewarded by the doing of that which bears no z Ubi enim est magna inaequalitas, ut si principatus detur alicui pro aliquâsententiâ cum judicio prolata, non est meritum sed donum simpliciter. River. ibi proportion to the reward; but betwixt our good works and the reward, there is no proportion; our good works are not tanti, they are not so much worth, that eternal life should be given for them; our light performances cannot (in this sense) work for us a fare more exceeding eternal weight of glory. Therefore when ever any such proud conceits of deserving do arise in our hearts (as rise they will, so long as any thing of Self is in us) we must endeavour to suppress them, casting ourselves wholly upon the Free Grace and mercy of God in Christ, pleading his righteousness, and expecting whatever we stand in need of upon his account. And so much for this third Subsection of denying Self in respect of good works. SUBSECT. iv Of denying Self in respect of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that are in the world, 1 Joh. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things of the world, 1 Cor. 7.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that are upon the earth, Col. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earthly things, Phil. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things of the flesh, Rom. 8.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carnal things, 1 Cor. 9.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that pertain to this life, 1 Cor. 6.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things present, Rom. 8.38. etc. 1 Cor. 3.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things that are seen, 2 Cor. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temporal things, ibid. worldly Enjoyments. THere is much by way of Self-denial also required in respect of worldly enjoyments, all which may be reduced unto these three heads, Pleasures, Profits, and Honours, according to that of the Apostle, 1 Joh. 2.16. All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life. For the right understanding of the Duty, as it is to be practised in reference unto these things, I shall speak to it (as before, in reference to the former particulars) both Negatively, and Affirmatively. 1 Negatively, It is not meant that we may not make use of Creature-comforts, but only in case of necessity; God gives us not only for necessity, but delight also. There was no necessity that there should be Wine at that Marriage Feast in Cana of Galilee, Joh. 2.1. yet for the greater pleasure and delight of those that were bidden, and to show that a more liberal use of the Creatures at such a time was not unlawful, our Saviour turned abundance of water into Wine, and that the richest Wine too. God gives to all men liberally, and upbraideth not, but especially to Believers; he envies them not the use of Creatures, having bestowed himself upon them. A Believer hath the best right of any unto the Creatures, and he may more warrantably take comfort in them than any other can; All things are yours, (saith the Apostle to the believing Corinthians) things present, as well as things to come, 1 Cor. 3.23. It hath been an occasion of much inward trouble and disquietness to many (especially young Converts) that apprehending so much of their own vileness and unworthiness, by reason of their sinfulness, and being ignorant of their Christian liberty, they have thought they might not lawfully make use of those outward comforts and refreshments which God hath given to sweeten their way to Heaven; but certainly, the due circumstances being observed, we may with b The care of the outward man binds conscience, so fare as that we should neglect nothing which may help us in a cheerful serving of God in our places, and tend to the due honour of our bodies, which are the Temples of the Holy Ghost, and companions with our souls in all performances. Doctor Sibbes Souls conflict, c. 13. Sect. 13. Our flesh is to be subdued to reason, not to infirmities, that it may be a Servant to the Soul, but not a burden. Rein. treat. of Pass. 164. better leave make use of them than refuse them. There is no virtue in bodily abstinence considered in itself, nor is it any otherwise profitable than as it serves to keep the body in subjection to the government of the soul; sometimes indeed God calls to extraordinary humiliation, and then we must fast, we must afflict our bodies as well as our souls; and yet even then, if by reason of weakness we should not be able to hold out in the duty, a moderate refreshment by eating and drinking is permitted to us. 1 But to fast at c Jejunandum quidem est necessitate corporis castigandi ne superbiat contra spiritum, sed non secundum regulam & praescriptum. Pomeranus, set times, as if our fasting were more acceptable to God at such times than at other, to abstain from some meats as if they might not lawfully be eaten; or to afflict the body, as if the whole of mortification did consist in that; this is Superstition, and though it should be taught or enjoined us, under never so much show of Devotion and Self-denial, we may not submit to it. Wherefore if ye be dead with Christ from the rudiments of the world (saith the Apostle to the Colossians) why as though living in the world are ye subject unto Ordinances, (touch not, taste not, handle not, which all are to perish with the using) after the Commandments and Doctrines of men? which things have indeed a show of wisdom in Will-worship and humility, and neglecting of the body (or punishing, or not sparing the body) not in any honour d Hoc est pro modo necessitatis quantum carnisitis est pro sustentatione & conservatione corporis. Marlorat. to the satisfying of the flesh, Col. 2.20, 21, 22, 23, 24. Some place so much of their religion in these, and such like forbearances, that they are ready to condemn all others of Libertinism and Profaneness, that make not like conscience of them that they themselves do. Our Saviour came eating and drinking, and they said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Behold a man gluttonous, and a wine-bibber, a friend of Publicans and Sinners, Matth. 11.19. It is hard escaping a Censure when blind Zeal is to be Judge. Men cannot endure that others should make bold, where they themselves, out of a superstitious conceit, dare not so much as meddle. The greatest contests amongst Professors, many of them do arise from hence, that they will not allow one another their just liberty in things indifferent, but making more sins than God hath made, condemn one another at their own will and pleasure, without any warrant from the Word at all, what is this but to usurp the place and authority of God; There is one Lawgiver that is able to save, and to destroy; who art thou that judgest another? Jam. 4.12. It is not for us to make either sins or duties. To condemn men for that which the Law of God doth not condemn, is to judge the Law itself, Jam. 4.11. and consequently to condemn God, as if he had not made it strict enough. We should consider, that the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost, Rom. 14.17. what liberty soever any one takes, so it be not inconsistent with these, it is no other liberty than God allows. 2 It is not meant, that we should leave our particular Callings, and e There is no opposition between these things, so as it should be necessary for all that desire to serve God, and seek his Kingdom, to give over their worldly callings, neither is this the way to perfection, as Papists have dreamt. No man hath warrant to spend his whole time in private Devotion, upon pretence that he will forsake the World. Mr. Hildersham, Lect. 50. on Joh. 4. p. 214. quite give over our worldly business— Let every man (saith the Apostle to the Corinthians) abide in the same calling wherein he was called, 1 Corinth. 7.20. and in the twenty fourth verse, Brethren (saith he) let every man wherein he is called, therein abide with God. He censures it as disorderly walking in some of the Church of the Thessalonians, that they did not work at all, but were busybodies; now them that are such (saith he) we command, and exhort by our Lord Jesus Christ, that with quietness they work and eat their own bread, 2 Thess. 3.11. We are to be diligent in our Callings, that so we may live of ourselves, and not be chargeable unto others through our own neglect. Many get into Churches, and then presuming that they shall be maintained, they learn to be idle, wand'ring about from house to house; and not only idle, but tatlers also, and busybodies, speaking things which they ought not, 1 Tim. 5.13. but he that hath commanded relief in case of necessity, hath forbidden it in case of idleness and slothfulness, so that if any will not work, neither must they eat, 2 Thess. 3.10. If we have Families, we must endeavour also to provide for them; If any provide not for his own, f At hodie summa habetur pietas, si quis domi relictis liberis & uxore, out etiam grandaevis parentibus, vel Jerosoly mamadeat vel in Monasterium abdat seize sib Victurus, out fortassis etiam ventri. Vide quo impudentiae ventum sit in Ecclesia Christi. Nec impari prorsus dementia desipiunt hodie & Catabaptista. Relictis enim uxoribus, liberis, & familiis, etc. tanquam attoniti & fanatici homines circumcursitant, atque ita se pomoe jam regni Christi propagaturos dejerant: quum interim & rem familiarem concoquant subvertamque totam & Ecclesiam Christi miris modis obiurbent. Bullinger in loc. and specially for those of his own house, he is worse than an infidel; instead of denying himself, he hath denied the faith, 1 Tim. 5.8. But it is not enough that we provide for our own, we must labour in our Callings, that we may have to give to others that are in need. Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Ephes. 4.28. it may be we have none of our own to provide for, howsoever, The poor we have always with us, Matth. 26.11. and therefore we must follow our Callings, that we may be able to provide for them, Prov. 31.19, 20. but this is not all. Suppose a man have enough for himself, his own, and others that need, he must nevertheless have a Calling, and follow it diligently; every man will be doing, therefore he must have a Calling to be busied in. God set Adam to dress the Garden, and to keep it in the state of Innocency, Gen. 2.15. notwithstanding the dignity of his condition, the variety and plenty of provision that he had without any cost or pains of his own, he was not to live idly, but to exercise himself in the work of a g Engl. Annot in loc. Gardener, h Greenhil, Lect. on Ezek. c. 16.49. p. 288 he was to work though not for a living. It is a great fault in many of the Gentry, that because they have great estates, therefore they abandon themselves wholly to Pleasure, spending their time in Hunting, and Hawking, and Gaming, without doing any thing that tends to public good. This was the iniquity of the Sodomites, Ezek. 16.49. for which by a shower of Fire and Brimstone out of Heaven God destroyed them, Gen. 19.24, 25. and if for the same iniquity any one should say, that some of the greatest Families in England are at this day ruined, he would not conjecture amiss; To be sure, it hath been the ruin of some of the greatest Professors amongst us, the first beginning of whose Apostasy from the truth, having been found to be the neglect of their Callings. 3 It is not meant that we may not accept of any Honourable employment being fitly qualified for it, and orderly called unto it; It is the ambition indeed of some that carries them forth after eminent employments, but it is an unworthy imputation of pride and vainglory, which some envious ones cast upon others (that are men of another spirit than themselves, as God said of Caleb, Numb. 14.24.) who seeing more to disconrage them in respect of the Service (the temptations that attend it, the account that must be given of it at the last) than to encourage them in respect of the Honour, do notwithstanding so fare deny themselves as to engage in them. David was censured by his envious Brother, who told him, that he knew his pride, and the naughtinsse of his heart, for that he was come down (as he said) that he might see the Battle; yet he undertakes to fight with Goliath, 1 Sam. 17.30. Self-denial doth not consist in that seeming modesty that is so much cried up by many men; there is many times as much Selfseeking in refusing, as in accepting of great employments; God had much ado with Moses before he could i See before Subsect. 2. pag. 93. persuade him to preach to Pharaoh. We forbear our duties many times, lest the envious World should misconstrue them, looking more to what we shall be thought to be, than to what we should resolvedly be. Thus Negatively; but now secondly, Affirmatively, to deny Self in respect of worldly enjoyments is to deny That Opinion that Self hath of them. That Affection that Self bears to them. That Course that Self takes for them. That Use that Self would make of them; and lastly, That Possession that Self would keep of them. 1 That Opinion that Self hath of them; Self thinks they are the chiefest good, and that the only happiness is to be found in them. Note here these three things. 1 All men in the general, and in a confused way desire to be happy; there is implanted in every being an appetite of, and tendency unto good, which in sensitive Creatures is no more than a propension or natural inclination unto that which is their k Bonitas est perfectio naturalis cujusque rei juxta suum essendi modum, per quam sit appetivile bonum dicit rationem perfecti quod est appetibile, Tho. p. 1. q. 5. Art. 1. ad. 1. perfection in their kind, and they tend unto it, not of themselves properly, but as l Other Creatures are shot more violently into their ends, but man hath the skill and faculty of directing him: self, and is as you may so imagine, a rational kind of Arrow, that moves knowingly, and voluntarily to the mark of his own accord. Culverwel. Light of Nat. c. 15.155. determined unto it by another, namely, by God, who is the Author of their beings. But in intellectual and rational Creatures, as Angels, and Men; it is a motion of their wills, by which they move after it according to the guidance and direction of their l judgements. Now, all men agree in this, that they would be happy, and that they must go to something out of themselves for it. Man is not a Self-sufficient Creature, in his best estate he was negatively poor, and did precariously subsist upon a richer goodness out of himself; he was then taught to go abroad for his happiness, having nothing of his own to live on, but what he freely received from another; but now he is privatively poor, he hath suffered the spoiling of his goods, which he had when he first began the world, and therefore is in continual motion after something which may fully repair his losses, and reinvest him in his former glory and happiness again. 2 What man's Happiness is, wherein his chiefest good doth consist, and how it may be obtained, is fully declared in the Gospel. What is the Gospel but tidings of felicity, and true blessedness? good news for miserable and undone man; it is nothing else but a Directory to guide him to the chief good, that which points unto him where his great strength lies, wherein his only happiness doth consist, and how he may be possessed of it, by putting him into the way that leads unto it. 1 It determines the fruition of God to be man's chiefest good. God absolutely considered is the object of all our happiness, less than whom we cannot have, more than whom we need not have, to make us happy. He only is an object proportionate to that vast and boundless desire of felicity and goodness that is in man, which cannot be satisfied but by the fruition of an universal good, which God only is. Look besides God, and you shall see but some scantlings of goodness, a few glean of happiness, some shadowy representations of perfection, and the reason is, they are m Particularity speaks as much penury and emptiness as is imaginable. particular beings, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 10 41. many things, and so have but some inconsiderable drops of goodness in them; they have not an universal fullness, which is not where to be found but in God himself. 2 As it holds forth God absolutely in himself, as the only object of our happiness; so it likewise holds forth God-man relatively, as the only way and means to the fruition of this object, wherein the formality of our happiness doth consist. Christ is the Way, and no man comes unto the Father but by him, Joh. 14.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o The word signifies a manuduction, or a leading by the hand to God. Vid. Leigh. Crit Sac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through him we have access unto the Father, Eph. 2.18. He suffered once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might p Or lead us by the hand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Max. Tyr. Dissect. 1.9. bring us to God, 1 Pet. 3.18. 3 Notwithstanding all men desire happiness in the general, and are directed to it in the Gospel, yet there is a great mistake concerning it in the most. All men agree in this, that they would be happy, but few agree in that wherein their happiness doth consist. Some think it consists in one thing, q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Max. Tyr. Dissectat 1.4. some in another, but few in that, wherein it consists indeed. The brutish man thinks to find it in pleasure, the covetous in money, and the ambitious in honour. Thus like the men of Sodom, that being struck blind, wearied themselves in vain to find out Lot's door, they go groping up and down, if peradventure they might feel after it, and find it, but tread not one step in the way that leads unto it. Though the Gospel hold forth God in Christ as the chiefest good, and persuade men to look upon him under this notion, yet they being blinded by the god of this world, apprehend their chiefest good to be in other things, and suppose that if they can be possessed of them, they are made, if they lose them, they are utterly undone, which is the common language of carnal men that know not God. Such persons though they do not expressly say, There is no God, yet in their practice they speak as much, and in their thoughts they persuade themselves so, as Psal. 14.1. The fool hath said in his heart, There is no God. He will not, he dare not profess openly that there is no God, and that it is in vain to serve him, and to walk humbly and preisely before him, expecting to be happy by him alone; no, this he will not speak openly, but profess with the rest of the people, to serve the same God that they do, but in his heart secretly he persuades himself that it is so, and that Religion is but a policy invented to keep men in order, and that they do best who provide most for themselves here, and that it is better to make sure of a little here, than to expect greater matters upon uncertainties hereafter. I am afraid I have read the language of many a fools heart here present, who resolves with himself (as I said before) to seek happiness in the general, but will not seek it where the Gospel tells him it is to be found, who gives it may be a Gospel-direction the hearing, and can be content the Minister should speak of God, and declare unto the world, that this felicity and happiness that is so much sought after by every one, is only to be found in him; but he will not, he cannot bring about his mind to close with it. He hath many anxieties upon what he hath heard, and now and then some half persuasions, some languishing velleities, some faint wish and woulding after God but he cannot blow up these smothered thoughts into one real hearty resolution for him; he hath one eye still upon the world, and creature-injoyments, and is resolved to keep his hold, fearing that if he should once let go, he might quickly sink, and never recover himself again. Now whence is this, but that his judgement is depraved concerning the chief good? and therefore he concludes, there is no other happiness than what may be had in earthly things: Therefore though God make never so great offers of other things unto him, though he tell him of grace and glory, he regards it not; nay though he offer himself unto him, though he tell him, He will be his exceeding great reward, upon condition that he will walk before him, and be perfect, he makes no other reckoning of it, then as he apprehends some earthly thing to be meant by it. Even as the Jews, who when Christ told them, He was the bread of God that cometh down from heaven, and giveth life unto the world, were much affected with it, and said unto him, Lord evermore give us this bread, Joh. 6.34. But when afterwards they understood it was such bread as was to be eaten by faith, they cried out, This is an hard saying, who can hear it, vers. 60. Worldly men cannot endure to think of being happy by God alone, they cannot conceive its possible, that that good which is in the creatures, should be found in him without the creatures. They only judge of what is before them, they apprehend no other reality, and believe no other than what they apprehend; therefore whatsoever is said of spirituals seems a mere contradiction unto them, an utter impossibility: Therefore they say in their hearts, There is no God, no heaven, no life eternal, because they see not things that are invisible. They wonder what men mean when they talk of being happy in a way of communion with, and conformity unto God, they count them a company of fools, and mad men that will forgo that happiness which they might have in this present world, for they know not what imaginary happiness (so they judge it) is in another world to come. Hence they are prejudiced against the ways of godliness, and think it not only a vain, but a dangerous thing to be Religious. The name indeed of Religion sometimes serves their turn (as when they live in places where it brings in gain or credit) and then they make a profession; but the thing itself they abominate, as being the greatest let and hindrance to that wicked, worldly design of theirs, which under that profession they mainly prosecute. But where a profession is not of any such use and advantage, they abandon that too, and so become either notoriously profane and dissolute, or at best but civilly honest. And thus they continue until such time as their eyes be opened to see into the emptiness and vanity of all things here below, the word of God having no effectual operation upon them before; for while they imagine their only happiness is to be found here, they will neither be, nor do what is necessarily required in order to their finding it elsewhere. It is a good sign of a man's repentance, and turning to God, when his judgement is rectified concerning these things, that whereas before he thought his chiefest good to be in them, he now looks upon them as altogether destitute of it, and therefore must have something better than the best of them to make him really happy, as we see in Solomon after his recovery from his fall, who could then say, Vanity of vanities, Vanity of vanities, all is vanity, Eccles. 1.2. And in Paul after his conversion, who tells the Philippians that he counted all things but loss for the excellency of the knowledge of Christ Jesus his Lord, for whom he had suffered the loss of all things, and did count them but dung, that he might win Christ, and be found in him, Phil. 3.8, 9 Such a light is set up in the soul at its first conversion, as discovers unto it the excellency of those things that are spiritual and eternal, in comparison of which, all the outward glittering glory of temporal things is darkened, so that it sees no glory in them by reason of the glory that doth excel. And yet sometimes it is apt to be misled by those false representations of these things, that fancy and imagination not well governed, now and then gives of them, upon a shallow apprehension of a greater good in them than indeed there is, taken from the senses. These things are suitable unto the senses, and Self (a remainder whereof is in the best) earnestly contends that what testimony they give of them may be accepted. The b●st therefore had need to be very watchful, and above all things to strengthen faith, whereby they shall have an evidence of things not seen, and then the things that are seen, will have no such influence upon them, but they shall be enabled thereby to give a peremptory denial to whatsoever shall be suggested by Self on their behalf, which is the first thing that is here required. The next is, 2 That Affection that Self bears to them. Set your affection on things above, and not on things on the earth, Col. 3.2. For the grace of God that bringeth salvation, hath appeared to all men, teaching us to deny ungodliness, and worldly lusts, Tit. 2.11, 12. In particular, 1 That love that Self bears to them: Self judging them to be the chiefest good (as we shown in the former particular) loves them as the chiefest good. Love is the immediate issue and natural product of the judgement; no sooner doth the judgement conceive any thing to be good, but a child of love is born presently, and sucks the breasts. If men judge this or that to be good, they cannot choose but be in love with it, and proportionable to the degrees of goodness, that they discover in the object, are the degrees of love that they bear unto the object. If it be goodness apprehended in a remiss degree, the love is but a remiss love, if in an intense degree, the love is intense, if they apprehend it to be all in all, they love it with all their hearts; the understanding makes the primary discovery of the object, the judgement determines concerning the goodness of it, and the will takes it upon trust from the judgement. Now it matters not whether it be a real good or not, if it do but appear to be so to the judgement, that is enough to draw the will after it. If I be lifted up (saith Christ) I will draw all men unto me; if I be lifted up on the Cross, lifted up from the Grave, lifted up from earth to Heaven, but especially if I be lifted up in men's judgements, if they once lift me up above themselves, above all other persons and things, so as to give me the pre-eminence, so as to make me all in all in order to the obtaining of the chief good. So it is with the World, if it be lifted up in draws all men unto it; if the Devil once carry up the glory of the World to an exceeding high Mountain and show it from thence, it draws all men unto it. This effect it had upon David, when he judged his worldly estate to be a mountain, when he looked upon it as a mountain exceeding high and strong; when the world, and the glory thereof appears as a mountain lifted up above all, that men cannot look beyond it, than it draws their affection up unto it. Love is of the nature of Fire, which is no sooner kindled but it soars upwards speedily, constantly, because its element is above; so it is with this affection of love, which is no sooner enkindled in the Soul, but the sparks thereof fly upwards to that appearance of good which is above. It is true, these things that men vent their love upon, are things upon the earth, and opposed, Col. 3.1. to the things that are above, and to are really below; but though they be really below, yet they are seemingly above, because the judgement looking round about on every side, can see nothing above them, and therefore concludes they are the supreme good; as you know it is with Children, that because some Mountains seem to touch the Sky, conclude therefore that there is nothing beyond those Mountains; so it is with worldly men, who because they can see nothing beyond or above their mountain of worldly enjoyments, do therefore conclude that there are no better things, and consequently terminate their love upon them; there must of necessity therefore be a change of the judgement that this affection be not misplaced. The mis-placing of this affection upon a wrong object is of a more heinous nature, and dangerous consequence than ordinarily is imagined. Men make nothing of loving the world, they think it no way inconsistent with love to God. But what saith the Scripture? Love not the world, nor the things of the world, if any man love the world, the love of the Father is not in him, 1 Joh. 2.15. Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God, Jam. 4.4. Thus the Scripture speaks in the general. In particular, concerning the love of riches, No servant can serve two Masters, for either he will hate the one, and love the other; or else he will hold to the one, and despise the other, ye cannot serve God and Mammon, Luke 16.14. The love of money is the root of all evil, 1 Tim. 6.10. Concerning the love of Honour, it tells us, that many among the chief Rulers (of the Jews) believed on Christ, but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue, for they loved the praise of men more than the praise of God, Joh. 12.42, 43. That Christ denounced a woe against the Pharisees, Luke 11.43. and bade the multitude and his Disciples beware of them, for that they loved the uppermost rooms at Feasts, and the chief seats in the Synagogues, and greetings in the Markets, and to be called of men, Rabbi, Rabbi, Matth. 23, 6, 7. and as for r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lovers of pleasures more than God, it ranks them with the most notorious ungodly persons that are in the world, 2 Tim. 3.4. that love therefore that Self bears unto these things must be denied. And, 2 That desire that Self hath after them; Mortify your members which are upon the earth, inordinate affection, evil concupiscence, and covetousness, which is Idolatry, Colos. 3.5. Thou shalt not covet thy Neighbour's house, thou shalt not covet thy Neighbour's Wife, nor his Manservant, nor his Maidservant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours, Exod. 20.17. I have coveted no man's silver, or gold, or apparel, saith Paul, Acts 20.33. I have learned in whatsoever state I am, therewith to be content, I know how to be abased, and I know how to abound; every where, and in all things I am instructed, both to be full, and to be hungry; both to abound, and suffer need, Phil. 4.11, 12. Give me neither poverty nor riches, s Da mihi panem statuti mei, Give me the bread of my allowance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6, 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 2.15. feed me with food convenient for me, saith Agur, Prov. 30.8. When thou sittest to eat with a Ruler, consider diligently what is before thee, and put a knife to thy throat, if thou be a man given to appetite, be not desirous of his dainties. Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats, Prov 23.1, 2 3— 6. Daniel purposed in his heart, that he would not defile himself with the portion of the King's meat, nor with the wine which he drank, Dan. 1.8. Let us not be desirous of vainglory, provoking one another, envying one another, Galath. 5.26. 3 That delight that Self hath in them; There be many that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us, thou hast put gladness in my heart, more than in the time that their corn, and their wine increased, Psal. 4.6, 7. Thus we must deny that affection that Self bears to them. 3 That course that Self takes for them; Self, rather than want any pleasure, or profit, or honour it hath a mind to, will adventure upon t Rem, Rem, quocunque mode Rem, is the keeping of the Worldlings Song. any kind of wickedness whatsoever, cousin and cheat with Laban, Gen. 29.25. steal with Achan, Josh. 7.21. lie with Gehezai, 2 King. 5.22, 25. and with Ananias and Saphira, Acts 5.3.8. slander, with Ziba, 2 Sam. 16.3. & 19.27. pervert an Ordinance, and suborn false witnesses with Jezabel, 1 King. 21.9. rebel with Absolem, 2 Sam. 15.12. set up false Worship with Jeroboam, 1 King. 12.28. Curse the people of God with Baalam, Numb. 22.21. betray Christ with Judas, Matth. 26.47. and Apostatise with Demas, 2 Tim. 4.10. these and such like are the wicked and ungodly courses that Self puts men into, in order to the obtaining the riches and honours, and delights of the world; all which must be denied if we mean to come after Christ. When Simon Magus offered a sum of money for the gift of the Holy Ghost, Peter said unto him, Thy money perish with thee, Acts 8.20. Moses when he was come to years, refused to be called the Son of Pharaohs Daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures in Egypt, Heb. 11.24, 25, 26. And this is required of every one in the like case, we must resolve to want every thing, rather than get any thing in a sinful way, For what is a man profited, if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul? Matth. 16.26. and yet how small and inconsiderable a part of the World is it, for which the greatest part of men do run the hazard of losing their precious souls? a faint breath of popular applause, a penny, a momentany pleasure, etc. but to go on. As we must deny that course that Self takes for these things, so we must deny 4 That use that Self would make of them; Self would make no other use of them but to satisfy the flesh, that which it gets in a sinful way, it would spend in a sinful way, but in this Self must be denied. Make not provision for the flesh to fulfil the lusts thereof, Rom. 13.14. The time is short, it remaineth, that both they that have Wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it, 1 Cor. 7.29, 30, 31. we must use what we have from God for God, Honour the Lord with thy substance, and with the first fruits of all thine increase, Prov. 3.9. Whether ye eat or drink do all to the glory of God, 1 Corinth. 10.31. We must deny 5 That possession that Self would keep of them; Self would have us keep them, when God would have us part with them, and that is, when we can no longer keep them but we must part with Christ; in this case Self must be denied, and we must willingly forsake all, according to that in Luke 14.33. Whosoever he be of you, that for saketh not all that he hath, he cannot be my Disciple. And thus much for this Fourth particular, of denying Self in respect of worldly enjoyments. The Fifth is. SUBSECT. V Of denying Self in respect of worldly Sufferings. OF this also (as I have done of the former) I shall speak both Negatively, and Affirmatively. 1 Negatively, It is not meant that we may not at all judge them to be evil, so as not to conceit any u Some out of their high and ay ery imagination, and out of their Iron and flinty Philosophy, will needs think outward good and ill, together with the affections of grief and delight stirred up thereby, to be but opinions and conceits of good and evil only, not truly and really founded in Nature, but taken up of ourselves. But though our fancy be ready to conceit a greater hurt in outward evils, than indeed there is (as in Poverty, pain of Body, loss of Friends, etc.) yet we must not deny them to be evils. Sibbes Souls Conflict. c. 13. Sect. 6.215. hurt to be in them; so fare as they do deprive us of any good, (and there is some good that they do deprive us of) so fare they may be accounted to be hurtful, Psal. 144.10. indeed being sanctified they work in us, Rom. 5.3, 4. and for us, 2 Cor. 4.17. a fare greater good than any they do deprive us of; and in respect of that we may say, It is good that we have been afflicted, as David doth, Psal. 119.71. but this is accidental to the nature of the things themselves, they have no good in them, nor can they do us any good of themselves; they are so fare from making us better, as of themselves, that without the effectual working of the Spirit of God with them, they make us fare worse than ever before. 2 It is not meant that we may not be at all a verse from them, so as not to endeavour any way to decline them; so fare as they may be truly judge to be evil, so far they may be justly hated, and declined by us. The w See Reinolds Treat. of Pass. 114. unalterable object of our hatred is all manner of evil, not only that of deformity and sin, but that also of destruction and misery. This affection God hath implanted in our nature for the conservation of our well-being, which he requires us not only to desire, but also by all lawful means (such as he himself hath appointed) to endeavour, which cannot be done without an inward abhorring of whatsoever is really prejudicial to it, such as may cause us to fly from it; and therefore it is not to be condemned as sinful, and consequently not to be denied. We find that even in our Saviour, when that bitter Cup of sufferings was put into his hand, though in respect of the appointment of his Father, as it was a means of fulfilling his eternal Decree concerning the Salvation of the Elect, there was a ready willingness to drink it up, Joh. 18.11. yet in respect of the anguish that thereupon seized on his Humane Nature, there was a very great averseness from it. And therefore he prayed earnestly once, and again, yea a third time, Father, if it be possible, let this cup pass from me, Mat. 26.39. 3 It is not meant, that we may not be at all sensible of them, so as not to grieve and mourn under them. God requires that our affections should be exercised x As God any way discovereth himself, so the Soul should be in a suitable pliableness. Then the Soul is as it should be, when it is ready to meet God at every turn, to joy when he calls for it, and to mourn when he calls for that, to labour to know God's meaning in every thing. Sibbs Souls Confl. c. 8. Sect. 3.102. suitably to all his Dispensations; that when he pipes to us in his Providences, we should dance, and when he mourns to us in his Providences, we should mourn too, Mar. 11.16, 17. There are times when the Lord calls to mourning, and we do provoke him exceedingly when we do not observe them, as we may see, Isa. 22.12, 13, 14. And in that day did the Lord God of Hosts call to weeping and mourning, and to baldness, and to girding with Sackcloth; and behold joy and gladness, slaying Oxen, and kill Sheep, eating flesh, and drinking wine, Let us eat and drink, for to morrow we shall die. And it was revealed in my ears by the Lord of Hosts; surely this iniquity shall not be purged from you till you die, saith the Lord of Hosts. The Prophet Jeremy complains unto God of the men of Jerusalem, for their stupidity, and insensibleness under his corrections: O Lord (saith he) are not thine eyes upon the truth? Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction, Jerem. 5.3. It is a grievous evil not to grieve when God brings any evil upon us; we should be sensible of the least stroke of the Rod, and humble ourselves under the mighty hand of God upon us in any affliction. Many think it the strength of their grace that they can bear affliction without grieving, but the truth is, it is the strength of their corruption, by reason whereof they have stupid sottish hearts, and do not take notice of the hand of God in any thing that befalls them. What strength is it to bear what we do not feel? Any one can do that, even one that hath no Grace at all. This then is not to deny Self; But, 2 Affirmatively, To deny Self in respect of worldly sufferings, is, 1 Not so to judge them to be evil, as to conceit a greater hurt to be in them than indeed there is. Self will tell us they are the greatest evil in the World, whereas they are nothing to spiritual and eternal evils, but light afflictions in comparison of the evil of Sin, and that fare more exceeding eternal weight of misery that it works for all such as live and die in it; when Self therefore speaks in this manner to us, we must give it a peremptory denial. It is storied in the Book of Martyrs, of George Tankerfield, that immediately before his going to the Stake to be burned, (being then at an Inn in Saint Albans) he prayed his Host to let him have a good Fire in his Chamber, which accordingly he had, and then sitting on a form before the Fire, he stretched out his leg to the flame, and when it had touched his foot, he quickly withdrew his leg, showing how the Flesh did persuade him one way, and the Spirit another; y Acts and Mon. l. 10. 1535. The Flesh said, O thou Fool, wilt thou burn and needest not? The Spirit said, be not afraid, for this is nothing in respect of fire eternal. z Acts and Mon l. 10. 1371. The like is storied of the good Bishop and blessed Martyr Mr. John Hooper, Sir Anthony Kingston his Friend coming to him a little before his death, thus expressed himself to him; I am sorry to see you in this case, for as I understand you be come hither to die. But alas, consider that life is sweet, and death is bitter, therefore seeing life may be had, desire to live, for life hereafter may do good. To this the Bishop replied; True it is, Master Kingston, I am come hither to end this Life, and to suffer Death here, because I will not gainsay the former Truth that I have heretofore taught amongst you, and I thank you for your friendly counsel, although it be not so friendly as I could have wished it. True it is, Mr. Kingston, that Death is bitter, and Life is sweet, but alas, consider that the Death to come is more bitter, and the Life to come is more sweet; therefore for the desire and love I have to the one, and the terror and fear of the other, I do not so much regard this death, nor esteem this life. 2 Not to be so averse from them, a Some of the Christians in the primitive times would not cast one grain of Frankincense into the fire up on the Heathen Altars to save their lives. as to endeavour by any sinful means to avoid them. Self will bid us sin rather than suffer, but we must not adventure upon the a least evil of sin to avoid the greatest evil of suffering. b Condaeus' tribus ipsi a Carolo nono Galliarum Rege propositis, missa, morte, & perpetuo carcere; respondit, se, Deo favente primum nunquam electurum, ex duobus reliquis vero alterum voluntati Regis liberum relinquere. The three Children in Daniel told the King, when he threatened to cast them into a burning fiery Furnace, for not worshipping his Golden Image, If it be so, our God whom we serve is able to deliver us; but if not, be it known unto thee, that we will not serve thy gods, nor worship thy golden Image which thou hast set up, Dan. 3.17, 18. Such a resolution must be taken up by every one that means to come after Christ, which although in the opinion of worldly Politicians and Time-servers it be folly and madness, will be found to be wisdom in the end; when after (by their sinful compliance) they have escaped the hands of them that kill the body, they fall into the hands of him that kills both Body and Soul in Hell. God is not wont to let such men go unpunished; nay, he will be sure to meet with them, either in this life, by terrifying their Consciences, or by bringing upon them those evils they thought to escape; or in the life to come (if they repent not before) by appointing them their portion with unbelievers and hypocrites, in the Lake that burns with Fire and Brimstone, where shall be weeping, and wailing, and gnashing of teeth for ever. 1 By terrifying their Consciences. c Acts and Mon. l. 8.914 Mr. Bilney in the days of King Hen. 8. by the persuasion of some friends abjured, but oh! what an Hell did he feel in his Conscience afterwards! Serm. 7. Master Latimer in a Sermon before King Edward thus expresseth it. I knew a man myself, Bilney, little Bilney, that blessed Martyr of God, who what time he had borne his Faggot, and was come again to Cambridge, had such Conflicts within himself, that his friends were afraid to let him be alone, they were feign to be with him day and night, and comfort him as they could, but no comforts would serve; and as for comfortable places of Scripture, to bring them unto him, it was as though a man should cut him thorough the heart with a sword. And in another Sermon preached in Lincolnshire, he hath these words concerning it; That same Mr. Bilney, who was burnt here in England for God's Words sake, was induced and persuaded by his Friends to bear a Faggot at the time when the Cardinal was aloft, and bore the swinge; now when the same Bilney came to Cambridge again, a whole year after, he was in such an anguish and agony, that nothing did him good, neither eating nor drinking, nor any other communication of God's Word, for he thought that all the whole Scriptures were against him, and sounded to his Condemnation, so that I many a time communed with him, (for I was familiarly acquainted with him) but all things whatsoever any man could allege to his comfort, seemed unto him to make against him. d Acts and Mon. l. 8.938 Mr. ●ainbam the year following, having in like manner abjured, was released and dismissed home, where he had scarce a month continued, but he bewailed his Fact and Abjuration, and was never quiet in his mind and Conscience until the time he had uttered his fall to all his acquaintance, and asked God forgiveness before the Congregation, in those days in a Warehouse in Bowlane, and immediately the next Sabbath after, he came to Saint Austin's, and stood up there before the people in his Pew, there declaring openly, with weeping tears, That he had denied God, and prayed all the people to forgive him, and to beware of his weakness, and not to do as he did, for said he, If I should not again return unto the truth (having the New Testament in his hand) this Word of God would damn me both Body and Soul at the Day of Judgement. And there he prayed every body rather to die by and by, than to do as he did, for he would not feel such an hell again as he did feel, for all the world's good. Thus severely did God chastise these two good men for a time, showing them what Hell meant by some few scalding drops of his immediate Wrath let fall upon their Consciences, thereby making them throughly sensible of the desert of their most horrible Sin, in renouncing his most blessed Truth; to the undaunted and constant profession whereof, notwithstanding out of the superabounding riches of his grace, he recovered them again, so that most resolutely and cheerfully afterwards they sealed it with their blood. But it happened otherwise to that unparallelled example of Divine Justice, Francis Spira, who after his Abjuration being suddenly Thunderstruck with the terrible and amazing Sentence of his eternal Condemnation, was plunged irrecoverably (for aught that appeared to the contrary) into the bottomless gulf of Despair. This wretched man being accused to the Pope's Legate, for professing and teaching some of Luther's opinions, this especially, That we must only depend on the Free Grace, and unchangeable love of God in the death of Christ, as the only sure way of Salvation; and being summoned to appear before him; after some consideration had of the manifold danger he was in, and resolution taken up to stand to his profession, and to maintain his Doctrine, notwithstanding he began to think with himself what misery this his rashness would bring him unto, that he should lose his substance gotten with so much care and travel, undergo the most exquisite torments that malice itself could devise, be counted an Heretic of all, and in the conclusion die shamefully. Hereupon he goes to the Legate, and acknowledgeth his fault, in entertaining an Opinion concerning some Articles of Faith, contrary to the Orthodox and received Judgement of the Church of Rome, professing his hearty sorrow for it, and humbly begging pardon for so great an offence. The Legate perceiving him to faint, pursued him to the uttermost, caused him to subscribe this Confession, and made him promise that at his return to his own Town he would declare it to the people, acknowledge the whole Doctrine of the Church of Rome, and abjure the Opinions of Luther as false and Heretical. Spira having promised in this manner, forthwith addresseth himself for his journey homeward, but as he went along, thinking with himself, how impiously he had denied Christ and his Gospel at Venice, and engaged himself to do it the second time in his own Country, he thought he heard a voice speaking unto him in this manner. Spira, What dost thou here? whether goeft thou? hast thou unhappy man, given thy hand-writing to the Legate at Venice? yet see thou dost not seal it in thine own Country; thou canst not answer for what thou hast already done, nevertheless the gate of Mercy is not quite shut, take heed that thou heapest not sin upon sin, lest thou repent when it will be too late. This filled him so full of doubts and perplexing thoughts, that he knew not which way to turn, nor what to do; but afterwards being arrived in his own Country, and advised by his friends, telling him, That it was requisite he should take heed that he did not in any wise betray his Wife and Children, and all his friends into danger, seeing that by so small a matter as the recitiug of a small Schedule, which might be done in less space than half an hour, he might both free himself from present danger, and preserve many that depended on him; he goes to the Praetor, and proffers to perform his foresaid promise made to the Legate, and the next morning he desperately enters into the public Congregation, where Mass being finished, in the presence of friends and enemies, and of the whole Assembly, yea and of Heaven itself, he recites that infamous Abjuration, word for word as it was written; then was he sent home restored to his e He was a Civil Lawyer, an Advocate of great rank and esteem, endowed with outward blessings of Wife, and eleven Children, and wealth in abundance. Dignities, Goods, Wife, and Children; but no sooner was he departed, but he thought he heard a direful voice, saying to him, Thou wicked wretch, thou hast denied me, thou hast renounced the covenant of thy obedience. thou baste broken thy vow; hence Apostate, bear with thee the Sentence of thy eternal Damnation. He trembling and quaking in body and mind fell down in a swoon, and from that time forward never found any peace, or ease of his mind, but continuing in uncessant torments, he professed that he was captivated under the revenging hand of the great God, and that he heard continually that fearful Sentence of Christ, that just Judge, and was utterly undone. Physicians were sent for, but they could effect nothing by their skill upon him, and therefore after they had understood the whole truth of the matter, wished him to seek some Spiritual comfort. They that came to administer Spiritual comfort to him, propounded many of God's promises recorded in the Scripture, and many examples of God's mercy; but My Sin (said he) is greater than the Mercy of God. They told him: that God would have all men to be saved; he answered, He would not have damned reprobates to be saved, I am one of that number, I know it, for I willingly and against my knowledge denied Christ, the Mercy of God extends not to me, nor any like to me, who are sealed up to Wrath, I tell you I deserve it, my own Conscience condemns me, what needeth any other Judge? Some bade him consider the example of Peter, who denied Christ thrice, and with an Oath, and yet Christ was merciful to him. He answered, In that he was pardoned, it was not because he wept, but because God was gracious to him; but God respects not me, and therefore I am a reprobate, no comfort can enter into my heart, there is no place there but only for torments, and vexings of spirit; I tell you, my case is properly my own, no man ever was in like plight, and therefore my estate is fearful. Then roaring out in the bitterness of his spirit, he said, It is a fearful thing to fall into the hands of the living God. Some whispering said, that he was possessed, which he overhearing it, said, Do you doubt it? I have a whole Legion of Devils that take up their dwellings within me, and possess me as their own, and that justly too, for I have denied Christ. Whether did you that willingly or no? (said they) That is nothing to the purpose (said he) Christ saith, Whosoever denies me before men, him will I deny before my Father which is in Heaven; Christ will not be denied, no not in word, and therefore it is enough, though in heart I never denied him. They asked him, whether he thought there were worse pains than what he endured for the present? he said, That he knew there were fare worse pains, for the wicked shall rise to their Judgement, but they shall not stand in Judgement; this I tremble to think of, yet I desire nothing more than that I might come to that place, where I may be sure to feel the worst, and be freed from fear of worse to come. Why do you, (said they) esteem this so grievous a sin, when as the learned Legate constrained you to it, which he surely would not have done, if your former opinions had not been erroneous? He answered, All those many sins that in the former part of my life I committed, then did not so much trouble me, for I trusted that God would not lay them to my charge, but now having sinned against the Holy Ghost, God brings all my sins to remembrance, and thus guilty of one, guilty of all; and therefore it is no matter whether my sins be great or small, they are such, as Christ's Blood, nor God's Mercy belongs to me. God will have mercy on whom he will have mercy, and whom he will he hardeneth; this is it that gnaws my heart, he hath hardened me, and I find that he daily more and more doth harden me, and therefore I am out of hope; I feel it, and therefore cannot but despair. I tell you, there was never such a Monster as I am— I knew that Justification is to be expected by Christ, and I denied and abjured it, to the end I might keep this frail life from adversity, and my Children from poverty, and now behold how bitter this life is to me! and God only knows what shall become of this my Family, but surely no good is likely to betid it, but rather daily worse and worse, and such a ruin at length, as that one stone shall not be left on another. But why should you (said f A Doctor that came to comfort him. Gribaldus) conceit so deeply of your sin, seeing you cannot but know that many have denied Christ, and yet never fell into despair? Well (said he) I can see no ground of comfort for such, neither can I warrant them from God's revenging hand in Wrath, though it pleaseth God yet to suffer such to be in peace; and besides, there will a time of change come, and then they shall be thoroughly tried, and if it were not so: yet God is just, in making me an example to others— I assure you, it is no small matter to deny Christ, and yet it is more ordinary than commonly men do conceive of— as often as a Christian doth dissemble the known truth, as often as he approves of false worship, by presenting himself at it, so often as he doth not things worthy of his calling, or such things as are unworthy of his calling, so often he denies Christ; thus did I, and therefore am justly punished for it. Some time after this, came in two Bishops, one of them being Paulus Vergerius, desired him to pray with him the Lords Prayer; Spira consented, and went on with some enlargement upon several Petitions, to whom when he had done they said, You know that none can call Christ Jesus the Lord but by the Holy Ghost; I perceive (replied he) that I call on him to my eternal Damnation. They told him, he was in a spiritual desertion, and therefore should not believe what Satan suggested to him, but those rather whom he judged to be in a good estate, and more able to discern of him than himself; believe us (said they) we tell you that God will be merciful to you. O here is the knot, said he, I would I could believe, but I cannot. Then he began to reckon up what fearful Dreams and Visions he was continually troubled withal, that he saw the Devils come flocking into his Chamber, and about his Bed, terrifying him with strange Noises, that these were not Fancies, but he saw them as really as the standers by; and that besides these, he felt continually a racking torture of his mind, and a continual butchery of his Conscience, being the very proper pangs of the Damned wights in Hell— Desperation itself continually tortures me, and now I count my present estate worse than if my Soul, (separated from my body) were with Judas, and the rest of the Damned; and therefore I now desire rather to be there, than thus to live in the body. After this again, one told him, that he was not to believe himself, but rather him that was in a good estate; and I testify to you, (said he) that God will be merciful to you; Nay (answered he) for because I am in this ill estate, therefore can I believe nothing but what is contrary to my Salvation and comfort. But you that are so confident of your good estate, look that it be true, for it is no such small matter to be assured of sincerity. A man had need be exceeding strongly grounded in the truth, before he can be able to affirm such a matter as you now do; it is not the performance of a few outward duties, but a mighty constant labour, with all intention of heart and affection, with full desire and endeavour continually to set forth God's glory; there must be neither fear of Legates, Inquisitors, Prisons, nor any Death whatsoever. Many think themselves happy that are not, it is not every one that saith, Lord, Lord, that shall go to Heaven. One that came to see him, told him, that he had been with him at Venice some eight weeks before. O cursed day! (said Spira) O cursed day! O that I had never gone thither, would God I had then died. Afterwards came in a Priest, bringing with him a Book of Exorcisms to Conjure the Devil out of him; whom when Spira saw, shaking his head, he said, I am verily persuaded indeed, that God hath left me to the power of the Devils, but such they are as are not to be found in your Litany. To Vergerius by many Arguments, exhorting him to believe. Belike (said he) you think I delight in this estate, if I could conceive but the least spark of hope of a better estate hereafter, I would not refuse to endure the most heavy weight of the Wrath of that great God, yea for twenty thousand years, so that I might at length attain to the end of that misery which I now know will be eternal; but I tell you, my will is wounded. He exhorted the company that were present, in this manner; Take heed to yourselves, it is no light or easy matter to be a Christian, it is not Baptism, or reading of the Scriptures, or boasting of faith in Christ (though even these are good) that can prove one to be an absolute Christian. You know what I said before, there must be a conformity in Life, a Christian must be strong, unconquerable, not carrying an obscure profession, but resolute in expressing the Image of Christ, and holding out against all opposition to the last breath— Many there are that snatch at the Promises in the Gospel, as if they did undoubtedly belong to them, and yet they remain sluggish and careless, and being flattered by the things of this present World, they pass on their course in quietness and security, as if they were the only happy men, whom nevertheless the Lord in his providence hath ordained to eternal Wrath, as you may see in Saint Luke's rich man; thus it was with me, therefore take heed. He disdainfully refusing some meat that was brought him by one of his Nephews, the young man charged him with hypocrisy and dissimulation, to whom he replied— I am a cast away, a Vessel of Wrath, yet dare you call it dissembling and frenzy, and can mock at the formidable example of the heavy Wrath of God, that should teach you fear and terror? But it is natural to the flesh, either out of malice or ignorance to speak perversely of the works of God; The Natural man discerneth not the things of God, because they are spiritually discerned. One of his familiar friends chanced to say, that certainly he was overcome with Melancholy, which he overhearing, answered; Well, be it so, seeing you will needs have it so, for thus also is God's wrath manifested against me— you see Brethren what a dangerous thing it is to stop or stay in things that concern God's glory, especially to dissemble upon any terms, what a fearful thing is it to be near, and almost a Christian! Never was the like example to this of mine, and therefore if you be wise you will seriously consider thereof. O that God would let lose his hand from me, that it were with me now as in times past! I would scorn the threats of the most cruel Tyrants, bear Torments with invincible resolution, and glory in the outward profession of Christ till I were choked in the flame, and my body consumed to ashes. Now seemed to be verified upon him, that whereof in the beginning he had been so seasonably forewarned, that if he proceeded to fulfil his wicked promise of Abjuring in his own Country, he might haply repent too late. Now, if God would withdraw his hand from him, if it might be with him as in former days, he would do and suffer any thing for-Christ; but upon no terms might his wish be granted, all hope of mercy was quite cut off from him; so that afterwards (his purpose of mischieving himself by a Knife that he had hastily snatched up, being by his Friends prevented) with indignation he cried out, I would I were above God, for I know he will have no mercy on me. And thus being in continual torment, by little and little he wasted away, until at length he appeared a perfect Anatomy, expressing to the view nothing but sinews and bones, and at last without any show of hope or comfort, yielded up the ghost. Let none wonder that I have been so large in telling this man's Story, some it may be have forgotten it, others not so much as heard of it, and amongst all the examples of this kind, there was none more fit that I could pitch upon, whereby to make it known in what a dreadful manner God sometimes punisheth Apostate professors in this life, by terrifying of their Consciences. He punisheth them sometimes also, 2 By bringing upon them those evils they thought (by means of their sinful compliance) to escape. u Acts and Mon, l. 10.1710. Cranmer signed a Recantation (as he confessed himself afterwards) contrary to the truth he thought in his heart, for fear of Death, and to save his Life, if it might have been, but he was forced to suffer notwithstanding his recantation; as soon as ever he had signed his Recantation, the Queen signs the Writ for his Burning, and then was he in a fare worse condition than before, having neither inwardly any quietness in his own Conscience, nor outwardly any help in his adversaries. In the Story of William Wolsey a godly Martyr, that was burned at Ely, w Acts and Mon. l. 10.1558 this amongst other things is recorded, that while he was in Prison he delivered some money to be distributed amongst his friends, and to one Richard Denton above all the rest (besides the money that he sent him) he desired this Message might also be delivered, that he marvelled he tarried so long behind him, seeing he was the first that did deliver him the Book of Scripture into his hand, and told him that it was the Truth, desiring him to make haste after as fast as he could. This Message being delivered, Denton returns this answer, I confess it is true, but I cannot burn. But he that could not burn in the Cause of Christ, was afterwards burned against his will, when Christ had given peace to his Church; for some years after, his House was set on fire, and he going in to save his goods was burnt in it. Thus God sometimes punisheth Apostates here, howsoever (if they repent not) he will be sure to punish them hereafter. 3 By appointing them their portion with unbelievers and hypocrites, in the Lake that burns with Fire and Brimstone, where shall be weeping, and wailing, and gnashing of teeth for ever. So it is foretell, Revel. 21.8. The fearful and unbelieving shall have their part in the Lake which burneth with fire and brimstone, which is the second death. And it cannot be otherwise, for Christ hath said, Whosoever shall deny me before men, him will I also deny before my Father which is in heaven, Matth. 10.33. and if so, there is no remedy but he must to hell. How much better were it for us then, by harkening unto Christ, and doing our duty, to expose ourselves to the greatest of those evils which men can only bring upon our Bodies, and are but for a time, than by harkening unto Self, and committing of Sin, to make ourselves obnoxious to the least of those evils which God can bring both upon our Bodies and Souls, and also are for eternity. Without doubt, did we but believe it, we should not be so averse from them, as to endeavour by any sinful means to decline them; which is the Second particular required by way of Self-denial in respect of worldly sufferings. The next is, 3 Not to be so sensible of them as either to be impatient under them, or by any sinful means to endeavour to come out of them. It is our duty to be sensible of our sufferings, but we must take heed we be not over-sensible. Self will be murmuring and repining against God, and quarrelling with Instruments; but we must by no means give way unto it, but labour with quietness and calmness of spirit whatever our cross be, to bear the burden of it. So Paul exhorteth the Romans, Rom. 12.12.14. Be patiented in tribulation, bless them that persecute you, bless and curse not. So he himself practised, 1 Cor. 4.12, 13. Being reviled we bless, being persecuted we suffer it, being defamed we entreat. So Peter exhorteth servants, 1 Pet. 2, 18, 19, 20. Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward; for this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully; for what glory is it, if when ye are buffered for your faults ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. What an hard lesson is this to flesh and blood? and how few professing Servants are there (to say nothing of others) that make any conscience of learning it! yet it must be learned, it must be practised; and therefore the Apostle adds, vers. 21, 22, 23. For even hereunto were ye called, because Christ also suffered for us, leaving us an example that ye should follow his steps; who did no sin, neither was guile found in his mouth; who when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. Nothing is more grievous to us than to suffer wrongfully; to think we should be so abused when we do not deserve it, this goes to our very heart: I, but let us look upon the Lord Jesus, let us consider how undeservedly he was abused, and then it will not be so grievous; he did no sin, neither was guile found in his mouth, he never injured any, but went about every where doing good, and yet what base usage had he in the World! how ill was he requited! He was scorned, reviled, betrayed, falsely accused, blindsolded, buffeted, spit upon, crowned with a Crown of thorns, and at last most shamefully Crucified, and yet took all this patiently; shall we then think much to suffer a little, when our Saviour hath suffered so much before us? Why, the Disciple is not above his Master, nor the Servant above his Lord; It is enough that the Disciple be as his Master, and the Servant as his lord If they have called the Master of the house Beelzebub, how much more shall they call them of his household? Mat. 10.24, 25. I have read of one Elzearius a Noble man, that when his Wife wondered at his exceeding great patience in bearing injuries, he thus answered her; You know, sometimes my heart is ready to rise with indignation against such as wrong me, but I presently begin to think of the wrongs that Christ suffered, and say thus to myself (desiring to imitate him) Although thy Servants should pluck thy beard, and strike thee on the face, this were nothing to what thy Lord suffered, he suffered more and greater things; and assure yourself (Wife) I never leave off thinking of the injuries done to my Saviour, till such time as my mind is still and quiet. There is enough in this consideration to quiet our spirits in the greatest sufferings. But besides, it cannot be said of any thing that we suffer (as it might of all that Christ suffered) that it is not deserved, It may be said so in allies sometimes, in respect of men, but never in respect of God; we have sinned, and thereby have deserved worse than the worst that can be suffered in this world. Have we then any reason to complain? Wherefore (saith Jeremy) doth a living man complain, a man for the punishment of his sins? Lam. 3.39. It is of the Lords mercies that we are not consumed, because his compassions fail not, vers. 22. if he should deal with us according to our deservings, he might justly cast us into Hell. Were we but throughly convinced of this, had we but once the real sense and feeling of it in ourselves, there would be no such anguish and vexation in any of our sufferings here, as many times we find to be in them, and we should be much strengthened against those temptations, whereby Self and Satan joining with it, would carry us into any sinful way to ease ourselves of them, which is another thing that we must have a special care, while we are in a suffering condition to watch against. The Cross is very irksome and tedious to the flesh, and therefore as it is unwilling to come under it, so it is unwilling to continue under it; but as we must willingly take it up, so we must patiently bear it; as we must not refuse it when Christ will lay it on, so we must not reject it till Christ will take it off. It is lawful to use means to free ourselves of our troubles, but all means are not lawful to be used. We must resolve to abide them all our days, rather than by the committing of the least sin to free ourselves of them. This was the resolution of that most learned and pious Martyr x Acts and Mon. l. 11.1664. Mr. Philpot, as he expresseth it himself in a Letter to john Careless, written while he was in the Stocks in Bonner's Coal-house; The Devil rageth against me, I am put in the Stocks in a place alone, because I would not answer such Articles as they would charge me withal, in a corner, at the Bishop's appointment, and because I did not come to Mass when the Bishop sent for me; I will be all the days of my life in the stocks by God's grace, rather than I will consent to the wicked generation. In the eleventh of the Hebrews we read of the Jewish Martyrs in the time of the Old Testament, that they were tortured, not accepting deliverance; they might have had their lives if they would but have complied with their Adversaries in their wicked Idolatrous practices, but they would not accept of their lives upon such terms, they thought it much better to be tortured upon the rack of this World, than upon the rack of a damnable Conscience. The like we read of our English Martyrs, y l. 8.1130. Mistress Anne Askew, when she was at the Stake had Letters sent her by the Lord Chancellor, offering her the Kings Pardon if she would recant, but she refusing so much as to look on them, returned this answer, That she came not thither to deny her Lord and Master. z l. 14.1372. Bishop Hooper, when a Box was laid before him with a Pardon in it (as was said) from the Queen, at the sight thereof cried out, If ye love my Soul, away with it, if you love my Soul away with it. a 〈…〉 George Marsh, when the Deputy Chamberlain of Chester shown him a writing under a great Seal, saying, that it was a Pardon for him if he would recant, answered. That he would gladly accept the same, but for as much as it tended to pluck him from God, he would not receive it upon that condition. b l. 11.1459. Master Bradford, when the Lord Chancellor promised him, that if he would return again, and do as they had done, he should have the Queen's Mercy and Pardon, made this reply; My Lord, I desire mercy with God's mercy, but mercy with God's wrath, God keep me from. Many more might be instanced in, but these may suffice; I shall now pass on to the next Sub-section, which is, SUBSECT. VI Of denying Self in respect of our Relations. THis is the last particular to be explained, and I shall dispatch it in a word. 1 Negatively, it is not meant that we should deny the workings of Natural affection towards them. God requires that we should love all men, Rom. 13.8, 9 even our very enemies, Luke 6.32.— 35. and that we should express our love by doing good to all men, Gal. 6.10. even to our enemies, Prov. 25.21. Rom. 12.20. now if we be thus bound to all, much more therefore to some; if thus to our enemies, much more therefore to our friends, to our kindred, to those of our own family. We are some way related to all men, in as much as we are all of one blood, Acts 17.26. and therefore we must love all, and do good unto all; but there are some to whom we are more especially related, and those we must love with a more especial love; the nearer the relation, the dearer the love, and the more endearing must the expressions of it be. And in this sense that particular precept to Husbands of loving their Wives, Ephes. 5.28. and to Wives of loving their Husbands, Tit. 2.4. must be understood. To be without natural affection is made a note of the foulest wicedness, not only in the Gentiles, Rom. 1.31. but also in the professors of the Gospel, 2 Tim. 3.3. of whom the Apostle saith, that if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an Infidel, 1 Tim. 5.8. The Pharisees taught the people (even as the Papists do at this day) that if any one Consecrated his estate to God, he was exempted from his duty of relieving his poor Parents; if he could say to his Father, or Mother, It is Corban, that is to say a gift, by whatsoever thou mightest be profited by me, than he should be free, and they suffered him no more to do aught for his Father, or his Mother. But our Saviour sharply reproved them for it, telling them, that they rejected the Commandment of God, that they might keep their own tradition, Mar. 7.9. and that they made the Word of God of none effect through their tradition which they had delivered, vers. 13. therefore that must be warily understood, which he elsewhere saith, If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, he cannot be my Disciple, Luke 14.26. We see it cannot be understood absolutely (Christ means not so) but only in some certain respect, when our love to them, and our love to Christ are incompatible, I shall thus explain it; We are to hate Father and Mother, Wife and Children, Brethren and Sisters, as we are to hate other men. We are not to hate them absolutely, so as in no respect to bear any love unto them, for we are commanded to love them, and to do good unto them, even the worst of them, as I have showed above; but in some certain respect, as they are enemies to God, and to our serving of God; so we not only may, but we ought to hate them, and in this respect David pleads it unto God as an argument of his sincerity; Do not I hate them O Lord that hate thee, and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I count them mine enemies. Now what follows? Search me, O God, and know my heart; try me, and know my thoughts, Psal. 139.21, 22, 23. in this respect we are to hate our nearest relations, and it is a special evidence of true love to Christ so to do. And therefore, 2 Affirmatively, to deny Self in respect of our Relations is, 1 Not to connive at them in any way of sin, if we be Superiors. It was commanded in the Law of Moses, If thy Son, or thy Daughter, or the Wife of thy bosom entice thee secretly, saying, Let us go and serve other gods which thou hast not known, thou, nor thy Fathers, thou shalt not consent unto him, nor hearken 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 upon him to put him to death, and thou shalt stone him with stones that he die, because he hath sought to thrust thee away from the Lord thy God, Deut. 13.6- 11. That this for the substance of it shall be in force in the times of the Gospel, is foretell in the Prophecy of Zechary, I will cause the Prophets, and the unclean spirit to pass out of the Land, and it shall come to pass, that when any shall yet Prophesy, than his Father and his Mother that begat him shall say unto him, Thou shalt not live, for thou speakest lies in the name of the Lord; and his Father, and his Mother, that begat him shall thrust him thorough when he prophesieth, Zechary 13.2, 3. A Blessing was pronounced upon the Tribe of Levi c Levitae in punitione Idololatrarum, puta adorantium vitulum aureum, Exod. 32.28. Non miserti sunt amicorum & cognatorum ac fratrum & filiorum suorum, sed occiderunt eos aeque ac alios, perinde ac si eos non novissent, imo non vidissent aut ad spexissent. A Lapide. Qui certe vergem sensus. Rivet. in Decal. 1. Tom. 1354. because in the execution of Justice upon the Idolaters, Exod. 32.27. they had no respect to their nearest relations, Deut. 33.8, 9 And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, who said unto his Father, and to his Mother, I have not seen him, neither did he acknowledge his Brethren, nor know his own Children. Asa was commended for removing his Mother Maachah from being Queen, because she had made an Idol in a Grove, 1 King. 15.13. but old Eli sharply reproved, and threatened with a terrible Judgement, for his too much indulgence to his Sons, 1 Sam. 2.27, 28, 29. Wherefore kick ye at my Sacrifice, and at my Offering which I have commanded in my habitation, and honour'st thy Sons above me, to make yourselves fat with the chiefest of all the Offerings of Israel my people? wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy Father should walk before me for ever; but now the Lord saith, Be it fare from me, for them that honour me I will honour, and they that despise me shall be lightly esteemed. Behold, the days come that I will cut off thine arm, and the arm of thy Father's house, and there shall not be an old man in thy house, vers. 30, 31. He had reproved his Sons before, when their evil report was brought unto him, vers. 23, 24. but this was not enough d D●bebat eos fust●bus & carcere coerce●e, quia erat pater & Magistratus. Paraeus in L●c. he was a Judge in Israel, and therefore should have punished them; which because he did not (being loath to cross them) therefore God threatens him in this manner here, and afterwards saith concerning him, Behold, I will do a thing in Israel, at which both the cares of every one that heareth it shall tingle; in that day I will perform against Eli all things which I have spoken concerning his house; when I begin I will also make an end, for I have told him that I will judge his house for ever, for the iniquity which he knoweth; because his Sons made themselves vile, and he restrained them not. And therefore I have sworn unto the house of Eli, that the iniquity of Elies' house shall not be purged with sacrifice nor offering for ever, 1 Sam. 3.11, 12, 13, 14. But suppose he had been but a private person, and so not able to restrain them himself, his duty had been to have brought them to the Judge, for so the Law in that case required, If a man have a stubborn and rebellious Son, which will not obey the voice of his Father, or the voice of his Mother, and that when they have chastened him will not hearken unto them, then shall his Father and his Mother lay hold on him, and bring him out unto the Elders of his City, and unto the gate of his place, and they shall say unto the Elders of his City, this our Son is stubborn and rebellious, he will not obey our voice, he is a glutton, and a drunkard, Deut. 21.18, 19, 20. where observe, that they were first to chasten him themselves, before they brought him to the public Magistrate. And this God still requires of all Parents, that when by admonition and reproof they can prevail nothing upon their Children, they should try what may be done by correction. Chasten thy Son while there is hope, and let not thy soul spare for his crying, Prov. 19.18. Withhold not correction from the child, for if thou beatest him with the rod he shall not die, thou shalt beat him with the rod, and shalt deliver his soul from hell, Prov. 23.13, 14. The rod and reproof give wisdom, but a child left to himself bringeth his mother to shame, Prov. 29.15. Correct thy Son, and he shall give thee rest, yea be shall give delight unto thy soul, vers. 17. By these Scriptures it appears, that correction is an Ordinance of God, and a means by him appointed, not only in order to the credit and quiet of the Parent, but the Salvation of the Child also, and therefore cannot be neglected without manifest danger of his eternal Damnation. Now, what Parent that has any bowels of compassion in him, can endure to think that through any neglect of his, his Child should be cast into Hell? It pities some to hear their Children crying here, but how will they endure to hear them roaring in Hell-fire hereafter? How will they endure to hear them cursing them at the Day of Judgement, and crying for vengeance upon them, for not restraining them from those sinful Courses that brought them to so great a misery? But to proceed, To deny Self in respect of our Relations, is, 2 Not to comply with them in any way of sin, if we be inferiors. This was the sin of Ahaziah, He walked in the ways of the house of Ahab, for his mother was his counsellor to do wickedly, 2 Chro. 22.3. This likewise was the sin of Herodias, who upon her Mother's counsel asked John Baptists head, Matth. 14.8. Though with all humbleness and readiness of mind we are bound to entertain the counsel and command of our Parents, and to submit unto them, yet if in any thing they run cross to the Counsels and Commands of God, we must choose to incur their displeasure, and to undergo the greatest evils that can possibly follow upon it, rather than to yield unto them. e Acts and Mon. l. 11.1758 A notable example of this we have in the Story of Mr. Julius' Palmer, a Martyr in Queen Mary's days, who being persecuted by the Papists, and turned out of his living, was brought to such extremity that he had not wherewithal to find himself bread; whereupon he went to his Mother, hoping to obtain at her hands certain Legacies due to him by his Father's last Will, which he should have received certain years before; his mother understanding his state and errand by two of his friends (whom he had sent before to entreat for him) as soon as she beheld him on his knees ask her blessing, as he had been accustomed to do, Thou shalt (said she) have Christ's curse and mine wheresoever thou go. He pausing a little as one amazed at so heavy a greeting, at length said, O Mother, your own Curse you may give me, which I never deserved, but Gods Curse you cannot give me for he hath already blessed me. Nay (said she) thou goest from God's blessing into the warm Sun; when thou wert banished for an Heretic out of that Worshipful house in Oxford, and now for the like knavery art driven out of Redding too. Alas Mother (said he) you have been misinformed, I am no Heretic, for I stand not stubbornly against any true Doctrine, but defend it to my power. Well (quoth she) I am sure thou dost not believe as thy Father and I, and all our forefathers have done, but as we were taught by the new Law in King Edward's days, which is damnable Heresy. Indeed I confess (said he) that I believe that Doctrine which was taught in King Edward's time, which is not Heresy but truth, neither is it new, but as old as Christ and his Apostles; If thou be at that point (said she) I require thee to departed from my house, and out of my sight, and never take me for thy Mother hereafter. As for money and goods I have none of thine, thy Father bequeathed nought for Heretics; Faggots I have to burn thee, more thou gettest not at my hands. Mother (said he) whereas you have cursed me, I again pray God to bless you and prosper you all your life long; and so (with abundance of tears trickling down his cheeks) he departed from her, not knowing which way to turn his face. There is one thing more that is required by way of Self-denial in respect of our Relations, and that is, 3 Not to adventure upon any Sin, either of Omission, or Commission for their sakes, whether we be superiors or inferiors. f l. 11. 1415 Rawlins White, another of the Martyrs in Queen Mary's days, being led forth to be Burned, was brought to a place where his poor Wife and Children stood weeping, and making great lamentation, the sudden sight of whom so pierced his heart, that the very tears trickled down his face; but he soon after as though he had misliked this infirmity of his flesh, began to be as it were altogether angry with himself, insomuch that in striking his breast with his hand he used these words, Ah Flesh, stayest thou me so? wouldst thou feign prevail? well, I tell thee, do what thou canst, thou shalt not by God's grace have the victory. g l. 11. 1464 Master Bradford being in Prison, one of the Earl of Derbies' Servants came to him, saying, My Lord hath sent me to you, he willeth you to tender yourself, and he would be a good Lord unto you; To whom Mr. Bradford replied, I thank his Lordship, but in this case I cannot tender myself more than God's honour. Ah, Master Bradford, said the Servant, consider your Mother, Sisters, Friends, Kinsfolk, and Country, what a great discomfort will it be unto them to see you die as an Heretic; Mr. Bradford answered, I have learned to forsake Father, Mother, Brother, Sister, Friend, and all that ever I have, yea even mine own self, for else I cannot be Christ's Disciple. And so much for this Sixth Sub-section, wherewith I shall here end the Explication, and shut up this second Chapter. CHAP. III. The Demonstration. HAving shown what Self-denial is in the general, and what it is in respect of Inherent grace, Common gifts, Good works, Worldly enjoyments, Worldly sufferings, and our Relations in particular; I come now to demonstrate the necessity of it, and for this I shall need do no more, but show the impossibility of coming after Christ without it. Arg. If it be impossible for any one without Self-denial to come after Christ, than whosoever will come after Christ, must of necessity deny himself. But it is impossible for any one without Self-denial to come after Christ. Therefore whosoever will come after Christ, must of necessity deny himself. To come after Christ (as I have expressed it in the Doctrine) is to come after him in the way of holiness unto eternal happiness. Now, that it is impossible for any one without Self-denial to come after Christ in the way of holiness unto eternal happiness, will manifestly appear in the proof of these two particulars following. 1 That it is impossible for any one to come after Christ unto eternal happiness, without coming after him in the way of holiness. 2 That it is impossible for any one to come after Christ in the way of holiness, without denying himself. For the first of these, That it is impossible for any one to come after Christ unto eternal happiness, without coming after him in the way of holiness, I prove it by these three Arguments, Arg. 1. If it be impossible for any one without coming after Christ in the way of holiness to enter into the kingdom of God, than it is impossible for any one without coming after Christ in the way of holiness, to come after him to eternal happiness. But it is impossible for any one without coming after Christ in the way of holiness, to enter into the kingdom of God. Therefore, it is impossible for any one without coming after Christ in the way of holiness, to come after him to eternal happiness. By the Kingdom of God here, is meant the Kingdom of glory, Mar. 10.37. compared with Mat. 20.21. into which Christ himself is entered, 1 Tim. 3.16. and unto which he brings all those whom he brings to eternal happiness, Heb. 2.10. and out of which it is certain there is no happiness, as is evident, Mar. 9.47. where to enter into the Kingdom of God is all one with entering into life, vers. 45. and that which is opposed unto it is, To be cast into Hell, where their worm dyeth not, and the fire is not quenched, vers. 48. The Proposition than is undeniable, the Assumption is proved by these Scriptures, Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, Mark 10.15 he shall not enter therein. No man having put his hand to the Plough, and looking back is fit for the Kingdom of God, Luke 9.62. Verily, verily I say unto thee, except a man be borne again, he cannot see the Kingdom of God, John 3.3. Except a man be borne of water and the Spirit, he cannot enter into the Kingdom of God, vers. 5. Know ye not, that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with man kind, nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. Now the works of the flesh are manifest, which are these, Adultery, Fornication, Vncleaneness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God, Galath. 5.19, 20, 21. For this you know, that no Whoremonger, nor unclean person, nor covetous man who is an Idolater, hath any inheritance in the Kingdom of Christ, and of God, Ephes. 5.5. Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in thorough the gates into the City, for without are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a lie, Revel. 22.14, 15. See Mat. 5.19, 20. and chap. 7.21. and the Parable of the ten Virgins, chap. 25. Arg. 2. If it be impossible for any one without coming after Christ in the way of holiness to see God, than it is impossible for any one without coming after Christ in the way of holiness, to come after him to eternal happiness. But it is impossible for any one without coming after Christ in the way of holiness to see God. Therefore it is impossible for any one without coming after Christ in the way of holiness, to come after him to eternal happiness. The happiness of the Kingdom of Glory consists in seeing of God, 1 Cor. 13.12. 1 John 3.2. therefore Christ pronounceth of the pure in heart, that they are blessed, for this reason, because they shall see God, Matth. 5.8. therefore the impure, that is, such as live and die without holiness, must needs be cursed, for they shall never see God, Heb. 12.14. Fellow pence with all men, and holiness, without which no man shall see the Lord. Arg. 3. If it be impossible for any one without coming after Christ in the way of holiness, to escape eternal Damnation in Hell fire, than it is impossible for any one without coming after Christ in the way of holiness, to come after him to eternal happiness. But it is impossible for any one, without coming after Christ in the way of holiness, to escape eternal Damnation in Hell-fire. Therefore it is impossible for any one, without coming after Christ in the way of holiness, to come after him to eternal happiness. The Proposition none will deny that understands, and believes what eternal Damnation in Hell-fire is; the Second part is proved by these testimonies of Scripture, The Son of man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth, Matth. 13.41, 42. Ye Serpents, ye generation of Vipers, how can ye escape the Damnation of Hell? Chap. 23.33. Then shall he also say unto them on the left hand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, chap. 25.41.— Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the Wheat into his Garner, but the Chaff he will burn with fire unquenchable, Luke 3.17. The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation, John 5.28, 29. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you— When the Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thess. 1.6, 7, 8, 9 Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, Epist. of Judas, vers. 7. But the fearful, and unbelieving, and the abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and Liars, shall have their part in the Lake which burneth with fire and brimstone, which is the Second Death, Revel. 21.8. Thus I have proved the first Particular, That it is impossible for any one to come after Christ to eternal happiness, without coming after him in the way of holiness. The Second, That it is impossible for any one to come after Christ in the way of holiness, without denying himself, I prove thus. Arg. If it be impossible for any one to come after Christ in the way of holiness, without denying one, that will never consent that he should walk in the way of holiness: but (if he be not denied) will certainly lead him into the way of sin; than it is impossible for any one to come after Christ in the way of holiness without denying himself. But it is impossible for any one to come after Christ in the way of holiness, without denying one, that will never consent that he should walk in the way of holiness, but (if he be not denied) will certainly lead him into the way of sin. Therefore it is impossible for any one to come after Christ in the way of holiness without denying himself. The reason of the Consequence is, because, 1 Self will never consent that any one should walk in the way of holiness. One that is at enmity against God, and neither is, nor can be subject to the Law of God, will never consent that any one should walk in the way of holiness; but such is Self, Rom. 8.7. The carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be, Again, one that lusteth against the Spirit, and is contrary to the Spirit, will never consent that any one should walk in the way of holiness; But this is true of Self, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other. Therefore Self will never consent that any one should walk in the way of holiness. But, 2 (If he be denied) will certainly lead him into the way of sin. For, 1 He is wholly deprived of virtue, whereby he should be inclined to do well. For I know that in me (that is, in my flesh) dwelleth no good thing, Rom. 7.18. 2 He is wholly depraved by the opposite habit of Vice which succeeds, for, Contrariorum immediatorum necesse est alterum inesse subjecto capaci, alterum non inesse; that being absent, this must needs be present, and fill up its room, being immediately contrary to it. Hence, in the Scripture, an homogeneal corruption is attributed, not only in the general to the whole man, but also to every part of it in particular, h Cum igitur peccatum duo dicat, aversionem ab in commutabili bono, & conversionem ad bonum commutabile, & ex ordine Divina providentiae a scientia ceciderit in ignorantiam, a bonitate in malitiam, a potentia in infirmitatem; ab unitate potentiarum in concupiscentiam; sequitur nec defective solum, sed etiam effective hominem ignorare quid sit bonum suum & quae sint media perveniendi ad illud; id est, non solum potest dici, quod non scint, sed etiam quod false presumit esse quod non est. Ferrius Scholast. Orthod. specime, c. 19 Sect. 3. as to the understanding, Gen. 6.5. Rom. 8.5. to the Conscience, Tit. 1.15. i At voluntas non potest non velle quod inde cavit intellectus. Cum ergo falsum tantum intelligat, etc. sequitur ut voluntas velit tanquam bonam, quod verè bonum non esse nec posse, non vesse, ib. Sect. 5. Nam etsi electiva facultas in homine maneat quam diu mane● homo, quam nihil eripire potest, certum est tamen, ingenitam pravitatem vetare ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene utatum homo & id eligat quod vere bonum fit secundum Deum. Rivet. come. in Exod. c. 2. 752. c. 1. to the Will, Gen. 8.21. to the affections, Rom. 1.24. and to all the members of the body, Rom. 6.19. 3 Being thus deprived and depraved, as he doth nothing that is good, Romans 3. There is none that doth good, no not one, vers. 12. so whatsoever he doth is evil, as it follows, Their throat is an open sepulchre, with their tongues have they used deceit, the poison of Asps is under their lips; whose mouth is full of cursing and bitterness, their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known, vers. 13, 14, 15, 16, 17. And it must needs be so, for Operatio sequitur esse, as is the Habit, so is the Action that proceeds from it; but there being no other Habit in Self, but such as inclines him to sin (being wholly deprived of that power whereby he should will well, as I have shown above) it follows that he doth nothing but sin, and therefore (if he be not denied) will certainly carry one into the way of sin. Now, that it is impossible to come after Christ in the way of holiness, without denying such an one, &c. cannot be doubted, for not to deny such an one, is, to come after him in the way of sin; and, to come after him in the way of sin, is not to come after Christ in the way of holiness; and, to come after Christ in the way of holiness, and not to come after Christ in the way of holiness, are contradicents, and that both should be true, is impossible, for Posito uno ex contradicentibus, removetur alterum, & contra; the affirmation of the one, is the denial of the other, therefore to come after Christ in the way of holiness without denying one's Self is impossible, therefore to come after Christ to eternal happiness, therefore to come after Christ at all; therefore, whosoever will come after Christ must of necessity deny himself, Quod erat demonstrandum; Self and Christ are irreconcilable adversaries not only opposita, but contraria, they are adversa, two overthwart neighbours that will never agree, but are directly opposed one to the other continually. They lead their followers into contrary ways, and therefore it is impossible for any one to come after both; No man can serve two Masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other, ye cannot serve God and Mammon, Matth, 6.24. And this shows that Self-denial is necessary, not only Necessitate precepti, as it is a duty, but also Necessitate medii, as it is a means, it being the only Removens prohibens that which removes the impediment, that which takes out of the way, that that lets and hinders our coming after Christ, without which it is certain we can never come after him. Thus of the Demonstration, the Application follows. CHAP. IU. The Application, THe Doctrine being explained, and demonstrated, comes now to be applied, and first by way, SECT. I. Of Information. IF this be so, that Self-denial is of such necessity, that without it, it is impossible for any one to come after Christ; Then there are but few that do come after Christ. The reason is, because there are but few that do deny themselves. That there are but few that do deny themselves, will plainly appear, if we set aside all those, I Amongst Ministers. That are blind and ignorant, dumb dogs that cannot bark, Isa. 56.10. That desire to be Teachers of the Gospel, understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7. wresting the Scriptures to their own and other men's destruction, 1 Pet. 3.16, That are slothful and negligent, lazy Dogs that will not bark, sleeping, lying down, and loving to slumber, Isa. 56.10. that hid their talon, Mat. 25.18. That spend more of their time in the Kitchen, in the Fields, in the Barn, and the Marketplace, Matth. 20.3. than they do in their studies. That never think of their Sermons till Friday night, or Saturday; that is, that never study till needs they must. That are covetous and catching greedy dogs, which can never have enough, that look all of them to their own way, every one for his gain from his quarter, Isa. 56.11. Some will spend and some will spare, and some will lay it up in store, A cure of souls they care not fore so they mow money take, Whether her souls be won or lore, her profits they will not forsake. Chaucer, The Ploughman's Tale. fol. XCVII. With change of many manner meats, with song and solace sitting long, And filleth her womb, and fast fretes, and from the meat to the gonge, And after meat with Harp and Song, and each man moat him Lords call, And hot spices ever among, such false faitors foul bem fall. ibid. fol. XCIII. That feed themselves, but not the flock; that eat the fat, and themselves with the Wool, but do not strengthen the diseased, nor heal that which is sick, nor bind up that which is broken, nor bring again that which is driven away, nor seek that which is lost, but with force and with cruelty do rule over them, Ezek. 34.2, 3, 4. That are given to Luxury and Riot, that say, Come ye, I will fetch Wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant, Isa. 56.12. That are the greatest Fashion-mongers of any in their Parish, that put themselves into strange apparel, that powder their hair, and trick up themselves in such sort, as they seem to be rather Actors in a Play, than Preachers of a Crucified Christ. That love the uppermost rooms at feasts, and the chief seats in the Synagogues, and greetings in the Markets, and to be called of men, Rabbi, Rabbi, Mat. 23.6, 7. That love to have the pre-eminence amongst their Brethren, with Diotrophes, 3 Epist. of John, vers. 9 and therefore praete with malicious words against others more worthy than themselves, as he did, ibid. vers. 10. That get such Assistance as may serve as a foil, and may not be able to eclispe them, and if they have any such endeavour to remove them, envying them because they do excel, and hating them because they find better acceptance among the people than themselves. That speak perverse things, to draw Disciples after them, Act. 20.30. That do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serve some opinion already taken up by some rising party, and wrest the Scripture for the justification of it. That make parties, and maintain Factions amongst their people, by that means to carry on their own ends the better. That make use of the favour and authority of some Great man, to over-awe their people, from marking their misdemeanours, and prosecuting of them. That hate those of their Brethren, that deal most faithfully with them, in telling them of their faults, and can in no wise endure to be reproved. That hate the most godly in their Parish. That will not countenance the people in examining their Doctrine with the Baereans, lest they should come to be as wise as themselves. That dare not purge their Congregations, separating the precious from the vile, at the administration of the Sacraments, lest their Tithes should not be paid. That are Time-servers, and Man-pleasers, Gal. 1.10. That speak placentia, smooth things, Isa. 30.10. especially to great men, daubing them with untempered mortar, seeing vanity, and divining lies unto them, saying, Thus saith the Lord God, when the Lord hath not spoken, Ezek. 22.27, 28. That would be accounted University men, when indeed they are not. That make use of such words in their Sermons as they do not understand, not know how to pronounce, that they might be thought to be learned. That bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers, Mat. 23.4. That having put their hands to the Blow, do afterwards look back, Luk. 9.62. that leave off preaching, when they have gotten great estates.— All those II. Amongst Magistrates. That count Religion a matter of indifferency; whether there be preaching, or not preaching; Sabbaths, or no Sabbaths; Sacraments, or no Sacraments, all is one to them, like Gallio, they care for none of those things, Acts 18.17. That take up a form of godliness, to keep up a good opinion of themselves amongst the godly, but deny the power of it, according to that Atheistical precept of Machiavelli, Oportet Principem religentem esse, religiosum nefas. That notwithstanding they make a great profession, yet refuse to be members of any particular Church of Christ upon earth, being loath to acknowledge the power of Church-Officers over them, and fearing to be called to account for their irregular proceed, the command of Christ to the contrary notwithstanding. That make and foment Divisions amongst Professors, the better to rule them all, according to that devilish principle, Divide, & impera. That have no zeal for God in any thing wherein their own private interest is not concerned. That care more to be great, than to be good. That desire the society and company of good Ministers, only by that means to be the more honoured before the people, 1 Sam. 15.30. That hear them gladly so long as they preach general truths, but when they once come to reprove them for their Herodias, the darling sin that apparently reigns in them, than they cast them off, it may be persecute them, as Herod did John the Baptist. That follow the administration of Justice only as a Trade for gain; that love with shame, Give ye, Hos. 4.18. That make use of their authority chief for the raising of themselves, their Families, and Allies, without respect to any thing but consanguinity and affinity, Isa. 22.25. That care not to undo a Nation, so they may set up themselves upon the ruins of it. That cast off the rule of the Law, and govern Arbitrarily, rendering no other account of many of their actions; but, Sic volo, sic jubeo, stat pro ratione voluntas. That over-awe men from their right by the fear of their authority, the thing is unreasonable to be yielded to, a most unjust thing, yet being set on by some friend whom they have a mind to pleasure, though they do not peremptorily require it to be done, yet they intimate so much as that they would not be well pleased if it should not be done, which is enough to the poor oppressed Defendant, (searing to make so great a man his enemy) against all right to part with his right. That carry their Bias in their Pockets and can clap it on, and take it off as may best serve their turn to play their own game. That are Willows, and not Oakes, that will turn with the stream which way so ever it runs. That first make a necessity, and then plead it as a just reason of their unreasonable undertake. That set some a work to act the part of enemies to the state, purposely to betray others, or to get intelligence of the enemies proceed. That help the ungodly, which was the sin of Jehosaphat, for which the Prophet Hanani reproved him, 2 Chron. 19.2. That spare those whom God would have destroyed, which was the sin of Saul, for which Samuel reproved him, 1 Sam. 15.17, 18, 19.22. and of Ahab, for which one of-the Sons of the Prophets prophesied his destruction, 1 King. 20.42. That make good Laws, and are the first that break them themselves. That do greatly multiply to themselves silver and gold, contrary to that, Deut. 17.17. and their heart is lifted up above their brethren, vers. 20. That are as Heifers, that are taught, and love to tread out the corn, Hos. 10.11. That build up what they have destroyed, and destroy what they have built up. That are not a terror to evil works, but to the good, contrary to that, Rom. 13.3. that bear the sword in vain, contrary to that, vers. 4. III. Amongst Husbands. That do not love their Wives, but are bitter against them, Col 3.19. That do not provide for them, Exod. 21.12. That do deal treacherously with them, Mal. 2.15. That love them more than Christ. Luk. 14.26. That follow their wicked counsel, Gen. 3.17. That neigh after their neighbour's wives, Jer. 5.8. iv Amongst Wives. That do not love their Husbands, Tit. 2.4. That will not submit unto them, Ephe. 5.22. Col. 3.18. Tit. 2.5. That tempt them to sin, Gen. 3.6. Judg. 14.15. Job 2.9. 1 King. 11.3, 4. That are Complotters with their Husbands in any wickedness, Acts 5.2. That encourage them to any thing that is evil, 1 King. 21.5. That despise them in their hearts, and scoff at them for their zeal in the ways of God, 2 Sam. 6.20. That loathe their Husbands, Ezekiel 16.45. That cast their eyes upon others to lust after them, Gen. 39.7. That take Strangers instead of their Husbands, Prov. 7.19. V Amongst Parents. That honour their Sons above God, 1 Sam. 2.29. That do not restrain them from their sinful courses, 1 Sam. 3.13. but suffer them to have their own wills, Proverbs 29.15. That do not chasten them betimes, Prov. 13.24. That let their soul spare for their crying, Prov. 19.18. That mis-place their affection upon the unworthiest of their Children, Gen. 25.28. That provoke them to wrath, Ephes 6.4. and discourage them by their harsh and austere, and unnatural carriage towards them. That lay up illgotten goods for them, Hab. 2.9, 10. VI Amongst Children. That love Father and Mother more than Christ, Mat. 10.37. That approve of their sins, and live in the practice of them, Psal. 40.13. Jerem. 7.18. That prefer the Father before the Mother in their respects, or the Mother before the Father, honouring one, and despising the other. That honour them only in show and pretence, 2 Sam. 14.32. Mat. 21.28, 30. but for their own ends, 2 Sam. 14.33. That set light by them, Ezek. 22.7. That despise their instruction, Prov. 15.5. and their commands, Prov. 30.17. That despise them when they grow old, Prov. 23.22. That reproach them, Gen. 9.22, 25. 1 Sam. 15.3. and curse them, Prov. 30.11. and give them froward and perverse answers, Gen. 34.29. That conceit themselves wiser than their Parents, fit to manage their place than they, 2 Sam. 15.3. That upbraid them with what they have done for them, Luke 15.28. That envy the expressions of their Parents love to their other Brothers or Sisters, Gen. 37.4. Luke 15.28, 29. That think much to relieve their Parents in their wants, Mar. 7.10, 11, 12. Jer. 22.13. Mal. 3.5. Col. 4.1. That rob them, and waste their estates, Prov. 28.24. VII. Amongst Masters. That pinch them in their Diet, that defraud them of their Wages, Gen. 31.7. That will not allow them time for Meditation, and prayer in secret, but call them up early to their work, and as soon as they be out of their Beds set them about it. That do not instruct them in the Principles of Religion, that do not command them to serve the Lord, Gen. 18.19. That do not restrain them from profaning the Lords Day: That covet their Neighbour's Manservant, or his Maidservant, and entice them away. VIII. Amongst Servants. That are not obedient to their Masters with fear and trembling, in singleness of their heart as unto Christ, but serve them with eye-service, as men-pleasers, not as the servants of Christ, doing the will of God from the heart, with good will doing service as to the Lord, and not to men, Ephes. 6.5, 6, 7. Col. 3.22, 23. That can be content to be subject to Masters that be good and gentle, but not to the froward; that cannot out of Conscience towards God endute grief, suffering wrongfully; that cannot when they do well and suffer for it, take it patiently. Contrary to that, 1 Pet. 2.18, 19, 20. That being reproved, answer again, contrary to that, Tit. 2.9. That purloyn, showing no good fidelity; contrary to that, vers. 10. That are prodigal of their Master's time, but sparing of their own, will spend little or none of that in the service of God. IX. Amongst Buyers. That discommend the Commodity before they have bought it, saying, It is naught, it is naught; that they may get it at an undervalue, but when they are gone their way then they boast, Prov. 20.14. glorying and applauding themselves in the good bargain they have made. That say in their hearts, and in their words too (it being their Principle) Let the Seller look to himself, I'll buy as cheap as I can. That do wish for their Neighbour's goods, that they might have them, either for nothing, or for half the worth, and if it could be so, would count it the best Market that ever they made. That get some to entice the Seller, bribing Servants, etc. that he may by that means be the more easily persuaded to part with his commodity. That take advantage of the Sellers ignorance, or necessity. That swallow up the poor and needy, even to make the poor of the Land to fail. That borrow other men's money, and pay them out of extorted Purchases, gotten by that money. That do ingtosse Commodities, and forestall the Market. That join house to house, that lay field to field till there be no place, that they may be placed alone in the midst of the earth, Isa. 5.8. That will outbid another, purposely to get the bargain from him, before they know his mind, whether he will not give the same price. That buy stolen goods, or things which the Seller has no power to alienate. That buy upon the Sabbath Day. X. Amongst Sellers. That over-commend their Commodities, saying, They are so good, or of such a sort, that they gave so much for them, and were offered so much for them, when their Consciences in the mean while tell them that they do but lie. That raise up false reports, saying, that they are grown scarce, that there is like to be War, etc. (which they know to be false) purposely to make them go off the sooner. That promise to use men kindly, and to sell cheaper than others (when they intent no such matter) purposely to draw men in. That invite men into their houses, and give them good entertainment, but afterwards set it down in the prizes of the Commodities that they buy. That raise an ill report of their neighbour Tradesmen, to get off their Customers. That go to the Alehouses, and spend so much upon their Chapmen till they make them drunk, that they may make a better bargain. That make a great profession of Religion, that they may be the rather trusted. That sell one thing for another. That say, When will the New Moon be gone, that we may sell Corn? and the Sabbath, that we may set forth Wheat, making the Ephah small, and the Shekle great, and falsifying the balances by deceit? That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the Wheat? Amos 8.5, 6. That sell unlawful Commodities, as Cards and Dice, Beauty spots, etc. That ask double the price; that so they may abate. That make this their Principle, Let the buyer look to himself. That sell good Commodities at first, that they may put off bad afterwards. That sophisticate their Wares. That keep false Accounts. That keep all till a dear time. That murmur when God sends a plentiful year, because they cannot sell so dear as before. That rejoice at the news of a Shipwreck, wherein some store of the Commodity that they sell is cast away, because then that which they have will not lie upon their hands, but go off at any rate. That will allow no time for Family prayer, and reading of the Word, lest they should lose some Customers in the mean while. That will not keep up Family duties, for fear of displeasing such Customers as do not affect religion. If we set aside all these, how few will there be left that do in deed, and in truth deny themselves, and consequently, how few that do come after Christ! Obj. But must all these be set aside for such as do not deny themselves? Are none such to be taken for Selfdenying persons? Answ. None such as do live in any of the Evils, either of Omission or Commission, are to be taken fo● Selfdenying persons. To live in any one sin is inconsistent with Self-denial, for that consists in integrity l Vires on Numb. 14. Serm. before the Parl. of aversion from sin, and conversion to God, Quoad Assensum & conatum, though it doth not exclude all sin, yet it excludes all reigning sin; it will not endure that a man should cast off some sins, and retain foam other in deliciis; nor will it allow that one should plough here, and make a bawk there; though one should do never so many things, with Herod, Mar. 6.20. yet if there be but one thing lacking, as in the young man, Luke 18.22. such an one doth not truly deny himself in any thing, and though he abandon never so many evils, yet if he continue in the allowed practice of but one known sin with Naaman, 2 King. 5.18. he doth but deceive himself, his religion is in vain, Jam. 1.26. As he doth not come after Christ in the way of holiness, so he cannot come after him to eternal happiness. Obj. I but when all these are set aside, it may be those that are left, namely. those that do in deed and in truth deny themselves, will for all that be found to be the greater number. Answ. No, for the Apostle tells us, that All seek their own, not the things which are Jesus Christ's, Phil. 2.21. which I am sure is true of all Natural men, and they are the greatest number even under the Gospel, for many are called, but few are choose, Mat. 20.16. therefore there are but few that do deny themselves, and consequently but few that do come after Christ. Obj. Well, suppose there are but few that do come after Christ, what follows then? Answ. Why then it follows 1 That the greatest part are Hypocrites, for to profess to come after Christ (as all that call themselves Christians do) and in the mean while to seek themselves, and not Christ, is to play the Hypocrites, and you know what is their portion, Job 8.13, 14, 15, 16, 17, 18, 19 and Chap. 15.34. and Mat. 24.51. 2 That every one hath cause to be jealous of himself, and to try what manner of person he is. But of this beneath Sect. 2. Subsect. 2. 3 That there is great need of preaching and pressing this Doctrine of Self-denial, and therefore I shall apply it secondly by way, SECT. II. Of Exhortation. TO all you who have not as yet begun to deny yourselves, that you would now begin to do it. You have yielded long enough, yea too long; the time passed of your life may suffice you to have wrought the will of the Gentiles, when ye walked in lasciviousness, lusts, excess of wine (Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Gal. 5.20, 21.) Revellings, Banquet, and abominable Idolatries, 1 Pet. 4.3. Oh! for the Lord Jesus Christ his sake, for your own precious souls sake yield no longer, though you have never in all your life denied yourselves hitherto, yet now take heart to do it; To day if ye will hear his voice, harden not your hearts, Heb. 4.7. If you mean not to deny Christ, then deny yourselves; if you will not deny yourselves, you must needs deny him, for he asks for Self-denial. And who would deny Christ? Who in this Congregation can find in his heart to deny the Lord Jesus? Do you not say he is your Lord, and your King, your Saviour, and your Redeemer? one that shed his most precious Blood for you, and can you find in your heart to deny such an one? Nay if you would not have Christ deny you, if you would not have him laugh at your calamity, and mock when your fear cometh, when your fear cometh as a desolation, and your destruction cometh as a whirlwind, when distress and anguish cometh upon you, being ready to receive the dreadful Sentence of your eternal Condemnation before his terrible Judgement-seat, if then you would not have him profess unto you that he never knew you, nor say, Depart from me ye that work iniquity, Matth. 7.23. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels (Matth. 25.41.) take heed that you deny him not now, by not denying yourselves. I have spoken already by way of conviction to your judgements, I shall now speak by way of persuasion to your affections; and oh! that by persuading I could persuade! The Poets feign of Orpheus, a Musician of Thrace, that in playing of his Harp, he was so skilful that he would stop the current of Rivers, tame wild Beasts, and make Woods and Mountains follow after him. How happy should I think myself if any thing that I shall say might be of that powerfully-moving virtue, and efficacy upon the stocks and stones, and beasts in men's likeness, that are before me, as (contrary to their Natures) to make them follow after Jesus Christ! Can I say much more than I can, nay, could I say whatsoever can be said by the tongues of men and Angels, to persuade you, it would be more than needs, there being nothing that man naturally is more averse from, than the practice of this duty. Were I to persuade to Self-love, and Selfseeking, a word would suffice in any Assembly, the motion would be as readily embraced as made; but to persuade men against themselves, to persuade them to pluck out the right eye, to cut off the right hand, and to crucify the old man with the lusts thereof; Hic labor hoc opus est, this is the most difficult thing in the world; and therefore unless the Lord, together with that which shall be spoken to the ear, be pleased to speak effectually by his Spirit to the heart, I shall but sing to the deaf, Cathedram habet in coelis qui corda docet. He hath his Pulpit in Heaven that teacheth hearts. He hath your hearts in his hand, and he can turn them as the rivers of water, Prov. 21.1. It is hard to convince the judgement that it is a duty, and harder to persuade the will to practise it; but in the day of his power who can do whatsoever he will, Eccles. 3.14. Who worketh both to will and to do, Phil. 2.13. Ye shall be both willing and able to perform it, Psalm 110.3. in confidence of his assistance therefore I shall endeavour to work your affections to a liking of this duty; you have heard in the Demonstration of the Doctrine the necessity of it, and that were argument enough (me thinks) to move you forthwith to begin, if you would but consider it, Necessary things do not come under deliberation. One that hath a Gangrene in his Arm or Leg, doth not deliberate (unless he be a Madman) whether it be best to cut it off, for he knows that otherwise it will perish his whole body, and therefore cries out, Ense recidendum est, ne pars sincera trahatur. And this is that which our Saviour told his Disciples, Woe be to the World because of offences, for it must needs be that offences come— Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee, it is better for thee to enter into life halt and maimed, rather than having two hands, or two feet, to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee, it is better for thee to enter into life with one eye, rather than having two eyes to be cast into Hell-fire, Matth. 18.8, 9 There is no remedy, but either you must do the one, or suffer the other; either you must deny yourselves, or you must to Hell; for so he tells you, who knows what will become of you in the other world. Now indeed, if you think it better to be in Hell to all eternity hereafter, than to be in the Purgatory of Self-denial now for a time; if you had rather undergo those everlasting Torments that are there, than endure the pain and anguish of denying yourselves here, then walk in the sight of your eyes, and the way of your heart, do evil as you can, with both hands greedily, till the measure of your iniquities be full; but if you think you shall not be able to abide the gnawing of the worm that never dies, nor the burning of the Fire that never goes out; Oh! then immediately resolve upon the practice of Self-denial, for necessity is laid upon you, and woe be to you if you deny not yourselves; There remains nothing for you, but a certain fearful looking for of Judgement, and fiery indignation, which shall devour the adversaries, Heb. 10.27. For we know him that hath said, vengeance belongeth unto me, I will recompense saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God, vers. 30, 31. For our God is a consuming fire, Heb. 12.29. I shall add no more to this, but that which I shall now insist upon as the main thing to persuade you, is, The excellency of Self-denial. The more excellent any thing is, the more taking it is, every one would have that which doth excel; an excellent countenance, an excellent carriage, an excellent speech, an excellent attire, etc. why now, if you would have that which is most excellent, and that which will make you most excellent, here is something for you, The most excellent duty of Self denial. In the Church of Corinth they were very ambitious of Gifts; saith the Apostle to them, ye do well to covet Gifts, but yet I show you a more excellent way, 1 Cor. 12.31. and that is it which I shall now show unto you. The way of Self-denial is the most excellent way, there is a manifold excellency in Self-denial, as will appear in the particulars that follow. SUBSECT. I. Motives to Self-denial from the excellency of it. The first Excellency of Self-denial. 1 IT is a Christians strength and sufficiency; there is no greater evidence and demonstration of strength than ability to deny one's self. A Selfdenying man is the strongest man in the world, Fortior est qui se, quam qui fortissima vincit Moenia-which is the same with that of Solomon, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de irâ cohib. He that is slow to anger is better (because stronger) than the mighty, and he that ruleth his spirit, than he that taketh a City, Prov. 16.32. Strength is especially seen in three things, in bearing great Burdens, in enduring great Labours, and in overcoming great Enemies. A Christian while he denies himself can do all these. 1 He can bear great Burdens; the more weight is laid upon him (as it is b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sympos. l. 8. said of the Date-tree) the more he riseth up under it; he can take up his Cross, and carry it with ease; he can undergo the greatest sufferings without repining, without murmuring; under the heaviest affliction he can say with Paul, Our light affliction— 2 Cor. 4.17. The reason why affliction is so burdensome is, because we are not enough humbled, there is some proud flesh that cannot endure to be touched, let that be mortified, and affliction will not offend. Compressisti a timore tuo superbiam meam, & mansuefecisti jugo tuo cervicem meam, & nunc porto illud & leve est mihi, saith c Confess. l. 10. c. 36. Austin, Thou hast taken down my pride (O Lord) and tamed me to thy yoke, and now I carry it, and it is very light. 2 He can endure great Labours; he can walk and not faint, run, and not be weary, Isa. 40.31. He is not weary in well-doing, Gal. 6.9. he never saith of any duty wherein he is exercised, as they, Mal. 1.14. Behold, what a weariness is it! God's Commandments are not grievous to him, 1 Joh. 5.3. He is not slothful in business, but fervent in spirit, serving the Lord, Rom. 12.11. he labours in the Word and Doctrine, if he be a Minister, 1 Tim. 5.17. and in Prayer, Col. 4.12. gives himself continually to both, Acts 6.4. he continues instant in prayer, though but a private Christian, Rom. 12.12. Prays without ceasing, 1 Thes. 5.17. three times a day with Daniel, Dan. 6.10. Seven times a day with David, Psalm 119.164. he can wrestle in prayer with Jacob, Gen. 32.24. pray in prayer with Elias, Jam. 5.17. offer up prayers and supplications with strong crying and tears, as our Saviour, Hebrews 5.7. He can meditate in the Word day and night, Psal. 1.2. Dig for knowledge as for hid treasures, Prov. 2.4. and Plough up his fallow ground, Jer. 4.3. in a word, he can do all things, Phil. 4.13. his body sometimes tires, but his mind holds out to the last, Mar. 14.36, 37. 3 He can overcome great Enemies; he goes on conquering, and to conquer; nothing is able to stand before him. 1 He can overcome the World, 1 Joh. 5.4. both the men, d The Saints resisted their enemies to death, by resisting their own corruptions first. Sibbs Souls Conflict. 1 Joh. 4.4. and the things of the world, 1 John 2.15. not only the good things of the world, as pleasures, profits, and honours, ibid. v. 16. Act. 8.20. Phil. 3.8. but the evil things, as tribulation, distress, persecution, famine, nakedness, peril, and the sword, Rom. 8.35. In all these things (saith Paul) we are more than Conquerors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do overcome, vers. 37. 2 He can overcome the Devil, 1 Joh. 2.13, 14. who flees from him, Jam. 4.7. falls down like lightning before him, Luke 10.18. and is bruised under his feet, Rom. 16.20. 3 He can overcome the Flesh, Gal. 5.24. that is, Self, the greatest enemy of all, and e Gentes facilius est Barbaras impatientesque alieni arbitrij regere, quam animum suum continere & tradere sibi. Sen. de Benef. l. 3. nulla major est Victoria, quam vitia domuisse; innumerabiles sunt qui urbes qui populos habuere in potestate, paucissimi qui se. Quest. Nat. l. 3. hardest to be overcome. For, 1 All other enemies are without, but this is within him, Mat. 12.29. 2 All other enemy's act against him in the strength of this; without this enemy joining with them, f All the hurt Satan and the World do us, is by correspondency with ourselves. Sibbs souls Conslict. they can do nothing. 3 This is an enemy in the appearance of a Friend; Naturally he affects him as his best friend, yet he can fight against him as his worst enemy, and in fight overcome him, and keep him under. O what a discovery of strength is this! If we speak of strength, Lo! here is strength indeed, there is no strength like to this. Natural strength is little worth, Psalm 90.10. and strength to sin is no strength at all, it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strength falsely so called, Posse malum non est posse, Evil is from a deficiency. Self is called the strong man, but all his strength is from a Disease; As a man in a violent Fever, he is stronger than at other times, but it is because Nature is weaker. A selfish man is strong to do wickedly, but to do good he hath no ability at all; he sinks under every burden, tires, in every duty, is not able to withstand any Temptation, but is taken Captive by the Devil at his will and pleasure, 2 Tim. 2.26. Here then is the excellency of Self-denial, that it inables a man to do that which no Natural man in the world can do; you complain of weakness, how unable you are to bear Afflictions, to hold out in performances, and to resist temptations; do but learn to deny yourselves, and you will have no longer cause to complain of weakness; get but a Selfdenying frame of spirit, and strength will not be wanting, you shall be able to do all, to suffer all, to overcome all; nothing will be impossible to you. And there is this further in it, that the more you do deny yourselves, the more you shall increase in strength; as the Old man grows weaker and weaker, (as by continued Acts of Self-denial it doth) so the New man grows stronger and stronger, and therefore it may be truly said of all Selfdenying persons, (and it is only true of them) They go from strength to strength, till they all appear before God in Heaven, Psa. 84.7. The second Excellency of Self-denial. 2 It is a Christians beauty and perfection; Beauty is that which makes one amiable and desirable, that which draws the g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod nunc bonum significat, per initia pulchrum designabat, quod dignum multa esset Spectatione. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scal. de subt. ad Cardanum, Fxerc. 300. S. 3. eyes and hearts of the beholders after it; now there is nothing doth this so much as Self-denial. Self-denial makes one lovely in the sight of men, of Saints, and of God himself. 1 In the sight of men; a Selfdenying man is (as the h Suctoraus. Historian saith of Titus the Roman Emperor) Delicia humani generis, the delights of Mankind, the very darling of the World. Even Natural men have a perceiving of the loveliness of Self-denial, so that although they cannot affect a man for his Religion, which they do not understand, yet so far as they discover any thing of Self-denial in him, as in matters of Justice, in which they have some skill, they are wonderfully taken with him. It is said of those Converts in the second of the Acts, that they continuing daily with one accord in the Temple, and breaking of Bread from house to house, did eat their meat with gladness, and i Simplicito de coeur. Fren. singleness of heart, praising God, and having favour with all the people, Act. 2.46. they were such as did walk uprightly, or (as it is elsewhere, 2 Cor. 1.12.) in simplicity and godly sincerity, not with fleshly wisdom, pretending one thing, and acting another for the carrying on of their own ends; but their practices did exactly accord with those Principles of godliness which they did profess, and this brought them into favour with all the people, and many joined themselves to them daily, vers. 47. 2 In the sight of Saints. There are none that the hearts of Saints do more run out upon, than those that are most eminent in Self-denial: My heart is toward the Governors of Israel, that offered themselves willing among the people, saith Deborah, Judg. 5.9. That is, I do exceedingly k Deodati in loc. love them, because notwithstanding their peaceable Offices and Dignities, they have been willing to partake in the labours and dangers of the War, against the enemies of God and his people; somestayed at home, minding their own business (vers. 16, 17) and neglecting, the care of the Public, but these laid aside all respect to their private concernments; and whereas others (it may be) were pressed to the service, these were Voluntaries, and came of their own accord, and for this it was that Deborah was so much affected towards them; Oh! (saith she) my heart is towards them, I see an amiableness, a desireableness in them. 3 In the sight of God; this makes one amiable and desirable, not only in the eyes of men, and of Saints, but of the great and glorious God himself, the desire of his soul is to the beauty of Self-denial. By this very Argument the Spouse is exhorted to deny herself, Psalm 45.10, 11. Harken (O daughter) and consider, and incline thine ear, forget also thine own peole, and thy father's house; here is Self-denial. Now, mark what follows, so shall the King greatly desire (or covet) thy beauty; to note, that her Self-denial is her greatest beauty, and that which renders her most pleasing and acceptable to her Husband. Oh! what a Beauty is here, that pleaseth every eye that looks upon it, and how transcendently excellent, that even ravisheth the eye of him that is Beauty itself! Three things (as l Ad pulchritudinem tria requiruntur, Primo quidem integritas sive perfectio. Quae enim diminuta sunt, hoc ipso turpia sunt, & debitae proportio, sive consonantia, & iterum claritas. Vnde quae haebent colorem nitidum, pulchra esse dicuntur. par. 1. q. 39.8. c. Aquinas observeth) are required to a perfect Beauty, Integritas, proportio debita, & claritas. First, Integrity, that there be all the parts, and nothing lacking to make up the whole. Secondly, Proportion, that there be a suitableness in the several parts one to another. Thirdly, Clearness, that they be all wellfavoured; now see all these in Self-denial. 1 Integrity; Self-denial lets every grace have its perfect work (for it is only Self that hinders) and so a Christian comes to be perfect, entire, and lacking in nothing, which is the Argument of the Apostle, whereby he exhorts to patience, Let patience have its perfect work, that ye may be perfect and entire, wanting nothing, Jam. 1.4. Self-denial carries a man forth after them, perfection of every Grace in all the degrees and acts of it. A Selfdenying man will be adding faith to faith, till he come to have all faith; and love to love, till he come to have all love; and patience to patience, till he come to have all patience, Col. 1.11. and as he will be adding one degree and act to another of the same grace, so of every other grace to that grace. He will give all diligence to add to his faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity, 2 Pet 1. 5, 6, 7. till he come to the fullness of the stature of a perfect man in Christ Jesus, Ephes. 4.13. he aims at perfection in all parts and points of Christianity, he hath respect unto all the Commandments of God, with David, Psal. 119.6. not only the tithe of Mint and Cummin with the Pharisees, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the weightier matters of the Law, which they neglected, Matth. 23.23. He makes conscience to do all that God commands, and to do all that God commands, and to leave all that God forbids; be endeavours to have a good conscience in all things, Heb. 13.12. both towards God, Acts 23.1. and towards men, Acts 24.16. he labours to be holy, as he that hath called him is holy, in all manner of conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every creek and turning of his conversation, 1 Pet. 1.15. this is that that makes his conversation truly lovely, and wonderfully wel-pleasing in the sight of God. Therefore the Apostle prays on the behalf of the Colssians, That they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, Col. 1.10. without this there is no beauty; as in the Natural body, when some principal part, as an Eye, or an Arm, or Leg is wanting, therefore no beauty in one that doth not deny himself; for though he do never so many things, yet still there is something lacking, as in the young man, Luk. 19.21. being weighed he is found wanting, Daniel 5.27. Christ doth not find his Works perfect before God, Revelations 3.2. therefore he is not well-pleased with him; therefore though he love him, as he did that young man, it is but with a common love, not that love that he bears to a Saint, in whom is the beauty of Self-denial, who follows him fully, as Caleb, Numbers 14.24. and fulfils all his wills, as David did, Acts thirteen, twenty two. Besides this, there is 2 Proportion, which is m Comeliness ariseth out of the fit proportion of divers members to make up one body, where every member hath a beauty in its self, and is likewise well suited to other parts. A fair face, end a crocked body; comely upper parts, and the lower parts ancomely suit not well, because comeliness stands in oneness, in a fit agreement of many paris to one; when there is the head of a Man, and the body of a Beast, it is a monster in Nature. And is it on't as monstrous to have an understanding head, and a fierce untamed heart? Sibbs Souls Conflict. 139, 140. another thing wherein beauty doth consist, and is also in Self-denial; where there is Self-denial, there is not only Integrity, but Symmetry and proportion; a comely proportion, 1 Of graces unto graces: A Selfdenying man is one that hath grace for grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, grace answerable unto grace, and not only in Christ (as John 1.16.) but in himself also. He hath knowledge answerable unto zeal, and zeal answerable unto knowledge; love answerable unto faith, and faith answerable unto love; godly sorrow answerable unto godly joy, and godly joy answerable unto godly sorrow; for while grace is not hindered (as while Self is denied it is not) it puts forth itself in all the powers and faculties of the soul alike. As in the body, when there is no obstruction, the nourishment is equally distributed to all the members, and the growth of one is answerable to the growth of another. It is true indeed, that some, that are eminent in the exercise of some particular Graces, are as defective in others; but the reason is from the opposition of the corruptions contrary to those Graces, not so much weakened as others are. If corruptions were alike mortified, Graces would be alike exercised. 2 Of Actions unto Graces, If these things be in you, and abound, saith the Apostle (having spoken of adding several Graces one to another in the precedent Verses) they make you that you shall neither be barren nor unfruitful, 2 Pet. 1.8. Self-denial will not suffer any grace to lie dead in the soul. A Selfdenying man lives up to the height of his Graces. Obj. This no doubt hath an exceeding great beauty in it, but God only sees it; what proportion is in men's Actions unto their Graces, we cannot discern? Ans. True, but there is another that you may discern; namely, the proportion, 3 Of Actions unto professed Principles. A Selfdenying man lives up to his Principles; he professeth that Sin is the greatest Evil in the World, and he lives answerable to this profession, by abstaining from all appearance of evil, 1 Thess. 5.22. manifesting his hatred even of the garment spotted with the flesh, Epi. Judas, v. 23. Again, he professeth that the glory of God is to be preferred before all persons and things in the World, and he lives answerable to this Principle, by for sakeing father and mother, brother and sister, Matth. 10.37. houses and lands, and all that he hath, Luke 14.33. when they come in competition with it; he so lives, as if there no n See Burroughs Mos. Choice. 315. talking of any of the Principles of godliness, yet they might be found in his life and conversation. 4 Of Actions unto Actions; many men in their preaching, and praying, and conference, seem to be like Angels, but take them out of these duties, and they are but as other men, nay fare worse; do but observe them in their deal with men, and they will be found to be stark naught, and to have nothing of the power of godliness in them, there is no suitableness in their ordinary and common actons, to their actions in matters of God's Worship. These are the o It is a shameful thing, for men that make profession of Religion, not to be raised above Moralities; now when the men of the World that have skill in this, shall see that godliness teaches men to be just, and that theirs is a more accurate Justice than that which is in the World, this convinces men; but when they shall see men talking so much of godliness and Church-Discipline, and yet when they come to deal with them, they are so cunning, and will fetch over men as well as any, and men know not where to find them; these are burdensome members to a Church that wrong Religion. Burroughs Mos. choice, 317. blots and the reproaches of Christian Religion, which teacheth men to make conscience not only of the duties of the First Table, but of the Second also, which a Selfdenying man doth, and is therefore the only cred it and glory of it. A Selfdenying man denies all ungodliness and worldly lusts, and lives not only godly, but righteously and soberly in this present world, Tit. 2.12. he acts in all things by the same rule in all places, in all companies; he is as conscientious and accurate in his deal with men, as in his deal with God; his life is spun out aequali stamine, with an even thread; there is no incoherence, no inconsistency in any of his Actions, he is not zealous in some duties, and lukewarm in others, but alike zealously affected in all. Let men take him when they will, and where they will, he is still the same man, they shall find no inand out dealing by him. This is his beauty, this makes him deservedly amiable in the eye of the world. There is one thing more required to beauty, which is also to be seen in Self-denial, and that is 3 Clearness; Self-denial (as it is said of Wisdom, Eccles. 8.1.) makes the face to shine, it wipes off all that soils and dis-colours the brightness of it. A Selfdenying man is fair as the Moon, and clear as the Sun, Cant. 6.10. he is filius lucis, a Child of Light, walking in light; his light shines before men, so that they may see his good works, Matth. 5.16. he holds forth the virtues of him that hath called him out of darkness into marvellous light. Grace moves itself aright, and gives its p Pulcher a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. equidens velim a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducere, cum pulchritudo magnam partem coloris sit, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc Cicere 4. Tusc. Corporis quaedam opta figura membrorum, cum coloris quaedam suavitate, dicitur pulchritude. Etiam pulcher cui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beckman, de Origin. Lat. Ling. colour in him. He is purer than Snow, whiter than Milk, more ruddy than Rubies, his polishing is of Saphire; his face is as the face of an Angel, he is altogether lovely. The Third Excellency of Self-denial. 3 It is a Christians dignity and pre-eminence. Self-denial is that which differenceth man from man, Saints from men This you have in that of the Apostle, 1 Cor. 3.3. For whereas there is among you envying and strife, and divisions, are ye not carnal, and walk as men? Envying, and strife, and divisions wheresoever they be, do speak abundance of selfishness, and if these abound amongst Professors, they become like the men of the World, who are not able to deny themselves in any thing either towards God, or man. A selfish walking, is a walking after the manner of men, or (as the Apostle elsewhere phraseth it) according to the course of this world, Ephes. 2.2. it is Self-denial that is the main differencing Character of those that are Saints, from those that are but mere men; this argues they have another spirit with them (as it is said of Caleb, Numb. 14.24.) and this is their excellency. The excellency of any man lies in his spirit, now of all men, a Selfdenying man hath the most excellent spirit, a spirit so incomparably excellent above others, that in regard thereof he hears in the Scriptures, the only excellent upon earth, A man of understanding (saith Solomon) is of an excellent spirit, Prov. 17.27. Heb. is of a cool spirit, a cool spirit is a Selfdenying spirit, a spirit that burns not with the fire of Choler, (or as Solomon elsewhere expresseth it, Eccles. 7.9.) that is not hasty, to be angry upon every provocation, such a spirit is an excellent spirit, as having something in it q A good man is wiser than himself, stronger than himself, holier than himself; there is something in him mere than a man. Sibbs Souls conflict. 111. above itself; something Supernatural and Divine, which no other spirit in the world hath besides. The Fourth excellency of Self-denial. 4 It is a Christians glory and honour. Glory is the shining forth of excellency, and Honour is the reflection of it. Now as there is nothing wherein the excellency of a man's spirit doth more shine forth than Self-denial, so there is nothing that doth more reflect it. A Selfdenying man is the most honourable man in the World; and not only in God's eye, Isa. 43.4. but in the eyes of men also. When he goes out to the gate thorough the City, when he prepares his seat in the street; the youngmen see him and hid themselves, and the aged arise and stand up; Princes refrain speaking, and lay their hands on their month, the Nobles hold their peace, and their tongue cleaves to the roof of their mouth; when the ear hears him, than it blesseth him; when the eye sees him it gives witness to him, because he delivers the poor that cry, and the fatherless, and him that hath none to help him; the blessing of him that is ready to perish comes upon him, and he causeth the widow's heart to sing for joy; he puts on righteousness and it clotheth him, his judgement is as a Robe and a Diadem. He is eyes to the blind, and feet to the lame; a father to the poor, and the Cause which he knows not he searcheth out; and he breaks the jaws of the wicked, and plucks the spoil out of his teeth. Unto him men give ear and wait, and keep silence at his counsel. After his words they speak not again, and his speech droppeth upon them; and they wait for him as for the rain, and they open their mouth wide as for the latter rain. If he laugh on them they believe it not, and the light of his countenance they cast not down. He chooseth out their way and sits chief, and dwells as a King in the Army, as one that comforteth the mourners, Job 29.7, 8, 9, etc. Many think the way to Honour is to seek themselves, and to set up themselves above others; this is from pride, the most foolish, and the most befooling lust that is. The way is, to deny ourselves, and to stoop to the meanest employment wherein God and our generation may be any way served. Before honour (saith the Wise man) is humility, Prov. 15.23. those that honour God by denying their own honour, God will be sure to honour, 1 Sam. 2.30. and so will men too. When David had danced before the Ark, Michal the daughter of Saul said, How glorious was the King of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself? To whom David thus replied, It was before the Lord, which chose me before thy Father, and before all his house, to appoint me to be Ruler over the people of the Lord over Istael; therefore will I play before the Lord, and I will yet be more vile than thus, and will be base in mine own sight; and of the maidservants which thou hast spoken of, of them shall I be had in honour, 1 Sam. 6.22. This is the way not only to have honour, but to hold it, and which is more, to be upheld by it. Honour shall upheld the humble in spirit, Prov. 29.23. The Fifth excellency of Self-denial. 5 It is a Christians peace and tranquillity. None have more real comfort and contentment in their spirits, than those who do most conscientiously deny themselves; this must needs be an argument, a special argument of the excellency of Self-denial. There is nothing that the heart of man is more set upon than pleasure and contentment, and there is nothing that doth more deter men from this duty of Self-denial, than a fear that they shall not enjoy that satisfactory pleasure and contentment in the practice of it, that they do for the present, while they have their conversation in the lusts of their flesh, fulfilling the desires of the flesh, and of the mind (Ephes. 2.3.) for the accomplishment of their own base ends. And therefore it is of great concernment for the making you in love with this duty, that you be thoroughly convinced of the real joy and contentment, satisfaction and ease that is to be found in it, it may haply sound as a Paradox, but there is a real truth in it, That the only way for a man to enjoy himself, is to deny himself; then (wesay) a man enjoys himself, when he takes comfort and delight in all that he hath, and all that he doth; a man destitute of comfort and contentment, that can take no delight in any thing, we say of such a man, that he doth not enjoy himself; why, in this sense Self-denial gives a man the sweetest enjoyment of himself of any thing in the world. In your patience (saith our Saviour) possess ye your souls, Luke 21.19. there is much Self-denial exercised in patience, now this is prescribed as a means to keep possession of our Souls, exercise patience, and you will be able to keep possession; What is that? why to keep your Souls in order, and under your command, for then a man hath the possession when all is in his power, and at his disposal; it is not barely the being in his house, but the having it in his own power, for a man may be a Prisoner in his own house; so then, to possess our Souls, is to be able to keep the peace in them, to keep them in such order that we can maintain a sweet calm, and quiet frame and temper in them, that they be not turned out of doors by any boisterous and unruly passions, and this is done by Self-denial, and cannot be done without it. A selfish man is besides himself, though he seek himself in every thing, yet he doth not find himself in any thing, he is dispossessed of himself, being either carried away captive by his wand'ring desires after something that he wants, or kept close prisoner by his cares and fears of something that he hath; he hath no real peace at all within himself, no solid joy and contentment in his life. Obj. You will say, that cannot be so, for we observe that none do live more merry lives, none are so jocund and merry as such men, and that it is not possible the life of Self-denial should yield half so much pleasure and contentment as theirs doth? Answ. I answer, what joy and pleasure, what peace and contentment soever they have, it is no real joy, no real peace and contentment, as Solomon saith, Prov. 14.13. Even in laughter the heart is heavy; so it is with many of them, even in their revelling and roaring fits, when you would think they had sung away care, and drunk away sorrow, there is heaviness at their heart, the guilt of some sin as heavy as a Millstone upon their Conscience; they have many heart-qualmes, though they put never so good a face upon the matter, the joy and pleasure that they have, is but as the joy and pleasure of a man in a dream, As when a hungry man dreameth, and behold he eateth, but he awaketh and his soul is empty; or, as when a thirsty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his soul hath appetite, Isa. 29.8. or as the joy and pleasure of a Madman, who hath no rational ground for his joy in any thing, it is but the working of imagination, and will quickly end in real sorrow, as it is threatened, Isa. 50.11. Behold all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled, this shall ye have at mine hand, ye shall lie down in sorrow, Nothing will so furiously fly in the face of Conscience at the last, as the horrid Sin of Selfseeking, though men will not see the aggravation of it now, they shall see it then, and yet many have some glimpses of it in this life; and this is the reason why they are so puzzled concerning their title to heaven and happiness, and why their evidences are so litigious, and snarled, because of a secret lurking of selfishness as yet not thoroughly denied, and while it is thus, it is impossible there should be any true peace in the soul; What peace (said Jehu) so long as the Whoredoms of Jezabel remain? a King. 9.22. There is no peace saith my God to the wicked, Isa. 48.22. false Prophets may speak peace, and a seduced heart, but God will not speak it, whose sole Prerogative it is to speak and give it. The Wisdom from above is first pure, and then peaceable, Jam. 3.17. there must be purity before there can be peace, the word which is translated pure, signifies chaste, the Wisdom that is from above is first chaste; now what is Self-denial but the chastity of the Soul, in keeping its conjugal love for Jesus Christ? where this is, there is peace, peace is an inseparable companion of Self-denial; Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa. 26.3. O the joy and peace that Selfdenying men have! 1 They have abundance of joy and peace in their acting for Christ, Great peace have they which love thy Commandments, saith David, Psal. 119.156. and nothing shall offend them. 2 They have abundance of joy and peace in suffering for Christ, I am filled with comfort, I am exceeding joyful in all our tribulation, saith Paul, 2 Cor. 7.4. I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, 2 Cor. 12.10. Mr. Philpot r Acts and Mon. l. 10.1668. in a Letter to the Lady Vane thus writes, The world wondereth how we can be merry in such extreme misery, but our God is omniptent, which turneth misery into felicity; believe me, (dear Sister) there is no such joy in the world as the people of Christ have under the Cross; I speak by experience, therefore believe me, and fear nothing that the world can do unto you, for when they imprison our bodies, they set our Souls at liberty with God; when they cast us down, they lift us up; yea, when they kill us, they bring us to everlasting life. And in s Ibid. another Letter to the same Lady, I that am under the Cross with you (thanks be to God therefore) have felt in the same more true joy and consolation, than ever I did by any benefit that God hath given me in my life before, for the more the world hates us the nigher God is unto us, and there is no perfect joy but in God, wherefore Christ said, In me ye shall have joy, but in the world affliction; blessed be God which sendeth us this affliction, that we might perfectly joy in him. In t 1669. another Letter to the same Lady; We have more to be glad touching ourselves of this time, than we have had any time before, in the which we have so ready a way to go unto God, and so good an occasion to show our duty in glorifying his holy Name, for if we be imprisoned in this cause, we are blessed, if we lose all that we have, we are blessed an hundred fold, if we die we are blessed eternally; so that in suffering of persecutions all is full of blessings. In u 1670. another Letter to the same Lady; O blessed are they that mourn in the world to God-ward, for they shall be eternally comforted. God make my stony heart to mourn more than it doth. I have so much joy of the reward that is prepared for me, most wretched sinner. that though I be in a place of darkness and mourning, yet I cannot lament, but both night and day am so joyful, as though I were under no cross at all; yea in all the days of my life I was never so merry; the Name of the Lord be praised therefore for ever and ever; and he pardon mine unthankfulness. Our enemies do fret. and fume, and gnash their teeth, to see and hear that we under this grievous affliction in the world, can be so merry. We are of them counted as desperate persons, for the certain hope and feeling which we have of our everlasting salvation; and it's no marvel, for worldly men cannot perceive the things of God, they are mere foolishness and an abomination to them. Be thankful unto our God mine own dear helper, for his wondrous working in his chosen people. Pray instantly that this joy be not taken from us, for it passeth all the delights of this world. This is the peace of God which surmounteth all understanding, this peace the more his chosen be afflicted, the more they feel, and therefore cannot faint, neither for fire, neither for water. 3 As they have abundance of joy and in their actings and sufferings for Christ, so likewise in their enjoyments from Christ. There is no comfort in Wife or Children, or Houses or Lands, till a man hath denied himself in them. Comfort doth not arise from the mere enjoyment of these things, but from the enjoyment of Christ in them; now till a man deny himself in them, he can have no enjoyment of Christ in them, nor any evidence that they are sanctified to him. Saint James exhorts those that are rich to rejoice in this, that they are made low, Jam. 1.10. to be poor in spirit, while one is rich in estate, is great cause of joy indeed, we may rejoice in this; and now, do you need any help to conceive of the excellency of Self-denial in this respect? Can you not easily tell your own hearts, there is abundance of excellency in peace and quietness? Any thing for a peaceable quiet life you say, Pacem te poscimus omnes. You know what an excellency there is in Natural and Civil peace, there is a fare greater excellency in spiritual peace. This is a peace that passeth all understanding, Phil. 4.7. no man can fully understand what the happiness of those is that do enjoy it. Here then is the excellency of Self-denial, that though it break all peace with Sin, and Carnal Friends as such, yet it preserves our peace with God, who as he is the worst enemy, so he is the best Friend. The Sixth Excellency of Self-denial. 6 It is a Christians safety and security; It secures him, 1 In time of temptation. So long as he denies himself, there is no temptation can prevail against him. The Devil comes, but finds nothing in him, and therefore goes as he comes, without doing him any hurt at all. He that is born of God (saith the Apostle) keepeth himself (i.e. by denying himself) and that wicked one toucheth him not, 1 Joh. 5.18. he toucheth him not, tactu scil. corruptivo, with an infectious touch, so as to make any impression of his Devilish nature upon him; he stands upon his guard (i'll se garde seymesme Fren.) and keeps off the Devil, so that he cannot reach him, much less fasten upon him with any temptation. And the reason is evident, till a man yield, the Devil cannot overcome him; all that he can do, is but to solicit, and importune him, he cannot force him into any act of sin whether he will or no: Whatsoever he effects in any temptation, is by consent had from sinful self first, which by a resolute self-denial being withheld, his most devilish erterprises come to nothing. Self-denial quencheth all the fiery darts of the devil. 2 In time of persecution. When destruction and misery do on every side threaten him, yet even then, being in a way of Self-denial, he is safe, and nothing can hurt him. He is sure to be preserved; Either so, 1 That no evil shall befall him, Psal. 91.9, 10, 11, 12, 13, 14, 15, 16. verses. Dan. 3.25, 27. Or if any do, 2 That it shall work for his good, Rom. 8.28. Sometimes 1 For his temporal good, by advancing his outward condition, Gen. 41.40. Always 2 For his spiritual good, by mortifying his corruptions, Is. 27.9. and quickening his graces, Job 36. 10.-15. And 3 For his eternal good, by increasing his glory, 2 Cor. 4.18. which shows that he is safe from the greatest evil, and indeed that which only is to be feared, namely, the suffering the wrath of God to all eternity in Hell. The assurance whereof must needs deliver him from those soul-distracting thoughts and fears, which usually seize upon others, and bring them to their wit's end, when such dangers stare them in the face, as their illboding consciences tell them, may at one stroke both kill them and damn them. And w Justum & tenacem propositi virum, non civium ardor prava jubentium, Non vultus instantis Tyranni, Mente quatit solidâ; neque Auster, Dux inquieti turbidus Adriae, etc. Si fractus illabatur orbis. Impavidum ferient ruinae. Horat. therefore though the earth be removed, and the mountains be carried into the midst of the Sea, though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof, he will not be afraid; though an Host should encamp against him, his heart shall not fear; though war should rise against him, yet in this he will be confident, being fully persuaded, 1 That the worst that can befall him (though never so painful to the body) is but of a short continuance, Luk. 22.53. 2 That in the mean time, he hath the presence of God with him, to support him under it, Isa. 43.2. 3 That if it kill him, it sends him home to his Father's house, where he shall never suffer more, but be everlastingly happy, Rev. 21.4. And 4 That his happiness there shall be so much the x Majora certamina majora sequuntur praemia. Tertu. Our light afflictions work for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more than hyperbolieal eternal weight of glory, 2 Cor. 4.17. greater by how much the greater his misery was here, 2 Cor. 4.18. whereupon he is ready not only to be bound, but to die for the Name of the Lord Jesus, whensoever he is called to it, Act. 21.13. and therefore follows him fully with Caleb, Numb. 14.24. and whither soever he goeth with the hundred and forty and four thousand, Rev. 14.4. which being the effect of Self-denial, upon the assurance of safety that it gives him which nothing shall ever be able to endanger; how abundantly doth it speak the excellency of it! The only thing men have in their thoughts in time of danger, when they are in jeopardy every moment, and their lives do hang in doubt before them, is, how to provide for their safety, and if there be any thing not impossible to be done in order to their security, they will not stick to do it; but here is the undoing of the most, they mistake the lesser danger for the greater, to avoid the danger of suffering in their bodies for a while here, they run the hazard of suffering both in body and soul to alleternity hereafter; the folly and madness whereof would seriously be considered, for would we not so account it, if any one to avoid the pain of a cure, should choose to die of his wounds? And is it not the greater madness, rather than endure to be opposed or persecuted, for one to choose to be damned? This I say, would be seriously considered. We forbear our duty many times lest such a man should become our enemy; whereas by our forbearance, we make God our enemy. We are convinced it is a duty, there is an express command of God for the practice of it, but such an one is an enemy to it, and therefore in point of prudence we think it best to forbear; but is it any prudence to make God our enemy? Will not this be found to be a prudential foolery, and madness in the end? We would be out of danger, but this is the way to bring ourselves into the greatest danger of all; for by this means, instead of falling into the hands of man, we are in danger of falling into the hands of God; and as the Apostles says. It is a fearful thing to fall into the hands of the living God, Heb. 10.31 for our God is a consuming fire, Heb. 12.29. Let us not then fear them which kill the body, but are not able to kill the soul, but rather let us fear him, which is able to destroy both soul and body in Hell. Let us sanctify God in our hearts, and make him our fear and our dread, carefully avoiding whatsoever is displeasing in his sight, and y Honzo time Deum, & mundum ridebis. Austin. then we need not fear what men can do unto us. This is the sixth particular to show the Excellency of Self-denial. The seventh Excellency of Self-denial. 7 It is a Christians freedom and liberty. A selfdenying man is the only free man; as for others of what rank or order soever they be, they are all slaves. There is not a selfish man in the world, but is in worse than Egyptian or Turkish bondage, led captive by no better than the Devil; so the Apostle, 2 Tim. 2.26. That they may recover themselves out of the snare of the Devil, who are taken captive by him at his will. They think themselves the only free men while they do as they please, walking in the way of their heart, and in the sight of their eyes; but the truth is, they z Those that think it their only happiness to do what they will, that they might be free cross their own desires, for this is the way to make them most perfect slaves. Sibs' Soul-Conflict. are the veriest slaves, led up and down like so many brute beasts, that have no dominion over their own actions. Ye know (saith the Apostle) that ye were Gentiles, carried away unto these dumb Idols, even as ye were led, 1 Cor. 12.2. yea they are carried unto their own destruction, not considering that it is for their lives; as Solomon notes of him that follows the lewd woman, He goeth after her straightway, as an Ox goeth to the slaughter, or as a fool to the correction of the stocks, as a bird hasteth to the snare, and knoweth not that it is for his life, Prov. 7.22.23. In this condition were all selfdenying men, till such time as they could deny themselves (as Eph. 2.2. And you hath he quickened, who were dead in trespasses and sins, wherein in time past ye walked according to the course of this world, according to the Prince of the power of the air, who worketh in the children of disobedience, amongst whom also we had all our conversation in time passed) and this was their shame, because while it was thus, they were the servants of sin, Rom. 6.17. and of corruption, 2 Pet. 2.19. and yielded their members servants to uncleanness, and to iniquity unto iniquity, Rom. 6.19. and all this while they were free from righteousness, vers. 20. and this was their shame, vers. 21. What fruit had you in those things whereof ye are now ashamed? Sin is the most shameful evil, because it is the greatest debasing of Excellency, and that for this reason, because it brings a man into the most shameful vassalage and slavery of any thing in the world. All slavery is shameful, but this the most shameful, because hereby the humane nature is most abused, being used to a quite contrary end to that for which it was made. The end of man is to glorify God, and to enjoy him for ever, in these two his chief good doth consist; but by sin neither of these are attainable, for as in sin there is no conformity unto God, so there is no communion with him; and therefore a sinner, as he doth nothing for the glory of God, so he doth nothing for his own good, whatsoever he doth while he sins, it is to his own hurt, and the greatest hurt that a creature is capable of; because the more he sins, the more he deprives himself of the chief good; because the more he sins, the more he deprives himself of God. Now a selfish man, such an one as cannot deny himself, cannot cease from sin, 2 Pet. 2.14. and therefore cannot cease from doing himself mischief, therefore he works out his damnation, in every thing that he doth, destruction and misery are in all his ways; which shows that he is in the most wretched and miserable bondage of any in the world. It is nothing, that what he doth, he doth willingly, for the more willingly any one acts to his own hurt, the more wretched and miserable he is, as when a man cuts and wounds himself, as every selfish man doth, the woeful effects whereof, though for the present he doth not feel, if free grace prevent not, he will certainly rue to all eternity. His heart is so set upon his sinful ways, that there is no turning him out of them, neither promises on the one hand, nor threaten on the other, are sufficient to reclaim him. He feedeth of ashes, a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? Isa. 44.20. Though he be convinced in his conscience, as many times he is, that the course he takes will be his ruin, yet he is so miserably enthralled by his lusts, that he cannot give over. Though the Adulterer know, that by means of a whorish woman, a man is brought to a piece of bread, and that the Adulteress will hunt for the precious life, that she hath cast down many wounded, yea that many strong men have been slain by her, and that her house is the way to hell, going down to the chambers of death; though he know that the dead be there, and that her guests are in the depths of hell, yet he will not obey the voice of his teachers, nor incline his ear to them that instruct him, to remove his way far from her, and not to come nigh the door of her house, but after her he goes, he goes the way to her house in the twilight, in the evening, in the black and dark night till strangers be filled with his wealth, and his labours be in the house of a stranger, till a dart strike through his liver, and his flesh and his body are consumed. Though the Covetous man knows that when he dyeth, he shall carry nothing away, and that his glory shall not descend after him, yet how doth he labour to be rich! rising up early, and sitting up late, and eating the bread of sorrows! though he hear that Covetousness is Idolatry, and that the love of the world is enmity against God, and how almost an impossible thing it is for a rich man to enter into the Kingdom of heaven, though God himself say it, he will not believe it, he is resolved to have something of the world, though he lose his soul for it, and therefore will fawn and flatter, lie and dissemble, cousin and cheat, do any thing, submit to any thing, so he may but get a penny by it. Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of the eyes? They that tarry long at the wine (saith Solomon) they that go to seek mixed wine, and yet the Drunkard will not beware, he looks upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright, though at the last it biteth like a Serpent, and stingeth like an Adder. His eyes behold the strange woman, and his heart utters perverse things; he is as he that lieth down in the midst of the Sea, or as he that lieth upon the top of a Mast. They have stricken me (saith he) and I was not sick, they have beaten me, and I felt it not; when shall I awake? I will seek it yet again. How miserable is the condition of these men, that are made to serve in this manner to their own destruction! and yet it is not by any outward force upon them, only they are drawn away of their own lust and enticed. Some perceiving they have of their own wretchedness, but alas! they cannot help themselves, they can do nothing in order to their recovery. Though the most effectual means be propounded, they have no heart to make use of them, they are fettered with their lusts as with chains, and cannot move one step in the way that leads to life. Here then is the Excellency of Self-denial, that by means thereof, as nothing can constrain us to do any thing that is for our hurt, so nothing can restrain us from doing any thing that is for our good. So long as we deny ourselves, neither men nor devils can stop us in our way. The greatest hindrances in the way to heaven are from within; if there be none from within, those from without can do nothing. How should this make us in love with Self-denial! we prise our civil liberty, why should we not prise our a Haec est absoluta libertas, in seipsum habere maximam potestatem; inaestimabile bonum est suum fieri. Sen. Ep. 75. spiritual liberty as much? any why not much more? How happy do we think ourselves, when without any let or hindrance we can follow our earthly Callings, and do what is of concernment to our well-being in this world? Would we not be much more happy, if without any let or hindrance we could follow our heavenly calling, and do what is of concernment to our well-being in the world to come? This is no motive to such as think it their only liberty to sin, but to such as prise their spiritual and eternal good, being convinced that by the free exercising of themselves unto godliness, it is only attainable, it will be a prevailing argument not only to begin, but to continue the strictest course of Self-denial according to the precepts and practice of their Saviour. The eighth Excellency of Self-denial. 8 It is a Christians Sovereignty and Dominion; Christians are frequently in Scripture styled Kings, and the reason is, chief from that Sovereign Power and Dominion they have over themselves, their own lusts and passions, which they obtain by Self-denial. For as in the Civil government of others, he hath the Royal power who hath the Negative voice, whereby he can stop all proceed, so that nothing can be done but according to his liking; so it is in the spiritual government of ones self. When a man by denying himself can hinder the out-breaking of his corruptions, when by a peremptory No. he can withstand the importunity of temptations, and keep in his spirit, that it stir not one way or other, but according to the dictates of reason rightly informed by the word, he may be truly said to reign. And he reigns not only over himself, but the b He is made full Lord of the four elements, and constituted Emperor of the world. He is in the fire of choler, and not burned; in the water of phlegm, & not drowned; in the airy sanguine, and yet not blown away with every blast of transient pleasure; he descends also into the sad earthy Melancholy, and yet is not buried from the sight of his God. He stills the raging of the sea, be clears up the lowering heavens, and with his breath blows away the clouds. He sport's with the beasts of the earth, the Lion licks his band like a Spaniel, and the Serpent sleeps upon his lap and stings him not. He plays with the Fowls of heaven, and the birds of the air sit singing on his fist. All the Creation is before him, and be calls every one of them by their proper names. See the second Lash of Alazonomastix. p. 183. and Mastix his Letter. Sect. 11. world also, for by this means he makes every thing become tributary, and work for his good; not only that which he hath, but that which he hath not also, not only that which is for him, but that which is against him too, so that he hath the most c Sibi imperare maximum est imperium. Sen. Latius regnes avidum domando Spiritum, quam si Libyam remotis— Gadibus jungas, & uterque Poenus. Horat. Car. l. 2. Od. 2. Serviat uni. ample Dominion, the most noble Empire, the most glorious Monarchy of any in the world. As for others, they are so Kings, that they are also d Refraenet prius libidines, spernat voluptates, iracundiam teneat, coerceat avaritiam, ceteras animi labes repellat; tum incipiat aliis imperare cum ipse insprobissim is dominis, dedecori ac turpitudini, parere desierit. Dum his quidem obediet, non modo Rex, sed liber habendus omnino non erit. Cic. Parad. Roctius appellabitur Rex, quam Tarqvinius, qui nec se, nec suos, regere potuit. Idem 111. De Finib. slaves, for while they rule over other men's bodies and estates, they are slaves to their own and other men's lusts, and therefore to speak properly, they do not reign at all, being not able to rule their own spirits, nor to keep under their own bodies, which every selfdenying man doth, and therefore is not only the most glorious, but indeed the only true King, the consideration whereof, I would offer unto those that are so ambitious of getting up into some great place of honour and command amongst men as very proper and effectual for the making them in love with Self-denial. The Ninth Excellency of Self-denial. 9 It is a Christians gain and advantage. A selfdenying man, if selfish men might be judges, is the greatest loser in the world, but verily he is the greatest e A selfish man loseth by his gains, but a Selfdenying man gains by his losses. gainer, for though he part with all, it is for him that is All in All, it is for the Pearl of price, Matth. 13.44. for the Lord Jesus together with whom, he hath all things freely given to him, Rom. 8.32. All things that pertain to life and godliness, 2 Pet. 1.3. He is sometimes called to forsake father and mother, brother & sister, yea even all that he hath for Christ's sake, Luke 14.33. but he is no loser, for by so doing, he gaineth an hundred fold in this world, and eternal life in the world to come, Matth. 19.29. Behold I pray you ( f In a letter to certain godly Brethren. Act. & Mon. l. 10. 1666. saith Mr. Philpot) what he loseth, who in this life receiveth an hundred for one, with assurance of eteternal life? O happy exchange! Perchance your outward man will say, If I were sure of this great recompense here, I could be glad to forsake all, but where is this hundred fold in this life to be found? Yes truly, for instead of worldly riches which thou dost forsake, which are but temporal, thou hast found the everlasting riches of heaven, which be glory, honour, and praise, both before God, Angels, and men; and for an earthly habitation, thou hast an eternal Mansion with Christ in heaven for even now, thou art of the City and Household of the Saints with God. For worldly peace which can last but a while, thou dost possess the peace of God which passeth all understanding, and for the loss of a few friends thou art made a fellow of the innumerable company of Heaven, and a perpetual friend of all those that have died in the Lord from the beginning of the world. Is not this more than a hundred fold? Is not the peace of God which we in this world have through the faithful imitation of Christ (which the world cannot take from us) ten thousand fold more than those things that most highly be esteemed in the world without the peace of God? The peace of the world is no peace, but mere anguish, and a gnawing fury of hell. The tenth Excellency of Self-denial. 10 It is that which fits a man to do the greatest good. Self-denial is a communicative grace, that which inables a man to give forth freely, that which he hath freely received. It makes a man a good Steward of the manifold grace of God, 1 Pet. 4.10. To give a portion to seven, and also to eight, Eccles. 11.2. It is a Key that unlocks the heart, and unlocks the head, unlocks the hand, and unlocks the house, and makes all things common, as there is occasion, for the good of others, Act. 2.44. A Selfdenying man, like Job, will not eat his morsel alone, but invite others to partake with him, Job. 31.17. He is not churlish, as Nabal, 1 Sam. 25.11. but courteous and liberal as Boaz, Ruth 2.8. Self-denial will enable a man to love his neighbour as himself, not only him that is his friend, but him also that is his enemy. It will enable him to bless them that curse him, to do good to them that hate him, and to pray for them that despitefully use him, and persecute him (as it is required, Matth. 5.44.) thereby approving himself to be the child of God, who maketh his Sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust, vers. 45. Self-denial suffereth long, and is kind; Self-denial envieth not, doth not behave itself unseemly, seeketh not her own, but is of public and general influence for common good; making a man willing to spend, and be spent for the Church (and State) where he lives, though the more abundantly he love them, the less he be loved of them, 2 Cor. 12.15. Oh what an excellency is here! what an excellency doth this put upon a man! Vir bonus, commune bonum, and bonum quo communius, eo melius, A good man is a common good, and good the more common, the more excellent it is. God delights to employ such persons in the most honourable services, and usually doth the greatest things by them, as we may see in the story of Moses, Joshuah, and David. Saul sought himself, therefore God removed him, and raised up David to be King in his stead, to whom also, he gave testimony, and said, I have found David the Son of Jesse, a man after mine own heart, which shall fulfil all my will, Act. 1. ● 22. But how did he it? It is said, He served his generation, vers. 36. This is recorded as David's excellency. The excellency of any thing is in the usefulness of it. It is the excellency of the Angels, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1.14. and this is the excellency of Saints that they are fitted for their Master's service, and that which fits them for it, is Self-denial. If a man purge himself from these, he shall be a vessel unto honour, sanctified and meet for the Master's use, and prepared unto every good work, 2 Tim. 2.21. The Eleventh Excellency of Self-denial. 11 It is the greatest preservative of union. Is there any excellency in Union? Behold (saith David) how good and how pleasant it is for brethren to dwell together in unity! It is like the g Hac similitudine sen exemplo 〈◊〉 fragrantissimae, ●●avitas & uti litas pacis & concord●ae ostenditur. precious ointment upon the head, that ran down upon the beard, even Aarous beard, that went down to the skirts of his garments h Monet David hac similitudine, jejunam ae sterilem, h. e. miseram fore hominum vitam, nisi fraterno consensu foveatur. Moller. in loc. As the dew of Hermon, and as the dew that descended upon the mountains of Zion, Psal. 133.1. why then there must needs be an excellency in Self-denial, for there is no such preservative of union as Self-denial. It is a soddering, uniting grace, it takes away all that divides and keeps at a distance. Several Expedients have been thought on for the reconciling of the present differences amongst Professors in these days, but certainly there is nothing like to Self-denial for the effecting of it. If men could but deny themselves, there would not be that causeless giving, and taking of offence as there is, the only causes of all the Divisions that are amongst us. You see what a manifold Excellency there is in Self-denial; Now to help you in the practice of it, take these following Directions. SUBSECT. II. Directions for the Practice of Self-denial. The first Direction. 1 BEE exact in the examination and trial of your own hearts and ways for the finding out of the selfishness that is in them. Self-trial is a duty necessarily requisite to the practice of Self-denial. This is clear in that exhortation of the Prophet Jeremy, Lam. 3.40. Let us search and try our ways, and turn unto the Lord. To turn unto the Lord, doth necessarily presuppose the denying of ourselves; for there must first be a turning from Self, before there can be a turning unto the Lord. Now that we may do thus (saith the Prophet) Let us search and try our ways; as if he had said, It is a grievous affliction and calamity that is now upon us, and surely it is not for nothing. We cannot expect that the Lord should turn unto us in a way of mercy and blessing, unless we turn unto the Lord in a way of repentance and obedience. Let us therefore consider our ways, if they be not the ways of the Lord, that we now walk in, we must of necessity turn out of them before we can turn unto the Lord, and this we cannot do, unless we search and try them; for those that are out of their way, and yet think they are right, will never turn back, but go on further and further, till they quite lose themselves. It is evident then from this Scripture, how needful it is in order to the practice of Self-denial, that we search and try our ways; And certainly, if ever we mean to do any thing to purpose herein, we must make a thorough search and scrutiny into our hearts and ways, an exact inquiry into our principles, our rules, our ends, and aims in all our undertake, we must throughly sift our thoughts affections that we may see what bran of selfishness lies at the bottom: For how can a man deny himself, that doth not understand any thing in himself that should be denied? The first step toward a cure, is to find out the disease. It would be very advantageous therefore, and that which would much conduce to our success in this work, to have much in our thoughts these two things; The possibility of being deceived, and the difficulty of the discovery: The one would provoke us to jealousy, the other would quicken us to diligence. 1 The possibility of being deceived. We should enter upon the examination of ourselves with such a supposition as this, ' There may be much more of Self in me than I have ever yet taken notice of. It is good to have a holy jealousy of ourselves; this would make us very cautelous and wary in the trial of ourselves; as when a Magistrate meets with a suspicious person, it makes him inquire the more narrowly into him, that so he may discover the better what he is. Object. But I have been of the opinion a long time that I have denied myself, and have had much peace and comfort in it, why then should I suspect myself, and thereby create new troubles in my conscience? Answ. 1. When the strong man keeps the house all is in peace, Luke 11.21. So long as Self bears rule, and there is nothing to disturb him, no wonder that all is quiet. 2 Some that have thought so, have notwithstanding at the last found that they were deceived, Matth. 7.22. 3 It is more than probable, that thou art the man, because that thou art unwilling to come to the trial, Joh. 3.20, 21. 4 Unless thou hast very good grounds so to think of thyself, it is but a mere fancy and imagination, Jer. 44.20. 5 The comfort that this gives, will quickly vanish, Eccles. 7.6. and leave the greater anguish and vexation behind it, Isa. 50.11. But 6 Grant it be true, as thou sayest, yet let him that standeth take heed lest he fall, 1 Cor. 10.12. A self-doubting Christian will stand, when a self confident one will fall. Give me leave therefore to set before you a few instances out of the word, the serious consideration whereof may provoke you to jealousy. 1 It is possible for a man to have a form of godliness, and yet to be altogether under the power of Self, 2 Tim. 3.2.5. For men shall be lovers of themselves having a i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciemant imaginem. Grot. L'apparerce. Fren. A lively image, or face of godliness drawn to the life. form of godliness. Self and the Form do very well agree, wheresoever they meet, for though to live in the least sin, cannot consist with the power of godliness, yet to live in the greatest, may consist with the form of godliness, because there is nothing in the form to contradict self. 2 It is possible for a man to hear the Word, and to receive it with joy, and yet not to have learned in any respect truly to deny himself, as he that received the seed into stony places, Mat. 13.20, 21. Herod heard John Baptist gladly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweetly, Mar. 6.20 yet he could not deny himself, he kept his Herodias still, and for her sake afterwards beheaded him, vers. 27. 3 It is possible to be much conversant in the performance of the strictest duties, and yet to have respect to the satisfying of some base self-end in all that is done; as they, Isa. 58. of whom God saith, They seek me daily, and delight to know my ways, as a Nation that did righteousness, and forsook not the Ordinance of their God, they ask of me the Ordinances of Justice, they take delight in approaching to God, vers. 2. and yet he tells them, Behold in the day of your East ye find pleasure, and exact all your labours! Behold you fast for strife and debate, and to smite with the fist of wickedness! vers. 3.4. 4 It is possible to desire and endeavour after spiritual gifts, and yet to aim at nothing else but self-advancement in ones endeavours after them, as Simon Magus, Act. 8.19. 5 It is possible to be a zealous preacher of Christ, and yet to preach only out of envy and strife, and not of good will, Phil. 1.15, 16. 6 It is possible to pretend much to liberality, and to speak much on the behalf of the poor, and yet be very covetous, as Judas, Joh. 12.6. 7 It is possible to be zealous and active in reformation, and the execution of justice, and yet to do all to serve ones own turn, as Jehu, 2 King. 10.16. 8 It is possible to be zealous in reproving of others, and yet continue in the same or worse evils at the very same time, as the Hypocrite, Matth. 7.3, 4, 5. and the hypocritical Preacher, Rom. 2.21.22. 9 It is possible to be very confident of cleaving unto Christ, and yet afterwards to deny him to save one's self, as Peter, who, when our Saviour told the Disciples that they should all be offended because of him, presently returned this answer, Though all men shall be offended because of thee, yet will I never be offended: and yet afterwards he denied him thrice, and twice with cursing and swearing, Matth. 26.70.74. Many more instances might be given, but these may suffice, to show how easily we may be mistaken in ourselves, and our actions, and therefore how needful it is, to begin and to proceed in this work of self-trial with a godly jealousy. More may possibly be discovered than at first we could have imagined was in us, and yet when we have done all, much will lie hid. And therefore there is another thing that should also be much in our thoughts, and that is; 2 The difficulty of the discovery. The heart of man is deceitful above all things, who can know it? Jer. 17.9. Two things there are which render it very difficult, Self-conceit, and Self-love. Naturally we have a good opinion of ourselves; though we be black, we think ourselves comely, and though it be not so, we would fain have it to be so; and Quod volumus, facile credimus, because we would have it so, we easily believe it is so. Therefore others more commonly see more of Self in us, than we do ourselves, specially if they have an evil eye towards us, for enemies, though they be bad judges, yet they are quick discerners, because in them that affection is lacking, which in others blinds their eyes, that though they see, they cannot discern the faults that be in their friends. There is a difficulty also in respect of the thing itself, which is to be sought out, especially if the ways that we walk in be good in themselves, such as are commanded, such as are commended in the Word. There is something of Self will creep into the best actions, and there are many secret Fibrae, many small sproutings forth of Self, which but to an Eagle-eyed Christian are undiscernible. We must not therefore only look into our own hearts, and into our own ways, but into the Looking-glass that God hath provided for this end, namely his word. This is no flattering-glass, but a glass that will truly represent unto us not only the face and complexion of our outward actions, but of the inward and secret workings of our hearts. And this work of examination must be our daily work: Self-denial is a daily work, and therefore we must try ourselves daily. If we are to enterprise any thing, it will be good to examine which way our hearts work beforehand, that so we may not displease God, by pleasing of ourselves, nor lose him by seeking ourselves. While we are in the action, let us carefully take notice of those secret overtures and assays, that Self will be ready to make toward some sinister end, or other, that so when we come to the review; when the action is ended, we may be able to say in this particular, namely that which tended much to the glory of God, Self was very backward; in that particular; namely, that which made for my own advantage, honour, or applause, Self was very forward; Self would fain have been doing here, but there, it would have done just nothing. To help you in this Examination, put these Questions to your own Consciences: 1 Whether you can resolve before hand against satisfying your lusts (either by doing any thing that is forbidden, or omitting any thing that is enjoined) although for the present you have no opportunity for it or temptation to it. It may be sometimes such a particular sin comes into your thoughts, which but at such a time and place, &c. cannot be committed, both which for the present are wanting, and you are much pressed in your spirit to resolve against it; Now if you be loath to resolve against it, if you would still be at an indifferency, if you be unwilling to come under an engagement, it is an ill sign. 2 Whether you do effectually strive against every known sin, diligently making use of all the means you know to be appointed by God for the subduing of it, and carefully avoiding all the occasions that may possibly lead you to it; if not, what may be the reason? It may be you are tempted to uncleanness, you will pray against it, but you will not fast and pray, you will not keep under your bodies, and bring them into subjection by temperance and hard labour, etc. It may be you will deny to commit the act of Adultery, but not to look upon a Maiden. 3 Whether you can deny yourselves when you have an opportunity for the satisfying of your lusts, when you have a fit season for selfseeking, and compassing your own ends? Whether or no you can deny yourselves. 1 In time of power and authority. Magistratus judicat virum, there is a great deal of difference in some men from what they were before, when once they are advanced into places of Power and Authority, because that is a fit season for a selfish man to serve himself in; but a selfdenying man is the same afterwards, that he was before. See 2 Sam. 6.14. Neh. 5. throughout. 2 In time of advantage gotten over enemies. See 1 Sam. 24.4, 5. 3 In time of great danger, when either sin or suffering must be chosen. See Dan. 3.17, 18. Heb. 11.25. 4 In time of being in favour with great ones. God had brought Daniel into favour and tender love with the Prince of the Eunuches, yet he would not defile himself with the King's meat, at his request, Dan. 1.8, 9, 10. Heb. 11.25. 5 In time of great applause and honour. See Act. 14.14, 15. 6 In time of secrecy. See Gen. 39.11. 7 When your affections are eagerly set upon a thing. See 2 Sam. 23.16, 17. 8 When affronted and wronged and the passion is up, and you are bend upon revenge. See 1 Sam. 25.32. 4 Whether you can be contented to be denied by others. 1 It may be in words you will undervalue yourselves, but you cannot endure that others should undervalue you. 2 It may be you will refuse places of honour, but not endure that others should take the refusal. 5 Whether you can endure to hear others commended, and to see them advanced without repining, not thinking it any reflection upon yourselves. 6 Whether you can willingly and cheerfully be instrumental in honouring of others, that seem to sleight and contemn you. 7 When persons count you no thanks, but render evil for good, whether then you can rejoice in the good that you have done for them, and cheerfully go on to do them good, as before. 8 Whether you can be content to deny yourselves when none can take notice of it, as 1 When you be alone, or in a strange place. 2 When few do the same that you do, it being a duty not in fashion, etc. 9 Whether you can deny yourselves when it comes to be your owncase. See 2 Sam. 12.5. 10 Whether you can deny yourselves in little things, as meat, and drink, and apparel, giving place to others, etc. 11 Whether you can deny your very Self-denial. See Luke 17.10. and 1 Cor. 4.4. By questioning with yourselves in this manner you may come to know what of Self there is in you, which is the first thing that is to be done in order to the practice of Self-denial. The second Direction. 2 When upon Examination you have discovered in this or that particular, how much you are acted by a self-interess, then enter into a serious and solemn consideration of the horrible evil, and the exceeding sinfulness thereof. I thought on my ways, and turned my feet unto thy testimonies, saith David, Psal. ●1 19.59. Though it be only expressed here, that David turned his feet unto God's testimonies, yet it is implied that he denied himself, this being a necessary antecedent to it; but how came it to pass that he did so? why he tells us in the former words; I thought upon my ways, I considered the evil of them, and then turned out of them. He went on very confidently and contentedly before, but it was because he did not consider whither he was going, he did not ponder his paths; but as soon as he began to reflect upon himself, and to consider where he was, and whither he was going, how he dishonoured God, and defiled his own soul in those ways, he presently makes a stop, and turns about unto God's testimonies. This is the reason why men go on so long time together in a sinful course, why they walk in the way of their heart, and the sight of their eyes, without any regret of conscience: It is because they do not consider what they are doing, nor whither they are going, like the young man, Prov. 7.22.23. that being enticed by the lewd woman, he goeth after her straightway, as an Ox goeth to the slaughter, as a Bird hasteth to the snare, and knoweth not, i. e. considereth not that it is for his life. God notes this as the cause of his people's rebelling against him, and their continuance in their rebellion, Isa. 1.3. Israel doth not know, my people doth not consider. Oh! if ever we mean in good earnest to deny ourselves, and to follow the Lord fully in the paths of righteousness and holiness, let us every day steep our thoughts in a serious meditation of the exceeding sinfulness of self-pleasing, and selfseeking, of making provision for the flesh to fulfil the lusts thereof. As a man will not come after Christ in obedience to his call in the Gospel, till he apprehend it to be good, yea absolutely best for him so to do; so he will not give a peremptory denial to the requests and commands of Self, till he apprehend it to be evil, yea the greatest evil in the world to yield unto them. Therefore whensoever we discover any thing of selfishness in any of our actions, that we are biased in any particular by a selfish principle to the promoting of a selfish interest, in opposition to the interest of Christ, let us not think on it sseightly, but seriously, let our thoughts dwell upon it, debating and discussing the matter in and out to the uttermost, considering the nature, the causes, the effects, and aggravating circumstances of it. I have shown you before the Excellency of Self-denial, now consider the evil of selfishness. 1 As the Apostle saith of the Love of money, 1 Tim. 6.10. so it may be truly said of Self-love, that it is the root of all evil. This is the most breeding sin, you may graft any wickedness upon this stock. See 2 Tim. 3.1. there the Apostle brings in a black Catalogue of the vilest sinners, and he puts selfish men in the front. In the last days (saith he) perilous times shall come, for men shall be lovers of their own selves, covetous, beasters, proud, blasphemers disobedient to parents, unthankful, unholy, without natural affection. This is a sin with an Imprimis, the Commander in chief in the black Regiment of Lusts; It is the Devil's Generalissimo. See what a k Hinc ficae, hinc venena, hinc falsa testamenta na scuntur; hinc furta, hinc peculatus, expilationes, direptionesque sociorum & Civium; hinc opum nimiarum potentiae non serendae; postremo etiam in liberis civitatibus existunt regnandi cupiditates, quibus nihil nec ●e trius, nec saedius excogitari potest. Cic. number of Evils are wrapped up in this one Evil. 1 The Evil of Injustice. Justitia est suum cuique dare, Justice consists in giving to every one his due, according to our Saviour's rule, Matth. 22.21. Render unto Caesar the things that are Caesar's, and to God the things that are Gods, and that of the Apostle, Rom. 13.7. Render unto all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. Now Self keeps back both from God and man that which is their due. 1 From God. Our souls are his, Ezek. 18.4. our bodies his, 1 Cor. 6.19. but Self keeps back both from him, it employs all the powers and faculties of both as instruments of unrighteousness unto sin. 2 From men. Self is the cause of all that unjust dealing, that defrauding and going beyond one another; of all that extortion and oppression that is in the world. Self will not suffer the proud man to give honour to whom honour is due, nor the covetous man to give tribute to whom tribute is due; nor the envious man to give love to whom love is due; nor the merciless man, mercy to whom mercy is due. 2 The Evil of Idolatry. A Selfish man is the man of sin, that exalts himself above all that is called God; he makes himself his god, he falls down and worships himself, making himself his ultimate end in every thing he doth, and walking by his own rule, etc. 3 The Evil of Unthankfulness. If he hath any thing more than others, he boasts as if he had not received it, if he hath any thing less, he murmurs as if he had not his due. 4 The Evil of Unbeleef. Christ hath said, Whosoever will save his life shall loso it, and whosoever will lose his life for my sake, shall find it, Matth. 16.25. And that it is better (for him) to enter into life halt or maimed, rather than having two hands, or two feet, to be cast into everlasting fire, Matth. 18.8. but he will not believe it, and so makes Christ a liar. 5 The Evil of Unmercifulness. By seeking himself he loseth himself, by endeavouring to save himself, he destroys himself. This is the greatest cruelty in the World. See Prov. 11.17. 6 There is much of the Devil in it: When Peter tempted our Saviour to save himself from the shameful death of the Cross, he said, Get thee behind me Satan. He calls him Satan, not only because he tempted him, but because of the sin to which he tempted him. All sin is the Devils, Vel per modum imaginis, vel per modum servitutis, either by way of likeness, or service to him, selfishness is so in both respects. 7 It is the great in the world, the great divider, it divides men from God, and men one from another. 8 It is the only hindrance of men's closing with Christ. The young man could not close with Christ, because he could not deny himself. 9 This causeth God to reject all our services, Isa. 58.5. 10 It is a contradiction to our prayers. Latimer said of Peter, that when he tempted Christ, he forgot his Pater noster, for that was, Thy Kingdom come, Thy will be done. By these, and such like considerations, the horrible Evil of Selfishness may be discovered, which is the second thing to be done in order to the practice of Self-denial. The third Direction. 3 When upon serious consideration you have discovered the horrible Evil, and exceeding sinfulness of your Selfishness, be much in the duty of Humiliation, labour in the strength of Christ to affect your hearts with godly sorrow for it. Without deep humiliation, the consideration of the Evil of Selfishness, will be to little purpose. Turn ye to the Lord with weeping, saith the Prophet, Joel 2.12. It is promised, Jer. 50.4. In those days and at that time, saith the Lord, the children of Israel shall come, they, and the children of Judah together, going, and weeping, or weeping as they go, and seek the Lord. If ye will return unto the Lord in the practice of Self-denial, ye must go weeping as ye go. Know this, that a thorough reformation of any evil, must have the foundation of it laid in a deep humiliation. Many persons have attempted the denial of themselves in some particulars, but because they have not been first thoroughly humbled with the consideration of their sin in seeking themselves in a sinful way, they have fallen off again to an eager and hungry prosecution of their own ends, though in opposition to the interest of Christ, as much as ever before. The fourth Direction. 4 Lay the Axe to the root of the tree, endeavour as much as in you lies to abate the strength of Original corruption. It is but in vain to stand lopping off some particular branches, and let the root alone, though you lop off never so many, it will bring forth as many more. 1 Consider the ●oot beareth the branches, the branches do not bear the root, Rom. 11.18. that is, the root is the main support of the branches; so here. All manner of actual sins are dependent upon the root sin. The root administers strength, and sufficiency to all the branches; it is the only self-sufficient sin. The branch cannot bring forth fruit of itself, Joh. 15.4. As the branch hath its being from the root, so likewise its fruit, therefore when once cut off from the root, it withers; But though the branches whither, the root withers not, but brings forth new branches, and new fruit in them. There is hope of a tree if it be cut down (saith Job) that it will sprout again, Job 14.8. There is fear that this will sprout again. Nabuchadnezzar saw in a Vision, a goodly Tree, concerning which one cried, Hue down the Tree, and cut off his branches, shake off his leaves, and scatter his fruit; Nevertheless leave the stump of hu roots in the earth with a hand of iron and brass, Dan. 4.14, 15. This Daniel thus explains unto him, vers. 26. whereas they commanded to leave the stump of the tree roots, thy Kingdom shall be sure unto thee; So though you hue down the branches, yet if you leave the root, the Kingdom of Self will be sure for ever. 2 Consider the root hath as many branches under ground as above ground, Hos. 14.5. He shall cast forth his roots as Lebanon. Now in Lebanon there were very goodly trees, and they cast forth their roots far and wide under ground. Thus doth original sin; It is a certain truth, that so much corruption as at any time discovers itself in any of our actions, so much corruption there is in our hearts. Out of the abundance of the heart, the mouth speaketh; and out of the heart proceed murders, adulteries, etc. saith our Saviour. The only way then to abate the strength of sin in the branches, is to abate it in the root. The Fifth Direction. 5 Single forth thy darling sin, thy peccatum in deliciis, thy Delilah-sin. In a sense I may say (as the King of Syria to his Captains, when he joined battle with the King of Israel) Fight neither with small nor great, save only with the King, this King-sin, this Mastercorruption. I fight, saith the Apostle, not as one beating the air, 1 Cor. 9.27. Unless ye fight against this sin, ye do but beat the air. Though the root bear all the branches, and send up sap into them, yet there are some that partake of the root more than others, there are some that are fruitful branches, there is a branch of corruption makes strong for itself; This darling fin is a kind of root. Though all the branches be from the root, yet one branch hath many sprigs growing forth of it, which it doth maintain, 1 Tim. 6.10. saith the Apostle, The love of money is the root of all evil. If you can deny this, you will be able to deny all the rest, therefore David's chief care was to keep himself from this sin, I have kept myself from mine iniquity, Psal. 18.23. The Sixth Direction. 6 Take heed of sinning against light, either by committing any known sin, or omitting any known duty. This may provoke the Lord to give you up to your lusts, and then it will be impossible for you to deny yourselves. See Rom. 1.21.24. The Seventh Direction. 7 Never parley with a temptation, either to the commission of any known sin, or to the omission of any known duty. 1 Not to the commission of any known sin; I say any known sin, which you know is either expressly, or by consequence forbidden in the word. For if you be moved to the doing of any thing, which (for aught you can understand from the word) is neither expressly, nor by consequence forbidden, and this thought presently arise in your hearts that it is unlawful, and therefore may not be done. Here a parley is not only lawful, but a duty; that is, before you lay a restraint upon yourselves (so as not to do it) out of a respect of unlawfulness, you are to consider it, whether there be any such respect of unlawfulness put upon it by any negative command of God; for neither we, nor any other creatures either in heaven or earth, can make more sins than God hath made, nor may we out of conscience lay a restraint upon ourselves, where God hath laid none. Many persons have much wronged themselves in this particular, by laying a conscientious restraint upon themselves from the doing of some actions, and the enjoying of some things, which in their own nature are indifferent, and the forbearance whereof is not absolutely necessary, nor (it may be) in respect of their particular case, always expedient; and hence they have yielded to the doing of such actions, and the enjoying of such things oftentimes with wavering consciences, even before they have been fully convinced of the lawfulness of them, so as to have done what they did out of faith. Some (as it is ordinary amongst the Papists) think they may not lawfully eat flesh, nor drink wine, though the necessity of their bodies be such, that they cannot live without it, or that they may not lawfully eat above one meal a day, and that a very spare one too, whereas their stomach calls for more. Now while this opinion and conceit lasts, they dare not think it may be done, and yet the appetite, and necessity of nature is such, that it often puts them upon the use of these things notwithstanding, and then afterwards conscience flies in their face for self-pleasing, and hypocrisy, and they have gone up and down disquieted and perplexed all their days. And there is this snare in it likewise; It often puts men upon the commission of some things that are expressly forbidden, and the use of some things absolutely unlawful. As amongst the Papists, many that are in Orders (as they express it) think it unlawful to marry; yet these, having not the gift of continency, fall often into the sin of Fornication and Adultery; and hence again conscience is disquieted. The case of such persons must needs be very wretched and miserable, which is plainly implied by the Apostle in those words, Happy is the man that condemneth not himself in any thing which he alloweth, Rom. 14.22. He cannot be happy, whose conscience doth accuse him for the doing of that, which he esteems as lawful to be done; for this man is as it were racked betwixt two opinions, of the lawfulness and unlawfulness of what he doth; he thinks he may not do it, yet, that it is not unlawful in itself, and others do it, therefore he doth it; and while he is doing it, notwithstanding his opinion of the lawfulness of it in the general, yet he condemns himself, his doing it in particular, and makes himself worthy of condemnation too, in doing it before he be persuaded out of the word of God, that he approveth of it, though indeed he do, and therefore it follows, vers. 23. And he that doubteth, is damned if he eat, because he eateth not of faith, and what soever is not of faith, is sin; that is, whatsoever is done by any one out of a wavering conscience, not fully assured that the work he doth is pleasing to God, as having warrant from his word, to him it is sin. Now as we are not to do any thing which we think is unlawful, while we think it is unlawful; so we are not to forbear out of conscience of avoiding sin, merely by the not doing of it, until we be assured that it is a sin to do it, but search the mind of God in the Scripture concerning it, whether it be a sin or not, and if not, we are not to forbear it under that notion; nay though we should be enjoined by men to forbear such things as are lawful in themselves, under this notion of unlawfulness, we are not to yield unto them. Let no man judge you (saith the Apostle) in meats and drinks, or in respect of an holiday, Col. 2.16. and let no man beguile you of your reward in a voluntary humility, vers. 18. as if he had said, Permit no man to usurp a power of domineering over your consiences, and of judging them guilty in these things, which now are not forbidden; and let no man take the prize which is held forth unto you, by drawing you aside, under pretence of voluntary humility, to those opinions and observances. The reason he subjoins, vers. 20. For you are dead with Christ from the rudiments of the world, therefore you ought not be subject to them. What rudiments and ordinances these were, he shows in the following words. Touch not, Taste not, Handle not. These were the doctrines and commands of superstitious men, and (you see) they were of forbearance of those things which God had not forbidden, and therefore he calls them, Ordidinances after the commandments and doctrines of men, vers. 22. and in the next verse, will-worship, which (notwithstanding the show of wisdom and humility that is in it, in neglecting the body, yet) hath nothing of either of them in truth and reality, and therefore not to be yielded to upon any command of any man whatsoever. This then (you see) is clear, that we are not to forbear in things lawful (if we have occasion to use them) under pretence of avoiding sin, if God hath not forbidden the use of them; yet here this rule takes place, Till you know it not to be a sin, do it not. For when any thing is questionable, it is good to take the safest course, namely to forbear, it may be there is sin in doing it, but I am sure there is none in forbearing, I will not run upon a hazard while all is well. But now to come to that which is mainly intended, If it be a known sin to which you are moved, then do not k Ea deliberanda omnino non sunt in quibus est turpis ipsa deliberatio. Cic. Off. l. 11.1. deliberate whether you may do it or not; for it is already supposed that you know you may not, and now the case is clear, you may not do it, therefore do not admit of aparley, but give a present denial. A remarkable instance for this we have in the story of Joseph, Gen. 39.7, 8. And it came to pass after these things, that his Master's wife cast her eyes upon Joseph, and she said, Lie with me, but he refused, and said, How can I do this great wickedness, and sin against God? Well, see how she follows him after this, and how he persists in denying her, vers. 10. And it came to pass as she spoke unto Joseph day by day, that he harkened not unto her, to lie by her, or to be with her, yet she gives not over, for vers. 11. when Joseph went into the house to do his business, and there were none of the men of the house there within, she caught him by his garment, saying, Lie with me; but he left his garment in her hand, and fled, and got him out; he stays not to parley with her, not so much as to reason with her against her lewd motion, because the temptation came to such an height, it was more safe to fly from it than to fight with it, and by this means he preserved his chastity. Nothing is better in this case than a peremptory denial. When Abishai would have persuaded David to have slain Shimei, he gave him a peremptory denial, saying, What have I to do with you, ye Sons of Zerviah? So our Saviour, when Peter tempted him to save himself, he gave him a peremptory denial, Get thee behind me Satan. There is but little hope of denying ourselves when once we so far yield, as to consult and parley in time of temptation. In any temptation, if Satan can but obtain thus much, he hath gotten half the victory. It is a sign a besieged enemy will not long hold out, when once he yields to a Treaty. We see this in Eve, the first that ever was tempted, and the first that ever was overcome by temptation; Satan said unto her, Yea, hath God said, ye shall not eat of every tree of the Garden? If this was the beginning of his speech, it was very abrupt, but some think the words do presuppose a precedent parley, wherein he made his entrance into the matter in a more rhetorical manner. She should have done as the deaf Adder that stops his ear, and will not hearken to the voice of the Charmer, charm he never so wisely, Psal. 58.4, 5. but she had a mind to hear what Satan could say, and so ere she was ware, was persuaded by him to taste the forbidden fruit. Thus Balaam after he had consulted with the temptation, yields to curse the people of God, Numb. 22.22. he had a great mind to the reward that was promised, and therefore consulted how far he might yield. It is dangerous entertaining thoughts how far we may yield, where we should not yield at all. While we think to yield but a little, we yield altogether. If you would therefore deny your selves, follow this Direction, Do not deliberate in a case determined already by God himself. Cyprian being commanded by the Precedent to deliberate whether he would obey, or be killed? he made answer, In re tam sanct a non est deliberandum, in a matter wherein the glory of God is so much concerned, I may not deliberate. Take this course then, when you are tempted to any thing that is sinful, chide away the temptation with an angry denial, say, Get thee hence Satan. It is true Christ suffered himself to be tempted again and again, three times following, before he put the Tempter to flight; but this is not imitable by us, he had strength enough whereby to overcome the temptation when he would, yet you see in the third temptation (for our imitation) he said, Get thee hence Satan. If you give not a peremptory denial at the first, you give the Devil some hopes of prevailing, and you will never be rid of a temptation till you have done it. As for example, A beggar comes to your door, and is importunate for something, you tell him you have nothing for him, the times are hard with you, you cannot serve every one that comes, with much more to this purpose; but all this will not make him be gone, till you say peremptorily, let him stay never so long, you will give him nothing, and then he goes his way. Why thus you must do with Satan, which if you do, within a while he will leave you. Resist the Devil (saith the Apostle) and he will fly from you, Jam 4.7. The French have a Proverb, When the Spaniard comes to parley of peace, then double bolt the door; so when Satan comes to treat of sinning, bar up the doors, give him no audience. He shoots in Satan's bow, that thinks by parlying with him to put him off. 2 Not to the omission of any known duty; I say as in the former particular, a known duty, that which you know is either expressly or by consequence commanded, else you are not to do it upon any terms under that notion; for as we cannot make that to be a sin which God hath not made a sin; so we cannot make that to be a duty, which God hath not made a duty. Where there is no Law (saith the Apostle) there is no transgression; so where there is no Law, there is no obedience. Whatsoever therefore we do as matter of obedience unto God, must have a command from God, else it is will-worship, and that is abominable. Cultus non institutus non est acceptus, In vain do they worship me (saith our Saviour) teaching for doctrine the commandments of men, Matth. 15.9. God threatens the ten Tribes, that they shall commit Whoredom, and shall not increase, because (saith he) they have left off to take heed to the Lord, Hos. 4.9, 10. that is (as some) in point of worship, that worship which they thought was most suitable to their own politic ends, that worship they set up, but by this they provoked the Lord. It is not enough if it be not where expressly forbidden, if it be not commanded, we are not to do it. Though our ends and aims be never so good, we may not do evil that the greatest good may come thereof. Therefore when we are moved to do any thing under the notion of a duty, and we are not fully persuaded out of the word that it is a duty, we not only may, but aught to deliberate till we can certainly inform ourselves. And yet, while we believe it to be a duty, and cannot by any means be convinced to the contrary, though in reality it be not so, yet we must do it, because an erring conscience binds; for till we be fully convinced that we may and aught to omit it, we cannot omit in faith, and if not in faith, we should condemn ourselves to omit it. But now on the contrary, If it be a duty, and we know it to be a duty, if now we have a temptation to neglect it, we may not parley with this temptation, but forthwith set upon the performance of it. When thou saidst, seek ye my face, my heart said unto thee, Thy face Lord will I seek, said David, Psal. 27.8. I made haste, and delayed not to keep thy Commandments, Psal. 119.60. When it pleased God (saith Paul) who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen, immediately I consnlted not with flesh and blood, Gal. 1.16.17. By faith Abraham when he was called to go out into a place, which he should after receive for an inheritance, obeyeà, and he went out, not knowing whither he went, Heb. 11.8. This is that which God expects whensoever he commands us any thing, that we should obey without disputing, without reasoning, without answering again. It is the Devil's policy to gain time, to prevail with us to put off duties, for than he knows it is more than probable that we will omit them. Some are always promising, but seldom or never performing, semper victuri, always beginning to live, but never live in good earnest. All will come to nothing, till we come to an unchangeable resolution of doing our present duty. The Eighth Direction. 8 Never go to the uttermost extent of your lawful Liberty. Virtus consistit in medio, Virtue lies in the middle betwixt two extremes, there is a twofold middle. 1 Of participation, when that in the middle partakes of both the extremes, as lukewarm betwixt hot and cold, it partakes something of both, but this is not the middle here meant; there is another, and that is, 2 Of abnegation, when that in the middle partakes of neither. This is the middle here meant when we are neither in the defect, nor in the excess in the use of our lawful liberty. We should sin, not to use things indifferent at all, and so likewise to over use them. It is dangerous being in the extremes. He that would not fall into the River, must not go too near the brink. He that will go as far as he may go, is in danger to go further than he should go. If we go one mile in the way of lawful, take heed we go not two in the way of non-expedient. All things are lawful for me (saith Paul) but all things are not expedient, 1 Cor. 10.23. There are many things indifferent, and we may lawsully use them, but we may sin in using them, if we observe not the rule of expediency. This is the rule to be observed in the use of things lawful in themselves. How much is expedient? so far we may go in the use of them, but no further. It is not enough that the things be lawful in themselves, but are they expedient? are they necessary? Here many persons foully err, that care for no more but to know that such things be lawful they will have them, they will make use of them, though in the use of them they be scandalous. They think because there is no hurt in them, they may take liberty to satisfy their lusss in them. There is much danger in this, and the rather, because of the pretence of liberty. It was the complaint of old, Licitis perimus omnes, many sin exceedingly, and go to hell for sinning in the use of things lawful and indifferent. Though the things be lawful in themselves, yet when men shall let out their hearts inordinately upon them, and spend so much time in giving themselves pleasure and contentment in them, that they indispose themselves for the service of God, they sin exceedingly in the use of them. That which is said of the Law, may be said of sports and pleasures, and other things that are indifferent. The Law is good if a man use it lawfully, 1 Tim. 1.8. So these are good if we use them lawfully. God hath given us liberty to use them, but not to use them as we please. Brethren (saith the Apostle) ye have been called unto liberty, only use not your liberty for an occasion to the flesh, Gal. 5.13. This then shows how necessary this Direction is in order to Self-denial. We must not only abstain from those things that are absolutely unlawful, and so deny ourselves, but we must also watch over ourselves in the use of those things that are lawful, if we do not, the flesh, that is, Self, will take an occasion thereby to carry us on to those things that are absolutely unlawful. A man that is peremptorily bend to go to the uttermost bound, would go further if he could, and ofttimes by God's permission he doth, and then he is in thraldom; for the end of our liberty, is the beginning of our bondage. Take heed therefore you do not too much indulge yourselves in the use of things lawful. Let your moderation be known unto all men, the Lord is at hand. It is lawful to marry, to rejoice, to use this world, etc. But this I say brethren, the time is short. It remaineth that both they that have wives be as though they had none, and they that weep as though they wept not, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not, and they that use this world as not abusing it, 1 Cor. 7.29. The Ninth Direction. 9 Take heed of being under the power of any thing. This was Paul's resolution, All things are lawful for me, but I will not be brought under the power of any thing, 1 Cor. 6.12. Two sorts there be that are under the power of things indifferent. 1 Such as think they may not be without them, but are bound in conscience always to make use of them, supposing that otherwise they should not stand fast in their Christian liberty, and therefore will make use of them at all times, and in all places, and companies, without any regard to the consciences of their weak brethren, who are thereby offended. 2 Such as think they cannot be without them, but must needs have them, or else they can take no comfort or contentment in their lives. There is a great deal of difference betwixt these two, the former sort think they may not, and so put a pretence of duty upon the use of them, these think they cannot, and so make it a matter of necessity. It is a flattering kind of tyranny that under pretence of necessity seizeth on such men. It is true we are made under the power of some things, Lege naturae, by the Law of nature, but there are other things that we are under, Lege peccati & mortis, only by the Law of sin and death. To eat, and drink, and ourselves, and now and then to recreate ourselves, etc. These are things the Law of nature binds us to, but that we must have meat and drink of such several sorts, and clothing of such fashions, or else we cannot enjoy ourselves, this is not from the Law of nature, but sin; It is only from our own lusts that we are under the power of these things. And while we cannot deny ourselves in these trifles, how do we think we shall ever be able to deny ourselves in things of greater concernment? Self-denial must be universal, which cannot be, so long as we are under the power of any thing indifferent. We may use them, but first we must endeavour to bring them under our power. We are never fit to use any thing that we are slaves to. We say of fire, That it is a good servant, but a bad Master; so we may truly say of these things, they are good while they be our servants, but bad when they become our Masters. This was one of the vanities that Solomon observed, Eccles. 10.7. That servants did ride upon horses, and Princes walk as servants upon the earth. To see beggarly rudiments, beggarly elements of meats and drinks, etc. (as the Apostle calls them) be-jading Princelysouls, this is not only vanity, but vexation of spirit to behold. These things were made to be our servants, and we to be the servants of God only; but man having revolted from his Creator, is become a subject, nay a slave to the creatures. It was the curse upon Canaan, Gen. 9.25. A servant of servants shall he be, and this curse they lie under that are servants to the creatures. This is the vilest servitude that is, a man may be in other service, and yet Christ's freeman, but so he cannot be in this; No man can serve two Masters, as Christ himself hath told us, Matth. 6.24. We cannot serve God and Mammon. The Church in the Revelation, is described to be clothed with the Sun, and having the Moon under her feet, Rev. 12.1. The Moon is the emblem of all things here below, and we should labour to be above them, above them in our love and desire, our delight, and our conversation; this is to overcome the world, yea to reign over it. Let us labour to be at an indifferency for the having, or wanting of these things which perish with the using. I have learned in all estates to be content (saith Paul) I know how to be abased, and how to abound, how to be full, and to be hungry, both to abound, and to suffer need. Till we learn this, we shall never be able to deny ourselves. The Tenth Direction. 10 Keep under your bodies. This was Paul's practice, 1 Cor. 9.27. So fight I, not as one that beateth the air, but I keep under my body, and bring it into subjection. Herein consists a principal part of Self-denial. The Grace of the Gospel teacheth us to deny all ungodliness, and to live soberly, Tit. 2.11. that is, to moderate our appetite after meats and drinks. The body must have its due, so much as will make it serviceable to the soul, but not too much, for than it will not be in subjection to the soul, but usurp an power over it. There is a mutual sympathy betwixt the soul and the body, and the soul too often sympathizeth with the body, and follows the temper of it, especially when it is pampered, when it is stuffed with those things that provoke and stir up lust. A man that is choleric is disposed to passion, another that is sanguine to wantonness, another that is melancholic to discontent, etc. Every man if he know himself will find, that in respect of the temper and constitution of his body, he is more or less inclined to some peculiar kind of sin, or other. Now in this case the way to deny one's self, is not only to work by spiritual arguments upon the mind, but to endeavour to alter the temper of the body, by withholding as much as may be whatsoever may feed that humour that is predominant in it to the prejudice of the mind. Here then that advice of the Apostle is good, Not to make provision for the flesh to fulfil the lusts thereof, Rom. 13. ult. The body is the souls instrument, if it have according to its lusts, it will be altogether unserviceable, and then though the soul have never so much skill, it will accomplish nothing worthy of Self. If the organ be out of tune, the Musician can make no melody. There is a proportionable allowance of meats and exercise for the body, which (if it have) render it more able to attend the soul, and serve it in its noblest operations, but when this proportion is exceeded, it hath the quite contrary effect. Beware therefore of too much indulgence to the flesh, you will never be able to deny the lusts of the mind, while you cannot deny the lusts of the flesh, and its just with God that our souls should be in subjection to our bodies, when we endeavour not to keep our bodies in subjection to our souls. The Eleventh Direction. 11 Study your own nothingness. It was a Precept much in use amongst the Stoics, one of those Sects of Philosophers that rancountred Paul at Athens, Act. 17.18. l Vox merino adscripta oraculis; & quae a Deo est, aut certum non sine Deo. Lepf. Physiolog. Stoicer. l. 111. E coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Juvenal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Know thyself; and certainly it is a Precept, that (if rightly understood) is of great use amongst Christians, especially in this point of Self-denial. A man will never throughly deny himself, till he throughly know himself. As the reason why men seek God no more, is because they know him so little; so this is the reason why they seek themselves so much, because they know themselves so little. Men are apt to think themselves something, when indeed they are nothing, Gal. 6.3. they forget themselves to be but men, they remember not that they are but creatures; and hence it comes to pass, that they set themselves in the place of God; that they set up their own wisdom against God's wisdom, their own will against God's will, their own interest against God's interest, as if they were the only independent beings, the only self-sufficient beings in the world, as if there were no Lord over them to whom they must be accountable in any of their undertake. This was the reason why Pharaoh refused to let the Israelites go to serve the Lord in the wilderness, because he thought there was no Lord above him, as youread, Exod. 5.2. And Pharaoh said, Who is the Lord, that I should obey his voice to let I srael go? I know not the Lord, neither will I let Israel go. This was the reason of that proud vaunting of Nabuchadnezzar, Dan. 4.30. Is not this great Babylon that I have built, by the might of my power, and for the glory of my Majesty! It was because he knew not that the most High ruleth in the Kingdom of men, and giveth it to whomsoever he will, vers. 25. This was the reason why Herod took that blasphemous acclamation of the people to himself, Act. 12.22. This was the reason why those lukewarm Laodiceans said, They were rich, and increased with goods, and had need of nothing; they knew not that they were wretched and miserable, and poor, and blind, and naked, Rev. 3.17. By all these instances it is more than evident, that while men continue ignorant of their own nothingness, and because of that, do think of themselves above what is meet, they will never deny themselves, they will never acknowledge God the Creator as their last end, and so take him for their chief good, nor God the Mediator as the only means to the enjoyment of it. Oh therefore if you mean to do any thing in this duty of Self-denial, if you would not content yourselves only with the notion of this duty, but would willingly be under the power of it, then begin this day, and continue henceforward to study what poor inconsiderable nothings you are. It was David's question while he was musing on this Theme, Lord what is man that thou regardest him! or the Son of man that thou thinkest on him! Psal. 144.3, 4. It is quaestio diminuens, a diminishing question, and the answer therefore is, He is vanity, vers. 4. for weakness he is a worm, for sinfulness a beast, for selfishness a Devil. Oh it were well if we could resolve to study this question. We are apt to ask this question of others in a way of scorn and contempt, when we hear such a one named, we are ready to say, Why what is he? and when any thing affronts us, What are you? Sure you do not understand yourself, etc. Oh it were more fit a great deal to retort this question upon ourselves, and say, What am I, and what is my father's house, that I should take upon me in this manner as I do! This is one of the most necessary points of Catechism, wherein we should be instructed, this would be a good help to Self-denial, and indeed there is much of Self-denial in it. Study therefore your own nothingness. 1 In point of being, you are nothing. Consider yourselves in comparison of God, and what are you? If the whole world be but as the drop of a bucket, and the small dust of the balance (as the Prophet speaks) how inconsiderable a part of that drop, and that dust are you? If all the Inhabitants of the earth are reputed as nothing in his sight, as Nabuchadnezzar speaks, Dan. 4.35. how inconsiderable a part of that nothing are you! Consider yourselves absolutely, and what are you? why once you were nothing, and now you are but one remove from nothing, and you may quickly be reduced to nothing whensoever God pleaseth. Your beings are environed with nonentity, and border upon it, you do but precariously subsist upon the first being, as the streams do upon the fountain, and the beams upon the Sun. If God should withhold his conserving influence, you would quickly return to your first nothing again, and be as if you had never been, and wherein then are you to be esteemed? 2 In point of working, you can do nothing. Without me (saith Christ) you can do nothing, Joh. 15.6. As without God we are nothing, so without Christ we can do nothing. 1 Not any thing at all. Acti agim●●, that we move being first moved by God, is true as well in Naturals as in Spirituals. In him we live, move, and have our being, Act. 17.28. Not only our esse, but our operari is dependent upon a cause without ourselves. 2 Not any thing that is good. As there is none that is good of himself but God, so there is none that doth good of himself besides God. There is none that doth good, no not one, Rom. 3.12. Not that we are sufficient of ourselves to think a good thought (saith the Apostle) but all our sufficiency is of God, 1 Cor. 3.5. All our ability (as of ourselves) is to do evil. They are wise to do evil, but to do good they have no knowledge, Jer. 4.22. 3 Not any good thing well. As when left to ourselves we fail in the matter, so likewise in the manner. We know not what to pray for as we ought, Rom. 8.36. nor how to pray as we ought, Jam. 4.3. Ye have not, he cause ye ask amiss. 3 In point of propriety you have nothing. 1 Your beings are not your own. Neither your souls, (All souls are mine, saith God, Ezek. 18.4.) nor your bodies, 1 Cor. 6.19. What? know ye not that your body is the Temple of the Holy Ghost which is in you, he adds, and ye are not your own. (1 You did not make yourselves, God form the body out of the dust of the earth, and breathed in the soul.) 2 You did not redeem yourselves, for you are bought with a price, therefore saith he, Glorify God in your body and your spirit, which are Gods; mark it, Which are Gods, vers. 20. 2 Your estates are not your own. It is certain you brought nothing into the world, and it is as certain you can carry nothing away. Naked came I into the world, and naked must I return, saith Job. When David had prepared in great abundance for building of the Temple, he said, Lord of thine own have we given thee, 1 Chron. 29.14. 4 In point of merit, you deserve nothing. 1 Not the least temporal mercy. I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant, saith Jacob, Gen. 32.10. he speaks of temporal mercies. Ye do not deserve the least crumb of bread; the least drop of water, the worst rag to cover your nakedness. 2 Not the least spiritual mercy. Not the least measure of grace, not the least measure of comfort. It is not meet to cast the children's bread unto dogs. 3 Not the least eternal mercy; Not the least degree of glory. The rich man in Hell, could not have one drop of those Rivers of pleasures, Psal. 16.11. If we cannot deserve that which is temporal, much less can we deserve that which is spiritual, least of all that which is eternal. When we have done all; though we could do as much as all the Angels in heaven, yet in the conclusion we must say, We are unprofitable servants, and we must cry Grace, Grace, unto the salvation we are made partakers of. These four things put together, show abundantly what silly sorry things we are, and the serious consideration of any one of them would be enough, much more of all together, to bring down those high and towering imaginations that exalt themselves against God and Jesus Christ, and make you vile and base in your own eyes. This would teach you these three things; three special points of Self-denial. 1 Not to depend upon yourselves, not to lean to your own wisdom, not to follow the imaginations and counsel of your own hearts. When a man shall think with himself in this manner, I am nothing, and I can do nothing; I cannot do any thing of myself, not any thing that is good, not any good thing well, either for body or soul, the result must needs be this, Why should I then go out in my own strength? Why should I be self-confident in any thing that I am about to do, as if I could compass it by my own strength, or my own policy? There is abundance of Self in this. When men are called forth to act in any private duty or public service, how apt are they to go out in their own strength, and to act in confidence of their own parts and abilities; As Peter, he would confess Christ, and stick close to him, come what would of it, whosoever should forsake him, he would not flinch. Now to help against such thoughts as these, what better than to act in the sight and sense of our own nothingness? When we come to preach, or pray, or discourse, or administer justice, or buy or sell, etc. to think thus, Lord of myself I can do nothing, but mine eyes are wholly upon thee. 2 Not to ascribe unto yourselves, this would enable you to say, Non nobis Domine, Not unto us, Not unto us, O Lord, but to thy Name be the praise and glory. There is abundance of Self in this, in arrogating and ascribing all, or part to ourselves, as if in some things we might thank ourselves, and were not beholding either to God or Christ. We are very prone if we have any thing, or if we have done any thing that is praiseworthy, to take the glory of it to ourselves. 1 If we have any thing that hath an excellency in it, we are apt to boast, as if we had not received it; which fault the Apostle took notice of, and sharply reprehended amongst the Corinthians, 1 Cor. 4.7. If we have a fairer face, a more comely body, a more elegant speech, etc. If we have a quicker apprehension, a more acute judgement, a more faithful memory, etc. we are apt to think, if not to boast, as if we had it from ourselves, and were not beholding for it to another. Now what an excellent means for the curing of this pride and vainglory is the consideration of our own nothingness! that what we are, we are by the grace of God; as the Apostle, By the grace of God I am that I am; It is free Grace hath made a difference, where there was none by nature. The neglect of this makes us rob God of abundance of glory. 2 If we have done any thing that hath an excellency in it, we are too much taken with it. 1 We spend time in reflecting upon it in our own thoughts, in admiring ourselves for it, thinking how bravely we came off, and how every one admires us, how every one praiseth us, etc. and scarce lift up one thought to God to bless him. Thus Nabuchadnezzar reflected upon his building of Babylon; Is not this, saith he, great Babylon that I have built? 2 We would fain have others take notice of it, as Hezekiah after his sickness would show his Treasures. Jehu would have his zeal observed, the Pharisees must needs blow the Trumpet. We have a kind of longing that others should take notice of that which we ourselves do. If we know any thing, it doth us no good, unless some take notice that we are so knowing. There is an itching desire in us to have every thing we do, made public. Hence are those frequent stories of ourselves, what we did, and what we said. 3 If others do commend us, we are tickled with delight in the hearing such discourses, this is the reason of the old Proverb, Obsequium amices, etc. flattery begets friends. 4 We are ready to enter into the lists of contention whensoever any doth but question our worth in any particular, or deny it. Oh what chafing and fuming is there, what arrogating expressions, what disdainful language, what odious comparisons and reflections! Now all this would be helped, could we walk in the sight and sense of our own nothingness, than we should be as Peter, when he had restored the lame man, Act. 2.12. 3 Not to seek ourselves. Paul tells the Philippians that all men seek their own things, and not the things of Christ, that is, all natural men. Naturally there is such a disposition in us, that we would engross all to ourselves, we would have all the praise, all the honour, all the profit and advantage to ourselves, and we cannot endure that any one should be above us, or before us, that any one's interest should prevail besides our own. And what is the reason, but that we have not learned the lesson of our own nothingness? Were we once nothing in our own eyes, we should be content to be nothing in the eyes of others: Can we despise ourselves, we should be content that others should despise us. Were we but once sensible of our own unworthiness, we should not take it ill that others have so much, and we so little, in all estates we should be content. See then how useful this Direction is in order to the practice of Self-denial; many a one that is convinced of this duty, and hath begun the practice of it, is ready to say, I am fully persuaded that it is my duty to deny myself, and I have made some trial of it, but yet I find nothing in the world more cross and contrary to flesh and blood; I find I cannot do it. Oh! how hard is it to be contented to do good, and not to be seen in it! I am neglected and slighted, and I cannot bear it; men do not give me that honour and respect that is due, and I cannot be without it. Oh! for any direction, any help to make this duty easy and delightful to me! Why, this is the Direction that I have now given you, this hath been a tried Receipt, and never failed of a cure. When once you are throughly sensible of your own nothingness, it will be easy to deny yourselves in all these particulars. If a great man come to you, one whom you highly esteem and honour, you can hardly deny him, but if another come that is of no worth, whom you do not value, you can deny him with ease, and make nothing of it; so it is here, when once you come to see your own nothingness, etc. And till it be thus, it will be very irksome and tedious, very hard and difficult, if not impossible to deny yourselves in any thing. You will have such reasonings as these, What such an one as I? Shall I bear it, to be thus crossed? thus affronted? thus abused? Is it fit that I should be thus dealt with? but on the contrary, when you are nothing in your own eyes, you will say as Mephibosheth in the like case, 2 Sam. 19.28, 30. That which will break a proud man's heart, will not break an humble man's sleep. The Twelfth Direction. 12 Study the nothingness of all worldly things. This Direction is as necessary as the former; for our Saviour hath said, Whosoever he be of you, that forsaketh not all that he hath, cannot be my Disciple, Luke 14.33. St. James tells us, That the friendship of the world is enmity with God, Jam. 4.4. St. John, That if any man love the world, the love of the Father is not in him, 1 Joh. 2.15. he divides the world, and the things of the world into these three, The lust of the flesh, The lust of the eye, And the pride of life, vers. 16. viz. Pleasures, Profits, and Honours. These are the three things that worldly men lust after. This is the world's Trinity which they worship for their god, and in which they place their summum bonum, their chief good and happiness. Till men be throughly convinced of the nothingness of this Idol, till they be able to say of this Idol in particular (as Paul doth of an Idol in general) We know that this Idol of the world, is nothing in the world, they will never deny themselves, nor follow Christ fully. And the reason is manifest, for while a man hath such a conceit of the things of this world (whether pleasures, profits, or honours) that they are the only good things, the only necessary things, that he stands in need of, to live a blessed and happy life, his affections will be so strongly carried forth after them, if he have them not, that he will not be taken off from an inordinate pursuit after them, and if he have them, he will by no means be persuaded to relinquish them, nor ever leave off giving himself carnal contentment in the use of them, for any of the great and glorious things offered him in the Gospel, which he looks upon as imaginary notions only, having no truth or reality at all in them. 1 Such a man will endeavour most after these things: Either he will wholly neglect all Religion, or if he take up a profession, it is but for this end, that he may thereby get these things. 1 He will wholly neglect Religion. See the Parable, Luke 14.18, 19, 20. Joh. 12.42. 2 If he take up a profession, it is that by this means he may get these things, Act. 8.20, 21. See Joh. 6.26. Rom. 16.18. Philip. 3.18. 2 Tim. 3.2.5. So true is that, Job 8.11. 2 If he have these things, he will not relinquish them, either he will not part with these things at all, or else but seemingly for a time. 1 He will not part with them at all, Luke 18.23. Act. 19.25. Joh. 5.44. 2 If he part with any of them, it is but for a time, Matth. 13.20, 21, 22. 1 Tim. 5.11.2 Pet. 2.18. It is necessary therefore in order to Self-denial that your affections be taken off from these things, for which end you must be much in the study of the nothingness of them, and that in these four particulars. 1 In point of discrimination. There is a difference indeed betwixt men and men, but these things do neither make it, nor argue it. 1 They do not make a difference. They make a difference indeed before men, Jam. 2.2, 3. yet not before the best of men, Psal. 15.4, 16.3. Howsoever not before God, Rom. 2.11. Luke 16 23. 2 They do not argue it, Eccles. 9.1. Many think God loves them, because they have a greater share of these things than others have, but these things are not Gods Love-tokens, he gives them in greatest abundance to his enemies. The Turkish Empire is but a crust given to dogs. Luth. 2 In point of reparation. These things are short of our losses. They can neither recover what we have lost, nor recompense it. 1 They cannot recover what we have lost. Three things we have lost, which these things can not regain. 1 The Image of God. Now these things contribute nothing to the regaining of it. They do not make us good men, but rather worse, Ecceles. 5.13. Mat. 13.22. 2 The favour of God. These things cannot purchase it again. They cannot make satisfaction to the justice of God, Psal. 49.7, 8. 1 Pet. 1.18. 3 Communion with God. These things do not fit us for it, Jam. 2.5. 2 They cannot recompense the loss of any of these. Some things there are which when we have lost, we cannot recover again, but yet we may get other things instead of them, that will make amends, but the things of the world will not make amends for the loss of any of these, Mat. 16.26. Can any thing make amends for the loss of the chief good? 3 In point of satisfaction. They can neither satisfy our desires, nor our expectations. 1 They cannot satisfy our m Crescit amor nummi, quantum ipsa pecunia crescit. desires, Eccles. 1.8. & 4.8. 2 Not our expectation. See Luke 12.20. 4 In point of security. They cannot deliver us either from temporal or eternal evils. 1 Not from temporal evils. Not from contempt, Psal. 107.40. Not from n Non domus aut fundus, non aeris acervus, etc. sickness, Psal. 49.9. Not from death, Luke 12.15. 2 Not from eternal, Prov. 11.4. Luke 16.24. The serious consideration of these things would teach us, 1 Not to set our affections upon them, Prov. 23.5. 2 Not to labour immoderately after them, Isa. 55.2. 3 Not to venture upon any sin for the obtaining of them, Act. 8.20. Heb. 11.25. 4 Not to omit any duty for fear of losing them, Dan. 6.10. The Thirteenth Direction. 13 Have an eye continually to the recompense of reward. This Direction I take from the example of Moses, recorded Heb. 11.24, 25, 26. In the 24. verse, ye have his Self-denial, he refused to be called the Son of Pharaohs daughter; and in the 25. vers. ye have the reason of it, He had respect unto the recompense of reward; 1 You have what he did. 2 Why he did it. First, What he did, He refused, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he denied, the same word that is in the Text, he denied to be called the Son of Pharaohs daughter. Here is a strange denial indeed, such a piece of Self-denial as a carnal heart cannot sufficiently wonder at. May the wisdom of the world be judge in this case, it will be censured as the grossest act of folly that ever any man in the world could be guilty of; for Quis nisi mentis inops, who but one besides himself, who but a mad man, that hath not the use of his reason, and knows not what he doth, would refuse such an honour? Thus if Moses should be arraigned at the tribunal of Carnal reason, he would be found guilty, and be condemned for the veriest fool in the world. I, but to be sure Moses was no fool, he knew what he did well enough, he had something else in his eye, which he knew would abundantly recompense the loss of all that honour and pleasure which he might have had, had he continued the Son of Pharaohs daughter. And therefore he peremptorily refused that which with so much show of reason he was importuned to accept, For he had respect unto the recompense of reward, which is the second thing, why he did it. Sometimes when a man refuseth a good offer, and we come to hear of it, though for a great while we very much wonder at it, yet at last we conclude, that he would not have done it for nothing, but that there was something in the matter that every one knows not of; that he had something in his eye which he preferred before it; and so we may say of Moses here, he would not have refused all this honour out of an humour, Moses had somewhat else in his eye; and what was that? Why it was the recompense of reward, and the respect he had unto that, quite took away all respect unto the honours and pleasures of Pharaohs Court. We see then that if we would deny ourselves, it will be good for us to have continually in our eye, the recompense of reward. Two things there are to be opened in this Direction. 1 The Object. 2 The Act. 1 The Object, and that is the recompense of reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retributio mercedis. Men are afraid of this duty of Self-denial, for fear they shall undo themselves: I but no such fear, this is the way to make themselves. For he is faithful that hath said it, and he is able to make it good. He that will lose his life shall find it. Whosoever denies himself for the Lord Jesus, in obedience to his command, for his glory, he shall not lose his reward, there is a reward promised, and it shall be a recompense, that is, such a reward as shall abundantly make amends for all. This recompense of reward is twofold. 1 The recompense of reward in this world. 2 The recompense of reward in the world to come. This distinction you have in Matth. 19.29. Peter said unto Christ, verse 27. Behold we have forsaken all, and followed thee, what shall we have therefore? Christ answers, Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my Names sake, shall receive an hundred fold, and shall inherit everlasting life. In Mark 10.29. it is more express, Verily I say unto you, there is no man that hath left house or brethren, etc. but he shall receive an hundred fold, now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, and in the world to come, eternal life. In Luke 18.30. it is, In this present time. 1 Then there is a recompense of reward for all that deny themselves in this world, in this present time. They shall be so far from being losers, that they shall be the greatest gainers, they shall have an hundred fold, houses, brethren, etc. Let all the Merchants in the world say here, whether there be any gain like to this; you count ten in the hundred a great matter, but here is an hundred for one. What a rich return is here! for one pound here is an hundred. And this is according to the tenor of the Scripture all along. In the keeping of thy Commandments there is great reward, saith the Psalmist, Psal. 19.11. Behold the righteous shall be recompensed in the earth, saith Solomon, Prov. 11.31. As for those that seek themselves in a sinful way, it is said of them too, That they have their reward, Matth. 6.2. I but that is far differing from this. 1 That is rather of their own choosing, than Gods giving. 2 It is an effect of common providence, it comes not to them by promise. 3 It is given in wrath, not in love. 4 It is such as godly men are afraid of, Psal. 17.14. 5 It is only in this life, but this in the life to come also, so that it is but an earnest-penny of a full payment hereafter. Quest. But what have they? Answ. Why consider, 1 They have many times a great increase of the same things in specie, in which respect, the latter end of Job was better than his beginning. 2 Though they have not the same things, yet they have all that comfort, and contentment which those things would afford if they had them. 3 They have all this an hundred fold more than before, so that if they had an hundred houses for one that they lost, etc. they could not have more comfort and contentment than nowthey have. 2 There is a recompense of reward for them in the world to come, Luke 14.14. Things present are yours (saith the Apostle to the Corinthians) and things to come also; and who can tell what those things are? We know what we are, saith St. John, but not what we shall be; Eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what things God hath prepared for them that love him. Say what you will of them, you cannot say too much, they are beyond our apprehensions, and therefore may well exceed our expressions. Our Saviour compriseth all in these two words, Life Everlasting, in which note, 1 The greatness of the reward, it is Life. 2 The continuance of it, it is Everlasting. 1 The greatness of it, it is life, and what greater reward can be given to a guilty prisoner than his life? of all things in the world there is none to be compared to this, Skin for skin, and all that a man hath will he give for his bodily life, but what is that to spiritual life? This is comprehensive. As by death in the first Covenant all the evils written and not written are meant: So by Life here, all good things whatsoever, that are needful to make the soulfully and completely happy 1 It shall be a life of Perfection. There shall be the presence of all good, and an absence of all evil. Grace shall be then in its triumph, and so shall comfort too. Sorrow and sighing shall fly away. 2 A life of Glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 4.17. Massy glory. The very body shall be made like unto Christ's glorious body, Phil. 3.21. When Christ who is our life shall appear, then shall ye also appear with him in glory, Col. 3.4. 2 The continuance of it; it is Everlasting. Life without end. Therd is no death, death dies at the beginning of this life. I am he that liveth, and was dead (saith Christ) and behold I am alive for evermore, Rev. 1.18. And because I live, ye shall live also, Joh. 14.19. We shall be for ever with the lord For ever; Oh comfortable word! Were it not for this it would be but a small recompense of reward, but this makes it infinite; and oh! an infinite reward for a finite service! How is this Lord! Can we speak of this, and hear it without wonder? By the consideration of this, those that are in heaven can fetch in all the comfort that they shall to all eternity enjoy, every moment. Thus you see the Object. Now consider, 2 The Act, which is eyeing, or having respect to this recompense of reward. Moses had the recompense of reward in o A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. his eye. The Object affects not, but as it is apprehended, it will have no influence upon our wills and affections to prevail to Self-denial, unless we have it in our eye, unless we behold it. Two things then are hearer equired. 1 To think upon it. To eye a thing is to have it in our thoughts. The expression is figurative, and this is one thing meant by it, that we have it much in our thoughts. I shall branch out this head into two particulars. 1 Think upon it solemnly and seriously. It is not a transient thought or two, now and then occasionally that will do the deed, it must be a serious thinking; we must think on it over and over, again and again; we must have it continually running in our minds. Finally brethren (saith Paul) whatsoever things are true, whatsoever things are honest, whatsoever things are just, etc. If there be any virtue, any praise, think on these things, Phil. 4.8. As we are to think on our duty, so on our reward also. If there be any virtue, any praise. We yield unto Self oftimes out of forgetfulness, not only out of forgetfulness of the Precept, which tells us what we should do by way of obedience, but also out of forgetfulness of the promise, which tells us what we should expect, by way of recompense and reward. Not thinking of the end, makes us go out of the way. The reason why men seek the things of this world so much, is, because they miude earthly things; to this the Apostle opposeth the having our conversation in heaven, Phil. 3.21. 2 Think seriously upon it in time of temptation. This is a special season; Now if ever, we should have heaven in our eye. Moses refused, having respect unto the recompense of reward, whereby is intimated, that he had it in his eye at that instant when he was tempted to yield. When any business of concernment is proposed, before we determine any thing, we say, We will think upon it. Now there are two things that wise men use to think on in such cases. 1 What they shall get on the one hand: And secondly, What they may lose on the other, and accordingly they resolve. Let us do so in this case, when we are tempted to seek ourselves in any base sinful way, let us consider, if we do this, we may haply get a little pleasure that will last for a season, and yet that is a question; I but if we deny ourselves, and do it not, we shall have pleasure that endures to all eternity; if we do it not, we may likely lose the favour of men, some preferment, etc. I but if we do it, we shall surely lose the favour of God, we shall be shut out of heaven. The next thing here required is: 2 To aim at it as our end. When a man aims at a mark, he hath it in his eye, looks off from all other things, and fixeth his eye upon that alone. This then is another part of the Direction, Aim at the recompense of reward, that is, make it your design, and the scope of all your actions that you may attain it. 1 This would make things of the world of small account with us. 1 The good things of the world, as pleasures, profits, and honours. See Heb. 11.9, 10-35. verse. 2 The evil things of the world. Christ for the joy that was set before him, endured the Cross, and despised the shame, Heb. 12.2. Paul speaks of his manifold sufferings, as but one light affliction, while he looked not at the things that are seen, but at the things that are not seen, 2 Cor. 4.17. 2 This would turn the scales in any temptation. You know a man sets at nought all things (whatsoever they be) that will not further him to the attaining of his end, which his heart is set upon as his chief good; and therefore offer him never so much, he will not regard it, if it make not for his end; and though never so many difficulties waylay him, he makes nothing of them, that so he may attain his end. Thus it is with one whose heart is set upon the recompense of reward, though the Devil come with temptations of pleasure or profit, saying, All these will I give thee, yet he prevails not so, when with afflictions, etc. 3 This would make us press forward with strength of resolution in our Christian race, so that nothing should be able to turn us out of our way. See Phil. 3.14. Come to one that is running a race, and tell him of such a merry meeting, such a good bargain, etc. he will not hearken, there is no talking to him; So it is with a Christian, that hath nothing more in his thoughts than that he may come to the mark, for the price of the high calling of God in Christ Jesus. The Fourteenth Direction. 14 Set faith a work, be much in the exercise of faith. Faith hath a mighty influence upon the soul to the enabling of it in the practice of this duty of Self-denial. Read over the Eleventh of the Hebrews, wherein you have a little book of Martyrs, containing the Acts and Monuments of a number of Saints before Christ's coming in the flesh, all which by the exercise of this grace of faith, overcame the world, the Devil, and Self, the greatest enemy of all. Quest. Wherein lies the power of faith to carry a man through this duty of Self-denial? Answ. 1. Faith doth mightily convince a man that it is his duty to deny himself. Till a man be convinced that it is his duty, he will never deny himself, till he see that he is obliged, he will never make conscience of it. This is the first thing wherein the power of faith is seen in enabling a man to deny himself. Now faith doth this three ways. 1 It takes special notice of the command of Self-denial. As, If any man will come after me, let him deny himself, Mat. 16.24. Be not conformed to this world, but be ye transformed, Rom. 12.2. Be kindly affectioned one to another, with brotherly love, in honour preferring one another, vers. 10. Mind not high things, but condescend to men of low estate, vers. 16. Be not wise in your own conceits, ibid. Recompense to no man evil for evil, verse. Let every one of us please his neighbour for his good to edification, Rom. 15.2. Let nothing be done through strife, or vainglory, but in low liness of mind, let each esteem other better than themselves, Phil. 2.3. Look not every man on his own things, but every man also on the things of others, vers. 4. Whensoever one is tempted (in any sinful way) to seek himself, faith (if it be exercised) brings in some command or other to the contrary. Faith deals much in the commands. As it carries the soul out of itself for subsistence, by virtue of a promise, so it carries it above and beyond (nay contrary to) itself in operation and working, by virtue of a precept. Faith is the principal grace that brings the soul into obedience unto Christ in Gospel-duties, therefore the obedience of the Gospel, is called the obedience of faith, Rom. 16.26. Now this it doth, first by setting before the soul some command or other, which must be considered of, before any thing be done one way or other. But this is not all; Besides this, 2 It makes a full discovery of the true mind and meaning of it. It tells, not only that there is a command, but what it is that is commanded. It discovers not only in the general, that it is a duty, but also in particular, wherein it lies. It is not enough that we have a command, but it must be rightly interpreted. When men judge of a command by their own wisdom, they give no other interpretation of it, than may accord with their own lusts, so making it to speak as they would have it. And thus it is before faith, Men conceit they can serve God and themselves too, God and Mammon well enough, whatsoever the command saith to the contrary notwithstanding. There seems Indeed to be some contradiction, but they know how to reconcile it, by the fair and candid construction that they make of it. And hence they will have to do with the command as well as others, for though in one sense (they grant) it makes against them, yet in another (which they put upon it) it makes nothing at all against them, if it make not for them; so that they often plead that for their justification, which is the only thing that condemns them. Saul interpreting the command by carnal policy, qualifies it so, as might serve his own turn, and therefore notwithstanding the command, he thinks he might do as he did; and afterwards stands upon it, that he had performed it, 1 Sam. 15. 13-20. I, but now, when faith comes, it gives the true sense of the Command, and will not suffer carnal reason to be the Interpreter, but tells the soul, This is the meaning and nothing else. And it silenceth all objections to the contrary, so that the soul hath nothing to say or plead against the Command in any of the specialties of it, but that all is holy, just, and good, and must be obeyed. Faith stops the mouth of carnal reason, and brings it to a nonplus. Faith brings in the command with spiritual evidence and demonstration. Now a thing is then demonstrated, when a man sees that it must needs be so, and cannot be otherwise, when all objections are answered, and nothing left to create the least shadow of doubt or scruple concerning it, but it presently vanisheth before the brightness of the appearance of the evidence of it. When this is done, then 3 It mightily over-awes the conscience with the authority of it. When faith hath told, what it is, that is commanded, it than proceeds to tell who it is that doth command. It discovers the stamp of Divine authority, the image and superscription of a Deity deeply impressed upon the command, and over-awes the heart with that. It ushers in the command with a Thus saith the Lord, and this it sets, 1 Against our own wills, Thy Kingdom come, Thy will be done, is the voice of faith in the soul, Not my will, but thine Lord. Faith tells the soul, It is fit that God should have his will in every thing. 2 Against the wills of others, We ought to obey God rather than men, was Peter's answer, Act. 5.29. If it be the will of God, no matter what it is, not who be for it, or against it, faith will certainly put a man upon the practice of it. Faith convinceth the soul what an abominable evil it is, to refuse to obey any of God's commands, That rebellion is as the sin of Witchcraft, and stubbornness, as iniquity and Idolatry, 1 Sam. 15.23. by which means it prevents all deliberation and consultation with flesh and blood, so that the soul is fully resolved, presently to do its duty come what will of it. This it doth by convincing the soul of the Sovereignty of God over it, which is necessary to Self-denial, for while a man thinks that he is sui juris, and that there is no Lord over him, he will never deny himself, but serve himself as his last and highest end in all that he doth. This was the reason why they spoke vanity every one with his neighbour, with flattering lips, and a double heart, Psal. 12.2. they said, Our lips are our own, who is Lord over us, verse 4. Now faith discovers the quite contrary, that there is a Lord over us, even The most High God possessor of heaven and earth, Gen. 14.19. and that he hath an absolute Sovereignty and Dominion over us, to do with us what he pleaseth, and to require of us what he will. 1 Jure creationis, by right of Creation, Psal. 100.3. which though it be knowable by reason, yet not so clearly, nor so convincingly as by faith, Heb. 11.3. But especially, 2 Jure redemptionis, by right of redemption, 1 Cor. 6.20. which we know only by faith, and yet reason can make the inference from it, that therefore we should not live to ourselves, but to him by whom we live the second time. By this means the soul sees Self-denial to be a duty as clear as the light. Answ. 2. Faith doth mightily convince a man of the danger if he do not d●●y himself, and of the benefit if he do. It assures a man that if he seek himself, it will not be for the better, but for the worse; and on the contrary, that if he deny himself, it will be for the better, and not for the worse. This is that which very much hinders men from venturing upon this duty of Self-denial, they doubt whether it would not be better for them to seek themselves, and worse, if they should do otherwise. Now faith puts it out of doubt that it would not be better, but worse, if they should seek themselves, and on the contrary, etc. Faith doth this two ways. 1 It mightily overaws the soul with the terrible threaten denounced against Self seeking on the one hand. 2 It effectually persuades it with the precious promises made to Self-denial on the other. 1 It mightily over-awes the soul with the terrible threaten denounced against Selfseeking on the one hand. This it doth two ways. 1 It brings to mind the many threaten that are in the word denounced against it, and fully convinceth the soul of the truth of them: As Whosoever shall deny me before men, him will I also deny before my Father which is in heaven, Mat. 10.33. He that findeth his life, shall lose it, vers. 39 Whosoever will save his life, shall lose it, Matth. 16.25. Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when bee cometh in the glory of his Father, with the holy Angels, Mark. 8.38. If ye live after the flesh ye shall die, Rom. 8.13. If any man the file the temple of God, him shall God destroy, 1 Cor. 3.17. He that soweth to his flesh, shall of the flesh reap corruption, Gal. 6.8. The fearful, and unbelieving, and the abominable, and murderers, and Whoremongers, and Sorcerers, and Idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21.8. 2 It makes a clear representation of the dreadful evils contained in these threaten, tells the soul what a woeful wretched case it should be in, if ever these threaten should be executed upon it. By this means it works fear in the soul, and makes it tremble at the thoughts of Selfseeking, which is a special means to keep us from it. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, Heb. 11.7. This it doth by giving the soul a sight of God in these threaten. 1 As able to execute them, Who knoweth the power of thine anger? Even according to thy fear, so is thy wrath, Psalm 90.11. 2 As resolved to execute them upon all such as resolvedly go on in a way of selfseeking, Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away from the Lord our God. Lest there should be among you a root that beareth gall and wormwood, and it come to pass when he heareth the words of this Curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkeuness' to thirst. The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoak against that man, and all the Curses that are written in this book shall lie upon him;— And the Lord shall separate him unto evil, out of all the Tribes of Israel according to all the Curses of the Covenant, Deut. 29.18, 19, 20. 2 It effectually persuades it with the precious promises made to Self-denial on the other hand. This it doth likewise two ways. 1 It brings to mind the many promises that are in the word made unto it, and fully convinceth the soul of the truth of them. As Whosoever shall confess me before men, him will I confess also before my Father which is in heaven, Mat. 10.32. He that loseth his life for my sake shall find it, vers. 39 Every one that hath forsaken houses, on brethren, or sisters, or fathers, or mothers, or wife, or children, or lands for my sake, shall receive an hundred fold, and shall inherit ever lasting life, Mat. 19.24. If we be dead with him, we shall also live with him, if we suffer, we shall also reign with him, 2 Tim. 2.11, 12. To him that overcometh, will I give to eat of the Tree of life which is in the midst of the Paradise of God, Rev. 2.7. He that overcometh shall not be hurt of the second death, vers. 11. To him that overcometh, will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which us man knoweth, saving he that receiveth it, vers. 17. He that overcometh, and keepeth my words unto the end, to him will I give power over the Nations, and he shall rule them with a red of iron, vers. 26, 27. And I will give him the morning star, vers. 28. He that overcometh, the same shall be clothed in white raiment, and I will not blat out his name out of the book of life, but I will confess his name before my Father, and before his Angels, Rev. 3.5. Him that overcometh will I make a Pillar in the temple of my God, and he shall go no more out, and I will write upon him the Name of my God, and the name of the City of my God, which is New Jerusalem, which cometh down out of heaven from my God, and I will write upon him my new Name, vers. 12. To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne, vers. 21. 2 It makes a clear representation of the great and glorious things contained in these promises, and gives the soul assurance of them. The Apostle tells us of faith, that it is the substance of things hoped for, the evidence of things not seen, Heb. 11.1. 1 The substance (or subsistence) of things hoped for, it gives them a substantial being long before they be, as if they did already actually exist. Hence the object of faith is present, that is, faith considers it as present. Faith believes that God doth answer before he answers. As God in answering, sometimes prevents our ask, Isa. 65.24. Before they call, I will answer; so when faith is exercised, it prevents Gods answering. Before the Lord giveth, I know I have it. Faith reallizeth the blessings promised, before they have a being. When mercies are but in their principles, in their conception and birth, when they are but in their cradle and swaddling bands, faith speaks as gloriously of them as if they were fully acted and grown up before the eye. And therefore it is, 2 The evidence (or demonstration) of things not seen, not only because it apprehends them (which neither sense nor reason doth) but because it apprehends them (and discovers them unto the soul) as clothed upon with so much certainty and reality. When a man can discern no ground of encouragement, either by sense or reason, faith spies it presently. Now this hath a mighty influence on the soul to carry it on in a way of Self-denial.— While we look not at the things which are seen, but at things which are not seen, saith Paul, We count our sufferings but a light affliction, 2 Cor. 4.17, 18. By this means it begets hope in the soul (as by the other fear) and this makes one resolute to undertake any service, though never so difficult, and ready to undergo any suffering, though never so dangerous, in obedience to the will of God, for his glory. This it doth by giving the soul a sight of God in these promises. 1 As able, Abraham, staggered not at the promise of God through unbeleef, but was strong in faith, giving glory to God, being fully persuaded that what he had promised, he was able also to perform, Rom. 4.20, 21. 2 As faithful, to accomplish them. Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised, Heb. 11.11. Answ. 3. Faith sets awork all other graces which are requisite to be exercised in any one act of Self-denial, and secures them in their working. This appears partly in the former particular (by what hath been said of fear and hope) but I shall speak more directly and fully unto it in this. There is not any one act of Self-denial, but to the performance of it, there is required the acting of several graces in their kind, so that if any one of these graces should not be acted, there would be no acting of the rest, and consequently no Self-denial, the act of Self-denial would be prevented. Now faith hath a mighty influence upon every grace to set it a work according to the nature and quality of the duty that is to be performed, and to maintain it in its working, so that it shall prevail. I will show this in these four particulars. 1 That to every act of Self-denial, is required the exercise of several graces. 2 That if any one of those which are required should be stopped and hindered in its acting, there would be a stop of all the rest, and consequently no Self-denial. 3 That faith hath a mighty influence to set all of them a work. 4 That faith secures them in their working. 1 To every act of Self-denial there is required the exercise of several particular graces, several graces must be exercised in the judgement, and in the will, and in the affections. See an instance in Moses his Self-denial, Heb. 11.25, 26, 27. of grace exercised, 1 In his judgement, He esteemed the repreach of Christ greater riches than the treasures of Egypt, vers. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accounting or judging, or having accounted or judged, etc. 2 In his will, he refused to be called the Son of Pharaohs daughter, vers. 24. and chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, vers. 25. 3 In his affection, He forsook Egypt, not fearing the wrath of the King, vers. 27. Some acts of Self-denial consists merely in the exercise of grace, others are performed by the exercise of grace. These are the inward acts of Self-denial, which are terminated within the mind, these are the external acts. To both are required the acting of several graces. As grace is not single in its being, so not in its working, as there is a connexion of graces in the habit, so likewise in the operation. 2 If any one of those which are required, should be stopped and hindered in its acting, there would be a stop of all the rest, and consequently no Self-denial. As there is a conjunction, so likewise there is a dependence of the several graces one upon another, a conjunction in their being, and a dependence in their working, so that if one be stopped, all the rest stop too. As it is in a watch, if one wheel stop, all the wheels, when they come to the motion of that wheel stop too. When there is required three or four particular graces, to the making up of one and the same act of Self-denial, if any one of them be wanting there is no Self-denial. As for example, If Moses had not esteemed the reproach of Christ greater riches than the treasures of Egypt, he had not refused to be called the Son of Pharaohs daughter; if he had not had courage to fortify him against the fear of the wrath of the King, he had never left Egypt as he did. Thus you see the two first particulars cleared. Now consider, 3 Faith hath a mighty influence to set all of them awork, as many as are required in any one act of Self-denial. Faith is a working grace, but herein it hath the pre-eminence that it is the first grace that sets all the rest awork. Hence all the works of grace are said to be the works and fruits of faith, 1 Thess. 1.3. Faith (saith St. James) if it have not works is dead, being alone, that is, it is counterfeit faith, Jam. 2.17. therefore he shows that the esse of faith, is seen in its operari, I will show thee my faith by my works, vers. 18. And he further confirms it by the instance of Abraham's faith, Seest thou how faith wrought with his works, and by works was faith made perfect, vers. 21. Now lest any should think that these works spoken of, are the proper works of faith, as such a particular grace (as every grace hath its proper works) it may easily be shown out of Scripture, that there is no good work that is not the fruit of faith. As from that Heb. 11. Without faith it is impossible to please God, by which the Apostle argues, that the works of Enoch were works of faith, because they pleased God, vers. 5. God is pleased with good works, Col. 1.10. Now if there be any such without faith, God is pleased without faith. Again, the Apostle saith, The life that I now live, is by faith, but the life that he then lived was the life of grace, the life of good works which he did not live before, Gal. 2.20. so that the truth is evident. Faith is the Primum mobile, as the spring-wheel in a Watch that sets all the rest a going, or as the weight in a Clock. Austin saith, Amor meus poudus meum, co feror quosunque feror, My love is my weight, by that I am carried whithersoever I am carried; But what is the weight that moves love? Why the Apostle tells us, That faith worketh by love, Gal. 5.6. And as for other graces, you have instances enough in Heb. 11. All the grace that Abraham and Moses, etc. exercised in those eminent acts of Self-denial there recorded, was set awork by faith. By faith Abraham, etc. By faith Moses, etc. Faith sets grace a work proportionably to the height of the act of Self-denial that we are called to, it doth not only stir up grace, and set it a working, but it makes it work to such a height as is requisite to the greatness of the present exigency. See a notable instance in Abraham, Rom. 4.19, 20. And being not weak in faith, he considered not his own body now dead, and he staggered not at the promise through unbeleef, but was strong in faith giving glory to God, and therefore against hope believed in hope, vers. 18. 4 Faith secures them in their working. I had fainted (saith David) unless I had believed, Psal. 27.13. It is said of Moses, that through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he endured, Heb. 11.27. Christ told Peter that Satan had desired to have him, but that he had prayed that his faith might not fail, and therefore Satan could not have him, Luke 22.32. Paul exhorts that above all things we should take unto us the shield of faith, Ephes. 6.16. he calls it a shield, because as the shield doth cover all the other parts of the Armour, so doth faith all the other graces. In 1 Thes. 5.8. he calls it a breastplate, because it secures the heart, therefore he saith, By faith we stand, 2 Cor. 1.24. Answ. 4. Faith brings in the mighty power and strength of God to our assistance, and therefore must needs be able to carry us through this duty of Self-denial. Though of ourselves, in our own strength, we can do nothing, yet in the strength of God we may do it with ease. Now faith brings in Auxiliary forces from heaven, engageth the Almightiness of God with us. There is a kind of Omnipotency in faith (all things are possible to him that believeth, Mark. 9.23.) and this is the reason of it. It is said of Stephen, Act 6.8. that he was full of faith and power. Where faith is, there is power, even the mighty power of God— the greatness of his power toward us who believe, Eph. 1.19. It is said, 1 Pet. 1.5. that we are kept by the power of God to salvation, but through faith, the power of God through faith. In Matth. 9.22. Christ tells the woman that had an issue of blood, Thy faith hath made thee whole, why? it was the power of Christ that made her whole; I but it is attributed to her faith, because her faith set the power of Christ a work for that end. Thus you see wherein the power of faith lies to carry a man through this duty of Self-denial, and therefore what reason you have to make use of it in this particular. The Fifteenth Direction. 15 Keep in mind your former experiences. 1 The experiences which you have had of Selfseeking. 2 The experiences which you have had of Self-denial. 1 The experiences of Selfseeking, in these two particulars. 1 What experiences you have had of the evil of Selfseeking. 2 What experiences you have had of the ways and means whereby you have been drawn to it. 1 The experiences of the evil of Selfseeking. 1 Of the evil of sin in it. 2 Of the evil of suffering by it. First, What experiences you have had of the evil of sin in it. Before you were exhorted to consider what evil of sin there is in it, here to remember what evil of sin you have found in it by your own experience. 1 Hath it not made you neglect many a duty? as praying, hearing, meditating, etc. 2 Hath it not made you venture upon many a sin? as lying, swearing, defranding, etc. 3 Hath it not often put you upon a course of sinning for a long time together? 4 Hath it not made you profane the Ordinances of God? using them 1 As means for compassing your base ends. 2 As cloaks for hiding them. 5 Hath it not made you sometimes ashamed of Religion, so that you durst not confess Christ openly, before a Christ-deriding world? 6 Hath it not been the cause of your unfruitfulness, and unserviceableness in the places where you have lived, so that few have been the better by you? 7 Hath it not made you unfaithful to the trust that hath been reposed in you; so that you have been a staff of broken reed to those that have leaned on you? 8 Hath it not hindered you from receiving much good from those, to whose precepts you should have attended, and whose example you should have imitated? It may be, if you have been in any measure observant as you should, you may have found some, if not all of these evils; now whatsoever you have found, call it to remembrance, and whatsoever you shall find, take special notice of it, that you may never forget it. Further, consider how this evil of Selfseeking in any, or all of these, or any other particular evils, hath at any time appeared to your consciences, as exceeding and out of measure sinful; what strange apprehensions you have had of the vileness and baseness of it, how loathsome it hath been unto you, how you have censured and condemned yourselves for it, and resolved against it. This would be a special means to prevent your relapsing for time to come. When we have lost our apprehensions of the vileness and baseness of any sin, we are then ready to return unto it again upon any new temptation; and we lose our former apprehensions, when we are not careful to record them in our memories, and frequently to recollect them. Keep in mind Secondly, what experiences you have had of the evil of suffering by it, in three particulars. 1 The frustration of your hopes. How often have you promised yourselves great matters, but have been deceived? Looked for gain, but have met with loss; for honour, but have met with scorn and contempt. 2 The accomplishment of your fears. You have been afraid of poverty, of shame, of reproach, and to avoid it have dissembled your profession, and yielded in a base servile compliance with men of corrupt minds, but by this means it hath come upon you. 3 The vexation of your spirits. You have been alured in time of temptation with the pleasure of such sins; but oh, what an evil and bitter thing have you found it afterwards! what an hell have you had in your consciences! This likewise would be a special preservative, but men forget. A woman when she is in travel hath sorrow (saith our Saviour) but as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world, Joh. 16.21. When men have fallen by their iniquity, oh then you shall hear them promise and vow great matters, if ever God spare them, they will become new men, they will never do the like again, they will be more wary for time to come; but within a while, when the fear of the present danger is past, they will be venturing again. It happeneth to these according to the Proverb, The dog is turned to his own vomit again, 2 Pet, 2.22. When they are stomach-sick, they cast up their sweet morsels with loathing and abomination, but they are no sooner well, but they lick them up again. Oh therefore keep fresh in your memories what an evil and a bitter thing you have sometimes found it, to seek yourselves in a sinful way, that you may tremble at the thoughts of doing the like for time to come as long as you live. Keep in remembrance 2 The experiences you have had of the ways and means whereby you have been drawn to it. We are not ignorant of Satan's devices (saith the Apostle) 2 Cor. 2.11. but most times we are forgetful of them, which is the reason that we are ensnared the second time. That which hath prevailed with you to selfseeking hath been (it may be) either, 1 Some overweening thought of yourselves, or 2 An over-high conceit of the things of the world, or 3 Neglect of watchfulness, or 4 Dallying with a temptation, or 5 Harkening to evil counsel, or 6 Following evil example. Well, what ever it is that you have found to have been at any time the cause of it, keep it in remembrance; by this means you will be the better able to shun it for time to come. A man that at such a place hath miss his way, will be sure to remember it against the next time, to avoid it. One that hath been deceived by a Cheat, will know him too well to trust him another time. We say, well, I will know you again another time for this. So should we say, when we have been deceived by this or that, to seek ourselves. This is the way to have skill to overcome a temptation, by this means we shall be able to espy the snare at the first glance, and to perceive whither the temptation tends; for Satan comes with fair shows and pretences; a man that hath not observed his methods and wiles, is presently carried away as mistrusting nothing, but another that hath had experience, and taken notice of them, will always suspect the worst, and therefore will be the more wary and circumspect. Be mindful likewise of 2 The experiences you have had of Self-denial. 1 The experiences you have had of the good of Self-denial. 2 Of the means whereby you have been enabled to deny yourselves. First, what experiences you have had of the good of Self-denial. 1 Of the good that is in it. 2 Of the good that comes by it. 1 What experiences you have had of the good that is in it, as 1 Have you not found that the more you have denied yourselves, the more you have grown in grace? 2 Have you not found that the more you have denied yourselves, the more fruitful you have been in every good work? 3 Have you not found that Self-denial hath made the strictest duties easy and delightful? 4 Have you not found that the more you have denied yourselves, the more easily you have born the cross? 5 Have you not found that the more you have denied yourselves, the more serviceable and useful you have been in your places? 6 Have you not found that the more you have denied yourselves, the more freedom you have had from temptations, and the more strength to withstand them? 2 What experiences you have had of the good that comes by it? 1 Have you not found much peace of conscience? 2 Much boldness and assurance in the presence of God? 3 Abundance of joy and comfort? In a word, 4 Have you not had an hundred fold for all that you have at any time in a way of Self-denial parted with for Christ? This will be a good means to make you persevere and hold on in the practice of this duty, when you can say you have learned by experience how good it is. Laban you know was a Selfseeking person, now calling to mind what good (as he judged) he had found in that way, he resolves to hold on in it still, and therefore by this argument he endeavours to persuade Jacob to tarry with him, that he might make the most of him, as he had done before. I pray thee (saith he) if I have found favour in thy eyes, tarry, for I have learned by experience, that the Lord hath blessed me for thy sake, Gen. 30.27. This was the reason why those Idolaters were so peremptorily resolved to persist in their Idolatry, to burn Incense to the Queen of heaven, and to pour out drink-offerings to her, Jer. 44.17. They told the Prophet they would do as they had done, they and their Fathers, their Kings, and their Princes in the Cities of Judah, and in the streets of Jerusalem, for than they had plenty of victuals, and were well, and saw no evil. Now if selfish men make use of their experiences, that because they have prospered in an evil way, therefore they will go on in it, much more should those that have begun to deny themselves. And therefore the Apostle to prevent the Apostasy of the Hebrews, bids them call to mind the former days wherein they had denied themselves, Heb. 10.32. where though it be not expressly mentioned what good they had then found in the way of Self denial, but only what they expected, yet it is implied, for though the greatest part of their recompense was reserved till hereafter (and therefore he doth chief urge them with the respect they had had to that, as the main thing whereby they were induced to deny themselves as they did, which he exhorts them still to continue, as being the strongest argument to prevail with them to persevere) yet they had something in hand, seeing the reward of Self-denial is not only in the world to come, but in this world also, as was shown before. This would be a good means also to prevail with us to renew our practice of this duty after any back-sliding. Then shall she say, I will go and return to my first husband, for than it was better with me than now, Hosea 2.7. Secondly, What experiences you have had of the means, whereby you have been enabled to deny yourselves. You have heard of a great many helps and directions, and it may be you have found many of them true by experience, that when a temptation hath been upon you, you were almost gone, your feet had well nigh slipped; but then when you were ready to yield, the serious consideration of the evil of Selfseeking kept you back; or such a command, such a promise was set home upon your spirit; or the respect that you had to the recompense of reward, that was it that withheld you. Well, whatsoever it was, be sure not to forget it, keep it in remembrance against a time of need, as long as you live, and resolve to make use of it again and again. Thus David did, Psal. 73. in the beginning he tells you of a temptation wherewith he had been assaulted, and how well-nigh it had prevailed; after this he tells you what it was that kept him, vers. 17. He went into the Sanctuary of God, and advised with him there; now see the conclusion that he makes upon this, vers. 28. It is good for me to draw near to God; as if he had said, this is the best course that I can take whensoever I am tempted, that the temptation do not prevail against me; I have found it so now by experience, and therefore will not neglect it. A man that hath found good by such a Receipt, will lock it up and make use of it again upon the like occasion. The Sixteenth Direction. 16 Walk in the Spirit. This Direction you have in Gal. 5.16. Walk in the Spirit, and you shall not fulfil the lusts of the flesh. Here note two things. 1 A Precept, Walk in the Spirit. 2 A Promise, And ye shall not fulfil the lusts of the flesh. The Promise gives assurance of the End, which is Self-denial, Ye shall not fulfil the lusts of the flesh. The Precept prescribes the Means in order thereunto, Walk in the Spirit: as if he had said, If you would not obey the flesh in the lusts thereof, but be able to deny it, then be sure you take this course, Walk in the Spirit. Two things are here meant by Walking in the Spirit. 1 To follow the Motions of the Spirit. 2 To exercise the Graces of the Spirit. Then. 1 If you would deny yourselves, follow the motions of the Spirit, Walk according to the motions, and by the directions of the Spirit; resign up yourselves to the governance and guidance of the Spirit. This is the first thing meant by Walking in the Spirit, it is the same with Walking after the Spirit, Rom. 8.1.4. and being led by the Spirit, vers. 14. The Spirit is sent in pursuance of the Father's design in Election, and of the Sons in Redemption, and he acts not only by conviction and conversion at the first, but by continual guidance and direction afterwards, being as a voice behind us, saying, This is the way walk in it; putting us in remembrance when we are forgetful, and ready to neglect our duty; warning us of the danger when we are about to turn to the right or left hand in the commission of any sin; stirring up in us such thoughts as these, This is a temptation, therefore we must shun it; This is a fit season for such a duty, therefore we must close with it; moving and persuading us to duty, by laying before us, the authority of God's command, and the goodness of the promise; dissuading us from sin, and striving with us that we may not commit it, by arguments drawn from the terror of the Lord revealed in the threaten. As the Devil draws men unto sin, by putting it into their hearts (as it is said, he put it into the heart of Judas to betray Christ, Joh. 13.2.) so the holy Spirit draws us to duty, by putting into our hearts to do that which is good. Now if we would follow these motions of the Spirit, to do our duty, we should not fulfil the lusts of the flesh. For, 1 This is certain, we cannot follow the lusts of the flesh, and the motions of the Spirit at the same time. We may follow the lusts of the flesh, and the lusts of the Devil at the same time, because they are both one, but not the lusts of the flesh, and the motions of the Spirit, because the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, Gal. 5.17. So that when we follow the motions of the Spirit, we go quite cross to the lusts of the flesh. Object. Well, but we may afterwards. Answ. Now mark for answer. 2 We shall not be left of God to fulfil the lusts of the flesh, till first we have refused to follow the motions of the Spirit. 1 The Scripture all along allegeth this as the cause why men are given up to their own lusts. My people would not hearken to my voice, and Israel would none of me; so I gave them up unto their own hearts lust, and they walked in their own counsels, Psal. 81.11, 12. So Rom. 1.24. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts; And for this cause God gave them up unto vile affections, vers. 26. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, vers. 21. because that which may be known of God was manifest in them, for God had showed it unto them, vers. 19 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient, vers. 28. 2 The Spirit is engaged to be with us while we follow his motions, so, that though we be tempted, we shall not be overcome by temptation. The Lord is with you, while you be with him, 2 Chron. 15.2. Now as Paul, Rom. 8.31. If God be for (or with) us, who can be against us? Thousands of Devils and temptations may be against us, but they cannot prevail against us; Therefore David, Psal. 16.8. because he is at my right hand, I shall not be moved. When the Spirit is leading us, if we continue to follow him, he will continue to lead us on still, and while we are led by his Conduct, we walk under his Protection, so that no temptation shall overcome us. Paul was sorely tempted, there was given him a thorn in the flesh, the Messenger of Satan to buffet him, 2 Cor. 12.7. Now the motion of the Spirit was, that he should continue praying, which course he continuing, he obtained this answer, My grace is sufficient for thee, my strength is made perfect in weakness, vers. 9 so that the temptation could not prevail; it was his affliction, but not his sin. While we are acted by the motions of the Spirit, we have the power of the Spirit helping our infirmities, Rom. 8.26. The Spirit helpeth our infirmities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bears together with us against the adverse oppressing power of any thing that comes against us. Now the Spirit is a Spirit of power, and stronger than the Spirit that is in the world, 1 Joh. 4.4. Not by might, nor by power, but by my Spirit, saith the Lord, Zach. 4.6. Though it doth not presently subdue all our corruptions, yet it inables us (if we follow him) to go on conquering and to conquer; we have our daily victories. It doth not suffer a man to spend his time in fruitless resistances, but gives sin its death's wound, so that though there be an inhabitation of sin, yet there is no domination, sin shall not reign over him, Rom. 6.14. It roots up the strongest and most deep-rooted lusts and corruptions, it leveleth the highest imaginations, and takes down all that exalts itself against Christ, 2 Cor. 10.4. 3 Believers find by experience that they are never more free from yielding unto Self, than when they most carefully follow the motions of God's Spirit. This was one of the first things that I took notice of in myself. After a temptation had prevailed, than I could say, If that I had followed such a good motion that I had before, I had not come to this. Whence I gathered this rule (as having found it so by experience) that if a man follow the motions of the Spirit, he shall not be left to fulfil the lusts of the flesh. Beware therefore of neglecting the motions of God's Spirit, for by this means it is quenched, and then either, 1 It will not move at all, or 2 It will not move effectually. 1 It will not move at all. Before there were frequent hints and items given, ever and anon good suggestions, but now there is a cessation, you are seldom troubled with them, the Spirit lets you alone, so that you are off and on, in and out in your obedience, very unconstant in the performance of holy duties, scarce pray for a week together, etc. 2 If the Spirit do move, yet not effectually. If the Spirit speak, its only by way of conviction, not of persuasion, it makes you sensible of your duty, but not willing to perform it. Before you found it with yourselves, as David saith it was with him, no sooner did the Lord say, Seek ye my face, but your heart answered, Thy face Lord will I seek. I but now it is otherwise, you have many strong impressions upon your spirits many impulsions, but all comes to nothing. 3 Now is Satan's opportunity. When the holy Spirit departed from Saul, he was presently haunted with the evil spirit. If God's Spirit move not, Satan's will; If God's Spirit move not effectually, Satan's will. And then how is it possible that any one in such a case should not fulfil the lusts of the flesh? Oh therefore, 1 If the Spirit of God move, if you have a good thought put into your minds to perform such a duty, do not put it off, but close with it presently, and thankfully say, as David, O Lord God, keep this for ever in the imagination of the thoughts of the heart of thy servant, and prepare his heart unto thee, 1 Chron. 29.18. See Cant. 5.4. 2 If the Spirit of God awakens conscience, and tells you it is a sin; Oh take heed 1 Of stifling that conviction; and 2 Of going on resolutely in opposition against it. This not only grieves, but vexeth the holy Spirit of God, Isa. 63.10. 2 If you would deny yourselves, exercise the graces of the Spirit. This is a second thing that is here meant by walking in the Spirit, so the phrase is to be understood, vers. 25. If ye live in the Spirit, walk in the Spirit, that is, seeing you are made partakers of spiritual life, let your walking be answerable thereunto, i. e. Spiritual, which consists in the exercise of grace. This also is a special preservative from fulfilling the lusts of the flesh. A little grace well exercised doth much this way. Thou hast a little strength, saith Christ to the Church of Philadelphia, and hast kept my word, and hast not denied my Name, Rev. 3.8. Now if a little grace well exercised do thus, what will not a greater measure and strength of grace well exercised do? Why consider, the exercise of grace is that which makes little grace great grace, and weak grace strong grace; as by trading, the Talents increased, Matth. 25.20. Now where grace is in its strength, a man is not easily prevailed upon by the lusts of the flesh, but on the contrary, where corruption is high, and grace low, there corruption doth frequently get the better, and temptation usually carries him away; And so it is when grace is not exercised, though it be strong grace, for strong grace not exercised, doth by little and little languish and decay, as Rev. 3.2. Now when grace is thus impaired, it is unable to resist and withstand corruption, and if grace do not withstand it, what is there that can? And if corruption be not withstood, we must needs be overborne by it. By this it appears, how needful it is to be much in the exercise of grace, if we mean not to fulfil the lusts of the flesh, for the soul is continually acting, and it must needs be acted by one of these two, for this is the nature of immediate contraries (such as grace and corruption are) as hath been shown before. Besides, by the exercise of grace, the soul is kept in an holy, heavenly frame, and then temptations are not so suitable; The Devil, that observes the season for a temptation, takes that for the fittest, when our hearts are out of frame, than he will be sure to set upon us; but when our hearts are kept in a holy frame and temper, he cares not so much to meddle with us, because than he hath no such hopes of prevailing. Therefore be much in the exercise of grace in every action, in every condition, in every duty both towards God and man, in every creek and turning of your conversation. The Seventeenth Direction. 17 Avoid all occasions of Self-pleasing. Self is apt to take an occasion many times when it is not given, therefore you should be wary of giving it any occasion; so the Apostle, Gal. 5.13. Brethren, ye have been called unto liberty, only use not your liberty for an occasion to the flesh. There is a time for every thing under the Sun, but no time, no season for Self, there is none allowed by God, and none should be suffered by us. There are certain seasons fit for the purposes and devices of self, many occasions for sinful enjoyments, but he that would deny Self, must carefully shun these occasions. Self desires an occasion, but all occasion must be cut off from Self, as the Apostle in another case, 2 Cor. 11.12. In 1 Tim. 5.14. The Apostle exhorts young women to keep at home, etc. that they give none occasion to the Adversary; there are many Adversaries without us, that quickly take an occasion to speak reproachfully, but the great Adversary is within, which (when occasion serves) will act reproachfully. No wonder if men act shamefully, to the dishonour both of themselves, and the Religion they profess, when they avoid not the occasions in which Self is apt to put forth. What the Prophet saith of the Wild Ass, may fitly be applied to Self, Jer. 2.24. In her occasion who can turn her away? All they that seek her, will not weary themselves, in her month they shall find her. It is difficult turning away of Self in its occasion, give Self but an opportunity, and it acts presently. Men need not weary themselves to gain a Selfish man, in their month they shall find them, they even prevent a temptation, but if you give them an occasion, you have them presently. Achan saw, and presently he must have the Babylonish Garment; so Gehezi, so Judas. Self takes an occasion many times by the prohibition of the Commandment, as Paul tell us, Rom. 7.8. much more by indulgence, when men do even tempt and provoke themselves to the commission of any vile and base act. Give Self an occasion, and you expose yourselves to the greatest danger in the world. An occasion unto Self, is as fire unto Gunpowder, Behold how great a fire a little spark kindleth! We are in danger of committing the greatest sins, when we will adventure upon the least. He that will touch pitch shall be defiled with it; and therefore we are commanded to hate even the garment spotted with the flesh, and to avoid the very appearance of evil; Though there be no reality, yet if there be but an appearance, we must stand at a distance. This indeed is a special help to Self-denial, not only to forbear the act of sin, but all occasions that may invite to any sinful act. The Eighteenth Direction. 18 Frequently renew your Covenant with God. If you be true believers, you are within the bond of the Covenant, howsoever you profess yourselves such; you say you are baptised, and claim the name and privilege of Believers upon that account. Now see what you then Covenanted; you did then promise and vow, to forsake the Devil, and all his works, the vain pomp and glory of the world, with all covetous desires of the same, the carnal desires of the flesh, so that you would not follow, nor be led by them. Here is the strictest engagement to Self-denial, that possibly can be, and this you must either p Here Novices in Religion commonly begin to balk, and no wonder, seeing few are called to any strict personal account of that which others have undertaken for them at their first admission into the Beadrol of Christians. But if the contents of that triple Vow were distinctly and fully unfolded unto us, as soon as we had any knewledge of good and evil, and all the several branches of God's Covenant with as great care and solemnity as often inculcated, as Moses commanded the Law should be to the Israelites children; and lastly, the Vow itself confirmed and ratified, by our personal protestation, in the sight of the Congregation; the fear as well of God, as of shame before men, in whose presence we made this good profession, would bind many of us to more Christion behaviour, than the best of us as the world goes, dare make show of, as also restrain us from many deadly enormities, which now admonished of, we will not account any sins. Dr. Jackson Treat. of Justif. Faith cap. 22. sect. 413, 414. own, and stand to as your Covenant, or you must renounce your Baptism, and will you renounce your Baptism? Therefore solemnly engage unto that in your own persons, which was then engaged unto in your names by your Susceptours, and frequently renew your engagement; Let not many days pass any one week without some solemn repetition of this Selfdenying Vow before the Lord; The reason why men seek themselves so much, is because they remember their Covenant so little. It is said of the strange woman, that she forsaketh the guide of her youth, and forgetteth the Covenant of her God, Prov. 2.17. You will find this a great help in time of temptation, to consider that you are under a Covenant-engagement: What, shall I break my Covenant with God? We count it a shameful thing to break a promise, much more to break a Covenant, wherein there is a stipulation on both sides, so solemnly made and ratified. Now it's far worse to break with God. A man is obliged to Self-denial by the Command, but there is a double obligation by the Covenant, for in that a man hath consented and solemnly promised; the Command is God's engagement upon him, but his promise is his own engagement upon himself. Reason then on this wise, whensoever thou art tempted: I am engaged by God's command, and there can be no objection against that; but besides, have I not solemnly promised? Is not the oath of God upon me? and shall I not perform it? Shall I be worse than my word? Worse than my oath with God? I have sworn, and I will perform it (saith David) that I will keep thy righteous judgements, Psal. 119.106. Besides this, it will be good sometimes to make a q It is good in this case to help the soul with a firm resolution, and to back resolution with a vow, not only in general, but particularly of something within our own power— for by this means the bear't is perfectly gained— Strong resolution discovers sincerity without any hypocritical reservation and bollownesse— Resolution as a strong stream bears down all before it; Little good is done in Religion without this, and with it all is as good as done. Dr. Sibbs Souls Conflict. cap. 28.442. particular Covenant for Self-denial; that is, seriously and solemnly to promise that in and through the strength of Christ, you will carefully avoid such and such particular ways, wherein at any time you have given contentment to the flesh. I have made a Covenant with mine eyes (saith Job) why then should I looks upon a Maid? Job 31.1. and that come what will of it (if God give you life and liberty) you will perform such and such particular duties that at any time you have neglected. David swore unto the Lord, and vowed unto the mighty God of Jacob, surely I will not come into the Tabernacle of my house, nor go up into my bed. I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob, Psal. 132.2, 3, 4, 5. Till you be able thus to bind yourselves, you will never be constant in your obedience, but you will play fast and lose with God. Let me put this Question to you: Have you not often been under convictions of sin in neglecting such a duty, and have not such thoughts as these come into your mind. It is best to promise by a solemn Vow and Covenant unto God, that I will never neglect this duty more; have you not been much pressed and urged by the importunity of conscience, to enter into such a Covenant, to make such a Vow? and have you not been afraid to do it, lest afterwards you should not omit it with so much ease as before, and therefore have put it off from time to time? Well, consider what hath been the issue? Hath not this refusal to engage, brought you within a while to a total omission of the duty? Again, It may be you have been much pressed in spirit to covenant against such a particular sin, but you have been loath to be bound up, and therefore have satisfied conscience with some purposes against it, you have resolved you would not commit any more, and you have made that to serve the turn, notwithstanding you have been ever and anon put in mind by some secret whisper of conscience to make a solemn Covenant and Vow against it: Well, see what hath come of it, have you not relapsed again and again into that sin, notwithstanding all your purposes and resolutions against it? Hath it not proved the stumbling-block of your iniquity? You will never be able to deny yourselves in abandoning any evil, as you ought, till you be willing to come under the strictest engagement that is against it. The Nineteenth Direction. 19 Imitate the Lord Jesus Christ. See what an example of Self-denial he hath given you. 1 Though he was the Lord of glory, 1 Cor. 2.8. and Jam. 2.1. The brightness of the Father's glory, Heb. 1.3. yet be sought not his own glory, Joh. 8.50. Though he was in the form of God, and thought it no robbery to be equal to God, Phil. 2.6. yet he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross, vers. 7.8. Now, think with yourselves what the glory is, that of right must s At the very instant wherein the Son advanced our nature into the highest pitch of dignity, by admitting it into the unity of his sacred person, that nature so assumed, was worthy to be crowned with all glory and bonour; and he in that nature might them have set himself down at the right hand of the Throne of God— If he had minded only his own things, he might at the very first have attained unto the joy that was set before him; but looking on the things of others, he chose rather to come by a tedious way, and wearisome journey unto it, not challenging the privilege of a Son, but taking upon him the form of a mean servant. Whereupon in the days of his flesh, be did not serve as an honourable Commander in the Lord's Host, but as an ordinary Soldier; he made himself of no reputation; for the time, as it were, emptying himself of his high State And Dignity. Bishop Usher, Mystery of the Incarnation of the Son of God. page 10. needs accompany the personal presence of God in a man, whom he hath taken up to be one person with him. Consider what glory it is that Christ hath now in heaven since his ascension and session at God's right hand there; why, this was his right and due the very first moment of his Incarnation; only he was contented to be a while without it, for the accomplishing of the work of our Redemption. 2 Though he was the Heir of all things, Heb. 1.2. Though the earth was his, and the fullness thereof, 1 Cor. 10.26, 28. yet he sought not his own wealth, but became poor for our sakes, 2 Cor. 8.9. The foxes have holes, and the birds of the air have nests, but the Son of man had not where to lay his head, Matth. 8.20. 3 Though all power in heaven, and in earth was given to him, Matth. 28.18. yet (being called to suffer) he would not save himself, Matth. 16.23. Though he could have pressed Legions of Angels, yet he would not permit any one to strike a blow in his quarrel, Matth. 26.52, 53. but voluntarily subjected himself to the power and force of his bloodthirsty enemies. I might here multiply particulars, but that I hasten to a conclusion. There is scarce any one duty of Self-denial, but we have an example of it in the practice of our Saviour, and therefore it is requisite that we have it continually in our eye. And it will be of great advantage, what ever it be wherein we are called to deny ourselves, not only by way of Direction for it, but by way of t Because the soul never worketh better than when it is raised up by some strong and sweet affection, let us look upon our nature as it is in Christ, in whom it is pure, sweet, calm, meek, every way lovely. This sight is a changing sight. Love is an affection of imitation, we affect a likeness to him we love. Let us learn of Christ to he humble, and meek, and then we shall find rest to our souls. The setting of an excellent Idea and platform before us, will raise and draw up our souls higher, and make us sensible of the least moving of spirit that shall be contrary to that, the attainment whereof we have in our desires. He will hardly attain to mean things, that sets not before him higher persection. Sibbs Souls Conflict. c. o. 137. Motive to it, which is the reason that from hence, the several duties of Self-denial are so frequently in the Scripture pressed upon us. 1 By our Saviour himself, Take my yoke upon you, and learn of me, for I am meek and lowly in heart, Matth. 11.29. When the mother of Zebedees' children desired that her two sons might sit, the one on his right hand, and the other on the left hand in his Kingdom, and the other Disciples were moved with indignation against the two Brethren, he called them unto him, and said, Ye know that the Princes of the Gentiles exercise dominion over them, but it shall not be so among you; but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant, even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many, Matth. 20.27, 28. So after he had washed his Disciples feet, Joh. 13.5. he said unto them, Know you what I have done to you? Ye call me Master and Lord, and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, ye also aught to wash one another's feet. For I have given you an example, that ye should do as I have done unto you, vers. 14, 16. 2 By the Apostles. We that are strong (saith Paul) ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification, For even Christ pleased not himself, Rom. 15.1, 2, 3. Again, 2 Cor. 8.7. exhorting them to liberality, he thus presseth the exhortation, vers. 9 For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. And Phil. 2.2. pressing to love and concord, thus he persuades them, vers. 3.4. Let nothing be done through strife or vainglory, but in lowliness of mind, let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus, who being in the form of God, made himself of no reputation, but humbled himself, etc. vers. 5.6, 7. Peter exhorting servants to be subject to their Masters, not only to the good and gentle, but also to the froward, and that even when they do well, and suffer for it, they should take it patiently, gives this reason, 1 Pet. 2.21. for even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow his steps, who did no sin, neither was guile found in his mouth, who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously, vers. 22, 23. He that saith he abideth in him, ought himself also, so to walk, even as he walked, 1 Joh. 2.6. The Twentieth Direction. 20 Be much in Prayer. After the putting on of the whole Armour of God, to which the Apostle exhorts, Eph. 6.16, 17. he prescribes Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, vers. 18. in like manner after all the Directions that have been given to help you in the practice of Self-denial, this I would commend unto you, as without which, all other means are ineffectual. Consider u Self-denial is not of ourselves, but of God, who only can take us out of ourselves, Dr. Sibbs Souls Conflict. God must enable you or else you will never do it. Self-denial is the gift of God. Object. 1. Why is it required then? Answ. Not because it is in your power, but because it is your duty. Object. 2 Well then, God can give it if he please. Answ. True, he can, but will not, unless he be sought to for it. Ye have not, because ye ask not, Jam. 4.2. Object. 3. But if I pray, will he hear me? Answ. Try, and see what will come of it. Consider, God is a God hearing prayer, Psal. 65.2. and he hath said, Ask and it shall be given you; Seek, and ye shall find; Knock and it shall be opened to you, Matth. 7.7. Object. 4. But will he give this? this gift of Self-denial? Answ. He is the giver of every good and perfect gift, Jam. 1.17. and this is one of them. Object. 5. But my want is so great, etc. Answ. He gives liberally, bountifully. Object. 6. But I have nothing to move him. Answ. He gives freely, Isa. 55.1. Object. 7. It may be once or so, but what if one come often, again and again? Answ. He upbraideth not. Object. 8. But it is only to some that he gives thus liberally and freely, he will not do so to such an one as I am. Answ. To all men. He giveth to all men liberally, Jam. 1.5. that is, to all that ask of him, all that ask in faith, vers. 6. Obj. 9 But what if he hath decreed not to give? Answ. What if he hath decreed that he will give? the one is as likely as the other. Be not solicitous concerning the will of his decree, but attend to the will of his Precept. Object. 10. But I have prayed, and yet cannot deny myself. Answ. Ye ask and receive not, because ye ask amiss, Jam. 4.3. Ask in faith, ask importunately, ask again and again. Paul prayed thrice against the thorn in the flesh, that it might departed from him, and at length obtained a gracious answer, 2 Cor. 12.8, 9 Therefore pray continually, pray without ceasing, and it will not be long ere thou get the victory. Draw me, we will run after thee, Cant. ●. 4. Turn thou me, and I shall be turned, Jer. 31.18. A [ w It was no ill wish of him that desired God, to free him from an ill man, himself. Dr. Sibbs Souls Conflict cap. 5.62. malo homine] meipso Libera me Domine. Luther. THE END Books Printed, and sold by Tho. Johnson, at the Golden Key in St. Pauls-Church-yard. 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ABCdaries, there are many such in the Church of God. 127 Abilities, Pretended denial of our own parts, and abilities; The causes of it in divers sorts. 92, 93, 94 Ability, the delusion of those that begin to reform their lives upon a conceit of their own ability to do good. 58, 59 Abuse of gifts wherein it doth consist. 112 Abuses in Preaching, 117, 118, etc. Acti agimus. 351 Action, in every action as there must be an expression of our obedience, so likewise of our dependence, 152. The Scripture is a sufficient rule to direct us in all particular actions. 161 Adam, he might in the state of innocency, impetrare, but not mereri, obtain by working, but not deserve, 64. he was to to exercise himself in the work of a Gardener in that state. 173 Adversity, we must be as lively and active in adversity as in prosperity. 151 Adulterer, how he is enthralled. 298 Affectation of high mysteries. 126 Affections, they must be exercised suitably to all God's dispensations, 193. the workings of natural affection not to be denied. 220 Affirmation, Self will affirm that which is not to be affirmed both of sins and duties, 28. speaks many times in bare affirmations only, without arguing the case, or urging what it says by the strength of seeming roason. 29 Afflictions, they can do us no good of themselves, 192. we may lawfully hate and decline them, ibid. but we may not judge them to be the greatest evil, 195. nor endeavour by any sinful means to decline them, 196. nor be impatient under them, 204 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid per initia designaverit. 269 Ambitio, scenam desiderat. 119 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 57 Ann Askew martyr, her saying at the stake, 219 Angels, their excellency what. 307 Antinomians. their doctrine concerning fetching comfort from good works refuted. 133 Arminians, boast of a power within themselves, to make themselves new creatures. 54, 55. their condemnation if they perish, will be of all men's most just, they will have least to plead for themselves, 57 Assurance, the sense of the least grace sufficient to it. 47 B. BAcksliding, what it is, and the manner of it opened. 145 Baptismal covenant, the frequent renewing of it pressed. 412 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 369 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 273 Baynham Martyr, his abjuration, and trouble of conscience for it. 199 Beauty, what it is, 269. three things required to a perfect beauty, 272. self-denial a Christians beauty. 269 Believer, he hath the best right of any unto the creatures. 168 Bilney Martyr, his abjuration, 197. and trouble of conscience for it. 198 Boasting, for a man to boast of that which is not his own, is very uncomely and unjust. 103 Body, it is to be kept under, 345. Every man if he know himself, will find, that in respect of the temper and constitution of his body, he is more or less inclined to some particular sin or other, 346. It is the soul's Instrument. ibid. Bondage, not a selfish man in the World, but is in Worse than Egyptian or Turkish bondage. 295 Bradford Martyr, his saying, 220. & 230 Broachers of false doctrine, a wretched generation of self-seekers. 122 Burden, a selfdenying man can bear great burdens. 265 Buyers, a discovery of lemma ourself in divers particulars. 253 C. CAlling, several reasons why we are to be diligent in our particular callings. 171, 172, etc. Catechism, the rotten charters pleaded by many against it, what they are, 127. one of the most necessary points of Catechism, wherein we should be well instructed, 350 Cathedram habet in coelis qui corda docet, 261 Censure, its hard escaping a censure, when blind zeal is to be judge. 170 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 275 Chief good, man's judgement depraved concerning it. 180 Children, they must be corrected. 226 Christ, he was not a pencilin his tongue, and a sponge in his life and conversation, but a walking Commentary upon his own doctrine. 17 Christians they should strive to excel, not only in grace, but in gifts also. 80 Chemists. 115 Clearness, requisite to a perfect beauty, 278 Coming after Christ, two things meant by it. 11 Command of superiors not to be the rule of our obedience. 158 Commands of God, not the measure of our Power, but of our Duty, 7. & 422. If God command, we must look more at the Quis, than the Quid. 159 Commodities, unlawful to be sold. 256 conceitedness, 96 Confidence, It is not our Confidence, but the ground of it that argues our estate to be good, 48. the danger of being confident of the goodness of our spiritual condition, without looking after the evidence of inherent grace. 52 Conscience, several ways of silencing it, prescribed by self, 25, 26. Nothing will so furiously fly in its face at the last, as the horrid sin of selfseeking. 286 Consent, what ever the Devil effects in any temptation, is by consent had from sinful self first. 291 Consideration of the evil of selfishness a special help to self-denial. 319, 320 Consummating grace. 59.60 Contests, the greatest contests amongst professors, many of them, do arise from hence, that they will not allow one another their just liberty in things indifferent. 170 Contradiction, To come after Christ without denying self is a contradiction. 240 Conversion, natural men can do nothing to prepare themselves for it. 68 Conviction from the Word, and from the world. 144 Co-operation, to expect that God should john his strength with ours, and cooperate with us, hath not more of ignorance than of arrogance in it. 61 Corruption attributed in scripture, not only in general to the whole man, but to every part of it in particular. 239 Covenant, we are frequently to renew our covenant with God, 412. the benefit of making a particular covenant for self-denial. 415 Covetous man how he is enthralled. 299 Counsel, in a selfish heart, the first and great engine that moves all the lesser wheels of opposition against Christ, 24. what counsel self gives, shown in two particulars. 25 Cranmer Martyr, his recantation. 212 Creatures, a believer hath the best right of any unto the creatures. 168 Cross, the custom of carrying unto the place of execution, 13. several acceptions of the word, 14. Every man must begin at his Christ's Cross, before he can be a good proficient in Christ's school. ibid. Cultus, non institutus non est acceptus, 337 Cure, the first step towards a cure is to find out the disease. 301 D DAmnation; It is impossible for any one without coming after Christ in the way of holiness, to escape eternal damnation in Hell fire. 235 Darling-sin. 327 Debt, the covenant of works being broken, man stands bound unto God in a twofold debt. 71 Deceit, we may be deceived in thinking that we have denied ourselves. 311, 312 Deformity, Other men's deformities serve as foils, to set off the perfections of accomplished men with greater lustre and glory. 97 Deliberation, necessary things come not under deliberation, 262. We may not deliberate in a case already determined by God. 336 Deliciae humani generis. 270 Delight, God gives not only for necessity, but delight also. 167 Delilah-sin. 327 Delusion of those that begin to reform upon a conceit of their own ability to do good. 58 Denial threefold, argumentative, judicial, and hostile. 22 Deserving, in the state of innocency there was non-deserving, but now, not only non-deserving, but ill-deserving too, 65 Desire, we have an itching desire to have every thing we do made public. 356 Devil, what his first sin was, 126. what his first temptation, ibid. he can keep his supremacy, notwithstanding an outward compliance with God, 150. a selfdenying man can overcome him, 267. what ever he effects in any temptation, is by consent from self, 291. all sin is his, vel per modum imaginis, vel per modum servitutis. 324 Devil's Generalissimo. 322 Devotion, blind devotion to grace. 75 Dignity, Self-denial a Christians dignity, 279 Diligence in our particular callings, reasons for it. 171, 172, etc. Discontent, Self is not so well pleased with what it hath, as discontented at what it wants. 84 Disease, the first step to a cure is to find out the disease. 310 Dispensation, none in the duty of Self-denial. 7 Do, Self-denial inables a man to do the greatest good. 305 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 244 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 76 Drunkard, what bondage he is in. 299 Dulce bellum inexpertis. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 268 Duty, We may not neglect our duty for fear of any evil that may accidentally come thereof. 80 E ELzearius a Noble man, his saying to his Wife. 216 Employments, there is many times as much selfseeking in refusing, as in accepting of great employments. 174 End, Not thinking of the end, makes us go out of the way, 371. Self never propounds God for its end, 142. what is to be accounted a self-end, and what not, 143. A wicked man may change his way, but he can never change his end. 147 Ends, Self-ends. 137 Enemies, bad Judges, but quick discerners, 314. Christ and Self the greatest enemies, 24. A Selfdenying man can overcome great enemies. 267 Enemy, Self the greatest enemy of all, 268 Enjoy, the only way for a man to enjoy himself, is to deny himself. 283 Enjoyments, worldly enjoyments ranked under three heads, 167. the opinion that Self hath of them, 175. Self-denial gives a man the sweetest enjoyments. 284 Envy, what it is, 85. the evil of it, 86. Ministers apt to envy one another. 101 Eternal life described. 369 Evidence of inherent grace, the danger of being confident of the goodness of our spiritual estate without looking after it, 52 Evil of selfishness discovered in several particulars. 321, 322 Examination, we should be exact in the examination and trial of our own hearts and ways for the finding out of the selfishness that is in them, 308. Helps in it, 316 Example, the most compendious way of teaching is by example. 16. Example of forefathers not to be the rule of our obedience, 159. nor the example of great ones, nor of the multitude, 160. An example of Self-denial given by Christ, 417. the advantage of having it continually in our eyes. 419 Excellency, the excellency of any man lies in his spirit, 280. nothing wherein the excellency of a man's spirit doth more shine forth than in Self-denial. ibid. Excellent, the more excellent any thing is, the more taking it is, 264. the most excellent duty of Self-denial. ibid. Exercise of grace, the benefit of it, 408, etc. Expediency, the rule to be observed in the use of things indifferent. 340 Experiences, former experiences must be kept in mind, viz. experiences of the evil of selfseeking, 392, 393, etc. Experiences of the ways and means whereby we have been drawn to selfseeking, 396. the benefit of remembering them, ibid. Experiences of the good of Self-denial, 397, 398. the benefit of keeping them in remembrance. 399. experiences of the means whereby we have been enabled to deny ourselves. 400 Extremes, It's dangerous being in the extremes. 340 Eye, evil eye, why envy is so called. 86 Eyeing the recompense of reward, what? 370, 371, etc. F FAith must be exercised, 373. a special help to Self-denial, ibid. wherein the power of it lies to carry a man through the duty of Self-denial, 374. it deals much in the commands, 375. stops the mouth of carnal reason, and brings it to a nonplus, 377. its the evidence of things not seen, 384. sets a-work all other graces, 385. its the primum mobile, 389. secures the other graces in their working, 390. brings in auxiliary forces from Heaven. 391 Families, what hath been the cause of the ruin of many great families in England, 173 Fashion-mongers. 244 Fasts, superstitious fasting. 169 Fear, many fear to follow Christ, the unreasonableness of it, 15. many fear to discover their graces, when they doubt it will be to the prejudice of their worldly interess, the evil of it. 53 Filius lucis. 278 Flectit, non cogit. 8 Foils, Other men's weaknesses and deformities serve as Foils to set off the perfections of accomplished men with greater lustre. 97 Forefathers, their example not to be the rule of our obedience. 159 Form of godliness, men may have it, and yet be the veriest wretches in the world, 4. what hath won so many off unto it in our days. 144 Francis Spira, his story. 220, etc. G GAin, Self-denial a Christians gain, 304 Gentry taxed for their voluptuousness, 173 Gifts, the excellency, usefulness, and necessity of gifts, 75, 76, 77. honour to be given to such as have gifts for their gifts sake, 78, 79. Gifts must be industriously laboured after, ibid. Christians should strive to excel in them, 80. what gift it is that's worth all the gifts in the world, 83. those that have gifts are apt to grow proud of them, 95. and to contemn others, 97, etc. and to envy others, 100 God respects none for their gifts without grace, ibid. the abuse of gifts wherein it consists. 112, etc. Glory, what it is, 280. Self-denial a Christians glory. ibid. Glorying in such as have gifts, many prone to it, the end that such aim at, 87, 88 the evil of it, 89. we must not glory in any thing that we have done, 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 347 God, the object of our happiness. 177 Good, Self-denial enables a man to do the greatest good, 305 Gospel, what it is, 176. it declares what man's happiness is, wherein it doth consist, and how it may be attained, 176, 177, multitudes that live under it perish eternally. 1 Gospel-Obedience; what is necessary to our entrance upon it, and perseverance in it, 4 Gospel-Principles, we should be careful to acquaint ourselves with them, and to charge them home upon our consciences. 33 Grace, we must not deny the presence of it, where it is, 43. a little must be owned, though in the midst of many corruptions, 45. it is a powerful thing, ibid. must be discovered, 53. the work of grace is supernatural, 54. Initial, augmenting, and consummating grace, 59, 60. the conceit of the Massilienses about it, ibid. Grace cannot be merited, 64. preventing grace, 69. benefit of living in the exercise of grace. 408 Graces, several graces required to any one act of Self-denial, 386. as there is a conjunction, so likewise a dependence of the several graces one upon another. 387 Grief, a grievous evil not to be grieved when God brings any evil upon us. 194 H HAbit, such as the habit is, such is the action that proceeds from it. 240 Happy, All men in the general desire to be happy. 175 Happiness, what a man's happiness is, wherein it doth consist, and how it may be attained, fully declared in the Gospel, 176, 177. A great mistake in the most concerning that wherein our happiness doth consist. 178 Hatred, the unalterable object of it, all manner of evil, not only that of deformity and sin, but that also of destruction and misery. 192 Heathens not acquainted with the lesson of Self-denial. 10 Hermetick learning. 114 Hindrance, the greatest hindrances in our way to Heaven, are from within. 301 Honour, Self-denial is a Christians honour. 280 Hooper Martyr, his saying to Sir Anthony Kingston, 195. and at the stake when a pardon was set before him. 219 Humiliation for the evil of selfishness, a special help to Self-denial. 325 Hunting and hawking. 173 Husbands, a discovery of lemma ourself in divers particulars. 249 Hypocrites, 313. hypocritical Preacher, ibid. the Hypocrite always perverteth the practical, as the Heretic doth the Theorical rules of Scripture, 49 I IGnorance, the Mother of presumption, as well as of despair. 8 Imitation, we are to imitate Christ. 417 Indifferent, we may sin in using things indifferent, if we observe not the rule of expediency, 340. great contests amongst Professors, from hence, that they will not allow one another their just liberty in things indifferent. 170 Initial grace. 59, 60 Integrity in a selfdenying man, 272, 273 Ipse dixit. 30 Justice, what it is. 322 Justification, what it is, opened, 70. righteousness of sanctification cannot justify, 71, 72. what the righteousness whereby we are justified is. ibid. K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 293 King, a selfdenying man, the only true King, 303, others are so Kings, that they are also slaves. ibid. Kingdom, impossible without Self-denial to enter into the Kingdom of God. 232 King-sin. 328 L LAbour, a selfdenying man can endure great labours, 266. the particulars enumerated. ibid. Lex naturae, peccati & mortis. 343 Liberty, Ignorance of Christian liberty a cause of much trouble to young converts, 168. Self-denial a Christians liberty, 295. never go to the utmost extent of our lawful liberty. 339 Licitis perimus omnes. 341 Life eternal described. 369 Light, the danger of sinning against light, 328 Lines, strong lines, but slender matter, 120 Living in sin, to live in any one sin is inconsistent with Self-denial. 257 Longing, we have a kind of longing, that others should take notice of that which we ourselves do. 356. Looking-glass, the Word is the Looking-glass wherein we are to view our hearts and ways, 315. It's no flattering-glass. ibid. Love, what is the cause of it, 184. it is of the nature of fire, 185. Self-love, and self-conceit do always dwell together, 95, 96. Love runs not so easily in a collateral or retrograde, as in a down right stream. 100 M MAchiavil, his Principles. 246, 247 Madness, the reason why so many men of great parts and learning are smitten with it. 153 Magistrates, a discovery of lemma ourself in divers particulars. 242 Magistratus, indicat virum. 317 Man is not a self-sufficient creature, 176. in his best estate he was negatively poor, now he is privatively poor. ibid. Marsh Martyr, his saying, 219 Means, Men complain of nature when they neglect the means, 83. It is lawful to use means to free ourselves of our troubles, but all means are not lawful to be used, 218 Merchants; an appeal to them concerning the greatest gain. 356 Merit, grace cannot be merited 64. no such thing as meriting in the state of innocency. ibid. Merit, of congruity, the doctrine of Papists and Arminians concerning it, confuted, 66, 67 Merit of condignity, arguments against it, 164, 165, 166 Middle, twofold, of participation and abnegation. 339, 340 Ministers apt to envy one another, 101. A discovery of lemma ourself, in divers of particulars, 242. they should not scorn to be Ushers under Christ to teach his Petits their ABC. 127 Missilia. 76 Moon, an emblem of all things here below. 345 Moralities, a shameful thing for those that profess, not to be raised above moralities, 277 Moral suasion. 55 Mortification, there is an affliction in it, which whosoever means to be a Christian indeed, must daily undergo, though God should never call him to suffer persecution, 14 Motions of the spirit, the benefit of following them, 403. the danger of neglecting them. 406, 407 Murmuring, many murmur because that is denied to themselves that is given to others, 81. the unreasonableness of it, 82 N NAme, many contenting themselves with the bare name of Christians, continue to live the lives of Pagans, 3. 181, 182 Natural men can do nothing formally good, 67. nothing to prepare themselves for conversion. 68 Nature, men complain of nature when they neglect the means. 83 Necessary things come not under deliberation. 262. Necessity, God gives not only for necessity, but delight also. 167 Negative voice, he hath the royal power that hath the negative voice. 302 Neighbour, Self and Christ are two overthwart neighbours that can never agree. 241 Nonentity, our beings environed with it, and border upon it. 350 Non nobis Domine. 354 Non posse pretenditur, non velle in causa est. 46 Nothing, were we once nothing in our own eyes, we should be content to be nothing in the eyes of others. 357 Nothingness, we must study our own nothingness. 347. our nothingness declared in several particulars, 350, 351, etc. we must study the nothingness of all worldly things, their nothingness declared in sundry particulars. 361, etc. O OBedience, what is not to be the rule of our obedience, 156, 157, 158, etc. what is to be the rule of it. 161 Obsequium amicos, etc. 356 Occasions of self-pleasing, carefully to be avoided. 410 Opinion that self hath of worldly things. 175 Operari, not only our esse, but our operari is dependent upon a cause without ourselves. 351 Ordinance, to pervert, but a civil ordinance to the fulfilling of any sinful lust, is a very great wickedness, much more to pervert a spiritual ordinance. 150 Original sin. 326, 327 Orpheus a Musician, a fiction concerning him, applied. 260 Overtures, those secret overtures that Self makes, are carefully to be taken notice of. 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 66 P PAcem te poscimus omnes. 290 Palmer Martyr, his say to his Mother. 228, etc. Paradox. 283 Parents must correct their children, 226. the selfishness of Parents discovered in divers particulars. 250 Parley, never parley with a temptation, 329. he shoots in Satan's bow, that thinks by parleying with him, to put him off. 337 Parts, pretended denial of our own parts and abilities, causes of it in divers persons, 92, 93 Patience, much of Self-denial exercised in it. 284 Peace, God hath ordained that much of that spiritual peace which he dispenseth to his people, should be wrought by means of their good works, 129. Self-denial a Christians peace. 283 Pelagian forge. 68 Persecution, Self-denial secures a man in time of persecution. 292 Persuasion, It is not our persuasion, but the ground of it, that argues our estate to be good. 48 Philpot Martyr, his resolution, 218. his Letters to the Lady Vane, 287, 288. his Letter to certain ged Brethren. 304 Plays, the laborious idleness of many great wits in compiling of them. 120 Pleasure, there is nothing that the heart of man is more set upon. 283 Posse malum non est posse. 268 Power, want of power is pretended but want of will is the cause why those that are godly do no more than they do. 46. two sorts under the power of things indifferent, 342 Praise, what it is. 162 Praising of God, what it is to praise God aright. 62 Prayer, many will pray for the kill of their lusts, even while they are loath that God should hear their prayers, 36. we should be much in prayer for Self-denial, 421. several doubts about it answered, 422, etc. Preachers, who they be that the Vulgar take for the ablest Preachers, 119. Hypocritical Preachers. 313 Preaching, abuses in preaching, 117, 118, etc. Presumption, men are apt to presume upon their gifts, though they have no grace, 106. two sorts of such persons. 106, 107 Pretences, It's ordinary for men to pretend one thing, and intent another. 146 Preventing grace. 69 Pride, It is not humility but pride, not to acknowledge whatsoever good God hath wrought in us, 43. spiritual pride is in the best of men, though it be one of their greatest infirmities, yet it ariseth out of their chiefest excellencies, 62, 63. men that have gifts apt to grow proud of them, 97, 98. there is a twofold pride, a learned and a stubborn pride, 97. many proud of their own blackness. 96 Principles, Self hath many wicked and cursed Principles, whereby it misleadeth the generality of the world, divers of them mentioned, 31, 32. we should be careful to acquaint ourselves with Gospel Principles, and charge them upon our consciences, 33. Self doth violence to Principles of reason and revelation. 39 Profession of Religion, two kinds of it, 2. many rashly and inconsiderately adventure upon it, 3. and 8. It is a shameful thing for those that make a Profession, not to be raised above moralities. 277 Professors, worldling professors, what their main end is. 145, 146 Proportion of graces to graces, 275. of actions to graces, 276. of actions unto actions. 277 Proximus, egomet mibi. 95 Prudence, worldly prudence, 294. Prudential foolery 295 Pulcher, unde. 279 Pulpit, some come up into the Pulpit with mere vapours and flashes of words, strong lines but slender matter, 120. He hath his Pulpit in heaven, that teacheth hearts 261 Purgatory of self-denial. 263 Q QUestion, what the question is that Self asks when we are about to do any thing, 137. how it answers it, 138, 139 & 143 Questions, to be propounded to ourselves for the finding out of our selfishness 316, 317, etc. R REason, seeming reason to be distinguished from that which is reason indeed, 30. faith stops the mouth of carnal reason, and brings it to a nonplus. 377 Reasoning, a twofold reasoning with self, 23 Receipt, a tried receipt that never failed of the cure. 358 Recompense of reward, we may have respect to it in doing of good works, 134. it must be eyed, 363. what the recompense of reward is, 365, 366, etc. what it is to eye it. 370, etc. Reformation, the reformation of any evil must have the foundation of it laid in a deep humiliation. 325 Regenerate, it is the regenerate man only that can deny himself. 19 Reign, all reigning sin excluded by Self-denial, 257. Every self denying man, reigns not only over himself, but over the whole world. 302 Relations, not to connive at them in any sinful way if we be superiors, 223. not to comply with them in any sinful way if we be inferiors. 227. the nearer the relation, the dearer the love, and the more endearing must the expressions of it be. 221 Rem, Rem, quocunque modo Rem, the keeping of the worldlings song. 189 Resolution, All will come to nothing, till we come to an unchangeable resolution of doing our present duty. 339 Respect of persons, none with God. 108 Revelations, the delusion of those that rely upon pretended Revelations, and there upon neglect to stir up the gifts they have received, 94. the folly and madness of such persons. 95 Right, a believer hath the best right of any unto the creatures. 168. Righteousness of sanctification cannot justify, 71, 72. the righteousness whereby we are justified, what it is, ibid. Romances, the laborious idleness of many great wits in compiling them. 120 Ruin, two things there are that ruin those that perish under the Gospel. 1 Rule, what it is that God hath given to be our rule in all our undertake, and the sufficiency of it. 165 S SAfety, Self-denial a Christians safety, 291 Scriptures, the sufficiency of them for our direction. 161 Secreta Deo. 125 Self, what it is, 18. the greatest enemy to Christ, 24. must not only be arraigned, and convicted, but condemned, 34. and executed, 36. it will affirm what is not to be affirmed both of sins and duties, 28, 29. it is a bottomless gulf that sucks in all before it, 37. makes every thing become tributary, 38. therefore must be cut short of its allowance, 38. what ever it acts for, it acts for it as its God, 142 Selfconfidence. 113 Self-consulters, of whom they take counsel. 23 Self-denial, exceeding painful in the practice of it, so that no unregenerate man is able to endure it, 3. it is the first lesson, howsoever it be the last that is well learned. 15 Self-ends, 137. what is to be accounted a self-end, and what not, 143 Self-hatred, necessary to Gospel obedience, our entrance upon it, and perseverance in it. 4 Selfish, a selfish man is besides himself. 284 Self-love the leading affection, and that which exerciseth a sovereignty over all the rest. 2. self-love and self-conceit do always dwell together. 95, 96 Self-praise must be denied. 162 Self respects, it is an argument of an excellent spirit when all self-respects are drowned in the glory of God. 136 Selfseeking, there is a selfseeking that is very good, and a selfseeking that is stark nought, 136. Nothing will so furiously fly in the face of conscience at the last as this sin. 286 Sellers, a discovery of lemma ourself in divers particulars. 225 Semper victuri. 339 Sermons, such as have no command over their own spirits, no fit hearers of them. 12, 13 Servants, a discovery of lemma ourself in divers particulars. 253 Servitude, some kind of servitude in all religions. 15 Shame, sin the most shameful evil, 297. brings a man into the most shameful vassalage. ibid. Sin, original, 326. darling sin, 327. it is a kind of root. 328 Sovereignty, the serious consideration of the absolute sovereignty of God over us, will show us the unreasonableness of murmuring against him. 82. self-denial, a christians sovereignty. 302 Soul, too often sympathizeth with the body, 346. how it is to be considered in the practice of self-denial. 19 Spira, his story, 200, etc. Spirit, the excellency of any man lies in his spirit. 280 Spirit, the spirit is sent in pursuance of the father's design in election, and of the Son in redemption. 402 Splend idum nihil. 110 Strength, self-denial a Christians strength, 265. Strength especially seen in three things. ibid. Suffering, the cause why men are afraid of it, 2. and why impatient under it. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 48 Symmetry, where there is self denial, there is not only integrity, but symmetry and proportion. 275 T TAnkerfield martyr, his saying. 195 Temptation, what the first temptation was, 126. never parley with a temptation, either to the commission of any known sin, or omission of any known duty. 328 Testimony of God's Spirit always accompanied with the testimony of our own. 48 Theosophists. 115 Time, it's the Devil's policy to gain time. 339 Tradition, the doctrine of the Pharisees and Papists concerning it, 154, 155. to make it the rule of our obedience, provokes God exceedingly. 156 Trifles, we should not exercise our gifts about them. 128 Trinity, the world's Trinity, what, 359 Trial, Self-tryal, a duty necessary to Self-denial. 309 Tumour cerebri & cordis. 97 Tyrant, the grand Tyrant under which all natural men lie, is Self. 40 V Virtue lies in the middle betwixt two extremes. 339 Vir bonus commune bonum. 306 Ultimum virium. 67 Union, Self-denial the greatest preservative of union. 307 Unlawful commodities. 256 Voluntaries, the Disciples of Christ must be voluntaries, not prest-men. 8 Vow in Baptism frequently to be renewed. 412, 413 Use, We are never fit to use any thing we are slaves to. 344 Usefulness, the excellency of any thing lies in its usefulness. 307 W WAlk, to walk in the spirit, what is meant by it. 401, etc. White Martyr, his saying as he went to the stake. 230 Willingly, the more willingly any one acts to his own hurt, the more wretched he is. 298 Will-worship abominable. 337 Wives, a discovery of lemma ourself, in divers particulars. 250 Wolsey Martyr, his message to Denton, who turned Apostate. 213 Works, never suo jure in the first covenant, 64, 65. we may take comfort from our good works, 129. and rejoice in them, 131, 132. there is no good work, but what is the fruit of faith. 389 Worlds Trinity. 359 Worlding-Professors, what their manner is. 145, 146 Worldly-men cannot endure to think of being happy by God alone. 181 Worldly-things, the many wicked courses that men take for worldly things enumerated. 189 Y YOung converts meet with much trouble through ignorance of their Christian liberty. 168 Z Zeal, It's hard escaping a censure when blind zeal is to be Judge, 170. A selfdenying man hath knowledge answerable unto zeal, and zeal answerable unto knowledge. 275 A Table of the Scriptures briefly opened and illustrated in the foregoing TREATISE. The first number shows the Chapter, the second the Verse, the third the Page. Chap. Verse. Pag. Genesis. 02 15 173 03 01 335 30 27 399 32 10 352 39 07 334 00 08 ibid. Exodus. 04 10 093 12 36 040 20 05 161 Leviticus. 12 06 016 Numbers. 22 08 138 00 22 335 Deuteronomy. 13 06 223 21 18 226 33 08 224 00 09 ibid. Judges. 05 09 271 I Sam vel. 02 27 224 03 11 226 15 13 376 16 07 109 18 08 101 00 09 ibid. 21 13 053 TWO Samuel. 03 09 139 00 10 ibid. I Kings. 20 27 037 21 20 041 22 08 023 Psalms. 002 01 024 014 01 179 015 04 078 024 05 130 000 11 ibid. 045 10 271 000 11 ibid. 073 28 401 084 07 269 092 04 131 119 59 319 133 01 307 139 22 223 000 23 ibid. 144 03 349 000 04 ibid. Proverbs. 07 22 320 14 13 285 16 32 265 17 27 280 30 07 037 Ecclesiastes. 09 01 361 10 07 344 Canticles. 01 05 045 05 02 ibid. Isaiah. 1 4 144 41 21 030 44 20 298 48 2 049 22 286 50 11 ibid. 58 3 162 64 7 046 047 65 1 069 24 384 Jeremiah. 2 24 411 44 17 159 Lamentations. 3 40 309 Ezekiel. 21 26 043 Daniel. 04 14 327 Hosea. 4 10 338 16 145 5 11 158 12 ibid. Micha. 6 10 150 Matthew. 4 10 336 6 2 367 7 9 222 9 22 391 10 21 079 38 013 11 16 193 17 ibid. 12 29 039 16 25 135 26 362 18 8 263 9 ibid. 19 17 142 28 011 29 366 20 15 086 23 13 156 14 141 25 11 052 12 ibid. 20 409 29 060 Luke. 9 23 014 10 41 177 14 22 068 069 26 222 15 21 065 19 21 274 21 19 284 John. 1 16 275 2 1 168 3 6 019 6 34 180 7 45 098 46 ibid. 14 6 177 18 6 144 11 193 19 15 035 17 013 Acts. 2 46 270 3 13 035 14 ibid. 8 19 147 13 22 307 Romans. 1 31 221 2 7 135 11 108 4 5 070 5 19 071 6 6 019 7 9 026 8 7 024 8 067 16 048 26 014 31 404 35 267 11 18 326 12 3 102 4 103 5 ibid. 13 14 346 14 22 331 16 26 375 I Corinthians. 1 12 089 3 4 279 4 019 4 7 104 6 12 342 10 23 340 31 151 12 15 084 16 296 17 ibid. 26 105 14 19 127 15 41 124 TWO Corinthians. 3 8 077 4 17 135 18 293 369 372 12 7 405 Galatians. 5 16 401 17 019 24 267 25 408 6 4 130 Ephesians. 4 16 080 104 5 10 027 28 221 6 16 390 Philippians. 3 14 373 19 142 21 371 4 8 080 370 Colossians. 1 11 273 24 014 2 15 040 16 076 332 18 116 20 169 21 170 3 1 185 I Thessalonians. 2 5 146 5 8 390 TWO Timothy. 1 6 046 7 ibid. 3 1 322 3 221 3 512 Titus. 2 4 221 11 245 12 016 Hebrews. 5 13 127 6 4 077 9 14 067 10 32 399 11 1 384 5 389 24 363 370 James. 1 10 290 2 17 388 3 17 286 4 5 084 7 337 11 170 12 ibid. I Peter. 1 15 274 4 10 305 TWO Peter. 1 5 273 6 ibid. 2 22 395 3 16 123 I John. 2 15 359 16 167 3 8 132 20 048 III John. 9 100 Revelation. 3 2 409 8 408 12 1 345 Errata ita poterunt emendari. PAge 2. line 2. after Religion, make a full period, and begin the next word with a great letter, thus, Notwithstanding all the preaching, etc. Page 7. l. 25. for errors, r. error. p. 10. l. 14. blot out [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 13. l. 17. blot out [i. e.] and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and set down Plutarch, with a mark referring to it in the Margin, l. 30. for handsome, r. transome, p. 14. l. 14. r. By cross is meant affliction, etc. p. 21. l. 17. for that that, r. than that, p. 35. l. 27. for. debate, l. devote, p. 36. l. 23. r. 3. There is an hostile Self-denial, etc. p. 47. l. 2. r. assingat, p. 106. l. 25. r. ennobled, p. 155. in the Margin r. Bellarmin enervat, p. 169. l. 14. blot out this figure [●] p. 178. in the Margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 201. l. 2. blot out the comma after doctrine, and make it after notwithstanding, p. 217, l. 15. for allies, r. all ours, p. 224. in the Margin for qui certe vergem sensus, r. qui certe verus est sensus, p. 338. l. 30. r. If he be not denied, p. 239. l. 17. in the Margin, for inde cavit, r indicavit, l. 19 for bonam, r. bonum, and for quod vere bonum non esse, nec posse non velle, r. quod vere bonum non est, nec possit non velle, l. 22. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene utatum, r. ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene utatur, p. 244. l. 22. r. Assistants, p. 252. l. 17. r. that pinch their servants, etc. p. 267. l. 22. for overcome, r. over-overcome, p. 273. l. 2. blot out the comma after them, and read after the perfection of, &c p. 328. l. 10. r. a branch that corruption, etc. p. 346. l. 32. r. worthy of itself, p. 373. l. 13. make the comma after not, and read, yet he prevails not. Mr. Polwheile of Self-denial.