- # s s g d *-* ^ •*-» I* l-i 05 ♦J* ; ^ *3> fe 1 -"t^ * 8 c «* o i 'tz *S ^ : £ ^ g ! Z o - 5 c o 8 ts 1 -2> Q) 1 1 *** o o CJ *£ ' >* v &. v* e- <#> i S^B- L k II It tl\U> . A TREATISE O F Self-Denial. I By Richard 'Baxter, Paftor of the Church at 2\ederminfler. Phil. 2. 20,21. / have no man like minded, who will naturally care for your ejlate. \ For all feek their own $ not the things which are Jefus Chrifis. * LONDON, Printed by Robert whitest Ne^'U Simmons at the Princes Arms in Saint Pauls Church-yard. 1675. PREMONITION Concerning this Second Edition. f READER, Take the Love of cod and Self- denial to be thefumofall fa ving Grace and Religion; the firft of the Pofitivepart, & the fecond of theOppofkive orNegative part;And I judge of the meafureof my own and all other mens true piety by thefe two. And it is the rarity of thefetwo which- aflfurech me of the rarity of fincereGodliods. O how much fclfjbncfi and A a how i bow little Love of God, are too oftetl found among thoie contenders for, fuppofed., true DodMne, true Worihip, true Difcipline^ and the true Church ! who can fay that their Zeal for thefe things, doth eat up themfelves, their Qfe^y, their Peaceablenefs,and their Brethren ! TI>e fame men that will not abate an opinkma formality 7 a fingularity,for the Churches Peace and Concord, or for the intereft of Love, and the healing of our wounds, will as hardly abate a jot of their Wealth, their worldly honour, their carnal inte- reft, or felfifh wills ; which {hews thaf their zeal and feeming Orthodoxnefs and wifdom (as in them) is not from above but from beneath, Jam.'s. 15,16,17. O that men knew what hearts-cafe felf-de- ^/Wbringeth, by mortifying all that corrupteth and trouble th the fouls' of {inner s ! And if that part of Religion which feemeth htardeft &harfh- eft be fo fweet, what is our Love and Delight in God0 but the foretafte of Heaven it felf ? But the foul is feldom fit to jelifn this Do- ctrine arighr,till fome fpecial proVidence or eon- vi&ion have made all the world notori- oufly inefficient for our relief. But he that in or after fharp affii&ion will ftill be felfi/hin a predominant degree, is next to kopelefs. I re- member that one accounted of eminent wifdorfi3 a little before he forfook the Land of his Nati- vity> made this the firfl word that ever he fpake tG tp me, [_I think you efpecUDyfo> they Work towards you as they can; and have chofen here to [peak to you in the hearing of the worldjhat my words may remain to the ends intended^ when aprivate Letter may be burnt or caft afide. Flattery I am confident you expect not from mey hecaufe you know me^ and know me to be your friend. (And yet my late Monitor hath made many fmile^ by accuftng me of that f&wning crime.} I am told what it is to blefs my friend wich a loud voice, Prov. 27. 14. / have learnt my ThcEpiftle Monitory* my [elf \ that [[Open rebuke is better than fecret love; and that faithful are the wounds of a friend, but the kiffes of an enemy are deceitful] Prov.fj. 5>6. And therefore I jhall do as I would be done by. Faithfulnefs and Ufefulnefs Jha/lbe the meafure of my meffage toyou.Andthey have commanded me to fet before you this lejfon of Self-denial, andearneflly to intreat youy and again intreat you, that you will faithfully Read, and Learn, and Pra&ife it. Though I judged you have learnt it long ago y 1 think it not needless to mind you of * it again 5 my foul being afionifbed to feetbepowerofSe\ft(hnekintbe -world, even in thofe that by Confefjions and Prayers, and high Pro* fefflonsy have frequently condemned it. Yet this is the Radical-mortal fin. where this lives, all fins virtually lives. Say that a man is Selfiih, and {in that meafure} you fay all that is naught of him as to his inclination. That Selfifhnefs is the fumme of Vice *, and the Capital enemy of God, of Common-wealths, of Order and Government, of all Grace and Vertue, of every holy Ordinance and Duty >, especially of Unity and Brotherly Love, and of the -welfare of our neighbours, and of our oven falvation, I have manifejledto you in the following Difcourfe. But alas, what need we wordstomanifeflit, when the fames of difcord and long- continued divifions among Brethren do manifejlit! when hatred, flrife , variance 3 emulation, backbiting^ violence, rebellions, blood- fhed? The Epiftle Monitory. fled, rcfijling and fulling down of Government % have Jo lamentably declared it I when fuch hoc vock is made by it before our eyes* and the evil fp nit goes projpercth, and desolation is zealoujly andfludioujly carried ony and the voice of Peace- makers ts defpifed or drowned in the confufed noife ! [ Piciumptuous arc they, fclf- willed, they have not been afraid to fpeak evil of digni- ties , 2 Pet. 2. 10.3 To fpeak evil C was that the height of preemption andjelfwillednefs then f Ai> ?iiuch further hath it proceeded novo? even under the cloak of Liberty and Religion i How many Conquerours that have often, triumph- ed over their enemies, are conquer j$ by them- feives5 and live in continual captivity, under this home-bred mojl imperious Tyrant ? h hence is it but for want 0/felf- denial, that there is fuch fcr ambling for Rule and Great nejs? for Riches and Honours among all? As if they thought it more de fir able to fall from an high place than a low ! and at death to part with Riches than with Poverty / and at judgement to have much to anfwerfor, than little / and to go to Heaven as s Camel through a needles eye, than by the mere plain and t y / it hence is it but for want of felf-denial, that men are fo hardly convinced of their fins, be they never fo open? and cdieus* and jcandalctis, if they be but fuch as will admit of an\excn[e before the world} Mojl fins tb*t are confejt, are fuch as feem Thfe Epiftle Monitory. ieemnot to be difgraceful, or Juch whofe ] unifi- cation would double the difgrace, orfuch as are confefl in pride ? that the Confeffor may gain the reputation of humility. whence is it but for want of felf-denial, that Chriflian Love is grown fo cold, while all profefs it to be the badge of Chrifis Difciples ? And that fo many profeffors have fo little Charity for any but thofe of their own opinions: unlefs it be a Jlandering charity, or aperfecutingy or murde- ringcharity ? That all is commendable or excu- - fable y that is done by men of their own conceits ; andallcondemnable, or a diminutive good, that ts found in thofe that differ from them ; efpe daily if they difpute or write again ft them f whence is it but for want of fdf-denial5 that men who know that whoredom^ and drunkennefs, and theft are fins, can yet be ignorant (fn the midfl of light) that difcord and ckurch-divifions are fins? And that they hear him with beart-rifwg, enmity, or fufpicion7 that doth declaim againfi them ? As if Uniting were become the work of Sa- tan y and Dividing were become the work ofchrifi. I mean not Dividing from thofe without, but Di- viding in his Church, and among his Members 5 who are all baptized with one Spirit into one body, 1 Cor. 12. 13. even the Body of chrift, {not of the Pope) of which even Apojlles are but mem- bers (jind therefore Peter was not the Bead) I Cor. 12. 27, 28. which is fo tempered together 1 The Epiftle Monitory. together by G'd> that there fbould be no fchifm in it, but that the members fbould have the fame care one of another, I Cor. 12.24,25, And that for all the plain and terrible parages agawfl Dt- vifions, that are found in the word of God, it feems to (ome a Venial fin, and to others a com- mendable Fertile, if not a mark ofchriflun Piety. J may feem to fpeak incredible things of the de- bt ftons 0/Telfifli Profcfjors of Religion^ if they were not atteffedbythe common and lamentable expe- rience of the times. And whence vs it but for want of felf- denial5//uf Peace-makers fucceed no better in their at- tempts ? That while all men cry up Peace and Unity, mofl men are deflroying them^ and few are furthering them% and fewer do it with zeal and diligence ; fo few, that they are born down in the crowd, andfpeedno better than Lot among the rabble of the Sodomites, that cryed out againfl htm [This one fellow came in to ibjoimr,and he will needs be a judge : Now will we deal worfe with thee than with them] Gen. 19. 9. How long have fome been longings and praying, and moving, and labouring for Peace among the pro- fejjedfons of Piety and Peace, in England < and all {for ought J fee) almoflinvain: nnlefs to the condemnation of a felf ft unpeaceable generation. (But yet let the Jons of Peace plead for ity as long as they have a tongue and breath to fpeak.) whence The Epiftle Monitory. Whence cm it be but for want of felf-denial,- that Magistrates prof effing a z>ealfor Rolinefs \re^ gar d no more the inter efi ofchrifl ? but that the name(j&but the name)of liberty %(a liberty that hath neither Moral good or evil in it) is fet in the bal- lance againfl the things of ever lafting conference, and thought fufficient to over-weigh them? And that the meer pretence of this indifferent-carnal Liberty 2 is thought an argument of fufficient weighty for the introduction of a wicked damning Liberty^ even a Liberty to deceive and defray as many as they can^ and to hinder thofe that endea- vour mens falvation i And what's the argu- ment pleaded for all this £ Ifs partly a pretence of tendernefs and mercy : and partly becaufe men cannon be made Religious by force. And muft fuch ignorant orjugling confufions ferve turnj to cheat a Nation of their Religion and Liberm ties) and many thoufands of their falvation ? As if all the controverfie were, whether we fhould force others to be of our Religion? when it is only or principally ^ whether we may hinder them from robbing us of our oven ? and from tempting unft able folds to fin and to damnation? and from hmdring the means of mens falvation? and from the open pracitfe of idolatry or ungodlinefs? jf we cannot force them to the chriftian faith > cannot we hinder them from drawing others from it ?±And are unmerciful .to them 7 if we give them leave to damn themfehes {for that's the mercy The Epiftle Monitory. mercy that is pleaded for) and only binder them from damnt rs ? is it cruelty or perfecti- on to hinder rom t icing fouls to he//, as /< its they may freely go thither them [elves f I [houid rather think, that if we did oar befl to fave themie!ves} it < ex- ample? if Infidel, or Papijts Books be prohibited y what cruelty or persecution is this f if Quakers he htndrcd from railing at Gods Ordinances in the (fen fireets and Afemblics^ what cruelty or perfecntionis this? But feme think it enough for this Toleration^ that they think as confidently they are in the* right \ as we do that they err ! Andio do^Ieathens, Mahometans, and Infidels. And what! shall every man have leave to do evil^ that can but be ighor ant enough^ o think. (or fay he thsnhyhat he doth well? And rfaifl Magi ft rates rule as men that arc uncertain whether there be achrifi, or a church, or a Heaven, or .Helly hecaufe fo?ne:are found in their Dominions [o-fool- tflj or impious as to be uncertain of it ? In plain Engli[hy is it any hinder ance to mens falvation, and furtherance of their damnation, to be made Infidels, Papifls, and Juch as deny the Efjentials Chrtflianityyor not} if not; then array with Chrifl unity and Reformation, why do we pretend to it our fclves ? But if it be J will merciful Rulers fet up a trade for butchering of fouls ? and allow men to fet up a {hop of foifon for all to buy and take that wi/U yea to proclaim this pot [on ft* L . The Epiftle Monitory. for foals 3 infireets and churchafjemblies, as if mens fouls were no more worth than Rats or Mice^ or hurtful vermine, or it were fome noble at- chicvementtofendas many as may he to the De- vil. Judge impartially, whether all this be not forwent of felf -denial ? if felfifh inter eft led them not to this , and if they were more tender of the Interefl of Chrtft than of their own, and of mens fouls than of their flefo, it would not be thus .But the fame argument that tempts the fenfml to Hell, doth tempt fuch Magiftratesto fet up Li- berty for drawing men to Hell. The wicked fell their fouls to fp are their fiefh, and let go Heaven to enjoy the Liberty of finning', and run iMto Hell to fcape the trouble of an holy life : And fuch Magifirates fell the peoples fouls to fpare the fiefh of the deceivers ; and in tendernefs and mercy to their bodies^ they dare not refrain men from feeking their damnation. Is faith and holjnefs propagated by perfwafiw, and not by force? Surely then Infidelity, Popery and Ungodlinefs > are propagated by perfivafion too / Again Itetlyeu^ ielf-love doth make fuch Rulers wifer than tP ordnt Commiffion or Liberty to dU that will, to tice their foiddiers to mutinies or rebellion, their reives to Adultery y their children to prodigality > or their fervants to thievery : But the love of Chrrft and mens falvation is not fo ftrong ds to fa- tisfethem whether men fJjould be hindred from raifmg mutinies™ his Church > and from defiroy- ing The Epiftlc Monitory. ing fouls ! For foot h, they tell us that Cbrift is fuf ficient to look to his cwn caufe. i\ry trueQ and they Jb all one day know it.) But witjl he not thenfire teach cr rule by men t Is not Adultery 7 Murder, Theft^ Rebellion, dgainjl the Caufe of Chrijly and his Laws, as well as Popery and In- fideltty? And muft they therefore be let alone* by man f Chrijl U Efficient to Teach the world, as well ds to Govern. But doth it follow t hat men mujl be no Teachers under him I Nothing but felnihnefs could cauje this blindnefs. And becati[c 1 know, that this ft re am proceeds from the Roiv/anj^r///^ and it is their great de- fi*n to per [wade the world, that it belongs not to Magistrates to meddbe with Religion^ but only to cherijh them that the -Pope approved) of and to punijb thofc whom the Pope condemns^ and that Cbrift muft Govern and judge cf matters of Re- tigion bifnjelf that rsy by his pretended Roman Vtccchrif, if) all only now $ay this : that if 'Rome were acquainted with fclf-cenial, and if the iel- fifh carnal interefl of Riches and Rule and warld- tygreatnefs, had not blinded themy they could ne- ver have believed themselves \ that Chrijl did appoint the Pope of Komc to be his Univerfal Vi~ car; and that Princes and MagiJI rate sin their own Dominions, have not more Power to judge whj is to be tolerated or punished by the [wordy than the Pope cf Rome: when no Prieft or Pre- late upon earth (asfuch) h*th any thing to do with fuch The Epiftle Monitory, ; fob a judgement^ no not in the places- when they live'. All that. they have to do herein, is tt judge who is the Here tick or offendor in order to hue ensure and excommunication : But it's Ma- giflrates only that rftufi judge who is the Heretick tf offendor in order to corporal punifhment or re- ftratnt. And this I undertake to make good a- gainft all the Papifis in the world : much more that the Roman Tyrant^ hath no fuch Power at the Antipodes > and in all the chriftian Nations on earth. Remember in all ' this ^ that I [peak not againjl a Toleration of Godly tolerable meny EpifcopalD Presbyterian 3 Independent, Anabaptift, &c. ' that will walk in Charity, Peace and Concord • ft>vve {hall never be well till thefe are clo- fed. But do we not know that Papifis have Italy and Spain ^W-Germany and France at hand to help them ? And that if we.gr ant them fuch a li- berty as jhall flrengthen them and make way for their power <> we give away our own liberty 7 and are preparing faggots for our martjrdom^ and giving aw ay the Go fpel that by wonders of mercy [ hath been till now prefervedfjind I hope faallbe fireferve d in defpite of Rome and If el/.) JSjfpr.yet do /plead for 4&y cruelty againjl a Papifl^ but \ for a necefj'ary Defence of the jnterefl \of chrijl, I $nd the fouls of toe n , and the hopes ofourpofterity, ' ¥%ue Humanity abhor reth cruelty, **V Did: The EpiftlC Monitory. Did Ma.gtfira.tes vcell know their dependence upon God, and that they are his officers, and tnuf: make him their endy they would not take their flocks /0 be their matters, though they may take them for their charge • nor would they jet up a carnal inter eft of the multitude, againft the plea- fingofGod, and mens f ah at ion: nor would they think fo highly of mens conceits and wills as to judge it a matter of fo much moment, to allow them in Religion to fay or do what they lift, if allowing a mans felt' in the practice of Known fin, is i neon ft (lent with a (late of grace, and a ftgn of a miferableftave of Satan : I leave it to you to con- fider, what it will prove to allow others even Countries and Nations in Known fin. And if Rulers know not that fetting up <*#Univerfal Vice- chrift) and worfJjipping bread (though they think there is no bread) wish Divine worihpP and fer- vi?ig God in an unknown tongue, with other points of Ropery, are fin 5 and that oppoftng and reproaching the holy Scriptures, Ordinances, and Miniftry, are ftn;wo to fuch Rulers, and wo to the Nations t oat are Ruled by fuch. O what a blcf- ftngisaholy felf-denying Magiftracy to a Nati- on! if one could have told you twenty years ago, that you and fuch as you fpould be Rulers in this land, how confidently would you have promt fed an univerfal encouragement to podlinejs, and d vigorous promoting the caufe of Cvr Ift, and a zea- low fuppreffmgof all that is againft it I Little would B jon The Epiftlc Monitory. you or Ibdve thought that after ProfeJJors cf god- linejs were in power ^ Jo many years Jbould have beenjpentin destroying Charity and Unity \ and cherijbing almofi all that will fi and up for the Devil^ and plead his cauje againfi the T)o£irine and Dis- cipline and Worjhip and Churches and Officers of Jejus Chrifi. And that in their dayes it Jbould have been put to the Queftion, whether the Mi- niftry it (elf ihouid be taken down. And that men in power fliould write for Liberty^ for all that will c alii t felf Religjon^ even Popery not ex- cepted {nor I thinL^ Infidelity or Mahttmetifm it felf) and that t ho (e that write fo fbould be men in Power. My heart would have ri fen againfi htm g as an odiom calumniator^ that Jbould have pre- ' fumed to tell me, thatfuch men as have attempted- this^ would ever have come to fuch a pafs : and jfhon-ldhave encountredthem with Hazaels qne- jlion^ Are they dogs, that they Jbould do fo vile & thing ? and exercife fuch cruelty on J'ouls, and feekto bring back the people of God to the Romijfj vomit % and fet up the greatefi tyranny on earthy .:;; rider pretence of a Religtom Liber- But alas, it is not Magjflrates only that are Jo rv. n fc! Menial. Minifiers alfo are ■iiiHty of 'this crime: Or elfe we Jbould not have been fo forward to divifions^ and fo backward to the cine ; nor would men of this prrfefjiw^ for •inter eft of their opinions and parties^ have • The Epiftle Monitory. cherifhed diflenfion, and fled from concord^ and have had a hand in the refitting arfd pullingdowu Authority, and embroiling the Nations in wars audmiiencs. And whence is it but for want of lelf-denial, (for our own faults mujt be confef- fed) that the Minifiers of Chrifl are fo much fi- lent in the midji of fuch heinous mifcarriages as the times abound with £ I know we receive not our Commiffion as Prophets did> by immediate extraordinary inspiration* But what of that? The friers that were called by an ordinary wayy were bound to be plain and faithful in their Of- ftce^ as well as the Prophets : And fo are we. How plainly [poke the Prophets even to Kings ? andh$w patiently did they bear indignities */id persecutions ? But new we are grown carnally wife and c ante ious ; (for holy wifdom and cau- tion I allow") and if duty be like to cofl us dear^ we can think that we are excufed from it : if Great men would ft t up Popery in the Land by n Toleration^ alas, how many Minifiers think they may be file nt*> for fear left the contrivers Jhould call them feditious or turbulent or difebe- dienty or Jhould fet men to rail at them and call them Ly as and Calumniators; or for fear left they fhould be per fe cute d^ and mine a in their e- fates or names \ if they do but forefeey that men in power or honour in the world^ will charge them with Lies or unchriftian dealing, for fpeaki the words of Truth and Sobernefs, agapnft the B z In- .4 i _* ^ The Epiftle Motiitcxy • Introduction of Popery md impiety, and that they fh all be made as the fcorn and off-fcouring of all the world, and have all manner of evil faying faljlyfpoken 'of them7 for the fake of Cbrift, his Church and truth*, ' they frefently confult with flefb and blood, and think tbemfelve$ difeharg- ed of their duty: when God fait hy Ezek. 33. #. &c. (Tf the watchman fee the fword come, and blow not the Trumpet, aud the people be not warned ; if the fvvord come and take any per- fon from among them, he is taken away in his iniquity , but his blood will I require at the watchmans hand/] And were we no watch- men, yet we have this command^ Lev. I p. 17* [Thou ihalt not hate thy brother in thy heart : tnou (halt in any wife rebuke thy aeighbour, and not fuffer fin upon him.^j Yet now many Minijlers will be cruelly filent^ left they fhould be charged with malice and hating thofe whom they are commanded to rebuke. The fword of violence/ perfwade them not to meddle with; but were it not for want of felf- denial, the fword of the fpirit would be more faithfully managed againft the fins of the great eft enemies of chrift and of the Gofpel, than it is by moft, though it fhould coft us more than fcorns and ftanders9 and though ne know that bonds and afflictions did abide us. And verily I cannot yet under ft and, that the cratempt and fcorn of the Mmiftry in England, is The Epiftle Monitory J is fed by any thing fo much as felfiflinefs. Could we be for all ?nens Opinions and Carnal inte- refts , (O what experience have I had of this !) ail men , for ought I fee, would be for us : Is tt x crime to-be a Miniflcr? Doubtless its then a crime to he a Chriflian : And he that rails at us as Minifters to day, its like will rail at us as Chrifiiansto morrow. But if fuch will vouch- fafe to come to me, before they venture their fouls, and fiber ly debate the cafe, I undertake to prove the truth of chriflianity. The worldmay fe^ in Clem. Writers exceptions again/l my Trea- tise of Infidelity, what thin transparent So- plnfmsy and filly Cavils, they ufe againfl the Chriflian cattfe. when they have well anfwered, not only that Treatife, but Du Plcflis,Grotius,Vives5Ficinus *££ JS*^ Micra?lius5 & the ancient apo- wmici logies of the Chriflian writers of the Church, let them bo aft then that they have confuted chriflianity. The \ Devil hath told mc^ long ago in his feeret temptations, as much againfc^ Hie Chriflian Faith, as ever I yet read in any of our Apoflates : But God hath told me of much m that \c for it, and enabled me to fee t t of tljeir Reafinings, that think the mvft erics of the GofpeltobefoolijJmefs. But if it be not as Miniflers a?id chriflians that we are hated ; what is it then ? if t we a re in^aorant^ infufficieac, negligent or L\m- B 3 ThcEpiftle Monitory. dalous> why do they not by a legal trial cafi W out 7 and put thofe in our places I may with %rtufrt* that are more able, diligent calUllour etfflfet* ^ » £ ^ fcirch their Court Re- e> / ' cords, and xc how mi- provok d them to it, and beg d vy of us ha\e been caft jt 0f t\)m C0 0ftcn as vpe yave out or filcQccl for any , J *. ■/. / 7 r immorality, but fore done ? Ifttbebecaufe we are Lcjing Confidence a- not PapiftS;, it is becaufe we SwtctboLnk cannot renounce all our ienfes, that Confoencc (houid our Reafon, /w Scripture//;? give place to the.rCcm. Unity, Judgment and Tradi- mands. Read tre two ,. 4 r 1 r n r or thxe lift Chapters in dion of the far great eft fart of Dr. Holda's AnaLfidU. the Universal church ? if I have not already proved that Popery fighteth againfl all thefe, and am not able to make it good againfl any Jefuit on earth, let them go on to number me witkHereticks^and let them ufe me as thev do fuch when I am in their power, if we are hated becaufe we are not of the Opinions of thofe that hate us, it fcems thofe Opinions are enemies to Charity $ and then we have little reafon to embrace them. And if this be itp we are under an unavoidable neceffity of being hated: For among fuch diver fity of O* pinions, it is impoffible for us to comply with ally if wit durft befalfe to the known truth, and durft become the fervants of men, and make every f elf -conceited Brother the Majler of our Faith, jf we are fo reviled, becaufe we are againft an Univerfd Liberty offpeakin^ cr writing againfl the The Epiftlc Monitory. the truths and vcayes of chri/ly and of labouring in Satan $ harvejly to the dividing of the chur- ches and the damnation of fouls, it is 'then in the np-jbotj becaujevee arc of any Religion, and are not defpijers of tlye Gofpel, and of the Churchy and of mens [alvation^and bee art fe vce believe in Jefus cbrifl. I have lately found by their ex- clamations 5 and common defamations \ ,:.■ threatningSy and by the Volumes of reproach that come forth againfi me, and by the [vcarms of lyes that have been fent forth a ine through the Land? that even t'->e pre fent Con- trivers of Englands Aiifery ( Liberty, / wo fay} andof Toleration for popery > and more > are themfelves unable to bear contradiction from one fuch an inconfiderable per Jonas my felf ; and v have got it into the months of fouldi, i that my writings are the caufeofvearsy and th till I give over writing, they [ball not give vt fighting (though I do all that J am able to do hr Peace.) And *eKl Mr- s[ // this be Jo, what a ca\e ^n me, and would they briw* the Nation fc»klicn ofeft'y f ; • • c r calumnirei nc aril tntoy by giving far greater rhrCJ!tcl ,v ^ Liberty to ally than ever I the hd madeufecf.f llnlef they (till rel thcn\to ; /.; y - -/ to a trial, e\ei t >t except a Liberty of co??trad:a~ fpeakfng and < : themfelves, the) lock for other kind oj uf* fc \c ? and i;ic Yj 4 The Epiftle Monitory.1 when Libertinism ts fet up. Tea if they mil feek the mine of the Church and Caufe of thrifts they mufi took that we fhould take Liberty to con- tradict them^ and to [peak for chriji and the fouls of men, till they have deprived us of tongues, or pens^ or lives ; And they mufi expect that we obey God rather than men> and that, as Paul did Peter > Gal 2 . 1 1 . we withftand them to the face; and that Sat an flo all not be nnrefi- fed, becaufe he is transformed into an Angel of Light; nor his Minifters be unreftfled, be- caufe they ^are transformed into the Minifters of Righteoufnefs ; nor the falfe Apoftles and de- ceitful workers, becaufe they are transformed into the Apoftles of ChrifT] 2 Cor. 11. 13, 14, 15. Nor mufi they think to dofo horrid a thing, as to weave their Libertinifm, &Toleration of Popery into a new Fundamental Conftitution of the Common-wealthy which Parliaments muft have . , , no power to alter^W that the I know that it hard- k m u r r BCtbAoutandiiaimpc- ages to come fhall cur fe us for nhencv, to fay tha: o- our filence 3 and fdy that All- tZiSjS.'Zi. "¥*». *nd other ChriJlUns td with yofpel, and their countrey. if the rattling of the hail of persecution on the tiles ^ev en on thuflefh, which is but the tabernacle of our fouls be a terrible thing ; how 0 The Epiftle Monitory. how much more terrible ts the indignation of the Lord) and the threats of him that is a confirming fire ! if you can venture jour lift againfi an enemy in the fields we are bajlards and not Chrijlians if roe cannot venture curs, and give them up to persecuting rage^ as lon« as we know that vce have a Mafter that will five harmlefs^andthat the God whom we ferve is able to deliver u*,& that he hath charged us nofto fear them that kill the body, and after that can do no more^ &c. and that he hath told us that we are bleffed whtn men revile us and persecute US) and fay all manner of evil againji us falfly for his fake; bidding usy Rcjoyce and be ex- ceeding glad, for great is our reward in hea- ven: for fo perfecuted they the Prophets that were before us. Mat. 5. 10, 11, 12. and when roe are fold that he that will fave his life Jhall lofe it , and whofoever will lofe his life, for the .eofchrifti jhall finde it, Mat. 16.25. **& when we know that we own a caufethat (ball prevail at lafty and reftjl them whofe end fliaH be according to their works , 2 Cor. 11.15. And what though this be unknown to the op- pofcrs ? That will not warrant us to betray & ufe that wc know to be of God ; nor will the igno- rance of ethers excufe us, for neglecting kne truth and duty, if the fouls of private per be worth ail the (: \nd labcu- andweinnf deal faithfully with them, nb*. it the Epiftle Monitfljty. itfhallcofi us : furelythe fafetyofa Nation, am the hopes of our pofierity, and the publick inter eji .ofchrifi^ is worthy to be fpoken for -with much ?nore z,eal> andwc may fuffer more joyfully^ for contradicting a fublick defiroyer of the church, than for telling a poor drunkard or whoremonger of his fin andmifery. Hitherto I have permitted my pen to exprefi my fenfe of the common want of k\{-denia\ in tht Land: Now give me leave 5 as your mojl affe- ctionate faithful friend, to tummy file a littlt to your Je df \ andeamefily t* entreat of you theft following particulars. I. In general^ that as long as you live you wil watch againfl this common deadly fin of Sclfilh- nefs, andfludy continually the duty of Self-denial jVe fijall be empty of Cbrifi, till we are fcjpihing in our felves. Blejjedare the poor in ffirit^ fat theirs is the Kingdom of Heaven. Self is tht fit 'ongefl and mo ft dangerous enemy that ever you fought againfl. It is a whole Army united ; anc the more dangerous becaufefo near. Many thai have fought as valiantly and fuccefsfully againf other enemies as you^ have at lafi been con- quered and undone by Self. And conquer it yoi. tannot without a conflict : And the conflict muf endure as long as you live : And combating n ^pleafing to the enemy : And therefore as lonx us {t\iis the enemy \ and felf-pleafing fo natural u corrupted man> {that fioould be wholly addict ec ti The Epiftle Monitory. fo plcafc the Lor*) Self-dfpial will prove a Uif)ia$lt task: And if vhs't \n //^advice what would engage you ace per in tht -/ # Id feem bitter, or ungrateful, / jhontd not . And let me freely tell you. that ycur \volperity *#*/ advancement will make the work fo exceeding difficult, that fincc you have been a Mayor General, and a Lord, and new a Coun- sellor of State, you have flood in a moreflippc- ry ferillous place, and have need of much more -grace and vigilancyy than when yon were but Baxter's Friend. Great places and employments \have great temptations, and are great avoca- tions of the mmd from God. And no err our Scarcely can be fmall? that is committed in pub- lick great Affairs ; which the honour of Gody ; and the temporal and (piritual welfare of Jo ma- \ nyy do, in j'omejert, depend upon. Theje times : have told us to our grief, what Vidory and Proiperity can do, to fhtygthen the lelfifli Principle in men : They have fv allowed Camels fin: and I take it as the principal acl of Friendfhip that ever you did for mey that yon provoked me to this fweet7 though flefh-dif plea- fing life^ of the Miniftry^ in which I have chofen to abide. I had rather lie in health on the hardeft bedy than be fick upon the fofteft. And I fee that a fetber-bed maketh not a fick man well. The (leep of the labouring man is fweet : The plow-mans brown bread and cheefe^ is more favoury to him^ and breedeth fewer fickneffeS) than the fulnefs and variety of the rich. This Country Diet doth not cherifh Vo- luptuoufnefs, Arrogancy 7 Fain-glory, Earthly- ?mndednefs^ Uncharitablenefs^ and other (Hfi& difeafes^fomuch af*wor Idly greatnefs doth. . Expe- The Epiftlc Moaitory. Experience telletb m that tnoft men are beft in x low eft Ate : infcmuch that a bad man in fuk- tefswill fpeak better 7 and fee m more penitent wd mortified, than many better men in health. I? s a wonderful hard thing to live likt aChri- lian in a full profperity ; and to be above this world, and have lively apprehenfions of the 'nviftble things, and live a heavenly converfa- *iony w Health and Wealth, when cur flefh hath fomuch provifion at hand, to accommodate and >leafe it. Projperity doth powerfully corrupt (he mind : It breedeth many dangerous error:, tnd vices ; and it maketh ufelefs that know- ledge which men have : fo that though fuch men ; an (peak the fame words as another, about the matters of the life to come, it is but dreamingly^ ind without life. Their Knowledge hath but little power en their hearts and lives. The vvorlcL is fo Great with them, which u as no- ihfcg, that God and everlafting life are as nothings them which are AH. They are fo full of the creature that they have no room for Chrift : andfo bufie about Earth, that they have but little time for Heaven : and tafte fo much fweetnefs in their prefent pomp, that they can- not relijh the true and durable delight). They know their Morals y as they know feme Aftronomcaly or Geometrical verities, by an :>nor uneffectual Knowledge: fo that in- ked they Knew not what they Know. I faniJc The Epiftle Monitory. fanias in hisfrofperity de firing to hear fomt fecret: ofPhilofophy^ bad no more from Simonidcs but Remember that thou arc a man; He con- t tinned this at the prefenty as a ridiculous Me- mento of that which i no man could forget : Bm when he was reduced to an extremity fo then re tnembredthe philosophers LeJJon^ and perceive t there was more in it than he under flood when fa conttmnedit. How httle is there in a profperous flate^ thai Jbouldfeem de fir able in a wife mans eyes ?wbj is it that great Travellers and Statesmen } anc all that have mofi tryed the world, defirt t\ withdraw from it toward the evening oj their Age j and to retire themfelves into a pri is the vanity of an Infidel or Atheifl^ and below & Chriflian that hath the hopes of heaven, if & wan be holy^ he is above his wvrldly greatnefs^ andbearethit as his burden D and feareth it as bis fnare. And if he be Carnal, he is the fafier in his mifery } and golden fetters are fironocr than any others. A pebble-ftone on the tip of Atlas is but a pebble : and a Pearl is a Pearl in the bottom of the Sea. A nettle on the top of a Jain is but a nettle: and a Cedar in the loweft valley is a Cedar, if God dwell with the contrite^ and have refpeff to him that is 1 poor and humble ^ ay,d tremble th at his wcrdy ft [fcemstfay aremoflt^ bt refbefted? and are the The Epiftle Monitory.7 moft honourable^ if God can put more honour upon m by his approbation than man. God will not ask /^■5 where we have grown (jn order to our Ju- ft ification) bit} ^ what fruit we have born i nor whether we were Rich or poor? but whether we were Holy or unholy ? nor what was out ftation? hut How we behaved our felvcs in ft* Profperity ufually breedeth a tendernefs and fickly frame of foul, fo that we can fcarce look cut of door ■> but our affections take cold; andean fcarce feed on the mofl wholfome food, but we re- ceive it withfome loathings or turn it to the mat- ter of fome dife a fe. But to worldly vanities^ it breeds a Canine appetite: fo that ambitioits wretches are like Dogs, that greedily fwallow the morfel that you cafl them, and presently a ape for more. But whole fome poverty hardeneth us againfl fuch tendernefi and infirmities, and breedeth not fuch difeafes in the foul. £ A poor mans rod when thou doft ride, is both a weapon and a guide] faith our ferious Poet, ifleep mofl fweetly when I have travelled in the cold ; froft andfnovo are friends to the feed, though they are enemies to the flower. Adverfity indeed ts contrary to Glory 5 but it befriendeth Grace. Plutarch tells Uf7 that when G#far paft by a fmoaky nafly Village, at the foot of the Alpes^ fome of his Commanders merrily askt him, [[Whe- ther there was ftigh a ft)r for Commands and Digni- : The Epiftle Monitory. Dignities and Honours among thofc Cottages, as there was at Rome ^ The anfwers eafie. Do you think that an Antony, a Mark, a Hie- rom, or fuch other of the anticnt retired Chrifiians, were not wfer and happier men, x Nero or a Caligula, yea or a Julius, or Augllftus C#far i is it a de fir able thing to be a Lord or Ruler, before vpe turn to common earth? and as Marius that was one day made Emperour, and reigned the next, and was /lain by a Soul- da r the next i fo to be worf hipped to day, and laid in the dujt, if not in Hell, to morrovo ? It 'be faying of the Emperour Severus, Omnia fui, fed nihil expedit ; And of King David, I have Teen an end of all perfection. O value thefe things but as they deferve ! Speak impar- V j Are not thofe that are flriving to get up the Ladder, foolifh and ridiculous, when thofe that are at the top, have attained but danger, trouble and envy • and thofe that fall down are accounted miserable ? Sed nulla aconita bibuntur „ Fi&ilibus jfaaj There arc more draughts ofpoyfon given in Gol- den than in earthen VefTels,/i/>£ the Poet. The Scythian therefore was no fool, that when the Emperour Mich. Paleologus fent him precious Ornaments and 'jewels, askt, What they were \ C go^d 1 he fcpiitie Monitory. good fore Whether they would preferve him from calamity , ficknefs or death i and fent tl^emhome, when hi' beard they were of no more tife. Ton defire not the biggeft fhooes, or cloathes, but the meet eft $ So do by your Dig- nity and Eft ate : As you mufi ask but your Dai- ly bread, [0 mufi you defire no more: jN either Poverty, nor Riches, but convenient food; yet fo a* to learn to abound and to want, and in every fate to be content : bearing Riches and Dig- nity if caft upon you, without feeking; but not deliring or gaping after them, nor glory- ing in them : Undergoing them as a burden with patience and [elf- denial, and carefully ujingallfor God^ but neither de firing nor ufing them for Carnal fclf. [They that will be rich (orgreaf) fall into temptation and a fnare, and Into many foolifh and hurtful luft?, which drown men in deftru&ion and perdition: for the love of money is the root of all evil, which while fome coveted after, they have erred from the faith, and pierced thcmlelves through with ma- ny forrow Sjj 1 Tim. 6. 9 >; 10. r Remember where you begun, and where you mufi end. Naked you came into the world, and naked you muft return to duft. You brought no Riches hither, and none jhall you take hence, unlefs you learn the blefedart of making friends ef the^ unrighteous Mammon, and laying up a_ good fcundation agvr.fi the time to come, and ^^^ laying The Epiftle Monitory. laying up a trcafure in Heaven ? by the right im- prove-,. your frefent mercies. Tho/ h life he nor circular, hut progre/fve^ the end as to our natural^ is likcr to the beginning than to the m}ddle. if we die not children, yet likcr to children than we live. If s fad that : and perfection of our Age (hould be the height of our folly : And that childhood and I tired Age (hould be leafl entangled with thefe 'vanities. And it's a lamentable flupidity that alloweth lclf fo confidently to play its game^ fh .:r eternity y where one would think the noife cf damned fouls^ and the triumphant joyes of blejjed Saints* that pafl to reft by the way of lclf denial, (hould mar -the ffort^ and turn their pride into jha?ne and tremblings and the great jigs of mortality th it are even at handy f/jould drown the noife of pomp and p/eafure^ and make the Great nets of this world appear an inconfidera- ble thing. The Lord grant that you be no lefs 7 and heavenly, and true to chrtfry and ab:ve this world y than when you and I had our fir fl familiar converfe^ (and fure by this time you fhould be much better^ It's fa id of Agathocles King of Sialic, that hiving been a potters Son*) he would alw ayes / \ether$ Earth: n and Golden Veffels at his T* member him of his Original. Ton tread on earth, and bear about yen fuch evidences of you ; vt to tell youy wl G z The Epiftle Monitory. And whither ifs going? and how it fbould be it fed now: Remember a/fo your fpiritml neve births by what feed you were begotten y and by what milk you were ncurifhed, and fee that you degenerate not} and do nothing unworthy that noble birth Yind the heavenly nature then received. II. And remember that felf- denial is never right -y unlefs it be caufed by the love of God- and as you deny your frlf, fo you entirely and iinref'ervcd/y devote vour felf to him. To this end I crave your obfervatien of thefe few unc[ue- Jl ion able precepts. X. Take heed of Unbelief and dread all temptations tending to ity and live by that faith which maketh abfent things to be to you as pre- fent} and things ttnfecn as if they were Jeen. when Hc#vtn once lofeth its interejl in the fouly the world may flay Rex and delude and dejlroy us at its pie a fur e. 2. Take heed of all intrafions of felnflinefs; Efpecialjy ^overvalue nor. your own underfland- ing in the things °f God. Draw not a great pi dure of a little cnaifi. Be not eafily drawn to contemn the judgements of thoie that have fe arched the holy Scriptures. with equal diligence /^liumiiitv, and with much more advantages fl/Vetirdenefs, and time, and helps than you. 3 . Take : heed of engaging your handy or %guey$r fecrct thoughts y againd the faithful •vifers of chrijl : lut further the work of Chrift The Epiftlc Monitory. Chrift in their binds with all your power. I am no Prophet^ but yet pre fume to fay\ fly*that if the Reproaches of a faithful Miniftry in En- glandbc purgd away without foir.c dreadful judgment of God on the Apoftate i eproachers, or eliea defertion of the Nation, by a removing of our glory, I fhall wonder at the patience and forbearance of the Lord, it's a dreadful ob- fervation, to fee fo much of the (p'irit of ^Maligni- ty fofjeffing tbofe that once faid/hey fought agamft MaUgnzms. And that the Mimfters and (crvants of the Lord*) are railed at by many of them, as formerly they were by the vcorfi of tbofe that their bands deftroyed: And with this dreadful aggra- vation, that then it vras but fome that were reviled^ and now with many it is all : then it was under the name of Puritans and . Round-heads , and now it ts openly as Mi- > nifters under the name of Priefts, and Black- coits, and Presbyters, and Pulpeteers. what have thefe fouls done .that they arc Jo far for fak en by the Lord! The judge of all the world isdt the door, that will plead his (crvants caufein righ- teoufnefs. It is hard kicking againft the pricks. He that defpifetb, defpifeth not nien\ but God. Perfection under pretence of Liberty, is beich- tcnedwithhyyocnUQy and is one of tht great eft fins in the world. But men are not catcht in Spiders webs, tb ugb flies arc: our Lord will- make ut a tvjy to efcape. Per': . C 3 C9B. The Epiftle Monitory. conquered Chrifl^ And becaufe he lives ^wefhall live alfo.Here ts the faith & patience of the Saints. J know that malice wants not words to cloak their iniquity, He that hath will and power to do hurt0 hath fo much wit as to pretend fome reafon for it : Though I think that malice did never walk more nakedly, Jince the Primitive persecutions, than it doth in En- gland at this day. Their principles and pro- found contrivances they can hiele^ but their Malignity goes flark naked, and is almofl grown paflfhame. They talk againfl Mercenary Mi- nisters as if the j had never read I Cor. $u ; Mai. j. and fuch other Scrip- tUt^*fa™**t tures: Or,as if they envyed re crthemorc re:onci,\i food andrayme?it to them that to us bow ue have been wdtcy and labour for. their c even years rurned ouc r , , . of *il jouls, to whom they are com- manded to giye double ho- nour^ I Tim.') . 1 7. when they envy not Proven- der to their J-Iorfes, nor Fodder to their labour- ingOx, nor the cr urns to their very Dogs. But ther matter is^ that their wit is too feint and nar- row for their malice ; and therefore the Popijh and Malignant enemies have no fairer pretence to cajl out the Minify y7 than by this engaging the Covetoufnefs of the ignorant and ungodly fort againfi them. They talk of our want of a jufi call: But what is it in point of Calling that is wanting? Abilities fay fome ; SuccelTion fay \ others 3 The Epiftle Monitory. others • Miracles />y others ; and indeed it s what the Imcrctt ofklhih men doth dictate to the ac- cusers. O that they would tell us what is the due Call ; and where u the Mtmjlery on Earth that hath it \ if we have n.t I if they would have all laid by that work not Miracles, we may fee what they would have done to the church, if we are not what they would have u if I would rakr it: But if by giving them twice as much us I receive, / coula (atisfie and further the cure of difeafed fouls y how joyful jhould /bet And mujl we deny cur [elves and all things in the world, for our p copies fakes % and after all be reproached as if we were a mer- ccnary generation, and fought our f elves ! O horv will God confound this ingratitude , when he comes to judge ! 1 Something they might fay, if the Miniflers of \Lng\it\dbadtbe provifion of the French and o- r Popifb Clergy. ( / will not pre fume to ye now our Callings fidelity and mainte- nance^ with MagiflrateSy "judges and men of ; other profefsions.) Should I fuppofe the Magi- firacy epitomized in you, and the Miniftery in me, I fbouldgne you an undue advantage : For I fuppofe there arc f*r more Miniflers better than me, than there are Magijlrates better than you. And yet I think you would not judge of me y YourFriend> Richard Baxter* THE PRFFACE Readers, i Here prefent to yoir ferious confederation, a Subjeftoffuch Neceffity and Confequence, that the Peace and fafety of Churches, Nations, Fa- milies and fouls do lie upon it. The Eternal God was the Beginning and the End, the Intereft, the attraftivq, the confidence, the defire, the delight, the All of man in his upright uncorrupted State. Though I the Creator planted in mans Nature the principle of [Natural Self-love, as the fpring of his endeavours for Self-prefervation, and a notable part of the engine by which hegoverneth the world, yer were the parts fub- Ifervient to the Whole, and the whole to God: And Self-love did fubferve the Love of the Vnivcrfe> and of |Gol: and man defired his own Prefervation, for thefc ihig'ier Ends. AVhen/?; fteptin, it broke this 01 The Preface. and taking advantage from the natural innocent prin cipie of Self-love, it turned man from the Love of God and much abated his Love to his neighbour and the pub lick good, and turned him to Himfelf by an inordinati felf-love, which t^rminateth in himfelf, and princi pally in his Carnal- felf, inftead of God and the -Com- mongood.- fothat Se/fis become All to Corruptee nature, as God was All tp Nature in its integrity Selfiflmefs is the fouls Idolatry, and Adultery: the fun of its Original and increafed Pravity, the Beginning and End, the life and ftrength of aftual fin : even a< the Love of God is the Re&itude and Fidelity ofth< foul, and the fum of all our fpecial Grace, and the Heart of the new Creature, and the life and ftrength of a&ual holinefs. Selffrnefs in one word expreiTeth all our Averfion Pofitively, as the want of the Love of God expreiTeth it Vrivatlvely -, and all omftn is fum- marily in thefe two .• Even as all our Holinefs is fum- marilykthe Love of God and in felf -denial. It is the work of the Holy Ghoft by fandifying grace to bring off the foul again from Se If to God. Self-denial therefore is half the effence of SandHfication. No man hath any more Holinefs, than he hath Self-denial. And therefore the Law, ( which the San&ifying Spi - rit writethon the heartjdoihfetup6Win the firfi Ta- ble, and our neighbour in the fecond, againft the u- furpation and encroachment of this Self. It'faith no- thing of Love or Duty to our felvesas fuch exprefly* Infeekingthe Honour and P leafing of Ged, and the Good of our neighbour, wefhallmoft certainly find ouri own Felicity, which nature teacheth us to defre. So! that all the Law is Fulfilled in Love, which includetht Self-denial, as Light includeth the expulfon of dark?1 nefs, or rather as Loyalty includeth a Ceflation of Re- j bullion, and a rejection of the Leaders of it, and a. coir- conjugal fidelity included! the rejeftion of Harlot^ The very meaning of the firft Commandment is \Thon (lialt Love the Lord thy God with all thy hearty &c.]| which is the fum of the firft Table, and the Command- m cm that animateth all the reft. The very meaning ol the laft Commandment is \_Thou jhalt Love thy neighbour as thy f elf ^\ which is the fummary of the fe- cund Tabic, and in General forbiddeth all particular in- juries to others, not enumerated in the fore-going pre- cepts, and fecondarily animateth the four antecedent precepts. The fifth Commandment looking to both Tables, and conjoyning them, commandeth us to Honcur our Superiours in Authority •, both as they are the Officers of God, andfo paticipatively Divine, and as they are the Heads of humane Societies, and our fubje&ion neceffary to Common good, fo that f elf -dental is principally required in the firft Command^ ment,thdx'\s^ The denying offelf as oppofite to God, and his Intereft. And Jelf-demal is required in the Laft Commandment -5 that is, The denying of felf, as it is an enemy to our neighbours • Right and welfare, and would draw from him unto our felves. Self -love and felf-feekjng as oppofite to our neighbours good, is e thing forbidden in that Commandment : and Cha- rity or Loving our neighbour as our felves, and de- iiring his Welfare as our own, is the thing command- ed. Self -denial is required in the fifth Command- ment in a double refpeft, according to the double re- fpedofthe Commandment, i. In refpect ro God, whofe Governing Authority is exercifed bv Govcrnours, i their Power being a beam of his Majefty, the fifth i Commandment requireth us to deny cur felves bv due (ubje&ion, and by honouring our Superiours • thai to deny our own afpiring defires, and our refraftory •ds, and difobedien: fclf-miUdnefs, and to I The Preface. fieed that we faffer not within us,any proud or Rebellious difpoficions or thoughts, that would lift us up above our Rulers, or exempt us from fubje&ion to them. 2. In refped: to humane Societies, for whofe Good Authority and Government is appointed , the fifth Commandment obligeth us to deny our Private inte- reft, and in all competitions to prefer the publick good ; and maketh a promife of temporal peace and welfare in a fpeciat manner to thofe that in obedience to this Law, do prefer the Honour of Government, and the Publick Peace and welfare, before their Own. Thus Chanty as oppofed to felfiflmefs, and including felf- denhL is the veryfum and fulfilling of the Law : And felffvufs is the radical comprehenfive fin(containing un- chari:ablenefsjwhich breaks it all. And as the Law, fo alfo the Redeemer, in his Ex- ample and his Dodrine, doth teach us, and that more plainly and urgently, this lefTon of felf-denial. The life of Chriit is the pattern which the Church muft la- bour to imitate : And Love and felf denial were the fummary of his life : Though yec he had no fmful felf to deny, but only natural felf. He denyed himfelf in avoiding fin-, but we mull deny our felves in returning from v.. He loved not his Life, in comparifon of his, love to his Father, and to his Church* He appeared without defirable form or comelinefs* He was defpi- fedandrejettedof men ; a man of f or rows ^ and ac- quaint ed with grief : he bore our griefs y and carry ed our forrows, and was efteemedftricken, fmitten of Cjod and affiled : he was wounded for our tranfgreffionsy he was bruifedfor our iniquities ; the chaftifement of vur peace was laid upon him : the Lord laid upon him the iniquity of tts all. He was oppreffed and affiled, yet he opened not ^ mcnt^ ,; ^e ** brought as a Lamb to F ' itr% and ai a jlwp before her jhetrers u\ theflaugh dnmbA The Preface byfohe opened not his month. He I frrfon .uidfropi jadgemLyt be was < r of the people Lord to brtt/fc him ' himicgrii J Ifa.^i. What was his . . , burthe exercife < m&'fclf-denidli Hb fayed bimftlf in Loi*ioh\s ?*\htry obeying him to the death, and pleating him in all things. R mfeff if] Lov$ to nk*ritend> in bearing our \Arcciecn.ingn5 from the cnrfcy by ic- ing made a curfe for nsy Gal. 3. 15. He made himfcif of no reputation y and took^ upon him the form of a fcr- /, andxwis made in the likfncfs of wen, and being d in fafhion as a n:any he humbled him ftlf and be- came obedient unto death , even the death of the //] Phil. 2. 6,7,8. And this he did to teach m by his example 'y to deny cur felves, to [be like mind- ing the fame IciCy being of one accord , of one mind) that nothing be done through firife or vain- gloryy but in Uwlinefs of n.ind that each tfveem others • vg not every man after his own matter /> but every man alfo after the tbip'ri of others ; and thm the fame wind fliwld be in us it ^Jeftu\ Phil. 2.$, 4/5. He denyed hi-: aifoinol\ million to Governci;r>v He v jeftto Jofe\ i '^2.51. He paid tribute to ; ght a Miracle foi her than ic ihould be unpaid, Matth. 1 ; j , 26. He diiowneda t\ • Idly Kingdom, Jdh. 18. : When the he a- voided it, J oh. 6. 15. rot Kingdoms : He v the part of a Judge or hing men that they muft be juftly made fifth, be- fore they do the work of Mag The Preface. And his Spirit in his Apoftles teacheth us the fame Dd- Arine,£M0.i3*iPrf.2. I3)i4?i5, 16,17.^.6.1,5. And they feconded his example by their own, that we might be followers of them as they were of Chrift. What elfe was the life of holy Paul and the reft of the Apo- ftles, but a conftant exercife of Love and Self -denial ? Labouring and travelling night and day, enduring the bafeft ufage from the world, and undergoing indigni- ties and manifold fufferings from unthankful men, that they might pleafe the Lord and edifie and fave the fouls of men -, and living in poverty that they might help the world to the everlafting riches. In a word, as Love is the fulfilling of the whole Law, as to the pofitive part, fo is felfijhnefs tht evil that (lands in contrariety thereto, even fclf-conceitednefs ^ f elf -mile dnefs, felf* love, and fe If -fee king >, and thus far [elf denial is the fum of our obedience as to the terminus a quo : and Chrift hath peremptorily determined in* his Gofpel, that If any man will come after him, he mufi deny him- felf and take up bis Crojs and follow him: and that who foever will put in a referve, but for the faving of his Life, foall lofe it i and whofoever will lofehis life for his fake jhall find it, Matth. 16.24,25. And that he that doth not follow him, bearing his Crofs, and that for faketh not all he hath for him, cannot be his Difaple, Luke 14. 27, 3 3. .According lo the nature of thefe holy rules & exam- ples^ the nature of theworkings of the Spirit of Chrift upon the foul : He ufually beginneth in fhewing manhis fin and mifery,his utter infufficiency to help himfelf,his alienation from God, and enmity to him, his blindnefs anddeadnefs, hisemptinefs and nothingnefs, and then he brings him from himfelf to Chrift, and fheweth him hisfulnefs and fufficiency, and by Chrift he cometh to the Father, and God doth receive his own again,, III is 1 The' P. is one half of the work of San&ification, to caft out- Selves from our Vnderftandmgs, our Wills, our Ajfe Llions, and our ConverjAttons • to CubdllC Ulj-conceif id/ufs, fclf-mllednefs, felf-Uvi and jc/f-fecktrj?; to mortitie our carnal wifdom, and our Pride, and i concupifcence, and our earthly members : And the gf (and ch:eu>ft pan) confilkth in fating up God vrhmfelf did jrule : that his Wifdom may be (Air Guide j his Will, our Law • his Goodnefs the chiefeft objed of our Love;and his fervice the work & bufinefs of our lives. The Spirit doth convince us that we are notourOwtf, and have no power at all to difpofe of ourfelvesor any thing we have, but under God, as he commands us ; It convinceth us that God is our Owner and abfolute Lord, and that as we are wholly his , fowe muft be wholly devoted to him, and prefer his imereft before our own, and have no imereft of our own, but what is his, as derived from him, and fub- fervientto him ; Fc*r doth begin this work of felf- denial ^ but it's L;ve that brings us upro finceri- Thefirftftate of coirupted man, is a ftace of/?/- fiftnefs, and fervitudc to his own ConcupTcence j where pride and fenfuality bear rule . and have no more refinance, than now and then feme frightening in- effectual check. When God is calling men out of this corrupted fel~ /j7;ftate,heufually(oroftatleaftJdoth caft them into a(hteofFftfr; awakening them to fee their loft con- dition, and terrifying them by the Belief of his Threar- nings,andthefenfeof his indignation-, and making ufc of their Self4ovcy to caufe them to Hy from the wrath to come, and to cry out to the rrvrflengers of Chrift, What frail we do to be faved ? D z Some The Preface. Some by thefe Fears are but troubled and reftrained a little, while, and quickly^overcoming them,' fettle again in their felfifi fenfual fen felefs. ftate : fome -have the beginnings of hply Love conjund: with Fear (of whom more anon.) And feme do from this principle of Self-love alone, betake themfelves to a kind of Religious courle, and forfake the pra&ife of thofe groffer fins that bred their Fears^ and fall upon the pradifeoi Religious duties, and alfo with fome kindcf faith do truft on the fatisfa&ion and merits of Chrift, that by this means theymay get fome hopes that they (ball efcape the everlafting mifery which they fear. All this Religion, that is animated by Fear alone ^ without the LoveofGod and Hulinefs, is but preparatory to a ftate of grace - and if men re// here, it is tut a ftate of Hypocrilie or felf-deceiving religioufnefs : For it is ftill the old Principle of felfijlmefs tRac reigns. Till Love huh brought man up to God, he hath no higher £nd than Hirrfelf. The true mark by which thefe flaviflo profeffors and hypocrites may difcern themfelves,is this : They do the Good which they would not do, and the evil which they do nor, they would do. They had rather live a finfui life, ii th£y durft • and they had rather be ex- cufed from Religious duties ( except that little outward part, which cuftbm and their credit engage them to perform : ) They are but like the caged birds, that thoughuefyey may iiog in a Sun-fhine day, had rather be at liberty in the woods. They love not a life of perfed: holinefs, though they are forced to fubmit to fome kind of Religioufnefs, for fear of being dam- ned. If they had their freeft choice, they had rather live in the Love of the creature, than in the love of God ; andinthepleafureiofthefleib, than in the holy courfc that plea feth God, # The The P | The third date, -one but and Salvation. When wt cere: then the Spiri ling us iod as to a Father, this Love is no: in the fame degree in all the fanAified. Three degrees of it we may diftinctly ob- ferve. i. Oft-times in the beginning of a i n, though the feed of Love is caft into the foul, and the Convert had rather enjoy God, than the world, and had rather live inperfedi balineft^han in any (in, yet Fear is fo a&ive,that he fcarcj obferveth the w ingsof the Love of God within him: He is fo taken up with thefenfe of fin and mifery, that he hath little i God, and perhaps may doubt whether he hath any or none. 2. When thefe Fears begin a little to abate, and the foul hath attained fomewhat of the (^c of Gods Love to it felf, it Loveth him more obfervably, and hath fomeleifure to think of the riches of his grace, and OR .finite excellencies, and attractive goodnefs. and not only to Love him becaufe he L:>veth us, and v lerciful to us, but^lfo becaufe he is Good, (elf, and v made to Love him. Bu^pet in this Love, th .nore frc~ y exercifed in minding it fclf than - and in ftudying its own prefervaxion, than ihe r an intefeft ot'theJLord. In this fl Chri : at:cr i of Grace in ve this or t :e, and that I per ity, andw&t I .: mil be f«ved ?2 Which are need e more infilled on, than r duty a '. Tiv 1) : this The Preface. thisftate, though a Cbriftian hath the Love of God yet having much of his ancient Fears, and Self-love, and the Love of God beir.g yet too weak, he is much more in ftudying his Safety than his Duty ^ and asketh oftner, How may I be fure that I am a true believer? than, What is the duty of a true believer ? There is yet too much of Self in his Religion. 3. In the third degree of Love to God, the foul is or- dinarily and obfervably carryed quite above it felf to God ^ and mindeth more the Will and Intereft of God , than its own Confolation or Salvation : Not tha: we muft at any time lay by the care of our Salva- tion, as if it were a thing that did not belong to us, or that we fhouid feparate ctje ordinate Love of our felves from the Love of God, or fet his Glory and our Salvation in an oppofition : But the Love of God, in this Degree f\s fenfioly predominant, and we refer even our own Salvation to his Intereft and Will: In this Degree, a Chriftian is grown more deeply fenfible ; be is not his oven , but his that made him and redeemed him • and that his principal ftudy muft not be for him- felf, but for God • and that his on>n intereft is in it felf an inconGderable thing, in comparifon of the intc- jreftofthdwbrd, and that Rewarding us with Confo- lation is Gods part, and loving and fervinghim is ours (affifted by his grace . ) and that the diligent ftudy and pra&ice of our duty, and the lively exercife of Love to God, is the fureft way to our Contortion. In cur fir ft corrupt eftate we are carelefs of our fouls, and are taken up with earrhly cares. In our eftate of preparation we are careful for oar fouls ', but meerly from the principle of Self-love: In our fir ft Degree of the ftate of faving grace we have the Love of God in us; but it's little obferved, by reafon of the paffibnate fears and cares of our own falvatiop that moft take us up. The Preface. up. In our fecond degree of holy Love, we look more fenfibly after God for himfelf, but fo that we are yet mojt (cmxbly minding the Intereft of our own fouls, and enquiring after aflurance of falvation . In our third Degree of faving grace, we ftill continue the care of our falvation and an ordinate fe If- love ; but we are fen- lible that the Happinefs of sJlfany, even of Church and Common-wealth , and the Glory of Cod, and the ac- committment of his Willis incomparably more excel- lent anddefirable than our own felicity ; And therefore we let our felvcs to pleafe the Lord, and ftudy what i5 acceptable to him, and how we may do him all the fervicethat poffibly we can, being confident that he will look to our felicity while we look to our duty -y and that we cannot be miferable while we are wholly his, and devoted to his fervice. We are now more in the txercifcofCfrace, when before we were more in try- ing whether we have it : Before we were wont to fay, O that I were fore that I love God in fmcerity ! Now we are more in thefe defires: O that I could hww and love him more! and ferve him better ! thMPl knew more of his holy will, and could more fully accompliJJt it ! and O that I were m*re ftrviccable to him ! and O that I could fee the full profperity of his Church, and the glory of his Kingdom ! This high degree of the Loveoi God, doth caufeus ro take our felves as No- thing, and God as All-, and as before converfion we were carelefs of our fouls, through ignor nee, pre- emption or fecurity, and after converfion were careful of our fouls, through the power of convincing awake- ning grace ., fo now we have foraewhat above our fouls (much more our bodes) to mind and care for ! that though ftill wemuft examine and obferve our felvcs, and that for cur felves, yet more for God than/i/r felves: 'When we are mindful of God, he will not be D 4 unmind- The Pref ic £ unmindful of us : When it is our care to pleafe him, the reft of our care we may caft 0/2 him, who hath pro- mifed to care for us. Even vvh en we fufier according to his willy we may commit the ketping of our fouls to him in well doing as to a faithful Creator, 1 Pet. 4. 1 9. And it is not poffible in this more excclknt w.iy (1 Cor. 12.3 1) to be guilty of a carelefs negleft of our falvation,or of the want of a neceflary Love to our felves • For the higher containeth the lower, and per- fection containeth thofe degrees that are found in the imperfeft i This negled of our felvis through the Love of God, is confequentially the moft provident fecuringof cur felves: Thiscarelefnefs is the wifeftcare: This ignorance of good and evil for our felves, while we know the Lord, and know our duty, is the wifeft way to prevent the evil : To be fomething in our felves, is to be Nothing : But if we be Nothing in our felves^ and God be All to us, in him we fhall be fomething. Be not wanting to God, and I am fure you cannot be wantii^fo your fehc s. He will Reward, if'you'l Obey.W I have (hewed you hitherto the Nature and Ntcefiity of Self-denial : O that I could next fhew you the Nations, the Churches, that are fuch indeed as I have defcribed I But when I look into the world, when I look into theChurches of all forts,and confider men of all degrees, my foul is ever* amazed and melted into grief ^ to think how far the ibrwardeft profeflors are fwer- ved from their holy Rule and pattern ! O grievous cafe ! how rare are felf -denying men ? Nothing in she world doth more allure me, that the number that ihall be faved are very few : When nothing is more evident in Scripture, than that none but the felf-d though . Tli tec. though it be undoubted and perfidious R lion, accompanied with perjury, murder, and ppprcf- fion: And the caul I jainft and they ar , and Oppi\ tt refijt hi???. H I tthria, aild cruel and barbarous murders. All is naught that i§ aguinft rhemfelves. They arc ArYefted to men according to reft: they j ad? c of the aftions according as they do sjffcci ilum : they J peak of them and ^7/ by them according to this corrupted ]udgemc> But as for any that they imagine do Love and Ho- nour them, they can L< wiiderly of them, be they what they will. .A lirtle grace 'or vertue inflk;. h much : And their par e \cel- lent that indeed art- mean : If they drop into Perjury, [Fornication, Treafon, or fuch like fcandalcus fins^th.y have alwayes a mantle of Love to cover them : or if Ithey blame them a little, they are ealily reconciled, and quickly receive them to their former honour, if they have any thing like Grace, it's eafily believed to be Grace indeed, it they be but on their fide : If they have nothing like Grace, they can Love them for their good natures, but indeed it is for them- (elves. When this felf-lovc defcribeth any perfun, when it ivriteth Hiftories, or Controverfies abouL any caufe or perfon that they are concerned in, how little credit do :hey deferve ! Whence is it elfe that we have fuch con- rary defcriptionsofPcrfons and Actions in the vvri- ings of the feveral Parties as we find ? ttoW holy, and emperate, and exceedingly induftriousa man wasCV- Jtn, if the whole multitude of fober, godly men i mew him may be credited-, or if we may believe his E moll The Preface. moft conftant intimate acquaintance • or if we may Judge by his judicious, pious ? numerous writ- ings : And yet if the Papifts may be believed ( contrary tothewitnefs of a Popifti City where he was bred,) he W& a ftigmatiz^ed Sodomite ; he was a glutton (that eat but once a day, and that fparingly -5 ) he was an idieflefl)ly man (that preached ufually every day, and wrote fo many excellent Volumes ^ ) and he dyed blajpheming and calling on the Devil (that is, in long- ing and praying for his remove to Chrift , crying daily, How long lord 1 how long I ) and how comes all this inhumane forgery about? Why, one lying Pelagian Apoftate Bolfcckf wrote it (whom Calvin had lhamed for his errours: ) and a peevilh Lutheran ^ SchlHfJelbnrgim hath related partof it from him ^ and , this is fufficient warrant tor the Papifts, ordinarily -to perfwade their followers it is true, and with feared Confcicnces to publifh it in their writings, though JUajfonim and fome other of the foberer fort, among themfelves, do (lame them for the forgery. So da they by Luther , Bez.a, and many more. Among our felves here, how certainly and com- monly is it known to all impartial men acquainted with them, that the perfons nick-named Puritans in England have been ffor the moft part) a people fear- ing God and ftudying an holy life , and of an upright converfation ^ fo that the impartial did bear them wit- nefs, that in the fcorners .mouth, a Puritan was one that was Integer vita, feeler ifque ^wrtu\ and this was the reafon of their fuffered-fcorn ; and that the name vvas the Devils common engine in this Land, to fhame people from reading arid hearing Sermons,and praying, and avoiding the common fins, and ferioufly fetking their falvation : A Puritan was one that £ Believeth funfeignedly)*/w Codx: and that he is a Rewarder The Preface. tf them that diligently fcel^bim'] Hcb. 12.6. th* in ac the itrait gate, and lives as men thac believe that Heaven is worth their labour, and lh*t Gods Kingdom and its Righteoufnefs fhould be firft fough: 0.33. And yet if Fit*. Simon and otlur Jefuits, and Bi.l.op Bancroft, Dr. l\ Htjliny Mr. Tho. Pierce > and other fuch among us are to be believed, what an abominable odious fort of people are they fand efpecially the Presbyterians, who are the ' greateft part of them J So common it m f wha: intolerable, hypocritical, hft n e bloody men? And "what's the P o&frd . f thefe accufitions ? f th7 c?n '*% !uhat x, x - j j 1 1 tl I t<'" c > I wondred that Much is pretended • but the fufn 1 nc wi:h ro nK),e J ot all is, that they were in fome this deibng my things againftthe Opinions or In- ^rom Papifls, Anabtp terefts of the perfons that abufe them : the Jefuits know that they were averfefrom their Do&rines and Pra&ices. The reft are an- gry becaufe fome of them would an1!,fommy oWn con* cufed from two or three ;,cl^(m STif* ~ . - _, . m. : nimlcif; hath drawn Ceremonies, and from Vowing lObedience to the Ceremony- makers. Yea many of their actufers think themfelves injured, if not oppreffed and persecuted, is long as they are with-held from filencing, eje&ing or perfe- cting thefe, that would fainferve 3od according to his Word, as inow[ha\e noth-n? from them but good word*, ng ro 'j. judg d by man, - tfhen our • tftc Lord. uih, or any that havr turnrd [heir Hi c a- tarnft rrc ; Acdat lait Mr. pjj ci hath an- frere 1 my exreftacion ; mv pidu c, ihar I am Pri dj Lr>:j., Hmcite, u itt% Sec. And iron tfa CfCJit, I make m> doubt but \Yz Pa- pifls w II think trc w:r^antabjy m?, f if I bs thought worthy their ie 1 cti- brame) in a J] followirg The Preface. the /efficient Rule, ; and have .nothing impof^d on thrth in matter of worihip, but Neceffury things, according to the Apoftles decree, Acts 15.28. By all this judge how rare felj ^denial ps> when thelntereft of mens own Opinions, Perfons or Parties, can caufe fuch unchrifti- an dealing from felf-efteeming-profcflbrs and Prea- chers pf the Gofpel. Selfijlwefs is the greateft Lyar, and S!anderer5and the molt malicious Calumniator in the world. 4. Obfervebut how light??, t of their own fns^and how eafilji they aggravate the fins of others -5 and how light they mak* of the good that is in other s^ in com^arifon of that r;\'jichvs in thenjthes^or thofe that are of their jide • and jullge by this of their felf-deniai ! lab would have judged 77 >awar hardly • but he was not fofevereagainfthimfelf! David pronounceth very peremptorily the fentence of death againft the oftendor, till he heard from Nathan^ Thou art the wan. How hard is it to ccnvir.ee a feifijb hypocrite of any fin that will admit of an excufe or cloak? Ail the Town can fee the Pride of fome^the covetoufnefs of others,the unpeaceable unchriftian behaviour of others • and yet themfelves, that fhould moftqbferveit, and bed difcern it, perceive it not., nor will by any means be brought to fee ir. NoMiniftercan put them down, when they are juftify- ing themfelves ^ nor make them humbly and heartily con- fers that they have finned. (But God will ere long convince themirrefiftibly, and teach their tongues ano- ther kind of language^) Let the cafe of another come .before them, and how readily will they adjudge him to penitent Cqnfefiibn, reparation, reftitution, and through-ftforraation 1 But the cafe is altered, when it becomes their own. Such incompetent Judges are xhefe ftlfijh hypocrites. 5- Ob- c Prcfa I 5. Obferve but how etjify ano- ther ^ arid how hardly they *i\ *rakrr jlull have to tn Terence ; fi the cju.irrci be not about forrefeifijh ■ and judge by this of l! »n do they fo lull put with 1 wronging God, or the Gofpel, or their own louts, as they do for wronging them ? And fterthat can bear an injury againft him- felf, do faithfully rebuke tlv deal injurioufly a- gainftChrift, and againft the Church, and the I of mcn,fefpecially if they be Grear men in the world that are reproved ) it's ftrange to fee how [elf makes themftorm- though they have read what a mark of uion,and prognoftick of mifery it was, even in Kings, to 1 roote ot the MefTengers of the Lord ? much more to hate or pcrlecute the repro- ver. • Jfohow forward many are, ur exalt their own underftanding*, above t ir wifer than themfelves : and jud denial. Though their L>:erhren or Teacher*, have ltudyed, a i, and f er knowledge, ten times, or twenty times more than they, and thiully obeyed according to their knowled indeed be incompa! vond them in imderftand- how commonly (ha .bly defcribed, r 3.6. CV6.4.J of undigefted norions, a raw apprehenfi Snattering feeming kno' r I >noranr d us in knowledge O that they d /A The Preface. Church furnifhed with wifer better Teachers, and might our felves have the privilcdge of being their hearers, and of being better inftrud:ed by them! But how evident is it to all that have eyes, that it is in Pride, and not in Knowledge that they excell ; and that all this comes from the Dominion of Self? and that they fpeak evil of the things they know not, Jude 10. 7. Obferve alfo how far men are carryed by the fond over-valuing of their own opinions againft all Reafon, and former promifes, and againft all bonds to God and man • and then judge of their felf-deniah- If once they feel a new apprehenfion, it tickleth them with delight, as being an elevation of their underftand- ings above other mens ♦, and as Parents are fond of their children, bccaufe they are their own* fo are the Proud through the corruption of their minds as fond of an Opinion which they can cafl their Ownji there be any thing of Angularity in it to make them feem perfons. of more than ordinary underftanding. And when they are once pofTeffed of it, how partially do they indulge./ it? How light do they make of the ftrongeft argiK merits that are brought againft it ? How contemptuously do they think and fpeak of the perfons, the judgements, the writings, the reafonings of any that are againft them ? Nay ufually they will not be perfwaded fo much 1 as once to read the writings that contradift them. Or if they do, it is with fo much prejudice and partiality, that they have in their minds confuted them, before they read or underftand them,and inftead of confider- ing the weight of arguments, and comparing faith- fully caufe with caufe, they only ftudy what to faya- gainft their adverfary ( for fo .they account thofe that would crofs or confute their-opinions. ) M The Prcfi :Nayobferve but wftat a change a new opinion makes npon them in reference to their former friends. How ftrange do thev look at them that cannot follow them in mcies? Though before they were their bofom friends, yet without any change in themfelvcs, they have loft their intercft in tlule changelings : And though before they honoured and praifed them, yet all's changed when they themfelvcs are changed • and their friends muft feem to have loft their wits or hor.efty for never to hflve had any ') as foonas themfelves have loft their humility and charity* How much ami able to fay of this, nrom fid- experience of rftti change of man} of my antient friends ? Some of them are chan- ged to a reproaching of the Scripture, Church, md Mi- iiiftry, and Ordinances, and to a denying of the Chri- ftian i-aith • and thefe I have loft (for they have loft: hemfelves s ) And indeed thefe have conftrained me to withdraw from them my ancient Love of complacency, hough I have a Love of companion to them ftill. Other? ire fecretly enfnared by the Papifts : and thefe I lave loft, (though they feem to bear me fome re- jpeft.) Others are changed to opinions which they hink mcetto Hide: and thefe lock ftrange atme; e- pecially iince I wrote againft mefc Hiders. Others are hanged in the point of Baptifm : and thefe are greatly offended with me, for diflenting and giving the leafons of my diflent : &: what uncharitable dealings bme of them Inve been guilty of, I (hall not now; bprefs. Some of them have limed to one opinion, and fome } (~ i I i n. n u . pers that 1 o another, and almoft all thai Lfid this was by my r ! re ;. rheif t bsnges of our t lir.c. EL4 nuk o The Preface. make thefe turns have left their Charity behind them : Some of them take up new Caufes *n the Common- wealth: and thefe are as angry with me as the reft, becaufe I cannot follow them in their Changes ! How many waies hath a man to loie a felfijh friend! I was, once beloved by all thefe men : and now I am either hated, or lookt at as a ftranger (at leaft : ) when I am where lwa$ when I had their Love. If I know my hear.c, 1 fpeak not this in any great fenfeofthelofs of my own imereft, but ^n the fenfe of the lamentable Power and Prevalency of Self-love, and Self-conceitedncfs in the world. And white I am bit-. terly cenfured by almoft every party, how eafily could I recover my intercft and reputation wnh any one of them, if I could but be of their mind and fide ? How wife and how hone ft a man could I be with the Ana- baprifts, if I would but be Rebaptized, and turn to them ? And how much /hould I be valued by the Papifts, if I would turn to them ? The like I may fay of all the o- ther fore-named parties : for everyone of them have by word or writing figniffed fo much to me. Even the Crotian Prelatifts would wipe their mouths, and fpeak me fairer, if I could turn to them : Mr. Pierce him- fclf, that ha;h exceeded ail men (in his late Book a- bounding with viliblefal :hoods and unchriftian abufe of the fervants of the Lord> whon} he callerh Puritans) yet telleth mc, page 212. [We contend for your fellow- ftipi and daily pray for your coming- in y if you, by name yfhould have occafion.to pafs this way7 andprefent* your fe/f with other guefts, at the holy Supper of our Lord, no man on earth {hould be more welcome : but if you and your partners will continue your fever al fepara^ tiovs, artdfmt your felves out from our Communion j as it were judging your fe Ives unworthy of the Kingdom of JGcd, and excommunicating your felves , &c. — J Sec The Prefa< e the power of Silfjbnefs! A man tint is painted out as La/ ider, a Ptoud Hypocrite, and miich more, (hould be as welcome as any nun b, if he will but hai munion with tin m HI thur way! how much more if hewuv hue of their party? This would cure fctypocrifce, Pride, and all theie crimes. And till we can comply with them wc f" 'Excommunicate our (lives, and judge our felvcs Hon f the Kingdom of GW.]]Hethat thinks Bifhops fliould not be, as now, l)iocefan,and undertake many hundred Parishes, and then feed and govern them by ethers ^ and he that fubmits not to their mode, in a Surplice, or fome form of Prayer , doth there- fore judge him f elf [ unworthy of the Kingdom of God: J as if Gods Kingdom were confined to themy and lay in meats and drinks, and not in Righteouf- s and Peace ! And as if we continued in an excommu- nication of our felves, becauL wl are not of their parry : when yet we deny no Protefhnrs to Be car Brethren, nor refute local Comn.* th them, fo they will grant it us on Scripture-terms: which il they will not, we will yet hold communion with them in feveral Congregations. But thus it appeareth how ftrong felf-intcrefi is in the world • and how charirable men are to thofeofrheir own opinions or parties, and how eafily many do take liberty to fpeak their pleafure againft any that are not of their mind. 8- Obferve Mo how forward men are to Teach , and how backward to be Learners, and then judge of their Self-denial. Why are fo many unwilling to enter by the way of Ordination? but (too commonlyj betaufe they judge better of their Own abilities t: ncrsdo, and therefore fufpefl that t1 .be re- jefted by the Ordain irsy or I ft, while they think highly of \ \. 4 The Preface. were felf-denying men, they would think the fober, faihful Paftors, much fitter Judges of their abilities than themfelves, and would not run before they are fern. Many that reproach the Miniftersas deceivers, will needs be themfelves the Teachers of the people : As if they Should fay, ( We filly ignor Ant fouls) are wi- fer and fitter to be Teachers than you : come down and" let us take your places.^ In conference you may obferve that moil are forwarder to Jpeak than to hear: which fhews that they over-value their own underftandings. And fo much are Proud mendelighted to be thought the Oracles of the world, that if you will but feem to hearken to them, and learn of them, and yield to their Opinions, you win their hearts, and (hall be the men that have their commendations. Infomuch that fome late ambitious p^rfons, that have thought to rife by the art of d^ffimuiation, have found that there is no way for the deceiving of the people, and procuring the good will of mod, like this ^ even to feem to be of every mans opinion ihat they talk with, and to make every Scftand Party believe that they are their friends,and of their mind : Especially, if you will feem to be chang- ed by their arguments, and give them the glory of your convictions and illuminations, you will then be the dearly beloved of their hearts. In all this you may fee the rarity of fe If -denial: Yea in the very work of God, too many of the moft zealous godly Minifters, that have been the instruments of converting many fouls, are toucht a little with the temptation to this felfijhnefsy looking too much to their own part in the work 9. Obferve but how commonly with men called Chriftians., the intereft of Chrift is trodden in the dirty when itfcemethto crofs any intereft of their own. An Argument drawn from the commands of God, or the neceifity \ ^ The Preface. necefluy of the Church, or of the fouls of men, flems nothing to them, if their Honour, or Gain, or Grcat- nefs, or lafety, do ftand up againft ir, and be inconfi- ftent with its condufion. Hence it is that the fouls of Hypocrites do cheat themfelves by a Carnal Re- ligioufnefs, ferving God only in fubferviency to them- felves. Hence it is that Hypocrites do moil themfelves in matters of felf-intcreft : In the (which they call the Truth) and as long and loud in prayer, and for as ftrift a way of Discipline with others : But touch them in their Eftates or Names: Call them to coftly works of Charity ,oflh let go their right for peace, or publick good, 60K tontefsand lamen: any lin that they commit, and you fhall then fee that they are but common men : and Self bears rule inftcad of Chrift. Hence alfo ic is, that fo many perfons can bear with themfelves in any calling or trade of life that is but gainful, be it never fo unjuft, ar\i will not believe but it is lawful, becaufe it is profitable -, for they y#p- fofe that gam is godlmefs, i Tjw.6.5. Hence it is that iy families will be fo far Religiousas will ftari heir commodity •, but no further; Yea that fo many Minifters have the wir to prove that moft Duties are to them no Duties, when they will coil them much labour or difhonour in the world, or bring them under mgs from men: And hence it is that fo many Carnal Politicians do in their Laws and Counfels alwaie* prefer the intereft of their bodies before Gods intereft, and meivs fouls:Yea fome are fo far forfaken by common n,ahd void of the Love of God and his Church, as to maintain that Mag;ftrates in thHr Laws and J menis muft let matters 0 in alone • as il were all their Intereft* and all G The Preface. ,God : and as if they were of the Prophane Opinion [Every man for him f elf ^ and God for us alQ or as if they would look to their own canfey and bid God look to his. From the Power of this felfijhnefs it is that fo many fl^ Princes and States turn perfecutors, and flick not tofilcnce, banifh(and fome of the bloodier fort, to killjthe Minifters of Chrift,when they do but think that theyftandcrofsto their carnal interefts : And if you will plead the Intereft of Ghrift and fouls againft theirs, and tell them, that the banifhment, imprifonment, filencing or death of fuch or fuch a fervant of the Lord, will be injurious to many fouls, and therefore if they were guilty of death in fo^fcifes, they fliould reprieve them, as they do women <tj -wealth: and then judge by this of their fclf- dcfiial. Were not ft If predominant, there would not be fuch driving who fliould Rule, and whofe will fhould be the Law : but men would think that others wereablikely toRule with Prudence and Honefty as How eager is thePapift tohave his way by an Univerfal Monarch ? How eager are others for one LeJdiaftical National Head? How tagtr are the Popular party for their way? as if the welfare of all did lie in their feverai modes of Government. And lo confidently do the Libertines fpeakfor theirs, that they begin now to make motions that our Parliament -men (hall be hanged or beheaded as Traitors, if any fhould a motion in (a free) Parliament, againft the Ge- neral Liberty whith they defire. Wonderful! that men fhould ever grow to fuch an over- weening of ' :!ves, and over-valuing their own underftandings, as to obtrude (o palpable and odious a wickednefs up- on Parliaments fo confidently, and to take them for Traitors, that will not beTraitors or groily difobedienc igainft the Lord ? Self-denial would cure thefe xnptory demands, and teach men to be more lufpicious )f their own underftandings. 12. Laftly, Obferve but # how difficult a thing it is to \tep Peace (as in families and mighbourhoo "' niches and C.n: The Preface. todis ft If -denial. Husbands and Wives, brothers and fifters, mafters and fervaqts, live at variance, and all * through the conflifts that arife between their Contrary f elf -inter efts'. If a beaft do but trefpafson a neighbours grounds ; if they be but affefled for the State5or poor, above their expectations •, if in any way of trading their commodity be croft ; you fhall quickly fee where felf bears Rule, This makes it fo difficult a work tci keep the Churches from Divifiom. Few men are fen- fiblz of the Vniverfal Intereft, becaufe they are capti- vated to their own : And therefore it is that men fear not to make parties and divifions in the Church : and will tear it in pieces to fatisfie their intereft or felfijh zeal : Hence it is that Parties are fo much multiplied, and keep up the buckler againft others 7 becaufe that ftlfijhnefs makes all Partial. Hence it is that people fall off from their Paftors, orelfe fall out with them, when they are croft in their opinions, reproved for their fins, or called to confefs or make reftitution, and per-, haps that they may facrilegioufly defraud the Church of Tithes or other payments that are due. Hence it is alfo that members fo oft fall out with one another, for foul words, or differences of judgement, or fome point or other of felf -inter eft: Nay fometime* about their' very feats in the place of Worfhip ; wbile every man is for biwfelf, the Minifters can hardly keep them in Charity and Peace. , And is any of this agreeable to our holy Rule and' Pattern ? No man can think fo that hath read the Go- fpel,buthethatis fo blinded by ftlfftmefs as not to underftand what makes againft it.' And here, befides what is largelier fpoken after*, let me tell of a few of the evils of this fin, and the contrary benefits of ftlf- xdtni#L i. Tter Tin ICC. i. The Power of fclfifiwefs keeps men ftrangv: themfelve> \ rhcy \ now noc iheir Original nor Aftual fins, with any kindly humbling knowledge, T he very nature of Original fin doih confift in theie two things : PrivMivcly, in the want of our Original Love, or Propenfity to GoJ as God : I mean, the Priv ot the Root, or Habit, or Inclination, to Love God for himfelf, as the Beginning or End of us and all things, and the abfolute Lord, and infinite, fimple, intftimable Good. And Pofitively^ in the inordinate Propenfity or InclinAtionxoour ft Ives : as for our felvesy and not as duly Subordinate to God : The foul having unfaith- fully and relxllioufly withdrawn it felf from God, in point ot Love and fubjedion, it become its own Idol, |and looks no higher than it felf, and Loveth God and [all things but for it felf (and principally forks carnal re:) And the Propenfity to this, wijh the Pri- vation of the fouls Inclination to God, is Original fin ♦, the Diipofiticn fuited to the a&ual fin that caufed ir, iwhich was a retiring from God to ft If. He that feel- jeih not rhis evil in himfelf, hath no true knowledge of 'Original fin. And it's the want of the fenfeofthis great evil, (and fy the want of being acquainted with .heir heart?) that caufeth fo many to turn Pelagians, md todeny the being of Orignal fin. 2. Both ftlfijJwefs , and the want of a true difcern- ngofit, doth breed and feed abundance of errours, md teach men to corrupt the whole body of Practical divinity, andto fubv'ert many Articles of faith, which land in their way. How comes the world to be all na fiame about the Univcrfal Reign of the Pope of Rome, but from the dominion of fclfiflwefs r Whence sit that the Nations of the earth have beenfo troubled or Patriarchs, Metropolitans, and Diccefans that ir.uft 'o their work ty otheii, and for many things that (at bed) The Preface. beft) can pretend to be but . humane, indifferent, changeable forms, but from the prevalency of Self? Whence is it that mens confidences have been enfnared, and the Churches troubled, by fo many Ceremonies of mens invention, and the Church muft rather lofe her faithfulleft Paftors, than they be permitted to wor- ship God as Pmr and Paul did? Hath not felfijlwefs§ and Pride done this ? It is felf that hath taught fome to plead too much for their own fufficiency, and to deny the need of fpecial Grace. And fo far hath it prevail- ed with fome of late, as to lead them Doftrinally to de- ny, that God is the Ultimate End of man, and to be Loved for himfelf, and above our felves and all things ^ but only (they fay) he is our finis cujm vel rei to be lo*» ved 6more concupfcentia : In a word, it is this woful principle that hath corrupted Doftrine, Difcipline and Worfhip, in fo many of the Churches. 3. We fhail never have Peace in Church or Com- J xnon-wealth, while felfijlmefs bears fway. Every mans, Intereft will be preferred before the publick Intereft, and rife againft it as oft (which will be oitj as they feerti j inconfiftent. This is the Vice that informeth Tyran- I ny , whether it be sJMonarthy, jlriftocracy^ or DeA mocracy, when felfifo interefi is preferred before the] Common Intereft. This makes our people think them- felves too wife or too good to learn, or to be guided by their Paftors; and every man (of this ftrain) feems wife enough to lead off a party of the Church into a mutiny j againft the Paftors and the reft. This makes the la- bours of Reconciler? unfuccefsful, while felffiwefs engageth fo many wits, and tongues, and pens and par- ties,againft the moft neceffary equal terms, and en- deavours of fuch as would Reconcile. Were it not foj thtfefelfijl) men, how foon would all our rents be heal cd ? ho*v foon would all our wars be ended ? and 01 I turned intoc' I jo fo much d- and v. d be- ur own, we fliould Reft in his X have no /•-•dif.tppoinrcd,and no m r ( lehtorki- Had wc no difeafe, we mould feel ro pain : and it is our Jclf-mU rcl wilJ of God that is our difeafe. Sdf-dennd •dl chevenom from our hearts: Persecution, ^poverty, and ficknefs may touch our fle*, but the hernsto have his Grace. Q\ happily doth it quiet and calm the mind, when t' us that muld even diftraft a filfifi man ! O hap- py man, where God is All, and Sf//is Nothing ! T , and Love, and Joy are all, and trouble and di- igi Thefe are not our matters now; / De"ufe we ai them, and partly b» belong not to our care, but to his Povidence. >ur Duty and adhere to him, and let him dif- pofeotusashe fees meet. Who would much fear a ,uror,any Taw God and Gl which faith can fee? Did we fee the glorious Thr ot Chrift, we ihould be fo far from tri it we fliould t i our minds. As we fcarce hearken to ■ Idrens impertinent babblings, when til great Affairs • fo if a Tyrant talk to .. r impri fitment, we fliould fcarce to tucn trivial impeninencies, w:u \ F The Preface. fcove our felves, as Faith and Love fhould advance the foul. I have further fhewed you in the following Trea- tife,how [elf ^denial difableth all Temptations -, how it conduceth to all eminent works of Charity, but e- Specially to the fecret works of the fincere : It is of atfolute neceffity tofalvation : It isthething that hypo- crites are condemned for want of : It is the wifdom of the foul,asbeing the only way to our own fecurity : And it isthehoiinefsand jufticeot the foul (as it is conjunft with the Love of God) in that it reftoreth to God his J own: The excellency of Grace is manifefted in felf- i dcnuzL Todoorfutter fuch little things as felf "is not, much againft, is nothing : But to be Nothing in our felves, and God to be our All, and to clofe with our firft and blefTed End, this is the nature of Sandifi- • cation, Alas, poor England^ ( and more than England, even I all the Chriftian world) into what confufion and mifery hath felffmefs plunged thee ! Into how many pieces art < thou broken, becaufe that every hypocrite hath a felf; to be^is principle and end, and forfakes the true Uni- $ verfal End ! How vain are our words to Rulers, to $ Sonldiers, to Rich and Poor, while we call upon them 10 Deny themfehes ! And muft we lofe our labour? and muft the Nation lofe irs peace and hopes ? Is there no remedy, but felfifmefs muft undo all ? If fo, be it known to you, the principal lofs jhall be your own •, fl^and in feeking your fafety, liberty, wealth and glory ', you fhall lofe them till*, and fall into mifery, favery and difdain.D my your felves ^or fave your felvesji you can* God is not engaged to take care of you, or preferve you, I if you will be your own^and will be reserving or faving^ your fclves from him. ft^ And though you mzyfeem tm vrojferin felf -feeking \V;iies,they will end, yea Jhortlyt . The Preface. end, in your confn fwn. You have fcen of late yeai this Land, (he Glory of Self-feckers turned to (lame* Buti: vm that's out of Gghr, I he word and work, of God have warned you. If yer the Guife and Chut cii oi Godihall benegleded, and your felves and your own affairs preferred, and men that (hall not be tolerated to at uf: you, flail be Tolerated lift the fouls of men, and the Lord that made them ^ and if God mult he deny ed, becaufe you will not deny your felves, you fhall be denyed by Chrift, in your great extremity, when the remembrance of thefe things fhall be your torment. Hearken and Amend ; or prepare your anfwer : for behold the Judge is at the door. F 2 THE THE C ONT EN TS. CHAP. I. F the Nature of felfiflwcfs, as oppofite to God; invading his prerogative in ten par- ticulars, page i o CHAP. II. Ittfons of the Necejfity of Self. denial, F3 p. 26 CHAP, The Contents. CHAP. III. life i. A general complaint of theprevalency of feU fiflwefs, ' p. 3 3 £HAP. IV. The prevalency of ftlffmefs in all Va \%tioniy " 4° CHAP. V. The power of felfijlwefs upon mens opinions i ' p. 14O CHAP. XX. 3 . Wanton talk^ Love-fangs, &c. to he denied, 142 CHAP. XXI. 4. /*//* */?*/ worldly talkjo be denied, p. 147 CAP. XXII. 5* F^//^ fiories, Romances } and other idle temping books— p. 157 CHAP. XXIII. 6. Vainfportsandpajl-timestobe denied p. 159 CHAP. XXIV. 7. Vain and finf ul company to be denied, p# 166 CHAP. XXV. 8. Pleafing accommodations, Houfes, Gardens, Hor- fes,&:£. 168 CHAP. XXVI. 9. Self-denial in Apparel needful, p. 174 CHA. XXVII. 10. Self -denial again jl JLafe , and Idlenefs, and worldly peace, p. 182 CHAP. The Contents. CHAP. XXVIII. 1 1 . Delight in worldly Trofperity to be denied f p. 1 £ 1 CHAP. XXIX. 12. Children and Relationshow to be denied— p. 195 CHAP. XXX. 1 3 • Ri 'vengeful pajpons to be denied, p. 203 CHAP. XXXI. 14. rJ [clefs Hiftory and News to be denied, p. 205 CHAP. XXXII. 15. Vnncctffary knowledge and delight therein, to be denyed p% 208 CHAP. XXXIII. 16. AfaBiom de fire of the fnccefs of our Own opini- ons, and the thriving of onr own parties, asfmh, to be denied— p. Z 1 4. CHAP. XXXIV. 17. Carnal Liberty to be denied. There is an Holy Liberty, which none mufl deny : And a wicked Li- berty which none mujl defire : And an indifferent Z/- berty; How far this muft be denied, p.2iS CHAP, The Contend, CHAP. XXXV. -j&rOur Native Count rey and Habitations to be de* nied, p. 227 CHAP. XXXVI. \ 9. Bodily Health and Eafe from fains, p. 229 CHAP. XXXVII- 20. Natural life to be denied, p. 237 CHAP. XXXVIII. Twenty Reafons to move 144 to deny our Lives, and yield to violent or natural death with comfortable fubmijfu on, when God requireth it, p. 243 CHAP. XXXIX; \Ananfwer to fuch Doubts as are rat fed by the fears of death, P*273 CHAP. XL, Directions to procure awillingnefs to die> p. 276 CHAP. XLI. Self -denial in Point of Honour and Pride \ And\. Of climbing into- dignities or high places, p. 2 8s CHAP. XLII. 2. The Love and commendations of other s,to be de~ nifd, P*29* CHAK The Contents. CHAP. XLIII. 3. The Refutation of Wealth to be denied • p.295 CHAP. XLIV. 4. Cmelinefs and Beauty to be denied, p. 294. CHAP. XLV. 5. Strength and Valour to be denied p. 296 CHAP. XLVI. 6. J J 'if do m and Learning to be denied ' P» 297 CHAP. XLVII. 7. Reputation of Spiritual Gifts and abilities to be de- nied p. 299 CHAP. XLVIII. 8. The reputation of being Orthodox, how to be d& nyed p. 306 CHAP. XLIX. 9- The Reputation of Gadlinefs and Hone fly, how to be denied, P«309 CHAP. L. 10. A Renowned perpetuated Name to be denied j p. 318 CHAP. The Contents. CHAP. Li. Q^i. Whether [elf -denial confifi in renouncing pro* friety? p. 331; G H A P. LII. Q. 2. Whether it confift in renouncing Marriage f p. 333/ CHAP. LIII. Q^ 3. Whether it lie infolitude and renouncing fecular fifrairs? p. 335 CHAP. LIV. 0^4. Or in renouncing pub lick. Offices and Honours? p. 336 CH A P. LV. Q^5 . Or in denying our Relations ? p. 3 38 CHAP. LVI. Qj6. Whether [elf. denial require m to give more to ^ Godly Stranger s> than to kindred that are ungodly—- P. 340 chap; CHAP. LVIIf 5.7. How we mufi Love our neighbours as our fthts t p. 343 CHAP. LVIU. Q. S. What fennance or felf-revenge it requireth ? P-344 CHAP. LTX. 3. 9. Afuft all Paffion be denied ? p. 345 CHAP. LX. Q^iO. How far mufiwe deny our Reafon ? p. 3 46 CHAP. LXI. Q^n. How far mufiwe be content with Gods af fil- ing will ? &c. p. ; CHAP. LXII. ^. 1 2 . May God be finally loved as our felicity and por- tion, for our fe Ives ? p. 349 CHAP. LXIII. Motives to felf -denial: 1. Selfijlinefs is the grand Idolatry, p. 353 CHAP. The Contents. CHAP. LXIV. 2. It's the enemy of all Moral good, p. 356 CHAP. LXV. 3. It's contrary to the fiat e of holinefs And happinefsT p. >H CHAP. J.XVT. 4. Self-feeking is felf-lofmg: Self-denial is ouA fafety, P- 368 CHAP. LXVIL 5. It's the powerful enemy of all Ordinances, p. 373 £ CHAP. LXVIII. It's the enemy of all Societies, and Relations, and common good, P» 3 80 ***' CHAP. LXIX. It Corrupted and debafeth all that it\difpofe\h of, q ; p- 3o° CHAP. LXX. 8. Deny Self, or yon mil deny Chrift, p. 3 94 CHAP. LXXT. o. the fetfifh deal worfe with God than with the De~ ■ «,*, • P- 396 CHAP, • The Contents, CHAP. LXXII. ft's the beaviefi plague to be left to our [elves, p . 3 98 CHAP. LXXIII. Ten Directions to get Self -denial, p. 400 The Conclafion. P« 4 1 1 LUKB Luke 9.22,, 24. And he j aid to them all , If any man will come after mcy let himdcnyhmfeif, and take uf> his Qofs daily and follow me : For who* foever willjave his life Jhall loje it : but whofoA'cr will lofe his life for my fake, the JamejhdljaVc it. CHAP. I. a Selfiflmefi and Self-deny al are ; at the Kootl HAVE already fpoken of Conver- fionin the foregoing Difcourfe, both opening to .you the true nature of it , and the reafuns of its neceiTny,and per- fwading men thereunto. But left fa great a work fliould mifcarry wiih any for want of a more particular explica- tion, I fhouldnext open. the three great parts of tfietfrorfc diftinftly and in order : that is , i. Fron: what it is that we muft Turn: 2. To whom we muft Turn : 3. And By whom we muft Turn. For though I touched all thefe G io 2 what Selfjhnefs and in the foregoing Directions , and through the dif- courfe ., yet I am a raid left fo brief a touch ihould be un- cffedual. Thefirft of thefe I (hall handle at this time from this Text y medling with no more but what is necelTary to our prefent bufinefs. You may eafily perceive that the Doftrine which Chrifthere proclaimah to all that have though is of being his followers , is this , that £ All that mil be Chriftians^ wnfi Deny thernfclves, and take up their Crofs and fol- io. Chrtft y and not referve fo much as their verylivts , but ref$lve to refgnnp all for him. 3 Self-denyal is one fart of true Converfion : For the opening ot this I muft (hew you •, i . What is meant by Selfi and 2. What by Denying this Self : and 3* The Grounds and Reafons of the point : and 4. I (hall briefly apply it. 'I. Self^ is fometime taken for the very perfon, con- fiding of foul and body (imply confidered : and this is called Natural or Perfonal Self. 2. Self is taken for this Perfon confidered in its capacity of earthlv comforts, and in relation to the prefent blefiings of this world that tend to the profperity ef man as in the flefh : And this may be called Earthly Sdf ( yet in an innocent fenfe.) - 3, Self is taken for the Perfon as corrupted by inordi- nate finfiil feufuality ; which may be called Carnal Self. 4. Self may be taken for the Perfon in his fan&ificd cftate- which is Spiritual Self. 5. And S*// may be taken for the perfon in his Naturals and Spirituals Con-. jund:, as he is capable of a Life of Everlafting Felicity ^ which is the Immortal Self. II. By DnyingSdf, is meant difclaiming, re- nouncing, difowning, and forfaking it. Self is here Iookt on partly as a party disnnftfrom Chrift , and Withdrawn from its due fabordination to Cod7 and partly Self deny al are $ at the Root. 5 as bisComfctitor and oppofite : and accordingly it is to be denyed , partly by a neglctty and partly by an oppofi- tton. Before I come to tell you how hrjelf muft be deny- ed, I rauft tell you wherein the difeafe of felfijhnefj doth confift 5 and for brevity we fhall difpatch them both together. And on the Negative, 1. To be a natural Individual perfon diftinft from God our Creator , is none of our difeafe , but the ftaie which we were created in. And therefore no man muft under pretence of felf-denyal either deftroy himfclf, or yet wiih fome Hereticks afpire to be effentially and perfonally one with God, fo that their in- dividual perfonality fhould be drowned in him as a drop is in the Ocean. 2. The difeafe of fclfifrxcfs lyeth not in having a Body that is capable of lafting fweetnefs in the Creature , or in having ,he Objefts of our fencein which w. be de- lighted , m.r yet in all aftuai fweetnefs and d. light in them j nor in a fimple love of life it felf : For all thefeare the effeds of .he Creators Will . And therefore this felf- dcnyal doth not confift in a hatred or difregard of our own Ihresj or in a dcftru&ion of our appetites or fenfes, or an abfolute refufal to pleafe them in the ufe of the Creatures, which God hach given us, 3 . Yea though our Natures are corrupted by fin, felf- dcnyal requireth not that we fhould kill our felves , and deftroy our humane natures that we may thereby deftroy the fin. Self-murder is a moft hainous fin , which God condemneth. 4. Our fpiritual felf , or felf as fanftified muft nor be lo denyed , as to deny our felves to be what we are , or have what we have , or do what we do : we may not 5 deny Gods Graces-, nor deny that they are in us as the \. fubjed , nor may we reftrain the holy defires which G z God 4 what Selfijhnefs and • God exciteth in us-, or deny to fulfil them, or- bring them towards fruition , when opportunity is offered us. 5. We may not deny to accept of any mercy which God fhall offer us , though but a common Creature : nor to ufe any talent for his fervice if he choofe us for his ftewards . much lefs may we refufe any fpiritual mercy , that may further our Salvation : It is not the f elf -deny al required by Chrift, that we deny to be Chri- stians, or to be fan&ified by the fpirit, or to he delivered from our fins and enemies h or that we deny to ufe the means and helps that are offered us , or to accept of the priviledges purchafed by Chrift : Much lefs to deny our falvation it felf, and to undo our own fouls. In a word, it is not any thing that is really and finally to our hurt or lofs. But (as to the Affirmative) I (hall fhew you what the difeafe oifelfflmef indeed is , and fo what felf -deny al is. 1 . When God had created man in his own Image , he gave him a holy diff option of foul, which might incline him to his Maker as his only Felicity and V hi mate End: He made him to be blefled in the fight of his Glory , and in the everlafting Love of God , and delight in him, and praifes of him. This excellent employment and glory did God both fit him for , and fet before him. But the firft temptation did entice him to adhere to an inferiour good, for the pleafing of his flefh, and the advancement of himfe If to a carnal kind of felicity in him* felf , that he might be as God in knQwing good and evil. And thus man was fuddenly taken with the Creature as a means to the pleafing of his carnal felf , and fo did de- part from God his true felicity '. and retired into him felf in his eftimation, affeftion, and intention -, and delivered up his Reafon in fubjedion to hisfenfuality , and made him felf hi* Ultimate End. ; J With. Urc ; 4t the Root. . 5 With this iinful inciituuion are we all born int world • fo thin every his corrupted i tyre doth terminate all his defires f J and what ever he ntoy hsth d oftothq contrary, yet practically he make and the adtafl meniand pleafure which he ah therein , l felicity and end. Self -deny, d now is the cure of this : It carry eth a man from himfelf again , andihewcth him thar he was never made to be his own felicity or end- and that the flefh was not made to be pleafed before God- and that it is fo poor* and low , and lhort a felicity, as indeed is but a name and fliadow of felicity , and when it pretends to that, a meer ir. It iheweth him how unreasonable, how impious and unjuft it is, that a Creature and fuch a Creature , fhould terminate his defires and intentions in himfelf : And this is the principal part of felf-denyal. 2. As God was mans ultimate End in his flateofin- nocency , fo accordingly man was appointed to ufe all Creatures in order to God , for his Pleafure and Glory. So that it was the work of man to do his Makers will, and he was to ufe nothing but with this intention. 'But when man was fain from God to himfelf , he af- terwards ufed all things for himfelf, even his carnal felf • and all that he poflefTed was become the provifion and I o his lufts • and fo the whole creation which he was capable of ufing, was abufed by him to this low zn&felfifli end, as if all things had been made but for his delight ancj will. But when man is brought to Deny himfelf ,' he is brought to refiore the Creatures to their former ufe , and not to facrifice them to his flefhly mind ^ fo that all that he hath and ufeth in the world , is ufed to another end ( lo far as he denyeth himfelf ) than formerly it was j even for God and not himfelf. G 3 In 6 what Selfijhnejs an A 3 . In the ftate of Innocency , though man had natu- rally an averfnefs from death and bodily pains , as being natural evils , and had a defire of the welfare even of the flefti it felf ^ yet as his body was fubjeft to his foul , and his fenfes to his Reafon , fo his bodily eafe and welfare was to be efteemed and deflred and fought , but in a due fubordination to his fpiritual welfare, and efpecially to his Makers Will. So that though he was to value his Life, yet he was much more to value his everlafting life, and the pleafure and Glory of his Lord* But now when man is fain from God to Himfelf ,- his Life and earthly felicity is the fweeteft and the deareft thing to him that is. So that he preferreth it before the Pleafing of God and everlafting life : And therefore he feekethitmore, and holdeth it fafter as long as he can, and parteth with it more unwillingly. As Innocent Na- ture had an appetite to the obje&s of fenfe ; but corrupted nature hath an enraged y greedy , rebellions and inordi~ nate appetite to them : fo Innocent nature had a love to this natural earthly life and the comforts of it : but w- rupted Nature hath fuch an inordinate love to them , as that all things elfe art made but fubordinate to them, and fwallowed up in this gulf : even God himfelf is fo far ■ loved as he befriendeth thefe our carnal ends, and fur- thered our earthly profperity and life. But when men are brought to Deny themselves , they are in their meafures reftored to their firft efteem of Life and all the profperity and earthly comforts of life. Now they have learned fo to love them as to love God better -, and fo to value them as to prefer everlafting life before them i andfoto hold them and feek their prefervation as to refign them to the will of God, and to lay them down when we cannot hold them with his Love, and to choofe deait) in order to life everlafting , before that life which would deprive us of it. And this is the principal inftance of Self deny a! are ; at the Root. 7 of felf*Unyal*lh\& Chnftgiveth inhere in the Text, as it is recited by all the three Evangelifts that recite thefe words, f He that fuvcth his life frail lofe it , &:c. A.d vrhut jhaU it profit a wan to win nil the world and lofe hu fonl t J Bv tnefc inftances it appears , thac by fclf-denyal Chnft do^h mean a fetting fo light by all the world, and by our own lives, and conf. quern fy , our carnal Content in thele , as to be willing and Refolved to part with them all, rather than with him and everla- fting life : even as Abraham was bound to love his Son Ifuac , but yet fo to prefer the Love and Will of God , as to be aMe to facrifice his Son at Gods Command. And the Lord Jefus himfelf was thelivelieft Pattern to us of this Self-denyal that ever the world faw : Indeed his whole life was a continued praftice of ir. And it hath oft convinced me that it is a fpecial part of our Sanftifi- cation, when I have confidered how abundantly the Lord hath exercifed himfelf in ic for our example* For as it is defperate to think with the Socimans thar he did it only for our Example . fo it isalfoadefp.race Error of others , to think that it was only for fac sfaftion to God, and not a;, all for our Example. Many do give up them- felves to jF 'U ft-p leafing upon a mifconceit thac Chrift did therefore deny his flefh , to purchafe them a liberty to pleafe theirs. A^ in his Fading and Temptations , and his fufferings by the reproach and ingratitude of men, and the outward Poverty and Meannefs of his condition, the Lord was plea fed to deny himfelf ^ fo efpecially in his laft Paffion and death. Aslhav .vcdclfc- where , he loved his natural life and peace : and there- fore in manifeftation of chat , he prayeth , Father , if it be thy Will , let this Cup pafsfrom me : But yet when it came to the comparative praftical Aft , he proceeded to choofehis Fathers Will with deaih,rather than life with- out it , and therefore fajth , £ Not my Will ( that is, my G 4 * fimplc 8 what Self jbnefs and fimple love of life ) but thy Will be done, 3 In which very words he manifefteth another will of his own, befides that, which he confenteth (hall not be done, and fheweththat tie preferred the pleafing of his Pather in the Redemption of ihe world,before his own life. And thus in their, mea- sure he caufeth all his Members to do : fothat life , and all the comforts of life , are not fo dear to them as the love of God :nd everlafting life. 4. When God had created man , he was prefently the [Owner qi him,and man underftood this that he was God'sy and not his own. And he was not to claim a Propriety in himfelf ', nor to be affefted to himfelf as his own , nor to live as his own , but as His that made him. , But when he fell from God, he arrogated practically (though notionally he may deny it J a propriety in him- felf , and ufeth himfelf accordingly, And when Chrift bringeth men to deny themfelves y they ceafe to be their own in their conceits any more : Then they refign themfelves wholly to God as being wholly his. They know they are his, both by the right of Creation and of Redemption : And therefore are to be clifpofed of by him y and to glorife him in body and fpi- rit which are his , 1 Cor. 6. 19, 20. Rom. 14. 9. To be thus heartily devoted to God as his own , is the form of San Aification Y and to live as God's own , is the truly | Holy life. " 5. As man in Innocency did know that he was not his tWn j fo he knew that nothing that he bad was his own •, but thau he was the Steward of his Creator, for whom he was to ufe them, and to whom he was accountable. But when he was fallen from God to himfelf, though he had loft the Right of a Servant , yet be grafpeth at tne Creature, as if he had the Right of a Lord : He now takes his Goods,his Lands, his Money to be his own : and therefore he thinks he may ufe them for himfelf, and give it the Root. 9 God oni mall Com , leftheftiould d fturb his Pofleflion : h ious ones ; /; 12,4. [Our lips are our m J Though all ofthem know fpeculativ di, yet practically they take it and ufc it as their own. when Grace teacherh them to deny thtmfelvt ftrippeth them naked of all that theyfeemed Proprietors th them confefs that nothing is their owrt9\ ut all is Gods -5 and to God they do devote it, and ufe It f it him, and give him his own : which the firft Chrtftians ified by felling all, and laying at the Apoftles feet. And thei asketh God what he (hall do with it, and he ihallufe it • and if God take it from him, he can felefs the name of the Lord with Job, Job 1 . 2 1 . as know- lie taketh but his o\x?i : and can fay with Eli , It is the Lord let him do what fcemctb him good, 1 Sam. 3. 18. He knows that God may do with his own as he lift. Mat. 2c. 1 5. and that he can have nothing but of bis bounty • and' therefore that it is his Mercy that leaveth him any thing- hut it were no wrong to him if he took away all. And thus he underftandeth that he is but a Sceward,and there- fore muft ufe all that he hath for him that he received it from. If he have Children,hisdefireis to know which way they may be moft ferviceable to God : and to that he will devote them. If he have Wealth, or Honour, and Power among men , his care is to know which way he may em- ploy them for his Mafters ufe,and fo he will imploy them. If he have Wit and Learning, his care is to ferve God by it. If he have ftrength and time,he is thinking which way to improve them for his Lord. And if vain Companions, or the World, or flefhly Delights would draw him to lay them out for them, he remembers that this were to wafte his Mafters ftockupon his enemies. So that though the lanftified man hath all things , yet he knows that he hath nothing, All things are his as Gods Steward \ but nothing jo tVhat Selfijhnefs and nothing is properly and ultimately his own. All things are his for God • but nothing is his for his Carnal-felf , nor ultimately for his perfonal or natural felf. Upon this ground he gives the Devil, the World, and the Flefti a Denyal, when they would hive his Time , his Tongue, his Wit , his Wealth , or any thing that he pofTefleth r he telleth them £ They are none of mine , but God's : I received them , and I muft be accountable for them* I hadthem not from you , a?id therefore I may not ufe them for yon : I muft give to God the things that are God's : that which is yours I will readily yield yon. Juftice re- quireth that every one have his own. J And thus Self- deny al doth take off the fanftified from giving that which is God's unto themfelves. Objed. But do we not lawfully ufe his Mercies for our f elves ? Is not our Meat , and Drink , and C loath s> and Ho ufe s , and Goods our own , and may we not ufe them for our f elves i *Anfw. Improperly they are our own : fo far our own, as that our Fellow-fervants may not take them from us without our Lords confent : as every fervant may have a peculiar ftock entrufted in his hands , or may have his tools to do his work with , which indeed are his Ma- ilers -5 but are his to ufe. But as to a ftrift Propriety they are none of ours, but God is the only Proprietary of the world. And for the ufe of them > it may be for our felves in fubordination to Godr but never ultimately for our felves. We may not ufe one Creature , but ultimately and principally for God. When we eat or drink, we mull never make the pleafingof our Appetite our end , but muft do it to ftrengthen, and chear, and fit our felves for the fervice of God , and therefore we muft firft ask God , and not our Appetite, what , and how much wc muft eat and drink : And we muft no further pleafe our Appetite, Self-denyaUrt ; at the Root. i 1 appetite, than iheplcafingof it doth fit us for the fervice [God. It isthcexprek Command, i CV. 10.31 \Whe~ Mr ye eat or drink^ or what ever yc do, do all to the Glory 7 God. ] You may not wear your Cloaths utterly and Itimateiy for your bodies , but only to fit yoar bodies >r Gods fervice : and therefore you muft advice with is Word , and with your end, what youfhould put on, 'ou may not provide a houfe to dwell in , nor Friends , or R ches , nor any thing elfe for the plcafing of your IcA , as your ultimate end , but for the fervice of your ,ord. For you mud put on the Lord Jeftu Chrift , and to provtfion for thefejh to fnlfil the lufis thereof y I 13. 14. 6. As man had his Being and well-being from God , 3 is it God only that can preferve and continue them. nnocent man underftood this , and therefore lived in a Jtpendance upon God • looking to his hand for the fup- ly of his wants, and cafting all his care upon him, and rufting him wholly with himfelf , and all , and not di- tra&ing his own mind with cares and diftruftful fears, mt quieted and contented his mind in the Wifdom , joudnefs , and All-fufficienly of God. But when man was fallen to himfelf from God , he lefired prefently td have his portion or ftock in his oven lands, and grew diftruftful of God , and began to look ]pon himfelf as his own preferver •, ( in a great meafurej ind therefore he fell to carking and caring for himfelf, ind to ftudious contrivances for his own prefervation and upplies. He fearched every Creature for himfelf , and aboured to find in it fome good for himfelf, as if the rare of himfelf had been wholly divolved on himfelf. I uve been as much troubled to underftand that Text in ^cri. 3.22. as any one almoft in the Bible , being fome- vhat unfatisfied with fome ordinary expofuions ; and /cr it is too hard for me« But this feems to me the moft 1 2 What Selfijhnefs and raoft probable Interpretation • that in his eftate ofinr cency Adam was as a Child in his Fathers houfe, tl was only to ftudy to pleafe his Father,and to do the wc that he commanded him , but not to tak£ any thought care for himfelf : for while he was obedient, it was his ] thers part to preferve him and provide for him;to keep death and danger, a id fupply all his wants. And the fore though man had the faculty or power of knowx more peried than we have now , yet he did not need trouble himfelf about thefe matters of Self , becaafe t\ belonged to God: and c :nfequentiy had not the afa confideration of knowledge ol them : for that would h; been but a vain and troublefome knowledge and confide tion to him : For though the knowledge of all things I ccjfary to be known , was part of his perfection , yen attnal knowledge of many things unneceffary and vexc ous ©r tempting, may be part of a mans infelicity and i fery. And fo he that increafcth knowledge increafeth J roWyEccl.i .18. As man that foreknoweth his own dea is through the fear of it all his Hfe time fubjed to bonda Heb. 2. 15. and the fear is more grievous than the de it felt j when a beaft that knoweth not his death is fr< from thofe fears. Indeed in our fain eftate there is fc ufe for more of this kind of knowledge than before • ] in innocency man needed only to know his maker, and will and works, and the Creature as his utenfils, and glafs in which he was to be feen, and to fear with mode tion the death which he had threatned,meerly as threa id by him. But by the temptation of Satan, man grew 1 iirous to be paft a child , at his Fathers fiading, and un< his care,and would take care and thought for himfelf < know what was good or evil for himfelf as to the natu man : and fo far turned his eye to the Creature to fti it for himfelf when he fliould have ftudied God in it: ; to fearch after good and evil to himfelf in it, which (ho v Root. 1 J hould have fcarcked after the am . I iod in it, and ized with holy tov< ponhisb! face that (hined totni^glafs ■ and I i he w< uld /*;<. ; ire -directly to hiwftlj', which he (hould have ufid ►t Uodsfcrvice. And ihus 1 conceive nun did in- deed by his fall attain to \nuch more uliual knowledge as to the number of objects than he had before-.which know- ledge was indeed in it felt confidered Phylically good,but lot Good to him as any part of his felicity, or his venue, but rather by participation his fin and misery , as being unfuitable to his condition. It was better with him when [ie knew One GW,and all things in God as they conduced to the Love and Service of God, and were fuitable to his (late , than when he turned his mind from God, and fell iy the Creature in it fell, and for himfelf, as Good or Evil to himfelf, and fo loft himulf and his undcrftan- iing in a crowd of unnecefTary and mifufed obj^ As : Like 1 foolifh Patient that having a nvoft judicious and faithful Phyfitian that will take careof hishealth,and provide him the beft and fafeft remedies, doth grow to an eager defire to be acquainted himfe If with the nature o-f each medicine and to be skilful in the cure of his own difeafe,that he may irufthis Phyfitian no longer, but may be his own Phyfi- tian : and therefore hearkneth to a feducer that tells him [The Phyfitian doth but keep thee in ignorance^ left them fljoxldft be as wife as he , and able to cure or prefervc thy fe/j , hearken to me , and I will teach thee to kno\ thefe things thy fclj\ andfo thou waift take care of thy [elf. J So man wasfeduced by Satan to withdraw him- felf from the fatherly care of God , by a defire bi to be wife for himfelf in the knowledge of all that in the Creature which might be diredly^o^ or evil to himfelf \ fotaking on hinfelf the work of God, and calling o; work that God had fet him , and withdrawing himfelf from his necefiary dependence on his Maker. Andac- !:» cordingly ' 1 4 What Selfifhnefs and cordingly much of this felfijhnefi knowledge of the Crea turehedid attain : but with the woful lofs of the Divin knowledge of the Creature , and of the filial foul-con tenting knowledge of God : yea and of himfelf, as in hi due fubordination to God. This feems the fence of thi text , and this is the cafe of fain mankind. Naturally now every man would fain have his fafer and Comforts in his own hand. He thinks them not & fure and well in the hand of God : O what would a car nal man give that he had but his life and health in hi own hand , and might keep them as long as he faw good When he is poor, he had rather it were in his hand t< fupply his wants , than in Gods -5 for he thinks it would go better with him. When he is fick , he had far rathei it were in his own hand to cure him > than in Gods , foi then he fhould be fure of it.' If he be in any ftrait , h< cannot be content wiih a bare promife for his deliverance ; but unlefs he fee fome probability in the means, and work3 and unlefs he be acquainted with the particular way by which he muft be delivered he is not fatisfied : for he cannot trufl: God , fo well as himfdf. Is not this the cafe of ail you tha are carnal? Would you not think your cafe much fafer and better if it were in your own hands, than yjudo now it is in Gods ! Whatwouldyou not give, tha- you were but as able to giveeafe, and heaeh and wealth , and honour , and life to your felves , as God is ! Hence it is that you fo anxioufly contrive for your felves , and trouble your lelves with needlefs cares; becaufe you dare noc truft God , but think you are fain to your own care and finding. You think your felves quice undone when you have nothing left you but God and his Promife to truft upon, and when you fee nothing in your felves and the Creature to fupport you. And thus are ail men fain from God to themfelves. But Sandification 'teacheth men that felf-denyal which according 5c'/ it the Root. 15 according to its mcafurc , doth heal them of thisdifeafe. Though fume actual knowledge of good and evil , and foinecareofour natural [elves be now become a neccfla- ry duty , as faked t<> oar lapled ftate , which ycc had ne- ver been bur through (in : Yet that which is fwf»l , felf- den^al drh deitroy. It (heweth man that he is every way inlutK:encfornimfelf 0 andihatheis notthefoun- tain ofh 9 own felicity : nor doih it belong to him , but (0 God, to prefers him and fecure his welfare. He feeth what a folly it is to depart from the tuition of his Heavenly Father, andasihe Prodigal Son to defire to have bis portion in his own hands. Experience tells him nfafmart and fori ow tha be hath not been fogooda preferver of frmfelf , nor ufed himfelf fo well as to de- 0 be iii the fame hands any longer that have fo taufedhim: Yeabe kftoweth rhatitwas Godthatindeed Mtferved h m , while he was over Solicirous about it himfelf , and would needs have the managing of his own iffairs. He now believes that he can be no where fafe but nthe hands o; God , and no way fufficitntly provided or but by his wifdom , love and power : Nor dare he ruft himfelf hereafter w Lh himfelf or any Creature! rle finds that he ha h but turmoiled and diftraded his nind by undertaking the management of his own pre- .hat he hath brought himfelfinto a wil- lernefs \ and loft himfelf and ravelled his own affairs: yhen if he had committed himfelf to God , and been fa- isfied in his Wifidom , Love , and Power , all had been ept fafe and found , and man had not been loft , nor his (late thus ihacered ai*l overthrown. And -therefore pe returning jelf-denytng convert is brought to an j ifirnji of himfelf, andrtfolved hereafter to truft him- :lt upon nothing below All-fuftfciency and Infinite Love.- ~e isfooffended with himfelf tor his former lllf-d ftru- on, and for undoing himfelf fofoolifhly , that he rVIs himfelf 1 6 What Selfifhnefs and himfelf to account and into judgement for it , and con- demneth himfelf as aTraytor to God , and a Murderer of himfelf, and will no more be in the hands of fo treache-j rous a delinquent : But as the eyes of a fervant are onj the hand of his Mailer , fo are his eyes on God for all] fupplies. And this is the part of the work of the fpiritj of Adoption , who teacheth us to cry Abba , Father J and as Children , not to be very careful for our felves J but to run to our Father in all our wants , and tell him J what we ftand in need of and beg relief : and to be carefjk for nothing : but itfavery thing by prayer withfupplicam tion and thanksgiving to make knownottr reqmfts to GodA Phil.4.6. And this acquiefcence of the foul in the love oi God, is it that keepeth our hearts and minds in tham Peace if God which pajfeth under ft anding , verf.7. fog that the more felf-denyal , the lefs is a man dependanm on himfelf ', or troubled with the cares of his own pre«J fervation : and the more doth he caft himfelfon God J and is careful to pleafe him that is his true Preferver, and* then quieteth and refteth his mind in his All-fufficiencyt and infinite wifdom and love * and fo is a meer dependant upon God. 7. Moreover - It is the Prerogative of God as abfo- lute Owner of us , to be the fole Difpofer of man and ofaU the other Creatures : and to choofe them their coiw dition , and give them their feveral Talents , and deter- mine of the events of all their affairs, as pleafeth him- felf-, And innocent man was contented with this order,, and well pleafed that God fhould be the abfolute Difpofefl of him and all. But when man turned from God to felf , he prefentlw defired to be the Difpofer of himfelf • and not of himfelf only , but of all the Creatures within his reach. How -fain would fe Ififtj corrupted man be the choofer of his own condition ? His will is againft the will of God, and 1 be: Sttf-denyd are\ a: the R- 17 heufuallydifliketh Gods difpofal. Ifhc bad the matter in his own hands , aln ling fhould be but . f o crofs would they be to God that alhhing would be :cd upfide down: If it were at tl: , there's fcarce a poor man but would be Rich : and fcaice a Rich man hut would be richer : I he Servant would be nuf: The Tenant would be a Landlord : The Husbandman and Tradefman would be a Gentleman : the Labourer Would live an eafier life: Hishoufe fhould be better: his cloathing fhould be better ; his fare fhould be better : his Provifion fhould be greater, his credi: or honour with men fhould be more j the Gentleman would be a Knight , and the Knight a Lord , and the Lord would be a King,and the King would be more Abfolute and have a larger Dominion : Nay every man would be a King, and :i the dodrine of the Jews, and many of this age among us , to expeA that the world fhould be ruled by them j and they fhould reign as Lords and Princes in the earth. If it were wiih felfijh men as they would have it, there'* fcarce a man that would be what he is, nor dwell where he doth, nor live at the rates that now he liveth at. The weak would be always ftrong j and the fick would be well and always well j and the old would be young again- and never taftethe infirmities of age ^ and if they might live as long as they wotild , I think there's few of the unfanftified that would ever die, nor look after Hea- |ven as long as they could live on earth.O what a brave life fhould I have, thinks the Jelfijh unfandified wretch, if I were but wholly at my own Difpofal, and might be what Jwould be , and have what I muldhwt I What would men give for fuch a life as this ? Had thev but iheir own mils , they would think themfelves the happieft men on earth : that is, if they could be delivered from the will of 2od , and be from under his difpofal , and get the reins nto their own haad> ! 1 8 what Selfjbncjs And Nay this is not all y but the felfifh perfon would be the difpofer of all the world within his reach , as well as J of himfelf. He would have Kingdoms at his diffofe^ and j all things carried according to his Will : He would have I all his neighbours have a defendance upon him . Very ■ bountiful he would be, if he were the Lord of all; j for he would be the great Benefa&or of tfre world , \ and have all men beholden to him y and depend upon i him. If he fee things that little concern him , heiiach a ] will of his own that would fain have the Difpofal ofthem. I If he hear of the affairs of other Nations , fome will he hach of his own which he would have fulfilled in them , at leaft fo far as any of his own intcreft may be involved ' in thebufinefs. But whh Salification hath brought men to felfM denial^ then they difcern and lament this folly : They fee what filly giddy worms they zrztobtDiffofersofihtm- {elves, or of the world : They fee that they have neither ] wifdom, nor goodnefs, nor power fufficient for fo great a work. They then perceive that it were better make an j Ideot the Pilot of a Ship , or an Infant to be their Phyfi-r| tian when they arefick y or the Difpofer of their eftatesJr than to commit themfelves and the world to their difpofe.s They fee how f oolifhly they have endeavoured or de-| fired to rob God or his prerogative : And therefore they' return from themfelves to him , and give up all by free confent to his fole Difpofal , that fo he may do with his own as he lift. He finds that he hath work enough to do of his own,and is become too unfit for that : and therefore j he dare no more undertake tht work of God , for which he is infinitely unfit. He finds that the more he harh his ovpn mil , the worfe it goes with him : and thereiore he will give up himfelf to God and ftand to his will: If he feels that Providence doth crofs his flefh , and that he hath Poverty when the flefh would have riches , and flame Sel rt. 19 flame when that carnal felf would ha?e honour , and labour when the Hcfh would have cafe, and ficki when the Hcih would have health , he would not for all that have the work taken out of the hand of God, but truly faith , Not my willbnt thine be done : and belicveth that Gods difpofal is the bed » and that his Father knows well enough what he doth- And if it were put to his choke, whether God or he fhould be the Difpo- fer of his eftate and honour and Life , he had rather it were in Gods hands than bis < wn : and would not under- take the charge, if it were offered him. Alas, thinks he, I am almoft below a man and am I fit to make a God of? I come off fo lamely in the duty of a Creitureasde- ferves damnation : and am I fie to arrogate the work of the Creator ? 8. Moreover it is the high Prerogative of God to be the Sovereign Ruler of the world • to make Laws for them, \0hich muft be obeyed-, and to reward the obe- dient, and punifh the difobedienr. God is King of all the earthy even King of Kings, and Lord of Lords • and all fhall obey him , or be judged by him for their difobe- dience. But iin turned man into a Rebel againft Heaven , and a Traitor to his Maker : fothat now the felfijh unfanfti- fied man difliketh Gods Government , at leaft in the par- ticulars , and would Govern himfelf. The Law of Gcd contained in his Word and Works he murmurs at as too obfeure, or too precife and ftri& for him. He finds that it croflethhis Carnal intereft , and (peaks not good of him but evil , and therefore he is againft it as fuppo- ling it to be againft him and his pleafure , profit , and honour in the world. If men had but the Government of themfelves, what a difference would there be -be- en their way and Gods ? If corrupt unfandified felfifli man might make a Law for himfelf in ftead of H a 2 o What Selfijhnefs and the Word of God , what a Law would it be ? and how much of the Law of God fhould be repealed? Iffinners might make a Scripture , you fhould find in it no fuch paflages as thefe , £ Except a man be Converted , or born again, he cannot enter into the Kingdom of heaven: without Hohnefs none frail fee Gcdf\ life If might make Laws , you fhould not read in them [ If ye live after the fie jh ye frail die • but if by the Sprit ye mortifethe deeds of the body 3 ye flail live ~] Nor fhould you there find , that the Gate is fir ait , and the way ts narrow that leads to life , and few there be that find it ■ or that the righteous are fear cely faved~\ As all the Scripture is now for Hohnefs > and againft ProphaKenefs, Ungodlinefs , and Senfuality •, if ft If had the framing of it, k fhould all be changed , and it fhould at leaft fpeak peace to fiefhly-minded men : All thofe true aid dreadful paflages that fpeak fire and brimftone againft the unfanftified , and threatned everlafting torrineflts, fhould be razed out- and you fhall find no talk of damnation m the Scripture for fuch as they : no talk of the worm that never dyeth y or the fire that is never quenched , or of T Depart from me all ye wor! and every Inferiour the Superior -, Revenge would be made la n- felves, : ry would be nomoftal fin ; Stealing would be made tolera- Me to themillves . it fhould be lawful to them to do any igto the name and reputation of another : in a word, every man would do what he lift, and his will fhould be his Law, and himfelf fhould be hi-? own Judge- a gentle tender Judge no doubt* Thus would ft If But fan&ification brings men to Deny this/W/-, and to lay down the Arms of Rebellion againft God 5 and to fee how unfit we are to Rule our felves-^ that we are too lift , and finful , and partial to make Laws , and too partial alfo and tender to execute them •, and that as we were made to obey , fo obey we muft , and come again into our ranks, and willingly fubjeft our f:lves to the raign of the world. Self denyal teacheth a man to ha c his own Carnal wifdom and reafonings that rife up againft the Laws of God • and to Love them the worfe becaufe they are thus his own ^ and to love the Laws of God the better, becaufe they are God's, and becaufe they are againft his Carnal felf. The ftamps of God on them doth make them currant with him, when if they had but the private ftamps of ft If, he would difown them *§ counterfeit or treafonable. He hath indeed a fle/h that is reftrained by Gods Laws , and ftriveth againft them ; but he thinks never the worfe of the Law for that , but approveth and likech it in the inner man : and if he might e his choice , he would not blot out one Command- ment, nor one Direction , nor one Article of Faith, nor a tittle of the Law, becaufe thatyi// is not the Choofer in him • but he hath learned to fubmit to the will and wifdom of the Lord. ' And theugh he love himfelf , and have a nature that "■ : it * what Setfifhnefs and is unwilling of differing , and feareth the difpleafure of God, and the threatnings of his holy Law : yet doth he unfeign^dly juftifie the Law , and acknowledge it to be holy , and juft , and good ^ and would not have the very threatnings of it to be repealed and blotted out , if he had his choice : for he knows that the Determinations of God are the beft, and that none but he is fit to govern, and therefore he defires that he himfelf may be taught better to obey, and not that he may rule • and wifheth that he were more conformed to the Law - and not that the Law were conformed to him • and fain he would have his own will brought up to Gods , but wifheth not Gods will to be crookened and brought down to his. As far as men have ft If -deny al , this is io. 9. Moreover , as it is Gods Prerogative to be the Sovereign Ruler of our [elves , fo alfo of all others 2l$ well as us. But when fin had temp f elf , man would not only Rule himfelf, but would rule all others. An eager defire there is in the unfan&ified felfijh heart , that he might be Ruler of Town and Country , and all might be brought to do his will. And hence it is that there is fuch refilling and grudging at good Governors , and that inen are fo ambitious and fain would be higheft, becaufe they would have their own wills fulfilled by all , and therefore would have power to force men to it : Hence it is that there is fuch a ftir in the world for Crowns and Kingdoms : and few men have ever been heard of, that have refufed a Scepter when it was offered them , yea: or that would not ftep out of their way for it, and wound their Confciences , and hazard all their hopes of Heaven for it, if they found themfelves in a likely- hood of obtaining it ; becaufe where felf doth raign at home, itwQuld raign alfo over all others. Nothing more pleafeth the Carnal mind , thai to have his will , and to have all men do what he would have them , an4 ro' ; .it the Root. z$ to fee all at his heck, and each map to know his Pleafure , ready to his word tor Law. This is the reign of / Bu: falsification teaching men .a id be praifed as the author of all Good to the world : and his Glory he will not give to another : Man and all things are Created, and preferved and ordered for his Glo- ry : Nor fhall man have any Glorv but in the Glorifying of his Lord : when we fell fhort of Glorifying the Lord, we alfo fell fhort of the Glory which weexpededby him* But when fin turned man from GWto himfelf , he became regardlefs of the honour of God, and his mind was bent on his own Honour , fo that he would have every knee bow to himfelf , and every eye obferve himr and every mind think highly of him , and every tongue to praife and magnifie him : It doth him good at the heart, to have venue y and wifdom , and greatnefs afcribed to him , and an excellency in all •/ and to have all the good that is done afcribed to him , and to be taken to be as the Sun in the firmament that all muft eye , and none can live without , and to be efteemed the benefa&or of all. ! When he hears that men extol him and Ipeak no- thing of him but well, and great things ^ and when he fees them all obferve and reverence him , and take him as an Oracle for wifdom, or as an Angel of God, O how this pleafeth Sel f *rc ; at the R( ?$ pleafeth his unfanftificd felfijh mind ! Now he bath hii End , even that v. would have ■ and verily faith Chriit , vt thetr reward. But when San&ifi< .h taught men to deny them- felves, tbiry fe< then thai they are vile and miferable fin- B , and loath themfelves for all their a^miinations^and in their own eyes, and hunv. le themfelves be I the Lord, and a: hor themfelves in duft and aihes, and fay, To its bclongcth Jlumc and confitfwn of face • Not unto 0 Lerd^ riot unto u$, but to thy Name give the glory y Pfal. 115. 1. Dan. 9. 7,8. The holy ft if -denyin, foul defireth no glory and honour , but what may c nduce to the glory and honour ot his Lord: His heart rifc.h a^a'nft bafe flattering worldlings, that would rob God and give the honour to him : nor can they dv, him a greater dif- pleafure than to afcribe that to him belongcth only to God , or to bring to him or any Crearure , his Makers due. If God be honoured , he takes himfelfas honour- ed , if he be never fo low: If God be difhonoured , he is troubled , and his own honour will not make him repara- tion. As he liveth himfelf to the glory of God, and doth all that he doth in the world to that end • fo would he have others do fo too : And if God be moft honoured by his difgrace and fhame , he can fubmit. And thus I have (hewed you the true Nature both of fclfijhnefi and of felf-denyal. But obferve that I defcribe it as it is in it felf : but yet there is too much felfifhnefs in the beft, which may hinder the fulnefsof thefeeffe&s. But fclf-denyal is predominant in all the fanftified , though it be not perfeft. CHAP. 26 Reafons of the Neceflky of CHAP. IL Retfonsofthe NeceiTity ofSelfdenyaltofdvcttien. III. A Nd now you have feen the Defcription of Jl\. felf-denyal, and I hope, if you have ftu- dyed it , yau know what it is that is required • I (hall next fhew you fome of the Reafons of its Neceffity , and prove it to you beyond difpute that it is no indifferent thing, nor the high attainment of fome few of the Saints, but a thing that ail muft have that will be faved, being of the very eflence of holinefs it felf •, fo that it is as pollible to live without life 5 as to be Holy without felf-denyal ^ and as poffible to be faved whether God will or no , as to be faved without felf -deny al in a pre- dominant degree. And if any of you thing ftrange that falvation fhould be laid on fo high a duty , and that no man can be a true D.fciple that denye:h not himfelf, even to the forfaking of his Life, and all, when God requireth it , I (hall fhew you that Reafon that fliould eafily fatis- fie you, Reaf. i . Till a man Deny himfelf , he denyetb Godf and doth not indeed believe in him , and love him , and take him to be his God. And I hope you willgrant that no man can be faved that believes not in God , nor Loveth him , nor takes him for his God : He that will deny God and yet think to be faved, muft think to be faved in defpight of God. The firft Article of our faith, and of our Biptifmal-Chriftian Covenant, is to Believe in God the Father , and take him for our God , and give up our felves to be his people. But this no man can do without felf-denyal. For by all that I have faid in the defcription of it, you may fee tint felfjlmcf is moft con- trary ?/ to falvat/on. 27 tnrv to God , and would rob him of all his high Prero- gatives , and Godihouldbe noGod, if they^///^ (inner h:x\ his will : and he doth not heartily confent that he fhail i od to him. 1 have formerly told you, thztfelfk the God of wicked men, or the worlds great Idol : And that the inordinate Love of Plcafure , Profits nd Honour, in Trinity, is all but this/* If love in Unity . and that in the Malignant Trinity of God$ enemies , theflefhisthe rirft and foundation, the world the fecond, and the Devil the third : hvery man is an Idolater fofar as h. is (llfifb. CjoJ isnot a bare name: He that takes a/.ay his Eflence or Attributes and Prerogatives , and yet thinks he be- lieveth in him , becaufe he leaveth him his name and Titles, doth as bad as they thatfetupan Image, and worfhip that inftead of God , or that worfhip the Sun or Moon as Gods, becaufe they fomewhat reprefent his Glory : for fure a bare Name hath as little fubftance as an Image ^ much lefs can you fay it hath more than the Sun. Now felfijh ungodly men do all of them rob God, and give his honour and prerogatives to themfelves, and put him off with empty Titles: They call him their God, but will not have him for their End , their Portion and Felicity, nor give him the ftrongeft Love of their hearts : They will not take him as their Abfolute Owner-, and devote themfelves and all they have to him , and ftand with a willing mind to his Difpofe. They will not take him rof their Soveraign, and be Ruled by him, nor deny themfelves for him,nor feek his honour and intereft above their own. They call him their Father , but deny him his honour ^ and their Mafter , but give him not his fear, M*l. 1. 6. They depend not on his hand, and live not by his Law , and to his Glory •, and therefore they do not take him fortheir God. And can yoa exped that God ftiould fave thofc that deny him and would dethrone him ? that is , his very enemies. Reaf. 28 Reafons of the Neceflicy of Reaf. 2. Yea more than fo > God will notfave thofe that make themfelves their own Gods y when they have rejected him. Butallthefe unfandifiedy^/z/Jj men, do make chemfelves their own Gods : for in all the ten par- ticulars before mentioned , they take to themfelves the Prerogatives of God. i. They would be their own End and look no further* 2. They nfe all Creatures but as means to this End • yea God himfelf is efteemed but for themfelves. 3 . They love their prefent Life and Pro- fperky better than God. 4. They would be their own y and live as their own , and not as thofe that are none of their own. 5, They would have the Creatures to be their Own, and ufe them as their Own , and not as God's. 6. They mull care for themfelves, and fhift for ttumi Jves , and dare not trud themfelves wholly up- on God. 7. They would difpofe of themfelves and their own conditions , and of all things elfe. 8. They would Rule themfelves, and be from under the Laws and Go- vernment of God. 9. They would be the Rulers of all others, and have all men do their wills. 10. And they would be honoured and admired by all , and have the praife afcribedto them. And if all this be not to fet up themfelves as Gods or Idols in the world, I know not what is. Certainly God is fo far from having a thought offaving fech vile Idolaters fin this Condition) that they are the principal ohjeftsof his high difpleafure, and the faired Marks for his Juftice to fhoot at : apdheis engaged to pull :hem down and tread them into hell : fhouid God Hand by and fee a company of rebellious finners fie down in his Throne , or ufurp his Sovereign- ty and Divine Prerogatives , and let them alone , yea and advance them to his Glory? No, he hathrefolved that he that humblcth hmjelf JhaH be exalted , and he that exalted himfelf foall be brought low* And what higher fe If- exaltation can there be, than to make 01 r felves. Set Z9 fclvcs a< gods to our (elves ? And therefore who fliould be brought lower ihan fuch ? t. 3. No man can be a Chriftian thai tal^s not Cbrtfi for his Lord and Saviour -5 But no ., >,jut this ftlf-dcny. YgQnift for bis Led wdStviour': and therefore no man without felf-denyal can be a ( ! ftian , and fo be faved. He that makes bimfeif his End, cannot make Chrift as Chrift his way : tor Chriftifl the way to the Eat her , and not to Car naif, if. Nay the buiinefs that Chrift came upon into the world, was to pull down and fubduc this ft if. Moreover whoever takeih Chrift fgr his Saviour , muft know from what it is that he muft lave him j and that is princ; ally from [elf; And no man can take Chrift for his Saviour that re- nounced not fc If -confidence , and is not willing to be J from the Idolatry oi fc If -ex alt at ion. No man can Chrift for his Mafter or Teacher , ihai comes not into his fchool as a little child , renouncing the guidance of C if, and feniible of his need of an heavenly Teacher. No man can take Chrift for his King and Lord , and give up himfelf to him as his own and as his Subjcft , that hath not learned to deny that felf that claims propriety and foveraignty in his ftead. There is no Antichrift nor ialie Chrift that ever was in the ' Id , that do:h more truly oppofe Chrift , and refift him ill all the pares of his office , than Carnal felf. It is this that will not (loop to his Righteoufnefs , or to his Guidance , and to his teaching and holy Government. S elf is the falfe Chrift or Saviour of the world ? as well as ihcfilfe God. And therefore there can be no falvation, where felf is not denyed and taken down. Reaf. 4. He that hclievctb not in the Holy Ghoft , and taketh him not for his Sanftifier , cannot be a true Chri- fttdn or be faved. But no man without this felf-de? b in the Holy Ghoft > and ttkfth him for his i for : 3 o Reafons of the NeceiTi ty of ftifier : And therefore without this Self-denyalnomm I can be a true Chriftian or be faved. The very nature of fandificadon confifteth in the \ turning a man from himfelf to God : in deftroying : felfijhnef^ and devoting the foul to God by Chrift. And therefore it is paft difpute , that none but the felf- denying are fandified : and therefore none but they do truly take the Holy Ghoft for ther Sandifier, and truly believe in him. So far as men are in Love with the di- feafe , it is certain they will not ufe the Phyfitian. Reaf. 5 . No man is a true Chriftian and in a ft ate of falvation , that denyeth , renounceth or rejetteth the word of Cod. But all men that have not felf-denyal (that hear the word of God) do renounce, deny it or rejed it : and therefore no man without felf-denyal is a true Chriftian or can be faved. In the Scriptures it is that we have eternal life : its they thitmuft make us wife to falvation : the man that will be blejfed , muft meditate in them day and night , Pfal. j. 3. And it is riot the hearers bnt the Doers of them that are blejfed* But nothing is more clear, than that the voice of Scri- pture calleth aloud on all men to deny themfelves -7 and that the fcope of it is to cry down felf , and fet up God in Jefus Chrift. It is the very drift and meaning of it from end to end to take down felf \ and abafe men in their own eyes , and bring them home to God from whom they are revolted. Reaf. 6. No man can be a Chriftian or be faved xvith~ cufjatving Grace. But no man without flfdenyal hath faving Grace. For it is the nature of every Grace to carry man from himfelf 'to God by Chrift. It is the work of godly forrow to humble proud man, and break the hear of carnal felf. It is the work of faith, for a ft If -denying foul to pafs out for hope and life to Chrift. It is the wor' of Love to carry us quite above owr f elves to that infinit goodnef cnyahoj n. 31 goodnefs vvhu the nature o{ holy fear to confefs our guilt ind infufficieijcy y and to fulpui our felves, and dread the fruit of our own ways. Confidence doth bottom us upon God, and Hope it felt doth imply I 1) lpairing in our fives. Thankfulneis doth pay the homage 1 bim that hath laved us from our felves. And hath felf-denyal as half its very life or foul. And therefore it is certain that no man hath any more : than hch^h f If -deny al. Reaf. 7. They tb.it rejeit the Mini fry and the fruit of tilth: Ordi/Lincesef Godytre not true ChrijiianSynor can- not be [.rued : But fo do all among us that have not felf- den) be ufe of the Miniftry is to call home finners from the?? fives to God. The bfeof ev^ry Ordinance of God, is to get or keep down carnal felfznd exalt the Lord. Confifjion is nothing but fe If '-abafing : and he muft confefs , that will have the faithful and juft God to for- give him: for be that covereth his fin f:aU not profpery 1 John 1 . 9. Prov. 28. 13. Prayer is a confeffion of our own emptinefs , infufficiency and unworthinefs , and a flying from cue fives for help unto another. In Baptifm we come as condemned prifoners for a pardon y as it were with ropes about our necks , and ftrip our felves of the rags of our filthinefs , that by the blood of the Iamb v, e may be wrafhed from our blood, and our fins may be buried as in the depth of the Sea. In the Lords Supper we renew the fame Covenant , and receive the fame re- newed pardon 5 and ft ill fly from oar felves to Chrift for life • and renounce our carnal felves by folemn Cove- nant , as a people coming home to God. So that never was any Ordinance of God, effectual and favingonthe foul of any , further than it brought them to fclf-denyal7 or preferved y exercifed or manifefted it. Reaf. 8. He that can do no work^fincercly ,mr go onefiep in the way of life, i* m true Chrijtian nor in a ftate life. Bat 3 2 Reafons of the NecefSty of But this is the cafe of all ihat have not felf -deny al.Yorfe If is their Principle, Rule and End : and he that hath either a falfe Principle 7 Rule cr End , cannot be fincere in any of the means -5 much lefs when he is our in all of thefe. Afelfifoman is feeking himfelfxn his very Religion h and is ferving himfelf when he feemeth to be ferving God. And indeed he doth not any fervice fincerely unto God , becaufe he makes not God his End -, And therefore can- not be accepted. Reaf. 9. No man is a true Chriftian ot can befavedy that fiickj in the depth of his natural mifery , in his lapfedftate : But fo do all men that have not felf -deny al : for it is felf that they are fain to , and muft be faved from. Reaf. 10. No man can be a true Chriftian and be faved, that is not a member of the Holy CatholickChmch and the Communion of Saints. But fo is none but the felf -denying •, for every true member of the Church hath a publick fpirit , preferring the Churches intereft to his own , and fuffering with fellow members in their fuffer- ing , and having a care of one another , 1 Cor. 12. But the felf feeking unfan&ified perfon is a ftranger to this difpofition. Reaf. 1 1 . He that is led by the great eft enemy of God and his own foul , is not a true Chriftian , nor in a ftate of life. But fo is every man that hath not learned to deny himfelf. For felf is the greateft enemy of God and us, Efcape but your own hands and you are out of danger. All the Devils in Hell cannot dcftroy you , if you would not be your own deftroyers. Reaf. 12. Laftly , It is a plain contradiction to be faved without felf deny al. For as its felf that we muft be faved from both as our End and Means and greateft enemy: fo to ftickjnftlf isftill to be loft and miserable, and therefore not to be faved. So that the cafe is as plain as A general c valency .,&<:. 3 3 as a cafe can be , that no man can I iftian or jJHfciple of Chnft with ucfelf-aepyalj andi ruly none without it can be faved.1 have been the briefer upon the Arguments , bcicaufe the matter of fome of them may come co be fullier opened anon in ihe Application. CHAP. III. life. 1. A general comfUint of the Trevalency of Sclfifincfi. Vfc. 1 4 A ND now we have feen from the words jLjL of Chriftthe abfolute Neceffityoffelf- denyal , and that there is no true Chriftianity nor fal- vation without it j let us next take a view of our felvcs, and ef the world, and Judge of our condition by this certain Rule. Look well into your felves , and into the world y and tell me whether you find not caufe to lament , 1 . That true Chriftianity is fo rare a thing , even among the profeffors of Chriftianity , feeing fclf-denyal is fo rare. 2. That Grace is fo weak and fmall inthemoft of the regnerate * feeing felf-denyal is fo little and im- perfect. O if the name of Chriftians would prove us Chri- ftians, ^nd the magnificent Titles we give to Chrift would prove that we are his true Difciples • if reading , and I hearing , and outward duties , and a cheap Reli- gioufnefs would ferve turn, we have then great ftore of Chriftians among us : If Chrift would have left ut this one point oi fclf-denyal from his Laws and conditions of falvation , what abundance of Difciples .vould he have had in the world ? and how many mil- lions might have come to Heaven, that nowmuftbe I fhut v.i 34 -A general complaint of the fhut out ? It is this point that hindereth all forts ef Hea- thens and Infidels from being Chriftians. The Jews will believe in no Chrift but one that will reftore their Temple and outward glory , and make them great and Rulers of the world : and therefore they will not be the fervants of thar Chrift that calleth them to the con- tempt of all thefe things , and of life it felf for the hopes of an invifible Kingdom. The Mahometans had rather believe in (JMahomet that giveth them leave to pleafe their luft , than in Chrift that calleth them to mortification and felf-denyal , and tells chem of nothing but fuffering and patience , duty and diligence , till they come into another world : The Idolatrous Heathens abhor Chriftianity when they hear how much they muft do and fuffer , and all for a reward in the life to come. Its an informing inftance that Pet. Majf&us gives us in his Indian Hiftory of the firft King of Congo that was baptized ; He quickly received the Articles of faith , and the form of Worfhip, and the outfide and cheaper prft of Religion ^ and fo did many of his Nobles and followers: But when he was called to confeffion, and underftood that he muft leave his gluttony , and drun- kennefs , and whoredom , and oppreflion , and inor- dinate pleasures , he would be a Chriftian no more ; his Nobles perfwading. him , that the forfaking of all this mirth , andpleafure, and delights of theflefh , and taking up foftridalife, was too dear a price to pay for the hopes of a life to come, and it was better keep, the pleafure they had, and put another life to the ven- ture : And thus Chriftianity had been quickly bani/hed that Kingdom again, if it had not taken deeper rooting in his Son and Heir AtyhonfM , and made him venture his Crown and Life for the fake of Chrift. And thus is it at the heart with the moft , even of Baptized perfons , and thoR th.it take themfelves to be Chriftians : Becaufe it is the P rt *u ~r 7 of Semifine f). 3 5 the Religion of the Country, and they are taught that there is no falvation without it, they will be Baptized, and be called Chi iftiaHs, ai.d fay their Prayers, and come to Church, and fay they believe in God ihe lather, Son and Holy Ghoft, and they will go as far with you in Religion as they can withou denying themfehts: tut for reft, which is the life and trjnh of Chriftianity , they will not underftand it, or believe that it is otfuch necelfity : God forbid fay they , that none ftiould be Chriftiansand laved but ihofe that thus deny their, ft Ives , and take up their crofs and forfake all ihey have , and ac- cept not Life it felf from Chrift : They fay they believe in Chrift, and yet they fay, God forbid his wotd fticuld be true . or God forbid we fhould believe Chrift that hath Cpokep this in the Gofpel ! See what kind of Chri- flians muhitud s are! Every man and woman on earth , th ut take th:n. fives for true Chnftians , and yet do not deny xhemft lies , even life and all for the Jake of Chrift and the hope of cvcrlaft.ng glory y are meer ftlf-de- ceivcrs , and no true Curtjiians at all. He that vpiUfave life , faith Chrift , jhall lofe it $ that is , He that in his coming to Chrift , and Covenanting with him , will put in an exception for the faving of his Life , and will fur fake all for Chrift if he be pur to it , except Life it (elf, this man is no true Difciple of Chrift , and (hall be fo far from faving his life , that he /hall lofe both Hea- ven, and Life, and all : and the Jufticeof God fhal! take from him that Life which he dui ft not refign to the will of mercy • and he (hall lofe that for nothing which he would not lofe for Chrift and Heaven. It is im- {>ofIib!e for that man to be Chrifts Difciple , that h his life better than Chrift and the hopes of Life everlafting, A&M0.37 38. Liik- 14.25,26,334 Some Self-denyal there may be in the unfanftificd : N'anyof them would leave a little pleafure or profit rather than be I 2 damned-, 3 6 A general complaint of the danced ; and many had rather fuffer a little than venture upon eternal fufferings. But I befeech you remember that this is the loweft degree of Self denyal thztis faving, to fet more by Chrift and the hopes of glory than by all this world and life it felf -5 and to be habitually f efolved toforfakelifeand all, rather than to for fake him. No lefs than this is proper felf ^deny }al, or will prove you Chriftians, and in a ftare of life. This was the tryal that Chrift put one to , that had thought to have been his Di- fciple, Luke 18. 21. [Tet lacks ft thou one thing: fell all that thou haft and diftribute to the por , and thou flialt have treafme in Heaven^ and come and follow me~\ Not that every man muft actually fell all, but every man muft fet more by Heaven than all , and therefore part with all when Chrift would have him > and he that is not thus refolved , let him go never fo far in all other things,doth yet Uckone things and fuch a one thing as he fhall never be faved without. For the meaning of the text is, that Chrift would try by this command, whether ' he fet more by any thing than him , and whether he fet more by Heaven or Earth ; and fo Would have us all to judge ofourfelvesbv the fame evidence within, though he put not all on the fame way of difcovering it. Many a man can deny feif the fuperfluities of pleafure , and as this rich man did , can avoid enormous crimes , and fay of whoredom, and theft, and drunkennefs , andoppref* fion , and grofs deceit, All thefe have I avoided from my youth. Education may moderate fome felfijh de- fires , and natural temper may further that moderation : and cuftom and good company and holy precepts may yet do more : and wit mav teach men to do or fuffer fomewhat rather than to run on the wrath of God : and therefore many thousands may deny felf the pleafure of fome inordinate lu# , or of four: recreation, orexcefs in meat, or diiuk, and yet lefar from denying life and all, Pn y of Sc/fijb?h fs. 3 7 all, and fofrom the true felf-denyal of a Ctiriftiao ; Nay a man may deny ftlf for felf in many particulars , and fo may pleafe ftlf more than he denyeth ir. Many a civil ingenuous Gentleman and other perfons will for- bear the difgraceful iins of Drunkvnnefs , filthy fpeak- ing, Whoredom, Incivility, notorious Prophanenefs , i becaufe they are difgraceful , and therefore are againft the Tntereftof felf • fo much as^// can poftibly fpare , a carnal luart miy be brought to part with. But ftill ftlf "is alive and predominant within them , ftill it is the Ruling end and Principle. But to go out of feif to God, and refign up our fives tohim , and poffefs no intereft bur hun and in him , and to have nothing that cfteem or love, or care for, in comparifonof him, knowing that for him we were made, redeemed , pre- fer ved and fandified; and therefore defiring to be wholly and only his , and to have no credit, no goods, no life , no fclf , but what is his, for his fervice, at his will and at his Difpofal and Government and provifion ^ this is the true felf-dcnyal , which the fpirit of God worketh in 3 prevailing though notaperfeft meafure, in every gra- cious believing foul. But alas Sirs , how ftrange is this in the world , and how weak and low in the fouls where it is found 1 And what matter of Lamentation would afurvey of the world, or of our felves prefent us with ! Is not SELF the great Idol which the whole world of unfan&ified men doth worfhip ? Who is it that ruleth the children of dif- obedience , but carnal felf ? For what is all the ftir apd ftirrings , the tumults and contentions of the world but for felf? This ruleth Kingdoms, and this is it that raifeth wars , and what is it except the works of Holinefs but fclf is the author of? Look unto the Thrones and Kingdoms of the earth, and conjedure how piany /W/hath advanced and placed there •, and how few I 3 have 3 8 A general complaint of the have ftayed cill God enthroned them and gave them the Crotim and Scepter with his approbation. Among all the Nobles and great ones of the earth , that abound in riches , how few are there that were not fet a work by felf and ruled by it, in the getting or keeping or ufing 'their riches, dignities and honours? Look on the great Revenews of the Nation, and of the world, and con- fider whether God or felfy have the more of it* One man hah many thoufands a year , and another hath many hundreds , and- how much of this is devoted to God , and how much to carnal felf t And the poor that have but lictle, would think us injurious to them if wefhould pall co them for any thing for God, who have not enough for themftlves ^ when indeed God muft have all , and felf muft have nothing, but what it hath by way of re- turn from God again , and that for God , and not for ft If but asfubfervientunto him. Alas, of many hun- dred thoufa:.d pounds a year , which the inhabitants of a C'Un.rypoITefs among them, how little ha^h God that fhouldhave all, and how much hath felf that fhould have no.hing? O dreadful reckoning when thefe Accounts muft be all caft up! Judge by the ufe of all wheiher J elf hae not yet Dominion of all? If men throw out to God his tenth , which is none of their own ^ or if they pad him now and then fome inconfiderable alms , when in his meml er he is fain to beg for it firft , they think they have d'-ne fair, though felf devour all the reft. Is it more think you for God or felf 'that our Courts of Law are filled with fo many Suits , and Lawyers have fo much employment? Is it more think you for God or felf that Merchants compafs Sea and Land for commodity ? Who is it that the Souldier fights for ? is it fir- God or felf ? Who is it that the Tradefman d als for, that the Plownrn labours for, that the Traveller goes for ? is it more for God otfelfl Who y of Selfftjnefs. 39 Who is ic that the mod of mens thoughts arc fpent for, and the moft of their words are fpoken for, and the mod of their rents and wealth laid out for , and the moft of their precious time imployedfor? is it for God or ... f it whether it be not /< //that finally and morally rules the world. What elfe do moft live for or look after? And is not the common Piety, Religion and Clurity of the world , a meer fending God fome fcraps of the leavings of carnal ftlf ^ If the tfefh be full , or have enough v then God fhall have the crums that fail from its Table , or at moft fo much as it can fpare : but till the flefh have done and be fatisfied , God muft ftay even for thefe fcarps and crums ! and if they can but fay, [7 m ifijfi or l)ave Hfefor ** my fetf~\ ^cy think ic a futRcient anfwer to all demands. One may fee by the irregularity of the motions of the world, the confuiions , and erodings , and mutabilities, ancf contradictions, the doing and undoing again, the differences and fierce con- tendings , .that it is not God but ft If that is the End and Principle of the motions. Nay moft men are fo dead to God , and alive only to themftlves , that they know not what we mean when we tell them , and plainly tell them, what it is to live to God, and what it is to ferve him in all their affairs ^ and to eat, and drink, and do all things for his glory ^ but they ask in their hearts as Pharaoh , [Who is the Lord , that I Jlwidd [erie him t J And when they read thefe paffages about [clftdenyal^ and about referring all to God, they will not underftand them : for they are unacquainted with God , and know no other God indeed but [el[ , though in name they do. Nay it were well lift If were kept out of the Church, and out of the Minifters of the Gofpel , that muft teach the world to deny thcmftlves . that it did not with too tfany choofe their habitations, and give them their call, fuid How them in their labours , and direct them in I 4 the 4 o The Prevalency of the manner and meafure^ It were well if fomeMini- ftersdid notftudy for f elf, and preach and difpute for felf, and live for felf ^ when they materially preach againft felf , and teach mew felf-dcnyal. And then for our People, alas, it rules their families , itmanageth their bufinefs , it drives on their trades ^ it comes to Church with them , and fights within them againft the word, and perverteth their judgement, and will let them relilh nothing, and receive nothing but what is confiftent with felfijh intereft : in a word, it makes men ungodly, it keeps them ungodly , and it is their very ungodlinefs it felf. O were it not for carnal/^//, how eafily might we deal with all forts of finners ? but this is it that overcometh CHAP. IV. The Prevalency ofSelfijlmcfin alt Relations. BEfide all the generals already mentioned, it will not beamifsto give you fome particular Inftances of the power of felfijhnejly and the rarenefs oifelf-denyal in the world , that you may fee what caufe of lamentation is be- fore us. i . How ready and fpeedy, how eflfe&ual and diligent, how conftant and unwearied are they in the fervice cf felf ? and how flow and backward , how remifs and neg- ligent , how unconftant and tired are they in the works that are meerly for God, and their falvation ? Dp I need • ove it to you ? You may as well call for proof whe- there are men in the world ? I were beft for inftance begin next home. Many Minifters think it a drudgery and a toil that God requireth at their hands to confer with every family in their Parishes , and ihftrucft them privarely Selfjbncfs in all Relations. 4 1 privately in the matters offalvation, But fee what felf can do: if the fame men have I in their tithe to gather, they will not think it a needlefs thing, to go or fend to every family, and fpeak with them all about their own bufinefs. At leaft if it were any confiderable fum , they would not lofe it for want of fpeaking for. Our neighbours do many of them think it much that (hould call them to be perfonally Inftru&cd or Ca- techized, and they will not come at us j but fay, [[What ds all this ado? have we not teaching enough at I urch ? Its Children that muft be Catechized, and'we are paft Children. ~] You fee how little intereft God and their Minifters and their own falvation hath in them : But will you fee what carrntl felf can do more? Had I but money enough , T would undertake to make them come to me , and follow me as a horfe will follow his provender ! Had I but ten pound a piece to give them , yea or but ten (hillings , I do not think I (hould have any refufe to come and fetch it , unlefs it were thofe that now are the forwardeft in feeking relief for the wants of their fouls. Had I but the eftates or lives of all thefe men in my power , how eafily would they be ruled and how diligently and fubmiiYively would they attend, that now for God and their everlafting life, difdain to come and feek inftrudions. And yet thefe men would fcarce believe you , if you (hould tell them that felf and the world is made their God, and that God himfelfisde- nyed and rejected by them. Moreover , a long time I have been perfwading all the families in the Town and Pari(h , to read the Scri- pture, and daily call upon God together : I have proved it their duty from Scripture , and this doth not prevail. But fee what fcji) and felf can do ? If thefe men were but fure of ten or twenty (hillings a time, for every Morning and Evening that they pray together , I warrant 4.2 The Prevalency of warrant you , what ever the heart did , the lips fliould be taught to do their part. O how bufie would all the Town and Parifh be to learn to pray , that now look not after it? I do not believe that there is everahoufe among them all that \yould not very fhortly fet up prayer , if they were but paid for it after thefe rates ? Judge now whether God oxfelf bear fway among thefe men , and whether fcul or body be more re- garded. Moreover, we have too many drunkards in the Town, that no means that we can ufe will reftrain and keep fo- ber. They love the drink, and they cannot forbear ^ and tell them of Gods word, that doth threaten them with damnation, and they will for all that be drunk the next day. But if one of thefe wrecches might have but ten pound a week on condition he would forbear , I do not think for all this but he could forbear : Or if he were fure that for every cup of driak , he fhould drink after it a cup of pifs or gall , 1 warrant you he would foon begin to abate. We have abundance of ignorant fenfual men that for love of fin refufe Church-Government, and will not £onie urider it. But if the Magiftrate would but make a Law > that all men fhall he members of a particular Church and fubmit to difcipline , or forfeit but twenty (hillings a month , how few refufers fliould we have in all the Town or Country ? We have many that feldom come to hear in the pub- iick.Affcmblifs ^ but let the Parliament make a Law that they (hall pay for their refufal, and how readily will it bring the moft of them ? f unlefs they have hopes thit the Law will not be executed) And judge now whe- ther^// or God have greater Interefts in thefe mens heart?. - I fee but one piece of fclf-de?jy$l among this fort of people Ififbnefs in all Relations. 43 people in this Town, and tints this : Though the officers arc i.o give the money to the poor which ihey have from irers, drunkards p unlicenfed and abufive Ale- fellers, prophaners of the Lords day, cr-c. yet that fort he poor ihemfelves do lute thofe officers that are zea- lot in their duties This is ftrange , that the love of moHey doth not change them. But whether it be that they can deny their Hefh for the Devil, though not for GqJ j and in enmity 10 godlinefs, though not to further it j or whether it be that the officers do ufe to give their monyto an honefter fort of poor, and thefe have none of it , I cannot well tell. And having given fo many fad inftances of the power of felfawd fcarcity of ft If -deny ml in others , I hope the Magistrates will not take it ill if we help themtodifcern this enemy in themfeives, nor be offended that they come laft , unlefs it wrere in a more honourable caufe. I hear the beft and wifeft men that I can meet with, complain that in moft places , Ale-houfes flourifh under the Magistrates Nofes^ and that whoredom, fwear- ing , prophaning the Lords days , fhall feldom be pu- nithed, but when they are very much urged to it, nor then neither if it will but difpleafe a neighbour , or friend , efpecially if it be a worfliipful fwearer or drun- kard that is to be punifhed. We fee in moft places that its more than the Juftice can do to put down one Ale- houfe of many that they confefs Yhould be fuppreffed ; and I doubt but few can keep them from increafng : Men fay that there is fo much ado before they can have Juftice from many of them , and thofe that feekitare counted but for bufie troublefome fellows , that many are ready to let all alone: And whence is all this, that men in Power can do fo little againft thofe that have no Power to refift them ? Why Alas the caufe is plain : Sflf is againft it : They have none but God and Mini- sters, 44 The Prevalency of fters , and a few prccife fellows to perfwade them to it ; and they have no greater motives , than what is fetcht from Heaven and Hell to move them to ir : and thefe are but fmall matters with them ( I fpeak of theun- fan&ified ) It muft be one than hath grea:er intereft in them than God that mull: perfwade them to it ; It muft be more powerful matters than the promifes of Heaven and the Threatnings of damnation that muft prevail with fuch moderate Gentlemen as thefe. And who is it that can do this , that God and their falvation may not do? Why even felf y carnal felf \ If you know but how to engage their own felf -inter efi in the bufi- nvi: , I warrant you it will go better on. Let but every infornjer be well paid for his pains, and every Juftice have a hundred pound from the Exchequer for every due execution of fuch laws , and how roundly would the work go on ? Then they would not fay £ We can- not do it y or We are not bound to look after them. ~\ Do you think I wrong them or fpeak without proof? I will leave it to your judgement when I have given you but thefe few inft'arices. Let but the Plague break out in the Town j and infeft but a quarter as many houfes as here are infectious Alehoufes that harbour tiplers and drunkards, arid fee whether the Magiftrates of this or any Town will no: a little better beftir themfelves , and fend to fearch after infefted peaces , and nail up their doors , and write on them [ Lord have mercy'on tu~\ that all may take warning and keep away : They will not here be offended with Informers, nor fay, \^Am I bound 10 look^after them .?] And why are they not as zealous agair.ft iin as againft the plague ? Great reafon ! Self is for fin » and God only is againft it : but felf is againft the Plague , becaufe it is concerned in it : fin do:h but hurt the foul , and bring men to Helfire ; bet the plague deftroys their body -, and this is the gre: ns. 45 greater matu them , b y hwc flijh and y^/i* to judge i n they have not faitn to believe the other. Again , let but orle houfe in the Town be on fire, and all are up to quench it, and the Bell is rung, and the KJ giftrate doth not think that he wants a Call himfelf to look after ir i And when the fire of H^ 11 is kindling in 'an Ale-houfe, that's nothing, but mud be let alone: there 's no fuch zeal , nor no fuch hafte. And why fo ? Why one they fee in good [adnefs , and perceive that ic is fire indeed : but the other they believe wjejl, as if it would prove but a painted fire. Again, let but an ungodly fellow (lander theMagi- ftrate, or call him all to naught, efpecially if he give him but two or three boxes on the ear , and fee whether he will let that man alone. But let the fame man abufe the name of God, and break his Laws, and with too many he may be let alone , unlefs they be urged to do Juftice. And how comes this difference ? Why [elf is toucht in one,and it is but God {But Cod \ O Atheifts!) that's touched in the other. Self cm do more wiih them than God can do (Remember ftiil when I fay that felf can do more with them than God, that I fpeak not of what God could do by his Omnipotency if he would- but of the final Caufality , or the fmall intereft that God hath in their hearts by holy faith and Love. ) Again , let but a fervant rob the Magiftrate, and carry his money and goods to an Afe-feller to refet ^ and try whether he will look after him and the Ale-feller. And why not as foon and as zealoufly when Ale-fellers refet mens fons and fervants , and drown mens underftandings and turn them into beads ? Why? becaufe in one it is but God and mens fouls that are concerned : ( a matter of nothing J but in the other it is /?//, fa greater mat- ter with them. ) Shall 46 The Prevalency of Shall I give you but one inftance more , that the Ale-fellers themfelves will take my part in , fo far as to bear me witnefs that its true ! Here are Farmers of the Excife that have power to know what Ale-houfes are in the Town , and their gain lyeth on it : and there (hall fcarce a man in Town or Country fell Ale fo fxretly but they will know it ^ nor fell a Barrel but what ihey are acquainted with. They do not fay , \_ lam not bound to go fearch after them : ] nor that they be not able todif- cover them and to bring them to pay Excife. But the Jnflices ( too commonly ) can overlook abundance that the Excife-men can find-, and they cannot make one of twenty pay , when the other can 9 And whats the mat- ter ? Why one works for [elf and money , and the other works but for God and his own and other mens falva- tipn (afmall matter!) See then beyond denyal what fetf and money cm do with fuch men, when God and mens falvation can do next to nothing. But I muft defire you not to miftake me , and think I fpeak this 01 any honeft godly Magiftrate , and abufe the good by joyning them with the bad ! No : far be it from me to be fo injurious. For its evident that they can be no good men, nor have any true Love of God in their fouls, that are fuch in a predominant fenfe as I havehej;* defcribed. It is not in my thoughts to lay this blame om any honeft Godly Magiftrate : for none but the ungod- ly would do as I have mentioned , and prefer them- felves before the Lord , and the bodies of men before the fouls. And, alas, if the Soveraign Powers of the Nations of the world were not toofickof the fame difeafe, gain would not be accounted Godlinefs, but Godlinefs thf greateft gain ; and carnal Policie would not go for Piety. but true Piety would go for the fureft Policie : It would not be fo common in moft Nations to have the Truth and 'fifljnefiin nil Relations. 47 and Caufc of C hrift difowned, and his fcrvanrs \ fecuted , and their lives and blood to be made a facrifice to cArnd Self and worldly Inrcrefte. Nor would the brctch« ufthe churches be fo long unhealed, and grow let and wider , and few much regard them , but all have their own work to do which muft be looked after. Yet and the Caufe of Chrift and the Gofpel muft be trod down if it ftand in the way of their own : Ai.d the Churches muft be fet on fire by their wars and conten- tions for their fclfijh lnterefts. And if Self were not too ftrong among us , we fhould not have had fuch con- nivence at doctrinal and practical abominations , nor fo much delay or negleft of healing the difcompofed Churches, and uniting the divided Chriftians, or at- tempting it more effectually than we have done. But be- caufe I defire to fpeak to none but thofe that are within my hearing , I will return home to cur felves. The holy ordering and intruding of families , and fuppreffing fin in Children and fervants, is one of the moft effectual works , for the building up of the Church, and the glory and (lability of the Common -wealth. O if Parents and Matters would but fanftifie their houfes to the Lord, and teach their families the will and fear of God , and do iheir beft ( by punifhment , when in- ftruftion will not ferve ) to hinder fin , how faft would Reformation then go on ? And what hindreth ? why car- nal Self : If it were but for wordly commodities they would do more : Would you have me prove it ? Let experience fpeak. Let a fervant or child go prayerlefs to their work, and few regard k ; but they will not go without meat , or drink , or cloaths. The Mafter will fuffer them to negleft Gods fervice ^ but if they negled his own , and fhould do him no more or better fervice I than they do to God, they fhould foon hear of it , and be [turned out of door: and they were no fervants for hire. They 48 The Prevalency of Selfifonefi^ &c. They will teach their children to do their ovm work , or fet them Apprentices to learn it 5 but the work of God and their falvation , they fhall for them have little teaching in , how plainly foever God hath comman- ded it them , Dent. 1 1. 18, 19. & 6. 6, 7, 8. Ephef 6. 4. Let a fervant or child reproach his Mailer or Parent, or call them all to naught, and they think not fit to put up that ( nor indeed is it ) but let them fvvear by the name of God or break his Laws , and they can patiently bear wiih it, and a cold rebuke like Eli's will ferve turn. They can get them into field or fhop to work together, but they cannot get them before and after to prayer together. And why is all this ? Why one is for Self, and the other is for God : One is for the body , and the other is for the foul. So that you fee what S*// can do , and how commonly it is the mafter of Fa- milies, Towns and Countries, becaufe it is the mafter in mens fouls. God mud be loved above all , and our neighbour as our [elves : But if God were allowed but fo much love as a very neighbour fhould have, it would not be all fo ill with thtfclfijh world as now it is. But becaufe I have bten fo long on this firft difcovery of the power of Self , and the fcarcky of Self-denyal , I will be lhorter in the reft that follow. CHAP, C H A P. V. The power ofSelfijhnefs upon mens opinions in Religion* 2. A Nothcr inftance Difcovering the Reign of felf- .ZJLilhncfs in the world, is, The great Power that it hath to form n ens Opinions and Concept ions in Religi- on. Though the ur.d.r (landing naturally be indiheoto Truth, yet zftifijh bya$ upon the foul, efpccially on the wi Hydoih commonly delude it, and make the vileft er- ror feem to be Trutn to it, and the moft ufeful Truth to feem an error. The Will hath much command over the Understanding : and when /W/j/Jwr/} is become the very habit, the byas, the nature of the will, you may eafily conjedure how it will perrert the understanding. But what need we more than experience to fatisfie us. Do you not fee that where ft If is but deeply engaged, the judgement is bribed or overmaftercd, and carried from th: Truth? So that as the eye that looks through a co- loured glafs, doth fee all things as if they were of the fame colour as the glafs; So the underftanding that is mattered by a felfijh inclination, thinks every thing is truihthat iavoureth his ft If-interefi. And here I fhall offer you fome more particular inftances. i , VVe all fee that almoft all the world is of that Reli- gion or Opinion which haih the countenance of the Go- vernment that they live under, and rhe perfons that have gr.areft power on their reputation ^ or ar lead which is confident with their fafety, if not rifing and profperity in the world. The Turks are commonly Mahometans ; the fubjefts cf Rome, and Spain, and Anfiria, &c. are [generally Papifts : thofe in Denmark^, Sweden, Saxo- \nyj&c* are generally Lutherans; thofc tiSmUnd^ K Mn~ 5*o The Power of Selfifbnefs upon England, Helvetia, &c. are commonly Calyinifts ( as they are called. ) I know the power of education is great, and hearing evidence only on one fide, may byas a well- meaning man ; But Papifts and Proteftants ( as to the learned part) have the Books of the contrary-minded at hand : And therefore that Opinions fhould run in a ftream, and whole Countreys almoft be of a party, muft needs be much from the power of feljljlwcfs, becaufe they are fwayed by them that have the power of their reputation, and eftates and liberties in the world. 2. Moreover, when a man is by cuflome grown felf- conceited, or by the power of Pride is wife in his own eyes, how hard a matter do we find it to convince fuch men by the cleareft evidence ! They will nor fee, when they can hardly wink fo clofe as to keep out the light. It is their opinion, and therefore fhall be fo : and they will hold it becaufe it is their own. 3. Efpecially if itvbe an Opinion of a mans own inven- tion,, which is doubly his own, both as he is the con- triver and pofTefTcr? how clofe will he flick to it, too commonly beyond the evidence of truth, becaufe that felf Hath fo great an intereft in it ? 4. Yea, if a man be but deeply engaged for it, either by laborious Difputes, or confident owning it, or any way, fo as that his credit lyeth on it, how tenacious will he be of it, becaufe of the powerful intereft of Self? 5. And if it be but an Opinion that feems to befriend any former Opinion that we have much engaged for, how much doth felfiJJmefs ufually appear in our inordinate, propenfity to it ? 6. AJfo if we live in dayes of persecution, how eafiiy j do we receive thofe Opinions that would keep us from ■ prifonand fire?, Or if any fuffering lye upon it, we ^mmonly take that fide to be right, that- is fafeft to the j fiefh^f mens o>> urn* 51 flefh, ( except when ft- If would be advanced by the oc- cafionof fufitringsj And in prosperity, if there be any controverfie ^rifc, which our ga;n ib c J in, how eafily believe we the thriving opinion ? If any Oath, En- gagement , or Duty be impolfcd on us by thofe that have Power to do us harm, the generality are for it, be it it it will. In all Jicfe cafes it is commonly CxrriaL Self ih.U is the Judge. And how tar Self commands in fuch cafes, you may fee In' thefe discoveries following. 1. lnftudyingthe cafe, mens thoughts run almoftall 1 hey iludy what to fay tor their own opini- ons, and how to anfwer all that is againft th^m : but they ftudy I tit very little whar may be la d on the o;her fide. 1 bey lit at their ftudies with a byafled will, in- clining or commanding their undcrftand rig u hat to do, even to prove that to be true, which ihcy would have to be true, whether it be fo or nor. 2* And hence it is that the weakeft Arguments on their own fide do feem fufficient3 if not invir.ciLle • and they ftand wondering at the blindnefs of all thofe men that cannot fee the force of them : But no Arguments feem to have any weight, that are brought againft them. And all this is. from the power of felf. 3. Yea, fometimes when they are filenced and know not what to fay for their opinions, nor how to anfwer the Arguments for the contrary, yet they can fay, Wc art of tins mind^ and wc will be of this mind* And why, but becaufe it is efpoufed to them and their own ? 4. And hence it is, that if a man be tut an admirer of us orof our own opinion in other things, we are rea- dier to receive an opinion from him than from another. 5. And hence it is that Deputations do" fo f,ldome change mens m;nd , becaufe they take it to be a difho- nour to be changed by another ( unlefs ic be apcrfon of K 2 great 5 2 Mens great aver frefs to cofily great renown •, ) we envy to an Oppofite the glory of altering our underftandings : But if we may have the doing of it our felves by the power of our own under- ftandings and ftudtes, we will fometimes yield to change our minds. He is a ftranger to the ungodly world that feeth not how much [cl[-interefi doth, to mailer their underftandings , and turn their hearts from the holy do- drine of Chrift, and how much it doth to make them like or diflike their teachers, or any point or practice in Religion. And he is a ftranger even among Divines themfelves, that feeth net the fway that [elf doth bear in their judgements, and difputes, and courfe of life, and the choice of their party or fociety to which they joyn themfelves. CHAP, VI. Mens great averfnefsto cofily or trouble fome duties. 3. A Not^er discovering inftance of the rarity of T\f elf -deny al is this, The great aver[ne[s o[ men t* any cofily , or tronblefome, or felf~denying ditty , how neceffary foever, how plainly foever revealed in the Scripture, and how generally foever acknowledged by the Church : As if [elf had a Negative voice in the making of Laws for the Government of the world, and none muft be binding without its confent. I fhall come down to fome more particular inftances. 1. The great duty of charitable relieving our bre- thren in neceffity to the utmoft of our power, is com- monly made almoft nothing of in the world. And men cheat their fouls by thinking they are faffed from death to life^ becanfe they love the brethren with fuch a cold and barren love as will neither lay downeftate for them, nor or t \medntu 5$ nor venture life for them, but think they are fure Chri- stians, becaukthey can fay as th< n tb^£**^j mentioned, [ Depart in peace : be yon warmed and fil- led, but § 1 not that which i . y thereto J < ugji it be told them plainly by Chrifl himlel.tlut it is not a fruitlefs undrcftual love, but that which caufeth them to feed and cloath and vific the Sauus , that mufl iland them inftead at judgement , Jl.it th. 25. and the Apollle asketh them, How the love of Cod can dwell in that man that f nth his brother and jhuttcth up the bowels of his c$mpajfwn from him , i John 3.17. Yet do men think that by dropping now and then a penny, they have difeharged all this great duty. And when they lee many wayes by which they might promote the Gofpd, and help the Church, and ferve God with their eftates, yet felf will not let them fee the meaning o£ the plaincft Scriptures that do require it. 2. When menfhould pra&ife the great* duty of for- giving injuries, trefpafles and debts, and of loving our enemies, and bleffing them that curfe us, and praying for them that hate and perfecute us, how ftubbornly doth fclfijhnefs refift thefe duties. What abundance of words may you ufe in vain , with moll men to per- fwade them to any of 'this work ? No : they mnfh have their right . and that which is their own, though it be to the undoing of their brother. Paflion and revenge even boil within them, and the thoughts of an injury flick in their minds . and if they do take on them diflemblingly to forgive it, yet they cannot forget it , nor heartily love a brother that difpleafeth them, much lefs an enemy ; And all this is from the do- minion of felf, and fhews that it prevaileth above God in the foul , and therefore fhews a gracelefs heart, K 3 3. When 5 4 Mens great aver [net's to ctfily 3. When the Minifters of the Gofpel themfelves fhould be painful in their great and neceflary work , and fh juld watch over all the flocks, Afts 20, 28. warn- ing every man , and teaching every wan in all wif- dom, that they may frefent every man fcrfett in Chrift Jefiis, Col. 1,28. condescending to men of the lowefi forty and teaching them in feafon, and out of feafon, what reafonings and fhifts mllplf bring in to refift fo great and excellent a duty, and prove it ul duty, and that God will give them leave to fpare their pains •, and all becaufe of the Powerful intereft of felf? 4. And let the fame Minifters have a difordered flock, that hath fcandalous members, efpecially if they be great ones, or manyy and how rarely will they do their du- ty to them, in plain reproof , and in cafe of impeni- tency and continuance in fin, by Publick Admonition and Reje&ion ? what fbiftings and cavillings will they find againft this difpleafing work of Difcipline ? even when they will reproach a man themfelves whofe Opi- nion is againft Difcipline, and when they have preacht and written and-difputed fo much for it : and almoft all parties are agreed of the neceflity of it in the-fub- fiance •, yet when it comes to practice , it cannot be done without procuring mens hatred and oppofition <9 and laying us open to much incommodity • and therefore felf doth perfwade us to forbear [ and whether God or felf have the more feryants even yet in a reformed Mi- niftry, I leave you to judge as your obfervation of the congregations through the Land fhall direft you. But were it not for felf I fhould undertake to do more For difcipline and perfonal Inftru&ion with mod Mini- fters, by one Argument, than I have done by a volume, and you might fee an unanimous concurrence in the Work,andconfequently a great alteration in theChurches. 5 • And whence is it but from feitithnefs that plain and dofc or t 55 clofe Ap I in our Sermons is taken to be an inju- ry to thf- that think themfelves ncd in it } If a Minifterwill fpeak alike to all, and tike heed of med- ling with their fores, they will i atienily hear him : but if he nuke them know tint be meanech tbi n in particu- lar, and deal tlofely with them about their miferable ift any fpecial difgraceful fin, 'hey fall a r ing at him, and reproaching him behind his back, and perhaps they "ill fay, They'lc hear him no more. O faith the fclfip* ungodly wretch, [~ Ifyiow he meant me to day : h.-ul be no body but m: to Jftak^arainft f ~\ As if a iicK man (hould be angry with the Pl;yiuian,for giving directions and medicines to him :n particular, and fay, .< he 710 body to give Phyfckjo but me t Were there : fie k^men enough in the Town befidesme ?^ When Chrift told the Defpifers of the Gofpel of the certain and dreadful deftrudion that was near them, Mat. 21.41, 44,45. its laid that [When the chief Pnefts and Phari- fees had heard his Parables, they perceived that he fpakj of them ! ( A hainous bulinefs ) and therefore tiny fought to lay hands on him, but that they durfi not do it for fear of the multitude. ] 6. Nay, let a Minifter preach but any fuch dodrine as feems confequentially to be againft Self, and to con« elude hardly of them, and they are ready to fay as Aiab of Mkaiah [I hate him: for he prophefieth 7iot good of meybut evil^ 1 Kings 22. 8. Let us but tell them how few will be faved ; what hobaefs and ftriving and diligence is neceflary, though we have the exprefs word of God for it, Heb. 12. 14, *JMat. 7. 13, 14. Luke j 3 . 24. 2 Pet. 1 . 1 o. yet becaufe they think that it makes againft their carnal peace , they cannot abide it : Plain truth is unwelcome to them , becaufe it is rough, and grates upon the quick , and tells them of that which is troubleferae to know ; Though they K 4 waft 5 6 Mens great averfoefs to cofily muft know their fin and danger and miftry, or elfe they about their par- ticular fins, by private reproof, and fee whether Self be not Lord and King in them. O how fcurvily they will kttk at you? and th.ir heans do prefently rife agiirlt you with difpleafure, and they meet you with diftafte and pailicn , and plead for their fins } or at lead excufe or extenuarc them- or bethink themfelves what they may hit you in the teeth with of your own: Or if malice it felt can faften nothing on y >u , they let Hy at profeflbrs, or thofe that they think are of your mind and way : in a word, they (hew you that they take it not well that you meddle wiih them, and let not their fin alone, and look to your felves , for all that God hath exprefly commanded us, Lev. 19. \j. [~ Thou flialt not hate thy brother in thy heart : thou . Jhalt in any wife rebuke thy neighbour, and not fuf- fer fin upon him. 3 And Heb. 3. 1 3 . £ Exhort one ano- ther daily while it is called to day, left any be hard- uedby the deceit fulnefs of fm~\ So Mat. 18. 15,16, Try but plain dealing with your neighbours one twelve mo- neth with as much prudence and love and lenity as will ftand with faithfulnefs ; and when you have done I dare leave it to your felves to judge, whether God or fc If have the more fervants in the world, and whether felf-deny- al and Sanftification be not very rare. 8. Yet further, you fee it is the duty of Chriftians to admonifh and faithfully reprove one another : but becaufe moft men take it ill, and plain dealing will difpieafe and lofe a friend , how few even of profeflbrs will be brought to perform it? yea, ofthofe that ex- pe& a Minifter fhould rejed the offendor y when it cannot 5 8 Mens great aver foe fs to coflly cannot be done till after admonition and impenitency thereupon. No, this is a troublefome duty , and felf will not give them leave to do it* 9. Moreover : You know that Church-Government and Difcipline is an undoubted Ordinance of Chrift which tire Church hath owned in every age : ( chough in the execution fome have been negligent, and fome inju- rious : ) and that open fcandalous fias rauft have open confellion and repentance, that the ill effe&s may be hindered or healed, and the Church fee that the per- fon is capable of their communion, and that the abfo- lution may be open and well grounded. And yet let any man ( except the truly penitent and godly ) be called after a fcandal to fuch a necefTary confeftion, and how hardly are they brought to it? What cavilling (hall you have againft the duty ? They will not be- lieve that it is their duiy > not they I And why fo ? is it tecaufe it is not plainly required by God ? No, but fcecaufe it tends ( they think, ) to their difgrace -5 and felf is agaiaft it : and when you have fhewed them ^uch reafons for it that they cannot anfwer-, yet, the fum is, they will not believe it 5 or if they believe it, they will not do it. What! will they make them- felves the kughing ftock, and talk of the Countrey ? No they will never doit • and it is an injury, they think, for God or man to put them upon it. God commands : and felf forbids : God bids them, yield, left they pe- rifh in impenitency : felf bids them, not to yield, left they fhame themfelves before men ; God perfwadeth, and ft if dflwad'eth } and which is it that moft com- monly prevails ( Though to avoid the fhame of excom- munication, felf 00 will fome time make them yield ) Did bur the Magiftrate by a penalty of ten or twenty . pound upon refufers perfwade them to this, not one of a hundred would then refufe : but when God urgeth them with or ! 59 with the threatning of Hell, the wages of impcniter.c t Ik y make little or nothing of it \ a could efcape i: by not believing it, orfoou i could deal well' enough with hun •. Judge by the performance doty, \\ hether God or Self have more ic. Laftly, let me infhnce in one duty more . Sup- poG cfiil Tradefman, or oppreffing Land-lord, my one that gets unlawfully from another, is told from ihe word of God, that it is his duty to make Re- ftitir.ion, either to the pcrlon, or to his pofterity, (or to God by the poor, if neither can bedone-,) and to give back all that ever he thus unjuftly came by, though he have been poflefled ofitf w. bout dMgrace ) never fo long : See what entertainment th.s d drine will have with the mod. Self will not lofe the prey- that itharh got hold off, till death (hall wring it out of its ja\us, and Hell make them wifh they had ne- ver medled with it, orelfe had penitently and volunta- rily restored it. O what abundance of obj.dions hath fclf againft it ! and no anfwer will fatisfie from God or man. Of a thoufand unjuft getters, how many do reftore, and fay zsZach^us^ Luke 19. 8. £ Behold Lord, the half of my goods > J give to the poor^ and if J haze taken any thing from any man by falfe accr X ion , I re fore him four fold. Nay, let us infhnce in a duty of lefTer fclf-denyal, than this of Rcftitution. If two do but fall out, and ©ne give railing words to the other • or if one Hin- der his neighbour and do him wrong ; though it be undoubtedly the will of Chrift that he -penitently ask him forgivenefs than he hath wronged, Luke 17. 34. yet proud-hearted fclfjh men will refute it? What I w:ll they ftooptofuch a fellow, and ask him forgivenefs ( fpecially if it be their inferior ? ) No, they fcorn it : nc 1 60 Mens exceeding tenderness of never talk to them of it more : they will never do it : And why fo ? would not God have them do it? Hath not hefaid, He that humbleth himfelf fhall be exalted r Yea, but what tell you them what God faith, and what Scripture faith , as long as felfy and fejhy and pride are againft it. Judge now by thefe ten duties that I have named, whether God or felf be King with moft. CHAP. VII. jMens exceeding tendernefs of Self in cafe of any fuffering* 4. A Nother Difcovering inftance of the Dominion jTxof felfy and the kzrchy of fclf-denyal is, The exceeding tender nefs of our felves m any cafe offuffer- ing , and the great matter that we make of it , and our diffleafure againft all that are the caufes of it, be it never fo jisft. I fhall here alfo give you fome more particular inftances. 1. When did you ever fee an offender ( at leaft very few ) that Juftiiied the Judge, and heartily con- feffeth that his punifhment is due (unlefs fome few at the Gallows, when the fight of death takes down their pride ? ) But at moil every one that fuffereth for his fault doth repine at it , and at them that caufed it, and think they have wrong, or are hardly dealt with. If all the Swearers, Curfers, Prophaners of the Lords day, Drunkards, or Ale-fellers that refet them, or are otherwife guilty, were accufed by their Neighbours, and punifhed by the Magiftrate but according to the Law, how many of alt thefe is there that would not be dik pleaftd with the accufers, and with the Magiftrate, and think Self in tafe of any {ufferin 6 1 think himfelf wronged, and bear them a grudge in mind that did it ? And why lo ? 1, itnot juft and ac- cording co the Laws of God and nun ? Mult we make a ftir in choofiftg Parliament-men ? and muft they fit there moneth after moneth , and ufe their utmoft skill and diligence to make fuch Laws as arc neccfTary for the common good? and when all i* done, muft not theft Laws be executed? why then it were better fpare the. Parliament-men the labour of fitting about them, and our felves the trouble of chooiing us Parliament-men, than do all this for nothing. What is every Alc~feller, or Drunkard, or Swearer, or Prophancperfon, wiferthan all the Parliament and the Prince ? or are they all bet- ter, and jufcr, and honefter than they? No-, but its felf that ftands up againftall. Its in vain to 'tell them of Kings, or Parliaments, or Laws, or common good, as long as you go about to crofs the fie fa and trouble them in their private intereft • fet but felf againft all, and all goes down before it as nothing. Th re's fcarcc a Thief or Murderer that's hanged, but thinks he hath hard mcafure • becaufe it is againft himfelf. 2. Nay, it is not only penalties , but words that men are very fenfible of, if they be but againft themfelves. An angry or difgraceful fpeech, or any contempt or dif- refped, doth feem a great matter againft them • and they have aggravations enough to lay upon it. So tender are they of themfelves , that you may fee how little they deny themfelves. 3. Yea, Gods own Corrections do feem fo heavy to them, that they murmur and are impatient under them. A little lofsot crofs to felf doth lye as a mountain on them. Poverty, or ficknefs, or difgrace, or troubles, do make them complain, as if they were almoft quite un- done : and all this (hew* how little they have learned to deny themfelves. CHAP. Tkef&rtidity of mens practical CHAP. VIII.. The partiality of mens practical judgement in their own Cafe 4 5. A Nother Discovering inftance of the Do- JLXminion of felfy is, The f range Partiality of mens fra£lical Judgements when ' the Caufe is their ewn ; and the equity of their judgements when the Cafe is another mans. For particular inftances of this, you may take up thofe that were mentioned before. Il'c give you but a few. 1. Take but a dull and backward Minifter, ( for I know you will expeft I begin next home) and he that is mod averfe to particular Inftruftion, and Discipline, and Self-denying duties , will be content that another man fhouid perform them, and will commend and ex- toll him for a worthy man : except he perceive that anothers diligence difgraceih his fclfijhnefs and neg- ligence , and then indeed he may poiiibly repine at it. 2. A man that will not come near us to be in- ftru&ed or Catechized , will yet let his children or fervants come. Why what's the matter ? doth he more regard their falvation than his own ? or hath he not a foul to fave or lofe as well as they ? and hath he not need of teaching? Yes : but they are not him* felf: If they learn a Catechifm , it is no trouble to him ; If their ignorance be opened, he takes it to be lefs difhonour to him than if he (hew his own. He can yield to their fubmiffion without felf-denyal , but not to his Own. 3. Take igement ( \ 3. Take a common glutton or drunkard, th R can- not forbear, hut muil needs hive thai which the fldh defires , and they can I nt that another man be i ; and if a neighbour fhould have the Ct;p before him, as they have, or a pro cation to their appetite , they could be content thai they lec it alone • yea, they can tell them that it is I bed way, and give them good counfel ; and yet when the cafe is their env/, it is othcrwife. I have known drunkards that would perfwade their children to take heed of it, and fwearers that would whip their chil- dren lor fwearing, and perfons that would not read or pray, that would be content to have their children do it. And why is all this? why that which goes by their . throats, mufl coll them feif-daiyal in thedifpleaf- ing of their greedv appetites- but that which goes by the throat of ano:her dothcoft them nothing : [elf is not fo much againfl: their childrens abftinence and refor- mation as their own. 4. The fame Magiftrate that will not trouble him- felf and difpleafe his neighbours, by fupprefiing Ale- houfes, and punifhing vice, will perhaps be content if it were done by another • hihzifelf might have none of the trouble aed ill will. 5. Some men that will not inftruft their families, nor pray with them morning and night , will confefs it is well done of others that do it. Yea, fome thar will not be perfwaded to an holy heavenly life, will conRfs it isthebeftand wifeft courfe, and approve of it in oihers , and wifli they might but dye in fuch mens cafe : And yet they will not themfelves be brought to praftife it.Thi y will commend Peter, and Paul^nd the Fa hers,?nd the Martyrs for a holy life,ar.d as I fud,keep holy-daies for them, and yet they will not be perfwaded to imkate them. And why fo ? why it cofts them nothing 1 t;> J 64 The partiality of mens practical to commend Holincfs in others : but to pra&ife it them- felves, muftcoftthemy^//^^/. 6. If another man be fo ingenuous as to forfake an old felf-efpoufed opinion , which their reputation feems to lye upon, and this upon their arguing, or in conformity to their minds , they will commend his great ft If -deny al and fincerity : But yet they will not do fo themfelves, where the cafe is perhaps more clear and neceflary. 7. Take a man that is never fo worldly and un- merciful, that gives not to the poor any confiderable part of his eftate, nor doth nothing worth the menti- oning for the Church, and yet this man will confent that another fhall be as bountiful and charitable as. he will : when you can hardly fcrue a groat out of his purfe, he will be content if another will give an hundred. And he will commend the liberal , and fpeak well of them , when he will not imitate them. And why is this ? why it cofietb him nothing for another to be liberal •, and thertfore he can advife it, or confent to it without felf-denyal : but [elf is againft it when he fhould do it himfelf. 8. Take the moft felfijh unfandiiied man , that cannot love an enemy, nor forgive a debt, or a wrong , and he will yet commend it in another, and advife them to it , and fpeak well of thofe that will do fo by him : And why is ihis ? why it cofteth him no- thing to have another man love an enemy > or for- give a debt or wrong -, but he cannot himfelf do it without felf-denyal. 9. Thofe men that love not to be toucht themfclves by the Minifters application, can vet endure well enough that others be dealt as fharply with as may be-, And they are glad to hear any fharply reproved whofe fins they do . diflike. The Covetous man loves to hear us reprove the judgment in their oven Cafe. 6$ the drunkard, aad the drunkard is content to have the Covetous reprehended: Erroneous p rote flbr s,dividers and hypocrites do hate the Minifter that nprehendeth their owniin, and can fcarce endure to hear him, but fay,he is bitter, or a prefecutor, or raileth at the godly ( alas that wickednefs fhould have Co impudent a plea IjBut they can freely give us leave to deal as plainly as we will with the openly prophane : fcarce any fed can endure you to fpeak againft their own miftakes ; but you may (peak as freely againft the contrary minded as you pleafe. How eafily can Papifts endure one to fpeak againft Proteftants? or Anabaptifts endure one to fpeak againft Infant-baptifm? And the openly prophane can well enough endure to have Sefts, and Schifmaticks, and Hereticks reproved : And why is all this, bur from the Dominion of felf and the fcarcity of [elf -deny al in the world ? To have a- nother rebuked,touchcth not Self and therefore may be born. The poor man loves to hear us preach againft the Vices of the rich, and to reprehend the luxury of Gentlemen, and the cruelty of oppreffbrs : The fubjeft too often loves to hear the Rulers faults laid open ; The Countryman loves to hear the Courtiers, the Minifters, but fpecially the Lawyers faults laid open : Here you mav fpeak freely : but Self muft be let alone, upon pain of their difpleafure, and many a reproach, io. Soalfoin cafe of perfonal clofe repfoof: thofe that cannot endure it themfelves, do think it the duty of others to endure it, andexped: that others fhould fub- mittothem^ and if any will fay, [Neighbour, I thank you for your plain and friendly dealing, and having fo much companion on my foul, as to help to fave me from my fins : I confefs I am a vile unworthy finner ; but: by the grace of God I will dofo no more : or if I be any more overtaken, J pray you tell me of it, and let me L not 66 The partiality of mens practical not alone in it.J I fay if another fhould anfwer them thus and thank them for their reproof, they would think the better of him, and take it well. But yet they will not do fo themfelves : for it cofteth Self nothing to have another fubmit and humble himfelf. So thofe thac are moft backward to the admonifhing of others, left they lofe their love, can like to have a aMinifter or another do it : For that doth not put them to deny themfelves. 12. Nay take a fcandalous profefTor, that is drawn to publick Confeflion as a Bear to the Stake, and if it were another irans cafey he would think it but reafonable and meet, and would perfwade him to it. If another had committed the fame fin againft God as he hath done, or had fiandered, or wronged him, and would freely, without urging, confefs in the Congregation with tears in his eyes, that he hath finfully provoked God, and offended' the Church, and wronged his Brother, and laid a (tumbling block in the way of the ungodly, and the \veak,and difhonoured his holy profeffion,and is never able to make fatisfa&ion for fuch heinous fins, and is unworthy any more to be a member of the Church,and to have any communion with Chrift or them ^and fhould earneftly intreat them to pardon him, and pray for him, and retain him in their Communion, and intreat God to pardon him • Would not the ftander by "think this were well done, and a better way to his recovery than to refufe it? And all is, becaufethaty^/fis not touched in another mans- cafe . unlefs he apprehend it like to become his own ; and then he may be againft it, and fcorn at this, as *oo precifeaCourfe. i3> Take alfo the extortioner, or any man that hath defrauded or injured another ; and that will not be per- fwaded to make Reftitution of all that he hath got amifs : and let this man hear of the cafe of Zachv^ and he will judgment in their own Caji. 6 J will fay, It was well done : Or let anothers caf propounded to him, and he can tell them \\m[ReJHtntion is tbefaftft \\\iy : whatever it c oft you, its fit that every man Jlkwldbavc histwn.] Self will give him tree Lea.c to confent to another mans Restitution $ but not to his own. 14. Moreover • Suppofe that perfecution were afoot, and a man muft either knowingly fin againft God, or lofe his Eftate, and part with all that he hath in the world, and burn at a Stake for thecaufe ofChrift ? The felfijb unfanftified perfon will not be pufwaded that this is his duty, or at lead, he will not be perfwaded to fub- mit to it : He cannot fuffcr, nor burn: He will truft Godwitlihis foul, rather than men with his body ^ (as fuch fpeak that defpifeGod, and rejeft him, and prefer the world before him, and call this truftiwg him.) But if this were another mans cafe, they could tell him that its better difpleafe men than God, and that its better venture a fhort life, than an endlefs life • and that it is little profit to win all the world, and lofe his own foul j and that it is the wifeft way to make fure work for eter- nity, and not to venture on endlefs mifery : And they could confent that another fhould rather fuffer than fin i Why elfe do they commend tbc Martyrs for it ? And what is thereafonofthis ftrange partiality? Wh^ Self is the great Ruler, and God hath but the name: Self is partial in their oven caufe, but. not in another mans : and therefore they can confent to his fuffering without felf- denial-. And hence comes the difference. 15. Moreover, when Offenders murmur at their punifhment, ask but the (landers by, and they are of another mind. When the Ale- feller thinks he is wronged if he be put down : ask but the poor women whofe Huf- bandsufe to be drunk there, and whofe children lack meat, and drink, ijjid clothes, becaufe the Alehc - L z dyvours' 68 The partiality of mens practical devours that which fhould buy them, and they will be quite of another judgment, and think you love not God nor the Country, if you will not fupprefs then*. 16. Alfo when you hear men extenuating their fin, and excufing it -5 put but the cafe as another mans, and let them not underftand that it is their own, and you fliall hear another judgment. So Nathan came about David, and put but a lar lower cafe as anothers about the robbing a poor man of his only Sheep, and he could prefently fay and fwear, [As the Lord livcth, the man that hath done' this thing fljall furely die, besaufe he had n§ pty : j and his anger was greatly kindled againft the man, 2 Sam. 12.5,6. But why was he not as angry with himfelf for a greater fin? O/e/fhad got the better in- that grievous fall, till grace broke his heart by true repentance. So when Jiidah heard oiThamars fornicati- on,he commandeth£2?r*>70 her out that foe may be burnt f\ Gen. 38. 24. But when he underftood that it was by himfelf, the cafe was altered. 17. Let a man that his provoked by injuries and ill Words, have as bad by himfelf done or fpoken againft a- nother, and he can make but a fmall matter of them, or think they fhould be eafily put up or pardoned: when yet the fame word* fpoken againft him, do feem intolerable. 1 8, Let a man fpeak with others in poverty, ficknefs, or any affliction, and what good counfel can he give him to fubmit to God, and take all patiently I But let the Of- fering be his own, and he cannot take the counfel that he gives. -19. Nay more • men are not only partial for them- felves^ but for any that are neer themfelves, or thztfelf is related to. Let another mans Son or Servant do evil, and ycu can be content that he be rebuked or corrected : But if it be a Son, or Kinfman, or Servant of your Own% the cafe is altered >, its then a wrong to puni/h, him ytd^mcnt in their §WM CdJ 69 him, becaufeof his relation to you. Let a vStrangerdo amifs, and you can give way tojufticc- liut if the Drun- kard, or Ale-lVlkr, or Swearer be your/nr;/^, then he* muft be born with and forgiven, and the jufticc mult be intreatedfor him. Let a fcandalous, or inefficient Minifter, or School- mailer be offered to any place : If he be a Stranger, you can be content that he be rejected : but if he be a Kinf- man, or Child, or Friend of yours, what an alteration doth this make in the cafe ! then he muft be born with, or tried, and you hope he will mend, and his faults are made the lcaft of,& his virtues more than indeed they are. Nay any man that doth but love your [elves and honour you y and think highly of you, (hall have a favourabler confirmation for all his words, and adions, and intenti- on-, than one that you imagine is againft you or hath low thoughts of you, or is againft your inter eft, or your opinion. Sirs, I have run into abundance of inftances, but not a quarter fo many as might be given • and all is to meet with the turnings and windings of this Serpent/^//; and to let you fee (if light it felt can make you fee, againft the blinding power off elf) how rare felf-denUl\s in the the world, and what a large Doaiiniony^/fohraineth. I would here have added fome more Discoveries, a^ 6. From the exceiiive care, and'eoft, and labour than almoft all the world is at forfelf? and the litde they a at for God, or thf good of others, 7. The large pro- portiouhat is expended on fe!fy in comparifon of God and others. 8. TheZ^al ol men to vindicace/^//,but the little Zeal for God or others. 9. The rigorou> Laws that are made in the caufe of fdf:$ Thieves and Traitors muft dre) ; and the remtftnefs of Law-givers in the caufc of i : Blafpl rfaligmtyj and Impiet^ is not fo roughly handled, ic. Thc-firmnefj of nun to tatn L3 70 The great Power and frevalency felf, and their great mutability and unfaithfulnefs to God. But I had rather omit fomewhat, than to be too tedious, and therefore I go no further in thefe Difcove- ries, fave only to add a few of thofe Aggravations that fhew you the extent of felf s Dominion, as you have feen the fad difcoveries of the reality of it. CHAP. IX. The great Power and frevalency of felfijhrtefs dif- covered. ANd that you may fee what caufe we have for our Lamentation : Confider the greatnefs of felfifh Tyranny in thefe Particulars. 1. Confider what a Power it is ihzt felf bearethdown in the world : The Commands of the God of heaven are overcome by it. The promifes of eternal life, are trod under foot by it. The threatnings of endlefs torments are nothing to ir. It cafts by Heaveu : it ventures upon Hell : It tramples upon the precious blood of Chrift ; It will not hear the voice of wifdom it felf : Nor the voice of goodnefs and mercy it felf: It refufeth him that fpeaks from heaven : Love it felf is not lovely where felf is Judge : It quencheth all 'the motions of the Spirit : it defpifeth Minifters: It turneth mercies into wantonnefs and fin: Like Sampfon, it breaks all bonds that are laid on it : and till it be weakned it felf, rfiere is no holding, no ruling, no faving the foul, thats ruled by it. 2. Confider alfo the exceeding Number of its Sub- jects : Truly if there were no other proof, that the fan - cbified'and the faved are very few, this one is fo full and fad a proof, that it tempteth me fometime to think them much fewer than willingly I would do. Alas, how &wfe If -denying perfons do you meet with in the world • " - ~ :■ yea offelflffjMfs di [covered. 7 1 yea in the Church ! yea among the drifter Profeflbrs I Look over all the world, and fee how few you can find at work for any one but for carnal [elf? If you obferve the Courts, and fee whofe work is done mod there •, and look into the Armies of the world, and fee who it is that ruleth there : it you look upon the affairs of Nations, and the wars of Princes, and their confederacies, and fee who it is that rules in all •, how little will you fee (fave here and there) but carnal felf} Itis/r/fthat makes the caufe and managed] it : It is felfihit niaketh Wars and Peace. Come down into our Courts of Juffcice^ and whofe voice is loudefl at the bar, but felfs ? and who is it commonly elfe that brings in the Vcrdift ? at leaft who is it elfe that made and followeth on the quarrel? How many caufes hath [elf at an AflGze, for one that God hath? Come lower into the Country and who is it that plows and fows^ who is it tha: keeeps Houfe or Shop but felf} I mean what elfe but carnal felf is the Principle? what elfe but carnal ft If is the End ? what elfe but the wiliof/W/is the Rule?and what elfe but felfifi commodity, or pleafure, or honour are the matter, or fonrc provisi- on that is made for thefe . and confequently what elfe but ft If-refpect is the \orm? For the End informeth the means as means • and therefore all that is done for felf isfelf-ftrvice and felf-ftcking. In a word, as God is allinallto the fanriihed, fo ftlf is as all in all to the ungodly. And alas how great a number are all thefe ! 3.Confider thar it is a fin that is nearer us objectively than any other fin • And the nearer the more dangerous Alas that a man fhould turn his own fubftar.ee intopoifon &: fced upon it to his own deftruftion ! If you have drunk poyfon,vou mav caft it up again, or nature may do much to work it out : but if your own blood, and humours,and fpirits be turned into venom, tha: fhould n< urifh ard pre- f jrve your life, what then ihall expell this venom, ard de- liver \ou ? L 4 4. More- n% The great Power andPrevalency 4. Moreover it is the moll obfiinate difeafe in the world. No duty harder (except the Love of God) than felf -denial. O how many wounds wi\\ felf carry away and yet keep life, and heal them all* How commonly do we convince fome carnal Gentlemen, that One thing is needful, and that its a better part than Earth , and honour, and fenfuality that muft be chofen, or elfe they are undone • and that the more they have^ the more they muft forfake, and the more felf -denial is required to their falvation -(and that all their lands, and wealth, and honours, and all their wit, and parts, and intereft niuft be at the fervice of their Maker and Redeemer £ and that when they have all in the world that they can gct,that all muft become Nothing, and God muft become $11 • their treafure muft become the drofs and dung, and Chrift muft become their treafure, or they are loft ? I fay, how oft do we convince men of all eftates of thefe important evident truths? And yet this felf is ftill alive, and keeps the garrifon of the heart •, and all that we can have from moft of them, is, as the rich man, Lnk. 18. 23, 24. to be very forrowful that they can- not have heaven at eafier rates, and that Chrift will not be a fervant unto Self*, or they cannot have twoMafters 1 They go away forrowful (but away they go ) becaufe they are rich-, which makes Chrift fay upon, this obferva- tion, How hardly jhal I they that have riches enter into the Kingdom of God ? But when the Difciples were trou- bled at his obfervation, he lets them know that it is Self and not Riches that is indeed the deadly enemy. It is the felfijh that truft in Riches, and love and ufe them for themfelvesy and deny not themfelves, and devote not all to God, fhat will be kept out of Heaven by them • Or in Chrifts own words, Luk^ 12. It is [he that layeth uf treafure for Himfelf, and is not rich towards God. 3 Conquer felf and Conquer all ' " 5, More- of [clfifoncfs (■■ ei. 75 5. Moreover /.// 1- the moft conft.int malady-, the tin that doth moft tiiifttntly attend us. Many actu- al fins may be laid by, and we may tor the time be free from them. But ftlfijhhefs is at the heart, and lives wfith us continually j It parteth not from us lleeping or waking .• hgoes to the wbrfhip of God with us : it will not ftay behind in the holieft ordinanc It will not forbear intermixing it (elf in the pureft duties • but will defile them all. So that above all fins in the world,irs this that mud have the ftrifteft,conftant- cft watch, or elie we fhall never hive any peace for it. 6. Yea this/Wf doth lamentably forvrve even in the fandified foul, among the fprcial graces of the Spirit, and lamentably diftcmp.Tcih the hearts and lives of too many of the godly thcmfelves. Not that any godly man is fclfijli in a predominant fenfe . or that felf is higher or more powerful in his heart than Cjod: for that's a contradiction : fuch a man cannot be a godly man ( without Converfion : )But yet the very remnants of conquered Self, what afmoakdo they make in our Afiemblies, and whatnoifom fcentin the lives of miny godly men ? what a ftir have we fometimes with thofe that we hope are godly, before we can get them to an impartial judgment ., to lament their own fowl words, < r oiher mifcarriages, and to humble themfelves, or freely to forgive another that hath wronged them ! efpecially toconfek difgraccful fins in any felf-denying manner ? How clofe flick they to their own conceits ? how lamenrably do they improve them, to the contempt of Minifters,& trouble and divifionof the Church? How wife are they in their own eves, and how hardlv yield they to any advice that crofleth Self? How hardly are they brought to any dear and coftly duty ? How much do they indulge their appetites and pailions ? and how^heapa Religion do many think to come to bea 74 The great Power and Prevalency heaven with ? we can fcarce pleafe fome of them, they zrefofelfijh ; either becaufe we crofs them in their o- pinions, or in their wayes^ or becaufe we allow them not fo much fpecial countenance and refpeft as felf would have ; or deny them fomewhat which felf defires* If they have any ufe for us, if we leave not more publick or greater work which god hath fet us on, and allow them not that part in our time or labours, or other helps, which God and Confcience will not allow them, they are offended & take it ill, that felf is not preferred before God and the publick fervice. Their felves are fo dear to them- felves^hzt they think we fhould negleft all to ferve them. Let the moft ufefui Minifter live in a place that hath the plague, or oiher contagious mortal ficknefs ^ and moft that are vificed, will take it ill if the Minifter come not to them, though they know that his life is hazarded by it, and that his lofs to the whole Church is more to be regarded than the content or benefit of particular perfons-, and i: is not the pleafing of them, nor their benefit by him then, that will countervail the Churches lofs of him. What is this but too much preferring felf (I hope not habitually, but) in that aft, before the Church and ho- nour of God? Let a Minifter or any other man refolve to beftow all that God hath given him for his fervice, on the poor, or pious ufes : Perhaps he fhall difpleafe as many as he pleafeth, becaufe he hath not enough for all : and if he give to nineteen, the twentiethwiO fay fHe paft by me ; and I am never the better. 3 And thus this infatiable, un- reasonable/£// will hardly be pleafed ; And among the godly how much doth it prevail ! O how many Minifters in England can tell by fad experience, how much of felf furviveth in ProfefTors ! fo much that we can hardly rule them or keep them from breaking all to pieces, and every man running away of his own. The ruine o£ England's exptded Iftjbncfs diji. 75 expe&ed Reformation; the I :ope in too great a mealure , ihc nuiinpK i the fwarms vf errors : the rage aguinft the iftithfulh neglcd of Difciplinc, and obil of pen;, confeliions, and humbling, felf-denying the backwarJnefs to learn : theforwardnefs to be ; the high efteera of weak pans, and v.\ commonnefs of backbiting,ceufuring,aiid ng, efpe- ually thofe that arc not of their fond opinions : the rifing defigns of many : the tendernefe of their reputations : the contending* for preheminence, ail thefe, with many o- thers, do too loudly tell the world how much of fc If y and how little fclf-denial is in many that feem godly. 7. But yet this is not the higheft difcovery of the power of C If. Though its fad to think that it fiiould be fo potent in any that have grace : yet its faddcr to think, that it haih too much Power in the wifeft and mod learned Magistrates and Minifters,that fhould be the greateft ene- mies of it in the reft. AMagiftrate,as aMagiftrate is for the common good. Political focieties confiding ofSoveraign and Subject, are therefore called Coktzokw eaitbs, from the final Caufe, which is the coramon good, or weal of all : fo that it is eflential to a N.'agiftrate to be for the common good. And yet [elf creeps in, and makes fuch work with 4jiiany of them, that its hard to judge whether it have left them the eflence of the Magiftracy, and whether they fhould be called Magiftrates or no. But yet its fadder, that the Learned, Godly Preachers of ft If kernel fhould have fo little of it, as too many have. Alas, that Minifters do not remember how ill Chrift took the firft contending^ among his Difciples, who fh this aUminable vice, tint it muft teach us whsc to 1 78 Some weighty Confectaries. to exped in all places we live in, and may help us to make the trueft Prognofticks, orprobableft conje&uresof any imitations where the will of man is like to be the deter. miner. Know once but vihzxzfelf-interefi lies, and you may know what almoft all men will endeavour, and might write a probable Prognoftication of the changes that are like to be in States, and Kingdoms, and any- where in the world, were it not for the interpofition of two greater Powers that have got the viftory of feif > and that is Grace j and Divine-over-ruling Providence* I fay were it no: that thefe ftep in,and crok feif yznd hinder its defigns,you might fore-fee mfelf-mterej} the changes that are made in humane affairs* Confetti 3 And fo Potent and common is the Domini- on offe/f that it may warrant an honeft, moderate in- credulity and jealoufie of almoft all men, in cafes where the intereft of felfis much concerned. Let him be never fo ingenuous, let his parts and profeffion be never fo promifing, let his former engagements to you be never f 0 great, , let him be your own Brother ; yet be not too confident of him,if his carnal^ //be concerned or engaged againftyou. For you fhallfee by experience, as long as you live, that feif will ftill bear Dominion in the moft. ConfcEb. 4. Above all, every wife and godly man fhould herein maintain the greateft Jealoufie of his own heart -Keep the heart above all keepings^ and keep out [elf above all fins whatever : Take heed ox felfjhnefsy as ever you would be Chriftians, and live as Chriftians, and have the Peace of Chriftians, And to that end be alwayes fufpicious of every caufe, opinion, controverfie, or pra- ctice, where feif is much concerned. The very names of S E L F and OWN fhould found in a watchful Chriftians ears as very terrible, wakening words, that are next to the names of Sin and Satan j and at leaft car- ry in rhern much caufe of fufpition.- And To try our felf-denUl : jy And this hath led me kip to the next life of the Point, CHAP. XI. life 2. To try onr felf-deni*l: the fmccrity ef the lc>ift degree. life 2. Of Exhortati9tt> BEloved hearers, I have now before mc as great a fin and danger to deter you from feven felfifhnefs - and-its effel and of the world ^ and this is in all the ten refpefts which I men- tioned in the beginning, and therein lhall not now rehear fe. And this is the principal part of felf-de- rial. 2. Self muft be cUnyed as it is but conceived as/^*- rated from God ; and would be an End in a divided fenfe from God. tor onr felvcsznd all things elfe are created contingent, dependent beings, and muft rur be once thotfght of as if wewere either our ownbeginning,or end, or in any capacity, but fubfervient unto God. Self becomes a Satan, when it would caft off its due fubor- dination to God, and would be any other than the workmanfhip of God, depending on him, and ruled by him, and living to him, loving him, defiring him, and feeking after him, and either mourning when we mifs him, oi rejoycing when we find Communion with him. 3 . Self muft be denyed as it ftands up againft the Truth of the Gofpel, and blindly and proudly quarrel- leth with that word which faith relyeth upon for Ju- ftification and falvation. Carnal felf is both the moft in* jt:petent Judge of the word of God, and of fpiritual affair^ and alfo the moft forward, and arrogant, and audacious, for all it isfo incompetenr. And this is the damnable fountain of unbelief* Th^t felf is an in- competent Judge of the word and waies of God, is M z evident; evident : for i. It is a natural enemy to rhem, and an enemy is no competent Judge, Rom. 8. 7. [Becmfe the Carnal mind is enmity againft God : for it is not fiibjetb to the Law vf God, neither indeed can b*.^\ Deny therefore this* enemy the power of judging the word of God. Ill-will never faith well; Enmity is credulous of all evil, .and overlooks the good, and is accompauy- edwkhfalfe furmifes, and wrefteth every word, and fufpeð or maketh an evil fence where there was none : there is not a worfe expofitor in the world. And therefore no wonder if fuch a nature of enmity can find matter of quarrel with the very Scripture it felf,and with ah holy life, yea with God himfelf -7 for it is him cfpecially that the enmity is againft 2. Moreover felf is a party, and therefore an incom- petent judge. It is? felf that the Scripture principally fpeaks againft ; All over the Gofpel there are the words of difgrace, and the arrows of death direded againft the very heart of Carnal felf. God there proclaimeth and mansgethian open war againft it. And fhall a party be the judge ? fhall the trakerous delinquent be the judge ? A child will hardly fpeak well of the rod, whatever he do by the Correftor : but it's noe to be expefted that a thief fhould love the halter or the gallows. Gods word is;the weapon that felf muftbe (lain by ^ and therefore felf is an incompetent judge of it. 3. Moreover felf is quite blind in the matters of Gcd : the natural man difcerneth them not, nor can doy btcmfe they are fpirititally difcemed} 1 Cor. 2. 1 4. And the ignorant and blind are incompetent judges. 4. And the felfifo man is no good ftudent in the taws of God a even .when he readeth the letter, hedcffi not mind or favo&r the fpirit of thern0 Rom, 8. 5. £ For they that are after the fiejh, do mind the things of tht pfly: but they that are after the { ffifit , the things' cf the Ik vch.it refpcCtfetfmnfl be dcnycA. 8 5 the fpirit.'] A fair world it would be, if every Col- liar lhould judge the Privy Council and the fudges of the Land ! or if every thief (hould fit upon his acrufer and his Judge, and every traitor fliould ]udgc the Prince. And a thoufand-iold more inefficient is ft/f to judge the Word of God. And yet as inefficient as it is, it is exceeding arro- gant, and fteps up into the judgment-feat, at everv Chapter that is read or heard : and if this blir.J sta I licious Judge beunfatisfied, tbrfooth rh" S tjpture muft be dark or contradictory & what toe . This horrible prefumptuous anogancy or f If is it that hath opened fo man. mouths againft the blefled Doctrine of Salvation, and made fo many wretched Apoftates in the world, and cad fo many others into doublings of that word bv which at laft they muft be judged, and which (hould have been the ground of their faith and hope. 4. Moreover, /f//muft be denyed as it ftands up a- gainft the Lord Jefus Chrift. When Chrift is prefen- ted in his wonderful Condefcenfion, in his Incarnation, and mean defpifed life, and in his ignominious death, Proud felf is offended at fo low a Saviour, and difdain- eth that Humiliation which his own necefiitiesdid re- quire, and defpifcth Chrift becaufe he became defpifed and a man of forrows in our ftead. When he is pro- pounded as the remedy of a miferable foul , and as our only Life, and Righteoufnefs, and Hope, Self doth fe- duce the foul to undervalue him: It will not eafily lie convine'd of fo muchmifery as to need fuch a remedy: it -is too well to value fuch a Phyfician .- it is too righte- ous to value the righteoufnefs of a Mediator. It hath too much Life and Hope at home, in its own fuppofed innocency or fufficiency, to fet much by the Hopes that Chrift hath purchafed, and to Live in him, M ? O %$ in what refpect felf muft be denyed. O down with felf that Chrift may be Chrift to you. Howfhallhecomein, while Self is the Porter that keeps the door ? How (hall he pardon you, when Self will not fuffer you to feel the want and worth of pardon? Howlhall he bind up your hearts, when Self will not fuffer them to be broken ? How (hall he cloath you with his righteoufnefs, while felf keeps on your own defiled rotten rags ? Down therefore with felf, that Chrift may be exalted. Away with your own conceited righteoufnefs, that he may be your righte- oufnefs ^ down with your Selfijh foolifh wifdom, that the fuppofed foolifhnefs of God may be your wifdom. Level this mountain, which Satan hath built up in enmi- ty againft the holy mountain of the Lord. 5. Moreover, Self muft bedenyed as it is the great refifter of the Holy Ghoft,The fandifying fpirit bath no greater enemy, at leaft,except the Devil himfelf.One half of the work of fan&ification,istodeftroy thisCarnalTelf. And therefore no wonder if hence it find the chief refi- ftance. Not an holy motion can be made to the foul but felf 'is againft it. No work hath the fpirit to do upon us, but felf is ready to gainfay it, and contradict it, and work againft it : whenever therefore this mor- tal Principle is contending againft the fpirit of God, diflionouring holinefs, difiwading you from duty, per- IWadingyouto fin, down with it and deny it, as you would be true :o the fpirit and your felves. 6. Moreover,^// muft be denyed as it traiteroufty complyeth with the enemies of Chrift and your own felvation : when it takes part with Satan, and pleads for fin, and faith as wicked men fay,and entreth a conipira- cy with all that would undo you, and all chis under pretence of your own good. When ever it fpeaks for fin, you may be fure it fpeaks againft God and you, and therefore it's reafon you fhould deny it. St If alfo muft be In rvb.tt refpeCt fclf muft be dsnyed. 8 7 be denied when it rffcih up againft the fuppofed tcdiouf- nefs or difficulty of duty ? whenitgrudgethat an hoy 1ife,& faith,[ What a ftir is here ? win t a weary life is •this? what do I get by fervingGod?]Now/f//i$ flaying the traitor againft God and you ; and therefore deny it. 7. Moreover, when fclf doth rife up agaioft fufttr- ings, and make you believe that they are incolerable s and that it is unreafonable for a man to forsake all that he hath for fear of a finful word or deed, \ lin e- very day, when we have done our beft -5 it's lime now to flop the mouth of felf ; for it plays the Devils game a- gainft God and you, and would perfwade you to prefer a fhort, uncertain, miferable liic, before eternal life, and to give up your lelf to wilful iin, becaufe God beareth wi:h the fins of mens infirmity. It's reafon that you fhould deny fo unreafonable an enemy 0 God& you* 8. Moreover,/*// tnuft bedenyed when it ftands up againft the Ordhirces of God; When it pleadeth a- gainft the ar^uii.::its of the word and fiodeth fault with the Law that it fhould obey, and quarrelleth with prayer and all hly duties,and would make allinftituted means uneffeftLal for your faving good • it's time now that you deny it. 9. When felf doth rife up againft the Officers of Chrift, and would make you believe your teacher* fools, and you are Wife ; that they are befide the truth, and you are in the righr . or that they fpeak a- gainft you out of malice or Angularity, or fomefuch du ftemper, and fo would deprive you of the faving benefit of their Do&rioe and Office, it's tim? now to deny (elf, if you know but what belongeth to your peace. And though I grant that you muft not follow a Teacher into a certain fin and error -, yet wben it is not God but ft If that rifeth up againft your Teachers, and poflTel- ibth you with a fpirit of bitternefs , difobedience, M 4. ton- 3£ i. Stlfjh Difpofitions mufi be dtnyed> contradi&ion and malignity , this felf tnuft be denyed. 10. Laftly, asfelf is againft the good of our neigh- bour or humane Societies, it muft be denyed. For we mull love our Neighbour 4s our felves : that is, both felf and neighbour muft be loved in a due fubordination to God, as means to his Glory, and in this notion of a mans, the Love fhould be equal j though there is alfo a Natural Love in order to felf-prefervacion put into us by the Creator, which our Love to every Neighbour is notto equal in' degree • yet pur love to Societies ftould exceed it • and our Love to a Neighbour fl ould come fo near it, that we "(hould diUgere froximHm froximadelittione, love him as a fecqnd felf, and fo ftudy his welfare, as to promote it to our power, and not to covet or draw from him for our felves, nor do him any wrong. This is the fenfe of the tenth Com- mandement, and fum of the fecond Table. CHAP, XIII. 1. Selfijh Difpofitions mnfl be denyed^ and u Self- love* HAving feen in what refpefts and upon what ac- counts it is that felf muft be denyed ^ I am next to tell you the particulars of that felfijh intereft that muft be denyed, and the parts that are contained in this need- ful work, And here you muft remember what faving faith is , that feeing how/^/oppofethit, you may know wherein ik muftbedenyedo Savi?ig anl i. sdf-Lve. 89 Saving faith is fitch a Belief tfi Cbriji rr Ft t ion with God, and the cvcrlajlmj in Glory, as wakes us for fake all the things of this world ^nd give up our ft Ives to the condutt of the word and fptrit, for the obtaining of it. Whena man can ftriphimfelf of all the pleafures and profits, and honours of this world, firft in his cftima- tion, and love, and refolution, and then in the achul forfakingof them at the Call of God, becaufe of the firm belief and hope that he hatn oi the fruition of God in Glory, as purchafed and promifed by Jcfus Cbrift % this is a Chriftian, a Difciple of Chrift, a true believer; and none but this. And ( as I have told you) as God in Unity, and Father, vSon, and Holy Ghoft in Trinity, is the Objeft of our faving faith -% fo Carnal Self in unity, and Pleafure, Profits, and Honours in trinity muft be renounced and denied by all true Chriftians y as being that which we turn from jwhm wc turn to God, So that in brief to deny your ft Ives, doth generally confift in denying all your own Difpofitions and Interefts whatfoever as they are agair.ft God the Father,Son, or Spirit, or ftandnotin a due fob- ferviency to him: And thislnterejl which you muft d^ny, confifteth in your Pleafures, Profits, and Honour: Of thefe therefore J (hall fpeak diftindly, though bur briefiy. I. You muft begin at the denial and mortification of your Corrupt and ft Ififfi Difpcftun, orelfe you can ne- ver well deny your feljijh yntereft. It is not enough to keep under this felfijhm ft by denying it fomewhat rV»at it would have : but the feljijh Inclination or Nature it felf muft be fo far mortified and deftroyed, >c reign as formerly it did. For this whi I v i _/>/- fjhneft is not your very Perfoniy nor . right natural defire of your owngocd:E rdu c 9 o I . Selfjh Difpo fit ions muft be denyed, nate adhering of the foul to your felves, by departing from God to whom you fhould adhere ; and fo a car- rying over Gods intereft and honour to your felves. Holinefs is an Inclination and Dedication to God : by which two we are faid to be feparated to him. And wickednefs is an Inclination, and Addiftednefs, or De- vorednefs ro cur felves above God, or as Separated from God : A:»d chis Inclination^ Difpofition, or Sepa* ration of man to Himfelf inftead of God, is it that I call felf or felfijhnefs v and this felf muft it felf be firft: deftroyed, as to the predominant degree. And therefore let us Firft obferve wherein this felfijh Difpofition doth confift, which muft be deftroyed • and then Secondly, wherein the felfijh Interefi doth confift that muft be denied. And firft the felfifi Difpofttion confift eth in thefe fe ve- ra! parts that follow. i. The principal part of it confifteth in an inordinate Self-love : This is a corruption fo deep in the heart of man, that it may be called his very Natural Inclination, which therefore lieth at the bottom, below all his Aftual fins whacfoever • and muft be changed into a New Nature which principally confiftsin the Love of God. This is Original fin it felf, even in the heart of it. This fpcaks what man by Nature is : even an inordinate fclf-lover ^ And as he is, fo he will aft, In this* all o- fher vice in the world is virtually contained : even as all grace is in the Love of God : which made the School- men fay,thac Love is the Form of all Grace : not as they are this or that Grace in particular-, not of Faith as Faith- nor of Hope as Hope-, but of Faith, Hope, &c. as vie*! or gracious aft* :becaufe the refpeft to theEnd is rflemial to the means as a means : and therefore the re- fpeft to God as the End, is Eflential to Faith,Hope,&:c. as a means to him : and therefore that Grace ( of Love) which And i. Self-love. 91 which is terminated on the End, muft have an cfleiuial participation, concurrence, or influence on thole that are diredly terminated on the Way or Meant ) and muft convey fomewhat of its very e (fence to them ( and fo far as they partake of that eflenceo! Love, fo far arc they indeed thofe fpecial Graces which carry the foul J its End : And in this fence we may allow the diftinc ween Fides ySfesy &C format a chant ate (which is true Chriftian laith and Hope,) and Fides, Spcs'SiC.n:] ormu jwhich is but an opinion and dream. And fo it is in the body of fin: When felf-lovc doth reign, it is the HcarL of wickednefs : And though every fin hath :*s own fpecifick nature \ yet all are virtually in /elf-love, and are fo far mortal, or prove men grace- leis,as they are informed by the eflential Communi- cation offlf-love ; For [elf being the End, informeth all the means as they refped ir. I uy the more to you cf this,becaufe indeed it is a weighty truth, for the were quite without the Love of God, and fo were again un- fandified men : but cl>is is their error. It was not from the Power of reigning fdf-leve, and the HabituaJ ab~ fence of the Love of God, that thefe men ("or any Saints) did fin ; but from a particular ad: of mortified felf-love by a furprize upon the negled of the adual exercife cf the gz i . Selfijh Vifyo fit tens mufi he denied^ &c. the Love of God. But all the fins of unfanftified men," or at lead: their common fins, are from the Habitual reign of fe If -love ^ and the Habitual ab fence of the Love *f God : And therefore the fins of the Saints are, as the Schoolmen fpeak of the graces of the ungodly, *»- formed: they be not Mortal fins in the fenfe aforefaid, becaufethey be not naturalised, informed, animated, by the malignity and venom of the Mortal End and Prin- ciple, which is Hernial reigning fe If- love : But thofe of the wickeder' ! and thofe xh^t live in it? 2. Befides, will not any honeft man make a great difference of the fame a&s according as itey come from different hearts? you will not take a pailionate word from a Father, Husband, or Wife, fo ill as the fame word from a malicious enemy. If an unthrifty Son fhould fpend you twenty (hillings -waft- fully, you will not profecute him as you would do a thief or an enemv that takes it from you violently. Wilful murder and cafual man- (laughter, have not the fame punifhment by the Law of the Land. If you will make fuch a difference your felves, of the fame words or deeds as they come from different meanings and af- fections , quarrel not with God for doing that which SeJf-conceitednefs muft be denied. 93 which you confefs is juft and neceflary to tc done, 1. The Vacuity where this Difpoftion is principal- ly feated, i> the Will: which in man is the I Morality, whether Good or Evil. And the Principal Aft is, an Inordinate Adhefion of man to hi'mftlf. Complacency in himfelf; And this is the inoiu [c!f-lovc that muft be firft mortified. 2. The next faculty i\ut fclf hath corrupted, is the rJnderfta?idwg'y and r.ere we firft meet with the fin of fclf-cficcm^ which is the fecond part of felfiflmefs to be mortified. It is not more natural for man to be fmful, vile, and miferable, than to think himfelf vertuous, wor- thy and honourable. All men naturally over-value themfelves, and would have all others alfo over-value them. This is the fin of Pride. But of this I muft fpeak by it f If. CHAP. XIV. Self -conceit ednefs mnfi be denied. .3. TP He next part of feljijlmefs to be mortified, is in L the fame faculty, and it is called felf-conceitcd- tiefs. And it confifteth of two parts : the firft is a Dif- pofition to felfijl) opinions cr conceits that are properly our own : and the fecond is, to think better of thole conceits than they do deferve. Naturally men are prone to fpin themfelves a web of o- pinions out of their own brain,& to have a Religion that may be called their own: And it's th:ir Own in two refpefts: 1 . Becaufe it is of their own devifing,and not of Gods revealing or appointing 1 2. Becaufe it fuiteih with their own carnal ends and inter* I diei 94 Self-conceitednefs muft be denied. dier fo make themfelves a faith, than to receive thdt which God hath formed to their hands. And they arc far readier to receive a Doftrine that tends to their car- nal commodity, or honour, or delights, than one that tends to felf-denial, and to abafe themfelves, and exalt the Lord, 2. And when they have hatched or recei- ved fuch opinions which are peculiarly their Own, they are apt to like them the better, becaufe they are their own, and to value them becaufe of the Intereft offelfi O Sirs, that you did but know the commonnefs and dan- ger of felf-concettednefs in the world ! Even with ma- ny that feem humble, and verily think that it is the fpi- rit of God that beafetfmhe greateftfway in their un- derftandings, yet felf doth there ered its throne. O how fecretly & fubtilly will/*?// infinuate, and make you believe that it's a pure ielf-denying light which guideth ^you,andt hat what you hold is meerly by the cogent evi- dence of truth, or the illumination of the Spirit, when k is but a Viper thaty*//hath hatched and doateth on, becaufe it is her own. Becaufe the Papifts have gone too far in teaching men to depend on the Church and on their Teachers , therefore felf-conceitednefs takes advantage of their error, to draw men into the contra- ry extream, and make every Infant-Chriftian to think himfelf wifer than his moft experienced Brethren and Teachers ^ and every raw unftudied Chriftian to think himfelf wifer than thofe that have been fearching into the word of truth by ftudy and prayer almoft all. their days : and therefore to cry down that learning^ ivifdom and ftudy, which they are unacquainted with •, that feeing they have it not themfelves, they may at leaftbe thought as wife men without it, as thofe that have it, and fo may provide for the reputation and in- tereft of felf : O what fad work hath this great fin of felf-cmceitednefs made in the world I In too many places i Self- cwcehednefs mufi be denied. 9 * places men make it their Religion to flrive who /hall be greateft for wildom and abilities in the eyes of men • and it is the very work of their Prayers, and conferenc-" and teaching, to e for fear pf being thought to be [elf -conceited, GaL 2 . fome men ire (o defperatelyyW/-c0/;ca>^that they take every man ro bt felf -core eited that is not of their Conceits. But when felf is mens inftru&or, and choofeth their T?xr, and furnilheth them with matter, and nothing is ftvoury but what is either fuited to the common intereft rif [elf , or which it hath not a fpecial intereft in \ when taen a^re abfolutely wife in their own eyes, and com- paratively wifer than thofe that know much more than they; when felf ^intereft ferves inftead of evidence to tfie receiving, retaining, or contending for a point ^ when men think they know that which indeed they do not know \ and obferve the little which they do know, more than an hundredfold more that they are ignorant bn doubtlefs here's felf-conceitednefs with a witnefs -5 and they that will not fee it in a lower degree, me- thinks fhould fee it in fuch a cafe as this. He that will not believe that a man is drunk when he reels and ftam- mereth, may know it when he lieth fpewing in the ftreets. Well Sirs, I befeech you fee that felf in the under ~ ftdndingbe mortified and pulled down. It's the throne of God-, the Lanthorn of holy truth, the temple of the Spirit:, arid fhall felf Rule there? The ttnder- ftanding is it that guideth the foul and all the actions of your lives : and if felf rule there, what a Ruler will you have ? and what a cafe will heart and life be in? If your eye be dark, your Light be dark, how great will be your darknefs : and if it befelfifi, it is certainly fo far dark. O believe the Holy Ghoft, Prov.26. 12. [Scefl thou a man wife in his own con- ceit f there is more hope of a fool than of him7\ For a meer fool that is ignorant only for want of teaching, hath no fuch prejudice againft the truth, as the felf- ccn- Self-eo*ceitednefs muft be denied. 99 conceited have: Nor is it fo hard to make him know that he is ignorant : nor yet to make him willing to Learn : He that knoweth himfdf to be blind, is willing to be fed. Moreover the fttf-COflceiced have much to unlearn, before they can befit to receive the truth in a faving maner. O how many thoufands are undone by feLf-co?iceitcd>icfs ! It is this that keeps out Know- ledge, and every Grace, and confequently all true peace and comfort j and this it is that defendeth and • therifhethallfin.Let us fhew men the plained word of God tor duty and againft iin, and Ifrcw them the cleareft reafons, and yet fcif-conccitednefs bolts the door a- gainftall: Yea (o wonderfully doth this fin prevail, that the ignorant (illy people thai knew almoft nothing, are as proudly felf-conceited as if they were the wifeft men : They that will not learn, and cannot give an account of their knowledge, in the very Catechifm or Principles of Chriftian Religion, nor cannot pray, nor fcarce fpeak a word of fenfe about the matters of Salvation, but excufe themftlves that they are no Scho- lars, yet thefe very people will proudly refill their Teachers, though they were the wifeft and learned'ft men In the Land : Let us but crofs their conceits of Do&rine or Pradice in Religion ^ about their own title to Church-priviledges, or fitnefs for them, and they are confident and furious againft their Minifters, as if we were as ignorant as they, and they were the wi- feft men in the world : fo that pride and felf-conceited- nefs makes people mad, or deal like mad men. We cannot humble men for fin, nor reclaim them from itf till they know the fin, and the danger of it : and fe If- coirceittdnefs will not let them know it, no nor let them come to us to be taught : but they are wife enough al- ready : and if we ten them of the fin and danger, they are rriftr than to believe the Word of God or us I N 2 They I po Self-conceit ednefs rnuft be denied. They will tell us to our faces, they will never believe fuch and fuch things, which we (hew them in the {Scripture. O the precious light that (hineth round a- bout you all, and would make you wife, \i felf-con- ceitednejs did not keep it out by making you feem wife already. iCor. 3.18. Thefe men that thus de- ceive themfelves, by feeming wife to themfelves, muft become fools in their own eyes, if ever they will be truly wife ^ and confefs themfelves, as Paul himfelf di^ that they were foolifh and deceived, when they ferved their lufts and pleafures, Tit. 3.3. This Pride and Self-coitceitednefs is like the barm in the drink, that feems to fill up the vcflel, but indeed works it all over : This is the Knowledge that fnffeth up , 1 Cor. 1 3 . like the pot that by boiling feemeth to be filled, that was half empty before ; but it's empty in the bottom, and pre- fently boils over, and is emptier than before. So is it with thtfelf-conceitedyth&t have a fuperficiai knowledge, while they are empty at the bottom, and by the heat of pride, that little they have boileth over to their lofs. It is the humble that God reveals his fecrets to, and the hungry that he filleth with good things, and the full that he fendeth empty away. He will have no Difci- ples that come not to his School as little Children, teachable and tradable, net thinking themfelves too old, or too wife, or too good to be taught. If you would fee the myfteries of the Gofpel favingly, you muft even creep to Chrift on your knees, and cry, Lord be merciful to me afmner .'He will not lift up your minds and hearts to heaven, till you think your felves unwor- thy to lift up your very eyes to heaven, becaufe you have finned againft heaven. And if you were even lifted to heaven, fhould you there but be lifted up with pride or felf-conceitednefs , you fhould foon have a prick in the flefh, to let out that dangerous, venomous * wind thaf puffs you up. And Self-conceitednefs mufl be denied. I o r And if you fhould have any Knowledge of the raoft precious truths, as long as you are thus proud and fclf-concetted, it will not be favoury and effe&ual oil your hearts. Humility feederh, and Pride ftarveth e- Very Grace. The Spirit of God will not dwell with ihe proud : He will beat you out of your felvesy unleff you drive him away from you. Some feeming raptures and comforts, the [elf-conceited have; which are but the deluding flatteries of felf, and the encouragements that Satan giveth to his fervants : ( For Satan will needs be a comforter for a while, as the Holy Ghoft is to the Saints : and his followers alfo have their joys.) But it is the humble foul that hath the folid comforts. From the duft of Humiliation, we have the cleared fight of Glory, and confequently, the fweeteft tads of it* As high as the rain comes from, it is the lowed valleys that receive it moft, and retain it. Faith it felf will notprofperin the proud and felf -conceited: To fuch the Gofpel will be foolifhnefs, or an offence. It is only the humble that favingly clofe with its myfteries. Humility cherifheth the fear of God, and makes us fay, Howjhall we do this evil? or negled this duty? But Self-conceitednefs and Pride is blind and bold, and deftroyeth in mens apprehenfions , the difference be- tween things facred and common,the holy and the un- clean : It difpofeth them to fuch an unreverent boldnefs with holy things, as ufually ends in a prophane con- tempt : fo that fuch can at laft defpife holy Ordinances which they fhould live upon. Repentance and this Pride are deadly foes. To be Penitent and Proud, is to be Hot and Cold, alive and dead. Though Chrift tove not to find you in the duft of earthly-mindednefs* yet he loves to find you in the duft of humility. The Publican that hanged down the head, did hit the way better to the fight of God, than the ft If -conceited N 3 Phari- 102. Self-conceitednefs mufl be denied. Pharifee. The mod felf -denying humiliation is the neareft way to heaven , and the mod felf-exalting Pride is the fureft and neareft way to hell, I had ra- ther fit with Mary wafhing and wiping the feet of Chrift, than ask as the Mother of James and .John, to fit at Chrift's right hand and left hand in his Kingdom. Mary was in a manner thanked for the Love of her humility : and they were in a manner denied the re- queft that fo little favoured of felf -denial. Our Lord doth not ufe to thank people for their fervice, and yet he did that which was next to it, to this humble, felf- denying , penitent woman. He doth not ufe to deny hisownDifcipIes an heavenly requeft ; and yet he did that which was next to a denial , when felf brought him the petition. He that hath taught us not toprefsto the higheft room, left with fhame we hear, [Sit lower] doth hereby tell us what we muft expeft fromhimfelf : And he that hath bid us fit down at the lower end,that we may \\^t[Friendfit up higher] doth exprefs his purpofe for humble, felf-denying fouls. I h^d rather from the duft hear his [ Come up higher ] than from felf-exaltation to hear [Come down lower. ] O you that are proud, felf -conceited wretches, did you but know what good it doth an humble foul, to feel Chrift take him up from the duft, you would foon fall down that you might taft their comtorts in his lifting up. O what a biefied feeling it is,to feel ones felf in the arms of Chrift l Our common companion that makes us run to take up one that falls before us, is a fpark of that compaffion in Chrift ; who meddles with him that walks befofe us ? but a man that falls down- in a fwoon, we are all ready to lay hands on! O happy fall, that makes us feel the arms of Chrift! Though the fall into fin be never the better^ that occafioneth ic, yet the fall fero Humiliation it the better,- that prepafeth for its He Sclf-conceitecinefs toufi l?e denied. He that in his agony had an Angel to minifter to him, u ill not leave the ft If -denying, humble foul, without his Angel, or fome way or relief that is furabfc to the ne< Chrift hiralclf will not communicate him- Fte the proud and fclf-conceited. He is \vifdomy hut not to them that arc wife in their own eyes already. He is Righteoufncfs, hut not to them that Juftifie themfelves: He is S^ntitfication, but not to thofe that never found their own uncleannefs. He is Redempti- on, but to none but thofe that feel themfelves condem- ned. He hath the white raiment, and the treafures of grace and glory : but it's only thofe that penitently feel that they are poor and miferable, and blind, and na- ked. Truly ±irs, though I have no mind to trouble the well-grounded peace or comfort of any of your Souls, yet I would advife you, if you have never fo good thoughts of your felves, fnfyell left it fhould be the fruit offclf-concetteduefs : And if you fhodd have never fo much peace and joy, look well whether it come from God or [elf -conceit ! And if it come nor in againfifelf, it's ten to one but it comes from [elf, If your Peace and Comfort be not won from Chrift, in a way of felf -denial, and as the fpoils of the flefh, you have it not in the ordinary way of God. Did you come to your Joy and Peace by humility, and felf-de- nial, and ps.tunce, and mortification, and by be- coming little Children,and the fervants of all, and by. learning of Chrift to be meek and lowly? If not, take heed left you nourifh a changeling, an Imp of Hell, and a felfifh brat, inftead of the fruit of the Spirit; the peace and joy of the Holy Ghoft. If you feel no great matter at home to trouble you, you axe too Righ- teous to be Juftified by Chrift. If you groan not under your ignorance and unbelief, you are too wife to be thrift's Difciple?, If you mourn not under the load N 4 and 1 04 Self-conceit cdne ft rnufl be denied. and pain of fin, you are too well to be Chrift's Pa- tients. If you are readier to juftifie and excufe your feives, than to condemn your feives, and had rather hear your feives praifed, than reproved , admonifhed, or inftru&ed, and like Diotrepbes , love to have the preheminence, you are too high for Chrift to take any acquaintance with you •, and too full of [elf to have any room for his Love, and Spirit, and heavenly Consolati- ons. He that gave us the Parable of the importunate widdow, Luke 18. 2, 3. would have us under ftand that bare neceffity is not enough to fit us for relief ( for then the worft of men fhould be the fitteft ; ) but it muft be Neceffity fo felt, as to humble us, and drive us to im- portunity with God. The Prodigal was miferable when he was denied the husks ■ but he never felt his Fathers embracements till he came to him] 'elf 'by de- nying himfelf, and returning to his Father. And this l\\zfelf-conceited will not be perfwaded to. The firft that muft touch Chrift after his Refurredion , is not a King, nor a Lord, no nor a man, but a woman that had been a /inner. When fhe held him by the feet, Love did begin low in humility, but it tended higher, and ended higher. Chrift hath told us that where much is forgiven there will be much love. For there's moil of the fruits of God's love, and leaft of felf and mod to abafe/*//. It is not poiTible that love to Chrift fhould dwell or work in any but the humble, that feel at the heart that they are unworthy of love, and worthy of everlafting wrath. The Proud and Self conceited cannot love him-, for they cannot be much taken with Chrift's love to them, except as the Pharifeein a way of felf-flattery. But the poor foul that was loft, will heartily love him that fought and found him h and he that was dead,will love when he finds himfelf alive ; and he that was condemned both by God and confcience,will fure!y Self -conceit cdncfs mufi be denied. l c 5 furely love ihc Lord that ranfomed him! And it is the apprthcnlions that men have of themfelves that much caufeth all this difference. Ihcfe If -abhorring. felf-;*dge- in&-> ftlf-dcnytng finncr is incited with the love of God in Chnft, b caufeitisto fuch a worthlcfs, finful wretch. Wh.:t Lordy faith he, is the blood of Chrtfty the pardon of Jin , the fpirit of grace y the pmiledges of achtldy and ever lajitng glory for fuch an unworthy wretch as I, that have fo long of ended theey . and fo much neglected thee aad lived fuch a life as I have done, and am fuch an empty unprofitable worm ? [ O what a wonder of mercy is this ! | But the full (oul lojths the honey-comb. The felf-conceited unhuna- bled finner looks as mindlefly at Chrift, as a health- ful man at the Phyfitian,or an innocent man at a pardon. And that good that is in the Proud and Self -conceit- ed doth feldom do much good to others, (much lefs to themfelvtb.j A fuch do but ferve themfelves,fo ordina- rily God doth no: blefs their endeavours ; but as they are perverted, they are the likeft to pervert others, and propagate their fclf-conceitednefs ; Two words from an humble ftlf-denying man, doth oftentimes more good than a -Sermon from the felf-conceited. Iadmonifh you therefore in the name of Gcd5thatyou take heed of this part oifelfifimefs and mortifie it. It will elfe keep out God, and almoft all that is good. If you are preud and felf-conceitedy you will hear a Minifter ra her to cavil with him, than to be edified : and when any thing from God doth crofs your foolifh wifdom, you will buc flight it, or make a jeftatit : And if any truth of Goddoftrike at the heart of your filfifli in- tereft, you will but fret at it, and fecretly hare it, and perhaps, as the Devils open fouldiers , publickly re- proach it ; and as the Jews did againft Stephen, j4cl* 7. evei>gna(h the teeth at the Preacher, or as they did by I o 6 Self conceitednefs mufi he denied. by Paul , Ad. 22. 22* [_They gave him audience to that word (even thatword that made againft themfeives) and then lift np their voices, and f aid, Away with fuch a fellow from the earthy for it is not fit that he finuld live ] This entertainment we ftill meet with froth our hearers , when felf hath brought them the next ftep to hell. O Sirs, fufpeft your own underftandings : Think not of them beyond the proportion of your attain- ments : Nor beyond your experience, and the helps, and time, and opportunities which you have had for knowledge, nor beyond the meafure of your diligence for the improving of thefe. For thefe are God's or- dinary way of giving in a ripenefs in knowledge. Read and ftudy, Keb.<$.i2, 14. iTim.$.6. Set not up your own conceits too boldly againft thofe of longer Handing and diligence in holy ftudies, much lefs a- gainft your Teachers, and much lefs againft a muki- ttide of Minifters > and much lefs againft all the Church of God • and leaft of all againft God himfelf, as fpeaking to you by the holy Scripture?. O take war- ning by the fwarms of herefies and fcandals that have been c^ufed by 'felf "-conceitednefs and pride. Objett. If you may think your felf wifer than me and others without felf -conceitednefs, why may not I think my felf wifer than you and fuch others without felf-conceitednefs ? ^Anfw. I may not do it in the cafes before-mentioned. I may not think my felf to be what I am not, nor exalt my felf above them that are wifer than I, nor againft my Guides, or the Church of God. Obje&.2?#f it is but your conceit that yon are wife e- rough to be a Teacher, or wifer than others, and why way not 1 as well conceit it r Jbfift Self-conceitcdnefs muft Ic denied. 107 Anfw. No man on bis own Conceits muft become a Teacher-, but the judici hat Culling muft Call them, and judge oy^ir abilities. And conceits are as the ground o£ tMfi i<. The irue understanding otitic grace that we have received is a duty, ai.dfit- teth us for thankiulnefs : but the falfe conceit that wc have what we have not, is a dangerous delufion [For ht tb.it thinkfthhe is forj.etbingwhenhe is nothing, de- ccivetb himfelf Gal. 6. 3 .3 What if a blind man ihould argue as you do with one that fees, and fay , [ Ton fay that you fee fo far cjfy and why way not I fay fo too ?j would you not anfwer him f / kjww that which J fay to be true, and fo do not you 1 J And what if he ftill go on and fay [yon think that J am blind, and I thinks that yon are blind ^ and why may not I be believed as well >u you? J would this kind of talk prove the man to have his eye-fight ? or fhould it make me queftion whether I have mine ? He that feeth knowcth that he feeth, whoever queftion it : and if another make doubt of it, let men that have eyes in their head be Judges , but not the blind. But I confefs, fpiritual blindnefs hath this difadvantage, that whereas I can eafily make any other blind man know that he is blind , and there- fore be willing to be led or help'd ; here the more blind men are, moft commonly they are the more confident that they fee, and fcornfully fay, as the Pharifees to Chrift, John 9.40. [Are we blind alfo?~\ For Pride will not let them know their ignorance. The fame light that cureth ignorance, muft reveal it. Efpecially when men are born blind and never knew the faving illumi- nation of the Saints, thev will not believe that there is any other light than they have feen. But I have been fomewhat long on this part j I p&fs now to the next. CHAP. 1 08 Self- will to be denied. j CHAP. XV* Self -will be demtd. 4. 'Tp He fourth part of felfifhnefs to be mortified, X is felf-will. And this is the fruit of />//- conceit^ and alfo a natural corruption of the foul -, And a mod deep rooted obftinate vice it is. Every wicked man is a f elf willed man, againft God, and all that fpeakfor God. And till felf be mortified in the will, there is no faving grace in that wi 11. Queft. But what mil is it that is to be called a f elf- will? Anfw* Not that which is from God and for God ^ but all the reft. 1 . That will that is not fetched from God, and moved by his will, asthelefTer wheels in a clock are moved by the firft wheel and by the poife , is ro better than fe If mil. A will that is not dependent on Gods will, is an Idol, ufurping the prerogative of God- for it is proper to him to be- dependent upon none, and to have a will that is not ruled by a Superior will. Little do the moft know how great a fin this is, to be felf-willed. You have a will to fomething or other continually •, and it is your will that ruleth the reft of your faculties and aftions:but what is it that ru- leth your will? whence do you fetch the rife and rea- fonof your defires ? Is it from Gods will^ or is it not ? You pray to God V Thy will be done J and do your own wills anfwer theie prayers ? or are they hypocri- tical difTembling words ? If indeed it be Gods will that you would have fulfilled, ttien will the knowledge of that will of God determine your own wills. As a fervant dependeth on his Mafters will, for all the work that he is to do, and doth not what he will him- felf, Stif-vcill to be denied. I o 9 fclf, but what his Matter will have him do; and as a Scholar dependeth on his Mafters will , and ltarneth only fuch books and leflons as he fetS him • fo mud v;c depend on the will of God ^ and know what is his will, before we give way to any will of our own* The reafon why you choofe any trade or calling or courfe of life, ihould be the will of God. If you arc in Poverty, anddefircto be richer, and that to pleafe your own wills, and not that you think that it would be any more pleafing to God, this is fclf-xvtlledncfs. If you defire any change in your condition, if you undertake any thing in the world, know why you do this : whether it be principally becaufe you think it is the will of God, or becaufe it is your own will j I tell you agiin,you fhfiuld not have one wifh or defire in your fouls, till you can prove or find that God would have it fo : and if your own wills be made the abfolue ru- lers of your ways , you make Gods of your felves, and God will deal with you accordingly. 2. Yea if you do think the will of God is according to your will, and you are moved the more to it on that account, yet if your own wills do lead and make the firft choice, and Gods will be brought in but to follow and incourage yours, this is ftill Self-willednefs and Self-idolizing. This is the common trick of the un- godly. They firft give way to their own felf-\villy and then they will go to Scripture for fomewhat to bear them out ; and will needs believe that God's is a- greeable to theirs, that fo they may go on with peace of Confcience. They go for counfel to God as 2?x- U^m did, not fincerely to know the will of God with a refolution to obey it, but with a defire that G< d would conform his will to theirs. I tell you if the matter be never fo much commanded in the Scrip- tures, and never fo agreeable to the will of God, yet 1 1 0 Self-will to be denied. *f you defire and do it from your felves, and not for this reafon, becaufe it is the will of God, and do not Jet Gods will lead your own, but let your own will lead, and Gods will follow, this is no better than felf- vsdlcdmfs^ were the matter never fo good in it felf. 3. If the end that moveth your will, be not the fervice and glory of God, but only your own Intereft, thisisbuty^/f-vw//. Godgiveth you leave to look to your felves as his fervants in a due fubfervhncy to him : But if you will principilly look at your own intereft, and make light of Gods> and fetch the reafon of your will and defires from your own ends and commodity, rather than his Glory,:his is an ungodly felfijh-wilt. And yet alas, how many are there that knotir not any better frame of will than this ? If they were truly to give an account of the principal reafon and motive of every de- fire of their hearts, why they would have this, or why they would do that, muft they not confefs it is for themfelves, becaufe it ferveth their own ends or inte- refts, and becaufe it pleafeth their own wills, and not becaufe it furnifheth them better to ferve and pleafe the will of God. If you ask men in their buying, and fell- ing, and marrying, and trading, and dealing with men, why ft is that they do this or that ^ can they truly fay, I doit becaufe I think in this way I can do God the beft fervice, and the Church or Commonwealth moft good} and this is my chief reafon? Alas, I fear they are too few that have any higher principal end and mo- rive than felf. Self "mil is the fpring of their whole Converfations, that fets them upon all they do. Nay doubtlefs, in the very duties of Religion, in praying, hearing, reading and the like, they are but ferving felf, while they take on them to ferve God; and their ho- heft devotions is but fuch a ferving of God, as flat- terers }f- will to be denied,. m terers will fervc their Prince or Landlord, flKerly that \k may do them a good turn, and may ferve their Ends, and be ferviccablctothem • or die as fome In- ferve the Devil, for fear of him left he fliould do them a mifchief. The will that is moved chicHy by fclfrntercfi% is zfclf-will. 4* And much more is it fclf-\xillcdncfsy when men contradict the H'/// of God: when Scripture faith One thing, and they another : when they difrelifh Gods Laws, and diilike the work that he fets them on . when they have a Will to that which God forbids, and would fain be doing with unl iwful things • yea and it do:h no;: fatisfie their corrupt defires to fee that the cxprefs will of God is againft them -f this isfclf-will in a high degree. 5. Soalfowhen mens tW/fr are to that which is a- gamft the honour and intereft of God • which would hinder this Gofpel , and the faving mens fouls, and is difpleafing to him, this is felf-vpilUd?iefs\n a high de- gree. And thus you fee what it is to be [elf -willed. And now do but conftder whether this pan ot f elf be com- monly denied in the world. Among the millions of defires that are in mens hearts, how few of them are kindled by the commands of God, or moved by his Ifi- tereft and Glory ? How commonly are the word and ways ofGoddiftaftful to the world? How ill do men like the difpofals of his providence ? And what a /hi- ving is tjiere in their wills againft him? And were it not that God is above them and unconquerable, and they know that driving will not help them, you fhould have moft of the world in open war againft the God of Heaven : I fpeak no more than I am able to prove. The Dominion of fc If is fo great in the wills of all that are unftn&ified, that their mils are utterly againft the 112 Self -mil to be denied. the Will of God • and it's meerly, becaufe there's no remedy, that they fubmit to him fo far as they do. Thofe very perfons that think they love and ferve him as well as the precifeft, would be in arms againft him before to morrow, and pull God out of Heaven if it were in their power : Or if they had but as much hope to prevail againft God, as they have againft his fer- vants, what work would be in the world ? I know thefe men will not believe this by themfelves :■ No, [elf is too ftrong in them to let them fo far kpow themfelves ^ But the Cafe is plain. For as God hirafelf tell us , that ever fince the fall an Enmity is put between Chrift and this ferpentine feed- fo we fee it manifefted by daily fad experience. How generally is the Will ofGoddifliked by the world? What hath God fpoke againft in his Word but fin ? and what elfe hath he com- manded his Meflengers to Cry out againft? And yet what is there that more pleafeth the minds of the moft ? And how ftubbornly do they refift not only God, but Magiftrates and Minifters that would draw them from it? what is it that God commendeth to the world fo fo much as an Holy and Heavenly life ?And what is the Heart of moft men more againft? and how much do they ftrive againft all our perfwafions that would bring them to it ? and how obftinately do they refift us, if not deride and fcorn that Holinefs which the will of God hath fo abundantly commended to them ? His whole Word fpeaks for it : his Prophets, Apoftles, and all his fervants are examples of it ; his Sbn Jefus Chrift in his facred perfon, and office, and holy life, hath yet more notably commended it to the world ^ and it was a principal part of his bufinefs in the flefh, to fee men a pattern of Holinefs and Self-denial : And yet many fcorn it,& hate it,and moft diflike it,and even fight againft this holy Will of God, that is, againft God him- :* be denied, u? himfelf, if they had hope to get the I c doub* of ir, though ill .row fo much h . Do you ttifck that Go'J ciUeth ihu \y and rdokeih i'i the rewarded enemies, even becaufe they not have Chriftto ndcrfcver them? Lukgi&zy dtth no man uujuftly. It Ik Cay they are fuch, and condemn them tin that tlicy are fuch. O but the infinite dreadful God is out of ch •, but they be not out oibis reach. Their malice canno: hurt him any more than ir can* ftop the courfeoftheSun I bur fc/jd'.fpleafurc will quickly brine then: down. In ihe mean time, th fhoula confider what a God they have had to do with, rhar beareth with their malignity, I he Sun or Moon for- bear not to ihice even on the dogs tha bark at them. Thy rebellious^ /f hath hitherto- been maintained by the mercy of that Witt of God which thou haft refitted* But this patience will not always laft : Take therefore this neceflary advice in time* I>)wn with thine own tdohzTQu- fclf-rvill -y Know not a will or defire in thy {elf, that's not moved by the will &f God, even bv his word as thv ground, and his pleafure and honour as thy chiefeft end* Deftroy that mil that fprings but from and is moved but by the Intereftof felf. Slavic tfefore the Lord as his enemy as Snmittl did Agug. Though an hypocritical Said will (pare this King of re- fceUkm^defignedtodeftruftion, yet fo will nor ail o- bedicnt fervant of Gcd. 1 will not bid thee offer it in focrificeto Gods Will: for it is too vileto bean c- ceptable facrifice : But utterly deft rov it as the accur- fed thing. Know not hereafter fuch a thing within rheeasa will that is Originally or finally thine Own. If the Word and the Glory of God be the movers of it, thou may eft call that Gods Will, as well own : It 11^ Self -mil to be denied. It is thine fubje&ively, but it is Gods as the principal Efficient and End. O that you did but know what your Own wills are, ani what they have done agamft you, and what they may yet do, if they be not mortified ! You would not then be fo indulgent to them, and pam- per and pi eafe them, and be fo defirous to have your own wills as you have been. To this end I pray you confiderbut of thefe particulars following. i. The will of man is the terreftial Throne of God. It is there that he muft reign. The will is to Rule all the inferiour faculties ; and God is to rule the will. And fhali/e//,prefumeto dethrone the Lord, and fit doWri in his place ? He that rules the will rules the man. And fhall/eZ/be thy Ruler } And will God put iip all this ? 2. It is God only that hath the Soveraign authority, and [elf hath nondbut under him. We are not our own ^ and therefore have nothing to do with our [elves but at the Will of God that is our Owner. Take heed therefore of this Ufurpation. 3« Thy own will is a corrupt and finful will, and therefore unfit to be thy governor .* what wilt thou chufe an unjuft, a wicked and unmerciful governor, that is inclined to do evil ? Why fuch is thine own Will; But thel^ofGodisperfeftly good, that hath jiot the leaft inclination to evil, nor poffibiliry of fuch a thing. Be ruled by it, and you are moft certain to have the moft juft, and holy, and faithful, and merciful ruler in the world. To prefer felf-mll before the Will of God, is as the Jews, to prefer a murderer £a~ rabbrty before the Lord of life. " 4. Moreo/er,Our own wills are guided by a dark un- derftanding: and therefore ready on every occafionto turn afide. Though the will commandeth, yet the undemanding guideth it: And therefore as the dark un- derjftand- Self -will to be denied. t\% derftanding is commonly at a lofs, or quite miftaken* judging evil to be good, and good to be evil : fo thc will muft be an unhappy governor, that followeth the direction of fo ignorant a Counfellor: But if you will deny your Own wills, and be ruled by the Will of God, you need not fear mifleading, feeing his wifdom is infallible and infinite. Chufenot a blind guide then, en you may have the condud of wifdom it felf • when God is content to be your Governor, prefer not fuch foolifh finners as your [elves before him, 5. Moreover, Your f elf -will hath alraoft undone you already: It hath been the caufe of all your fin and mifery : Never any hurt befell you, or any man 011 . Earth, but from felf-will. And yet will you follow itftHI,andtakeno warnings if it nad not done enough againft you ? But on the contrary, you were never hurt in all your lives by following the Will of God : urtlefs ft be fuch a hurt as the fearching or cleanfing of a fore, without which it cannot be healed ^ or fuch a hurt as the taking of Phyfick, without which you can hare no cure. Tell me if you can, when ever the Will of God did wrong you? when did you fpeed the worfe for the following of his counfel? Lookback upon your lives, and tell me whether all your fmart and lofs have come from your following Gods Will, or your, cwn - and which you think youhave more caufe to re- pent of. 6. There is none followeth f elf-will to the end, but is everlaftingly undone by it : It leadeth direftly to the difpleafing of Gods Will, and fo to Hell: But on the contrary, there is none that fincerely and finally follow the Will of God, that ever do mifcarry : He is thefafeft Condu&or : He never led a foul to helf. All that follow him, live with him : For whither (houldhe lead them but to himfelf ? And where God is, O z there n6 Self-vcill to be denied. there is life and glory. To obey his Will,- is to pleafe his Will : And to pkafe him, is our very end. It can- not go ill with them that pleafe the Lord and Judge of all the\vord, the difpenfer of all Rewards and Punifh- ments. 7. Youx, own wills are fo mutable as well as mif- guided, , fihat they will bewilder you and tefs you up. and down in perpetual difquietnefs ^ though I know yru think [htt is the only way to your conient,and nothing will content you unlefs you have your wiH. But you a?e lamentably deluded • your wills are like the will of a man in a. fever, that would fain have cold water, which, pfcafeth him in the drinking, but afterwards may be his death. You love that which hurteth you •, yea that which is ho better than poyfon .to your Souls. You would, fpou undo your felves, if you had your own willsl Iris none of the leaft of Gods mercies to you to.craf; your wills^anc} . to deny you that which you hkyeL-araigd'to. You will not let your' Children -eat o^do^w^u they will ? but what^r wrll, that know, be^r^yhit s'good for ttiem. A patient can deny his vmuxvjlljior his health V and fubmit himrellio. the will oj his Phyfician. And Tjiould not , you . much more fubmit to God ? yea you *£h odd ^yFrrhim.to-.deny your own wilN, when ever he feeth them contrary to his Wiily.wd: to your own good : Had yon bt&tl^ &k\\l of Judging aright of Cxods dealings, I arn perlwadqi- that upoxiche review of youp lives, you vv^yid find, $ata God;ha:b;fhewed you more mercy in the; a^ffing^ your yu%g then in accomplifhing them. Be » not therefore too eager For the time to. come,; to have what you l,ov cy till you are furer that you Love nothing but tfrat.whicb is good for you, and which you (Iwuld low* The prefeht eonx^nting of dikzfcd ft If -will, is but the breeding after *difqiiiet-ncfs.Bui; in the Will of God you may Self- will to he denied. 1 1 7 may have full and durable content. Tor his WW/ is always for good, and ihuvfoie hath n hat fhould caufe your difcontent.His will uftill the lame 8c unchangeable- and therefore will not di (quiet you by mutations. He knows the end at the beginning, and fets you upon noihing but what he is (lire v Fore you at the laft. It belongeth to his will and not ro yours to difpofe of' you and all your affairs. And there- fore there is ill the reafon in the world, that Gods Will fhould be fer up, and in it you fhould reft your fclves content, and that f lf~wi I 1 Ihould be denied as the di- fturber of your quietnei-. 8. Moreover,: Self-will is Satans will,& ftirred up try him againft the Lord. How elfe do you think the Devil rules the children of difobediehce, but by felf conceit and felf -will ? If therefore you would deny the Devil, deny ft If -XV ill \ for in being ruled by it , you are ruled by him • andinpleafingit, youpleafehim.God himfelf tells you this in plain expreilionsflKE/?/;. 2. 1, 2, 5. They that walkjn trejpaffes and fins, and (0 are dead in them, according to the rourfc of this worlds and in the htfis of the flejh, fulfilling the defres of the fit $y and of the mind, thefe the Holy Ghoft there tells you, do v; .disaccording to the Frtnce of the power of the airy the fpirit that now workgth in the, children of ebfo- be die nee. 9. It is the very perfection and felicity of man, to be conformed to the Will of God, and to reft with fufl content therein •, And it is the corruption and mi fery of man, to have a felfijh mifguided Will of his own, and ftrive againft his Makers Will. And fo far as you ftick in your own wills, and are fet upon them , and muft have them fulfilled, and cannot reft in the Will of God, fo far are you «ftill unfanftined, and -? tui&ved, and in the power of your great difeafe. And fo fer as O 3 yaa 1 1 8 Self-wi 11 to be denied** you are dead to [elf-will, and look up to the Will o God both for diredion and content, and will that which he willeth, even becaufe he willeth it, and would have you will it, and can reft your fouls in this as full fatisfadion [" It is my Fathers Will, and therefore beft.] So far are you fandified and reftored to God. 10. Laftly, let me tell you, that it's beft for you to deny felf-will in time, and give your wills to the Will of God* For when you have done all that you can, God will have his Will, and you (hall not have your own will long. You may ftrive againft the Will of God, but you fhall not fruftrate it. You may break his Laws, but (hall not fcape his judgments. You may rebel againft his commanding will, but you cannot re- fill his panijhing will. When you have done your worft, it's Gods will that muft ftand ^ and fuch a will as is lit- tle to the pieafure of your wills* But Self-willis ne- ver of long qflptinuance : its content is fhort. Now you will have your will, let God fay what he will to you ; you Love to pleafe your appetite in meats and drinks -, you love to be carnally merry, and fpend your time in vain fports and pieafure-, you Jove to be re- fpeded and humoured by all, and to be honoured and counted fome body in the world ; you love to be pro- vided for,for the time to come,& to be wealthy that you may take out of a full heap ^ or at leaft not want for the contentment of your flefh:and therefore you muft have your wilhySc have thatyou love ,if you can tell how to get it:But how long will you hweyonr wills ? How longwiM you have that you love, though God forbid it ? When death comes,will you have it then ?when you lie in pain j-expeding every hour to appear in another world, will you then have your wills ? when you are in Hell, will you then have your wills, or that you love? O Sirs, Self- ffm rvill to be denied. I T ^ Sf/f-iW/Zisfhort-lived, as to its delights and pleafure : Bur the Will of God is everiafting. And therefore i' you tike up with your own wills, how fhort will b: yur content ! but if\ content in the Will of God, you will have everiafting content. Your own wills may be croft by every trifle- Any man that ii greater than y< u can crofs them : yea thole that arc under you can crofs them. The pooreft beggar can rob you, orfcornyou, or raife a Hinder of vou or twenty ways can crofs your ftlf-mlls ^ A hundred accidents may crofs them/ Your very Beaft can crofs you- and almoft afiy thing in the world can crofs you . much more can God at any time crofs you 5 and crofs you cer- tainly he will : fo that in your own wills there is no reft nor happinefs. But if you could bring your mils to Gods, and take up your full content in this [ It is the Will of God, j then what a conftant, invincible content might you have ! Then all the world could not difturb you and rob you of your content, becaufe they cannot conquer the Will of God : Hiswill fhall be done; and fo you fhould alway have content* A1 CHAP. XVI. Selfifi Pajfwns to be denied. Nother part otfelfifinefs to be mortified and . denied, i^felfjlj Pajfwns. The foul is fur- niftied with Paflionsby God, partly for the exciting of the mil and other faculties, that they do not fiuggifhly negled their duties -, and partly to help them in the execution when they are at work: So that they are but the wheels or the fails of the reafonable foul, to fpeed our motion for God and our Salvation, and obi to be O + 1 2 o Selfjh Pafsions to be demtd. employed for carnal felf When Paffions and aP i -.ft ions are fanftified and ufed for God, they are call- el fuch and fuch particular Graces, and the fervour of them is an holy Zeal • But when they, are ufed for carnal fe If they are our vices ; and the heat of them is but fury, or carnal zeal, and the height of vice. But how rare is it to meet with men that are meek and pa- tient in their own caufe, and pailionate in a holy zeal for God? I know many are pahionate in difpqtes and other exerciles abom Religion, and think i hat it's pure- ly zeal for God, when felf is a- the bottom of the bufi- nefs, and rulethas well as kmdleth the fire, when they fcarce difcern it, and little know what fpirit they are of: Bui pure zeal for God , conjoyned w'nh felf -denial, is exceeding rare. How few can fay chat their Love to God, is greater and hotter than their Love to them- felves ?. The Dcfires of men are ftrong after thofe things that fupply their own neccfluies, and pleafe their own corrupted wills -. but how cold are they after the honour of God ? How avcrfe are men from that which hurteththe flefh ! as to go into a Peft-houfe, or to take deadly poyfon, or to fuffer any pain: but few are fo averfe to the breaking of the Law of God, A hard word or a litde injury done to themfelves , will put them into a pafiiony fo that their anger is working out in reproach, if no in more revenge : but God may beabufed from day today, and how patiently can they bear it ? There's lew carnal minds but can more patU ently hear a man fwear, or curfe, or fcorn at Scrip- ture and aholy life, than hear him call them Rogue, or Knave, or Thief, or Lyar, or any fuch difgraceful Mine* It feems an intolerable difhonour with felfifli perfons that are advanced by Pride to be great in their own eyes, for a man to give themthe lye, or to re- proach their Parentage, or make thenafeera bate:* but they Selfifb Pafsiens to be clenied. 1 2 1 they can hear twenty oaths and i let of the truths or v. tod'as quietly and patiently as il no harm in ilum. Their own enemies, whom God comrrandeth them to love, they hare at the heart : the enemies of God and tiolintfs, whom l)«vid red, Pfal. 139. 2 I, 22. do little or nothing at all otfend them. It it> not iln> vvith fclf-cttyyirg gracious fouls. When David heard Sbi- mnnandedhis fouldurs to \a I . d had bidden him • that is, by that Hitting providence on David he had occaiioned it, ; tythe wi hdrawng of his restraint he had let out malice, for a trial to David. Thus David could en- dure a man to go along by him curfing him, and revi- ling him as a Traitor, and a man of blood, and din ingftones at him • and he rebuked Abiflai that would have taken off his head, zSaw. 16.7, 8,9, 13. I when the fame David fpeaks of the wicked, the fin fj the flanderer, the proud, the lyar, and the deceit- ful , herefolveth that he will not kiww them, tbty flail ret dwell in his houfe, nor tarry in his fight ; he hateth them • they flail depart from him ; he will cut them off, and early deflroy km from the Land, and f win the city of the Lord, Pfa1. 101. So was it with Aiofts : when God was offended by the Idolatry of the IJjraelhes, he wasfo zealous that he threw down the Tables of Sione, in which God had written the Law , and broke them : bu: when Miriam and A*ren fpake againfl: bimfelh he let Gcd alone with the caufe, and only prayed for them^ for faith the Text, £ fie was very meek^sbwe til the men that were on the face of the ^fn/'. JNumb.i 2. 3. Pbinehashis zeal for God did ftay the plague,and was imputed to him for righteoufnefs:w! Ififl zeal of Simeon and Levi was called but a curfed anger , u d brought a curfe on them inftead of a bleiling from tl dying 1 2 2 Selfijb-Pafsions to be denied. dying Father, that they fhould be divided in Jacob* andfcatteredinlfnd; and left them the name of /#- fimments of cruelty, Gen. 49.5 >6, 7. T ke warning then from the word of God; &ufeyour paffions for God that gave them you-, but when it is meer- ly the caufeof /?//> be dead to paffion as if there were no fuch thing within you. If the wrong be done to yon, think then with your felves, [alas, I am facto a filly wretched worm that a wrong done to me is a, fmall matter , in comparifon of the lea ft thai s done to God: it is not great enough for indignation or pafiton:~\ Re- member, that it's Gods work to right your wrongs, and your work to lament and hinder the abufe of Gcd« And therefore ifmencurfe you, or revile you, or flan- deryou, if Gods in.creftin your reputation command you to feek the ckaring of it,then do it,but not for your felf, buc for God ; but otherwife, be as a dead man that hath no eye s to fee an injury, nor no ears to hear it, nor no heart to feel it, nor no underftanding to per- ceive it, nor no hands to be revenged for it ; This is to be mortified, and .dead to felf When Paffion be- gins to ftir within you, ask What's the matter ? who is it for f and who is it that is wronged ? 3 If it be God, askcounfel of God, what he would have you to do, and let your paffion be well guided and bounded, and then it will be acceptable holy Zeal ; but if it be but felf that's wronged, remember that yon are not your own • and therefore take no thought of the bufinefs, but leave God to look to his own, and do with it as he pleafe 1 Ifyouare,/^, yourcaufe is his, and therefore let him look to it that is concerned in it more than you •, and that hath faid, \Vengeance is mine, and I will repay. ~\ C HAP. Self-imagination to be denied. 122 CHAP. XVII. Self -imagination to be denied. 6. A Nother part of /*//to be mortified and deni- Xjl ed, is Self-imagination. It is ihcfelfifinHi of mens thoughts, that is the vanity of their thoughts -, andthefe are the imaginations that are only evil conti- nually. The thoughts fhould be let our on Goi, and his fcrvice ^ fo that our meditation of him fhould be fweet, and \re Jlwtdd delight in the Lord, Plal. 104. 34« and/;; the multitude of our thoughts \ :, hx comforts frouid delight our fouls, Pfal.94. '9- His word Jhould be wr meditation all the day^Pi.i 19.97 99. and mhULaw we fhould meditate day and nightyP(. 1.2. God fliou'd be the Spring,the End,the vSum of all our thoughts -, If we find a thought in our minds, that fa- voureth not of God, yea that is not fent by him, and doing his work, we rauft difown it,apprehend it,& caft it out. But alas how contrary is the cafe with the mod ? Asfelfis advanced higheft in their imagination, fodoth it there attrad and difpofe of the thoughts. What are all the thoughts of unfan&ified men employed for,but for themfelves and theirs .? Their fantafics hunt abou:- the world ^ but it's their own game and pleafure that they range about. The thoughts of one man run upon his covetoufnefs, and another man's upon his fiUhy lufts, and another man's on his fports and pleafures, and anothers upon his honour & reputation with men ! They feed the imaginations of their mind upon almoft nothing but felfijh things I fometimes dclighcing them- felves with the very thonqhts of mens efteem of th^n, or of their worldly plenty, or of their fmful lufts and 1*4 Self-imagination to be denied. pleafures , and fometime troubling themfelves with th thoughts of their wants, or low condition, or crofles, or in juries from4 men : fomenmt -contriving how they may attain their defires ^ and carking and caring for accomplifhmg their felfifo ends : morning and evening, at home and abroad, as the thoughts of the fan&ified are on God, and heaven, and the way thereto : fo the ghts of the unfan&ified are all upon fe If ',and the inte- rn! of felf^and the means thereto.O cleanfe your minds Sirs, of this great f elf-pollution : Keep them more clean and cha^e to God. Deny fclf* his room in your ima- ginations, and wafte not thoughts and precious time, • on inch unjoft and unprofitable imployment. It is an impercinency, to be fo much folicitous about the charge of God, and to care fo much when he hath bid us, Be careful for nothing : It is a debafing of our minds to feed them fo long on fo low an objed,,.when they might be taken up with God. Care not therefore what youfoall eat or drink^ or wherewith yon fiall be cloath- ed i for after all thefe things do the felffi unfanftified • Gentiles feek^y and our Father knoweth that we have need of all thefe things: but feehjye firfi the kingdom $fG&d and his righteonfnefs7 and all thefe things [hall be ddded to W#, Mat. 6. 31,32,33. Self doth but rot youotthefruitof your thoughts which you might reap • i>y feeding them on God. CHAP. Inordinate A}, lenied. 115 C HAT. Will. Inordinate Appetite to be den. . 7. /TpHe lafl pan of/W/ to be denied is your /wr- X difMtc Appetites, t^cv^'d Ly trie ilnies , commonly called tl , ippetitc. I hefe arc nor to be ihemfelves deftroyed • tor the Appetite is natu- ral and nee flfary to our welfare : but the inordinate defire is to be denied, and the Appetite nftrained, and no further fatLfied than is allowed by the word of God -, and by this means the inordinancy oi it may come to be mortified. Though felfifinefs hath defiled the whole man, yet ft<.fu«lph\ifure is the chief partof its intereft, and therefore by the fenfes it commonly works, and thefe are the doors and windows by which iniquity entreth into the foul. And therefore a principal pare of fe If -demul co\\^ciiim A ?iyu:g the fenfitivc Appe~ tire. Q«zfi* But how far is this Appetite to be de- nied? Afifw. 1. Whenever it craveth any thing that is.forbidden : This is pafl: doubt* It muft not be pleafedto the difobcying. of God. 2. When it ticcdi us towards that which is torbidden, and would b$ \Xi$oril\xlKuts\and c< of fin v unlcfs the :. . dtfiitA bz tiecejfcry,. it js here to.be denied. h>r . ar«d Hell are dang. no wife map will d\. near to. 3. \V hen e\ , leafmgjoi vat to Gods feri(icf£ and doth no* fit or furnifn u> I our duty, it is unlawful, Q cjrXut may no: the Cn d for pe*\ li ta veil a an ill ex- prefled queftion : As if Delight it fel ctjfary* Necej her JBfilkte, asofthofe things I 1 1 6 inordinate Appetite to be denied. without which we cannot befaved ^ or it is only to our bettering and the greater fecuring of our falvation : and fo it's taken for that which is any way ufefiil and pro- fitable to it -5 direftly and indirectly. We may and muftmakeufe of the creatures, i. Not only for our own Necejpty, but principally for the fervice and glory of God, i Cor. 10. 31. And 2. not only for-our ssibfolme neceffity, but alfo when they in any mea- fure further us in or to the fervice of God • fo be it they be not on any other account unlawful. 3. We may ufe the Creatures for delight, when that Delight it felf is a means to fit us for the work of God, and is fincerely fought for that intent. But we may not ufe them for any other Delight, but that which it felf is necefiary or ufefut to Gods fervice. Reafons are evi- dent. 1. Becaufeweftouldelfemake that Delight our ultimate end, which is as bad as brutifh ; for either it muft be an End, or Means. If it be not ufed as a means to God as our ultimate end, it muft be our ultimate end it felf, which is no better than to take, his . place. 2. That a&ion is idle, and confequently a finful mifim- ploying of our faculties which doth not conduce to: the end that we were made for, and live for. 3. It is a mifimploying of Gods creatures, and a finful calling them away to ufe them for any end which is not it felf. a means to the great end of our lives. All is loft that is noway ufeful to God and our falvation. It is Con- trary to the end of their Creation and of ours. 4. It is ar finful robbing God of the ufe of his talents, if we life them for any end that is not fubfervient to himfetf as the chief end. For certainly he made all things for himfelf, and that which is not imployed for him, is taken from him injurioufly. All men muft anfwer for the mercies which they have received -, whether they have Inordinate Appetite to b/ denied. 127 have foufcd them for God, as that they can give him his own with the improvement. 5. The fcnlitive Appetite by reafon of its inordinacy, is grown a Rebel againft God and Reafon ^ and an 0? nemy to him and to our fclves.And no man fhould un- neceflarilypleafeor feidfo dangerous an enemy* Sin dpth moft make its entrance this way -y and mofl men lie in fin before our eyes, by piecing their fenfes: And (hall we run our fclves on fuch a great and vifible, danger, againft the warning of fo many experiences ? Yea we know that we have been often this way over- taken our felves, and that abundance of fin hath crept in at thefe paflages ; and yet ftiall we plead for liberty to undo our felves? The godly are fo confeious of their weaknefs and pronenefs to fin, that they are jealous ofthemfelves . and therefore it befcemeth not fuch to do any thing needlefiy that may tempt them to it, and isfo likely to prove a fnare. If Paul muft beat and tame bis body to bring it into fnbjeclion^ left when he bad preached to others y he flioiild be caft away him f elf % (1 Cor.9. 27-Jmuch more have we need to be watchful that are more weak. We are commanded exprefly to make no frovifion for t\x ftefl>> to fat is fie the Infts (or defires ) thereof \ Rom. 13. 14. And therefore they that eat,or drink, or do any thing elfe for the mterfatjs- falUon of the de fires oftheflefr, and for its delight, do break this exprefs command of God. And how is it faid , that theyth.it are Chrifts have, crucified the ftefc ppith the affcltions and In ft s or de fires thereof , if they may ufe the Creatures meerly to delight and pleafe the flefh ? This is not Crucifying its affections and dt fires. Gal. 5. 24. ^ Jobs Covenant with, the eyes that they gaze not on alluring objed>> (];\l \ j.s an aft of f 1 1 3 Inordinate Appetite to be denied. that others need as well as Job. Such a Covenant with our taft, and with our ears, and with every fenfe, that they move not but by the confent of God and Reafon, and let not in any fin into the foul, is a moft eminent part of this neceffary duty. Davids Adultery and Murder did feft make its entrance at the eye. Had Noah more jealoufly watch 'd his Appetite, he had not by Drunkennefs been a warning to pofterity. It was Achans eyes that betrayed his heart to the gold,&filver, and rich attire, though an accurfed thing, Jofo.j. 20, 21. What fin almoft doth not enter at fome of ttafe ports ? Be lure therefore that no fenfe be without its guard : Accnftom your felves to deny them, and the conqueft will be eafie. It is not to deny them any thing that is ufeful to you for Gods fervke, and a true means to your holy Ends, that I advife you to; but only that which would betray you by delighting in them. It is not to deftroy the body, but to tame it, keep it under , md bring it into jnbjeBion : and this mnft be done. To move to this, confider yet further thefe threeor four things more diftinftly. 1. It is for want of this part of f elf -denial that tht world is fo full oifcandals^ and the Confciences.of men fbfull of wounds, and Profeffors walk fo unevenly Wkh God, and feem to be but as other men. Here one drops intatipling, if not ftark drunkennefs ; and there another into wantonnefs, if not fornication • and many live in gluttony, and never fee it nor repent of it - and many are drowned in covetous defires and pra* (ftkres- and fome give up tbemfelves to fenfual pa-» ftimes ^ and all becaufe they do not make this Covenant with their fenfes,nor have everyetlearn'd- to deny them* felves -9 but becaufe it pleafeth fo that the Denying of your fenfes and your Appetite, is the fure andeafie way to prevent thofe dreadful gripes that elfe may follow. 3 . Moreover, if you deny not your fenfitive appfc- rites, you will never be acquainted with heavenly de- lights. The foul cannot move two contrary ways at once, towards earth and towards heaven. When you gaze upon this world and feed your appetites with flefhly delights, you have no heart nor mind to the de- lights above. It is the foul that retires from creatures, and fenfual obje&s, that is free for God, and ready to enter- jMt 'ctobedenic ffl entertain the motions of Grace. Nor that I would ha you turn Hermits and my of men & all worldly bufiiKtV-No,it i> an higher and no- bler courll ilut I propound to you : even in tile midft bfthe worjd to live as without the . Wor Id ,&:[as if there were nothing lenfuality to iced upon : Tolivuefo fully toGod in the world, that you imy fee God in all the creatures, and converfewithhiminthofe le objects, by which the fenfuil are turned from hinv.and to live in the greatcft fulnefs of all things,as if there were nothing but penury to year flcjb >znd feeing God in all, andufing all for God, and denying fel}\ where you have effort unity to pleafe it • this is the moft noble life on eanh. Butif you find that you cannot at- tain to this, and that you catwot deny your felves the delights of earth , unlefs you withdraw from the (igluof theobjeds^ <&/?andfpare not, fo far as may confiftwith your ferviceablenefs to God and humane Society; But ft ill you (hall find that whether earthly delights are prefenc or abfent, your minds muft retire from that which doth allure and gratifie the flefh, if ever you would enjoy Communion with God, and tafteof the delights of an heavenly converfation. 4. And by pleafing your fenfes, you will increafc their vitions inordinate defires. The more you gicfr- tifie them, the more they'l crave : you feed your diteafe by yielding to fuch defires -5 bumever think to quiet it by contenting it. The more the flefli hath, the more it would have. The only way to abate the rage of few fual defires, is to deny them, and ufe them conftantly to that denial. The fafeft food and raiment is that which beft firengthneth and fiurnifinth us for Gods fer- r, with the leajr content and pleafure to our fenfual appetites and defires. And the fame I muft fay of Uid lands, and labours, and friends, and all the P 2 Crea- 132 Inordinate Appetit? to be denied. Creatures ^ that's the beft ftace of life in which God is ferved and pleafed, beft, with the lead content and pleafure to the flefh. Carnal delights and fpiritual are fo cgntrary ^ the one fo droffie and fordid, and the other fo fublime and pure, that they will not well con- fift together • but the delights of die flefh do corrupt or weakeutbe fpiritual delights. 5. Laftly Confider, what a bafe unmanly thing it is for a man to be a Have to his fenfitive appetite. As truly as the horfe was made to be ruled by the rider, and all the bruits to be under man ; fo was the appetite & all the fenfes made to be ruled by reafon >, & no fenfe fhould be pleafed till Reafon do confent : a beafl hath no t ule for his eating & drinking but his appetite-^and there- fore mans reafon is.io moderate him : But a man hath a better guide than appetite or fenfe to follow: you fhould not eat a bit of drink a drop meerly becaufe the appetite would have it, but Reafon muft be advifed with, and God muft give advice to Reafon. A Swine that will drink whey till he burft his belly, is blamelefs, be- caufe he knew not the danger, and had not Reafon to feftrainhim : But a man that hath Reafon, and yet Will ear, and drink, and fleep, and ufe the Creatures meerly to pleafe the appetite or his fle h, is utterly uri- excufable ; What muft the iighr of Reafon be put our, orputuhder the cover cf fenfual concupifcence? mufl a* nature that is kin to Angels, be enflaved to that which is kin to beads ? Unworthy is he of the honour oj glory of a Saint y that cafteth away the honour of his man* &W,and makes himfelf a very beaftAVhat elfe doth that wretch,that when he feeth a difn before him that he loves, doth never ask whether it be whokfom or unwhokiom, bute eats it as anHorfe dothbif nrovender,meerly becaufe his appetite would have it : Yea perhaps though he know, or be told that it is anwholefom, yet as long as k Inordinate Appetite to be denied. 133 it pleafes his tafte, he cares not ? AnJ what elfc doth thatvyretch, that when he tees the cup, mutt needs be tatting ; h , andihat's rcafon 1 a bale unmanly thin^ is it, (much more unchri* ftian) to be a S I Would one of theft Gentkmen-gluttons, Drunkards, or Whore- mongers, or any of our voluptuous Epicures, that muft have that they love, be contented to become a wttoa Be. 1 ft ? would you take a D g or a Swine for your Matter, and fu:ve them, and obey them, and do what your bruiiih Matter would have you? why what's the matter that many of our worfhipful and ho- nourable Beafts do not fee that they do as bad ? Whac is your own Hefhly fenfual Appetite any better than that cf a Beaft ? A Dog hath as good a fcent as you • and a Swine hath as good a tafte or fight as you, and atfo as ftrong a luft as you. What great difference is there betwixt the ferving your own , flefh and another* ? your own brntifti part, or any ether brute that lives a- bout you ? \Vonderful 1 if the favour of God banothing with you, and if damnation be nothing with you, that yet you are infenfible of your honour in the world , and that you that cannot put up a difgraceful word or blow, can yet put up at your own hands fuch a beftial indignity, as the fubjeding of a Rational immortal foul , to that bruitifh flefh, which was made to bq ks fer- vant ! P 3 CHAP. I34- Self-inte reft, And. i.Pleafure^nd CHAP. XIX. Self -inter eft, And y. Fleafnre, And i. Of the Tafte tobe denied. 2* T Have told you what the felfifi Difpofthn is that Xtnuft be mortified and denied ^ and now I muft tell you what is the felfifh Inter efl that muft be denied: Having defcribed/^/f-^^/ from the Faculties, I muft powdefcribeit by its Objects. The felfijh Inter eft confifteth in this Trinity of Ob- je&s, xleafure, Profit, and Honour, not fpiritual, but carnal -, not heavenly, but worldly Pleafure, Profit, and Honour : fometimeallthefe are comprehended in the word \Fleafure~] alone ; and then it is taken more com- prehenfively, and not only for fenfual Pleafure, called voluptuoufnefs, as it is here in this diftribution. And fometime all is comprehended in the term \world ~\ and felfipm^s in the word [flefif] the world being that har- lot with which the flefh commits adultery. ' So i Joh.2. 15, i6^Lcve notthe wcrldynor the things that are in the worlciJfanyman Love the \%orld, the Love of the Father ip not in him. For all that is in the world, iheLnft of theftfii, the Lnft of the eyes, and the Pride cf Life, ts not of the Father, but is of the world: and the world pajfeth away, and the Lufi thereof: but he that doth th will of God abideth for ever. 3 To thefe three heads therefore we fnali reduce all that we have to fay of this matter. I. The felfifii, flefiy Pleafnre that muft be denied, confifteth in thefe particulars following, which I fhall but briefly touch, becaufe they arefo many. i. One 1 Principal part of Senfuality or Se!f-intereft , confifteth }i\ meat sand drinks to pleafethe Appetite. So far as thefe I . Of the Ta TV to be dented. 135 thcfe ai\ 0 fit us foi e;vice,and ufcd to his Glory, fo \ t was faid: bfawhei - to pleal the appetite, they areoth; I lull. Do yo; h, whe- ther mea , whether fox q ity ? Takear.u, touch ir nor, nu.rlyupon that account: but enquire who: her it tend toth. ftrengihr.ing and fit- ting your bodies or minds for the fervice of God : and if lb, take it- if nor, let a'o.ie. If your appetite had rather have Wine than Beer, or ftrong Beer than fmall,rake it not meerly upon that account : If your ap- petite would fain have one cup mar nature hath as much as is profitable, deny that appetite. ..f your appetite would fain be tailing of any thing that is not for your health, deny that appetite. If it would fain have one bit more, when you have as much before as is wholefom or ufeful to you, deny that appetite : Or elfe you are guilty of fiejl) f leafing, and plain Glut- tony. Queft. But is it not lawful at a feafi to tafve of ano- ther dijh, or eat another bit, when J thinly that nature needs no more ? what perplexities then will yon cafi wen intoy to kriow jhfi how many rKorfels they may cat t Anfw. It is gluttony and no beter to take the crea- tures of God in vain, and facrifice them to a devouring throat, which fhould be ufed only for his fervice. That which is a mans ultimate end is his God. What would you have plainer than exprefs words of Scrip- ture, that tell you that whether yon eat or drink, it mttft be all to the glory of God, 1 Cor. 10. 31. and that the flefhly domake their bellies their Gods ? Phil. 3. 18. And therefore when you have taken as much as fuiteth with your cnd; the fervice and glory of God; you mud P 4 noc I $6 Self-intereft^And i. P lea fur e^ And not take more for another end, the pleafingpf yoir flefhly defires. But for the fcruples that you mention, afaout the juft proportion, vve need not be difquieted v^ith them : For God hath given us fufficient means to dired us, to know what is for our good, and what is Superfluous ^ and it is our duty in an even and con- ftantway toufeour Reafon and keep as near the due proportion a we can^and when we know that this is our defire and endeavour, it were a fin againft God to trouble our f elves with continual or caufLfs fcruples or fears, left we do exceed or mifs the rule. For what can we do more, than go according to the beft skill we have, and if for want of skill we lhould a little miftake, it is pardoned with the reft of our daily infirmities • and to trouble and diffract our felves with caufelefs fears would more unfit us for Gods fervice, than fome degree of miftake in the proportion would do, and fo would be zi great a fin 3s that which we feared. And therefore our way is quietly and comfortably, without /diftraft- ing fears cr fcruples, to do our beft, and ufe our pru- dcnzewiihfelf-de'/iuil*, and remember that vve have to ido with a Father that knows the flefh is weak when the ipirit is willing. But yet wilfully to caft away one cup oronemorfel, on the pleafing of our appetites, when \t no way fits us for the fervice of God, and will do us no other good, this is not felf -denial but fenfua- lity. Que ft. But nature knows beft what's good for it felfy and therefore that which it defreth is to be judged beft : */4 Beaft liveth as healthfully as a ?nany that obeyefh his appetite only. Is it not lawful to take either meat er drink on this account , that the Appetite is pleafed 'With it T A/f\Vc u Some Beafts would prefently kill thei£- ielyesin pleafing their. apperi;es, if man that is Ra- tional i. oft' I 137 tional did not rule, reftrain and moderate them. A §wincwill burft himfelf with wfi n hour. A Beaft in new after-giais will fi 1 fuffer- ed. No Bead knows pC hut woulfl ioon pcf ilh ty it, in obeying 1, . 2. And yet as aBeaft lutlino R( aj on, fojieis better | to- videdtolive without Reafon, than man is. re- is not fo corrupted by fin as ours is! ' (in hath depraved and enraged our 3pj And if man bad not more ufe for his reafon than a lit aft r in ordering his natural a&ions, Gcd would no: have given him reafon to rule his appetite, and commanded him to ufe it herein. And who knows not that if a man did follow his appetite alone as Bcafts do, were like to murder himfelf the next day cr w at leaft in a very little fpace ? The appctue would 1 1 fentiy carry us to that for quality, cr quality, or b<> that would caft us into mortal difeafes and loon m\ an end of us : And inthefe difeafes, the pleafing it fually would be certain death. And indeed this i uly doftrine, that man that hath reafon to rule his ;.ual inclinations, ll Quid lay it by and pleafe his ap- petite without it like a brute 1 what more do all Glut- tons, Drunkards, and Whoremongers, but follow ther tfefnlydefires ? And if the defiresoithc flefh might be followed', who would not be fuch as they, in feme meafure ? That which is 710 fin in a Beaft, is a hainous fin in a man, becaufe man hath reafon to rule his ap- paite, and a Beaft hath none ^ and therefore is npt capable of fin. And for the body, it's certain that ftnoft of the difeafes in the world are bred and fed by ijbe plealing of the appetite ^ and I think that there's few that arc laid in their graves, but this was the caufeof it, though the ignorant know it not, and the fenfual are ioth to believe ir. And I $ 8 Sclf-interefti And I . Pleafure, And And for thequeftion, whether we may not take any meat or drinks pnrpofely to pleafe the appetite ? I an- fwer,yes,as a means to fit us for duty : but not as your chief end. i. Sometimes, efpecially in weak bodies, the very Pleafing oi the Appetite doth recreate nature, and further ftrength. 2. And fometimethe appetite. d e vs what fore of food nature will befl: clofe with and cone; &,fo that as to the quality if Reafon have nothing againft it, it hath fomething for it •, becaufe it is a fign that it's like to be befl digefled, which is moft defired. And fo if you thus far follow the appetite, as a fign di- recting your reafon what is beft, and take nothing ul- timately to pleafe it, but by pleafing it to preferve the health or vigour of your bodies for Gods fervice ; thus you may do and yer be [elf -denying : for this is not a ftnfu^l ferving of your fle '\ But if you will 1. Take that which reafon tells you is unhealthfal in quality-, 2. 0.r that which reafon tells you is either hurt- ful, ot but needlefs and unprofitable in the quantity. 3. Or have mattered your reafon fo far by your ap- petite, that you will not believe that is hurtful or need- lefs which ycu love, but judge ujhat is good for you, meerly by your appeti te as a beaft. 4. Or if you make the pleafing of your appetite your chief End, in anv meat or drink that you take ^ all this is beftiality, frailty, earn Iky, gulofity, and contrary to true mo- deration and fe If -denial. Live therefore like men and not like beafts • like Chriftians^ and nor like Atheifts and Epicures : He ha £f denied. 1 3 9 to it, either to fin, or leave them. As he is a faithful fervant to God indeed, that will not difpleafe him in the IKft patter; fo he is moil fully obedient to the flelli, th.it cannot deny it the Uafi thing that it defi- reih. Though I know that the fraalnefs of the matter doth often fo relax the caut eloufhefs even of the go^Iy, ibat they venture on a fmall thing who would not on a greater : yet even with them it is fome aggrava:ion of the fiiyhat they cannot bear fo fmall a matter a> 1 difpleafing of their appetites in fuch a trifle: and tl tbey cannot deny themfelves, where they may d) it at fo cheap a rate-, and that they have the hearts ple^fe God, and wrong their fouls for a cup or fe! which their appetite hath a mind to. He fei Heaven or the favor of God, that will venti:: fo fmal] a thing. It hath oft times abated my co:: to dying men,when I have known that, their d^. caufed by a wilful obeying their ppetice a ainft perfwafion of their Phyfitian ; and be the perfon never fo dear to me, I feel that there is fomewhat in that inclineth us to confent to the fufferings of th fuly orabatethour pity of them in their mifu'W was an aggravation of Adams fin that a forbidjj morfel could entice him to venture on the wrath God, and the ruineof himfelfand his pofterity. And it will be a double aggravation of your fin, if you • take the fame courfe, and take no warning by him, by the finning world that hath followed him to tl [[when the woman faw char the tree was good for f and that it was pleafant to the eye, and a tree to be fired to make one wife, {he took of the fruit and did eat] Gen. z6. Thus entrcd fix, and de.ith by fv. 2. Anoiher 2> A Mother part of f elf -inter efl to be denied is, IX the pleafing ofluftful venereous inclinations. Not only in avoiding the grofs ad of adulter^ and for- nication it felf j but alfo in avoiding the pleafing of any ofthe fenfcs by lafcivious a&ions that lead to this : efpetiatly fome men that are naturally prone to luft, have Heed to ki 2l work both faith and reafon, and fometime call for help from others to quench thefe dan- gerous hellifh flames •> For it is a fin that God hath Jpoketi terribly againft, and that fo often that intima- teth mans proneneis to it, and exprefleth Gods detefta- tionofit. And feldom doth Paul rebuke it, but he reckoneth up the feveral kinds, that he may make it odious, and none may efcape. Gal, 5. ic. Now the works of the ficjh are manifefl, which are ,adulter y, for- nication,nncleannefs,lafcivionfnefs, &c. of the which I till you before, as I have alfo told y oh in time paft, that they which do fuch things fliaU not inherit the Kingdom of God. The fins which he would not have the Ephefians name, are, [fornication and all uncle an- nefs, neither flthinefs, nor foolifri talking, nor je fling, which are not convenient : becaufe no whoremonger, nor unclean perfon, nor covetous man, who is an Idolater, hath any inheritance in the Kingdom of Chrift and of God\ fo Col. 3. 5,6. \_ Mortify therefore your members which are upon earth ; fornication, uncleannefs, inor- dinate affection 9 evil concupifcence, and covetoufnefs which is Idotm ry 1 for which things fake the wrath of God cometh o\ the children of difobedience~\ 1 Cor.6 9, IO* \^Be not deceived ^ neither fornicators, nor idola- ters, nor adulterers, nor effeminate, nor abufcrs of them- ftlves with mankind, dec. (hall inherit' the- Kingdom of God} 1 Tim. 1. 10. The Law is made for whoremon- vers, for them that defile themfelves with mankind, &c» 1 Hcb*i3. a. Whoremongers and adulterers God will judge 3 Read alfo i Cor. 5. 1 1. Mirth. 15. 19* Hcb.iz.i()t 1 Thef. 4. 1. Row. 1. 28,29, &c. iCW. 6y l 3, 18. & 10.8. Jttfc 7^8. 7/jf/r /Skip <./ df- jiic the ficfl)y &c. 2 T^r. 2. 10, 14. f 2?*/ 1 cm that w.i/i^after thejlejh in the lujt of nncleannifs Hav trig eyes full of osfdulttry, and that cannot ceajc from }m.\ Abhor therefore this filthy damnable iin, which God abhorreih. And to that end pLafe not the flefh by any beginnings ofir, or any thing that favour- ethofit, or makes way to r. Chambering and wan- tonntfs are mentioned by the Apoftle among they*//- • filing of the flcfoly iafts-, Ron:, it,. I J, 14. the allure- ments of the lufls of the ftflj and wantonnefs was the colli* fe of the wretched Apoilates, 2 Pet.z. 18. 1 Pet. 4. j. Eph. 4. 19. 2 CV. 12. 21. Alar, ,7. 22. And Chrifthimfelfhath told you, that [/?e that lookfth on* woman to I aft after her, hath committed adultery al- ready in his heart^] Mac. 5. 28. Suffer not therefore your eye to entice your hearts, by gazing on beauty or any alluring objects . touch them not, come not near them without neceffiiy. The fire of lull doth need no blowing up:but in fome it needeth all that ever they can do to quench it. Fly therefore from the temptations and occafionsifyou would efcape ; caft not your felves upon opportunities of finning ^ Let temptations have as little advantage as you can. A weak Chriftian may walk more evenly that flyeth from temptations, and keeps at a diftancefrom that which would enfnare him, than a flr-r.g Chriftian that fuffersthe bait to be near him. Davids w,pfui experience could tell you, wfaf it is to give way to a wandring Iuftful eye. When Joftfhs refoli^ion may tell you wha: an advantage it is fly away and not to (land a parley with temptations. A- ever you would feape ihis fin, this horrible- foul-de- ftroying fin, keep oiV from ities of c muting mittingit, and live not with temptations near you : e- fpecially take heed that you fuffer not an unclean fpirit to poflefs your thoughts •, butcaft out the firft impure cogitations with abhorrency. O the daily filthinefs that lodgeth in the thoughts and imaginations of fome men ! They can fcarce look on a woman of any come- linefs," but they have prefently fome filthy thought. If they attempted aftual uncleannefs, a chart perfon may eafily re jeft them with deteftation-, but in this fe- cret way of heart-filthinefs , they will commit forni- cation wfth whom they pleafe, and as many as they pleafe, and as often as they pleafe . but the ruine and (in are only their own. As you love the favour of God, the credit of the Gofpel, and the peace and fal- vation of your own fouls, deny your felves not only the Iufts of uncleannefs, but of unchafte behaviour , and wanton dalliance, and tttfe filthinefs of your thoughts. For how unfit is that mind to converfe with God , and to be employed in holy ordinances, that cometh but newly from thinking of filthinefs ,and feeding on luft ! CHAP. XX. Wanton difcourfe^fongs^ to be denied. § I A Nother part of felf-interefl or fenfuality to be jl\ denied, is, the ufe of wanton filthy difcourfe , and of wanton books ^ and fongs and ballads , commonly called Love fongs. As thefe are ihe fruits of vain minds that do invent them, fo do they breed and kcd the like vanity in others. Indeed they ere the Devils Pfalmsand Liturgy, in which he is ferved with mirth and jollity, by perfons of corrupt and fenfual minds.. Thev thai will not be at the pains to learn a Catechifm - : will! will learn a wanton fong or^ballaJ, which one would think ihuuld be as hardly learn'd. When we defire tlnjn to learn any thing that is neaflary to their Ulvation , they tell us that they arc no ' and they have weak mar nd they irn. But they can learn an idle Lai/, fong, though they are no Scholars, and though their memory be weak. Their weak memories arc ftrong enough to keep any thing that's naught ^ like a riddle that will not hold the com, but it will hold the ftraws andrubbifh •, or like a five that will nothohi the milk, but it will hold the hairs and filth. And fo much grea- ihis fin than many others,becaufe iris ftudied for, and laboured for, and therefore is committed purpofe- h\ r^folvcdly, and with delighr, and not as feme other fins which men are tempted to by (ndden pafilons or furprifals ! What abundance of children are fee to School to the Devil, andmuft beftow many days and hours in learning their leflbnsL and when they have learned them, he muft hear them fay them over, ufu- ally more than once a day. As they are at work in their (hops or fields, they are at it, either by wanton fongs, or ribbald filthy talk : yea they be not afhamed to fing them as they go about the ftreets : Mark this* you that are the fervants of Chrift ! will you evermore be afhamed of your Mafter or of his holy fervice 1 will you be afhamed to confefs him in the open ftreets, or to be heard at Prayer,or reading,or finging the Praife of God in vour houfes; when the Devils fervants are train'd up in their verv childhood to fing his Pfalms in theo- pen ftreets,an4 publickiy to ferve him without fear or fhame ! May not a man conjecture by their Education, what trade they arc intended for ? They that ferve ad nticeiljpto a trade, arefure inkcnaed to live upon jr. On-: wouM think by the talk and the fongs 0f ma- ny ny of our children in the ftreets, that tjie parents had bound them apprentices t#a brothelhoufe, and intend- ed that their trade fhould be fornication, whoredom, ind all uncleannefs [ why elfe do they learn the art- of talking of it, but in order to the art oipra&iiing k?Sure I am, they are the apprentices of Satan :& a doleful cafe it is to think on -5 that as the Turks do take the children bfChriftians, and breed them up to be their Army of Janizaries, to fight againft Chnftians as their ftouteft Souldiers, wrhen they come to age \ fo the Devil and their own parents do take the children that in baptifm werededicatedoncetoChrift,Sclifted under his command* and they teach men to fight againft Chrift, by curfing, and failing, and fwearing, and mocking at Godlinefs, and by baudy fongs and ribbaldry. Chrift telleth us that out of the abundance of the heart the mouth fpeakj* eth ; and therefore they cannot in reafon blame us, if we judge of their hearts by their tongues:for though the tongue be too often better than the heart, it is feldom wotfe. And furely if many of our wretched neigh- bours may be judged of by this rule of Chrift, we muft needs conclude that they have luftful, filthy adulterous hearts ? what elfe can we think of them when their dif- courfe and fongs are filthy, but that their hearts are filthy ? Chrift hath warranted us to conclude, that rot- ten fpeeches come from the abundance of a rotten heart. Young people, I befeech you regard your credit, if you regard not your falvation. Will you openly pro- claim in the ears of the world that you are trained foul- diers of the Devil, learning to be whores and whore- mongers, or that you have k'ft and whoredom in youf hearts ? I? it your meaning to tell this to all the town ? what doth it in your mouchs, if it be not in your hearts > vvill vounot judge by a mans language whac Country n he is ? If he fpeak Welch, you'l think he is a Welch' W I he is an Englifti, hire he is an Enpliihui Ah I fclv< .nuc do not fodil J you up, & the ilk filthily , and I di things? and that iluy arc bringing you up [lion ? will they not think that . and not in Christian families } Do nor ne proclaim this fufpicion of yoi i >.,or the families you dwell in, in ;he hearing o; . !d, un- ; think it an I It would mike the ears of fimodeft per {bp to glow on his lead, to hear the vibbaldry that is ordinary m fome prophane fajni i many [nn$ and Alehoufcs, wh< ■r'tiie company & the nature of theemplc l ib iu^h from whence no better can be expeft- ed. ill that woi.IJ be accounted Chriftians, deny and >r this part of fenfuality in themfelves and theirs, •.in confider the command o( God[ But fomuaticn.o-. :JSj or Qoyetonfnefs, let it net once be named tmongji become th Saints : 'neither filthwefs* nor fool. T }*ftingy which are net convenient ; but r of thanly : Eph. 5. 3, 4, &: 4-29, ;o. \_Let no corrupt communication proceed out of your mouth, l which is geud to the ufe of edifying} j the hearer J ; find grieve not the holy ij'irit of God. ] Mark here, how fuch fiU thy rpeecn i? called ^Corrupt'] Comma;: or like Carrion in a ditch, which fhould caufe all that that pais by to flop their nofes. And yet this is our peoples fport: whathy thefe wretches,?^ w* not jefi and be merry, when we wean no barm, without all this ado f Have you no honefter mirth than this > nor no more cleanly jefts than thefe? will you feed upon that w^ is Carrion or corrupted make it your Junkets to de- light your palate ? will you make merry with that which God condemneth , and threatneth to ftiut you out of his Kingdom for, and makes the mark of the unfan- dified, andchargeth you not once to name it, that is not without diftafte and rebuke ?Have you nothing but filthinefs, and the fervice of the Devil, and the wrath of God to play with, and to make merry with ? Prov. [lO. 23* \_It is a fport to a fool to do mifchief^ I may well fay of this, as Solcmon of another fin, Prov. 26* 18,19. £ As a mad-man that caft'eth firebrands, ar- rows and death, fois the man that deceiveth his neigh- bour, and faith, Am not I in fport ? 3 It's mad fport- ingwith fin, especially to choofe it purpofely for a recreation • and fpecially fuch an odious fin as this that infeð others, and baniiheth aH gracious edi- fying conference, and increafeth the corruption of the mind, and prepareth people to aftual whoredom , felf- pollution, and abominable uncleannefs ; for thoughts and words are but preparatives to deeds* CHAR Idle and worldly talk to ue cun: *a. \ 4 7 CHAP. XXL Idle and worldly talkjo be denied. 4. A Notber f>arr b( fevfiulity to be denied, is^ j[\ Idle and worldly ttlkj which mo ft men maks their daily recreation. It is not to be made light of that Chrift himfeif hath told you, that for every idle word men flhi/l give account in the day of Judgment % Match. 12. 30, 37. fuchan account as that they fhall be charged on you as fins j and if ihey be not repented of, and pardoned through the blood of Chrift, they will be your condemnation as well as greater fins. By idle words is meant, not only all wicked, & all lying words, which are vain in a high degree and worfe ^ but alfo trfelefs unprofitable fpeeches that tend not to any good, and which you have no call to fpeak, Tit. 3.9. And that which the Apoftle calls [foolijli talking ^ Eph. 5 . 4. When that Chriftian wifdom is left out that fhould guide and feafon our fpeech, and direft it to feme good end: efpecially when by vain jefting men will make fools of themfelves to pleafe others : or when they lay by Chriftian gravity, and by jefting affeft to become ridiculous, Eph. 5.4. much more when men jeft with holy things, and fpeak unreverent- ly, contemptuoufly or fcornfuUy of the matters of God, wh>ch is impiety in an h:gh degree : ihe fame nv.y be fndof pivvdboafting words, :nd of multitude of word the m ::er is good, but the muf- ti ti fitable •, as r1 of rah unco 3 ft r 1 and paP uring, back-biting, leproac1^ many the like :ng tha • is the plcafii.-g of a mans r?vations otic as it is, arid; in it by fi re* • A cuiiom of vain words, is afign of a vain and emp- ty mind ; be heart but full of better things, the tongue would be employed in better fpeeches. Either the head, or bean, 5 or what his fb-rl is, or ever- jcuc ana woriaiy talk to ve acme a. 15* everlafti: v. ill know that time n a worth than ir d nw ■ ivptuoi-iiy to feci U .' :»g. O 1 in idle falk, Did lied make th( .he ?tb thy davs, that th< u fl nv fins 10 n < fo jnany other w« rk« to deq > on, and fo T I uci a time todoibem in, and yet hailihuu . this fin is fo much the cai.ic it is not a rare or feldom fin, but frequently inued in. It is not like the fin of .rah, that though greater, yet was but once cor his is made great by the Bid continuance. How many thoufand idle word* have \ been guilty of in your time? 6. And it tendeth to greater fins. For idle words are the ordinary pafiage to backbiting*, rail- ing,Wing, and < us words, | Prov. 10. 19. In the multitude of words there wantcth net fin, but he that refminetb his lips & wife ~\ Thus a fools lips aitcr in- to contention^ Prov. 18.6. I His month u his dej; Eli oft 7 and his lips are the fnare *f his foul ] Eccle!. 5. *}\\In themttltii . yeans, and rrany vcords, . tits': hit fear the* GWJ Ecclef. ic. 12, . [The Lips of a fool will fwallow up I the beginning of the vrords of -b is fecit thnefs , d the end of hi. htefs ~] Id I ginning, but worfe than Id ft is a fin that habituateth the fpeaker and hearers h to vanity : i:fcn.:;ktsiis d irofed roil -.It will grow ftrange to you to fpeak of better tin v. ben youareufedto vanity • Ar.d theuft of you, is an exceeding wrong to the fouls of the hearer^ And a fmall matter confirmeth fuch bad hearts as the mofthave, in the vanity that they arc in. You caft water on their graces and your own, if there were any. If any of them had better thoughts, your idle ta k doth drown and divert them. 8. And it is a fin that hindreth abundance of Edifi- cation that holy conference might bring. It's a pre- cious thriving courfe for Chriftians to be communica- ting experiences, and declaring the excellencies and loving-kindnefs of God, and exciting one another ; and this you lay by and turn to vanity. Nay perhaps fome other chat is in the company may be purpofed to fer upon fuch profitable difcourfe, and your idle talk doth hinder them > and fupprefs the exercife of Gods graces for your good. At leaft there may be much preci- ous matter in diem,thac wants but vent,& if you would but begin, it may be poured forth as precious oint- ment. Many wife and able men are too backward in beginning edifying difcourfe , that yet are exceeding fruitful when you have once fet them a work. And idle talk is the hinderer of this. 9. And it is a very fruitlefs fin. You offend God for nothing. What get you by an hours idle talk ? or what have you to tempt you to it ? 10. And it is a wilful fin, and ufually accompanied with much Impenitency, which makes it much the greater. Men ufe not to lament it, and call them- lelvesto account for it, and fay, what have I done ? but go on.in it as if it were no fin. And now you fee the greatnefs of the fin, I befeech you make more confeience of it than you have done. And that you may avoid it, obferve thefe brief Directi- ons. Eireft. jLill l*f*y* \W § l>+\* f r.»fr/v 9V %st, fc»v r» Dirett. i. Labour for uijderftanding in the matters of God; for that's it that nuiftiianiih the tongue, and pracnt vanity, Prov. u. 12. & 10.19. A fooli U head will have a fboliih Longue Dir. 1. Get a deep imprtllionand lively fenfe of the . . G iupon the heart. For a nun never talks LTtily, that talks noi from the Heart. He that 11 full of God, pcikiTed of the Spirit of Chrift, taken up with the riches of grace and of glory, will (carce want matter to talk of, nor an holy difpofuion tofet him a work : For the Word of God will be as a fire in his heart; he will be weary with forbearing, till the flames burrt out, Pful. 119. 11.& 40.8. & 57. 7. & 1 1 9. 1 1 1 . & 39-3- Jer- -o. 9. The hearty erienced Chriihan is ufually the fruitful Chriftian in word and deed. Dir. 3. Preferve a tender confidence, that may check you when you begin to turn to vanity. The fear of Godisthe fouls preferver, Pfal. 19. 9. Prov. 16. 6. & 23. 17. D;r.4. Walk as before the Lord : Live, and think, and fpeak as in his prefence. If the prefence of an Angel would call you off from idle words, what then ihould the prefence of God himfelf do ! Dare you run on in idle fooiifh prating when you remember that he hearethyou? D/V.5. Keep out of 4je company of idle talkers, left they entangle you in the fin : unlefs when you have a call to be among them, Prov. 13. 20. We are apt to let our difcourfe run with the ftream. Drreit.6. When you are with the ungodly, main- tain in you a believing companion to their fouls • And then the fenfe of their condition will heal your dif- courfe. Dir. 7. Provide matter of holy difcourfe of purpofe before- beforehand. As you will not travel without money in yourpurfesto defray your charges- fo you ftiould not go into company without a provifion of fuch mat- ter as" may be profitable for the company that you may be caft upon. Study and contrive how to (bit your fpeeches to the Edification of others, or elfe to draw good from others, even as Minifters ftudy for their Sermons Dir. 8. Speak not till you have confidered what is like to be the effect of it, and weighed the quality of the perfon, and other circumftances to that end. Do not fpeak firft, and confider afttr, but firft think, and then fpeak. Dir. 9* E^ ftill fenfible of the worth of time and op- portunity, and then you will be as loth to caft it away on idle talk, as a good husband will be to caft away his money for nothing. X>*V.io.Keep up a fenfe of your own neceftlty, which may provoke you to be better husbands of your tongues and time: and engage thofe you converfe with, to mind you of your idle talk, and take you offit as foon as you begin. Dir. ii. See that your heart, and tongue, and all be Abfolutely devoted to God •, and then you will que- ftion any by-expenfe of words : and [Whatfoever yon do in word or deed, you will do all in the name ofChrifl^ and to the glory and fraife of God j Col. 3. 17. 1 Cor. 10.31. Dir. 12. Be Refolute for God, and be not afhamed to own him and his caufe. A finful baflifulnefs hinders much gocd. Obferve thefe Direftions for this part of f elf -denial • CHAP. ssas EQB FAije stortc s? KmrmttSyCc 157 HAP. XXII. Falfe Stories y Romances^ and tlur te.y.pii^k Books. 5' A Nother point of iVnfualicy to be del The J\. reading or bearing oj ting Book*, and thofe that only tend to flcafc an idle faficy7 and not to edtfie. Such as are Romances, as feigned hiftories ofthac nature, with I ooks of tales. and jefts, and foolifh complements, with which the world ib much aboundeth,that there's few but maytfuve ad- mittance to tljis Library of the Devi!* Abundance of old feigned Stories, and new Romances are in the hands f penally of Children and idle C filthy luftful Gallants, or empty perfons that favour not greater mat- >,but have fpiriis futable to fuch gawds as thefe. But hey were only toyes, I fhould fay the lefs y but ha- Ig teen by lofig observation the mifchief oi them, I defire you to note it in thefc few particulars. 1 . They enfnare us in a world of guilt, by drawing o the negled of thofe m my, thofe great and necef- v things that all of us have to mind and ftedy. O for a mm or woman, that is under a load of fin, un- afTured of pardon and falvation, that is near to deal f to die, to be feen with a (lory or Ro- mance in their hand ! what a grofs incongruity is t; It's fitter the Book of God lhculd be in your hand: s that which you muft live by and be judged bv. There's much that you are yet ignorant of, which, you have more need to be acquainted with than tables. Are you not ignorant of an hundred truths that you :;at Gcd hath revealed to further your l - Uy them *fl by to read Ro- 158 F'alfe Stories^ Romances, finances ? Are you travelling towards another world with a Play-book in your hand ? O that you did but know what greater matters you have to mind and to to do MK)o all that you have to do firft, that's of a thoufalWtimes more worth, and weight, and need •, and then come to me, and I will anfwer your Obje&ions, What harm is it to read a Play-book^? Firft, Quench the fire of fin and wrath that is kindled in your fouls •, and fee that you underftand the Laws of God, and read over thofe profitable Treatifes of Divines, that the world aboundeth with, and your fouls more need, and then tell me,what mind or time you have for Fables. 2. Moreover it dangeroufly bewitcheth and cor- rupted the minds of young and empty people, to read thefe books. Nature doth fo clofe with them, and de- light in them,that they prefently breed an inordinacy of affeftion, and ileal away the heart from God, and his holy Word, and ways. It cannot be that the Love and delights of the heart can be let out on fuch trafh as thefe, and not be taken off from God and the moft ■ needful things. That is the moft dangerous thing to the foul, that works it felf deepeft into the affedions, and is moft delighted in inftead of God. And there- fore I may well conclude that Play-books, and Hifto- ry-Fables and Romances, and fuch like, are the very poyfon of youth, the prevention of grace, the fuel of Wantonnefs and lull, and the food and work of empty, vicious,gracelefs perfons ^ and it's great pity that they be not baniflied out of the Common- wealth. 3., Moreover they rob men of much ; precious time, in which much better work might be - done ; much precious knowledge might Ve got while tbey are exercifed in thefe Fables. Thofe hours muft be anfwered for: And thereHs nor "orftof you but then had rather be able to fay, [jf jy> nt thofe days and hours and other tempting Bo As. j 5 p hours In J>rayery and meditating on the lift, to come , and reading the Law and Cojpelof Chrijt , and the Book! which his Servants wrote for my tnjtrutlion] than to fay, [I fpent it in reading Love-books, and Tale-books , and Play-bookj] All iheie conlidered, I befecch you throw away thefe peftilcnt vanities, and take them not in your hands, nor fuffer them in the hands of your children, or in your houfes, but burn them as you would do a conjuring-book,& as they did, I is 19. 19- that fo they may do no mifchief to any others. C HAP. XXIII. Vain S ports and Pafiimes to be denied. 60 A Nother part offtefily intereji to be denied, is, ±JL vain fports and pafiimes, and all unneceffary Recreation:. For this alfo is one of the harlots that the flefh is defiled with. Recreations are lawful and ufeful if thus qualified, 1. If the matter of them be not forbidden: For there's no fporting wkh fin. 2. If we have an holy Chriftian end in -hem. that is, to fie our bodies and minds for rhe ferviceof God : and do not do it principalis to pleafe theflefh. If without diflembling our hearts can fay, I would not meddle with this recreation. If I though: / could have my body and mind at well firengthned and fitted for Gods fervice with m$ it 4 J. Ifweufenoi: re- creations without need, a^ to the faid End ; nor con- tinue them longer than they are ufeful to that End » and in do not caft av of our precious time them in vain. 4. If they be not uncivil, exec (lively coftiy, cruel, or accompanied with the like unlawful acci- 1 60 Vain Sports andPajfomes to be denied. accidents, 5. If they contain not more probable irt-* centives to vice than to venue ; as to Govetoufnefs, Luft, Paffion, Prophahenefs,>&c. 6. If they are not like to be more hurtful to the fouls of others that ■vyn with #*, than profitable to m. 7. If, they be not Like to do more hurt by offending any that are weak or dillike them, than good to us that ufe them. 80 If they be uftd feafonably, in a time that they binder not greater du- ties. 9. If we do it not in company unfit for us fo joyn with. 10. Especially if we make a righr choice of Recreations,and when divers are before us, we take the beft ; that which is leaft ofFenfive, leaft expeniive of time and coft, and which beft furthereth the health of our bodies, with the fmalleft inconvenience. Thefe Rules being obferved, Recreations are as law- ful as deep, or food, or Phyfick. But, alas, they are made another thing by the fenfuaf, ungodly world. Sometime they muft fport themfelves with fin itfelf, in the abufe of Gods Name, and Ser- vants, and Creatures: Tipling and prophane Courfes arefome mens chiefeft recreations: And though the Law of the Land forbid moft of their fpcrts, and the Law of God commandeth them to, obey all the Laws of men chat areno:againft the Law of God, yet this is a ma-: e; cf no;hing to their consciences. And let the mat- tcr Le never fo lawful, they makeall impious bv a car- nal (ni. It's none of thtir intention to ftrengchen and fit themfelves for the fervice of God, and an holy, righteoite life, by their recreations : but it's meeriy bee ^ufejheir fancy and flefh is oleafed in them .-Even as die Drunkard, Glutton, or Whoremonger that have fjo higher end than Pleafure, and can give you no bet- ter account why they feed their lufh, but bee ufe they Love it, and it's, their delight : juft fo i* it with fportful rllantSc How few of many thoufands can V.vn Sports snd P.iftif>; i 6 1 you come to that ai >icc, or I Cantn they would not do any of this buc for God. ft tnemfchrcs for his ! you cha one? 1 believe in fomc letter kind of Recreations YOU may know (omc ft ce in Alasthtsfints not of fo fmall a ltamreaf too many impenitent fouls imagine. It's one of r!ie cry- ing (ins of the Land, and I believe one that brought down the vengeance of the hue war upon u=> : and yet it is not half cured after all. The Gentry of England that ihould have been educated in Learning and thi of God, a;.d been the examples of the people in t?mpe- irance and holinefs, have been lamentably brutified and drowned in this (wirho:her parts of grofs) fenfuality. Inftead of ferious Prayer, and holy Conference, and inftiuAing of their Families, Cards and Dice took up the time, and curfing and fwearing were the common at endants of them: and their Childrenn and Servants learned of them, and took the fame courfe. They be- flowed more time in thefe, and in hunting, hawking, bowling, cocking> Sragc-playes, and fuch like, than they did in the ferious worfhipping of God • yea than they did in the works of any lawful calling : For indeed they lived as without a calling,doing very little elfe but rife,&drefsthem Ik complement thofe about them,and drink, and ear, and fo to their fports at home or a- broad, and then to eating and drinking again, and fa to their vain difcourfes, and fo to their beds again : and this was theotdinarv courfe of their lives : They fate down to cut Mttd drinks and rofe up to play, Exod. 32.6, :\ 10. 7. In the fins of Sodom did they live, Pridey fulnefs of bread, and idlcnefs, Ezek. 1 6. 49. They trod the fteps of him thac Chrift had told them, did cry nfora drop of water to cool his \ Lni^e it. 10. gallanrlv clothed, and fared delicioufiv every R day 1 6z Vain Sports and Pafiimes to be denied. day (or fumptuoufly.) Their whole life almoft was but a facrifice to their flefh, to their belly, their fancies and their lufts ; Till God broke in upon them in his wrath, and found them another employment, and fliortned their ftore, and dirainiihed their lull eftates and brought them into contempt and trouble ■, and yet j how common is the fin to this day? Ifa.5. 11 ,12, 13. j £ Wo unto them that rife up early in the morning that they may follow ftrong drinks that continue till night , I till wine inflame them ; and the Harp and the Viol jr.* Tabret and Pipe, and Wine are in their feafis ; but they regard not the work^of the Lord, nor confider the operation of his hands : therefore my people are gone into captivity, becaufe they have no knowledge^ and . their honourable men are famifted, and their multitude \ dried up with thirft : therefore Hell hath enlarged her Jelfy and opened her mouth without meafure, and their glory ', and their multitude^ and their pomp, and he taat rejoyccth fhall defcend into it,'} Amos 6. I, 4,5, 6# Woe to them that are at eafe in Zion ,~. — that fret ch xhemfelves on their Couches, and eat the L'ambs out of the fiocj^and the Qalves out of the flalljhat chant to the found °fthe Viol, and invent to themfelves inftruments of mu~ fickc — that drinks Wine in Bowls, and anoint them- felves with the chief ointments : but they are not grieved for \the afflittion of Jofeph •■] The precious time that this fort cf men lay out in> their needlefs fports and recreations, is more worth than all their eftates •, and if their fin had no other ag- gravation but this, I confefs I fhould take it for a far greater fin than anv that thieves are ufually hang'd for at the Gallows! whar ! for men that have received more from God than others, and are obliged more to him, and are capable of doing him more eminent fer- Vice, for fuch as thefe to live like Epicures! and when they Fain Sports andPajlimes to be denied, i fi ; they arehafteningtoancndlefs life, to wafte the moft yea almoft all this precious tin;.- in I lefh-pleafing fen- fuality ! I think it is one of the greatcftfins in the world ! And no wonder that Chrift made fuch choice pffcch an one as thefe,to acquaint them who they arc thai (hall be damiud, Luke 16. And if Converfion nuke not a wonderful change on them, they muft look undoubtedly to fpeed as he • and to have the fame ac- count of thecaufe of their mifery [ Son> remember thai thou in thy life-time received ft thy good things 7 and like wife Lazarus evil things : but now he is comfort ed^ and thou art tormented] Luke 16. 25. Abundance ofthembeftowed more upon Hawks and Dogs, than would have maintained many poor fami- lies : And play for large fummsat Cards, and Dice, and Cockings, and Horfe-races. Covetoufnefs, & Lux- ury, and Pallion,and Swearing, and Curfing, were the virtues that their fports did exercifc : and others muft be their companions in the fame impieties, that they perifh not alone. Unmerciful and oppreffing they are in their very fports, treading down the hedges and corn of poor men, in following their game , and never making them reparation for their lofs, but ra- ging at them if they do but complain. No fitter com- pany for them, than the moft impious Swearers, and ribbald filthy Speakers, and the like : who was offend* ed at it, they cared not - but made it an additional part of their fport, to caft a fcorn at thofe that durft not and would not be as bad as they. And all this is, when they have variety of civil, cheap, inoffenfive recrea- tions at hand, which might better have fitted a Chrifiians end. And the youthful part of the vulgar, are*J in their degree, of the fame fpirit with thofe Epicires,and of the like practice, as far as their eftates and leifure will R a allow 1 64 P*&in Sports and Pajlimes to be denied. allow them. Witnefs the eagernefs of the rabble in following after Wakes;& May-games,Cock-fightings> Dancing, Dice, and Cards, and fuch like exercifes* And more pleafure they haveinthefe than in Prayer, or Gods Praifes, or holy Inftruftions, or Conferen- ces. As much as the moft fordid Whoremonger or Drunkard is enflavedin his proper flefh-pleafing fin, fo much are our voluptuous youth and others addifted to gaming, fports, and paflimes, and enflaved to this flefh-pleafing fin of theirs. Ah poor people 1 Doth time run on fo fall, and are you halting to the dread- ful bar of God : and do you want fftftime ? Is your work fo great, and your time fo Ihort and utterly un- certain ^ and yet mull you hunt about for paflime ? -Muft it go with' you in heaven or hell for ever as you fpeod this hafty inch of time, and yet have you days or hours to fpare for needlefs recreation ? O what a cur- fed thing is fin, that can fo bereave men of the ufe of reafon, in that one thing for which their reafon was gi- ven them! Yea we can fcarce convince thefe poor de- luded fouls that they do amifs . but they hy,[_What harm is there in cards or dicey or hunting? or bowl- ing^or fnch like rcrceations ? How frail we live with- ont recreation ? aAnfw. But is there no harm in need- lefs flefh-pleafing, and in the lofs of precious time, to men that are ready to ftep into eternity? Othat ever men (hould make fuch a queftion I Sppofe your re- creations were thelawfulleftinthe world, in their own nature ? Can there be a greater villany, than to fet your hearts on them, and make a God of them, and call away pretious hours on them, in ufing them needlefly ? Recreations are your phyfick,or your fauce;& therefore! mull hot becomeyour food. lior made a meal of.They are crfy as whetting to the mower, which muft nevtf be tkd tu: when there's need: To fpend half the d*y in ne^d- . necdlefs whetting, deferves no oragef. O did you know but what your work, and time, and what's be- fore you, you would be better I -and then you might fo contrive your bufifl o time in recreation. 1 r v< CHAP. XXIV. Vain Company to he denied. 7f A Not^er fenfual vice to be denied, is, A -love to jljL vain ungodly Company. This is a fin that I think none but utterly gracelefs men are much carried away with. For the Godly are all taught of God to love one another ,i Thef. 4.9. and to delight in the Saints as the vcoji excellent on Earthy Pfal. 16. 2, 3. and to take pleafure in their'crffamunion : and to look on the ungodly with a diffePeffcing belief, as foreseeing their everlafting mifery,if they return not ; fo that it is the un- godly thai I have now to fpeak to. vSomefallin love with the company of good fellows, as they call them : and fome love the company of harlots,& fome of game- fters -, and moft of merry pleafant companions, and men that are of their own difpofition : and the love of fuch company, ticeth them to the frequent committing of the fin. They would not go to gamirrg but for com- pany : They would not go to the Alehoufe but for company: and when they are there, perhaps they will fwear, and drink, and mock at godlinefs for company. But are you willing alfo to go to hell for company ? Is the company of thofe finners, better than the company of God, and his favour? were knot better to be that while with him in prayer, or about his work ? If you loveatipling fellow better than God, fpeak out, and fay fo plainly, and never diflemble any more,nor fay that7ou love God above all, or that you are Chriftians. Have you more delight in the Company of them that would entice to fin, than in the Company of the godly that would draw you from ir ? This is a moft certain mark, that yet you are the children of the Devil, and in in a (late of damnation. It if not poflible for a fan- ftified child of God to do lo. Sec the defcripnon of the man that (hall be laved in Pfal. 15. verf.4.. [7// his eyes a vile per/on is contemned^ but he hononreth them that fear the Lord} Birds of a feather will flock toge- ther. The company winch }ou love, (hews what courfes you love, and what you are. You delight in the company of thofc that Chrift will judge as his ene- mies: and how then will he judge of you? You delight mod in the company of thole nororious fools, thatknow not the plaineft and needfulleft things in all the world k that know not that God is better than the world, and holinefs than fin j and know not the way of their own falvation. If you are content to have the company of the ungodly for ever, you may take it here. But if you would not dwell in hell with them, do not goon in fin with them. O when you (hall fee thofe very men ar- retted by death, and haled at the bar of God, and caft into damnation , then you will have no mind of their company ? Then, O that you could but fay, that you were none of them. Like a man that is enticed by thieves to joyn with them : but when the hue and cry overtakes them, and they are apprehended, how glad would he be then to be from among them! I tell you finners, if grace recover you, you (hall wi(h in thefor- row of your hearts that you had never feen the faces of thofe men that enticed you to evil ; but if grace do not recoves you, you flail wifh ten thoufand times in Heli that you had never feen their faces : but then your wi(hes will be in vain. In the name of God bethink your felves, whether your companions can bear you out at laft, and fave you from the wrath of God, and war- rant your Salvation ? Nay whether they can fave themlelves ^ Alas you know they cannot : God faith ,/jf yohlivefifttrthefiefiyyepMll die, Rom.8. 1 3. and if R 4 thefc .1 thefe men fay (as the Devil to Eve) yon Jhall not diey are they able think you to make it good ? What can they overcome the God of heaven ? O Sirs, away as you love your fouls, from fuch mad and miferable com- pany as this. CHAP. XXV. Tieaftng ^Accommodations, Buildings, Gardens, Hor- feSy &c. 8. y\ Mother fenfual delight to be denied, \s?PleaJtng 1% a ccommodations , in Buildings , Rooms \Waikjy Gardens fir nndsfiattle, andfnch li\e. It's lawful to be thus accommodated, and lawful to defire and ufe fuch accommodations, with fuch cautions as I gave be- fore about recreations, i. Ifyoudonot with Ahah de- fire to be accommodated by that which is another mans, coveting your neighbours pofleilions, or un- lawfully procuring it. 2. If you be not at too much coft upon fuch things, expending that upon them that ihould be laid out on greater and better things. 3 . But efpecially, if you defire fuch accommodations for right ends;fincerely referring all to Gods honour,and defiring them not principally to pleafe your own fancy, and car- nal mine), but for the enabling you the better and more thearfully^o ferve God. Nothing but God may be loved for it felf, When the Pleafing of the flefh and fancy is the utmoft thing we look at in any of our de- fires; they are wicked and idolatrous. Our houfes therefore muft be fitted to NecefT ry ufes, and not to inordinate delights. Our Gardens, Orchards, Walks, and fuch like muft be firft fuited to Neceffity, and then to fo much Delight as isukful to us for the promoting of urholincfs • but not to any uft opting De- light. jt worldlings atldfcnfual perfons will rfof be tied to ihefe Chriftian Rulesi Alas it's the funheft mat- ter from their rrtinds, to make Heaven the I nd ol all their earthly pofll lliors and accommodation-. '1 hey piay hypocritically talk of God and of ferving him by reflates: but really it is the pleafing of a Hefhly mind that is the thing which they intend. They have more delight in their houfes, and gardens, and lands, and cattlc,than in God and the hopes of life everlafting.Thcy defire fair houfes that they may be thought to-be no mean perfons in the world, and that they may pleafe their humours that run after creatures for telicity and content. I would defire fiich men to cor i Jer th.fe thing?. i. All thefe are but the baits of Satan to delight you and entangle your defires, and find yoa work in fcek- ingafter them, white you neglect far greater matters Can you have while to look fo mucl^fter ftp rtfuities and delights in the world, when yflptvc NcccfTaries yet to look after for your fouls ? Have you not greater things to mind than thefe, which thefe occafion you to negteft ? 2. Do you really find that they conduce to your main end, even to make you more holy,or Bible 6b- viceable to God ? Nay do not your own Confciences tell you, that they hinder you and crofs thofe ends ? And yet will go againfl your experience? 3. If you are humble confcionable Chriftians,you feel caufe enough already to lament, that your love to God and delight in him, is no more . And yet are you preparing fnares for your fouls to ileal away that little remnant of your affc&ion?, which you kerned to rc- ferve for God ? 4. If 4. If you have any fpark of Grace in you, you know that the flchand the world are your dangerous enemies ; and you know that the way that the world doth undo men,is by ticing them to overvalue it & o- ver-loveit;&that thofethat love it moft, aredeepeftin a flare of condemnation^and the lefs men love it,the lefs they are hurt or endangered by ir. And do you not know that you are liker to over-love a fumptuous houfe, with gardens,, orchards, and fuch accommodations, than a mean habitation ? Why fhould you be fuch enemies to your own falvation,as to make temptations for your felves ? Have you not temptations enough already ? Do you deal with thofe you have fo well, and overcome them fo eafily and fo conftantly, as that you have rea- fon to defire more ? If Chrift your General [end you upon a hotter fervice, you may go on with courage, and expeft his help : But if you will fo glory in your own ftrength, as to run into the hotter battle, and call for more and ftronger enemies, it'seafieto conje&ure, how you will come off. If you are Christians, know your felves, y^fcnow ihat in the meaneft i^ate, you are too prone to^Pfer-love the world, and that under all Gods medicinal afflidions, you cannot be fo wean- ed from it, as you ought I Are you not daily con- ftrained to groan and complain to God under the bur- den of too much Love of the world, and too much de- light in worldly things? Ifthisbenot your cafe, I fee not how you can have any fincerity of faving grace. And if it be your cafewill you be fo fotti , and hypo- critical^ to complain daily toGod of your fin, & in the mean time to love andcherifh it ? to groan under your difeafe, and wilfully eat and drink that which you know doth increafe it ? What will you think of a man that will pray to God to fave him from uncleannefs, and yet will dwell no where but in a Brothel-houfe ? What *__ What do you better, that muft needs have rfie world in the lovelitit garb, and muft needs have houfe, and grounds, and all things in that plight, as arc fitted to entice ihe heart . and then will complain to God, that you over-love the world, and love him too tittle? To your ihame you may fpeak it, when you do it fo will- fully, and cherilh the Jin which you thus complain of. If God call you into a ftate of fulnefs and tempta- tions, waich the more narrowly over your atix&ions, and your practices: and ufenomore of the creatures for your ft If, if you have ten thoufand pound a year, than ifyou had but an hundred : but do not feek and long for temptations: Wi.h not for danger, unlcfs you were better able to pafs i hrough it. 4, Remember when your fancies defire fuch things, not only that it is an enemy that delireth them, and to pleafe your enemy is not fate for you: but alio tha: it's the way that moft have perifhed by, to have the world before them in too pleafing and lovely a condition. Re- member NebHchadnez.z.ar's cafe, Dan.\. 30. that for glorying in his pompous buildings, was turned as a mad man among the Beads. Remember the rich mans fad example, £«fc* 12.20. & 16. and think whether it be fafe to imitate them ? If men muft perifh for lo- ving the creature more than God, methinks you fhould long moft for that condition, in which the crea- ture appeareth leaft lovely, or is leaft likely to fteal your love from God, and in which you may love him and enjoy him moft. 5 . And bethink you how unfuitable it is to your con- dition, to defire fumptuous buildings, and enticing ac- commodations to your flefh. Have you not taken God for your portion, and Heaven for your home? and arc you not ftrangers and pilgrims here ? and is not God and ever lafting glory Sufficient for you? You profeft all aHthis, if you profcfs to be Chriftians: and if you he not, you fhouldnot profefs that you are. And what I do you begin to repent of your choice ? muft you yet turn to the pomp and vanity of the world again? and will you quit your hopes of God and glory? Ah poor fouls ! what little need have you of fuch great matters on earth ? you have but a little to do with them! ^lod but a little while to (lay with them ! and will not a mean habitation, and fhorter accommodations ferve you for fo fhort a time ? Stay but a while, and your fquls fliall have houfe-room enoygh in heaven or hell, and a narrow grave of feven foot long will ferve your bodies tiii the refurre&ion. And cannot you make fhift with an ordinary habitation. and with fmall §c common things till then? Naked you came into the world , and naked you muft go out : make not then fo great -a ftirin.dref- fing, and undreffing, and feathering an eft , that will be fofoon pulled down. 6. And it is a dangerous fign that your time on earth is fhort, when you havemoft content in outward things. I have told you once in another Difcourfe (which I have fince feen more of) that people that much fet their hearts upon any^ earthly thing, do ufe tobefnatcht a- way by death juft when they have attained, it, before they can have the comfort of pofTeflingit. * Juft when their houfes are built- juft when their debts are paid, and their eftates cleared and fetled^ juft when they have fuch or fuch a thing which they earneftly defired, then they are gone^ as the fool in Luke 12. 20. This Might fltett thy foul be required of thee: then whoje thall thofe things be which thou hafi frovi- .dedl 7. And you do but prepare for a double forrow , when you muft leave all thefe. Do you think that the more you love or delight in any thing below, you will not rden^ ITorfrs: &c. 1 7? not be the lother to leave it ? Do not think only of thc prefent content, I res • fhall I be wil- rt with a fumptuous houfe. rind commode gard sflks, arid fields, than with a rti i, and hi he very heart of the v thai he nu.fi: for tve all thai which he fe: fo much by, and which d ar ? If he fa his heart but on a f$< tit is a double fi.flcr- ing. more will he be wounded with the lofs of all, tlu: d Was to much fet upon. Ren therefore Christians, that as thefe ac- commodations are mercies which you muft: faithfully ufe, when they are caft upon you ^ fo they are fnares not to be fought after ; and matter for ^out ftlf~dcnial> tonegleft. As they are Provifion tor the flefh to fulfill its defires, you muft not know them. You have a building of God torn1:, i and look after j a houfe not made with hands, eternal in the heavens, and it better befeemeth you, earneftly to groan , to be fo c loathed, that mortality may be /wallowed uf of life ', 2 Cor. 5. 1, 2,4. Poflefs prefent things as not pofleffing them 5 and ufe them as not abufing them, for the form of their, paficth away. CHAP, ij/t sipparel, as ufedfor this Carnal End^&c. CHAP. XXVI. j4pf>arel, as ufedfor this Carnal End> &c. $. k NotherObjeft offenfuality to be denied, is, /k as4pparel, as defired for this Carnal end. Though cloathing be aconfequent of fin, yet now to man in this neceflity it is a mercy and a duty, fo be it we life it with fuch cautions as in die forefaid cafes is ex- prefled. i. That our end be the furnifhing our frail bodies for the work of God, and the preferving them from thatfhame,& cold, & hurt which would unfit us for his fervice.2. And that our apparel be fitted as near as we can to thefe ends h that is, to healthful warmth, and comelinefs ; and that under the name of comelinefs we do not fit them to carnal ends, to fet us out to the eyes of men, and to raife their efteemrof our worth or comelinefs of perfon : but be fatisfied if we avoid the fhame of nakednefs and contemptible unhandfomnefs. 3. To which end we fhould fee that we affeft not to rife above thofeof ourown rank, nor equal our felves in apparel with our fuperiors : but go with the lower fort of our condition. 4, And that we imitate not the fafhions of light and vain perfons • but keep company in our attire with the moft wife and fober, and grave perfons about us. 5. And that we beftow no needlefs coft upon our attire, becaufe we muft be accountable for all that God entrufteth us with. 6. And that we change not cauflefly. Thus muft apparel be ufed : the cheapeft that is warm and comely, according to the fa- fhionofthegraveft perfons of cur rank, and the loweft ofthenv But, alas, this childifh trifle the Devil hath made a bait offenfuality. The care that people have abput it, the slpptrel; as n fed for thi< Carnal End, &c. 175 the coft they beftow on fuperflukier, tluir dtfire to go with the higbeft of their rank, to fay nothing of mu- table and imodelt lalhions, do (hew to whtt en J it is that they ufe it. Idefirethefe kindof people to think tfthefefew things tlut I ihall lay to ilum. 1. This vanity of apparel, is the certain eiFcd ot vanity of your mind : you openly proclaim your felves tobeperfonsofa fooli(n,childi(h temper, and poor un- mding : Amon^ the moft ungodly people, they that have but common wifdom,do look upon this \ anity of inordinate apparel as quite below them. And therefore it's commonly taken to b, the fpecial fin of women, and children, and light-headed, filly empty men. ThoO: that have no inward wor.h to commend them to the world, are filly fouls indeed, if they think any wife folks will take a filkcn coat inftead of it ? It i, wiidom, and holinefs and nghtcoufnefs thac are the ornaments of man-, and that's his beauty which beautitieth his foul. And do you think that among wife men fine clothes will go inftead of wifdom, or venue, or holi- nefs ? You may put as fine clothes upon a fool as upon a wife man : and will that think you make him pafs for wife ? When a gallant came into the Shop of Apelles thai afnous painter to have his picture drawn, as long asheftood filent, tfte Apprentices carried themfelves reverently to him becaufe he fhone in gold and filver lace : but when he beg n to talk, they perceived thac he was a fool, and they left their reverence, and all fell a laughing at him. When people fee you in an extraordinary garb, you draw their obfervation towards you, and one asketh, Who is yonder th.it is fa fine? and another askj^Wbo is yonder ? and when they perceive that vou are m-jre witlefs and wonhlefsthaa other folkryhey will bu: laugh at you and defpife you. rfi in apparel, is the very fgn of folly, thac is ig'd 1 76 Apparel^ as u fed for thU CarmlEn&^&c. hang'd out to tell the world what you are, as a Sign at an Inn-door acquaints the paflenger that there he* may have entertainment. You draw folks to fufpeft that all is not well with you where there needs all this ado. It's fureafofry houfe that nedeth many props: and a difeafed body that needeth fo much medicining : And a deformed face that needeth painting:And what is gaudy .attire to the body,but fuch as painting is to the face ? if I fee artificial teeth in your heads, I muft think that you want the Natural ones that were better. If I perceive your breath to be ftill fweetn'd byartj (1 all fufped that it would ftink without it. And if I fee people inor- dinately careful of their apparel, I muft needs fufpeft that there is fomefpeciai caufe for it-.all is not well where all this care and curiofiry is neceffary. And what is the deformity that you would hide by this ? Is it that of your mind ? Why you bewray it more ? you tell all that fee you , that you are empty, filly fouls, as plainly as a Morrice-dancer, or a Stage-player doth tell folks what he is by his attire/Is it the deformities of your bo- dies that you would hide this way ! I confefs that's tfie beft excufe that can be made for this excefs:For apparel will, do more to hide the deformities of the body than of the mind. But thej^/^ of your clothes is fitted for this (fo far it is fit to be attempted : J For the bravery of them will do little, but draw mens obfe;va:ion the more upon your infirmity. If you fay that you have no fuch extraordinary neceflity •, then I muft fay that you do your felves wrong to tice people to fufpeft it., 2. And alfo you make an open oftentation of Pride, or Luft, or boih, to all that look upon you. In ether < afes you are careful to hide your fin, and rake k f r an hainous injury if you be but openiv told ofi proved ; How comes it then to paft thac you ai jjppstrel \ as u fed for this C.trridi bnt, &€< 1 77 fo forward your felves to make it known, that you mu/l carry the fens otic open in ihe World ! Is it dot adif- hoiiour 10 Rogues and Thieves, thai have been burnt in the hand , or muft ride about with a icks declaring their crime* to all thai fee them ^ So that everyone may fee, yonder is a thief \ and yonder is a perjured man ? And is it not much hkeu tor you to carry thjB badge of pride or Iuft road with vou in the open ftreets and rnc(! Whv do you defire tobe fo fine, orneat, or exceUlVfc comely ? Is u not to draw the eyes and obfervati ons of a upon you? and 10 what end? Is it not to be thought either Rich, or beautiful, or of an handfom perfop ? And to what end defire you theft thoughts of men? Do you not know that this defire is Pride it felf? You muft needs be fome b^dy • and fain you would be obferved and valued • and fain you would be vd to be of the beft or highefl rank, that you can expert to be reckoned of : And what is this but Pride ? And I hope you know that Pride is the Devils fin, the firft born o" all iniquity-, and that which the God of heaven abhors I fd that it were more credit for you in the eyes of nun of wifdom to proclaim your felves beggars, for*, orideots, than to proclaim your pride* And too ws a pang of lafi as well as pride : young perfons ; and few are fo forward "to this (in as they. ■ This bravery and finenefs is but the fruit of a procacious mind j it's plainly a wooing, al- luring art : It is not tor nothing that they would fain be ' eyed, and be thought comely or fair in others eyes ! fomewhat they want : you may conjerture what / And even married people, if the^ love their credit^ (1 ould take heed by fuch tTteans of drawing fufpicion upon themfelves, Sirs^ if you are guilty of folly, vnde and , your beft W3y is to feek of God an effectual cure, S and and to ufe fuch means as tends to cere k ., and not fuch as tend, to cherifh it, and increafe it ^ as certainly fine- nefs in clothing doth : But if you will not cure it, for (hame. conceal it, and do not tell every one that fees you what is in your heart : what would you think of one that fhould go up and down the ftreet, telling all that Yneetlu.ro,: [I am a thief, .or lama fornicator j would yoii not think that he were a compound o( foolery and knavejry? And ho?/ little do you come fhort of this that write upon yo:ur. own backs, [Folly y t ride and :£>v]f] or. tell them by your apparel, [Take notice of me : J arri foolifo, Proud } andlufiful ? \ t$. And if youbefo fitly as tonhink that bravery is a means of honour ^ you fhould withall confiderthat it is but a {hzKxzlui begging of honour from thofe that look upon you, when you ihew them not any thing to pur- chafe or deferve it. Honour muft be forced by defert and worth, and not come by begging -for that is no honour that's given to the undeferving. It is but the fhadow of defert, and will conftantly follow it among the wife and good, but never go without it. Your bra- very doth fo openly (hew your defire of efteem and ho- nour, that it plainly tells all wife men that you are the lefs worthy of it. For the more a man defireth efteem, the lefs he deferves it. And you tell the world by yourattjre that you defire.it : even as plainly and foo- liihly as if you fhould fay to folks in the ftreets £ / fray thinkjvell ofme^and take rne for an handfome come- lyperfon, and for one that is above the commoH fort*~] Would .you not laugh at ome that (liould make fuch a requeft to you ? Why, what do you lefs, when by your attire yoi> beg eftimarion from them ? And for what I pray you, fhould we efteem you > Is it for your deaths? Why I can put, a filver lace upon a mawkin,or a filken coat on a poft, or on an Afs.Is it for your come- ly ly bodies? why a wicked !,and \ comely bodv, or beautiful fac e d but never favtth ii from belL An I ( he conic! may cj ? V U is the gn itefl enemy to i ; ody : fuie, or ii i know what honefty i$ beg- ing for r/ferw, at lea ft by fuch a means as inviteth all wile men to deny your fuit- But i i honour tome without I egging for, or he without ir. 4. Confider alfo that excels ot Apparel doth quite contradict the End that proud perfons do intend it for* 1 cornels it doth fometime enlnare a fool, and fo accom- plilh the rfefires of theluftful : Bur it feldom attained! the ends of the proud : For their dctire is to be the highlier efteemed, and almoft all men do think the ****&>* of thepl* Wife men have more wir, than to think the Ta\ tor can make a wife manor woman, or znhoncjr man or woman, or an bandfom man or wo- man : Good men pity them, and lament their folly and wifh them wifdom and humility. In the [racious man, a poor felLdenying, huu^L\ patienr, heavenly Chriftian, is worth a thou-^ painted ports arid peacocks, And it fo falls o ingodly themfelves do fruftrare the tor as covets us men do • etoulhefs in another, becaufe they would htmfefoes, fo Proud perfons like not Pride in &, becaufe they would not have anv to vie with look d upon and pre- with fuch fcorn enr- 1 envy at your bravery, asthofe that are as filly and fin- fuiasyour felves, who cannot endure that you fhould excel them in vanity • iothat good and bad do ordinari- ly defpife or pity you for that which you think li ould procure your efteem. 5. Confideralfo, that Apparel is the fruit or confe- quent of fin, that laid man naked and open unto lhame : and is it (it you '\ ould be proud of that which is or- dained to hide your lam? -y and which 'ould humble you by minding you of the fin thai caufed the neceflicy of it? 6. And you fhould bethink you better than moft Gal- lants do, what account you mean to make to God for the money that you lay out in excefs of bravery, will it thinfc you be a good and comfortable account, to fay, \Lord^ I laid out fo much to feed and mamfefl my Pride and Lidst$[edf0t tjjeir filthinefs and i and the e ran. ft of your [friends will hai Imell or Gj fc it ilk} niot ac ban that r death, And ^ and in which the carkafles of yc: tareacures are dail) i corrupt, 'i a day with mod of you, luc feme part of^a dead oir- kafsis buried in yoi -3 in which as in a filthy gra e, they lie part o£ them turnan , andthereQ is caft out into filthy excrements. And thus you walk like painted fcpul- : \ < ur fine clothes arc th i adorned covers of filth, gm, and dung. It yi.u did but fee what is with*- in the proud eft Gallant, you would fay the infide did much differ ftom the outfide. It may be an hundred worms are crawling in the bowels of that beautiful damfel or adorned fool that fet out themfelves to be ad- mired for their bravery. If a little of the filth within do but turn to the fcab or the fmall pox> you Hall fee what a piece it was that was wont to have all thai curi- ous trimming. Away then with thefe vanities, and be- not children all your days;nay be not proud ot that which your chil- dren themfelves can fparc 1 be afhamed ibat ever you have been guilty of fo much dotage, as to think ihac people fhould honour you for a borrowed braw which you put off at night, and ouin the morning [ O poor deluded duft and warm^-meat { lay by your do- tage, and know your felves : Look after that which may procure youdeferved and perpetual efteetn, and lee that you qiake fure of the honour that is of Gcd» with deceitful ornamens and gawds, & look after the if) ward real worth. Grace is not fet out and honour- S 3 cd 1 82 Eaje> Vwetncfs ed by fine clothes, but clouded, wronged and diflio- 'nauredby excefs. It is the inward glory that is the teal glory. The Image of C?od muft needs be the chiefeft beauty of man :Let that fhine forth in the holi- nefs of your lives,&you will be honourable indeed.?*? ter tejleth you of fuch a converfation of women as may win their unbelieving husbands without the word: And what is it }\wkile they behold your chaft converfation coupled with fear : tpphofe adorning, let it not be that outward adorning, of flatting the haiu, and of wearing of gold, or of puttingon of apparel : but the hidden man of -the heart, in that which u not corruptible ^ev en the orna- ment of a mee\ahd quiet Jpirit which is in the fight of fiod of great price .For after this manner in old time^ the holy women that trufted in God adorned thewfelves^ being in fubjettion to their husbands , i Pet. 3.1,2,3, 4, 5- CHAP. XXVII.' JEafe, Quietnefs and worldly Peace to be denied. 10. A Notherpart of Carnal felf-intereft to be jLjl denied , is , Eafe , and Quietnefs and worldly Peace, which the flpthful and /W/- feekers prefer before the pleafing of God. Both the •^afeof the mind and of the body are fchere compre- hended • and (lothfulnefs in Gods neareft fervice , andalfo in the works of our callings to be reprehen- ded. t: The fame flefhly Power that draweth one man to whoredom and drunkennefs, aud covetoufnefs, doth draw another to (loth and idlenefs. It is but feveral Ways of Pleafing the fame fiefh, and obeying the fame •;. fenfu- —3 Tenfuality. And kcaufetluu ldhne ioifi is f> ot 'ir, ai, ate it. I. ! ontraditi the very end of cur i C us oit" and call vvs as i;fc- . Wh > I wrong the wifdo or think udeustodo aothing I un nuke an boufe, it is to dwell in ^ if he make a watch, it is to tell him the hour of the day, and C thin^; -.And is man ir^de to be idle? Hell interior creature, and an , fitted for work, ardthe higheft work ! ihall he be idle ? Juftly may God then hew him down as a dead and withered tree, and fuffer him no more to cumber his ground. 2. Slothfuhiefsis a fin that lofcth the free iota gifts of God. Our faculiies and our members are his gifts and talents, which he hath committed to us to ufe for lusfetvice* fo are our good*' and. all that we have: and (hall we hide them in a napkin, or idly negjift to ufethem? O what abundance of excellent mercies lie ufelefsand idle, becaufe you are idle thatfhould ufe fhem? Every hour that you lofe in idlenefs, what no- ble facultier,.and large pro vifions are all laid by? As muchasinyoulieth, you make the whole creation to be, md work-in vain. Why Ihould the Sen (line an hour or minute for you in vain ? Why /hould the Earth bear you an hour in vain ? why fhouid the fprings and rivers run for >ou an hour in vain? why ftould the air refre h you an hour in vain ? why (Vould your pulfe beat one ftroke in vain ? or your lungs once breathe a breath in vain ? 11 all all be at work for yo* S 4 i* 184 Eafe^ Quiet nefs tofurtherjwrwork, and will you think that idlenefs is no fin? 3. Moreover, LaiLinefsand floth is a fin that lofeth you much precious time. AlUhe time is loft that you are idle in. Yea when you are at work, if you do it ftothfully, you are lofing much of your time. A dili- gent perfon will go further.and do more in an hour than the lazy flelh.-pleafer will do in two. When the floth- ful is praying, or reading, and working in his calling, he is but lofing half his time , which diligence would redeem. And is our time fo U on and precious, and yet is idlenefs an excufable fin ? what, loiter fo near night 1 fo near eternity,when we have but a little time to work! O work while it is day, for the night is coming when none can work. Were it but for this, that (loth doth fteal lo much of cur time, I muft think it no better than an hainous Thievery. 4. And by this means we rob our felves. We might be getting fomegood all the time that we are idle ., or doubly advantage our felves, if fioth did not keep us company in our work.Tta flothful is brother to him that is agript rrafterj Pro. i8.9.flothfulnefs is felf-murder- ing -, men die while they lie ftilland wifh. Its a fin that famifheth foul and body, Trov. 21.25. The defire of the flothful killeth him^ becaufe his hands refufe to labour. It's the common caufe of beggery and want : and what comfort can you have under fuch afflictions which you bring upon your felves? If you want food or rayment, if your wives and children are in want, how can you think that God fhould take care of you and afford you relief, when you briiig this on your felves by pleafing your flefli which is bis enemy ? If a Soul- dier get hurt by trucking with the enemy, he may ra- ther look that his General fhould hang him than relieve ftou And how (hould goo4 men be moved to cora- paffiojnate dndw tolcdtnicJ. 185 '■iflBbn It GoU do impoverih you, and you tcy or a tuy auftneed* be 1 1, or , nil htuid relieve you, at eaft any ftinhertha ; are et ton is Hull cheri i you in s fin ? No, one I [f I 111,' !jftsf her, that's not the word, flcthfulmfs is the common 1 . when (lothhilnef! from rehftingjt VI b ; I fulnefs make* them fit (till and lofe ir. They nmft .Rji/7,andy ? qncr^ and ;' rfon- especially when theynnift be continued t ma- nifeft, that moft men in the world are 1 body, by the (in of lloth. *^a by this yon rob €t\ rs as uv You owe the world the fi uit of your : of men to whojn you lhould do goo rob the Church that fhould be bettered by yi u : Voa tobihe Commc- f which you area \ and Id have benefit by you. You owe your la to Church and Commonwealth and the loulsof i and will you not pav fo great a debt ? You deferve no room in the Church or Commonwealth, hut to b. nff as an unprofitable member, ifyou brii ta£e to them. They fay the Bets will not fufFei a drone 10 1 8 6 E afe j Quictnefs in the Hive. Nay, if you be .hired ferv-ants , you plainly rob your Maftersif you are flothful, as much as if you ftole their money or goods. If you buy an hun- dred fheep of a man, and he let you have butfourfcore, doth he not rob or cheat you ? And if a man buy a years or a days labour of you, and you let him have but half a years labour, or half a days labour, becaufe of your (loth, do you not defraud or rob him of the other half? So that the idle are thieves to themfelves, to the Church and the fouls of men, to the Commonwealth and tfiofe that they are related to- even to their wives and children, for whom they (hould provide due main- tenance by their labour. 6. And. you are injurious to the hone ft poor , in that you di fable your f elves from relieving them : when God commandeth you to work^ with your hands^ not only for your felves, but that you 7*ay have to give to them that need^ Eph.4.28. What if all men fhould do as you do, how would the poor be maintained,and the Church and Commonwealth ferved ? 7. Yea worft of all, you are guilty of robbing God himfelf. It is him that you owe your labours to, and the improvement of all the talents which he lendeth you : And idlenefs is unfaithfulnefs to the God of Heaven that fetteth you on work : Even in working fo^men , youmuft do it ultimately for God, CW.3. 22,23. \_Not with tye-fervice as men-fleafers\ but in fingle- nefs of heart y fearing God: and whutfoever ye doy do it heartily at to the Lord, and not unto men ^ knowing that of the Lord you frail receive the reward of the in- heritance^ for ye ferve the Lord : But he that doth wrong , fhall receive for the wrong which he hath ,duze.2 If it bean offence to wrong man, what is it to Wrong God? and if you may not be ilothful in the work of a man, what a crime is it to be flothful in the work rldly Peace to be denied. 1 87 work of tho God of Heaven ? The greater your M ifter is, the more hai'nous it is to be lazy in his fer- Remembertbc cirffe on them that d<> the work of the Lord deceitfully, Jcr.+§. 10. All work that you h 8. And conlidcr, Tb* (be protection ion of (Jod •, even their daily bread* \or nuilt he lupport and feed you to do n I Us own rule i- .my man w iur jhould he . And if he may uot eat, we may not relieve him. Ileneft had not been an (urinous fin, tlic Apoitle would neter have commarided us to avoid Jiicb, as it tl Chrifl IO. Coi iv e to doy deal hav to do for* ir many about us, fides all our bodily employment in the ' Me- thinks, every man that knows why he is a man, and what it is, in sufinch of rime to Hork for everlaiiing, /hould t find an hour for idlenefs in his life, but ftill cfy- #out , How foort and feci ft k timey and \borv great and long is the vcorkj A man that had all the Town on fire about his ears, or a man that were fighting ior his life, or a man that were in a leaking veflel ready to fink under him, might better be lazy, than a man that is at work for an endlefs life. Idlenefs is a bafe kjnd of vice : It is the imitation of a Hock or aftonethat lieth ftill,when that which hath life will be in a&ion. 12. AnditisufuaUyiCJfifi or at lead makes up a great part of the lives of many that are addifted to it: A drunkard will not always be drunk 1 and a lyar will lS8 Eafe, Quietness will not always be lying- But a flothful perfon will be moft commonly flothful. And, to conclude, lay all this together, and think what a reckoning a flothful perfon is like to have, that by his fin is alway running behind-hand, and will have the negle&ed time, and means, and mercies of alrnofl ail his life to anfwer for. Andnow you fee the greatneft of this fin abhor it, md awake from it. You have much to do, and fouls to feve^ andtheeafeof your flefti and fleshly minds is une thing that muft be denied, before it can be acconv pltfhed- The flothful is ftill craving, yet a little flunt- htry and yet a little eafe : and he is ftill upon delays, even when he is convinced of his danger and his duty : when he knows that he muft turn or die, yet he is delay- ing and putting off till another time : And fo the vine- yard and garden of the fluggard,are^grown over with nettles and weeds t And he hath fcarce a duty to do but there is a thorhy hedge or a Lion in the way. Deny this eafe, and be up and doing. And there are three forts df perfons that have efpe- cial need of this advice. Thefirft is thofe that by the fiegmatick diftemper of their bodies, are more prone to heavinefs and flothfulnefsthan others. The more fuch aredifpofed to k,the more fhould they watch againft it, and refill it. The fecond fort are Beggars, and other idle wandring perfons, that make a 1 rade of Idlenefs, and worfe: fuch alfo as Ballad-fingers, Stag. -players, Juglers^ Cheaters, and muft Ale-fellers that fpend their time in ripling and talking with their guefts • and other idle perfons, that will fpend whole hours together in twat- ling and talking idly, and of other mens matters. All thefe live in a courfe of fleG>pleafing,and of hainous fin: and and worldly Prjtce to be dtnicd. I ?p ndmuftbetter learn to deny the flefll, before they ran be the true Difcipiei of ( hrift.Thisis noc the lite hat God called you into his vineyard for, no nor that you into Ac world foi .your fhort and >recious days i: .and piping, and prating, and )thcr ways of idlenefs • Nor (hculd fuch b d in Commonwealth. third fort, are too many Lords, Knights, and Gentlemen, that think becaufe they have enough to Tiainuin them, that it is lawful to livean idle life* Or f they do any thing that's proficable to the Common- wealth,it rs rather as a recreatioruthan as aCalling-.Now ;ind then an hour in the midft of thtir peafures and idle- is the moll. It is amiferable life that this for* of jperfons live : even in the fins of Sodom (which cry tor the vengeance of Sodom) Pride , Fulnefs of bread , and \ldlcncfs. As if thefe perfons that have moft wages tftoulddo God the leaft work :and they that have moft of his ftock in their hands fhould make the lead ufe of it ; or thofe that are obliged toGod by the greateft mercies, fhould do leai^in niantfefting their thankfulnefs or fide- lity ! what incongruities are thefe? Who fhould be fo bulie and laborious, as thofe that have the greateft ac- count to make, and thofe tha: are to be exemplary to the reft? Truly Gentlemen, I muft deal plainly with you, thar Idlenefs and the expreflion of it among the fnoftoiyou, in hunting, and hawking, and bowling, and complementing, and vifitations, and vain difcour- fings, and excefs of drinking, and tedious meals, is be- come the common fhame of your order-, and muft be rkd berore your honour or confeiences can be re- covered : And I am fo far from any partiality in this cenfure of you, that I muft tell you, if I knew one of my own profeilion that were guilty but of the tenth parcoffomeofyourldlenefr, I would Jo my b eft to rid I po Eaje, BjLtetvefs, &c. j j rid the Church of him, and have him. caft out among thefenfual. And you may do well fometime to ask your felves, whence it comes to pafs that Negligent idle Minifters muft be fequeftred and turned out of all, and Idle Magiftrates let alone ? One reafon is becaufe Gentlemen can better cheap compel a Minifter to pain- fulnefsthanthemfelves, and punifh Minifters for negli- gence than themfelves. And another reafon is, be- caufe all faithful Minifters themfelves in love to the Church are the f?ekers of this feverity • but Magi- ftrates are few of them fofelf-denying & forward tofeek for fuch feverity againft the idle and negligent of their own order. But doth not your calling require dili- gence as well as ours ? It is a brutifh, ungrateful con- ceit of any man to think that he may live idly, becaufe he is rich. The richeft men in the world are bound to as diligent labour as the pooreft, though not in the fame kind. And yet I can perceive that moft of the poor are even of the fame mind \ and when they la- bour hardeft, they are idle in Gods account, becaufe, they would live idly if they could.- It is no thanks to them that they labour ; for it is necefftty that doth con- fir ain them. I can hear them fay, that they would not work, at leaft but iitile,if they had but money enough. . • God will judge thefe as Idle perfons, becaufe he takes the will for the deed. You muft labour in obedience to God, and work as his fervants, and that with chear- fulnefsand delight; and deny that [elf and flelh that would have eafe, if ever you would have the heavenly reward. CHAT* btoftf), tndProff>cri!j>&c. 151 c hap. xxvnr. Tlie Delight of thriving and Profperity, &c. ii. A Nothcr fclfiili Tntereftto Le denied, is A Dc- il light in profpenty, and feeing ohy ft tbrtve, and our defigns Jucccedfor worldly things. The fojfcjfion oi 'thefe things doth not fo much ddigh:, as die JHvpes and fuccejjtstfouv tndcaveurs to attain them. The very thoughts oi Prospering in our undertakings, and of King in a thriving courfc, and likely to reajch fome higher things which are in our eye and hope, is the great eft part ofthc content of Worldlings, Men think that the world can do no more for them than ir can, and is fweeter than it is • and therefore they arc very eager in feeking it, and pleafe themfelves much with the thoughts of their fuppofed felicity : But when they have reach 'd the matter of their defires, they find it is not the thing they took it for. But in the mean time they teed tlu mfelves with fancies and expectati- ons, and- think that though this doth not content them, which thev have attained, yet fuch or fuch a thing more would do it: and when they have that, yet fome- what more would do-and ftill though they come ftiort of the felicity they expeft, yet it pleafcth them that they think they arc in the way to, it, and fee their endea- vours feem to profper. The poor man that hath a defire but to reach to a competency, doth pleafe himfelf much when he perceiveth that he is fair for it. Much more do the rich in theprofpering of their defigns , for the encreafe of their riches. And thus the turning away of the fiwple doth flay them, and the profpcrity of fools doth dtftrcy them, Prov.1.32. ]f th.ir Profperity be fuch an eye-fore even ro the godly in temptation, when they I g l The Delight oft riving and prosperity \ BcC ihey judge according to the flelh, no wonder if it be great matter in their own eyes > PfaLy^. 3. If the be are in danger of puffing up with carnal delight ar confidence in their attainments, and laying in their pn fperky, [xve jhj.ll never be movecT\ Pfah30.6. nowoi derif it be much more fo with others* Profperity as ftrong a trial to many as fuffering for Chrift h O hoi eager is the fiefh upon this bait ^ and how clofe doth' cleave to what it doth attain [ S:c then that in this you Bmy your [elves :Nt t in're fufing Profperity when God beftows it on you- but in re /' fufing the fenfual Deltghfs which it afforde'ttf th Be h to facisfic its luft. Not in pulling down you houfes, or calling away your eftates, or hindring youi increafe 5 but 1. See that yon do not promife your felve. too much in the creature • feed not your carnal fanciet with vain hopes. Think not too highly of a profpe- rous ftate. Judge not of it as it accommodateth the flefhj but as it either helps or hinders you for God and heaven : And then you'l perceive that it is an heavy] charge and burden to the beft, if not a ^dangerous temptation, O if you knew but how dear the m<-ft do pay for their profperity, you would pity them, and have lower thoughts of profperity. 2. Seek^not after profperity too eagerly* Seek^frfi the Kingdom of God and his Right coufnefs, and then if other things be caftinor added to you, take them! thankfully^ but with feif-ffpicion and holy fear • but run not after them. Labour not for the meat that pe- rijhetb, hut for that which endureth to everlafting Ufe^ Job. 6. 27«and then take your daily bread a^ from vour Fathers provifion. Labour about theworld?in obedi- ence to God- but not/or the world as your ultimate endi 3. When Profperity is given you by God^ then above all take heed hew you ufe it. Let carnal ft If and Tht Delight of thriving wlprofpcrity, &C. tpj ccrr: worfe than heathenifh impiety, and not only againft the fifth Commandment, but abun- dance < .ineft pafiaqcs through the Scripture : To be wiihout natural affeftion, and d fit to parents, is part of the Charafter or' thofe imotous pro- feflbrs of whom Tml prophefied, zTm^ityf* If Chriftian fervants have Heathens to their Matters, they jmuft not therefore caft oft the yoak, but count them worthy of all honour, that the name of God and his doftrine be not blafphemed : And if they have be- lieving Matters, they muft not defpifj them becaufe 'thevare brethren, but the rather do them fervice be- icaufe they are faithful. This is the dodrine of the jGofpel, which ftablilheth and not diffjlveth our Re- is : and if any tc^cb other wife, he ps prond) k??ow- ling nothing, but doating about qnefiions and ftrifes of words, i Fim. 6. i,2, 3J4. Believing wives muft ftay even wi.h unbelieving husbands, and win them to Chriftby an eminent fubjeftion, chafdry, modefty, and piety, r Pet. 3. 1,2,^4,6. iC^.7. 1 3,14^ the like may be faid of other relations. God calls T z us 1 96 Children and Relations bow to be denied. us not as Popifh votaries conceive, to renounce and feparate from our natural or other near relations, on pretence of being devoted to him. The words of Paul, zCor.y. 16. are abufed by them. It's true, we muft know no man after the flcjh, no not Chrift himfelf^ that is, as efteeming them principally for Carnal excel- lencies. ( as perfonage, grtatnefs, birth, &c.) or to carnal advantages and ends, or preferring the body and common relations before the inward fpiritual worth and fpiritual relations : And thus we muft not know either parents, or children, or husbands, or Wives after the flefli * nor fhould a Chriftian know or do any thing after the flefh as a Carnal man : but yer as-we ftill continue our Relation to Chrift as his Dif- ciples, and Servants, and Members, and Redeemed ones, for all that we know him not after the flefh •, ib muft: we continue our Relations to others, and be faithful in the duties of thofe Relations, and this after the Spirit 2nd for God. So that by this you may fee, that it is our Relations, carnally confidered that are the fiefhly intcreft which we muft not know ; that is, As they are look'd upon as any part of that Jelf, or of the Intcreft of that felf which would be its own End and God, and which is oppofite to God, or not fubordinate to him. To look upon your children more as yours than as. God's, is a carnal felfifh thought : To love them inordinately , and more becaufe they are your own, than becaufe they are Gods, and no love your own intereft in your chil- drenwmore than Gods intereft in them, is a felfifh re- garding them afcer the flefh : Grace doth not deftroy nature, nor natural Relations or affe&ions - but it fan- ftifieththemalltoGod and carrieth us above it, and deftroyeih it as glorious intuition deftroyeth gracious knowing in part, that is, by perfecting it. Before San- children and Relations hoi* d. 1 9 y San&ification we know, eft. cm, rcgarcf, and love our parents, children, liusbands. wives, meerly as thus related to us, and in theft ch, and rife nu higher: and if wc had converit with Chi id himfclf, and eat and drank in his pi - and lowd him accor- dingly, ic u\ 1 w- ledge, efteem, and lovi an&iried, as God is exalted, and /W/ or it he thould arHict you i- them as lie did D~izdin //and vfbfalom. Remember that ai the Refig- nation of JLifeit ielt is the point by which Chrift under the Goipel doth try mens faith, to it was the resigna- tion of an only ion, which was next to life, by which he would try A^mjam ihe father of the faithful, be- fore the Incarnation of Chrift. If therefore you will be children of Aorabam, you mult walk in the fteps of faithful d remember ihat your children are not your o ^rn • and be content that God do with his own as he pleafes, 6. Muk? Cud their portion, as much as in you lieth, andfeekjnoreforaffirittial than temporal felicity for tbfiffy and acquaint them with their Creiiror in the days of their youth : as believing ihatthofe of them that are the Holieft aretheHappieft. 7. Devote your children to fitch callings and imploy* in which *hry are likeltefi to be wofi ferviceAble to God: Coniider their diipolicions and parts -5 and then never ask what kind of life is the moil honourable or gainful for them, but in what way and courfeof life they may moft ferveGod, and be moft ukful to his Church ; And to th at let them be devoted. T 4 8. Favour a so Children and Relations bo w to be denied. . 8. Favour them not in fin: and fufFer them not to Plflionour God that they are devoted to : Remember £li's example. Gentle reproofs inftead of neceflary feyere eorre&ion, is called by God, A defafmg him, 4nd preferring his fens before him : I Sam. z. 29, 30% eyeri becaufe his fons made themfelves vile , and he reftrainedthem #0f,j Sam.3. 13. Take heed as you love your feives or them, of taking their parts againft God, or againft corre&ion, and excufingthe fins by Which they do difhonour him. 9* Give them not for their carnal advancement in the world that fart of yonr eftate which u due to God. You owe it all to him;and in the difpofing of it, he hath limited you to begin at home,& provide fo for your chil- dren that they may have their daily bread, and fo much more as they are in likelyhood the fitteft ftewards to improve for God. But if you fee the publick ftate of. the Church or Commonweal to ftand in need of. your afliftance, and you (hall then give almoftall to your children to make them rich and great in the world, and put off the works of greater moment with Tome poor inconfiderable alms or Legacy, this is to prefer/*// be- fore the Lord -, even as it is imagined to furvive in your progeny, even when natural felf can no longer enjoy , it. It's a wonder, how fo many men feeraing holy and devoted to God, can quiet their confidences in fuch a palpable fin as this. If one of them have two hun- dred, or three hundred pound a year, it's a wonder if he leave an hundred a year of it to any pious or chari- table ufe; but if he leave forty or fifty pound to the po'or,or build fome fmall Alrnes-houfe,he thinks he hath 4one well -, all the reft muft go to leave his (on in equal dignity and riches in the worl4 as himfelf. But of this J fpoke before, ja Laftly^ Children and Relations how to he denied. 201 10. Laftly, be fure that you b? very fnfpicicHs of ft If when the c. r children o before yon. fotftlfis near you, and will (tick clofe,- and will nor ealily be thruft out of y< ur ( , nor u therefore in your own cafe, and j Children* cafe, or:! our near will have much ado to overcome rbe cunning ar.d ilrong temptations to Partiality* if you wue the nolitft Saint on earth : ( though overcome them you will in if you have true grace :J But If dead profef- fors, it's twenty to one but they will overcome \ and you will fhew the world that you are felfifh pocrites, and more for your Children and Friends than God. Let me here give a few inftances in this wan 1. How oit have we ken it here ar.d clfewhere, people that make fome Ihew of Rehgu n, and are ward to have vice puniftud, and discipline cxcrcifcd, yet when it falls on any children, or ne*r reUtic their even, they are as much ag*inft\i as they are for it on others^ yea rife up with paftion and bitter re- proaches of Officers, Minifters, or others that arc the caufesofit. As one Hypocrite is tried when he dent- eth to fuffer for Chrift himfelf, fo others fhew them- felves Hypocrites fooner, by preferring ihcir children, yea their (inful children, yea the prefent eafe,or profir, or credit of their children, before their duty and the honour of God: And they will rarher have Gcd pro- voked, fin unpunifhed, and their childrens own falva- tion hazarded, than they will have them juftly and regularly chaftifed : yea fome of them ri ma- lignant enemies againft them that do it. 2. Again, When God hath convinced you of d) if a carnal friend,a husband ora parent do btx contradid it, and perfwade you from a known duty or a holy life, how 202 Children and Relations how to be denied. how commonly do men obey, becaufe forfootb they anlii i their friends that do perfwade them ? , lfe 3. Moreover, When the cafe falls out that a man cannot follow God and his duty, and be true to his foul, but he is like to lofe his friends* how commonly is God denied, that friends may not be denied, and con- science wounded, and dutybawk'd, that the favour of friends may not be loft. O faith one, they are the friends that. I live by, my livelihood is in their hands> I am undone if they cafi me off \ Weill take them, and make thy beft of them, and keep them as long as thou canft •, if thou canft live better without God than them, orcanft fpjre Gods favour better than theirs, and they are better friends to thee than Chrift is, and would be, take thy courfe,and judge at laft whether the friend that thoudidft chufe, or jthat thou didffc negled and abufe, was the better, and would have ftocd thee in moreftead in thy deepeft extremities. Chrift hath refolvcd you once for all, that he that loveth Father, or Mother more tfian him, is not worthy of him, and cannot be his Difciple .- Nay if he hate not Father, Mother, and all • that is, It he will not caft them all a- way, andforfake them as men do hated things, rather than forfake Chrift and the glory which he hath pro- inifed, Luke 14.26.33. And therefore feeing Chrift hath thought meet toinftance in the for faking of carnal friends for his fake, as a duty of all thar will be his Difciples, you may fee that this is a very confiderable part of your felf-denial. And doubtlefsit is a point that Chriftians are ufually put to the tryal in or elfe Chrift would not have inftanced in it. Few turn to Chrift, but their carnal friends will turn from them. No grea- ter enemies to a man in the matters of his falvation (except carnal felf) than carnal friends : and therefore either God or they mult be denied. For when God is p' ac rd. ^fs for tv bfffl they an nft it , ! Kpnnot be : CHK of than fcuft be denied, God or th< CH A P. XXX. ^r: a/. 13. k I vial conCftcth in tfce /^ ii tbafpi vokei 1 ng, or ibai we judge to be our < I tying .■ that a< . ds pcrfoj their will 1, and to fee them at their fb j of ail his honours and proipe- 1 ii\ could lati ^ m till he was revenged of . As a burning feftering bgU or a| *s ea- fed by opening an< Co is a boiling pai! pnind, when by railing foeeches,or revergefi it veuteth k felf againft them that tKy hate. Lut in this zlfo ft If muft be denied by ail that will be Chrifts Difciples : for he forgiveth none but tbofc that can heartily forgive another : Aid that we mav knew that this is apartof fdfat?u«l of grtat necei hath put it into cur prayers, and will not haveusfo much as ask for forgivenc fs cur felws ? if we cannot fort that we may know, thai feeing k is not to be aJ ted for on lower terms, it is not to be hoped for. 1 ving grace of God in Chiift doth fo melt and over- come the hearts of all true Christians, tlut it d:fpofuh them in their meafure to imitate him in forgiving : And they cannot find in their heart to take another by the throat 204 Revengeful Visions to be denied. throat for an hundred pence, when their Lord hath forgiven them ten thoufand talents, Mm. 18 24. 28* Tne grace thac is moft glorioully manifefted in the Go- fpel muit needs make the deepeft impreftion on the foul, *nd confequeatly conform ihe foul into its image : and doubtlefs this is love, and compaflion, and forgiving mercy: and therefore he that cannot love his enemy > blefs them that curfehimy and pray for them that hate arid per fee Hte him , and return good for evi! , can be no child of God, .#^.5. 44,45,46. It is an inhu- mane oblivion otour own condition for a man to feek revenge of another for a trifle, ("for it can be no greater as it is againft iuch Ample worms as we) when fo ma- ny and hainous fins have been forgiven us* Doth God remit to us the. everlafting torments, andfhall we in- fiift on another the venom of cur private fpleen ? I know the furious Bedlams and malicious wretches do take all this but for unfatisfaftory talk* &it is not words that will ferve their turns to repair their honour, and eafetheir devilifh rancorous minds. Fleih and blood fay they, cannot endure it. Anfw. And therefore fiejh and blood cannot inherit the Kingdom of Cod^ nor corruption inherit incorrupion, I Cor#i5.5o« Grace can do more than fleih and blood •, and if you can- not forgive, you cannot be forgiven. If it befo hard to you to for bear, y zz. to love an enemy, it fli all be as hard for you to be faved, and efcape the portion of the enemies of Gcd ^ and if the word of Gods com- mand be but wind with you, the word of his promife fhall be as uneffe&ual to your falvation, as the word of his precept and perfwafion was uneffeftual to your con- verfion and obedience. As God is Love , fo his fan- ftified ones are turned into Love, Love is their new nature : and Love is not of a Revengeful difpofition. Love is the Divine Nature in us j and malice provo- king tv, Vain Hiftories^ tfrc 205 king te Revenge is the Deviliffi nattre. And a I vcr is more afraid of the anger 01 God, than to take bis (word 01 Revenge out of hi* hand. He hath Icjrn'd, I Pet. 2. 21,23. l Thcf.+.6. A 19. [csfvengc 1 pl.a t tv vn . ice $f mint, and I will repay J ait b the rcomc of evil, but overcome evtl With goo J. CHAP. XXXL Ne\vfrxin Hijhries, and other Mens Matters yScc. 14. a Nother piece of Carnal pleafure to be denied, /V is, the Delight men haze in reading unpro- fitable Hiflories^ and hearing News that do not con- cern wy andmedltng with other wens matters where we have no Call. With fome fancies this is a notable part of carnal delight : Many School-boys, and young effeminate wits are as much poyfoned and carried away with read- ing Romances, feigned hiftories and' tale-books, and play-books, as by almoftany piece of fenfuality.. O the precious hours that have been loft upon this trafh and trumpery • but of this I fpoke before: that which now I fpeak is, even true Hifcory and Reports , as mat- ter of meer News, to pleafe a bufie ranging mind, Hi- ftory is a very profitable ftudy if it be ufed for right ends, and be righrly chofen. It's a very great help to underftand the Scriptures, and to know the former and prefent ftate of the Church • and fee the wonderful works of providence, that oiherwifc would be as loft to us. It is not fit that the wondrous works of God fhould die with thofe that have feen them , and not be tranfmitted to pofterity, God fhould have the ho- nour 206 Nevpy Kara Hz/fortes, nourof bis glorious works, from generation to gene- rion : and how thall that be if all be forgotten? He that knoweth nothing of any age but that which he Jives in, is as fooli h as he that knows nothing of any Country or Town but that which he lives in. Some Hiftorv is cfientiai to our faith • and much more is integral to it • &yec much more is very ferviceable to it. He that hath not fome competent acquaintance with Church- Hifto- ry, will be at great difadvanrages in the holding and ■ defending his faith it fclf againft an Infidel, or the pu- rity of Religion againft a Papift. And he that know- eth not the prtfent iiate of the world, and of the Church through the world, doth fcarce know how to order his affections, or compofe his prayers even in thofe greateft petiuons,abottt the honour & Kingdom & will of God.They cannot grieve with the Church in grief, nor mourn with it when it mourns : fo that it is a great duty ofaChriftian to labour to underhand by Hiftory thefurmer and prefent ftate of the Church ; And it is a great mark of a gracious iou! that longs to hearoftheprofperitv of the Saincs,- and free progrefs of the Gofpel • and a mark of a gracelefs perfon that careth not fonhefe things. But when Hiftory is not ufed to acquaint us with the matters of God, or to furnifhus with ufeful know- ledge, buttopkafea ranging carnal mind, then it is but finful fenfuality or vanity. Many per fons have no fuch delight to read the ufeful Hiftory of Church-af- fairs, as they have to read the curiouily penned, though lefs ufeful Hiftory of other matters Though I know that the Hiftory of the whole world is very ferviceable to the knowledge of Divine things ; yet they that ufe it to holy ends, will make choice accordingly, and be no more in it than mayfuit with thofe ends.Itisthe moft humane, with the moft light, ridiculous pa&iges that are arc mod pleafing to vain unfanftified wits ; hut the godly delight in it fo far as it fhews tt and lcadcihthcmto him- In the very reading carnal u .itory, that bath no I in the I .-, bxx is weary to read it: and yet 1 mu6 cau- v tOC way | li we find a carnal kind of di light in Scripture-hiftory or any other that is profitable, uc hereforecaft off the Hifiory, but feck j that we may (phiiually take plealure in all for God,and#hemay be the beginnings epd,& the life,& the Ail of pur ftudicsand delighcs-.And though our carnal delight in News and Hiftory be a fin in us » yet God doth fometime m.ke it an occafion of Good by leading us to that holy truth, which al- ter may be the means of our fan&incation, though at firft we received it but as a Novelty. And fo the carnal pleafure that many have in hear- ing News, and fitting with folks that will talk of other mens matters, or things that concern them not, is no- thing but a finful plealing of the fancy, «ud lofs of time, and negleft of greater matters which call for all our time and care. It was the voice of the Athenians^ I j* 21. [for all the Athenians and fir angers that cinime in nothing tlfe tut either to tell or to hear fom[new thing\ yea novelty of Do- ftrine and Religion, and Teachers, is a fnare and bait to carnal fancies, which many are taken by, that are forfakenof God, having i'rftiorfaken him, and proved falfe to the truth received. CHAP, 2o8 Vnnecejfary Knowledge^ and Delight therein* CHAP. XXXIL Vxneceffjry Knovp ledge, and Deli gl therein 15. A Nother part of Carnal Pleafure which felfrnufi .xJL be denied in, is, A dejire after unneceffary Knowledge, and Delight therein. 1 his is the common fin of man, but not of ail alike. Even they that can live withourtheTCnowledge of the faving Principles of* Religion, do yet itch to know unprofitable things : and many a foolifh quefticn they will be asking about mat-* ters unrevealed, or that concern them not, when they overlook that which their falvation liethon; but the Iearneder fort, and efpecially more prying wits, and thofe that are bred up among difpmes, are the proneft to this fin : and though it be an odious vice, yet it fo be- foolethmany , that they reckon it confidently among their vermes. God cannot be known too much, nor can any man be too much in love with the true knowledge of God in Jefus Chrift : without this knowledge the mind is not good, nor tan the heart befan&ined^ or the man be fa- ved : Nor can any man know too much of the will and word of God ^ nor yet of his works in which he re- vealeth himfeif to the worlds But the Carnal know-- ledge which is to be denied, is of another nature than the fandificd knowledge of believers. 1 fhall li.ew you the difference in certain particular refpeds. 1. This defire to know, which is in the unfan&ified,- is/partly from me?r nature, and partly from a diitem- pere J fantafie, which is like a crorupt enraged appetite^. that choofech that which is unwhol lorn, and yet is over- greedy af:er it. But the defire af.er knowledge in the fandified, is kindled by the love of God^ and the love' of Unnectffary Knovckd^e^nd Delight therein. 2 op of thpfc holy and heavenly things which they arc inqui- ring after. It is not the Love of God that tets ungodly men upon their ftudics, but a common and carnal de- fire to know \ and this appears in the end, which is next. z. This carnal knowledge is but to feed and furniffi and pleafe a carnal fancy • becaufe it is fouie adding to our underftandings, and becaufe it is naturally plea- fant to know, and becaufe it brings in fome novelty and variety, and becaufe it makes us feem wifer than other men, and furnifheth us with matter of difcourfe and oftemation, and rids the mind of form; troublefora doubts t therefore even the worfthave a mind to know. But this is the knowledge that mud be denied : that which muft be valued and fought after, is, To know God, that we may love, and reverence, and truft, and admire, and honour him, and enjoy him : To know Chrift, that we may have more Communion wiih him : To know the word and works of God, that in them we may know his nature and his will : and knowing his will, may ferve him and pleafe him: Thefe muft be the ends of Chriftian knowledge. There is no- thing in the world that God hath revealed, but in its place we may be willing to know, fo that we (tick not in the creature, or fenie of the words, or common ve- rities, but ufe every thing as a book or looking-glafs .- we love not a book^fo much for the letters as for the matter which they contain : & we love not a Glafs for jt-fclf fo much as for its ufe to (hew us the face which we would fee in it : fo if we goto the creatures but as a book in which we may read the mind of God, and fee his nature, and as a glafs in which his glory doth fhine forth, ourftudyand knowledge will befandified and divine. And thus as Paul would ktiow nothing but Chrift Crucified, fo every Chriftian fhould be able to V fry, 2io Unnecejfary Knowledge ^and Delight therein. fay, that he would know nothing but God in Cbrift.* for though we know a' thoufand matters, and that of the loweft nature in themfelves^ yet as long as we ftudy them not for themfelves but for God, it is not them that we know fo much, as God in them ; and fo all is but the knowing of God : even as in our duty, though the works may be many and mean that we are employed in, yet all is but the ferving of God, as long as we do them all for him : this is the main difference between an un* fanftified fcholar and a fervant of God in all their ftu- dies : One of them is but recreating his curious fancy or inquifitive mind, and feeking matter of honour and applaufe, or fome way or other ftudying for himfelf : but the other is fearching after the nature and will of his Creator, and learning how to do his work in that manner as may pleafe and honour him moft. So that when they are reading the fame books, and ftudying the fame fubje&s, they are upon quite different works,as having contrary ends in all their ftudies : the one is content with bare fpeculation and aery knowledge which puffeth up ; and the other ftudieth and knoweth practically to feed the holy fire of love in his heart, and to guide, and quicken, and ftrengthen him for obe- dience, 3. Moreover there is a difference commonly in the fub;e% which they moft defire to know : for though there is no truth but a wicked man may know, which a true Chriftian knoweth, and alfo but few truths but what he may for fdfifh ends be defirous to know ^ yet ordinarily a carnal heart is much more forward to ftu- dy common Sciences than Divinity •, and in Di- vinity to ftudy leaft the pra&ical part, and to be moft in points that exercife the brain,and lie further from the hearc : but the fan&ified man delighteth moft in know- irgthe myfterie of Redemption, the riches of grace, the UrwcceJJ'ary K noxvlt J«t ^and Deli °ht therein. 2 i f the glory which he hopeth for, the nature and will of God, the way of duty, the testations that arc before him, and his danger by them, and the way to efcape, with fuel) other ufeful truths whiehhe muft live upon, One feeds but upoiuhe air and chaff of word^ and no- tions, or common truths j and the other is "taken up with the moft fpiritual, heavenly and Qcceflary matters : yea it is not fo much the truth as the matter or thing re- vealed by it which the Chriftian looks after i it is not only to underftand the meaning of the Scripture j but to find, aftd love, and enjoy that God, that Chrift,that Spirit, that Life which is revealed in thofe words of Scripture j but the hypocrite flicks moft m a Grarti- matical fuperficial kind of knowledge. 4. Moreover, Carnal love of knowledge doth draw 1 the foul from God to the creature : it is feif and the [ creature that is fought after in it : and therefore the more fuch knowledge, the further from God. This was jid.zms temptation and fin, to defireto know good and evil for himfelf, fo that he might have lefs need to live in an implicite belief ofGod, and dependance on him, but might be acquainted what was good. and evil for him- felf,that he might tiuft himfelf and live to himfeif : But -fpiritual knowledge carrieth us from felf. 5. Carnal knowledge would break Gods bounds I and would needs know that which God hath not t e- vealed, and pry into the fecrets of heaven : with a pre- fumptuous immodefty they would reach to that which is above man, while they are wilfully or negligently ignorant of that which (hould heal them of their brii-. tifhrrefs, Thev are fo fhallow that they comprehend not any one of the fmalleft creatures of GoA^ and yet they have arrogant p roud conceits that liiuft be fatisnerf "cries : andthoug" I' €wn onprepa 2nd ignorance they mow not t; V J 2it Utmtceftary Knowledge, and Delight therein. which elfe they might know, and cannot fee the ftrength of a feafon, which the wtfe can fee ., yet will they foo- ncr quarrel with the light than with their eyes, and fu- fpe& the reafons and words of God rather than their purblind minds. But fpiritual knowledge is modeft, and humble,and obedient -, &prefumeth not to climb any highe r than the ladder,leii he lofe more by fuch a ftep too high, than he got by all his labor hitherto ; & find himfelf all in pieces at the bottom while he would needs climb above the top. He finds work enough in what God hath commanded him to ftudy in his vfrord • and therefore hath no leifure to look after things that God hath hid from him : It is for the ufe of knowledge that he would know ^ and therefore he hath no great mind of that which is ufelefs ; and he knows that God is the beft Judge of that •, and therefore he takes thatto be bed for him which is prefcribed him. 6. Carnal Students are apt to learn in the wayes which their interefts and fancies lead them to : but ho- ly Students learn of God in his prefcribed way ; that is, I. In his Church, which is his School. 2. And in and by his holy Scripture, which is the book he fets us to learn. And 3. By his Minifters whom he com- rnandeth to teach us. 4. And in obedience to his fpi- ritthat muft make all effectual. And 5, In fervent prayer to God for that fpirit and a blefling. This is Gods way in which he will bring men to faving know- ledge. 7. Alfo Carnal Students obfervenot ( commonly) Gods order in their learning : but they begin at that which futeth beft with their carnal intereft or difpofi- tion, as being leaft againft it . and they catcfi here end there a little, and make what their lift of it, and force it to their carnal fenfe, and to fpeak for that which their mind* are moft affe&ed to. But the fan&ified ftudent, begins HnncceJ[.t ry Kuo veledge^nd Delight therein, i r j begins at the bottom, and firft fecks to know the Lflen- rials of Religion, & Points that life licth muft tpon i fo he proceeds in order, and takes the leflbn wh.ch God and h:s I eachcrs let him, and takes up truths as they lie in order ofiftceiCtyandufe. & And in the manner alfo the difference is great. The Carnal ftudent fearcheth prefuniptuoully , iclf- conc.itedly, and unreverendy, and (peaks of holy things accordingly, and cenfureth tfum, when he fhould cenfure himiclf and actions by than, and bend- eihthe words of God to his own carnal intereft and will. But the fpirin:al ftudent fearcheth meekly with fear and reverence, with felf-fufpicion and confeioufnefs of his exceeding darknefs, and with a willingaefs and refolution to fubmit to the light, for convi&ion and lor the guidance of his converfation. And now you fee what carnal ftudies are, remember that to avoid them is part of your f If -denial. IUftrain- your ranging phantafies & underftanding,as you would do a ranging appetite. Ifyouhavea mind that would fain reach higher than God hath giv^p you light in Scripiure, or a mind that muft needs be lausfied of the reafonsof all Gods ways, and murmureth if anv of its doubrsbe unreLlwd, remember thar this X^fftf that muft be denied iny be wife in his o.vn eyes,he muft; '., that he may be wife, i Cor.4}. j8. and as little children muft ycu come to the S Chrift; if you will indeed be his Difciples And re- ha: thislnrelleftual voluptuoufnefs,lictTitiouf- inption of Carnal minds, is a higher, and in fon r, and more dangerous vi well as in a courfe of . fs and fenfual voluptuoufiu I V 1 C H A P. ? 1 4 Factions Defre of the fuccefs of our own. CHAP. XXXIII. gaUiow Defre of the face eft of our own Opinions arid ' Parties, as fitch, &c. z6> A Mother felfifh Intereft to be denied, is, The JT\ factious defre of the fuccefs of any odd opinions which we have efpoufed^and of the increafe and -proffer tty of any dividing -party in the Chnrch which we fa. true addi&L dour felves unto* It exceedingly delightettr a Carnal mind that his Judgement fhould be admired, and he 'fhould be taken as the light of the Country round about him, and there- fore when he hath ha tcht any opinions of his own, or cfpoufed any whereby his Angularity may be raanifeft- td, or by wh'ch his felfifh intereft may be promoted, he is as careful to promote thefe opinions, and the par- ty thatholdeth with him, as a Covetous man is to pro- mote his gain. There is indeed as much of fe If in many metis Herefies and Church-divifions, as any Senfuali^ hath in his wa^ And hence it is that a zeal for felfifh opinions is e^ffl^gotand eafiiy maintained ^ when zeal for the faving truths of God is hardly kindled, and hardly kept alive. Yea multitudes in the world do make the very truth to be the matter of their carnal intereft in it • while they fome way get a feeming pe- culiar intereft , and promote it but as an opinion of their own, or of their party, andufeit for felfifh car- nal ends. And hence it is that many that are 'called Orthodox, can eafiiy get and keep a burning zeal for their Orthodox opinions, when Praftical Chriftians do finS it a very hard matter to be zealous for the fame truths in a Practical way. Many ungodly men will be hot in Difputing for the truth, and crying down all that are againft it, and perhaps fo far exceed their bounds, that Opinions xndPxrt:, 2 1 5 that the godly dare not follow them ! And tl is clear. Whethgr it be Truth or Error that a man holds, if he hold it but as a conceit of hb Own, or as the opinion of his party, or to be noted in the world, as one that hath found out more truth thin others, or any way make it but the matter of his f Ifift intereft, nature and corruption will furnifh him with a zcil tor it: It's eafie to go where fin and Satan drives-, and to be zelous where zeal hath fo fmall refinance : and to fwim down the flream of corrupted nature. But it is not foeafie to be zealous in the pra&ical faving enter- tainment of the truth, and exerciling that faith and love to God and holy obedience which truth is fent to work in us. Afchifmaticalor Gpinionative ufe of truth it fclf, is but an ufing it for fc If againft the God of truth : and it is no more wonder to fee men zealous in this, than to fee men forward and hot in any evil : We can- not tell how to quench or reftrain this fel'fifh carnal kind of zeal. But when men fhould ufe the truth for God, and their falvation againft Satan, and fin, and fclf, then it's hard to make them zealous: They are like green wood or wet fuel on the fire, that will not burn with- out much blowing, and foon goeth out when it feem- ed to be kindled, if once you leave it to it felf : Pant fpoke not non-fenfe when he faid £For ye are yet Car- iufi :for whereas there is among yon envying, and ftrife, and divifions, are ye not carnal and walkju men I For while one faith, I am 0/Paul, and another I am of A- pollo^r^ not Carnal? 1 Cor. 5. 5,4,5. How fe- crerlyfoever it may lurk, there is doubtlefs much oi ft If 2nd {lift in Herefies and unjuft Divifions. 1 know that mod of them little perceive ir. James and in their zeal, which would have called for fire from en, did not know what fpirit they were of. 1 God would not have fpoke ir , if it were not true, Rom* V 4 16.17 2 1 6 FaHious Dejire of the fucccfs of our own J6.17. [_Now 1 befeechyou brethren, markjhem which caufe Divifions, and offences, contrary to the Dottrine which ye have learned, arid avoid them: For they that are fuch, ferve notour Lordjefus Chrifl but their own belly, and by good words and fair fpeecbes deceive the hearts of the fimfle.'} Though they little believe that that there is any fuch wickednefs in them as this, yet the Spirit of God, that is the fearcher of hearts is ac- quainted with it : and afTureth us that both at the hot* torn and the Endj Church-dividing courfes have a car- nal felfifh nature : It is forae fecret intereft of felf , (though fcarce difcerned) that kindleth the zeal, and carrieth on the work : It is not God that is ferved by the divifions of his Church. Many Seds now among us, do put a face of Truth and Zeal upon their caufe; Buty^//is the more dangeroufly powerful with them, by how much the lefs fufpe&ed or obferved. The Pa- pifts under the pretence of the Churches Union, are the great dividers of the Chriftian world, unchurch- ing the far greateft part of the Church, and feparating from all that be not Subje&s of the Pope of Rome : And jdo you think it is felf and flefh that is the Principle and Life, and End of this their Schifm ? were it not for the upholding of this ufurped power and worldly immu- nities^and greatnefs of xhe Clergy, it is morally impof- fible that fo many men of reafon and learning could con- cur in fuch a fchifm, and in fo many grofs conceits as go along with it. It is not the Pope that they are princi- pally united in :* For the far greateil part of them, it it too evident that it is felfifh and jkfoly intereft that is their Center, to which the Pope is but a means. Hence it is that many of their Jefuits and Fryars are carried a- broad the world, with fuch a fire of zeal, to promote their caufe, that they will compafs fea and land for it, ^nd day and night are bufie at the work, to plot, and con- L Opinions and Titties, as fucb, &c 317 contrive, and infinuatc, and deceive, and think no cod or pains coo great. For zfelffi CM zeal and dili- gence luth fominy friends, and to little hindrance, that it's eafily maintained : but fo is not the healing peace- able, pi aftiwl, and holy zeal ot true believers. Well 1 Ccnfider what I fay to you from the WYrd of the Lord : There IS* felfijb dividing Zeal in Reli- gion, which muft be dented as well as whoredom or drun'kennefs.lf you a>k me how it's known : Briefly now I fhallonly itell you this much of it : 1 . That it is ufually for either an Error or a particular Truth, againft the intereft and advantage of the body of unquestionable Chriftian verities. They can let Religion fuffer by it, fo their opinion do but thrive. 2. Ic is ufually for an Opinion by rcafon of fome fpeciakndearment or inte- reft of their owoin.it, 3- They cry up that opinion withazeal and diligence much, exceeding that which they beftow upon other opinions of equal weight j and lay a greater ftrefs upon it, than any fliew of reafon will allow them. 4. They ufually are zealous for a party and divifion, againft the Unity of the Ca.holttk Church. 5. Their Zeal is moft commonly turned a- gainft the faithful Paftors of the Church : For it's hard to keep in with fchifm, and with faithful Paftors too : And if the Minifters will net own their fin and error, they will difown the Minifters. The Anabap- tiftsa'nd other Scfts of late, would never have been (o much againft Chrift's Minifters, if the Minifters had not been againft their way. 6. Their courfe : doth in the cone lulion, bring down Religion, andhir.de: thriving of the Gofpel and ot Gcdlinefs. Mark, what iuheifiueofmoft of thofe ways, that thefemen are fo hot for ? Doth it go better or worfe with the Church andcaufeof Chrifl in general, where they are, ij it did before? is Religion in more ftrength, and bfc f 2 1 8 Carnd Liberty to be denied : what. ty, and life, and honour ? or doth real holinefs more t abound i If fo,be not too hafty to cenfure their Zeal, t Bu: ufually all rhefe dividing ways, are the difeafes of i the Church : which caufe its languishing, decay, and If difToluaon. 7. Laftly, This felfifli zeal is common- G ly cenforious , and uncharitable, and dirainifheth ! Chriftian Love, and fees thofe a reproaching ani de- 1 fpifingeach other, that ihould have lived in the Uni- on and Communion of Saints. Where you find thefc properties of your zeal and defire, for the promoting of your Opinions or parties in Religion, you have great reafon to make it presently your bufinefs to find out that infinuating/?//, which maketh your Religion Carnal,. and to deny and mortifie it. CHAP. XXXIV. Carnal Liberty to be denied: What. ij. A Toother felfifiinterefitobcdQnkdy is Carnal JTx Liberty. A thing that feifiihnefs hath strangely brought of late into fo much credit, that a- bundance among us think they are doing fome fpecial fervice to God, their Country , the Church and their own fouls, when they are but deeply engaged for the Devil, by zfeif-feehing fpirit, in a Carnal Courfe. For the difcovery of this dangerous common difeafe, I muftfirft tell you, that there is a threefold Liberty which muft carefully be differenced. 1. There is an Holy, Blefled Liberty which no man muft deny. 2. There is a wicked Liberty, which no mm fhould defire. • 3. And between thefe two there is a Common, Nan> ral,and Civil Liberty, which is good in its place, as other worldly matters are, bur mutt be denicd,w\\z\\ it fta'nds Cxm.il Liberty to be denied : wbst. 21 9 tands in competition with higher and better filings J md, as all other worldly matters,is Holy when it is Ho- ily efteemed and ufed • that is, for God ^ but finiul vhen it isfinfully eftecmed and ufed, and that is for larnal fe If. I. The tirft of thefe is not to be denied, but all other liberty to be denied for it. This Holy Liberty 1 ifteih in thefe following Particulars. 1. To be freed rom the Power of fin, which is the difability, the de- (ormity, the death of the foul. 2. From the Guilt of lin, and the wrath of God, and the Curfeof the Law. To be reftored to God by Chrirt, in Union, Recon- ciliation, and Salification ^ and our enthralled ipi- rits fet free, to know, and love, and ferve him, and de- ght in him. Where the Spirit of the Lord is, there is Liberty, 2CV/-.;. 17. God isthefouls freedom, who is its Lord, and life, and end, and all. 4. To be vered from Satan as a Deceiver, and enemy, and exe- cutioner of the wrath of God. 5. To be freed from ihat Law or Covenant of Works, which .requireth that which to us is become impoiTible. 6. To be fi from the fcurdenfome task of ufelefs Ceremonies, im- pofed on the Church in the times of infancy and dark* nefs. 7. To be freed from the accufations of a guilty Confcience,&thofe fclf-tot mtnting* which in the wicked arethefore-caftesof.hell. S. To be freed from fuch temporal judgments here as might hinder our lalvation, or our ferviu of Godjp.To be free from theconcjem I , and the evcrlafting Tori; a 'd muft endure. 10. And to I livered into thebleiud light of God , and the fruition and pleaiing of him, in Perfed Love, and Joy, andPraife,toalI eternity. This is the [4] 1 you muft not d, ichl iherefore Qgme, that q 20 Carnal Liberty to be denied : what. that by the way you may fee, that it is «not for nothing that the other forts of Liberty are to be denied. IT. The fecond fort of Liberty is, that which is wick- ed & dire&ly £vil,which all men fhould deny : And this is a freedom from Rightroufnefs^ the Apoftle calls t it, Rqk.O.io. To be free from a voluntary fubjc&ion to God and free from his fevere and holy Laws, and free from the thoughts of holineTs, and of the life to come, and free fromthofe fighs and groans for fin, and that godly forrow which the fanftified undergo j and to be free from all thofe fpiritual motions and chang- inJWorks upon their hearts, which the Spirit doth work on all the Saints : to be free from holy fpeeches, and holy prayer, and other duties, and from that ftrift and holy manner of living which God commandeth • to be at liberty to fin againft God, and to pleafe the fleih, and follow their own imaginations and wills, let God fay what he will to the contrary : to be free to eat and drink what we love and have a mind of, and to be merry, and wanton, and luftful, and worldly, and take our courfe without being curbed by fo precife a Law, as God hath given us : to be free froth an hea- venly converfation, and thofe preparations for death, and that Communion with God which the Saints par- take of : This is the wicked Liberty of the world, which the woril of carnal men defire : And the next beyond ihis, is a Liberty to lie in the fire of hell, and a freedorfl from falvation, and from the everlafting Joy and Praifes of the Saints. If freedom from Grace and Holinefs deferve the name of Freedom, then you may next call Damnation a Freedoom. And it is part alfo of this finful mifcable Liberty to be free from the Government, and Oifirers, and good Laws* which rule the -Church and Commonwealth. And C&rnd Liberty to be denied : whit. 2 2 1 | ind fuch wretches there are in the world, that ferioully udge it a deferable Liberty to be free from thefe. I hey [link that ifuir Country is Free, when every man may (o what he lift, and they have no King or other Go- I prnors, or none that will look after them, and pu- Tiifh their mifcarnages : And they think the Church is i free, when tiny have no Paftors, or when Paftors Jiuveleaft power over them, and they may do what '.hey hft. And indeed if they were rid of Magiftrates and Minifters, they were free! Asa School is free that hath (hut out the Mailer, or have rejected him \ and teach and rule one another I And as a Ship is free when the Mafter and Pilot are thrown bver-board ; and as an Army is free when they have caft off or loft their commanders : or to fpeak more fitly, as an Ho- fpital is free when they are delivered from theirPhyfici- an . and as the madmen n\ Bedlam are free when they have killed, or efcaped from their Keepers. As Infi- dels keep their freedom, by refufing Chrift in himfelf ? fo carnal Dividers and Hereticks keep their Freedom, by refufing his Officers, and Chrift in thefe Officers; for he that heareth them hearcth him 5 and he that de- fpifeth them, defpifeth him ^ and he that dtfpifcth, ifcth not man but Cod, Luke 10.16. 1 Thef. 4.8. And another part of this ungodly Liberty is, to te free from the exercife at leaft or this power of Magi- ftrares and Minifters fo far as not to be reftrained/rom fin, though they be not free from the ftare of fubjefts. To fwear, and be drunk, and live as moft A!e- fellers on the damning fins of others, and make a trade of felling men their damnation, and to havenoMagiftrate punifh them, no Officer trouble them, and no neighbour ac- cufe them ; this is their Liberty. To game, and roar, and revel, and have no body fay to them, \\ by do r. 222 C ay nd Liberty to be denied, : what. fo, is part of their Liberty. To have leave without Re ftraint to make all others as bad as themfelves, and il they are Infidels or Hereticks,to perfwade other men tc it : If they hold any opinion againft the God that made them, againft Chrift , againft the Spirit of God , againft the Word and Laws of God, againft. his Mini- fters, his Church, his Ordinances, againft any neceffary point of Faith, or if they have any falfe conceit that leads ftraighc to Hell,that they may have full power, li- cenfe, and authority, to bring as many as they can to be of the fame mind , that they may not be unprofitable fervants to the Devil,nor go to Hell alone,this is a great part of their impious Liberty : And becaufe the name of Conference is become honourable , they call this by the name of Liberty of Confidence : when indeed it is Liberty of Praftice that they mean, and not Liber- ty of Confcience : For their Conscience cannot be al- tered by force, nor touched bythe Sword.It'sf/?^ that deprive men of theLiberty of their Confciencesjxhiltt: by falfe teaching they put out the eye of 'confcience^ enflave it to finful falfe conceits. And Confcience is fcience : and Error is not fcience but ignorance: And therefore as Error is not Conference, but the definition of .Confci- ence ; fo Liberty to error, is no Liberty of Confcience^ but a Liberty to defiroy Confcience : Much lefs is u Liberty of Confcienceto fin againft God, and draw o- thersfrom Confcience into error, and poyfon mens fouls, and hinder the Gofpel, and promote the work and Kingdom of the Devil. And many of our miferable fottiih people take it for a part of their defired Liberty to be free from Minifters Spiritual Overfight and Government,& not to be Cate- chtfed or called to an account, or examined about the ftate of their fouls, nor queftioned about their lives, but that they may do what they will, and have Sacra- menrsy Carnd Liberty to be denied : what. 22 j imcnts , and all Ordinances on what terms and in whar [manner they will, and to have Miniftersbow ihcir Judgments to theirs,and lay their Confidences ai the feet of every carnal ignorant wretch, and be bat their fervants to do whai they would have them; this is the Liberty that Sacans fervants do defire. Ana withall,ihat*hey may be free from neceflary payments for the fafety of the Commonwealth,and from the neceflary retribution to God, for the Church and poor, y a from giving but the Minifters their cwn^ all this they take tcr part of their liberty. But they are all fuch liberties as Chrift never purchafed, and the Gofpel never beftowed, and never made the Owners tiappy : It is a liberty to ftarve their own fouls, and go quietly to everlafting torment, and not be molefted by Preachers and Puritans, but to fin againft God, and damn themfelves, and be let alone, and have no body rell them oi it, or ask them, Why will you do fo ? In a word , it is that liberty that Chrift died to favehis peo- ple from, and which the Gofpel would take down, and the fpirit, miniftry, and Ordinances would overthrow, and which no wife or good man hath reafon to defire : & it is that liberty which God will fave all thofe from , whom he will fave from the flames of hell. III. The third fort of Liberty is that which is in k felf Indifferent, or to be reckoned among the common tranfitory benefits of this life , which with Gods bleC- fing is a mercy • and well ufed may do gcod5but other - wife is hurtful or little worth. This Liberty is not the Natural Liberty of the will, which in regard of its own elicitc A&s is nothing but the power of fclf-dc- Urrr.iyiation • and in regard of internal imperate afts, is nothing but a power or freedom to do what we will. For thefcare fo our own, if not our fcives , that no ftan can take them from us i at leaft the firft. Nor is ic r 234 C&rnal Liberty to be denied: whdt. the Ethical Liberty of the foul from Gn by gracious . Habits : for this is ever good, as was faid before. Nor is it a Political Liberty from thofe tyrannous Laws or pra&ices of men that would root our the Gofp4 and pull down the Kingdom ofChrift, andfet up iniquity* This Liberty muft be defired, and not denied, even when we fubmit our felves to perfecution : but it is U The Civil Liberty of being from under the Govern- ment of others, and of having a hand in Government our felves. 2. The Liberty of being from under the Go- vernment of Strangers, Conquerors, or enemies* 3. The Liberty of c hoofing onr own Governors, and having them not by other mens eleftion fet over us. 4. A Liberty from burdenfom payments & taxes which are of tk) neceility to our good. 5. A liberty from arbitra- ry Government, and from being pliable to the meer will and paffionsofmen. 6. A protection from the abufes and injuries of others. 7. And a liberty for our bodies from the reftraint of Imprifonment. All thefe are things that in themfelves are naturally gocd^ and efpecially the two laft are very great mercies. But yet as the five firft are fmaller matters, fo all of them are but temporal tranfitory things, and not to be regarded in comparifon of Chrift and the heavenly liberties. Thedeareft of them muft be denied when they ftand in the way of duty, and cannot be had on terms of inno- cency. To fin for liberty, is to leap out of the frying pan into the fire, as the Proverb is : To become the pri- soner of the Devil, that we may not be the prifoners of men: toenflavethe foul for the liberty of the body, Eelieve it,fin makes deeper galls than bolts or fcourges do : It's an eJie durance to lie in goal in comparifon of lying infin, or under the wrath of God, At the fur- theft, death will free you from imprifonment, but death alone will not frecygo from fin. It is but mens foolifh Car;?*! Liberty : 22 5 toolifli conceits that mikes impflfonment fo griew io the moil, ltisthe fttne tarth that they tread on, and the tame air ihat they bfeath in as before. The great trouble is that they fiave not then lot Uhen their own wills do as much confine them, it is rfun no trouble. I'm confine my felf to one room, to <>ne chair, the ft* great eft part of the year \cr my ftudies I and why lliould I not be'r as well to b^ (c Confined by another, if my own will could but comply With it? Never grudge at reftraim or imprifonrm- ' then, but find 6ut fome imployment in it, whereby you nuy be frrviceable tb God, or at leaft fe^ve him by your? foflerings, and then rejoyce in it, and bring your minds . our condition, and fo you nnv fet your felves aft li- l^crty in fpire of the greateft Tyrant in the wor! Imprifonment is but 1 penal reftraint : and Involuntary, ic'^fcarcely penal : it is therefore in yc i power whether you will be Prifoners or not,*becaufe it h in youf power .Whether it fhall be involuntary of no:- Be but willing of your confinement, and you are?.: Kt b:r;y - and tfcough you .ire not out of the £lace, \ are out of the pfilon. The fame room that is a prifon to the reft, is none to the keper that guards them, be* ciufe ap nig it' to be for his commodity. He h willing of it, and their pnfon is his home. And if Vou do but apprehend how you are Called fromtempcatiofisv firid have an opportunity of honouring God, or at les£ of being more humbled and' mortified, and fo bring your mind to confent to your habitation, it's become your home and place of freedom : jhowfcvir he is 6n- worthy of the liberty of the Saints , that cannot de*. *1y the liberty of his habitatfon or bodily abode for the attaining of it. And for thetSings that men make fuch ta ftir about in the world, under the name of their ci/il liber: X forue zib Carnal Libert j t's b% knieb : v/hat. fomeof them are no4iberties, but fancies or miferies, & the reft of them are no further to be valued than they are fubfervient to the Kingdom of Chrift and the good of fouls. Conceited people call it their liberty to be governed rather by four hundred than by one, _or by Popularity than by other forms of Government, and a great ftir they make about this, as if their felicity did confift in it ; When as the true liberty of a Com- monwealth confiftethin the fulleft conformity of their Laws and their execution .to the will of.. God: in beiqg free from all Laws or Paffions of men that encourage iniquity, and are againft the Gofpd or the common good, and peace and welfare of the body : In a word, to have Government beft fitted to the ends of Govern- ment, which is fucha temporal fafety and profperity. asmoft conduceth to the fervice and honour of God: But ihe fpecies of Government is none of this liberty in it kh' confideredi A people may be at much more -liber-** ty under a pious Monarch than an impious or unskil- ful Democracy/The free choice of the woft when they are bad fas where is it better ? ) may enflave the. beft ; and the ^vp£ and intereft of the Rich is commonly fuch upon the people, that a free choice is fomewhat ftrange* And that fort of Government maybe fitteft for Qrq pepple, that is unfit for another: And their happinefs lieth not in the fpecies of Government, let them ftretch their wits to invent new forms as long as they . will- > but in the Predominancy of God and his Intereft in the hearts of the Governors, and in their Laws, their Offi- cers, and Execution. This is it, and nothing but this, in Goverjunent, that will give the Commonwealth that ddlrable libercy,in which their welfare doth confift. And therefore chofe perfons are Enemies to the Li- berty of their Country, that under that Name would ad- vance fuchkind of Popular intereft as is plainly againft • Our Native Country and ILtl 'nations denied. 227 the intereft of Chrift : and mud I itcs and Miniftcrs rcftfained from doing the Work of the Om- nipoteiv gfi, the one from punching fin ( if it be againft: the fit ft Table, or come but under the name of Y ) and the other from excrcifing Chinch jifc idall under pretent4of the Peoples Liber- Ali theie are carnal Liberties to be Denied. CHAP. XXXV- Onr Native Country and Habitations denied. 18. A Nother part of Carnal ft If -inter eft to be de- ./jL nieJ,is, Our Native Country^ or place of habitation y with all the £om forts and Accommodations they afford it*. It is lawful to have fome fpecial Love to our own Country ^ but not fucli as (hall prevail a- gainft the love of Chrift, or feem fufficient to entangle us in fin. We muft (hew our Love to it principally by defiring and endeavouring, that Gods name may be hallowed, and his Kingdom mail tfined, and his will fulfilled among and by our Countrymen : But if they fhould turn enemies to theGofpel or to Godlinefs, we muft love ihzfcrvants of God abroad much better than his enemies at home •, and wiflr the fuccefs of his fer- antsthough of other Countries, againft his enemies, though they were of our own. And if we cannot ferve God or enjoy the freedom of a good confeience at home, another Nation, though it were in ^he utmoft pans of the Earth, where we may better ferve G( muft feem a better place to us. And if we be banifh-^ ed or neceflitated to for fake our Country, we muft not ftick at it, for the caufe of Chrift. It is none of the greatefttrya!^ to Be pat to remove from one Countrv X z to ft 2 8 Our Native Country and Habitations denied. ^o another, as long as we have nefceffaries, where" \ cverwecome. We have the fame God to be with us,* and take care of us, beyond fea, as at home : the fame earth, and air> and fun to fhine upon us : The fame Spirit, and grace, and promifes do accompany us : The fame Saints of God, and Ordinances of Worfhip may be had in other Countries as our own. It's a kind of childifhnefsto make fucha matter of being driven out of one Kingdom into anotherPwhen we have the fame or greater mercies in the other. . All is but our Fathers houfe j and we do but remove from room to room. The Earth is the Lords And the fulnefs thereof. As I faid before of Imprifonmcnt, fo I fay ofBaniftment •, It is in our own Wills by confenring to k,to make it no ba- nifhment. If you will make an aftii&ion and a great matter otit,you may. A Merchant or Fador can live for his commodity, far from home, even among Turks and Infidels, and take it for no banifhment : Much more fhould you do fo, for the fake of Chrift. Every place is our own Country where our Matters work li- cth. We are but pilgrims -5 and as long as we are not out of our way, we need not complain much for being out of our Country. Indeed we are here but fvr anger sy and this is not our Country, and therefore let us not o- verlove it upon a miftake. The Apoflles of Chrift did purpofely leave their Countreys, and travel about the Countreys of the World, to bring them the Do- ftrinecf falvaiion by Chi ill. And is in not better be walking Lights to illuminate the world, than Candles fhutup within ihe walls cf our own habitation ? Heb. 11.8,9.19- [_By faith Abraham when he was called to if we cannot deny an earthly finful Country for them. C H A P. XXXVI. Bodily heal: \ from forme* 19. "Hilt a firgrcarer Interefi of j elf to be denied, fj dotbeonfift in our bo,. I from th j ft rrncnts, which per [editors ufe-H ■ c godly. An ave{fefitfsto fti ■> fin, bu: an i the flefh, cpitet 1 i, when it c evil, to .. I : or to ol X v 250 Bodily he, tub and e&Je from torments. veth us of : Paul and Silas could fing with their bodies fore, and their feet in the ftocks. To be joyful in tri- bulation fhould be no ftrange matter to a ^aint : much jnore with a patient fubmiiilon to undergo it. We may not thruft our felves into the fire, nor choofe fuffering without a call -, but we muftfufFer rather than fin, and choofe the wounds and hurts of the body before the wounds and lofles of the foul. But becaufe flelh and blood will draw back, and make too great a matter of fufferings, I (I all briefly give you ten Confiderations that may perfwade you herein to deny your felves • and in two cafes I defire you to make ufe of them ; Tirft, in cafe you have no way to tfcape fuffering, but by fin- ning : tfyrn deny your felves and choofe to ibifer. Secondly, in cafe of Gods afflictions which unavoidably lie upon you: then deny your felves by a quiet and patient fubmifllon : And for both confider. !• That is the beft condition for us, in y/hich we may be moft ferviccable to God. . And if we fufrer for Righteoufnefs, we may frrve Galas well in fuch fuf- fering as in a profperous ftate : Or if God himfelf af- flid: us, we may ferve him in our afflidion : Our pa- tience then is the fervice that we are called to. The fufferings of the Saints have done very much to the promoting of the Gofpel ar,d building of the Church : Men will fee that there is fomewhat worth the fuffering for, in the Chriftian Religicn, and fee that Heaven is taken by believers for a certain thipg, when they can let go earth for it : They will be moved to enquire, what ic is that moves you to fuch conftdfcey and pa- tience. And why fhould we not be willing of that condition, in which we do our Mafter the btft fervice, what ever the doing of it /hall coil us ? The commodity of our end is the chiefeft commodity. 2. That ttocuiy ucaitu ana raj c j rcr/; 231 2. That is th^beft condition for us in which we may have tKofioi God. But certainly we may I much andufually more of God in//i//mV/£,cfpccially : hiscauie, than we can have ifl riiy- efpecially when we fin to efcape thefe fuifcrings. Is it bodily . eafe, or Cod that you let moftby? It will be fcen Ly r choice. If you prefer yourcafc before him, you ! muft expeft to have no better than you choofe. If you cfer him before your eafe and profperity, you muft be gladder of God wuh aJvcrfity and pain, than of grolperity and eafe without hinu Abeaft hath health spd eafe as well as you, and yet you will not think him as happy. Jf ycu are tormented or lofe your health I Chr ft, you lofe nothing but what a Turk or Infidel hath, yea but what abeaft hath, as well as you! But you may have that of God by the advantage of your ng, that none but Saints have. And God's pre- fence can make a fuffering ftate as fweet as a profpe- rous. And he hath given you ground in his promifes to€«pedit, Hi. 4.3. i,z^a~)Vhen thou paffeft through i\, J will be with thee J 1 Cor. 10. i> c hath no temptation taken yon, bur what is com- mon to man : bin Cod is faithful who will net fuffer yen to be tempted above that your able ; but will with the titr ptation alfo make a way to efcape1 that you maybe abu tjbcuritf] 1 Pet. 4.14. [If ye be reproached for the name ofChrifl^ happy are ye : for the fvirit of glory and of Godrefteth ;. : On their part be U fpeken of\ but on your part he is glorified] ver. 16. [If an fnffer as a .//, let hi but let him glorifUGod on this behalf.] What is the Scripture fullei fixing promifes :<• u.rift? T then, i* but to Hy from the | X 4 ?• M 2 j 2 noaiLjf veaiift ana eaie t,rom torments* 3. At leaftthefe/#/m>£/ further om ' fanttification^ and make m better. And is not chat our beft Condi- don that mak^s n* beft ? Common experience as well as Scripture may fatisfie us that a differing ftate doth vefy much further humiliation and mortification, and bring men to a deeper fenfe of fin,& help all the truths of God to work, and make th^m more fenfible and ferious than in profperity. Then we do not only hear but feel, that finis wi; and that the world is vain, and that the threat- rimgs of God are true. Why Chriftian/if thou didft bat know that thou fhouldil have more of the fpirit and its graces, and lefs of fin, in a fuffering eftate, than in eafe and plenty, woul Jft thou not even choofe it and be glad of it ? Is not fin worfe than fuffering to thee, and holinefs better than eafe and peace ? Alas, what fenfe- lcfc, carelefs perfons fhould we be, if it were not for the help of fuffering ! Grace ufeth to work by means : and this is the common means. • 4. Confider, thau pain and fuffering vpefliall have, whether for Chrift or net : The worit men undergo sdmoft as much by ordinary ficknefies and lofts and crofTes, as the Martyrs do that fuffer for Chrift; fin will bring fuffering : and it's better have that which is fan&iiied by the intcreft of Chrift, than that which is nor. • 5, And a Chriftian that haih fo much ado to curb and rule the flefh in frof verity, me thinks fhould the more patiently bear adveriity , becaufe God fets in by it, and helps him to fubdue the flefh, and tame the body and bring it in fubjeftion : And as it is but this burden- fome fbfhthat fuffemh, which hath -been the cufe of fomuch fuffering to our minds • fo our warfare againft this fieih, which we mann?ge through the courfe of our lives, goes on more proi'percully in the time of its fufferings, than in profperity. A weakned enemy is cafilier health and cafe frJmtlhhents; 2 3 } rafilier conqi Donor therefore too mi:ch take parr with tji ugly jufti the proc 6. And corrfider that the ; ill be but jhcrtM ik but a little wnile, and you (hall feel more than iTyoii bad felt nothi hich 'jkortly will net be, is next to that which u not. Asit makes all the pleafures and glory of the world, tc dream and next to nothing btcaufe it'sbutawhil thev are gone, and never return again : So it makes cur fufferings next to nothing that they arc palling awav, and almoft bvt r. And then all tears will be wiped from your eyes-, and pain will be fprgotteff, br r^ffletribrtd only toencreafe your joy. When you are paft the I and fafc with Chrift, you will never repent of your ngs on earth,nor will it trouble youthen to think of the fhame or ficknefs or pain and torment that here youwereputto undergo. Yet a little while and all Will be over. ~. In th- mean time, confider alfQ, that r fcry are s.% rvid firings. You deferve ihem from Cody though not from ma : Nay they area thoufand lefs than your defervings : If free grace have pardoned you the main, andrefcued you from the torments of He!), me thinks the remembrance of this wonderful rmrey, ftculd make you patiently bear the Fatherly ikaftifements that iznd to the pcrfeftirtg your delive- rar ; 8. And fo much the rather brciufe They are were gainful t0jok\ it ttefi profr. the world* you have I r Chrift as much as your nature- are able to tr be- ing l I btm: A ifc to • u amends, ."vablc to .• Alt r ' J the 234 Bodily health andcafefrcm torments, the Saints of God arc in the way to glory ; but his fuf. fering-Saints are in the nearefi way. All his feryants are unfpeakably gainers by him : but his /offerers are in the mo ft thriving way : They fhall have an eminency of Reward, or a Reward above the common Reward, Rev.7» i^*[Thefe are they that come out of great tribu- lation^and have wafted their robes and made them white in the blood of the Lamb. Therefore are they before the Throne of God, and ferve h\m day and night in his Tem- ple, and he th at fitteth on the Throne ft all dwell among them.~\ 1 he Churches therefore glory in their Mar* tyrs, and for the patience and faith of Chriftians in all the perfections and tribulations which they endure - Jlmanifeft token of the righteous judgment of God, that they may be counted worthy of the Kingdom of God, ^ for which they fnftcr : feeing it is a righteous thing with God to recommence tribulation to them that trouble them • and to them that are troubled. Reft with the Saint s, 2 Their. 1. 4,5, 6. Mat. 19.27, 2$y29. Peter fc&Behcldwe have forfaken all and followed thee ; what fhall we have therefor ef^yind Jefasfatd unto them, Verily J fay unto you, that ye which have followed me i# the Regenera- tion, when the Son of man ftiall fit in the Throne cf his glory, ye ftiall alfo fit on twelve Thrones judging the twelve Tribes of ifrztl: & every one that hath forfaken houfes, cr brethren, or Sifters, or Wife, or Children, or Lands for my names fake ft) all receive an hundred fold, and ftiall inherit everlafting Hfe^\ And is it not better fuf&r under thefe temrs cf unconceivable advantage, than to fuffer in a natural way for nothing ? 9. And confider, that if fufFering feem fo great a matter to you that you are- refoved though by the way of fin to avoid it, you will efcape it at fo dear a rate that you will wifh a thouund times you had endured ir. There is no leaping of Chriflian fuifering when vcuare :V ' call- dthandcA . 2^ ailed to it, 1 (littering. tne Till" mil & fire of Mar- tyrdom, v. called to it, I ning into the fire of Hell. God can deliver y< 1 cafier terms, by forbearing tocallyou to it, 03 g by ; .: you cannot refcue y- y re- fi.fing to fuller and yielding to fin, without paying :r freedom than it is worth. And ther * fore deny your ftkics and bear what God fhall call to, leftChrift deny you and make you fuffer a thotr- fand fold more to all eternity. ic. Laftly, confidcr alfo, that this part of fclf-da:i~ */ is it that Chrift hath fully and purpofely taught ub, by his own example. Are you better than the Lord of life? And did they not ufe him worfe than you are u- fed ? Do they ilander you ? and did they not fo by bun, calling him a gluttonous perfon &: a wine-bibber, ai:d a friend of Publicans and finners, a Sabbath-1 ker, an enemy to Cafary a Deceiver, yea one that had .:!, andcaft out Devils bv Jielzjbub 1 Do they put a 1 ools Coat on you, and a Reed in your hand, and 1 ghingitockofyou ? Remember what they did by Chrift. They mixed (corn and cruelty toge- ther, when they crowned him with a Crown of Thorns, and (truck him when they had covered his eyes, and bid him read who fmote him. And do they worfe than this bv you ? They fpit in his face, and fa- ved a Murdemyhat he might be lure to die. And do worfe than this by you ? {Ran therefore w itbp.it.-. the rat tfore*yo*% looking to p Jus the Au- thor and Fifiijher of ourfui 1 1 ftt before bim.uuii nd tht C and is jet down at the rt I of the Throne of t tonfidur him that endured fitch cok )onr f' bit 236 Bodily health and eafefrom torments. your mind^\ Heb. 12. 1,2,3. \Jf when ye do well and fujfer for it, ye take it patiently ,this is acceptable with God ^ for even hereunto were ye called •, becaufe fflrifl $lfo fufferedfor ns, leaving 11s an example that ye fliould follow hit Jlepj, who did no ft:i> neither was guile found in his month: Jjfjfco when he was reviled, reviled not a- &in -5 whenhe fujfered threatned not, but committed iwfelf to him that judge th right eoufly, 1 Pet. c. 20, 21,22,23. . Upon all thefe confideratioi^you may fee that in the greateft afflictions or torments of the fie h, we have reafon enough for the pra&ice of fdf -denial ! And therefore as Chrift ufcd Peter, Mat. 16. when he per-* fwaded him to have favoured himfelf, and to have avoid- ed fuffering when it was neceflary for us, bidding him \_Get behind me Sathan, thou art an offence unto mc -5 for thou favour eft not the things that be of God, but thofe that be of men'] per. 23. fo do you deal by carnal fdf, when it would perfwade you to favour your fe'ves and put by fuffering by yielding to fin : take ih\sfdf> to be but a Satan to you, that favoureth not heavenly things hut earthly, and command it to be filent and to get behind you ^ and do not fo much as make your flcfli of your Counfel, nor hearken to any of its advice, in * cafe of fuffering for Chrift. CHAP. Katur.il Li\c to vc acme a. 237 CHAP. XXXVU. to be denied. 2c. OUcr ft point of f elf-denial is yet Ik- JD hind ; Nothing is fo ud therefore it is his Wifdom and not our ReaftHi rfiuft determine by what we fhall attain it. And if God fay plainly, that If any nutn come to Ghrift, and hate not his oxen life, (that is, love it not fo much Iefs than Chrift, tha: Jhisfake hecariufcitas aimed thing is ufed) he ea?mot Dhciple^} Luke 14. 26. it is too late for the vote of man, or all the clamour of foolifh reafon to re- cal this refolution. The word erf God will ftand, v. they have talk'd againft it never IB I >ng : we may de- ftroy our felves by dafhing againft ft, but we cannot deftroy or f«'uftrate it. 2. And whereas men What can the j: : hxn die for Cfa'tft f I ani %^o Natural Life to be ddmed. aufwer, Abundance more : They can die for "him with far greater Love, and Zeal, and Readinefs, andr Joy, than the weak can do : and fo bring much more honour .tohiai by their death. Though there be no higher way of outward expreiTing our Love to Chrift, thin ty dying for him -7 yet the inward work of Love may be in very different degrees inperfons that ufe the fanie expreffionci :if< Some may come to jthe ftake with a Jkde Love comparatively, and fome with' fervent hot affe&ions : Some have much ado to yield to die * an! /ope die fo cheerfully, that they rejoyce in the oppor- tunity of honouring God, and- pailing to him. Yea -and in the Expreffions there is much difference in the inaiin^r ; Some give up themfelves with fa mtich feadir .nefs as works more on the ftanders by than their meer patience or the de^h.kfelf. And fame are drawn fa hardly to it, asdrowneih much of the honour and fruit of their martyrdom. ( Of this f .ea^r JVfr. Ptnles Serm. on \fc$fi 14.26. Ohj.Bnt Natm\e ps ofGo$: and N at tire teacheth m to Love. and jav e om Linjes : '.and tsjtUike that the God of Nature- will command and teat;h\ fa to Cafl them ciway^ andfo contradict his own Ldxfrj/jf $fyty,r,ef Afrfw. 1. As Nature teacheth you to Love pj&m'- Jives,, fo. God -doth no: forbid you.But 2.1$ it NaruraLto man to be ReafonabIc,as jyeil as to be fefiiitivo and animate I To -Jiavea reafonablefoul, as ,to ha^e^a temporal lite? And doth not Reafon tell us by the light of Nature5, that God iLouldbe loved better thin our^ Lives? If it did not, yet by the help of fupertpmral light, even Rea- fan clearly tells us thj?. And it i$ no. contradiction -for God to bid .you,- [Love your jives, but' love hinl bet- r\ And he that bids you feek the prefery,atipn of your lives , doth plainly except that you reiigfi them to his difpufe, and that you feek not to fav£ them, frotii him,, tturdl Life to be den:. dim, when he eommant' to fay thcmdowi: that iris not fii: • o conic; but when ft ;^ fbc htm th and end ol agreeable ro Nan ii be againft our natural mcKn Animate, and Senfmve - yet is it agreeable to our true natufc -liable : And hcr,& it is tobe faid to be agreeable (6 Nature (imply in fuch a :blc to the Principal part in natu ch ilould be pre- dominant-, Ir is agreeable to nature alfo, that Rea- fon fhould difpofe of the imlriour powers of the fouL Objeft. But when yen h.iz'C [aid all that yoit can, as long as you fie ad again ft my hatrire, I cannot confent to what you fay >y words are but wind : To fcrfwade me tj confent to die, is as much as to perfwade me npt to feel when fam hurt^cr to be hungry or thirfly or fleepy^vehich Are not in s>:y pwcr^bccanfe thefe things are Natural* tAnfvc. i. Though hunger and thirft and other natu- ral and fenfitive appetites or pailions, be not in your power,yet a confent of the will to deny thefe is in your p ower. As natural as it is to hunger and thirft ,' your ifuperiour faculty of Reafon can prevail with you to [fuffer hunger and thirft in a Siege orficknefs, when the fuffering of it will fave your life. You will be ruled by your Phyfician to forbear not only many a difh manv a meal which your appetite defireth. And youif Reafoncan perfwade you to fuffer the opening of a vein, and the drawing out of your own blood, yea or the cutting off a member , when it is to fave your life> for all that feeling and felf-love is natural to you. And. you are not acquainted with the nature of Friend 1 ip if you would not fuffer much for a friend * nor with hu- mane affections if you would not fuffer much for pa- rents, or children, or your Country •, fo that your wilf is free, though your fenfc be not free, nor your ha- y i rural appetite. Though you cannot choofe but feel when you are hurt, you might confent to that feeling for a greater good. 2. And according to the tenour of this Obje&ion, you may as wifely and honeftly plead for raofl: of the wickednefs of the world, and fay It is -natural to me to lufl, and therefore I may play the Adulterer and fulfil it : It is natural to me to defire meat and drin^ and therefore I may eat and drinks as long as J defire itJt is natural to me tofeel^ to hurt thofe that I am much angry with, or hate: and therefore I way beat or kill themf\ If you muft deny the Paffions and fenfitive appetite, and the inferiour faculties of na- ture in one thing, why not in another? Thefe lower powers were made to be ruled by reafon, -as beafts are. made to be ruled by men,and more. Andtherfore feeing this Argfcment from Nature is but from the bruitifh part of Nature, ids but a brutifh Argument. And if yet you fay, that for ail thefe words, Death is fo great an ene- my to you^that yea cannot choofe it ^ I anfwer,that is becaufe your reafon is not illuminated and elevated by faith, to fee the Neceffity of choofing it •, and to fee thofe higher and better things, which by this means you may obtain. Had you that heavenly life of faith, and love which the fpirit woiketh in the Saints, it would carry you above this^prefent life, and take you up with higher makers, and ih ew you tha: fandfo fhew it you) as fhould procure your own confent to die. But becaufe this is the great point that Chrift doth purpofely In re try our lelf-denial by^ and a point of fuch great jWeility to belcok'd after, I :? all {lay a lit- tle longer en it, while I give you firft fome Reafons to mo' :c you, and .2. Some Directions to aflift you, to denying n to Death when Chrift re- q-virethit. The Tr. .s for Ac, ft. , 243 The many lamer/ : grace which the in- l ore hdothinti y 0* I pened in tht us Rcji : and therefore ., but Hull add few Cun- [fl I fide I CHAP. x\x\ in. Rcafonsfor denying Life. COnfider, that 0 are not \ ■ but God chat do:h require them is the Absolute Lord of them. More truly than you are owner of any thing that you have in the world, is he the Owner r lives and you« And therefore both in Reafon and Juflice we fhould be content that he difpofe of his own. If he may notfreely difpofe of you & \ >you ny him the difpofe of any thing, and fo denv him to be Gcd : for he hath the fame right to you as to any thing elle, and the fame power over you. 'And therefore if you confent that he (hail be God (for which he needs not your confent) you mult confent thac he be the Owner and Difpofer of all , and of you as well as all things elk • Otherwife he is roc God. 2. You can be content that the lives of other 'J, yea that all the world be at Gods difpofe : In reafon you :anno: J be otherwife. You are content :hat the lives of Emperors and Kings that .ire grc )U, fhould be at his Difpofe ? And is there not ne Reafon that he difpofe oiyonr life as of thit u better than they? or more your own? or e world more need of vou than them? or ra- .her b it not unreafonable filfijlwefs u Y z re 244 Twenty Reafonsfor denying Life. reasonable a difference with you ? If Reafon might ferve, the cafe is plain. 3. You are contented that far greater matters than your lives fhould be at Gods difpofe : The Sun in its courfe, the frame of nature, Heaven and Earth #and all therein are at his difpofe, and would you wifh it other- wife ? Days and Nights, and Summer and Winter,and times and feafons are at his difpofe; and you dare not murmur that all the year is not Summer or day-light, and that there is any Nigh; or Winter/The Angels of Heaven are at his difpofe to do his will, and are con- tent to be uCd on earth for your fervice, and they de- fire not to be from under his difpefe ? And fhould yon defire it ? or rather defire that his will may be done on eanh as it is in Heaven ! If you would not have the Croons and Kingdoms of the world at his Difpofe, and Heaven and Earth are at his Difpofe, you would not have him to be God : But if you would have thefe jtm- teft things at his difpofe, what are you then, that your lives ihould be excepted > 4. Whom would you have to be the Difpofer of mens Lives but God ? Is any other fit for the underta- king ? No other can give life but he ! And no other can preferve and continue it but he ! If your life had been in any creatures hand, you had been dead long ago ; For no creature is able to uphold it felf, much lefs another alio. Is any Creature wife enough to or- der the world and the affairs thereof ? Is any Creature fovperfnl enough, to difpofe of the world and all things in it ? Is any Creature jrW enough to do it without the communication of its imperfedion which would diforder & deftroy all?I know you make no douit of any of thefc things. No Creature is fie to be Goi ^ and therefore none is fit to undertake the wcrk of God j And there- fore Twc/fty Reasons for denying Life. 245 fore it mud be God or none that mufl: have the Difpofal of your lives and you. But I know what it is that felf would have ! You would have the Difpofal of your. , orclfclme God todifpofeof them as you would have him, which ts all to one. But how unreafon this ? Would jwi alone have the Difpofal of your ovpn lives ? or would you have allmc/i elfc in the world alfo to i the Difpofal of their s ? If all ft ould have 'this Privi- ledge, what a miferable Priviledge would it prove > No man then would die, and then either you muft for- bear marriage, or what would you do with your poite- rity, when there were no room on earth ? And then you could not punifh a Malefactor with death ! And 1 world would it be, if all men were Difpofers ofthemfelves, when there would be as many different ends and minds as men ? every man would be for him- felf, and an enemy to others ; and the world would run every man on his own head •, and a madder confufion than can be imagined, would feize on all. If you would have every man have the difpofe of his own vou would have as many Gods as Men, and fo have no God j and vou would have as many Kings or Rulers as men, and fo have no Ruler? and you would have the world to be no world, when God wTere to them as no God, And if you would not have it thus with all, whatre.fon have you to defire it for your felt"? What are you more than all the world, that you fhould be exempted from the common flare of mortals, and be atyour own difpofal more than they, and be i of God unto your felves ? 5. You think it neither cruelty or i :!ur the Your poor : muft die 1 require it. -, even multH 2 4 6 Twenty Reasons for denying Life. rnuft die to feed you, yea often for your delight, toj make you a Feaft, when you have no neceflity.The iDoft harmlefs flieep you will not fpare ; The moft la- borious Ox, the moft beautiful Bird, muft give up their lives to fatisfie your pleafure, And is not God ten thoufahd thoufand times even infinitely more above you, than you are above your fellow-creatures ? Is one creature fitter to kill another, and afterwards devour it, and becomes its grave, than God to difpofe of the hives of all ? 6%W^ere could you vpifh your Live 4 to be better ,than in the hand of the moft wife & gracious God ? If %you may reft content, or have confidence in a?jy^ it is in him. Youneednot doubt of his Goodnefsyiox\\t\sgcodnefs and Love it fe If. And therefore though you lee not the world to come that you are paffing to, yet as long as you know that you are in the hands of Love it felf, what caufe Jiave you of difquiet or diftruft ? And that you know that he is wife as well as Good, and $//?- inighty as well as Wife,arid therefore as he meaueth you no harm, ( if you are his children) fo he will not mi- flake* nor fail in the performance : You need not fear left your fr npinefs'fhould mifcarry for want of skill in himthatisOmnifcient, orfor want^of will in him tbat is your Father, or for want of Power in him that is Omnipotent. You may far better truft God with youf lives, than your fdves. Fcrycuhave not wifdom e- nough to knew what is bell for you; nor skill to ac- complish it, nor Power to go through with it : Nay,you love not you felves fo well as God doth love you. Did you but believe this, you would better :ru(l him. Ycu can truft your felves in ana-row Ship, upon the wide and raping Seas, when you never faw the Countrv that you arc g ing iff •, and all becaufe you believe that the voyage is for your commodity and that you have a skil- ful Twenty Ri Ail Pilot. And cannot you cemmend I of God, to t I ;ud oi a man, and eean? "t ou can trull i Skill of a Phylician > And cai m on the will of God? 11 you had four choice whet] lives flioul your ov li ouldiii rather i that God might d. \s iris better for an Infant to be the Paten felf. \QcodKingm kill his own Subjcfts -needlefly : And a natural Father OI Mttftct will notixr need- lelly kill their own Child: will tenderly cherifti their young : And do \ that God who is infinitely good, will caufelefly oriiij oufly take your lives? or that he. doth not mean you gcoJ even in your death ? Qb)t&.Eut bow can J \\ \r my good to die? and' ijfolved ? A i /did defirc to I or be dtjfolvcdj and to be d as well as you ? He was wil abjent from the body and frejent with t' at home in the body and abfcht therefore groaned came ft ly u :$ hoiife which is from heaven )h cduyofl the Hen hath fire to hatch h :he ftidl as good for nothing, vud mi to a world wl a 48 Twenty Reafonsfor denying Life. of flefh, and pafsing under the conduft of Angels, intdfi theprefenceof 0urLord. God is but hatching us here 1 by his fpirit, thac he may brin g ls out into the light of | glory. * And fh ould we grudge at this ? 7. And what if God call you to facrifice your lives1 to him, as he called Abraham to facrifice his Son >X What if he call you to come to him by a perfecutors hand ? or at leaft to be willing of your natural death ? He calls you but to give up a life which you cannot keep-, and to do that willingly, which elfe you muft do whether you will or not : Willing or unwilling, die you muft ! How loth foever you are, you are fure * to die. You may turn you every way, and look about you on the right hand and the left, to all the friends and means in the world, and you will never find a me- dicine that will here procure immortality, nor ever fcape the hands of death. It is appointed to all men once- to die^and after that the J 'udgement ^Heb.9.27 '. And no • man can change the Decrees of Heaven. And feeing all your turnings and unwillingnefs cannot avoid it, is io* not better to fubmit to it willingly than unwillingly fr God dothimpofe it on you as a neceffity. Your wiU lingnefs may make a venue of Neceffity, and out of Necellicy extraft a reward : but your unwillingnefs* may turn your fuffering into your fin, and a Necetfary death unto an unneceflary mifcry now (and hereafter if you be net true believers J as Paul faith of his Mini- fterial labours, 1 Cor.9.16,17. If I do this thing v?il* lingly^Ihavea reward: but if again ft my vpill^a dif- tenfation is committed to me : for neceffity is laid upon me — 3 So I may fay in the prefent cafe : If you give up your lives willingly in the love of God, you have a Reward •, but if you do net Neceffity is upon you, and die you muft whether you will or no. You may fcape the Reward h]' your unwillingnefs, but death you can- not Twenty Retfcns for dc, i \9 ot efcapc. And me thinks you ihould fee that it's lie- thanks to you, to give up that I u cannot cep ^ And yet this is all that God required** Pci> Saps you think, that though you cannot keep it {till, yet bmewhat longer you may keep ir. But you be not ■re ot thar. The ho hour may God deprive you of r. And O wbai a dreadful thing it were, if as fooit as ;ou have denied God your lives, he fhould (hatch them rom you in his fury, and caft you into Hell ! and f he fhould diftrain ior his own as foonas you have lenied it him ! and you '.1 ould die as enemies that would lot die as Martyrs/and as his Friends ! And in this 1 hath my Text been many a time fulfilled, He that will fave his Life jliall lofe it. 8. Conlideralfo that it is upon terms of the higheft advantage imaginable to your felvcs, that God calls you to relign and lay down your lives. It is nor in- deed to lofe them, but to fave them, as my Text doth promife you [He thdt lofeth his life Jha/l fave itJ\ (No more than you lofe your cloaths which you put off at Night and put on again in the Morning : Or rather, no more than you lote your loulie rotten rags, when you put them off at Night, and are to have in the Mor- ning a Suit of 1 rincely attire in their ftead. Will any man fay, thefe rags are loft? Atleaitthey will not fay that ihe man is a lofer by the charge. That is not loft that is committe^to God, upon the ground of a pro- mife. Nor that which is laid out in his Servive, at his command. Reafon will tell us, th t no man can be a lofer by a courfeof fubraifiive Obedience to God. You cannot be at fo much coft for him, or offer him fo dear a fervice, which he is not able and willing to latis- fieyou for a thoufand fold. God will no: be kholden to any man. You cannot bring him in your debt, be- s ad What he doth by his botrai ; But if 2 5$ Twenty Reafonsfor denying Life, you could, he would not continue in your debt. You' : make nothing of yujr deatji, if you do not either under* go it for Chrift, or bear it fubmiflively by the powfl of heavenly love conftraining you. Meerly to die whether you will or no, as a fruit of fin, is common tc the moil ungodly men : But if the love of God can make you voluntarily fubmit to death (whether natural, or violent from perfecutors) what a glorious advantagf may you make of it? You will i. Put your falvation more out of doubt .han any other courfe in this world could do. Forwhofoeverperifheih, it's moft certain that fuch as thefe w all be faved, 2. And therefore you may die with the greattft confidence andjoy,as having feen the matter of your doubts removed, and dying in the veryexercife ofthofe graces that have the promife of falvation : and in fuch a ftate as hath the fulleft and moft frequent prorrtifes in the Golpel. 3* And then the Crown of Martyrdom is the moft glorious Crcwn. You will not have an ordinary place in heaven. Thefe are that part of the Heavenly Hoft that ftand neareft to the Throne of God, and that praife him with the high- eft joys, who hath brought them through tribulations, and redeemed them by his blood. If a man rhould make a motion to you to exchange your cottage for a Palace and a Kingdom, ycu would not flick at it as if ] u were againft you., becaufey cm- muft leave your anciw eat pome : And how much lefs fhould youbeagainft it, when you are but moved to ftep out oi your ruinous cottage into glory, when it would fhortly fall upon Your heads, and you niuft leave k whether ycu will- or no, for nothing. 9. What reafon have you to be To tender octhe fieft ? Isk the greatnefs of its fufferjng that you ftick at? ny,you put poor Beafts gnd Birds to as much, and/ fi>4 rs daily fur y : mdthey mi fufti Tive m sfdr denying Lrfe. 251 uffcr ir. And why fl ould the body be To dear to you ? or the matter of it, what is i wherein Hem than the I J I thick ul with fo poor a Irefsj that you fhpuld I 2 the le{s unwilling to be un- d, and might learn to lit more 1 v your fouls ihan jyyoi , and to make more carefully provifion lem. It feems he hath purpofcly lodged y< u in fo poor a cottage, that you fhould not be at too much care -, nor be too loth to leave it. You have its daily s and Infirmities and pains, and fomewhat of is, to tell you of its meannefs .• u be fo loth that fo poor a cottage, j 1 a body fhould be turned to duft ? Duft it is, and to duft it is d.W hen the foul hath left it but a men can fcai ee endure to fee it or fmell it ? And ch an earthen Veflel be fo un- .§ a thing to yen? And for its ufefulnefs, though fo far as iijs obedient it was ferviceable to your fouls, God,yetW£S n fo reiraftcry, ill difpofed, and : it proved no better than your en.. Many a tec it hath entertained and cherii! hath it drawn you to commit ^ Thole in a world of vanity . Thofe wandring i in covetoufnefs, and pride, and lufr. n To eager on the : that l ur faith and rea- fon, and drawn you to &xz& in me&s and 'drinks, quantity, or both. ] I i unconv- - And this I - I 2 5 ^ Twenty R?afonsfor denying Life. when you entred into the Church •, and if you ar Chriftians, this combate hath been your daily work and much of the bufinefs of your lives.And yet are yoi loth to have the victory, & fee your enemy under feet i Do you fight againft it as for the life of your fouls,i yet are you afraid left death (hould hurt it or break down ? Have you fought your felves friends with it that you are fo tender of it ? when you are the greatef friends to it,it will be the moS dangerous enemy to you. And do not think that it is only fin,and not the body,that is the flefli,that is called your enemy in Scripture, For! though it be not the body as fuch, or as obedient to th & foul, yet is it the Body as inclining to creatures, frorai which the finful foul cannot reftrain it • & it is the body as having an inordinate fenfitive appetite and imaginati- On,and fo diftempered,as that it rebels againft the Spirit and cafteth off the rule of Reafon, and would not curbed of its defires, but have the rule of all it felf Was it not the very fleih it felf that Paul faith- he fougt againft, and kept under, and brought into fubjedior left he fhould be a caft a-way ? i CV.9.26,27. Why fr.ould fin be called [_FlcJli and Body] but that it is the Body of Flefh that is the principal- feat of thofe fins that are fo called . If ye live after the fie flj , yeflull die ; but if ye through the Spirit do mcrtijie the dteds of the Bo' dyyyefjualllive^ Rom.8.13. If ye few to the fie (I) , of the fie\h ye flmllreaf corruption, Gal. 6. 8. That which is firft in Being, is firft in fin : But it is the Flefh or Embryo endued with fenfe that is firft in being. Ec net therefore too tender of that which corruption hath made your prifon and y cur enemy : Many a time you have been put to refift it, and watch and ftrive 3gqinft it-, and when you have been at the kft, it hatjr been hindring you to be better -5 and when the (ffirit was frilling, the flefh was weak ; And quickty-'fiarh it cau- fed Twenty Red\ovs for denying Life. z 5 5 d your cooling & dedcnfion.Many a blefled hours com- panion bctwccnGod & your fouls, that fle/h luthdepn- : of. And tl hough ftill you muft love it, yet ou fhould the Id's grieve or be troubled at its fuffenn icing they are but the fruits of its fin, and a holy con-. poflefs your minds,tlutGod fhould thus aftigatorily revenge his own quarrel & yours upon i\ ic. But yet coniidcr, that were you never fo temfot >fthe body it felf, yet faith and reafon ihould pcr- wade you to be content- For God is but preparing Wen for its felicity ; His undoing it but to make ic up teain. .As in the new birth he broke your hearts and fife hopes, that he might heal your hearts, and give '/ou founder hopes inftead of them : fo at death he hreaketh your Hdh and worldly hopcs,not to undo you, nd leave it in corruption, but to raife it again another nanner of body than now it is, and give it a part in the olefiednefs which you hoped for. If in good fadnefs /ou believe the Refurre&ion, what caufe is there for o much fear of death? You can be content that your JRofcs die, and your fweeteft Flowers fall and perifh, and th and beauteous complexion of the earth, into a bleak and withered hue, becaufeyou \ a kind of Refurredion in the Spring.You can •boldly lie down at night tofieep, though fleep be a kind oi death to the body, and more to the foul ■ and all foecaul ill rife again in the morning. And if e- very nights lleep (or one at leaft) were a gentle death, if you were lure to rife again the next morning, you would make no great matter of ir. Were it as com- mon to men to die every night, and rife again in the morning,as it is to lleep every night and rife in the morn- death would not ieem fuch a dreadful thing. r men that have the fallir.g-ficknefs, do cr.ee a ; 0: in a few day-, lie as dead men, and ba 2J4 » Twenty Reasons for denying Life. much pain as many that die : And yet becaufe they ui to be up and weii again in a little time, they can g merriiy about their bufinefs, the reft of the day, an little tear their approaching fall. How much more ihould the belief ef a Refurredion unto life, confirm usagainftthe fears of death? And whyfhould we not as quietly commit our bodies to the duft, when we have the promifeofthe God of heaven, that the Earth flu 11 deliver up her dead, and that this body that is fown in corruption, Jha/l be raifedin incorruption ? It is [own in dishonour, it is raifed in glory : it is fown in weaker nefs, it ts raifed, in power : it is fown a natural body, it is raifed ajprritual body~\ So great and wonderful the change will be, as now is unconceivable ! we have now adrollie limp of flefh, an aggravation of the Ele* ments to a feed oflite^ which out of them forms it felf a body, by the Divine influx. Like the Silk-worm which in the Winter is but a feed, which in the Sum- mer doih move & attrad that matter from which it gets a larger body, by a kind of Refurredion: But it is another manner of body (I will not fay of fle 1 ) which at the Refurredion we fhali have. Not flefh and blood, nor a natural body, but of a nature fo fpiritual, fnblime and pure, that it ihall be indeed a fpiricual bo- dy. And think not that this is a contradidion, and that fpiritualiry and corporeity are inconfiftent.For \Thertis a Natural Body ^and there is aSpiritnai body\ The root of the flefhly Natural body was the fir ft man Adam,whowas made a living foul, to be the Root of living fouls. The root of the fpiritual Body is Chrifty who being a quickping Spirit, doth quicken all his members by his Spirit • which Spirit of Grace is the feed of Glory ,& as from an holy and gracious Saviour we receive an holy and gracious nature ; fo from a Glorified Saviour we (hall receive a glorious nature w ; . Twenty hcajonsfor denying Life. 255 tt are now changed from glory tc begin- ing, as by the /pint of the it ib ano iiaciliibd' r/? iv- ly but the crwarUs .1 ; 77;r /iY// **fll was of the thy: condman isthe Lord from Jbeaven* frofll ache. rtake ot an anfwerable Nature, rfcf) r/w all of us anhy bodies from an t riy Adam, and natural bodies from the natural Adam. re heavenly : 'snftniak ven firft gracious nd then gl is Adam begets us like himfelf, that », natural ( and Hnful.)And therefore all thoft than have 3llou\J thrift tntht Regeneration , ft ill follow him i having c uby him, (1 all reign yhin h him : and having received the holy ch is the feed of glory, they fhall receive ic glorious naiure there which is the perfection, of that :,And fo as Chrift hath an heavenly jpirititalbody^ ndnot an earthy natural bedy, fo ft all his Members that they may be like him. And as we have ere bom the image of the earthy , in having firft a na- iraljflefhly body •, we flail alfo bear the Image of the enly Adam, in having a spiritual body, that is not 'eft any doubt of it (faith the Spirit of iod) \ykis I fay, 1b.1t Fief) and Blood cannot iigdotnofGod; neither doth Corruption inbi 1 Cor. 15.4Z. to 51. Ol \bere were but as mud) likelihood > c Reviving of the | it ■, for there is a lift ' or Seed tM/r frt ■ : 2 $ 6 Twenty Re a fens for denying Life. ^Anfw. i. If it be above nature, that is all, it is nc contrary to it • Or not fo contrary as tote above th power of the Lord of nature. Will you allow no grea- ter works for God than fuch as you can fee a reafon of and can affign a natural caufe of? what did Nature it the creation of nature / It was not certainly any cauf» of it felf / If Chrift rofe without a natural caufejeven fc (hall we. 2. But why may I not fay that the dear body of man hath a living Root, as truly as the plants h winter. The/W is the Root of the body, and thV foul is ftill alive ; And Chrift is the Root of the foul, and he is ftillalive* For though we are dead, yet oui Life is hid with Chrift in God : and when Chrift who u our life JhM appear fat the Spring of Refurre&ion ) ther ye eft: all alfo appear with him in Glory^ Col. 3 . 3 , 4#Anc though there be no Phyficai contad: between this living foul and the body, yet there is a Relative Union, anc1 a deep rooted Love of ihzfoul to its body, and inclina* tion to it : fo that it is mindful of it : and waiteth with longing for that hour when the command of God thai: fend it to revive that body. It is not incredible that a filly fnaii fhould by its natural life and power make fod it felf a beautiful habitation* Or that the life of a! Rofe-tree that was buried in the root, fhould fabricate] a fweet and beauteous Rofe b y which it may make an o-; ftentation of its invifible felf to the world. In how! fmall a room doth the life of a filk-worm lie (81 whicfc' I fpoke before) in the winter ! That little grain or feed is fuch as yields no fignoflffe to the beholder: yei doth it form it felf a larger body, and that body fpir itsfilkenweb out of its own fubftance, and in that, houfe it felf in a husk , and take to it felf anothei fhape, and thence become a winged Fly5 and fo gene; rate more. But nearer us, in the generation of man, tfic vical principle in the feed, doth quickly with concur fen ent caufcs form ic felf a body. The warmth of the pdy of the Hen or other Bird, can turn the eggc into t thicken. Why then may not the living foul, that is >ot and life of the body in the duft,bc the inftru- rient of God to reform its own body? as certainly it /ill be the principle that (Vail reinform it. But you iy, the body being dead hath no natural root, nor /ay of recefs to life again, becaute the privation is to- il. Towhichlanfwer, Firft the Relative union be- .veen the foul and it, and the fouls difpofition to the weturn into its body, is as potent a caufe of its reviving^ ; the natural union of the Root and branches : if with- you confider that Chrift is the Root of the foul, ational agents if perfeft, will work as certainly as Jatural. For natural caufes do nothing but by a ower communicated to them from an Intellectual caufe> ven God himfelf. Why fhould Nature do any of lefe things but becaufe Qod that makes and ruleth all, /ill have it to be fo ? Now Jefus Chrift is the Political lead of the Church. The body in the grave hath its wn Relation to him: Chrift is ftill living, and re- vived, and engaged by promife, and enclined by Love, > revive that body. And as Chrift is the life of the >ul, fo the foul is the life of the body h and this foul,as faid, is waiting to be fent again into it. And when ,ie hour comes, what can hinder? The Love of the )ul to its body, and its defire to be reunited, is a kind f natural caufe of the Refurre&ion : A candle not ghted, is as far from light, and as much without it, as dead body is without life. And yet one toucfi of a ghted candle will light that which never was lighted .'fore. And fo may one touch of the living foul that's ow with Chrift, put life into the body that lieth in the uft. And as the lighted candle makes the other like and communicateth of its own nature toir«5 fo dorh Z the * 2 5 g Twenty Reafons for denying Life. the glorified foul communicate a new kind of excellence to the tody, which it never had before : even to be 1 fpiritual, glorious, incorruptible, and immortal body In thefirft creating of man, the new formed body as tc the matter of it, was no better than the body of \ Beaft or any common piece of earth. But the foul made the difference : when a Rational Soul was breath* edinro that Body, it advanced the very body to dignity beyond the bodies of 'brutes, even fuch as thg natural body of man had before fin. When Chrifl Was about to repair fain man, it was the ipirit of Chrifi informing the foul that caufed the renewed foul tc communicate again a dignity to the bodies of fan. dified men above other bodies. And fo when the bo- dy was dead becaule of fin, (having the root of fin and death within it, and being mortal therefore,) yet th< fpirit was life becaufe of I^ighteoufnefs (being th< Root of holy and Righteous difpofitions, and the new life in man himfelfj Rom.S.io. For Chrifl the princi pal root oflife, and the fpirit and holinefs, are firfl; ir order of nature in the foul,and but by communication and fecondarity in the Body : But contrarily, fin mad< its en- ranee firft by the. Body, and' hath its Root and Sea^iirft in order of nature in the body • & it is fo conv luunica.ed to the foul : Thus fin comes in at the back- door, even at the wrong end, and by the bafer part But Grace comes in the right way by the Nobler part fin hath its Root in Lheviier part : but Chrifl hath hi featftfft in the better part. And yet I muft add That fin is not ripe till it reach the will, though it ente: by the fiefh and fenfes : it is not formed, nor to be caU eci fin, till it reach the will, and as there it is fcituated-j but yet the thing icfclr is firft in and by the flefh. ? And the will is truly the fe:t of Original fin it fdf as wellasthefepfuivepan: lut not the firft Root c thi Twcnt the corruption. 1 hough fin ! parr, txcaufe the cor ilt, yet ii is not firft there. s firfi a"° in I, and fo communicated to the body. And fo alfo Glory it (elf will be. And therefore u : of the eandgra vidence of God, that taketh the foul n More-hand that it may be firft Glorified, and fo may be Hi to communicate glory to the body: And foas the Natural Soul dignified the Natural Bt* dy, and ttie Sanctified Soul did Sancltfie the body, fo (JlorifiedSoul by reunion with the body, fhail com- municate its Nature to the body at the Refurr.A;on, andfoit will be made fpiritual, immortal, and incorr- uptible by the foul 5 and foul and body, are made fuch by Chrift. So that by this time you may fee that there is more Reafon for the Refnrretlion for all the body is turned to earth, than there is Re a ion that a Candle that's gone out fhould be lighted again by another ; or than there if Reafon ihdXl fhodd put on my cloaihsin the morning which I put off at night. It's true, thofe cloaths have no power to put on themfelves • nor is there any na~ t; :;r 1 neceffitatingcaufeof it: but yet there is a Free caufe in me, that will infallibly (if I live and be able^ produce it : For nature difpofeth me to abhor naked- nefs, anddefiremy cloachs, and therefore in the morn- ing I will put them on. And fo nature teacheth the •fcparated foul to defirea reunion with its body j and therefore when the Rtfurreftion morning conies, it will gladly take the word from Chrift, and give tb^c touch to the body that fhall revive it, and fo put on its ancient garment; but wonderfully changed from (? to fpititual, from dijhonour able into glorioun* 2 6o Twenty Reasons for denying Life. And now I hope you fee, that you may put off thefe cloths with patience and fubmiflion, and that it is no wrong to the flefh it fclf to be put off, but tendeth to its higheft advancement at the laft ; Though the firft caufe of fin, and theneft of fin (hall be fo broken firft, that it fhall rirft be feen \v\\2xfm hath done, before it be feen what Grace will do -, and the fruit of our own wayes muft firft be tafted, before we (hall fully feed and live upon the blefled fruit of the grace of Chrift. ii. Moreover, as there is a Refurredion for the body it felf, and that to a more perfed eftate than it can here attain;fo the whole nature fhall be perfeded be- yond our prefent comprehenGon. This life was not! intended to be the place of our perfedion, but the pre-, paration for it. As the fruit is far from ripenefs in the firft appearance, or the flower while it is but in the husk or bud ^ or the Oak when it is but an acorn • or any plant when it is but in the feed -, no more is the very nature of man on earth : As the Infant is not per- fed in the Womb, nor the Chicken in the fhell, no- more are our natures perfed in this world. Methinks for the fake of the body it felf,mixh more of the foul, if we are believers, we fhoiild fubmit contentedly to death. While you are here you know that creatures will fail you, enemies will hate you, friends will grieve you, neighbours will wrong you, Satan will tempt yotf and moleft you • the world is changeable and will deceive ycu - all your comforts are mixed with dil- comforts 5 the body carrieth about with it calamities enough of Irs own to weary it : What daily pains muft it b- at for the fufteritatidn of its felf in its prefent ftate - : and yet what grief and forrow muft it undergo? Every member hath either its difeafe, oradifpofition thereto : What abundance of pafiages can pain and ficknefs find j to Twenty Reajons for Act to enter at; and how many rooms thai !y to i re them I As every memfcer hath itsufe, fo one is capable of forrow j and the forrow lcaft as much communicated to the whole feful - i : The pain of the fiinpleft member, even of a tooth C3n make the whole body aweary of it What is the daily condition of our fieih, but weak and fuffering with care and labour to prcw worfe, which yet we know cannot long be avoided s The forrow of many a mans life haih made him wifh he had never been born : and why then fhould he not wifh as much to die, which doih ten thoufand more forfaimif he be a Chriftian, than to be unborn would have done. Not a Relation fo comfortable but hath its difcomforts : Not a friend fo fuitable, but hath fome difcordancy : nor any fo amiable and fweet, but hatf\fomewhat loathfome, troublefome, and bitter. Not a place fo pleafant and commodious, but harh its unfitness Sc difcommodities : Not a Society fo good and regular, but hath its corruptions and irregularities. And fhould we be fo loth to leave ^whether naturally or violently fuch a life as this? When the fruit is ripe, fhould it not be gathered ? When the corn is ripe, would you have it grow there and not be cut ? Y. the fpirit hath hatched us for heaven, Ihould we t l#th to leave the fhell or neft ? When we are begotten again to the hopes of immortality, ihould we be fo de- lirous to ftay injhe womb? O Sirs, it is another [ of life that we fhall have with God? They are purer comforts, that ftay for us above I Bur if you will not have the Grapes to be gathered and pref^ how^an you exped to have the Wine ? Me th iiouldhave enough e'rethis time, of ficfc pain, and want, a DTes, znd fhculd 262 Twenty Reapws for denying hi fe. tent to He down in hope of the day when thefe fhall be no more. Little would an unbeliever think what a. Body God will make of this, that new is corruptible flefh and blood 1 It (hall then be loathfome and troublefome no morc.lt (hall be hungry ^thirfty; or weary, or cold, or pained no more. As the liars of heaven do differ from a clod of earth, or from a carrion in . a ditch, fo will our glorified immortal bodies differ from this mor- • tal corruptible flefh. If a skilful workman can turn a little earth and afhes inro fuch curious tranfparent glaffes, aswe daily fee : and if a little feed that bears no ihew of fuch a thing, can produce the more beauti- ful flowers of the earth • and if a little acorn can bring forth the greateft Oak ; why fbould we once doubt whether the feed of everlafting life and glory which is now in the bleffed fouls with Chrift, can by him com- municate a perfe&ion to the flefh that is difTolveJ into its elements? There's no true beauty but that which is there received from the hce of God : And if a glympfe made Mofes face to fhine ; what glory will Gcds glo- ry communicate to us, when we have the fulleft endlefs intuition of it ? TW* only is the ftrengtb,and there's the riches, and there's the honour, and there's the plea- fure •' and here are but the fhadows, and dreams, and names, and images of thefe precious things. * And the perfection of the foul that's now imperfect, will be fuch as cannot now be known. The very na- ture and manner of Intelledion, Memory, Volition, and Affedions, will be inconceivably altered and c- levated, even as the foul it felf will be, and much more, becaufe of the change on the corruptible body, which in thefe afts it now makes ufe or. But of thefe things I have fpoke fo much in the Saints Reft, that I (ball fay / ire//, r 'vi : *\j i ny no more of them now, bur this ^ tliar in a Believer iiat experts tin's hlefled (: :,d knoWsthai he lhall never till then! ^ much unreafona- lenefs in the inordinate unwil 12. You know that fear^ n do jiogood, but much increafe your fu make [/our death a double death. If it I it not nv>re bitter wilfully. ] i ath for Chriilas well as of a natural death • ] or is the one cannot be avoided if we would, i her cannot be avoided toiieri Chrift calleth us ro t, without the lofs of our vSalvation : and therefore it < aaay be called Neceflary as well as the Other. Neci Ha- iry fullering and death is enough without th addition pf unneceflary fears. 13. Nav but to put an end to the inordinate fears of death, even death it fclf il ould be the left fear- ful to us. Thefe very fears are troublefome to many an upright foul: and fhould we not defiretobc paft thcr to this lighter open world a; of it ; and .0 a Col Z 4 a .J 264 Twenty Reafonsfor denying Life. and why cannot you pafs with peace and joy to a God, a Chrift, a Heaven that you never faw ? But yet you are not wholly a ftranger there ., Is it not that God that you have loved, and that hathfirft loved you? Have you not been brought into the world by him, and lived by him, and been preferved and provided for by him ? and do you not know him ? Is it not your Fa- ther, and he that hath given you his Sen and his Spirit > have you nor found an inclination towards him, defires after him, end fome tafte of his love, and communion with him, and yet are you wholly unacquainted with him? Know ye not him whom you have loved above all ? in whom you have [trufted ? and whom you have daily ferved in the world? Who have you lived to but him? for whom elfe have you laid out your time and labour? and yet do you not know him ? And know you not that Chrift that hath purpofely come down in- to flefh that you might Jknow him ? and that hath- fhewedhimfelftoyouina holy life, and bitter death, and in abundant precious Gofpel mercies, and in Sa- cramental reprefentations, that fo he might entertain a familiarity with you, and infinite diftance might not leave you too ftrangeto God? Know you not that Spirit that hath made fo many a motion to your foul ? that hath fanftified yon, and formed the image of God upon you, and hath dwelt in youfo long? and made your hearts his very work-houfe, where he hath been daily doing fomewhat for God ? It is not poffible that you fhould be utterly ftrange to him that you Jaive toy and Live from, and Live in ^ and not know him, by whom you know your felves and all things, nor fee tint Light by which you fee whatever you fee. Twenty Reports for denying Life. 26$. O but, you fav, yon never faw tor, and have no di- intt apprehenjion of his ejfencc. jinfw. What I ^ould youmakflkCreatureofhim, thai tan be 1 d,comprchcncMpbr fecn with fldhly mortal ey akc hccdoHucrnmaginations. It is the undcrftand-' ig that null fee bita : You know that he is mod and Good, and Great • and that he is the Crea- or, and Suftainer, and Ruler of the world, and that he your Reconciled Father in Chrift . and is this no nowledgof him? And then, the Heaven that you arc 3 go to, is it that you arc an Heir of, where ycu have aid up your treafure, and where your hearts and con- erfaticn hath fo long been • and yet do you not know ? You have had many a thought of it, and beftowed a days labour for it, and yet do you not know it? \jh never faw it for all this ? jlnfw. It is a fpi- itual blefiednels that Hefh and blood can neither enjoy ior fee : Eut by the eye of the mind you have often teen, at leaft fome glimpfe of it*-5 You know that it is he prefent intuition and full fruition of God himfelf .nd Your glorified Redeemer with his blefTed Angels aims in perfeft Love and Joy and Praife. And if !/ou know this, you are not altogether (Hangers to m. And for the Saints and heavenly Inhabitants, you are not wholly Grangers to them. Some of ihem you have known in the Hefh, and others of them you lave known in the fp'rit : You are fellow-Citizens with )he Saints^ and of the bonfrold of God^ and therefore ;annot be utterly unacquainted with them. But me thinks the ftranger you are to God and to Heaven, and to the Saint?, the more you fhould defire :here where there is no ftrangenefs •, This is not :he time or place of nioft intimate acquaintance. If /ou would be acquainted, you IhouM draw nearer and not 266 Twenty Reafonsfor denying Life. not draw back. It's death that muft open you the door into that prefence where ftrangenefs will be nc more. j* And if it be the doubts of younHJ ereft in Chrift and life that makes you fhrink and Ickh to die : Consi- der, that to refufe to die for Chrift, is the Way above all to increafe thofe doubts •, but to give up your lives for him, or chearfully to furrender your fouls to him at his call, is the readieft fureft way in the world to prove you at prefent in a ftate of grace • befides that youwil! be haftened into a ftateof glory, where you /h all be quickly and fully pail: all doubts of your ftate of former grace. In a word, as all the fears and for- rowsofthis life will then be at an end, fo with the reft will our fears of death : And therefore death fhould be the more welcome, becaufe it is the end, as of all other troubles, fo of thefe difturbing fears. 14. Confider alfo what a multitude have trod this bloody way before you. Almoft all that ever were born have died, and are now in the world that you are paffing to. You are not the firft that entred at this narrow gate#The deareft Saints of God have died. If Jjbraham^Aiofes^ JoJJma}David, Peter and Paul could not efcape the ftroak of death, what are you that you fliould murmur to follow fuch and fo many that have gone before you ? You need not fear being folitary in heaven. There are millions and millions more of Saints, than there are on earth : Many that you knew ; and millions more that will then be as dear to you as if you had known them. Is it not better be among in- nocent fouls, than a defiled guilty world ? Is it not better be where no fin entreth, and never a luft or paf- fion comes,ihan to live as among Wild brafts, wiih fu- rious unreafonable iinners ? Is it not better be whtre Light is perfeft, and all your doubts are fully rcfolved, than Twenty Reasons for denying Life. 2 67 ianindarknef> rplexity, and among an il ant blind generation, that arc ro the I I'hich you defire I Is it not b re is noil uttheperfeft love of the Inriniu- God, in perfect aints ai;d blefled Angels, than to live among ; tigodly men that make you almoft weary If it be a delight to us to read the writings of the rated Saints ot God, and we think than U;ch ewels and Ornaments in our Libraries-, what a 1 .ire would it be to converfe with them that wrote tlu fe iJookf, and that in their .eel ftial perfection, where ihey have attained a thoufand times more light than be- prethey had ; and where all the doubts are refolved yhich their books could not refolve. O blefled So- iay, in comparison of that we now converfe with ! 15. Nay more, left the bloody way of death fliould eem too ftrange and terrible to us, the Lord Jefus oor -lead hath trod that path j and that of purpofe to con- |pcr death, by taking away the fting and principal aufe of terrors, and making that a paflage to felicity, hat was a pafTage to everlafting mifery : .v o that t ince Chrift hath gone this way, there is no fuch dan- ger in it to his followers. Where the Captain of our alvationgoeth, his Souldiers may boldly follow him, rorafmnch as the children were s offiefli and look, he alfobimfelf like wife took^part with them} that oe might dejiroy by death him that had the power of icathy that is the Devil • and might deliver them bro^gh fear of death, wrre all their life tip 0 bondage^ Heb.2* 14,15. He hath *jid taken out of it rhe foreft thorns, and hath prepared li an habitation with himfelf. Andfhall i ^> go :he way that Chrift hath gone, a: Lly gone to :lear it for u* ? 16. 2 6 8 Twenty Reafonsfor denying Life \ 1 6. Moreover Confider, that the Celeftial inhabit tancs have pur pofely made therafelves familiar with u 4 in this lower world, that they might acquaint us witl# themfelves, and lead us up to their blefled habitation i and fit us for it • No man of common reafon cag doubk bur that thofe more capacious glorious parts of tbtP Univerfe, are ftored with inhabitants anfwerable t< P their glory •, when we fee every corner of the lowej I world to be replenifhed with inhabitants. And Script ture and fome experience tells us, that thof; Angels o: f God are converfant here about us men : They bear u: |[ up in their hands, that we dafh not our foot againft ; l* ftone, they pitch their tents and encamp about us, a* J an appointed guard for our fecurity : It is their ver^ t office : for what are they but miniftring fpirits , fenlW forth to mini ft er for them that jhall be heirs of falvati-k on? Heb. i. 14. They converfe with us, though ^ we fee them not, and are about us night and day • The) ft are among us in our holy alTemblies, obferving our be- haviour before the Lord, 1 Cor. 11.10. and they are ^ witneffes of our good and evil, Ecclcf.$. 6. From^ them, as the Servants of God, was the Law received,^' fffts 7 53. Gal. 3. 19. Heb. 2.2. They read out books, and ftudy with us the Mvfteries of the GofpeL 1 Pet. 1. 12. And as near as they are to God, they are glad to make the Church their bock in which to read his manifold wifdom, and know it by beholding it in us as in a glafs, £/>/;?/". 3. 10. The Nations have their Angels : The Churches-have their Angels • and the particular Saints alfo have their Angels • Dan. 10. 13,20,21, Rev. 1.20. Aiis 12. 15. Mat.\% 10. They are not ftrangers with us, but have charge of tu to keep mtH dl our ways, Pfal. 91.10, 11,12. They re.oyce in our confer fion, Luke 15. 10. They are-part of the heavenly Society that we are already lifted in, I Lb. Twenty Re tj on jir denying Life. 269 iJib.iz.zz. They afccnd and dcfand as ordinary oyaflengers between heaven and earth, Gen. 28. 12. iflfhey arc round about us, and we live as in their Samp, rfil. 34. 7. Before them we mift be confef- l£d or denied, Luke iz. 8, 9. They convoy our de- parted fouls to Chrift, Luke 16.22. They fliall at- tend Chrift at his fecond coming, as they prcolaimcd finis iirft, and attended him an earth, Alatth.zf. 31. :.M./\S. 38. They il all be his Heralds to call up the lead to judgement, Mat. 1 3. 39, 49. & 24. 3 1. And js;t laft we iliall be their companions and equal to them, fake 20.36. So that you fee we have the fame Socie- ty invifible, which we ft all have in heaven: Yea and fometime when God is pleafed, they manifeft their tprefence by vifibleor audible apparitions.And fhall we dear to remove into the prefence of thefe bltfTed fpirits what now attend us, and are ftill about us, and the in- J|truments of fo much of our good ? Yea the Lord Jefus Chrift came down to be familiar svith us, and to bring us into a ftate of friendfhip, and loly boldnefs with God himfelf : And yet lhall we iraw back ? 17. I would put this queftion to you for your ferious infwer, Can you be contented, yea do you defire, to lave no more of God than here you have ? Is this much of the knowledge of him, and his will and works fui- ficient for ycu ? Would you be no nearer^im, and enjoy no more of him ? What ever ycurflefh fay, fure the love of God in your hearts will not fuffer you con- fiderately to fay ^o. Confult with your new nature, with the holy principle that is in you -5 Me thinks you fhould not be content to remain for ever at fuch a di- ftance from God as you are ? If you can, I blame you be afraid of deajh« If not \ Why then are you loth to go to him ? 18. And 270 Twenty Reafonsfir denying Life. 18. And I would ask you alfo, Whether you 2 concent with the meafure of fan&ification which y have, or which is to be attained in this life ? Are y content to live for ever with no more knowledge or lo of God ? No more faith or love to Chrift ? No mo fenfe of the worth of Grace ? No more righteoufnc or peace or joy in ihe Holy Ghoft ? No more mee nefs, humility, or heavenly mindednefs ? Are you co tented rather to live for ever under all the pride ai ignorance and paftion, and felfifhnefs and luft atj worldlinefs, and all other fins that here befet you, r therthan to remove to tb* place of perfe&ion, ai yield that death (hall break the veflel and neft of yoi corruptions? If you care fo little for the grace of Go< and fee fo little beauty in his image, and fee fo litt odioufnefs in fin, that you had rather keep it for eve than go to God by the pafTage of death, I blame yo not to be afraid to die : But if otherwise ; Why i you defire perfe&ion and deliverance^ and yet be fo lot to come and receive it ? When you know that it is n< to be had on earth. 19. Moreover, are you contented to remain for < ver as unferviceable to God as here you are ? Alas ! ho1 little do you for him .* how much do you to difpleal him? lay together all the fervice of your lives, an how frmll and poor a matter is it ? And would you fti live at thefe, rates'? Will this content you ? Me thini it (hould not if you have grace in your hearts. Wh then do you not defire to depart and to be with Chrifl There you (ball be perfeftly fitted for his fervice, an therefore perfeftly perform it. What other fervi< God will have for us, we cannot yet tell ^ but Lo\ andPraifewearefurewill be the chief, and the re; will be good and holy and honourable, what ever it tw If you are Chriftians, me thinks the fenfe of your ut profitablene r 1 r Twenty Re a Jons for Acnywg Life. 271 profitablenefs and of your unoleafing frame of heart and life, (hould be your daily gri^i ! ,ind therefore you fhoulddefire the (late where you may be more fcrvice- able,andnot be fo unwilling of it. •20. Laftly, I would ask you. Are you contented to Attain no other end of all your life and labours and fuf- ferings than here you do attain ? What is it that you pray for, and feek and ftrive for? is it for no more than is to be had on earth ? If you have no higher de- fign,- intentions or defires, I cannot much blame you to (be loth to die. But if you have, me thinks no man fhould be unwilling to attain his end. What have you done and fuffered iomuch for heaven, and now would you not goto it? Had you rather all your labour re loft ? Do you defire to be happy, or do you not ? If you do, (as certainly you doj would you not go where happinefsit to be had, when you are fure that it is not not to be had on -earth ? What fay you ! is there rot plain reafon in all this that I propound to you } It is a fad cafe, when men feek not God and Heaven as their felicity, but only as a letter evil than hell, which they would endure, rather than enjoy, when they can keep no longer this earthly life which they account their -fe- licity ; where this is the cafe, it's a fad cafe. And were not this a common cafe, there would not be iomuch unwillingnefs to deparr. And now Chriftian Reader, I befeechthee weigh thefe foregoing Confider'atieQs, and judge whether it be not a contradiction to thy profeffion, and unfeeroly for a believer to be unwilling to die when God fhaU call him : Much more to caft away evelafting life, for the faving of his temporal life but a little longer I O ltarn the needful lefibn of felf-denial, efpecially in this point of denying, your lives! He that can do this,, can do all • andm:ybe fure that he is mortified indeed: 272 Tvpenti Re a forts for denying Life. And he that can do all the reft, and fticks bu't at this* and could pan with any thing for Chrift favehis life, doth indeed do nothing, nor is it efteemed [elf -denying. It is a leflbn therefore that is exceeding neceffary to be learn'd, and worthy all your time and diligence, even co deny your Lives for the love of Chrift; Perhaps you will fay, We live in days of peace and liberty, and therefore are not like to be called to Martyrdom : What need then have vpe to learn this lejfon ? I anfwer, 1 • You are uncertain what chan- ges you may fee ; but if you never fuffer, yet you muft be fure that you have a heart that would fuffer if God did call you to it : For though. you may be faved with- out fufFering, where you are not called to it, yet you cannot be faved without a heart that would fuffer if ypu were put upon it. 2. And if you cannot deny your lives for Chrift , you will not fncerely deny your pleafures, or profits or honours for him. If you would not fuffer death for him if he called you to it, you will not fincerely fuffer lofles and wrongs and reproaches for him, which almoft every Chriftian muft exped. So that to try your own fincerity, you fhould look after it. 3* And it is certain that death will fliortly come • and then if you have not learnt this leflbn, to deny your felves even in cafe of life, you will die unwillingly and uncomfortably* At leaft me thinks, I might reafon thus with any man of you, good or bad. Either death is indeed ter- rible, or not* If it be not, why do you fo fear it when it comes! If it be, why do you not^as well fear it be- fore it comes, even in your youth and health ? For you are fure then that you muft die, as if it were upon you. A wonderful thing it is, that mans heart (hould be fo imreafonably infenfible ^ and that there (liould be fo |Tcat a difference in the affe&ions of ffloft in regard of An frv er to their uotil ts tb.it fear death. of dearh. It's no ma Joubt or comroverfic whether they (liall die. Hcii a block and not a man, that knowcth it not as certainly now, as he (hall & (kfkltndls. And yet, in health tL will hot be aw wakened fo much to fear it, a^ may re /train ftiem from fin, and help them to prepare for it. Its troublefotne pivcifc talk withihcm, to tal rodie: Either they flight it, or Jove not to hear or think of it. And yet the fame men when death is coming, and they fee they muft away, are even am; ith fear and horror : And I cannot blame them unlefs 'Irhey were in a better cafe. But this I muft blame them 'for, as mo ft unreasonable, that they can make fuch a la- 1 mentable complaint when death and Hell are near hand, and yet make fo light of it all their lifetime. CHAP. XXXIX. Anfwer to their doubts that f tar deaths 4 Bllt becaufe this is the hardeft part of felf~denial, and yet moft necefTary, and the particular fobjed of my Text, I fhall flay upon it yet fo much longer as' to refolveaqueftion of fome doubting Chriftians, and to give you fome Diredions for the furtherance of felf* denial herein. Objed. If it be a necefjary fart of felf -denial to de- ny cur own lives ; Jam much afraid that I am no Dif-r bipleofChrift, as having no true felf-denial} find that for all the fe Re a fens I cannot be willing to die^ but when you have Paid a& that can be [aid, death u mojt terrible thirty Id to mei <*Ar?j\v> 7. lay together thefe following pafticulai 274 Anfvper to their doubts thxtfexr death. anfwertotbis great and common doubt, i. Death as death, is naturally dreadful to all, and the beft men as.men are naiurally averfe to it and abhor it. No man can defire death as death, nor ought to do, it. If it had not been an evil to nature, it had not been fit to be the matter of Gods puni : ment, and to be Threatned to the world. Threatnings would not do their work if that which is thr earned were not naturally evil,or hurt- ful and dreadiul to the fubject. To threaten men with a benefit is a contradi&ion, as much as to promife him a mifchief, and more. 2. It is not therefore a fimple Difplacency or Averfenefs to die, that God requireth you to lay by. Self-denial confifteth not in reconci- ling us to Death as death ^ For then he might as well perfwade us to become Angels, as to deny our felves, and Preachers had as haid a work to do as to perfwade men to ceafe to be men .Death will be an enemy as long as it is death. Even the feparated foul hathjfo natural an inclination to union with its Body, that the feparation is part of the penalty to it :* And though heaven be their joy, and Chrift their life and fulnefs, yet the feparation from the body which they have even with Chrift is a penalty; and they have not that perfed meafure of Joy and Glory as they fhall havewhen they are joyn ed in the body again. So that feparation as fuch is penal to the foul in bl eflolnefs. And even the fepara- tedfoul of Jefus Chrift that was more blefled than ours, was,as feparated, in a ftate of penalty, when his body was in the grave (Of which fee my Appendix col the Reformed Paftor, about the Defcent into Hell .J 3 . That which you have to look after therefore in your fouls, is not a love to death, or wiiiingnefs to death as death, which no man hath or fhould have • but it is J 1. ASabmiffionto it as a lefs evil than fin and Hell and the Difpleafuire of God : and a choofing ratbtr\ to Anfoer to their doubts that fear death. 275 to die than wilfully to fin and forfake the Lord. 2. And a Love to that glory in the fruition of God, which death is the paffage to. Seeing we cannot obtain the end of our faith and patience by any eafier paffage than death, you mud rather be content to go thi- fttak and grievous way, than mifs of the ftate of eternal bleflcd- nefs : Let death be never fo odious and dreadful to you, if you had but rather jbe than forfake Chrift by lin, ormifs of evertafling life with Cod, youhave th*t true felf-denial, even of life it felf, which is required in my Text . 4. And yet even a gracious foul may be fj much unprepared as to defire to ftay yet longer on earth, though he be abfent from the Lord while he is prefen: in the body j thatfo a better preparation may be made : And alfo the love of God may m ke a man deiire to ftay yet longer for the ferviceof the Church, or to bemi\\ Yaulm a ftrait between txvo^ PhiL 1.Z1, 22,2;. 5. Haveyou not fuch pleafant apprehenfi- ons of the New Jernjmlem, and the coming of Chrift in glory, and the blefled ftate of the Saints in heaven, as that you could moft gladly enter into that blefled ftate by any other way than death : And had you not rather die, thanmifs of that felicity ? Atleaft, when you know that die you muft, had you not rather die fooner, evenaviolent dea:h by perfecution, than mifs of your eternal life, byfavingyour lives a little longer? 6. And for vourunwillingnefs to die, as death is the Uft enemy to be conquered by Chrift, at the Refurreftion, fothzfearsot death and thtporvcrof it, is the laft evil that we iV all be troubled with . and you muft rot ex- ped to be fully freed from thefe fears, in this lite : for death will be death, and man will be man. But vet let me tell you that tefo^ you die, God may very muchab^e your fears ^ Sd very ordinari'y drth fo with his fevvants ^ i« By giving them ih.-t gi cz that A a z is 2j6 Directions to be willing to die. is fuited to a dying (late j and 2. By the help of ficknefs j and pain kfelf: And lhatr is one great rcafon why iick- < nefs fhall ufually go before death, that pain and mifery i may make the flefh even a weary ofitfelf, and make j the foul a weary of its companion, and both a weary c of this miferable life. • t And now I fhall briefly name fome few Diredionsi which if you will pradife, you will more eafily fub- mit to death. CHAP. XL. Direllions to be willing to die. Direct, ii T) Y all means endeavour the ftrengthening . JL) of your Belief of the Reality of eternal life, and the truth of the promife* of Chrift concerning it. For if you Believe it not, you cannot die for it ^j nor chearfullyfubniitto a natural death, through thej hopes of u. This is the fum or principal work of theChrifUan faith, to Believe the everlafting life m free ^red far its by the love of the Father, the Obedience^ Death ^ Re far r echo n and Inter ceffion -of the Son^andtht SafiBification of the Holy Gh&jr. It is the unfoundnefs or the weaknefs of jthis Br lief, that is the ■•principal caufc. of our unwillingnefs to die. Direfli 2. By all means endeavour to get and main- tain the Affurance of your Title to this Promife anol "felicity *.' hGfet found evidence, and keep it clear : Ex-J punge all blots without delay. Take heed of fuch fin as ft woundeth Confcience, ai^waftedi caraforic, and grie- veth the ifpirit of AdoptifcSroy which you are fealed tc thMtay of Redemption, and. by which you have youij peaci \to aif. 277 peace and con our fouls are clouded and eftranged fi ing for healing anu your; made with ihink of him as JilpL >ming to him, and this wiii d ficft m the carnal and worldly cv likely to pour \A\ ;er of Life it felt Difufe your felvci lie tiefh : And U idurc difhonout, contempt a~d reproach from the worid, and ficknefs and poverty v/lien it's in- Hided on you by the hand of God. Till you can deny your tale, and profit,and appetite, and honour, and all the delight of this prefer** world, you are never likely to deny your lives fincerelv. To deny your .loth contain the denying of all thefe and more-' ind therefore you muft learn the lefTer, if ycu would Jo the greater. Thefe are the parts of life as it w leafier thus to overcome it in its parts than in the t^hole ; when particular Souldiers are defaoyed, :he Army is the weaker. And the ufe of fufteringthe Afflictions of this life, akcyou hardy, and make death feem a fmaller r. For when you thus Die Daily , you will the more eafily die once. Befides, Death is half di farmed when the PI. fts of the flefll are lirft denied. For the kaving of flefhly contents and pleafures, is much of the i nwillingnefe to die. . And therefore when ire denied before-hand t!ie^r^;//ofyoiir ufiwillingJ c en away. 1 I down the : I Country, j 1 3 278 Directions to he willing to die. friends and goods were all fent away. This is it that makes men fo unwilling io die, becaufe they praftife not Mortification in their health, but contrarily ftudy to live as Pleafingly as may be to thefleftl, and think it part of their Chriftian Liberty, thus making Chrift a carnal Saviour as the Jews conceive of their expeded Meffiah •, and taking up with a carnal faife falvation, not purchafed by Chrift, but given by Satan in the name of Chrift* and aflumed by themfelves. They make it I their bufinefs to have buildings, and lands, and meats, and drinks, and honours, and all things as pleafing as may be to the fle.i\, and then they complain that they are unwilling to die : and I eaiily believe him : it is no wonder! They make it the work of their Ifves to fea- i ther their nefts, and make Provifion for the flefli . and then complain , that they are loth to ! ae thole nefts that they have been feathering fo long, and loth to fcatterail the heap and treafure which they have been gathering. And did you think that gathering it was the way to make you will rig to leave it? Men load themfelves with the lumber and baggage of the world, and then complain that they cannot tiavel on their jour- ney, but had rather fit dswn. They fall a building them habitations in their way, when they (hoild have none but Inns or Tents . and when they have beftowtd all their time, and coft, and charges on them, theyxom- plain of their hearts for being loth to leave them. Such mad doings asthefe are not the way to be willing to die: •To provide for [elf and flejh in your Life-time, is not the way to Deny your Lives. Sirs, the way is this, if you will learn it, and flick not at the coft and trouble : 5?//muftbe here ftripc naked of all its carnal comforts, fothat itfhall hive nothing left o fly to or truft upon, nor nothing left tl at it can tak^ delight in,& then it wi 1 away. If you would drive ou: rn ill Tenant, ycu will caft Directions to be Trillin* to die. 2 7p raft out all their goods, and leave them nothing bu: thi bare walls, and not fomuch as a bed to lie on, and* un- cover the houfc over their heads; a ui then they will be gone. So it you caft out all your fenfqal commodities and delights, that when the Hclh took a! our, it (hall fee nothing but the bare walls, and cannot imd a rcfting place, then death will be lefs grievous and lefs ui come. Or rather indeed even the fir Jh and ft If mutt. be mortified j and in the (enfe in which it mud be deni- ed, it muft have no being or life, (that is, as it is with- drawn from its fubordination to God J And then there will be nothing to rife up againft your fubmiflion to Death. Though nature as nature will keep you from Loving death as death, yet were but felt-denial perfefr, there would be nothing to keep you from fitbmttwg to it,and defiring to pafs through it to immonal;ty. O that you would but try fuch a felf-dcnying life, and you would certainly die an eafie, comfortable Death. Direct. 4. Suffer not Unworthy thoughts of God to abide in your foul. Think not of his Infinite Love and Goodnefs with doubtfulnefs or diminution. You will be willing to come to God, while you think of him as cruel, or as a defpifer of his creatures, or un- willing to do Good. But when once you think of him as the fun ft greateft Good, and your fafteft friend, andthemoft lovely objeft that can be conceived of, and thefe thoughts are deep and wrought into the very nature of your foul, then you will be ready more chear- iullytodie. No man can love the prefence of a ty-* rant or an enemy, or of him that is fo far above him, that there is no communion with him to be had. If you entcnain fuch blafphemous thoughts of God, you are unlikely ever to defire his prefence. Sec you think as honourably and magnificently of the Goodnefs aid Love of God, as you do of his knowledge or his A a y Power ^ 2 So Directions to be willing to die. Power;; and as yqu would abhor any extenuating con- ceptions of the one, (ado of the other ; And then the Lovelinds and glory of his face, will draw out your de^ (ires and make you long to be with God. Direct. $• And by fuch means as this aforefyid, Labour to bring up your fouls to live in the Love of God, It is love that is the Divine and heavenly na- ture in us : and therefore muft needs incline us hea- ven-wards. The nature of love is to long after com- munion with him that we love. The more Love, the more of God in the foul, and the more defire afcer God, This is the grace that muft live for ever, and therefore bendeth towards the place of its perfection. It's want of Love to God,that maketh moft of us fo con- tented to be from him. Strengthen and exercife allo- ther graces, as far as in you lieth : but above all live in the exercife of this enjoying, heavenly grace. Direct. 6. Confiderof all the burdens that are here upon you, which fhould make you long to be with God. One would think the feeling of them fhculd- force you to confiderat ion and wearinefs of them, and make4 Diretficns to be willing to die. ^^yetwiflltmfitnhim] Or rathrr as Chrift, [FaZ tber7 into thy hands 1 commend my Spirit 3 Luke 23 ♦ 46, If the h ! Will of the Father was the Rock and comfon of Chriftinhis fuffering and dearh, foal- ib it muft be to us. See therefore that in your health you Kill your own wills, that when Death comes, jitf may hav^no will to ftrive againft the Will of God; but as your Heaven it felf will be your Reft in the Will of God; fo Reft in it in death that you may have atafteof Hex/en in Death, and fure that will fweeten it, if any thing will. II. T Have hitherto frewed you wherein felf -denial !. dothconfift, firfh as to the heart and root of it, which is the Mortification of the filfifh Inclination or Dii^ >fnion : and then, as to the tirft of the three k parts of its Objective Intereft which is fcnfitive Plea- fure : I fhould now proceed tQ the other two parts of its objective Intereft ; And the fecond is, Worldly G,i Tr, which he Apoftle John caileth [ the Luft 0 es~] and pu:s n^xt to the [Tuft of the j Bu. . have already written a Treatife of this by it felf, viz.. Of our Crucifixion of the World ^ and therefore I may well forbear it here. CHAP. Honour an! . .285 CHAP. XL I. imbing high, &c III.HpHe third part of the C of X Self, istba he d by the Apoftle, [ Pri by him in the third place. And of J will give me time and ftreiigtfc, towritealH it felt, and.therefore fhould :.Iy Kft I fhould not have linn all briefly nameyoa ten 1 Jars under this head of Honour, wtiicfc youWil: deny : that is, Ten ways wherein men exer- cife vork of Pride is to clir?, into places cf fuperuf td command.Voox men that arc out of hope,ar;d in no capacity for rifing, feel not much x>t this, though the Difpofkion to it be in them as well as others, becaufe it is not drawn forth by temptati- ons. But where opportunity fervcth, there is nothing AfelfiflmcfswA Pride doth more conftantly and elf than in this. It is the Nature to afpire afket the higheft exaltation in n be attained. We may eafily obferve in pis and Corporations, and an Societies of men, v rift obferved at their feafts, that [they oofc ol: the chief r^oms, and lit with the higheft j L r eager defires have they to be*- t mi\\ ? ] nee or feat of Honour be void, chete is few that apprehend any poffibility of tai .!to it . Yea few that will not d ftrive f i tn\y thofe that carry it be- fore tliem- and ha.:, or I car a grudg* to thofe dm were I 186 Honour andPride^Andi. Climbinghigh^&c. Were againft their rifing: yea few hut venture on the mod unlawful means to accomplifti their defires,& yetl* will fcarce believe that they are unlawful, becaufe they think them necelfary to their ends. There is few, if they had the choice of a man to any vacant place of honour, that would chufe any other but themfelves ^ unlefs their unfitnefs were likely more to di I onour them;oi iome way to make their honors too burdenfom to rhem. No man in their eyes is fo fit as themfelves, or fo worthy as themfelves ; Or if it be their Chil- dren or Kinfmen that ftand for it, or any that [elf hath fpecial intereft in, they feem the worthieftfor the place, becaufe they are related to them. Efpeci- ally if it be any eminent Dignity or command, that feemstothem a prey that's worth the hunting* after. O the blinding, bewitching, befooling power of Pride and Sclfijhnefs ! How commonly doth it rule! How few are thofe holy ,happy men, that have eicapcd and o- vercome it ! How few Societies be there in the world, whether Corporations, Col!edges,or the like, but Pride and Selfifhnefs makes their Governors ? How few Na- tions on the Earth, where Pride and Selfijlonefs maketh not their Kirfgs or Soveraigns ? And is it any wonder if they be all ill-governed then, where the Devil doth fo much to choofethe Governors? I know that God over-ruleth all, ani reftraineth the lufts of men, and croffeth their defigns ; but yet their lufts and the Devil may Rule to their dcftru&ion for all thar. Objed". But is it not lawful to feek^for dignity and ffiferiority ? .sAnfvt. No : not for/*//; but for God it is. You have warnings enough, and plain enough from Chrift , if warnings would ferve turn : He hath bid you £fit ^ot.dcvgn in the high eft room P\ he hath fharpjy rebu- ked them that ftrive for precedency, and who (hall be . the Honour and Pride yAnd I. Cltmbing high* &C. 287 the greateft; He hath told you, he that will be the greateft, muftbe the fervant of all: and hath rold you of (looping to the feet of the nicam-fl,and condefcending to men of low degree-, and hath fee little children before you to be your Teachers, and afliired you that there is do entrance into his Kingdom in any other po- fturc. He hath told you that God refifteth and abhor- reihthe Proud,and that he that humbleth himfelf fliall alted, and he that exaketh himfelf fhall be brought low. Objeft. Bnt how frail J know whether I fec\ prefer- ment for God or my fclf ? I hope it's God thnt I fcek^ it for. Anfw. 1. How fhall a man know his own mind? you have dark hearts indeed if you cannot know your own Intentions, if you are but obfervant, and diligent, and willing to know them. 2. He that feeketh not Dignities tor himfelf, but for God, will never feck to put by another that is as able and likely to do God fer- vice in the place as he: Nor will he fcek it at all, if he fee that God may be ferved as well without his feek- ingit; but will ftay till God call him to it, and then he may cxpeft his help and bleffing. Few do intend God in it, that are Exalters of themfelves. Indeed if you fee that an enemy of the Gofpcl, or fome unwor- thy, ungodly man is like to come into the place if you feek it not, By which the Church or the Common- wealth, is like to be much injured, then you may feek it by lawful means ; fo that you can trulv fay, I would not do it for my fclf-buc kts to ferve God for his peoples ' good. 3. Nay he that feekech not the Dignity for himself, will feek firft and more to get in another, if he know another that is fitter than him/elf, and 1. todoGod morefervice : and this he will do heartily, and nucdiiTemlungly. If you had not rather a wof-' thifcr 2$$ Honour andPride^And ixUmbingbighfiu:. thier and more ufeful man were preferred before you, and feek not more for fuch than for your felves, you are plain felf-feekers, whatever you may pretend. If a man fhouldcome roalmoftany of the Rulers of Nati- ons, Churches, Colledges or Corporations that have fcrued themfelves into the place of Government,and ask them, Did you know no man fitter for this place thart your feif, and have you fought firft to get in a fitter man ? what can they for fhatne fay to it ? If they fay* No ., they proclaim themfelves notorious felf-feekers t For it's very feldom, that an humble man is allowed to judge himfelf the fitteft. 4. And he that feeketH Dignities for God and not for himfelf \ will ufe them for God, and not for himfelf. For the Intention will command the/*/?. He will deny himfelf in his fup£- riority as well as if he were in the loweft place; and will contrive how he may moft ferve and honour God;: and this will be eafily feen in his endeavours, whether it be God or felf that he ferves and liveth to. And now I advife all that love their fouls, to* take heed of this afpiring ad: of felffimfs. If you will needs feek your felvcs, and be your own Exalters, you muft truft to your felves, and be your own defenders : And then you will find that the lowed condition in the hand of God, is more fafe and comfortable than the higheft in your own hand. If God fhould life you up to the top ofthehigheft mountains, you mayexped: ei- ther a calm, or his protection in the ftorm, and to be as fafe as thofe below : but i^ you lift up your felves, and Satan carry you to the pinacle of the Temple, take heed left you thence caft down your felves by his temp- tations that did lift you up. Dignities and Honours, are not indeed the things that they feem to be to carnal eyes that fee not the infide, but judg^ by the outward; glittering fliew. There is moll holy Duty and work to' Honour and Pride] And I. climbin? high\ &C0 2 8^ to be done, where is the greateft dignity. And tainly the life of greateft work & labour is not the life of greateft eafe, or carnal pleafurc : especially when it is the work of God that you muft do: a work which all lit world is againft, and which Satan and all his power will reliit : and which nvjft meet with enmity and abun- of enmity, When ever you fet about it : Though you arc Commanders, yet you are Souldiers • and you that are Leaders have the hotted (landing, and muft expeft the iharpeft conflicts. Do you think of your Dignities and Oilices as places of meet fupcriority and honour and accommodation to your carnal felves ? then are you Carnal men, and enter upon you know not what, and make your felves Traitors and Enemies to God, whom he is engaged to bring down and be aven- ged on at laft : you debafe the facred coin which bears theftampandnameof God. Magiftracy is holy, and the Image of God, and you bafely turn it into tbt b mage of the flefh j and blot out Gods name from i:-> and ftamp upon it the name of felfy and traiteroufly make it your own, which was eminently hisQ .Believe h, whoever you are, if you feek for places of Rule and Dignity with carnal fclfifh expectations, you muft ei- ther ufe them accordingly when you have them, which is the readied way to damnation in the world, or elfe you muft find your expectations croft, and mifs of all your carnal Ends -, and find that the greateft toil ar.i burden, which you expedted fhould have been your chief content. God hath annexed the Honour and out- ward greatnefs, partly to encourage you to fo . hard 4 work, left the burden fhould be too heavy, and partly to enable you to perform it, and give you fome advan- tages againft oppofition, But though the cloathing of Authority and Rule be fplendiJ^ie fubftance thus co- vered is extraordinary Labowflpi duty, and fuflv: 2^0 Honour and Pride , And l .Climbing highy&CCl It is Honourable, but it's an honourable burden, and an honourable painful difficult work. So that if men un- derftood what Office and Authority is in Church or Common-wealth, and look'd alter the fubftance as well as the ornaments ^ the work as well as the Honour and Greatnefs ; it would be an eminent piece of felf- ^#*W for a man to fubmit to the call* of Gcd, to be a Prince, a Judge, a Juftice, or but a Conftable : and men would as hardly be drawn to take theOffice,as they are now to dp the work of the Office in faithfulnefs and with courage and zeal for God ; and that is almoft as hard as an offendor is drawn to the flock* : Offices and high places, are not intended to accommodate the flefh •, nor are they things to be ambitioufly defired and fought for, by fuch as underftand the Ends and ufe of them ; but they are fuch laborious, hazardous ways of ferving God, which a wife man knows mud coft him more, than the honour will repay, and which a Goodman will not run away from, when God calleth him thereto ^ but will fo far Deny himfelf as to fubmit to them •, but not thrufthimlelf into them, as the Proud and fclfifh do. It is a work of Patience to a Godly man to be thus exalted ; but it is a work of Pride and felf-feeking in o- thers. Deny your felves fo far as to fubmit to Go- vernment &rdignity,& bear it patiently if it be caftupon you, as being an excellent opportunity of ferving God : But wi h not for it, becaufe of the Honour and advan- tages to the flefh: much lefs contend for it, or fet your hearts on ir. He that feeketh an Office or Honour for binifclf, muft have another heart before he will ufe it for God. It's better with Saul to hide our felves from honour, than with Abfalom to contrive and feek it : but beft of all with David to flay till God call us, and then obey. C H A P. The Love and good fVord of others denied. 291 CHAP. XLII. The Love and good Word of others denied. 2. A Nother part offdfijh Inter eft to be Denied, is XjL the Love, and goo d\V ill, andWord of otbi This is a thing chat may and muft be defircd to good ends- but not for carnal felf. When Paul look J n Gods honour and the good of fouls, he [ became all things to all men that he might by all means Jave fome • and this he did, not for/elf but for the Gofpelsfake, and yet for himfelt in fubordinatiowtoGod, that Ik might he partaker of it with thcm~\ He would give no offence to Jew or Gentile j or the Church of God : but pleafed all men in Ml things (that tended to their good) not peeking his own profit, but the profit of many that they may be favedT\i Cor, 1 0.3 2,3 3. And he hath left it as the dutyoftheftrongeft Chriftians,[W to pleafe them- (elves, bat every one to pleafe his neighbour for his good to edification^ But when Paul look'd at him felf, and !iis elteem among men, then he faith [IVith me it is a very fmall thing, that I Jliould be judged of you or of wans judgment} 1 Cor#4. 3. And Gal. 1. 10* [Do I reekjo pleafe men ? For if I yet pleafed n,en,I JJjonld net ?c the Servant of Chrift._\ Good natures are loth to >rovoke others to difpleafure : and Grace moveth us to leafe men for the faving of their fouls. But it's °ride and Self -fee king to defire tofet up our felves in nens efteem, and to endear our felves for our felves nto their affections. It is Gods higheft honour to be lighlieft efteemed, and dearlieft beloved, as being the loft perfed andtranfeendent Good. And Proud jnen n this world afpirc to his Prerogative • and much af- :& to be beloved of all : and junthey would ft near B b 2 mens zgz The Love and goo d Word of others denied. mens hearts, and be the darlings of the world.This is a line, but dangerous fin : and I doubt many that are guil- ty of it, never well confidered that it is a fin, and fo great a fin as indeed it is. Deny your felves in this. It is God that muft be Loved of all, and not you : You muft be content to be hated of all wen for his name fake y that he maybe beloved. Mens hearts were not made tobz your throne, but Gods. Your work is to Love, and not ambitioufly to feek for love. So far as your intereftin mens afledions doth conduce to Gods ho- nour, and fer vice, and their good, defire it, and fpare. not: But fee that thefe be really your ends. But for, your felves take heed of defiring or feeking for mens Love, They are apt enough to have inordinate affe- ctions to the creature without your temptations. To | Love God in you, and Love you for God, is their duty which you may provoke them to in feafon : But feek not for any nearer intereft in them, nor for fuch a love as terminateth in your felves. Nature is exceeding ambitious of being beloved : but fteal not Gods due. You are to be Tutors and f ollicitors for him, to win the hearts of as many as you can: and not to fpeak for your felves in his ftead. Thankfully accept of mens Or- dinate Lcve to you, ii you have it : but if they deny it for you», or for the fake of Chrift, and turn it into ha- tred, do you deny your felves herein, and remember that it's no more than you were forewarned of • and no \ more than your Lord and his worthieft fervants have endured : What a Pattern is Paul that tells his con- verts, htfeekj not theirs but them, as parents lay up for the children^ and not children for the parents, and* Would gladly jpend, and be (pent for them, though the t VKoreh: love, the lefs he were beloved^ 2 Cor. 12. 14, 15. See that ^00 Love God and them> aud that is ^0/0" duty : do that and you neml not take care for the Love of men The Reputation of Rich? s to be denied. 293 men to^ u. Their Love is none of your felicity, and therefore their hatred depriveth you not of your felici- ty: lor that lieth only in the Love of God. Here therefore felf mull be denied. CHAP. XLIII. The Refutation of Riches to be denied. 3 A Nottier part of the Honour which/r/f muft be jLjL denied in, is, The Refutation of your Riches. For wealth is one thing that men are proud of. vSome defire to be efteemed richer than they are ^ and there- fore go in the beft apparel they can get, that they may not be thought to be perfons of the loweft pooreft fort. And fome that are Rich, do glory in their Riches, and think they are much more to be honoured than the poor. But alas, if they had well read and confidered what Chrift hath faid of the danger of the rich, particularly \r\Luke ji.de 16. & 18. & 8. 14. M*t.iy+ 22. ^ 10.23. ^nd what Janes faith to them, Janes 5. 1, 2. &c. they would fee that Riches is not a thing to be Proud of. Not many great and noble are called. Cod hath cho fen the foor of this wcrldy Rich in faith , to be heirs of the Kingdom. The talents for which we muft give fuch an account at the bar of Chrift, fhould berather the matter of our fear and trembling than of our Pride. . That which makes our paffage to heaven to be as the Camels through a needle's eye, I think fl ould not much life us up. All the Riches of the u do make you never the better thought of with God, or "any wife man : Nor will they caufe you to live a moneth the longer,- nee?, or B b 3 25? 4 Comeliness and Beauty to be denied. ^jou from death, or the wrath of God. The only worth of Riches, is, that you are better furnifhed than others to do God fome good fervice, by relieving the poor, and helping the Church, and furthering ma- ny fuch good works : And for the fake of thefe good ends, you muft patiently bear a ftate of Riches, yea, and thankfully receive them, if they are given you by God • chough the care and labour in a faithful dtftri- bution of them, and the danger of abufing them, and the reckoning to be made for them, are fo great, as may deter a wife man from a greedy feeking them, or glorying in them. % CHAP. XLIV. Comeliness and Beauty to be denied* 4* A Nother part of the Honour that felf mufc be jTjL denied in, is, The Repmation of your perfonal comelinefs or beauty : For fuch fools and children fin hath made folks, that many much fet by the Reputation of thefc. And hence is moft commonly the abufe of Apparel. Every proud perfon is defirous of that which will make them feem the handfcmcft or beautifulleft perfons unto others -, and make it their care to fet forth themfelves to the eyes of beholders. What they indeed are, we can fee as well in the meaneft attire: but what they would be thought to be, we may beft fee in this. But of this I fpoke before ^ yea fome think that they are not Proud of their comelinefs, yet cannot endure to be efteemed ill-favoured or uncomely, and fo Chew that Pride which they would deny* I confefs thefe are commonly but the temptations of women,and procacious youth.But one would think it fliould be eafie for Comelinefs and Beauty to be denied. 295 jiforafew fobcr thoughts to cut their combs, and let 1 em fee how little caufe they have to be proud of e beauty or comelinefs of the flefh. Alas what is that y body that you are proud of! Tilth and corruption co- ivcredwitha cleaner skin than fome of your neigh- bours. Ah, but the skin is thin, and if that be all you haveto glory in, it is as frail, as contemptible. There's many a pretty flower in the common field that's trod- den down by the feet of beafts, that have a glofs and hue incomparably beyond your beauty. I a>ked you before, what beauty you will have to glory of, when you have dwelt but a few monethsin the grave -, ot if the fmall Pox, or Leprofie, fhould clothe you with ano- ther coloured skin : or if a Cancer fhould but feize upon your face, and turn it into fuch an ugly fliape, as makes men tremble to behold it : or when wrink- led age hath made you as another perfon : or when death hath deprived you of that foul, which was your beauty, and laid you out as a prey and facrifice to cor- ruption. Ah that ever fuch a skin full of dirt, fuch a bag of filth, (hould yet be proud, that's carried about by a living foul, and by it kept a little while from falling down as a fenllefs clod, and turning into a (linking corpfe ! They are fhort-fighted, and fhort-witted as well as gracelefs, that cannot look fo far before them or within them, as to fee that which may take them down from being proud of any comelinefs of the fleil . One would think this fhould be fo cafie a part of fclf- demalzs any gr.celefs one might reach, by a little ufe of iheReafon that is left them. c h ap; if a 9 6 Strength and Valour to be denied CHAP. XLV« Strength And Valour to be denied* %* A ^ot^er P*ece °^ Vain-glory to be Denied, is XJl in thz-Re futation of firength and\valour. The witlefspartof men, efpecially in their procacious hu- mours, do ufe to be carried away with this, as witlefs women with the former. Hence commonly are their matches of Running and Wreftling, and many I cxercifes of a&ivity andftrength : yea and hence com- I monly are their duels and murders : It feems fuch a dif- tibnourable thing to them, to be thought a Coward, or I unable to defend themfelves, and to be crow'd over by their enemy, that they will venture body and foul upon it, rather than they will put up fuch indignities, or lie under the di honour of being Cowards. Yea, and ("would one think it) fome Jefuits are fuch Carnal Bo&ors that they te ch men, that if they be chal- lenged, and their honour lie upon it, they may meet the challenger there in a defenfive pofture, and fight with him to defend their honour: yea and in many other cafes, they may kill another for their Honour, feeing- their honour is more to them than their lives. O refera- ble Teachers,and miferable fouls that do obey them I Chrift hath taught you another leffon,even to dejpife the p)ame,Heb.i2*2rf.oT\d to humble your [elves, & intima- teth that fuch cannot 6e believers,which receive honour of one another , andfeekjiot the honour that Cometh from Gad only ^ Joh.5.44.It's more Honor to obey God in fuf- fering,than be fo valiant as to murder another man. The day is near when he will appear the Honourable man, that was likeftrojefus Chrift, ilnt when he vcasnvi- ted, reviled not again, when he fufftred he t treat ned not, rifdom and Learning to -cd. 7 91 tot, but committed himft If tohin Igeth ri^htc- ifjjfc1 1 Pet. 2.23. Blind lint. vou think it more honourable to do htfrty than 10 ft ike the DtVtl, tohd H ft murderer, (1 A/as a luficrcr , and came not to deft 1 s.but to live them and taydown his own. ( iti any tiling be more Honourable than to be \h- t die he*- enly Father? arftfff you be TtKflj vou nuift Love ywr uSy blcfsthemth.it ckrfe Joiifogoodto thth kite you, and pray for them thai dcfpighfully ufe you and perfccHtc yo:f] Mat. 5.44. What a Cafe are thofc mens undcrftandmgs in that think k their Honour to ribverige themfdws rod hath fo forbidden it ? Row. 12. I9» 5 CHAP. XLVT, Wifdom and Learning to be dented. 6. 4 Noiher piece of, Vain-glory to "be denied, is ?r? i\ the Refutation of Wifdem artti I Learning. Th^ j things themfelves are very excellehr, and to be-defired and much fought after : but not for our own Honour, but the vService and Honour of the Lord. And the greater is the worth of the thing, the greater is the temptation to vain-glory in them that have it, and the harder it is to deny themfelves herein. This part of fclf-dc?iial confifteth not in a contempt of Learning or \Vifdom, nor a negleft of it : for this were a fin: but in a negleft of fe //that would make an advantage of ir, for its own carnal exaltation- and in a contempt of the Honour and vain-glory which may redound by it to our felves, further than luch honour is ferviceable to God. O ho v iinful and miferalle a lift do kbwv- da:;cc 2p8 TVifdbm and Learning to be denied. dance of Learned men live in the world ! Their whole life is but gne continued vice , and that a fin of a moft hainous nature , evea the exercife of Pride and Self-feeking , when yet they take themfelves for Saints , becaufe they are not fuch as are accounted fcan- dalous finners in the world. They facrifice their pre- cious time and ftudies to their Pride & Phanfies ,and not to God: Too many hours and years are fperit to gain the Reputation of being Learned men:' Too many difputations are managed-, yea ( odious facri- iedgej too many Sermons are preached, and too ma- ny learned Books are written, to gain the Reputation* of being Learned men ! Ah miferable, low, unworthy ftudies J Prophane Sermons ! ungodly labours ! and poor reward ! O how it netleth fome Proud fpirirs if they hear that they are taken to be no Scholars ! And how many take their Univeriity Degrees , to be meer- ly the wings of this pare of their vain-glory*Learning and Degrees v and the Reputation of it , are all good, if they be valued and ufed but for God : But they are fa much the worfe when they are focrificed to^// and and madethe food and fuel of Pride% Learn there- fore this part of felf-denial. CHAP. Repetition of Gifts, &c. ogg CHAP. XLVIL Kef ut At ion of Gifts andfpiritual j4bttitirsy Oc. 7. \ Nother piece of vain-glory to he denied, is, JTjL The Refutation of our Gifts *hd fpiritusl A- bilities: I mean fuchas Praying, and Preaching, and Difputing, and good Conference, to have readinefs for word?, and livelinefs of exprcflion, and exadnefs of method : tobeefteemed inall ithdeavcry able nan by others, is an high part offelf-wtereft to be denied. The duties themfelves muft be denied by none, for tluy are the ferviccof God, commanded us by his word: But it is the Honour that felf prefumeth to hunt after in thefe holy thing?. And it is a double fin hen tc fc our felves, when we are fpecially commanded to God ! and where the work is inftituted for that end! and when we pretend to feek God, an J to felves! The greater are our abilities to do God fer- vice, the more rcfolutely and thankfully we fl improve them in his fervjce.But we muft 1 they are given u* to favc others by our ti and not to deftroy our felves by our Pride. Get as great abilities as you can, and when you have them, thank God for them, and ufe them for him to the uttermoft of your Power: but take heed left Pride llould fa - crifice them to your felves and pervert them from your Matters fervice. The perfons that have moft nerd of this advice efpecially thefe following. 1. Young unexperienced Profeflbrs, that are but lately turned to a Profeffion of a Godly life-, that have fo much illumination a* fhew- eth them much that before they knew not, and raifeth them above the vulgar meafure, bu: yet hath made joo Refutation of Gifts i l< them but {batterers and half-knowing men • Thefe an they that the Apoftle requireth /hould not be made Bi- (hops or Pallors or the Church, becaufe of their prone- nefs co this very fin, that now we are fpeaking of, I Tim. 3, 6. [[Not a Novice, lefi being lifted hp with Pride y he fall into the condemnation of the Devil J the fpirit of God here intimateth to us, that Novices areihelikeft to be lifted up with Pride, and that this Pride is the way to the Condemnation of the Devif. 2. And men of great abilities , natural or acquired,,,] that have withal! unfanftified hearts, are ordinarily " tranfported with this odious vice. A ftrong wit and11 a voluble tongue ,and learning to furnifh it with mat- P ter, are notable fervants to Pride of heart, where that 1° Spiritual illumination and holinefs is wanting, that ! fhould abafc the Proud, and turn mens Parts a better ' way. To all that are apt to be tainted with this cdiousj l vice, I would recommend thefe following confidera-4 J tions. 1. Confider what a dangerous fign it is of a gracelefs^l1 hypocritical hearr, where Pride of Gifts doth muchj r prevail. It is as infeparable from a child of God, roil" be humble and little in his own efteenl, as from a new-j born Child to be really lefler than men at age. No more fincerity, than humility in any. 2. Confider, what caufe of deep humiliation you carry about you in every duty ! Befides all the wants and loathfom corruptions of your fouls, which follow you wherever you go, the_ very fins of your duties, one would think, t; ould humble yen. Oh to have fuch low conceptions, fuch dull apprehenfions, fuch heart- Iefs, unreverent poor expreilions of fuch a God, fuch a Chrift, fuch a glory, and fuch holy truth, fhould raakS us afhamed to open our Lips beiore the Lord, aiid wonder and fpirituxl Abilities, r g o 1 vonderthat he doth not tread us into hell, inftccd of Regarding us or ptfl 1, and that fire doth not :ome forth from his jcilcup anJcor.lt It (hould nake us fo far from glorying in 1 I ihould drive us to Chriftin every du:y> to Jiimwiihus to (hotter us Eton the flame , jea- iouiie- fo that we fhould n< 10 go any lurcher .han be goes before us, and ftands between us and the wrath ot God, nor to fpeak a word but in his 1 nor to cxpe:r any welcome but on his account. Shall i wretch be Proud of that performance whole failings ieferve everlafting torments ! Muft you be beholden to Chrift to fave you from the Hell that the fins 0: performances deferve, and yet dare you be proud of them? Let a Papift rail that defperate path, that rails at us for faying that our beft duties are mix'd with fin, and that this fin deferves the wrath of God • Let them refufe a Phyfician that think not themfelves fick -, [and let them tell Chrift ihey will not be beholden to him for a pardon for the fins of their prayers and Or thcr duties : but for fhame let not u* be guilty of this, who profefs to be better acquainted with our in- firmities. 3. Confider alfo that you have to do with fo Holy and Glorious a God, that to be Proud before Him, and that in and of our very fervice of him, is a fin whofe greatnefs furpafieth our apprehenfions. Had you to do with a man like your felves, you might bet- ter lire up your felves againlt him. There is nothing comparatively in the prefence of the greateft Prince, to humble and abafe you : But to be Proudbefore the God of heaven, and that in and of our lamentably weak address to him, O what an horridly impious, unrea- fonable thing is this ? O man, if thy eyes wfre opened to fee a little, aver) little of the glory of that bleflid God g o 2 Reputation of Gifts God thou fpeakeft to, how flat wouldft thou fal down? how wouldft thou fear and tremble? and cry out as the Prophet, Ifa.6. 5. [Wo is me, for 1 am un+ done, becaufe I am a man of unclean lips, and dwell in the midft of a people of unclean lips : for mine eyes have feen the King, the Lord of hofls\ Or as Job 40. 4* [Behold 1 am vile , what jhall I anfwer thee? I will lay my hand upon my mouth. And Chap. 42.5, 6» J have heard of thee by the hearing of the ear: but now wine eye feeth thee : wherefore 1 abhor my fe If and re~ fent in dufl and ajhes} One glimpfe of Gods Majefty would take down thy felf-exalting thoughts, and hum- ble thee with a witnefs. 4. Confider the examples of the holieft of Gods Servants. The example of Job and Jfaiahl have now mentioned. Mofes himfelf did think himfelf unmeet tofpeak in Gods meflage, Exod.4. 10. Be faidunto the Lord> lam not eloquent, neither heretofore, nor fince thou haflfpoken to thy fervant : but J am of flow fpeechand of a flow tongue 7\ And ver. 13. He faid O, my Lord) fend I pray thee by the hand of him whom thou wilt fend} When God fent Jer. 1. 6. he faid, Ah Lord God, bthold I cannot Jpeakj for J am a child^ And Paul cries out \Whoisfuffcientfor thefe things! 2 Cor. 2. 16.] So that it hath been the courfe of the raoft Seraphical Prophets, and holy Apoftlesto have low thoughts of their own abilities for duty: And yet have you enough to be Proud of? 5. And confider that the Nature of the holy em- ployment that you are upon, one would think, fhould be- enough to humble you* It is a confeffing of fin, unworthinefs and guilt, and will you be Proud of this ? It is a confeffing that you deferve everlafting torment . And will you be Proud of fuch a confeffion as this ? The Lord be merciful to us, 3nd fave us from this . and rpiritu.il jb/l/ties. c 3 o £ his unreafonable vice -, who would think that it (i.ould * thus with a man in nb wits ? Toconftfs ihatht "crveth Hell-fire; And to he Proud of that Con: )n ! your Petitions arc all humbling, if tney be ao :ording to the word •, you arc beggars* for your lhres, or pardon of many and hainous fins , and fhould :ome as with the rope about your necks : you beg for Ictiverance from eternal mifery : and fhould you be )roud offuchrequcfts! fhould beggars be Proud, yea "uch needy nnferable beggars, and be proud of their rery begging ? Nay, your very thankfgiving it fclf is lumbluig. For what do you give thanks for, but for alvation from thefe odious lins, and the damnation vhich you have defuved ? And l) all a thief be proud hat he is pardoned and tiken from the gallows ? Pride s contrary to the very Nature and meaning of all thole loly duties that you are Proud of. 6. Yea the Gifts themfelves that you are Proud of, l ould humble you. For 1. They are from God, and lot your felves. 1 Cor. 4.7. [For who maketh thee to itffcr ? and what haft thou that thou did ft not reeeivc ? Now if thou didft receive it, why do ft thou glory as if :hou hadft not received it ?z. You received them not for /our felves, but for God : and therefore have.no reafon your felves to be lifted up by them. 3. All Gifts are for abour and duty, andmuftbeonce accounted for: and here tore fhould keep you in humility and fear. To :>e Proud of Gods Gifts, is to be Proud of that which s given you to deftroy Pride in your felves and o- $)trs : I or this is the End of them. 7. And it is a fign tint you wane exceeding much of .hat which you are Proud of. You are Proud of Knowledge : when as if it were not for want of Know- ledge of that which ll odd humble you, you would not Proud- You arc Proud of yow r.d i: is g o \ Reputation of Gift? for want of real worth that you are Proud. More ligh and grace, and parts would fhew you that which woulc make you blufli at the things that you were Prouc of. 8. And confider that you take the Courfe to pro- voke God to bereave you of his Gifts* He gave then to you for another ofei If you will turn them againfl his face by Pride, when he gave them to keep yoi humble : when you will exalt your carnal [elves by it whichhe gave you to exalt his Majefty, what can you cxped but he (hould take them from you > And it's an] cafie matter with him to do it, yea to take away yout very underftandings, and leave you to the heavy plague of Madnefs, feeing you were Proud of yout underftandings, when alas, poor worms, you had fa little caufe. 9. If once you grow Proud of your parts and gifts, you are in the high way to be given over to fome fear- full fall -, at bed to particular fcandals, if not to fome damnable herefie or Apoftafie. God may prevent it by your Humiliation • but you are in the common road that leads to it. It's much to be feared that God will fo far leave you to your felves, as to let you fall into! thedirt of fome notorious fin, that your fhame may fly abroad the world , inftead of the vain-glorious fame which you defired ; and that you may have fomewhat to humble you that fhall be written in your fore-' heads, and cannot be denied or hid. Or if you bej hypocrites, and for damnation, it is moft likely that you are in the ready way to fome defperate Herefie, or flat Apoftafie, For we fee that thefe are too frequently! the confequents of fpiritual Pride. 10. Laftly, Confider that the Gifts that you are Proud of, are in danger of being unfuccefsful to the Church s God may I coofefs do good to others by them,, anl fyirituxl Abilitics^&c. 305 hem, though they do but choak your fclvcS; bur or- dinarily he denicih lucccfs to the Proud, aid 1! leaker endeavours of the humble. Yea often fuch lien and all their parts become a plague and trouble to Hie Church. For they uiethem ro foment the Her. >*nd Divilions which they are given over to: and do nore hurt than the ignorant or the common fortt of the Prophane. Learn therefore 10 deny your felvcs in the Reputation of your performances. If you feel any ickling delight when you are applauded, caft water m it fuddenly as on a fire kindled in your fouls from Hell. If you perceive the leaft ftirring of difcontent >r envy, when the Preaching or prayers of another ire preferred, and yours lefs let by, take heed, and quench it j for you are entertaining a dangerous emptation. But if you ihould be fo far lifted up, as o fet up your Judgments above their worth, and rife igainft your Teachers and the Church of Chrift, and lelire to ftep beyond your callings, that your parts nay be taken notice of, and you may be, fomebody in he Church, and verifie the Prcphefie of Paul, Ads LO. 30. \_Alfo of your own [elves flail men arife /peali- ng perverfe things, to draw away Difciples after hcm\ I fay, when once you come to this, its time to :ear left you be utterly forfaken, and become the (hame mdfeorn of men, as you became the fcourge and trou- pers of the Church, and left your felf-exalting lay you as low as hell. C c CHAP. 306 Reputation of being vrtmdoxflowfar — CHAP. XLVIII. Reputation of being Orthodox, how far — - 8. A Nothcr piece of vain- glory to be denied, is, # .ZJL The Reputation of being Orthodox , or of the right religion. The thing it fclf is in the EfTentials of abfolute neceflity to falvation : But the Refutation of it, is a thing that we muft much deny our felves in. For it commonly fails out in mod of the world, that the thing it felf, and the Reputation of ir, are inconfiftent : and no man can be Orthodox and of the right Religion^ but he muft be taken to be heterodox and of the wrong Religion : For the wrong is in moft places taken for the right. But through the great Mercy of God, it is not commonly fo in England jiot in the Reformed Churches abroad, in any great and neceflary points. Among us! Truth hath the advantage of Reputation ! and fo may- it continue while the Sun endureth! But yet there is ufe for this part of felf-denial eve** with us. We cc verfe among many Sefts and Parties of various Opini- ons •, and all of them are Confident that they are in the right, and that we are Erroneous and againft the Truth: fo fay the Papifts ; and fo fay tht Libertines, and many others. And there is no way to gain the Re- putation of being found and Orthodox with any of Hfefe'iifcri, but by turning to thera, and forfaking the truth, and chafing to be Orthodox indeed. In Spain, or Italy y or with Englifh Papifts, you muft be account- ed Hereticks,oiyieidroherefie, you muft either ceafe to be true Catho'Kcks, or be content to be efteemed no Catholicks : You have your choice whether you will " really be Schiftnackks, or be efteemed and called Schtfl raaticks. And fo you will be ufed among moil Se&s, who T XZtri/in>;iuvffi vj vets/" \jf huuuv^y tvho judge of Truth and Error according to -deluded apprchenfions.Yca, indeed, beciufe they alfo have their i J arc nor Orthodox in all things, you mufl I ire in thole particulars u For thinking themfelves in the right, they will too of- ten take it tor their duty to let Hy at others,as erroneous or dangerous perfons that are not of their mind : And ia this miltake, they think they do Gcd fervice to defame dilfenters, and raife jcaloifies and fufpicion; of them, and bid men take heed of them, as of men that hold fome dangerous opinions-, when it is themfelves that are deceived, and ihould rum thofe jealoufies and cau- tions homewards. In fuch Cafes as thefe it is a hard ftraitthat a fcrvantof Chrift is put to 5 when he muft ci- ther err or he fuppofed to err. But the principal temptation lieth in thufe Countries, where Error hath got the major vote,and is patronized both by Book and bword, and' cuftom hath fixed the name of 1 ruth upon the fouleft Herefies, and the name of Her^fie upon fa- ving Truths : Here a poor Chriftian is forely tempted and put to a lamentable ftrait.O faith he, if I were re - fHted but to be bnfe, or beggarly, or contemptible, I could bear it • but Here fc andSchifm are fuch odious things th.it no manfrould be fatten: under the imputation of them. tAnfw. Are they fuch odious things? Take heed of them then left out of your own mouths you be judged. If you think the matter fo fmall that you will rather be an Heretick or Scifmatick than be callt d or ac- counted one, it feems you take it for no odious tl: Is the n>mc or the thing more odious to you ? Had you father be erroneous, or be thought to be for [f the Thing be mod cdious to you,' the Nance will be the more tolerable. But if the bemoflfoi you, it is Lbjhonoxr and not Error or Schifm that C : 308 Reputation of being Orthodox Jjow for — are againft. Had you rather part with Truth and Rt- ligioiix or with the name & Reputation of them ? If you fet fo much by ft If and fo little by Truth , as to let go Truth for tear of being thoughts let it go . for fhame do not take on you to be Lovers of Truth but of your felves } nor haters of Error ^ but of Difionaur. And conlider further that you may lofe the Reputa- tion of being Orthodox, and Catholick, and of the righc Religion, without lofing any of the favour of God ; nay it may be a fuftering for his fake that may advance you in his favour, and allure you of the Reward of Mar- tyrs. For faith Chrift, Mat.<$. 1 1, 12. £ BUjfed are yevphenmenjhall revile you and perfecuteyou, andjhall fay all manner of evil againfl you faljlyfor my fake. Rejoyce and be exceeding glad^ for great is your Re- ward in heaven : for Jo perfecuted they the Prophets that were before you^So that you fee the thing that you fo abhor, is matter of exceeding joy : Evert to be falfly counted an Herecick or Erroneous for the fake of Chrift and Truth : we are bleffed when we are falfly reviled as Erroneous, and have all thefe evil fayings a- gainft u?. But to be fuch indeed^ is to be accurfed : "Though the ?7rf*w* of Hcrefie will (land with the fpecial Love of God,yet Here fie it felf he utterly abhors. And whether do you think ic is better to part with truth and the Favour of God with it - or with the name and Repu- tation of Truth, while we keep both Truth and the la- votfr of God ? Deny your felves then even as to the Reputation of Faith and Orthcdoxneft ; For ycu will certainly deny the Faith, if ycu cannot deny the name ofir, to prefer ve ir. CHAF, ReVUtitionofGocLlh nefth c CHAT. XL1X. Refutation ofGcdlhiefs and Honefiy bow far 9, A Nothcr piece of Honour that [elf | - de- il nicd in, is , The Refutation of C Honefiy. Concerning both rheformer and this I muft fay, by way of caution, that the Reputation botl Faith and Godlinefsis a great Mercy, and not 1 fefpifed, nor prodigally cad away by our own h or mifcarriages • nor unthankfully to I fed : But yet 1 . It is not to be defired for it but for God, that it may help and advantage us to I him, or as it is a Mercy that brings the report of his love. 2. And the greater the Mercy is, the greater is our temptation, when it would deprive us of a far g ter mercy than it felf: I have ofc though: it was a high pafTage for an Heathen to fay as Seneca did, thac man doth (hew a higher efteem of : than he that can let go the Name or Reputation of. being a good man, rather than let go his goodriefsit fclf.j The world is fg much unacquainted with goodrieG^ thac ;iow it not when they fee it -5 but call it by tbofc; Mktious names that lead agree with ir. Their Judge- follow their Natures, difpofitions and irit'erifis : And therefore they cannot take that to vliich is contrary to thefe. A feather-! fwinethunamire-1 .ke : A banquet is no: fo good to a Cow as a green pafture. A3 the p. If, fo 4o all things feem good or evil to him. The Toad Snake hath no fucn odious apprehenfions of it fetfas men ha it is that to ung the beftmenand reft aftio.. . • 5 1 o Reputation ofGodlinefs patter of reproach ; and the bed have been laden with theheavieftcalumnies.I)tft//^ had enemies that laid to his charge the things that he never thought of. And it feemsby the drain of Shimei in his railing, that they took him to be but a Traitor , becaufe King Saul was a- gainft him • and to be a bloody man^ becaufe he had been engaged in the wars, 2 Sam. 16. 7, 8. {Come ontL come out) thon bloody man, and thon man of Belial : the Lord hath returned upon thee all the blood of the houfe of Saul in whofe ftead thou baft raigned\ See what a wicked perfon David was efteemed by fuch fellowrs as this ! And yet he fo far denied himfelf here, as that he would not hear of revenge upon the railer, but makes it as a tryai fent from God. And two fpecial reafons moved him to bear it. One was the remembrance of that fin againft God and his Servant Vriah, which he knew God was now chaftifing him fcr : And there- fore being under the red of the Lord, he durft not think of revenge upon the inftrument ; and being fcniible that he had brought all this upon himfelf, he durft not let fly too much at others. The other was that God had raifed up (by permiffive providence) the Son of his bowels againft him: and therefore he thought it an unfeemly thing to be much offended with aftrangerfor lefs. And fuch Reafons as thefe have we alfo to per- fvvade us to Patience and Self-denial in the like Cafe. The Lord Jefus himfelf who had no fin at all, efcaped not thefe cenfures of malicious men. He was efteein-: ed a friend or Companion of Publicans and Sinners, yea a gluttonous perfon, and a wine bibber- yea a decei- ver ^yea a conjurer that did his works by the help of the Devil, Mat.i 1.1 ^.Luk^ 7^4-Mat.zy.6^Job.yAz. Mau>\z. 27. What ufage the holy Apoftles themfelves had, and how theybehaved themfelves under all, you may con- > — 3 x l conje&ure by that one pafTage, fto mention no more J i Cor. 4. 9, 10 , 11 , bath J. m the ApofiU* i to death : 1 a fpdfacle ft els, and to r c wife in C art w<*k7 arc fir on c honoura at fain to live and die und tton as contrary I the truth, :rary ro light. And this uf ftillbeen the artendav Go'dliiu o the P; at the flake, : ihey put a pain: e J cap • / ungod 4 kr- 3 1 ^ Reputation of Godline\s fervants of the Devil, and poflefTed by him already* and unworthy ro live any longer among men. When they butchered the poor Waldenfes and Jlbigenfes by thoufands, it was under the name of ungodly hereticks. The ignorant ungodly rabble among us now, that hate and revile thefe that feek after God more diligently than themfelves, have yet more devilifh wit than tor oppofe them direftly under the name of honeft godly, men • but they firft make the world believe that they are Hypocrites, and Proud, and Self-conceited, and Covetous, and fecretly are as bad. as others, and thefe are the things, if ycu will believe them, th^t they hate and fpeak againft them for. But then how comes it to pafs that it is their Praying and Precifenefs that is fo much in the fcorners mouths ? Doth that figaHje //y- focrifie or Pride ? Why do they not commend the good while they fpeak againft the evil ? and joyn with them in the holy Worfhip and ways of God, while they oppofe their fuppofed vicioufnefs ? Doth the nam.e (luritan] fignifie a covetous man. or a vicious per- ion? or rather one that will not be content to venture his foul in the common, impure, ungodly courfes of the world I And how comes it to pafs that a man may quietly enough follow fuch vices, if he will but forbear the. prof effion of Gqdlinefs? But ( to leave thefe wretches in the dirt where we find them) by this you may fee the common meafure that is to be expefted from the vvprld: If you will be truly godly , you muft be taken for ungodly, or for hypocrites, that feem to be godly, when you are nor. But it's eafie to bear this charge when it fills upon a whole fociety, and takes us but in the crowd among the reft, and when we have fo much honourable company to fuffer with us : But it goes nearer u; when we are fingled out by name, and noted and talked of all about as Hypo- and I lone ft \ 3 1 3 hypocrites, or Proud, or worfe than other?. >dfo muft be born by thole that will be Chri- stians. '.ted trial of all is, Mi of :H,od that Ihould help us in out ' urd report of us, and bymiftnfol 'our credit even with them. Under nil rhefe falfe and f Injurious reports, direct and fhblifli your own mind* BV the help of thefe Confiderations following. 1. Tt may be there is fo; il caule that fhould try and judge your felvcs: and fo God doth other men to judge you, to awaken you to felf- iudging. However make thisufe of ir, and you are ^beno lofers by the reproach, linter into your s, and R arch them throughly as before the Lord, and fee if there be any way of wickednefs in them whieh hitherto you have not difcovered: Try wh :here be Hypocrifie and Pride or not . Efpecially wh.cn it is the ftrvants of God that think hardly of you, and above all, if it be wife, impartial men that are ac- quainted with you, it's then your duty to be very lous of your hearts and ways, and to fear left you guilty, and to fearch the more diligently, and not be quiet till you either find out your fin, or be fure tha: are clear. And if you be clear in that point, yet fu- fpeft and fearch left there be fome other fe'eret or al- lowed fin, which God would deted: to you, or e: you againft by the injurious cenfures of thofe tl reproached you. z. When you have fearchM and cleared your \ Confidences, then confider further, that though yotl not fuch as you are cenfured to be, yet fin and you know your (ins in other kinds a: e fo 1 h thatypu oufld bear the more | to be hardly thought of, whei to bt 514 Reptitaion of Godliness fo bad* If indeed you are godly, you have feen 'a' fin) of uncleannefs in your felves, and have condemnec your felves oft, and loathed your felves for your abo- minations, and bewailed them before the Lord. And is it fuitable for fuch a fpirk to be eager after the Re- futation o£ fincerity, and to be much troubled that yoi are taken by others to be naught ? 3. And confider alfo that your Cafe may be as Da vids was, and God may poffibly make this reproach a; chaftifemenc for fome former fin, and a means to hum- ble you for it more throughly, and to reclaim you from it. Perhaps he bidsf by permiifive providence) fome Shi** mci curfe you. It may be the voice of a flanderer mull do that which the voice of a Preacher could not do. And then it is your work to look behind you andji within you, more than without you, and to hearken more to the voice of God and Confcience, than of the flanderer : and to take it as the rod of God, and a call to a more ferious Repentance, . 4. And confider that when you are under the falfe. Cenfures of the world, you may have the inward peace of a good confcience, which is better than all the applaufe of men : And this being a continual feaft, they cannot do much againft your quietnefs, as long as they cannot deprive you of this. 5. Yea moreover, vou have the Approbation of. God himfelf, and that fhoufd fatisfie agamft the cen- fureofali the world. Even a Proud man if he have.] any wit, can bear the Contempt of the ignorant vulgar, if he have but the applaufe of great and wife, and I ed men.* As that Orator that valued the judgement of Socrates above ail the reft of his auditory. But a wifeft men in the world are fools in comparifon of God. Having his Approbation, you ha/e the Great- ell, the Beftj and the Wifeft on your fide ^ and a Judge- ** ment r — 3 1 > i.cntfor you that will weigh down the judgemental in thou (and world?. And if you value not God^ approbttion above k .ans, it's a fign tint you arc hypocrites indeed, and fo •ic cenfurcisnotunjuft : But if you do, then you will Irquiefce in ic, though man condemn \ qu ► and fay as le Apoftle, Rom. S. 3 3 > 34. Who Jhail lay any thing iM are you made the living members of Chrift, and the: Sons of God, and the heirs of Heaven ? I hope you may •; well fpare then theapplaufeofmen, and eaiily bear xtA if you be refuted to be deftitute of what you have, v If you are in health, it will not much trouble you if it | be reported ahat you are fkk : And if you are alive, I you can bear it if the report go that you are dead : For \ z$ long as you have the thing you can fpare the name \ And if you have Chrift, and Gnace, and Pardon, and* Juftification, and Title to eternal life, cannot you en-i 'dure to have men think thai ycu are without them?{ How bafely do you undervalue th *fe ineftimabFej things, 3!7 ings, when the thoughts oi ;;nd,or the words * a nuns mouth can blalt the comforts ( all? sit you faidto the world, li ft^Uld Lracen ul r.irdun^ and Salvation , th.it mBfervc ne^ without >t apflaitfc of men! How Ukly tluiik you r the good words of men that you became Chrifti- is, and Covenanted with God, but for paidon and fal- uion : and thefe you fhallhave ; God will perform is Covenant to you, and give you both his Kingdom, id fo much of worldly things as overplus, as is truly Dod for you •, and what would you have moi;e ? You all have the Inheritance and Crown of blefTtdnefs ; id will not that ferve your turn without a few good 'ords from filly man I I hope you would be loth to lange Rewards wiih the Hypocrite! Why then do ou lb much defire his Reward, and fo much un alue ycurown! Though/;/* be prefent, and yours be Hturty I hope )ou think it bu: a doleful hearing, to aveChriil fay [Verify they have their Reward] in wiparifonof his promife to his reproached fen Verily gr cm is yeur RcWArd in Heaven'] Mat. 6. 2. lar.5.12. And now I hope in all thefe ten particular co: . nions you may fee reafoo enough for felf-denuU in i'v Reiutacionof ycur Gcd!i::cfs and Hoiufty • 2 1 § A KenorvnedL And perpetuated and why you fhould endure joyfully to be efteetned ui godly and difhoneil rather than to be fo. CHAP. L. A Renowned and P erf et Hated Name to be denied* 10. HpHe laft point of Honour which felf muft b X denied in, is, A Re?;owedand Perfetnate\ Name. For to that height doth Pride afpire, that n< lefW&Iatisfie, where there is any apparent hope c this : thoughia AoTe tiiat fit fo low that they fee tuf ground to hope for fuch a thing, the defires after it ar not fo kindled as they be in others, that think the pre* is within their reach. Fain men would be famous an< talk'dof through the world : The^ would have then . real and fuppofed worth made known as far as may be And when they die, they would fain have their namet furvive^that they may be great in the eftimation of poi fterity, and magnified by all that mention them. And fc| deeply are men poflefTed with this dangerous'fin, than they account this perpetuated fame for their felicity*! And there was nothing that moft of the Heathens did prefer before it: but .when they feemed to be moft vertuous, heroical, and patient, it was but to be thus eileemed of after they were df-ad; Ifyouaskme, How far a fur viving reputation may be regarded? I anfwer i* So far as the intereft of God, orhisGofpel, Church, orCaufe, or the publick good, or the good of our pofterity is concerned in iri and may be promoted by it, thus far it is lawful and t duty to value it, dtfireit, andfeekit. For if we have throughly fearched our hearts, andean fay unfeignedly - that jMdmc to ve acme a. is God, andhiscaufe and honour that we prin- ipally intend, and cK i as a id therefore defireitno further than it ; then wc may juftly d i ar.J furvwing of our r< re ground - ily p< i that hs like to conduce to thefc happy i /or example : A Prince that owns the i J, and makes fuch La. he comifr .ecdingly promote it, if they be ob( plenty, mufti teat regard to cfent and [irviving fame, bccaule tie honour of Ins Laws will Bend much upon the honour of his name : and if nee the people vilihe /?/w, they will be likely to vili- eandcaft offhis Laws, to the hurt of Church and Common-wealth, and their own undoing. And even to the luccefs of their prefent Government, they hould be v< ul of their tame : lb alfo a Minifter f the Gofpel mult be very careful of his prefent and jture reputation. For at prefent, the faving good of is auditors doth much depend upon it. For if they ave a bafeefteemofthe Paftor, thiy will be unlikely give diligent intention to his Dcdrine, but dif- fteemit as they do the fpeaker, and it is not likely to ;o to their hearts : Ncr will they feck his advice in the crsof falvation, and the difficult cafes and angers that they meet with •, but to the great harard r fouls will flight the neceflary afliftance of him is appointed to be their guide to heaven, and et light by all the Ordinances of Gcd. And there- breathe Paftors Reputation is ten thoufand times more neficialand neceflary to the people than to him ;oralas it is but their good tbonghts arid words thu. ich add little to his happinefs : but it's Mire which thrym )i God and help froi 3 2 o A Renowned and Perpetuated Reputation, And therefore as Minifteirs (hould be ex feeding watchful againft Pride, that they defire no: Honor for themfettes •, fo when they are fure that Goc is their end, they muft be exceeding careful of theii own Reputarion,and avoid all occafions& appearance: of evil, andpurchafe it by all juft means : For thougl: honour be worth little, yet the Caufe of God and thi fouls of men are worth much -, and we muft not be pro- digal of our Matters Talents, and fuch as are very ufeful to his fervice : Our Reputation is Gods and the Churches due, and to be cherifhed for their ufe. E fpecially thofe Minifters muft be careful of their Repu- tation, that by Reformation or Publick ufeful writings are capable of profiting Pofterity : and they may de- fire the furviving of their honours, which for it feh might not be delired : becaufe their works and writ- ings, and Dodrine are like to be much blafted by their own defamations, and do little good to any that come . after : Nay the precious truths and caufe of God may c be moft dangeroully wronged and difadvantaged by it [I and get fuch a bloc and difhonour by their diiLonour j that any that dial 1 feek the promoting of it hereafter may be greatly hindered and difadvantaged thereby ; For it will feem enough to caft off fuch a Dodrine for ever, that by the difhonour of the maintainers it was once dishonourable and rejeded as an error. And doubt leis fome things have been thus made Herefies, and fo will be long rejeded as Herefies in many part$ cf the Chriftian world, becaufethey were once calf- ed by that name • and that was becaufe the Perfon that did own them had fome fuch dilhonour or difadvan- tage as left his Dodrine open to this reproach. Anc therefore you may here fee what a Potent inftrumem Reputation is in the Devils hand, to do his work • anc what abundance of advantage he gets by defaming Godi Name to be denied. 321 Tods fervants. Principally by this means did he long feep the world tremthe entertainment of the Gofpei, he fervants of Chrift being contemptible in th md ihe preaching of the crofs but foolilV nels tor them. By ihU means did the Pharifees hinder the [cws from >elifmoft of the world to this day. By this means k is Hat Popery keeps the common people in thraldom : as fie voluminous lies of CocbUns^ liolfccnsy and many Pniers concerning Luther, Qilvin, Zu'uigliu*, and 0- fierof our Reformers and Writers, do fully teftifie. .\ndhy perfonal reproaches and difhonours it is that he Doctrine of the Reformed Divines is made fo odi- ms among the Lutherans-, and the like irrftances might be given in other?. If now any weighty Chriftian Ve- rity fhould be aflerted by any Paftor of the Church, in i founder and clearer manner^ than is commonly known >r owned, if the perfon that doth it, fhould but fall jnder any reproach ( which he fliall be fure of if the Devil can procure kbit's two to one but for his fake his Doftinewillbe ftigmatized with the name of error, ind fo lie buried for evrr, till Divine Omnipotency :ommands its Refurre&ion. And hence it is that .here is not one Inftrument that ever God raifeth up :o vindicate any truth, or ordinance, or do him any fpecial fervice, but Satan raifeth up tongues and pens if not hands and fwords againft him, and an Army of reproachers will prefently be on the back of him. Now inallfuchcafesasthefe, it is a great duty for any fervant of Chrift to be very regardful of his Re- putation even with Pofterity: For his good name may much promote the Truih, as we know the Name of Auftin, Calvin, and many another doth at this day, And if it be cur great duty to extend our fervice Dd of 322 A Renowned and Perpetuated of God as far as we can, to all Countries, and to all poi fterity, to do them good • then is it our duty to en- deavour that a good Reputation fhould go along with our labours to further the fuccefs, or remove impedi- ' nients. And thus while we are fincere, and intend all for God, we may and muft regard our honour ; and yet in fo doing we Deny our felves, becaufe we do it not for oar [elves but for God and his Church, 2. And if honour be given in to us this way, even as we partake of it our felves, as a Means to Gods honour, we muft thankfully accept it, efteem it, and rejoyce in it. And therefore it is made the matter of many pro- mifes, and fpoken of in Scripture as a bleffing, Prov. 22. I. A good name ts rather to be chofen than great richest and 10.7. The memory of the jufl is blejfed: hit the name of the wicked jl^ 11 rot] Ecclef.7.1.^ good name is better than peciomoyntmenf\ with many the like. Thus much I have faid to prevent a misapplication of that which followeth ; and to help you fo to under- ftand me on this point of Honour, as not to run from extream into extream, and to (in by feeking to avoid fin. But alas, this kind of feeking our Honour for God and his Church, and not for our felves, and as our own, I doubt is more rare than the negleci of honour. The fin that I difiwade you from, is in thefe two points. 1. That you do not AJfcftandfeek^vSizt Extending or furviving -Reputation tor your felves -5 and out of a Proud defile to be ftiWfome body in the eftimation of the World : 2. That if God deny you even that honour which in thelawfulleft manner you defire, that you fob- mix to his plealure, and take it patiently ^ and in thefe tworefpects foumuft her-e deny your felves. 'Above all others, thefe forts of perfons following are in danger of this odious Pride^'ndefiring for themfelves an N:ime to be denied. 525 an J extended and furviving Name. 1. Frincrs and Souldiers that have the management of the great affairs of the world; Fain would they be Renowned to Pofte- tity : And hence are their alpiring ambitious defigus. if or this are their Wars and Conquefi>, th:'.t they may be famous when they are dead as well as while they live : And thus they make their Noble Conquefts to be but Murders of the vileft fort, and worfe than any Cut-throats and Robbers by the high way, while they intend them but for thcmfelves and their own vain-glo- ry ^ and better might they feck honour by whoredom, drunkennefs, or theft which are far Imaller fin^ . Whereas if their wars had been undertaken for God, and managed according to his Will, they hud made them truly honourable and renowned. And from thi- odious Pride it is, that Abfaloms Pillars muft be ere<3> ed, and Monuments muft be built to perpetuate their names, and tell the world what need they have of means to keep alive their memories, and how deftitute they are of nobler means, when Marbles and Monuments muft be the great prefervers of their fame. Yea ic were well if this Pride and fclfijlwefs did not corrupt the nobleft of their works, and turn them into deadly (ins: if they did not build their Hofpkals, Colledges or Churches, and endow them with Revenues to per- petuate their own Names, rather than to do good. Though the works themfelves are fo good and fo rare, that I would not caft any difhonour upon them, feeing all that can be faid is too little to provoke men to do the like : yet am I bound in duty to tell them, that iffclf fhould be theEndinfteadofGod, and Fride the caufe inftead of charity, Hell would be the Reward inftead of Heaven ; fo great a marter it is to have an honeft heai t and right intentions in the rrK.ft excellent aricl noble works, In fo much that a poor man thai heart 324 A £e#° wned and Perpetuated to build a Colledge or an Hofpital, if he had but means, fhall be Rewarded by God, as if he had done it, if God were the End, and Charity the Principle-, when a rich man that doth the work it felf, fhall have but a poor and temporary reward, if f elf be the End and Pride the Principle. 2. Another fort, that are fpecially in danger of this fin, are, all Rich meny who would be the great in the World, and perpetuate their names and memory in their houfes, lands and pofterity ; and therefore they would purchafe Towns and LordiTiips that their Houfes may be famous when they are gone. For it feems a kind of life to them if their Greatnefs do but live in their pofterity. Pfal. 49.11, 12. [Their inward thought is that their houfes jhall continue for ever^ and their dwelling places to all generations : they call their lands after their own names This their way is their folly: yet their poflerity approve their faywgs*] Hence alfo is that oftentaiion of Eicucheons, and Arms, and of Anci- ent Gentility or Nobility, and much more fuch proud wdjeifijh vanity. • 5. Another fort that are in danger of this fin, are Divines and Learned men in all Profejfions, who make their Writings but a means to perpetuate their own Names to Pofterity. Temptations to this fin may be offered to the beft, and too much entertainment they may have with our natures, becaufe of • the remnants of felfi \ nefs and Prkfe. But yet they do not prevail with the fan citified fo far as to aim more at their own ho- nour than at Gods. The Labours that in themfelves are excellent and a blefting to the Church, are loft to him that was the Author of -them, if [elf be the End, and Pride the fountain. And exceeding great need have the godlieftmen to watch their hearts in this par- ticular for they are very dcceLiul, and fe/fijhiefs will Name to be dcr> 32? Will too often interpofe, where nothing but God publick good isdifcerned. And now becaufe that the fin is very great and dangerou.-, I Hall here annex 1 Few Confederations, which j vil of it, may help you to abhor ir. 1. Thefe Proud defii t and funning Name, do (hew that you lamentably overlook the true eternal honour of the S-jl'wv ft you have Ho- nour? choofe that which lieth in theefteem of God.: Muft you Be great and glorious ? why you may be fd , and God would have you be fo • if you will but know where Greatnefs and Glory ib to be had, even in that bleflednefs that Chrift hath purcliafed. Muft you have your grearnefs and hone '? why have thac whfch will p.- cud : And v God bath fej before you fuch an endlefs glory, are you looking after a Name among mortal men, to ! hind you on the Earth ? Do you think to be faved in- deed or not > If you do, what need have you of the fmoak of mans applaufe, when you are with G what unworthyth.oughts have you of heaven, if you think when you are there, you (hail have need of mens good thoughts or words on earth ? But it's a dangerous iign ffiatyouare indeed unbelievers, and lay not up your treafure in heaven, when you are fo careful to perpe- tuate your names and fhaddows here with nv true reli h of Heavenly honour would put v«. love with this. 2. And do you not plainly fee in your own de fires thtvantty o\ all thefe Earthlv things, when you are put at U}i to t a ; a piaddc w , fu ch a ' things is a/*. ? Is this a!! tl ran do for -you? Andd< here the rous decer unfanftified men, iha: they Dd 3 3^6 A Renowned and Perpetuated for very nothing ! when they know that tjiey (hall have :io more from ic, they are contriving for a name wheq they are dead. Wonderful blindnefs! '' that experi- ence and the approach and thoughts of death, fhould no more open your eyes : furely if this be all that the world will do for you at thelaft, you fliould even renounce ir 1b and ufe it accordingly at the firft, 3. Ycu cannot but know that when you are dead and gone, the Honour of the world is none of yours, nor can it do you any good, any further than it rela- teth to your eternal blefTednefs,and your honour is fer- viceable to the honor of God. What good will it do you to be magnified by men5when you neither know nor feej it? what the better is a Tree or Houfe if men com- mend it? And for your fouls, if they be with God, they will be far above the praife of men. 4. Nay as fuch a defign is a dangerous flgn of your Damnation, fo I befeech you think, what comfort it will be to your foul in Hell to be extolled and well fpo- ken of on earth? Will you caft away your fouls, to leave aName of renown behind you ? And how unfuta- ble will fuch Honor be to your condition ? furely if you be there acquainted with it , you muft needs be more tormented, both to remember that you were feeking the fame of the world, infteadof the eternal glory , and to confider vvharamiferable wretch it is that men arepraifing and magnifying on e^rth. Ah then you will think with your klvcs^Little do the poor inhabitants of .the earth kgow what 1 amfuffcring while they are extol- ling me. Is the appUmft of mortals fit able to a poor t§f* mented font ? Alas that at one and the fame tirne^ men - fhouldbe extolling me^and Devils tormenting me ? Hovf little eafe do all their acclamations afford this poor di+ ftrejfed foul Q How honorable are the names of Alexan- der thcGtQ At:tkC&Arijhtle here on earthibut alas what yhat caufe have we to fear that they are lamenting heir mifery, while we are fpeaking of their glory ! 5. And the fin is much the greater, becaufe it is not i x mif-chofen means, but a mftaks** tnd% that your fouls lave fattened on.- For it feemsyour very heart; arc fee n jpon your Honours, and deeply and dtff irately fet up- on them, when you dare connive the continuation of J) em when you are dead. Were it not a matter ex- ceeding dear to you, undoubtedly you durft not lay i«|fcjch adefign for it. 6. And confider whether there le not a Love of the eadly fin of Pride, and a final impenitency implyed ia Ichis ambition of a furviving name.por you lay a defign that is fuppofed to be executed after death. And a* if you defired an eternity of wiefcednefs, becaufe your. Pride it felf can live no where but with your felf, you would have it leave thofc tokens behind it, by which the world may know that you are Proud h and the effefts of it you would have perpetuated en earth i And had not the world enough of your Pride while ycu were alive? and had not yon enough of it ? Is this your^e> fentance, that you would leave the Alonnmems of your Tnde unto Pofterity, as if you were afraid there would be no furviving witnefs againft ycu to condemn you? This is a certain tranfeendencyef fin ! The com- mon wicked ones would fain die the death of the Righteous5and wifh their laft end were like to his; But thefe men would have their Pride to live for ever • and when they themlelves are in another world,they would have the demonftrations of their iniquity furvive them. 7. And I befeerh you confider what a fearful thing it is to die in contrived beloved fin! when men have hone but a death-bed Repentance, we have mixh caufe to fear, left it be but fearthzi is the life of their Repen- tance ; Bur when tlu-v have not thisn:ach7 but are de- Dd 4 ilrous 325 .lift Efteem that the Proud defire : They care not how great, or how good) or how nnftand learned the world and fucceeding ages think them .-And thus they defire to cheat mens nnderftaridings, and to leave a falft ? Name to be denied. 329 tyfc Hiftory of themfelves on earth, and to have alt wen believe and re fort untruths > to magnifie men, jvhofe fouls, it's much to be doubted,are in hell, or if hey be not, muft needs abhor fuch doings. And thus every Proud and felfijh man would Le z falfc Jiijlorian md cheater of the world. io. Yea, which is yet the word of all, they would Qhtinue facrtlegiouflyto rob the Lord of his honour even when they arc dead. It is an undue honour, which is loin hum God, which they fo much leek for ( For were it but fuch as is a ufeful means to his honour, he ■vould not be offended with them)And when the Saints Tay [Net unto Hi Lord, but unto thy yiAtne give the \lory\ thefe Tinners are not content to rob God of his honour as long as they live, but they would do it even ifter death. ]fwehadnot certainly known the truth yi it, we ihould have thought it an incredible thing, that ever any man llould come to that impiety, pride and madnefs, as to defire to be worshipped as a God when he was dead. Much more, that the mo ft of the world Tiould be fo far diftraired as to do it.And yet fo it hath been, and fo it is in too great a meafure. And truly the kicked or Proud difpofuion that is predominant in the hearrs of all the unfanftified, doth take up no fhor- :er where ic hath but hopes of fuccefs to a&uate it. -Not a man cf them but would be honoured as Gods *hen they are dead : Though I know thofeof them .lu: feel not this much in themfelves, will hardly be- lieve it. Conlider what an haincus injury this is to Gcd, and to the fouls of men, that you fhould leave yoi;r Names as Idols to the world, to entice fo many thoufand men to Cm, and to be a {landing enemy to the jrofGod, by encroaching on his right, and turn- ingthe eye of mens obfervationand admiration from him to you. 11. Conf> 330 A Renowned, and Pe rfetmted ii. Confider alfo, bow that by thefe defires ol earthly honour to your felves, and making this the End of your endeavours^ you corrupt abundance ol excellent works( materially confidered^ and turn them into mortal fins. If Print es rule §c fight for themfelves, I have told you already what they do : but if this were done for God, it would h^ve another form, and anor ther reward, as it had another End* What a doleful cafe is it that fuch excellent works, as alms-deeds, and a#s of bounty to Church, or poor, or Commonwealth, in buildings, lands, or any the like works, fhoqld be all turned into fin and death,by fuch a" felfifh vain-glo- rious, intent ? And that their fouls fhouid be fuffering for thofe works that others receive much good by i What a fad cafe is it, that Hiftorians,Lawyers^Phy- ficians, Philofophers, Linguifts,and the Profeflbrs6f all the Sciences, fhouid undo themfelves for ever by thofe excellent works that edifie the world ! Nay what' can be more lamentable to think of, than that able and learned Divines themfelves fhouldlofe their own fouls in the ftudying, and preaching thofe precious truth^ that are faving unto others ^ and that fuch excellent writings as remain a -Sanding bleffing to the Church fhouid be the Authors of mortal fin ! And yet fo it is, if the renown and immortality of a name on Earth be the End that all this work is done for. 12. Laftly, Confider that if Honour be good for yon^ it is better attained by minding your duty for the Ho* nour.ofGod^and denying your own Honour y than by feeking it : For Honour is the fhadow that will follow you if you fly from it, and fly from you if you follow i'r. What Chrift here faith of Life,is true of Honor : He< that feeketh and favech it fhall lofe it, an J he that lofetn] it for Chrift fhall find it. The greateft Honour is to deny our fdves,and our own honour, and to do moft for the Honour T a Name to be denied. 331 honour of God ^ and to be contented to be nothing hat God may be all. For you have his promife, that hem that honour him he will honour, but they that dc- pile him (hall be lightly eftcemed. Hough I have endeavoured by a right limitation and expofkion of the foregoing parts of felf-deni- tl, to prevent raiftakes, and give you thofe grounds by vhich objections may be anfwered, yet the ftir that is nadc in the world about this point, by Papifts and ma- lytofrer miftakmg SeAs, doth pertwade me to give 2 nore diftinft Reiolution of fome of the principal doubts hat arc before us, and therein to (hew you that fclf- iemal confifteth not in all things that by fome are pre- ended to be parts of it ^ but that there is a great deal >f fin chat goes under the name of fclf-denial among nany of thefe forts of raiftaken perfons. CHAP. LI. ; QAVhether Self-denial lie in renouncing Propriety ? Queft. 1. ~T^YTHcthcr doth felf-dcnial require us to V V renounce Propriety \ and to know no- thing as *ur own (as the Monks among the Papifts fwear to do,as part of their ftate of perfection :& a book railed The way to the Sabbath of Reft, dothteach us }) *Av.fw*\. That there fhould be no Propriety in *oods, or eftate among men, is contrary to the will of God, who hath made men his Stewards, and trufted f«rerai perfons with feveral talents and forbidden Healing, and commanded men to labour that they may have to give to him that needeth -5 audhc that hath worlds goods and fectb his brother have needy muft not (hut 3 3 ^ Qjvhetber jelf 'denial lie, we, &c.3 Which they could not have done if they ha* npthadfoodandcloathingtobeftow. So that the de nialof propriety Wfuld deftroy alt exercife of charity ii fuch kinds, and deftroy all Societies and orderly con verfe and induftry in the world. But yet when God calls for anv thing.from us, w ' muft presently obey, and quit all title to it, and refigr it freely and gladly to his will. And j. There muft be fo much vigour of chari*,* and fenfe of our neighbours wants,, as that noovinmul 'fhut up the bowds of compaflion : but as we muft lov our neighbours as our felves, fo muft we relieve them a ^whether it lie in renouncii . rbidding of Propriety ; but there was 1. A refig- ation of all to God, to fignifie that they were contcnt- i to forfake all for him, and did prefer Chrift and the jngdom of God before all: and 2. There was fo reat vigor of true Charity, as that all men vo- mtarily fupplied the wants ot the Church and poor, nd voluntarily made all things as common, that is, vmmon by voluntary Communication for ufe, though ot common in primary title : And fo no man took any ling as his Own, when God, and his Churches, and is Brethrens wants did call for it. O that we had ioreof that Chriftian Love that ftiould caufetf Chari- tble Community which is the true Mean between the 'donkiP* Community ,and the felfijJj tenacious Propriety i evelling hath not deftroyed one foul for ten thoufand lat an inordinate love of Propriety hath deftroyed. CHAP. LII. Q/lVhcther it lie inruionncing Marriage ? >ueft. i.\JTTHeth(r Self-denial confjis in the for* V V [wearing or renouncing of ALtmagc , • the natural r.fe of it by thofe that are marryce Jtn\y$m To forbid Marriage (imply, is called by the ■' lhoft a Doctrine of Devils, 1 Tim. 4. I, |« and •;soneof theHerefies that the Apoftles were called tut to encounti r in th :ir own days. But yet a Marri- ep 334 Q- whether it lie in renouncing Mmkge f ed ftate doth ordinarily (not always) call men off froi that free attendance on the fervic^of Qod without d ftraftion which is very defirable : And therefore tho; that are capable of doing God any notable fervice which Marriage is like to hinder them from, (houl avoid it, if they can without a greater evil. And ther< fore the Church did think it for many ages, fofit fc Minifterstobefingle, that they might have the lefs c worldly affairs and cares to call them off from the wor of God, and their carnal relations might not hind* them from more publick chides or charitable work The Papifts therefore miftakingly take the Vow tfCh* fiitji6 bean entring into a flate of Perfe&ion, an finfully condemn the Marriage of Priefts : when th Apoftle exprefly faith [_A Bijhop mift be blame left the Husband of one Wife— having his children i fubjeclion] i Tim* 3 . 24. And fo of Deacons, veri 12. And others run into the other extream. But th true Mean is this : 1 . Ordinarily Marriage is mor diftrafting and hindering to us in the fervice of Go« than a fingle life £, Especially to Minifters, and fuch a fliould wholly addift themfelves to the publick fervic of the Church: 2. But yet all men are not alike ob ligedto it or from it. Some may be neceflitated to i by the temper of their bodies to avoid a greater evil even fin it felf ; and fome may have no fuch neceffity : fome may have their worldly eftate and affairs in fuch ; plight, that they can far better manage them wit! freedom for Gods fervice in a married than a fingl ftate : but with others it is not fo : and' efpecially witl very few Minifters. So that a fingle or married life 1 ink felf indifferent : but as a means to Gods fervice rfiat is a Dut y to one that is a fin to another, but becauft that afinglelife is more commonly free and fitteft foj this great end, therefore the Apoftle preferreth it a better : QjDr in folitude and renouncing crc aj c fttcr, bccaufe more finable to the ftate of the nicft, tc leaft in thofe times) though to fame, marriage may \ a duty. So that every one (hould impartially enquire, which ftatc they may do God the greateft fcr\ fd that they fhould choofe, not on Popifh ground, if it were Commended to that particular perfon to horn it is not Commanded, and were an Evangelical unfel of perfection , and to be vowed • but in a pru- ;nt ordering of our lives, applying the general rules "Scriprure to our feveral eftates. And thus accor- ngto the command of Chrift, He that can receive is faying, let him.] CHAP. L III. Q^Or in folitude and renouncing fecular affairs ? Ujeft. 3. \X Tether Self-denial confifi in foli- VV t ude > and avoiding fecular affair sy I trade s , merchandife^ lab our, ice ? jinfw. 1. It is the (landing Rule of the Apoftle, of I that are able [That if any man will not work^ nei- ier fliould he eat} 2 Thef. 3. 10. and he ills thofe diforderly walkers that work, not at aUy Thef. 3 . 1 1. andrequireth us to have no company with (cby commanding men, with quietnefs to worl^and it their own bread, ver. 12, 14. But yet there are .•veral forts of Labour; fome labour with the body% hich is ufually more private, as to the extent ( if not le intent,) of the benefit : and fome labour with the indy which is ufually more for publick good : as 'rinccs, Judges, Magiftrates of all forts. Lawyer, Phy~ ;, Ministers, c-r. Now men are to coniider whe- y theLabouxof the mind ox of ih^ body they are like 3 3 6 Or in renouncing like to be more ferviceable to God, and which they £ ate fitted for and called to y and that they ought to feik themfelves to, and that in true felf-denialy and folk God. To be Idley is fo far from being a part offelf-dc- m nialy that it is a finful part of flefh-p leafing. And km is it to choofe any calling or imployment principally four flefhly eafeand accommodation. The Apoftles wercti: fbme Fifhermen, and fome of other callings, and none ta of them renounced worldly labourer affairs, .{ave on- 3 ly fo far as they hindered them from the work ofX5od. ft to which they (and all Minifters) were wholly to ad- k t did themfelves, as appears, i Tim. 4. 15. 1 Tim. 2. off 4* To do therefore as many Monks do, to be employed iiic in no calling for the publick good, under pretence of % being Religious for themfelves, is to be burdens to theiW Earth, and grofs violators of the Laws of God. ii CHAP, LIV. Or in renouncing Tublich^Offices and Honours ? Queft.4. X~YT Hether Self '-denial require men to re- VV nonnce all publicly offices y and ho- nours, and not to be Afagifirates , Minifters, or tbt\ like * Anfvv. It requireth us not to have fuch carnal thoughts of thefe offices, as to look on them only as places of honour, and power, and eafe • nor yet to de- fire them for fuch carnal ends* Nor yet to thruft our feives upon the'm without a call, as being the Judges of our own fuifici'ency. But felf-denial is fo far from forbidding the offices and imployments themfelves, as that it is a great point of felf-denial for a man that un- derftandeth m ai: (Ot \\ P t IrttbiicK ujpces ana Honours f 3 3 7 rftandeth them well, to undertake them, if he mean ! vmanagc them fincerely and faithfully. For were it < >t that the fweetnefs ot Gods iiatereft and his accep- ^ nee, and the benefits of the Church, our brethren •■id our fouls, did ingratiate thefe offices and employ- ments to an honeft mind, they would be io very I ur- :*?nfom, that fleih and blood would either make them 1 byabufe, or never endure them! And therefore nh God given them an addition of honour to en- 1 xjrage them, and to put an honour on their work, ■iir the furthering of its fuccefs* Experience certifieth ijie that the work of the Mwiftry is far more trouble- J>me to the He. i:, than the bodily labour of a poor ar- y ficer or plowman is : fothat without great felf-denial oman will be a Minifter, that doth not carnally mi- cake the function for another thing than indeed it is. vnd I think I may fay the like in its degree, by the Magijhacy : Efpecially by them in higheft Power, /ho have the greateft work. Certain I am, if they aithfully do their duties, they will find more burden 0 the flefh and mind, than poor men that have only a ;amily to provide for. Though many ignorant un- jodly poor people that fie at home in peace, and little mow the care, and grief, and trouSle of their Rulers, lo wickedly murmur at their very calling, as if they ad nothing but honour, and idlenefs, and excefs, yet if hey had tryed and tafted their care and trouble a few noneths, they would think a private life the eafier, and confefs that there is need of mnch felf-denial for a nan to accept of Magiftracy or Miniftryy that un- ierftandeth them, and refolveth to ufe them accor- dingly. Moreover, thefe Offices are of necefliity to the Com- mon good, and eftablifhed to that End by God him- fe!f. And the fifth Commandment requires us to pay E e our our Superiors their honour and obedience : And there^ fore to imagine that ii's any part of f elf -denial to re- fufe the Oihce of Magiftracy or Miniftry, is to make id felf-denial to deftroy the Church and Common- wealth, and be a cruel enemy to mankind, and to our Country, and to rebel againft the Powers that are ordained of God, and thereby to receive damnation to our felves, &?#;.♦ 13. 1,2,3. Heb.13.17. But yet this I muft fay : that if a worthy perfon ftand in competition with us, felf -denial requireth us to pre- ' ier them before our felves, and to refufe honours and dignities, when the good of the publick doth not call us to deny our felves more in the accepting them. i. CHAP. LV. Q/iVhether it be a denjingcur Relations ? QU^ft*5- TXT Hither Self-denial confift in denying VV of Natural or Contracted Relations , 06 of Father and Mother to Sons and Daughter j, of hers and Sifters Husband and Wife * Mafter and Servanty Prince and People, P aft or and Flot\? A-ifu. You might as wifely imagine that felf-denial lierh in hating or denying any of Gods Works, even the frame of nature : or in denying food and rayment to cur bodies, or in deny ing our own lives fo as to cut our ats. For the fame Law of Nature that made me a man, and requireth me to preferve my life, did make me a fon? and require me to love and honour my pa- rents ; And it is in the Decalogue; the firft Command- merit with fromife, as the Apoftle callethit, Ephcf.6.2. It is frequently and exprefly commanded in Scripture, that a 1 ' f ? hat children love, honour, obey their parous • and errible curio sure pronounced on the Commands, Epb.c.i. 4. & 5. 22, 5. Colof *. 20, 21,22. (^4. 1. Exod. 21. 17. £4 w. 21.18, 19- -6.Prw.30. 5.4. y- 19.19. Afid if childi 1 uldnot be hen they would be ex poled coffli ;:'.. <; ^vould think that there ihould never fuch a StA !l. rifen up, that ihould be worfc than the very brutes, who by the inftin^ of nature love their young ones, and their dams. But the Spirit foretold us, that which is cometopafs, th.it in the Lft and perilous times, tfiere fliould be men that ! to parents with- i nr . \ion, 2 Tim. ;. j . And for '/is, they ar refs inftitutiv.n o»* God, (o frequently owned by hira Scrip ure, and the duties of them fo ed, that I will no: tro u with the re- cital of die j And as for the Adverfaries ob- jections, they are;. neaning of the s words, nhjt vie know no r*fo~\ have told y >u before : The words of Chrift o his Mother, Joh. 2. 4. [ Woman, what have I to do With thee .'_] which they alledge, 21 tig for their wick- ed caufe 5 they being no more bui Chrift's due Repre- hension of his Mothers mift/ke , who would preicribe him the time and manner of doing Mi have him do them in a way of oftentation, which thi ■ belong to her, but to the Spirit of Gcd, and the Lord himfeif. And whereas they ailed Text, Luke 14. 26; that fattier, mother, brother,/^ fters, &c. are to be hated, j er, Even as out own lives are to be hated, which are alfo fium- bred with them ; that is, They muft bs all forf » E c cr • 34° Qi 0r Relieving Strangers rather than Chrift ftiould be forfaken, and therefore loved iefe than he i and but for his fake. If therefore this Text require you not at all to cut your own throats, orfomeway kill your felves, then it doth not require you to withdraw your due affe&ions from Natural or Contra&ed Relations* Imuft crave the Readers par- don that I trouble him with confuting fuch unnatural opinions y and defire him to believe that it is not be- fore I am urged to it by the arguments of fome delu- ded fouls that are not unlikely todo hurt by them wich fome* CHAP- LVI. QzjOr Relieving Strangers before Kindred I Queft 6, \X 7 & ether fe If -denial require that we VV fhotild relieve godly fir angers, before our natural Kindred, ejpecially that are ungodly ? Or that we love them better ? A'fw* i- Where our Natural Kindred are as ho- ly and as needy as others, there is a double obligation onus, both natural and fpiritual, to love and relieve them. 2. Where they are as Holy as others, but lefs needy, there may lie a double obligation on us, to love them, and yet not to give to them. 3. If they be wore needy, or as needy as others, though withal they be un- , godly, we are not thereby excufed from natural affe- dions or charitable relief. 4. We muft diftinguifh between children^ or fuch kindred as nature cafteth upon our care for provifion, and. fitch kindred as are by nature caftupon others. If parents were not obli- ged to relieve and provide for their own children, they would be expofed to mifery, and man fhotild be more unna- before Kindred? 341 unnatural than brutes.So that even when by ungodlineft, they are lefs amiable than others, yet God hath bound men to provide for them more. 5. Natural love and fyiritttal are much different ; you may have a ftronger Natural Love to an ungodly child, than to a Godly ftrangery but you muft have a Jpihtual Love to that Godly ftr anger y more than to your child •, And that tyiritual Love muft be fat leaft as to the Rational and Eftimative partj much greater than the other Natural Love : And yet you may be bound to Give more , where you are not bound to Love more. For it is not Love only that is the caufe of giving •, but we are Gods Stewards, and muft difpofe of what we have as he pre- fcribeth us : and his {landing Law of Nature for the I prefervation of mankind, is, that parents take care of their children, as fuch. 6. ThewillandferviceofGod, being it that fhould difpofe of all that we have, we muft in all fuch doubts look to ihefe two things for our dirt&ion : Firftto the particular Precepts of the Word : and there we kfind che fore-faid duty of parents exprefled, and withal the duty of relieving all that are needy to our power : Se- condly to the General Precept : and there we find, Silt we muft honour God with our fubftance, and lay out all our talents to his fervice. And fo the duty lieth plain before us. If you have a child that is wicked, yet as prents provide him his daily bread ^ and leave him enough for daily bread when you die. But more Ihe irould not have from me: but the reft f had I ten thoufand pound a year) I would lay out that way that my confeience told me may be mbft Serviceable to God. For 1. lam not bound to ftrengthen an enemy of Chrift,and enable him to do the greater mifchief. 2. Nortocaftaway the mercies of God. 3. If the Law required the parents to caufe fuch a Rebellious fon to be E e 3 put - 4* Qi. ° r R*fyV*.%& Strangers, &c. put to death, Deut.21.. 18. then furely to provid( him daily bread, is now as much as a parent is obligee to. And if it be an exprefs Command, that he tha* \rillmt labour fall net cat, 2 Thef. 3.10. fuch ufekk ntiirfors lot feldng their very fufonance, then furely he.th'at'is/ffc^or vporfe,. speeds fair if you leave hirr fooiiand raiment. 4« And the great^ command of do- ing all to Gods Glory, m&Jerving him with our fub- fiance^ Xvillnotbe obeyed, if you leave your Riche* andEftatesin the hands of fuch perfons meeriy be- caufe they are your Children. No doubt but that is r felfifo and unconfcionable courfe?and. the thing that fen tip the ungodly to difturb the Churchy Lord it over the world, while parents furnifh them with Riches to dc the Devil eminent fervice with. Obje A. But who knows but God may convert them I jinfw* You cannot guide your aftions. by things un- knowr. .'/You have no promife of their converfion • nor much probability, when they have fruftrated all voui' Counfels and means of their good education ^ •and grace is fupernatural :' and therefore you muft pro-' cecJ ounds rha: are known. oter Kindred, if they may be as fervice-. abletoGc'd with wltat I give them as others, na'urq teach : before others: but other-, j Gracercacherh meVboth to Iovea godly ftrange# bettc d, and to layrput all that I have as may :be trio& ferviceable to God. CHAF, Q^ How rvc mitfi love on / -sours, &c. ^4 C HAP. L VII. Q^lfow we MHJt love on, bucft«7«T fOw k jTA. love our neighbour us our / Is it >n the by, I tritf- m> ([. d,| S#l ot ufthy from hit*) or covet confine not thy love J it coroprehendei "ortluMnu ;mthat refpedttb quality; wemuft*pp>. or eftimativwly lo ^nd more fej : man that hath _ods Spirit in him, tftoc/q our feim : and an c 1 equally with our fclvcs, with tl incrodeth all for G< [*^ which is put into a man icftrdngcrco/^/ dnw to a ^mi topreftr, and mil ft And in I : 1 • l 4. But this iW/wv;/ Law 1 t, at I »s t0 to al fpintual L And the >rhi>C ftinftofl u5 lVto-c to life)fp ;'. .ch a Chriftian fe* Gods . his 3 44 Q^/J Self-revenge and Penance, &c. h\s neighbours good when it more conduceth tothefef ends, than bis own, before himfelf, his liberty oil lift. t r CHAP. LVIIL \ Q^Js Self-revenge and Penance felf -denial? Queft.8. ITTftrfcr f elf -denial require us afterh- V V fin j to ufe vindictive penance or Pwfcj nifiment of the fie (h, by fafiing, watching, going batwM foot j lying hard^ wearing hair-cloth •> or to do this ordi^i ! narily ? as fame of the Papifis, Afonkj ) and FrwpK ars do ? ssfnfw. The eafinefs of this cafe may allow a briej decifion. i. The Body muft be fo far afflided, as is needful to humble it, and fubdue it to the fpirit, and tame its Rebellion, and fit it for the fervice of God* 2. The exercife of a holy revenge on our felves mlyW a lower end,fubfervienttothis. .3. It mufl alfo be fq far humbled as is neceffary to exprefs Repentance I the Church when Abfolution is expefted upon public! Repentance, 4. As alfo to concur with the foul ii fecret or open humiliation. But 1. He that fhall think that whippings,or fackcloih or going bare- foot or other felf-punifhing, are of them felves good works, and meritorious with God, or fa^ tisfiehis Juftice, or are a ftate of perfeftion, dorh offer God a hainous fin, under the name and conceit of a goocf work. 2. And he that fhall by fuch felf-affli&ing unfii his Body for the fervice of God, yea that doth not chei tifh it fofar as is neceffary to fit it for duty, is guilt' offelf murder, and defrauding Gcd of his fervice, an abufing his creature, and depriving others of the hel ' W< QJs Self- denial to be without Pdfsion ? 3 i( c owe them : fo that in one word,the Body mtft befo red a* may be ft fit it for Gods fervicc. And to think that If-afflifting is a good work, meerly as it is penalty or iffering to the body, or that we may go further here- \y is to think 1 . That we fhould life our IJody worfe lan our beaft j for wc will no further aJtiift him than ; neceflary to tame him, or fervc 01 I y him, nd not to difable him for fervice. z. A\A it will ?ach men to kill themfelves : for that is a greater penal- y to the body than whipping or fafting. 3 • And it is ■ offering God a facrifice of cruelty and Robb mchwe commit againfthimfelfand man. But Imuftneeds add, that though fome Fryars and Melancholy people are ape to go too far in this, and pine their bodies ormifufe them with conceits of merit and fatisfa&ion • yet almoft all the common people run into the contrary extream, and pamper and pleafe their fle^ to thedifpleafingof God, and the ruine of their fouls. And I know but few that have need to be reftrained from affli&ing or taking down the flefh too much. CHAP. LIX. Q^Isfelf -denial to be without Taffmi f Quell. 9, X~TT Hether felf-denial confift in the lay- V V tngby of all Paffions^and bringing the foul to an imf afiiot: ate fere nity ? Anfw. The Stoicks and fome Behmenifts think fo : But fo doth not God or any well informed man. For 1. God would not have made the Affections in vain: • notthePaffions, but the diforder of them that is finful, or the fruit of f;n. 2. Wc are commanded to exerciie 3 4° Kj^tiowjar muji wc aeny our oven Kea]on z V e xercife all the Affe&ions or Paffions for God, and I other futable obje&s. We muft Love God with all t $. heart, and foul, and might, which is not without afljjjii. Aion , or paffion. We muft Love his ferv^nts, I Church, his Word, his wayes : We muft fear him bove them that can kill us: we mu^L.hunger andtht after his Righteoufnefs, and pant after him as the Hah doth after the Water-brooks : We muft be angry SrL fin not. A &4I for God is the life of our Graces : \ muft always be z,ealom in a good matter •, fervent Spirit, ferving the Lord. We muft hate evil, an • ;. We fan bt fatisfic itscuriolitv in prying into unreveated things. I Nor muft we Guisfie or fuller its prcfumption in Wging our Brethren, or cenfuring mem hearts EyV uncharitably, 4. Nor mult we endure it to rile to againft the Word or ways of God, or contradict or :\ with Divine Revelations, though wecanno jej particular Evidence or Reafon of each Truth; econcile them together in our apprebenfioris. Though /emav not take any thing to be the Word of God •mhout Reafon | yet when he have Reafon to it take to L bis Word, we muft believe andfubmit to all that is n it, without any more Refon for our belief. For the ormal Reafon of our belief, is, becaufe God is true hat did reveal this Word .- And we have the grtattft iteafon in the world to believe all that he reveal- ith. CHAP. LXI. q. Muft vet he content with tffittions , pen; ttdfith &-C. louefhil.Tf Self-denial require us to Content J fouls in theWill of God, then whether muft we he content with hts affiittions, or fertnifion of fin, or the Churches fufferings ; and i • How will this ftand with our due fenfc of Gods dtfpleafure and chaftife- rr.cn: s. Z. i/4 nd with our prtytvg again}} them. 3. And our ujt of n Cinsfi cmoval ? Anyw. !• Tbc Will of God is one thing, and the Bi God is good, and muft be Loved as good : and t nd and Benefit oi Chaftifement is good and muft I *oved : But the hurt as hurt muft not be loved. It not Gods Will that we muft refift,or feek to change I nor yet is it the End or Benefit of the Chaftifement but only the hurt, which our folly hath made a futab " means. And we may not feek to remove this hurt, ti the effett be procured,oron terms that may confift wit the End of it. And this is not againft the Will c God, that when the good is attained, the Affliftion b removed. 2. And you muft diftinguifh between his Pleafed\'j and Difpleafed Will! his complacency and accepL tance, and his Difplacency and Rejeding Will. Evt :r)K. aftof Gods Will muft be approved and loved as GoocL in God ; but it is not every one that we may Reft andL Rejoyce in as Good tousvand as our felicity. Wet muft be grieved for Gods Difpleafure, and yet Lovcb: even that holy will that is difpleafed with us ; and wet" muftbefenfibleof Gods judgments, and yet Love thek Will chat doth inflid them. But it is only the, Love of L God and Pleafure of his Will to nsy that can be the RefiL and felicity of our fouls. 3. Someafts of Gods Will are about the Means, and have a tendency to a further end •, and fome are a- boutthe£Wit "felf. His Commanding Will we muft Love and obey : his forbidding Will muft have the fame affe&ions : his thr earning Will we muftfe and fear ; his Rewarding Will we muft Love a>rd Rejoyce •m : His full Accepting Will, that is, his Lcvs and Com- flacency in us^we muft Reft and Delight our fouls in for ever. And thus we muft comply with the Will of God. CHAP. 111 Q. May God be finally Love d^ <*rc. 349 CHAP. L XII. Q^May God be finally Loved as our Felicity and Portion t \tft.i2.\7'0HteU tuthat we mufl feehjour f elves but \ as Means to Cod: How then may we ksourfuliAtion our End ; or dtfire the fruition of d^when fruition is for our ftlves^ of fomewhat that ihje H* happy f Doth he not defire Cod as a Ml .ft If as the Endy that defireth htma,s his 'Portion^ eufure^ Refuge-* wd Felicity I ■.v. Tfurc are fuch abundance of abftrufe Philo- phical Controverfies di &$** that ftand here the way, that I muft: only decide this briefly and im- rfeftly for vulgar capacities. Schoolmen and other lilofophers are net fo much as agreed what a final ihfe is. But this much briefly may give forne degree latisfaftion to the Moderate. 1. No flefhly Pro- s, Pleafures, or Honours muft be made our End. his we are agreed on. 2. The Ultimate End of all e Saints, is an End that is futable to the Nature of Dve : andthar is, perfectly to love God, and Pleafe m,andfcrvehim,andtobe perfeftly beloved of him, d behold his glory. So that it is not an End of fclf- ve, or Love of Conciipifcence^ cr for our Commodf- only; but it is the End of the Love of Friendfinp: ow all Love offritndfinp doth take in both the party ovingy and the party beloved into the End : For the nd is a perfett Union of bo:h, according to their ca- nities. And it being Intentio amantis^ the End of oze, both Cjod and .; muft be comprehended lit, as the parties to be united ~t and foic is both for .id for furfdv$s. 3. Bu: gjo Qr May God be finally Loved 3. But yet though both parties as united be compr: Zed in the £W, it is not equally \ but with great inequa lity. For 1. God being Infinite ' Goodnefs it J rclf7 mu; appreciative in eftimation and affedion, be preferrc exceedingly before ourfelves ; fo that in defiring thi blejfedVnion^ we muft ^^^ defireit to Pleafe an Traife him> and give him his due, for which he Crea ted, Redeemed, and Glorified us, than to be our felvev happy in him. 2. And God being not a me er friend k but our Abfolute Lord of Infinite Power and Glory> i muft be more in our Intention to bring to him eternal ly, than to receive from him-; (though both muft b comprized : ) For Receiving is for our [elves , furthe. than we intend it for Returns ■- but Returning is fo; God-, Not to add to his blejfednefi -, but to ?/?<*/* &j W>7/, dnd give him his own ^ For he made all thing for himself. Andfo that in union with him we ma* give him his own in fullefl love andVraife^ and fervice and thus pleafe him , muft be the higeft part 0 our Intention^ about our own felicity m enjoying him. So that you may fee, that [elf denial teacheth nc man to ask, [Whether he could be content to be damnet for Chrifi ? 3 For this is contrary to our propounded £ndy in the whole. For a damned man hath no union of Love with God, andgiveth him not his'own in Lov< or Praifes. Object. What fay you then by the wijhes of Mofei andVwX) Anfw. 1. The faying of Mofes is ver) plain, Exod. 32.32* He doth not defire that his fou might be made a ranfom for Ifrael, but that if Go would not pardon them, but deftroy them and caft then: ,off, he would blot out Mofes name from his Book, thai is, from among the number uf the living • fothat his faying is no other than fuch as Elias or Jonas w& [What as our Felicity an n ? yhat good will my life dome, if I live U peo- c cajt ojf\ and all thy wonders for thtm bun iber let them live in thy fight or kilt iththem\ This is the plain meaning of Mofts jeft. And for /Wj, the dhliculty is fomewhat qc think that Paul meaneih (jbm.g, j.J that he ice wiilicd himfelf to be no ChrifUn i Ins norancc,aud all through his Zeal for the u But this is improbable', z. S :r.e think thai he th only, 1 cou! be given up to d. d under the I.:'. nieaneih only, I could wifh my ftlf :t unconverted to Chrift, (o they wet He think, (he meaning is, [ I could mjh n.y I ont of the Church 7'dnd given up to Satan for any myfficrin£.'] 5. Some lay it is only to have his falvation defer- 6. And Tome that it is damnation for atii But 7. The plain meaning fecmethtol [f> is my Lot e to my Countrymen the Jews, that if it ftred to my choice whether they or I n itk onld enjoy Cbrifi • I would yield to be cap one 0) \ rr, rather than they jhoitW] v. rk -, vijh that it were f: lor he kl at this was no means to promote their falvati • of his affedion that would wi u or this if it were a means to that End, 2. Ai ilte fin of not Loving ( hrifi7 that he would ut only the eUufe two confrift ; unY! kafon m >. i tli 352 Q. May God.be finally Loved^&c. caufe by the converfion and falvation of a whole Nati on God may be more honored and ferved than by one And note farther, i. That this is not fet as a mar for every Chriftian to try the truth of his Love by ; 2 But yet no doubt but it is a duty and degree of Grac that every one fhould aim at. For u We feeamonj Heathens that nature it felf teacheth them that a ma; fhould lay down his life for his Country ; becaufe Country is better than a man. And proportionably Reafon tells us that the falvation of a Country being ; greater good than of any one, it fhould be more pre ferred : And Self-love goeth againft plain Reafon whei it contradifteth this. What mans Reafon doth no tell him that it were better he fioulddiey than the worlt fhould be deftrcyed, or the Sun turned into darknefs yea or that one Church or Country perifh ? And fo oi falvation. 2. And it is agreeable to the nature of Love to de fire that moft that moft Pleafeth him whom wre Love and therefore to defire rather that God may hav< multitudes than one , and be ferved and Praifed by them. So much about the Matter of felf-denial. III. r Have finished the two firft things which I pro- A mifed you under the ufe of Exhortation, via the trial of your felf -denial, and the particulars in whict itconlifteth, andmuft be exercifed ; and there^I havt ihevved you j. In what refped: felf muft: be denied* 2. What that felfijhnefs is that muft be denied, as to the inward Difpofuion ; and 3. What is that objeftivi felf -int ere ft that muft be denied, which confifteth in fcj Uiariy Particulars that I cannot underrifce* to enumerate 1 all : but I have mentioned twenty Particulars under the general head of Vleafure > and fen under the J general m ■r ; i ;:fs the grand \ & c ^ ^ iftheral \\ >rYy his : a Httletrtore fully t! fog r \ P. L X 1 i nifs the grur.dldoLnry of the world. SEljiflwcfs is the grind Idolatry of the world , and fclj the worlds Idol, as I Have cold you bel t ufurpcth the f Godhimfclf in nuns Judge- lents, wiiIs,artvftionsa: v.;ur>. [cwastl f the ten Discoveries in the Beginning oftheBook to emonftrate tin's.- and therefore ] (ball fay but little iore.Kuty?//-^«/*i/dLftroyeth the worlds great Idol , id giveth God hi* own again. The felffi lean mod to leir own underltar.dings : but the [elf -denying truft the Vifdom of God. The [tiffins, careful principally,for Ives , and their own felicity , even a terrene and irr.al kir.d y: But the [elf -denying are princi- ally careful how they m y Pkale and Honour God, id promote are of his Church , and in this way tain the fpiritualeverlafting felicity of the Saints. The Iffi muft have their own humors pleafed , and their #n wills accompli/lied , and their own delires granted: tiithefelf-denywg do flay their own carnal wills ,de- res,and conceits,a:id lay them dead at the feet ofChrift, Eft his will alone may be exalted. The [clffi would ave all men love them , admire them , and commend lem; But the [el[-denying would have all men to Love, F f Admire, 3 5 4 jrftwts ? i • Selfijhvefs the grand. Admire , andGlorifie the Lord , above himfelf and all |f the world. The felfifh can bear with Gods ' enemies, J but not with their Oven : and they can fuffer men to L wrong Cod , and fin againft him , more patiently than \\ they can fuffer them to wrong themfelves. But it is con- trary with the [elf -denying ; A wrong to God and his Church feemeth far greater to them than a wrong againft themfelves. In a word, ihefelfijh intend them* (elves, and live to themfelves, and thefe If -denying intend God , and live to him , in the courfe of their lives. And therefore when the fclfijh are troubled about manythings, the [elf-denying are minding the One thing NecefTary: IJ And when ' ihzje Ifijh are feeking to know what is good~ L or evil to their Hefli - the [elf ^denying are feeking to , Pleafe the ]Lord , and defire to know nothing but him in '.. Chrift crucified ; and they could part with all the know- r ledge of the creatures , as ufeful to themfelves, if they could but know more of God in Chrift. The [el- [JIj would be in his own hands , at his own difpofe and government, and the [If denying would be in the hands of God , and at his difpofe and Government. And doubdefs, the very ftate of mans Apoftacy did lie in turning from Cod to [elf, and to the creature for felf : fo that he now ftudyeth , and ufeth, and loveth the Creature but for bitrjejf: And fo he would have him-, felf, and alias far our of the hands of God in his own, as, poflibly he can J gave you my thoughts in the beginning, that this was the meaning of mans knowing Good and Evil by the Fall : And fince I wrote that , I meet with the fame Expofition m Damafcene ,do Orthodox, fid. li I ilc.\i\f/niibi) 113. part of whofe words I fhall her rranflattfln the midft of Paradife,Godplanted the Tr< of Life, and the Tree of Knowledge : And the Tree < Knowledge was for the tryal, and proof and tfc exercifc Idol a try of the World. 355 cmcife of mans obedience and difobedience. And therefore ic is called the Tree of Knowledge of good and evil : Or becaufe ic gave man a power to Know his Own nature ; which inded to the period: is good, but to the infirm is evil-, and to themthat are yet prone to concupifcenee, as ftrdng meats to the weafc and thofe that need milk. lor the Lordrhat created us, would not have us careful and troubled about many things, nor to become Contrivers and Providers for our own lives: into which it was that AdimfcW. lor when he had eaten, he knew that he was naked, and made hmfclf an apron of fig-leaves to cover his naked- nefs. But before both Ada, wand Eve were naked and not alhamed. And God would have had us infenfible of for not to fuffer byjfuch things ; For1 this is but an infcntibility or impallibility. But we had One work only to do without vexation and care, which is the work of Angels, unweariedly and Continually to praife our Creator, and to delight in the contemplation of him, and to caft all our care on him, as he taught us by the. Prophet Dxvtd^ faying,Caft thy care on the Lord, and he fhall nouri h thee ^ aud the Lord taught his own Difciplesin theGofpel, Take no care what you fhall eat, nor wherewith you fhall be cloathed • and again, Seek firft the Kingdom of God and his Righteouf- nefs, and thefe things (hall be added to you • and to Martha: Mart /?*, thou art careful and troubled about many things, but one thing is needful : Mary hath cho- fen beft part Which (hall not t>e taken from her^ that is, to fit at his feer, and hear hfs word ^ and this is the tree of Life.]] So far Danuifcene^ who you fee dri- *eth at the fame fenfe, though it be not clearly and fully txpreft by him; F f 2 And 556 Enemy to all Morality : Faith : And as man by his Fall, defired to know what, was good and evil for himfelf, that is, to his own Nature, for his daily provifion and fafety, that he might be able to choofefor himfelf, and not truft himfelf wholly on the Provifion of God ; fo accordingly God in judgement hath given him over to himfelf according to his delire, of which more anon. And accordingly our Reftaumion from this lapfed flate, confifteth in retiring from our felvesto God •, and giving up to him again thofe minds, thofe thoughts, thofe wills, thofe affections that have been all this while detained from him, and mif-imployed by felf ^ Down then with this Idol and fet up God. Did you make your/elves ? or redeem your (elves ? or do you fuftaia your felves, or are you fufficient for your felves ? Let him that doth all this for you be acknowledged to have the only Title to you •, And confider what an odious crime it is for fuch worms to exalt themfelves as Gods, and fo deny the Lord to be their God. . U CHAP.' XX IV* Enemy to all Morality ; Faith : Prayer : Obedience* 1. \/t Oreover, this Self is the Enemy asr of God him- 1V1 felf, fo alfb of all, the frame of Morality : Of Every Article of your, Relief \ and Every Petition in the Lords P ray ery and of every one of the ten Command* mentSy and of the whole Word of God. I. For your Belief, it advanceth your own Reafon againftit, as to the Truth of it : fothat you cannot djw cern thefe things of God, becaufe they are fpiritually difcerned. It (hutteth up your underftandings againft the Prayer i obedience. 357 Ae Meaning of it ^ fo that when you ! .1 ,v. the Gram- matical lenle of the words, you ki Half the mejn- ihg yet for all that. The m i written to fignifie hcfpiritual afprchenfwns and tjjc'diuns which the holy nditers had ot the matter fignined by them: And till /ou come by the help of thofe words to have the fame mprefs uf oh your jouls, the f;rr;v affrfhenj d s.f- cltions which the ihditers had, and intended 1 )y them, you have not the perfeft undcrltanding of the Scriptures- And therefore while you are wholly with- out their fpiritual Apprehensions and Affections, you ionot fo much as fac ere ly or truly undeiitand them ^ towever you may be able to fpeak as good Gramma- ians, and true Expofitors in the explaining of them to others. And alfo felrilhnefs in the Will doih make you ifreliih the Do&rine which you fhould believe, becaufe hat being Practical, either the Do&rine, or its confe- rence, or the Practice that it puts you on, is againft rour carnal felf and intereft. 2. And for Prayer, I might eafily (hew you, that //contradið all the parts of it. You fhould firft ^ray that the Name of God may be Hallowed, making lis Glory the End of your defires : But felt muft be its Vwn End> and feek the Honour of its Own Namey jid lefs regardeth the Hallowing ot Gods. You muft pray that the Kingdom of God may come ? 3ut this Kingdom treadeth down/fZ/asan enemy, and herefore no marvel if felf be unwilling of it. Would rou be depofed, and fubjeded to a fpiritual government, nd do nothing nor have nothing but at the pleafureof thrift ? The Reign of felf is contrary to his eign. You muft pray that the Will of God may be done. But W/hatha Will that is contrary to Gods Will • and e- fery carnal man would be a Lawgiver to himfdf, and Ff 3 unto 3 5 S Enemy to all Molality : Faith : unto others, and had rather have his Own will done, th^t* Gods. Or elle whence come all the fins of your lives, which are nothing but the doing of your Own wills, and the not doing the Will of God 1 You rauiT: pray each day for your*daily bread, as chil- dren that live not 'on their own provision, but on their jbei Fathers love and bounty, and have their addrefs to him lod for all they want, defiringbut fuch fupplies as are ne- he ceflary or ufeful to them for hisfervice.But/*//defireth «r more thmdaily breads defireth not fo much to ftreng- ; then you for Gods fervice, as to delight and gratifie the, h flefh ; and had rather have its flock in its' own poffcf- K fion , than daily to fetch it as you ufe it from K God. E You muftpray drily for -the forgivenefs of y ur fws> as people that are grieved for them, and weary of thenv in and hate them, and are fenfible of the want and worth of ro pardon, and of the abundant Grace of Chrift that pur- H chafed it, and the precioufnefs of the Gofpel-promifes b thatconveigh it, and of your own Unworthinefs by rea- ■■; i fop of this fin. But felf is not eafily fo far abafed as to >\ r be heavy-laden, and fick of fin . .nor is it eafily drawn a tovalueGrace, or feel how much ycu are unworthy 5 of it, or need it ^ nor eafily driven to renounce all fuf- ( ficiency and conceits of a Righteoufnefs of your owu^ "and wholly to go out of your felves to Chrift for life: Self 'cannot fpare fin -.for it is its darling and play-fellow;! its food, its recreation and its life. You muft daily pray to be faved /> the author of all ihefe Laws and holy ways whu Ii ley abhor. So that you fee how fc If is an enemy to e- :r) Petition in the Lords Prv 3. And it is a violation of all the ten Commanduu 'hefirft andfecond kis moil directly againft, itk ic very thing forbidden in them : and all the reft it i> jainftconfecjuentially, and is the virtual breach of them, pofing and drawing the foul thereunto. The two Tables have two Great Commands, which re the Turn of the whole Law, and all the other Com- nndments are confequents or particulars from tbl ,n of thehrft Table is^Thoiifltalt Love the Lord y Ged with all thy heart] or above all] This is the firjt ommandment] Thonjhalt have none other Gods before ie] which is put tirft as being the Fundamental Lan\ 3mmandingywfr/V#/0« it {elf 10 the foveraign Power of *od, which necefiarily goes beiore all atlual obedience :> particular precepts. But/W/Tsdiredly againfl: this, nd fets up niinas a God to himfelf; And all the un- mftihed Love ihemftlves better than God, and there- }re cannot Love him above alL And therefore neither fecond, third or fourth com- mand can be lincerely kept by fuch /Tor when felf is fee p, and God denied, in (lead of the right wor/hipping f God, they are worfhipping themfelves, or fuiting 3odworlhip to the conceit and will of felf ; Inftead f the Reverent ufe of his name, they are letting up >wn names, and will venture on the grofleft abufe f Gpds name, rather than felfCmW fuller or be crofted. Ff + 3 60 Enemy to all Morality : Faith : And mftead of hallowing the Lords 'day, they devote both that and every day to themfelves. Thefum of the iecond Table is, Thou fhalt love thy neighbour as thy [elf] aYid this is the meaning of the fe tenth Commandment, which forbiddechus to covet anyk- thing, from him to our ielves : that is, ihat we ietjw- not up f elf and its intereft againftcur neighbour andhiskc. good • and be not 1 ke a bruifed or inflamed part of the body, that draweth the blood or humors to it felf, or p like a Wen or other Tumor, that is fucking from the k body for its own nutrition : fo that it is but plainly this p \_Be not felfijh, or drawings or dc firing any thing tok thy felf \ which ii net thy due, but belongtth to another tMi hut let Love run by even proportions, between thy neig \ hour and thy felf) in order to God and the publick^ good.^\ ;.{■ And this Commandment brings up the rear, that it may fummarily comprehend and gather up all other particu- lars that be not inftanced 4n> in the foregoing Com- mandments. Now Jllfifinefs being the very fin that is here forbidden, I need to fay no more to tell y u that ft If is the breaker of this Law. Next to this fummary concluding Precept, the great- ' eft in the fecond Table (if not one of the firftj is the fifth Commandment ^ which requireth the prefervatiod of Relations and Societies, and the duties of thofe Rela-| tions, efpecially of inferiors to fuperiors nourofGodand the Common good, before the reft, becaufe the publick good to the perfonal good of any • and Magiftrates and Su- periors being Gods Officers, and for the Publick good, are to be prefered before the fubjeds.But what an enemy felfijhnefs is to this Commandment, I intend anon to fhew you diftin&ly, and therefore now pafs it by. An& 3^1 And for the following Commandments, whoever aurdered another bm out of fome inordinate refpeft to imil If either to remove that oth t Way of isftljijb End*) oru> k revenged on him for depri- ing jcij of profit , or honour, or fomething that it vould have had, or in lome way or other to attain Own fends by another* I what is it but the L isfadon of your Ovvnfil- hy lulls, that caufeth Adultery and all unci \nd what is it but the furni I ing and providing for felf hat pi my tfi in to Rob another ? felfifh End that caufeth any mi uftice inder, or bear fttfe \ our? fo that nothing is more plain than that fd- uhftefs is all fin and villany againft God and man, com- 3rized in one word. And therefore you need not ask me, which Com- nandment : it is that doth forbid ic : For it is forbidden n every one of the ten Commandments. The firft rondemneth felf as it is the Idol fetup, and Loved, rufted, and ferved before God : the fecond condemneth t as the Enemy of his worfhip ^ and the third condem- neth it as the Prophaner of his Name ^ and the fourth, as the Prophaner of his Hallowed time ; The fecond Table in the tenth Commandment condemneth ftlfas it s the Tumor and gulf that is contrary to the Love of our neighbour, and would draw all to it felf. The fifth Commandment condemneth it as the Enemy of Authority and Society : the fixth as the Enemy to our ^Neighbours life • the feventh, eighth, and ninth con- demn it as the enemy to our neighbours chaftity, Eftates, and Caufe, of Name. So that if you fee any mifchief done in Perfons, Fa- milies, Towns, Countrys, Courts, Armies, or any where in the world, you need not fend out Hue and Cry 0 (i w 362 Enemy to all Morality : Faith : Cry to find out atjd apprehend the aftor : It is felfijh- nefs that is the Author of all. If the poor be opprefled by the rich, and their lives made almoft like the life of a labouring Ox or Horfe, till the Cry of the opprefled reach to heaven, who is it that doth all this but felf? W The Landlords and rich men mufl Rule and be ferved p by them. I warrant you they would not do thus by themfelves. If the poor be difcontented and murmur at their condition, and fteal from others, who is it that is the caufeofthisbut/*7f ? If tartar were in poverty, they would not murmur nor Ileal for him. It is fe/fijhnefs that blemifheth Judge?, and Juftices A and Oiiicers with the ftains of partiality, avarice, and i\ injuftice : It is this that difturbeth the peace of Nations ^ that will not let Princes Rule for God, and confequently overthrows their Thrones : that will not let fubje&s Obey them in the Lord, but lets in wars and miferies upon them : that fcts Lhe Nations together by the ears, and fo continueth them : yea it is fe!f that will not let neighbours live together in Peace : that provoketh people to difobey their Teachers, and Teachers to be man-pleafers, and negleft the people -7 that will not let Matters and Servants, Parents and Children, Husband and Wife, live peaceably and lovingly one with other -y It is the common make-bate and troubler ol the world. Nay it \sfelft\m caufeth mod of the new Opinions and pra&ifes in Religion : that fets up Popery, and moft other Sefts -, and caufeth the Paftors to contend for fu- periority to the troubling of the Church after all the plain prohibitions of Chrift. In a word,felfi(hnefs is the grand enemy of God and man; the Difeafe of Depraved lapfed na.ure: the very heart of Original fin, and the old manj the root of all the prayer : ohediencc. 3 63 € Iniquity in the world : the breach of every Com- andmcntof theLaw ., the enenr ry Article of lith, and every Petition in the Lords Prayer ., and at time we have added the ti ormiiy, JQU ill f< e whether ll be not the very Image of the Devil, . the Love of God and our D< )ntrary,*is the image ot God, But now on the contrary fide Self-denial complyeth ith all Divine Revelations, and difpofeth the foul to I holy Requefts, and to the obftrvution of even iommandotGod. It humbly ftoopeth to the myfteries of Faith, which :1ki> proudly quarrel with in the dark. It nukes a man iy,# what am I that IJholdfet my vrit againft the Lord, fid make my Reafonthe Touch- ftove of his trmh^ . \inkjo Corner ehendhis judgements that are ixcomprc- enfible ! Itcaufeth a man to fit as a little child, at the etofChriftto learn bis will, and fay, Spcal^Lcrd, or thy firvdttt hearcth. Ic filenctth the carpings of n unfatisfied underftanding, and limiteih the enquiries f abuiie, prying, prefumptuous wit • and fubdueth the ontradi&ions of Helh and blood : It cafteth off that *ride and fclf-conccitednefs that hindreth others from relieving. In Prayer it bringeth an emptied foul, that is not popped up againft the grace and bleffingsof God- It ayeth us lew in a receiving pofturc : It emptieth us of )urfelves, that we may be filled with God : It hath no- hing to fay againft any one of thofe Requefts which Chrift hath put into our mouths, but fubferibeth to them ill. Ip is the high eft ambition,the greareft defire of a felf-denying foul, that Gods Name ni3y be hallowed and honoured, whatever become of his own Name or honour -3 and that the Kingdom of God may flourifh, in which he deiireth to be a fubjed- and that the will of God may 364 'Enemy to all Morality ; Faith : crc. may be done, and the will of himfelf and all the wor conformed and* fubjeded to it : And fo of the reft oft! Petitions. Self-denial is half the life of Prayer. And it is a dutiful obferver of all the Commandment It giveth up our Love to God as his Own, and conft quentiy worfhippeth him in Love, and Reverenceth h name, and obferveth his time, and indeed is wfiolly de voted to him* And it giveth our neighbour that par of our Love which belongeth to him; and therefor j will not dishonour fuperiors, or encroach upon the pof feffions of others or injure them for his own ends. And indeed what fhould draw a felf-denying man t< fin, (were he but perfeft in felf-denial ?) when the poift is taken off, the wheels all ftand ftill : Self-dnial dock] £ fruftrate Temptations, and leave them little to work upon. What fhould move a felf-denying man to be] Proud, or covetous, or injurious to others ? no man doth evil, but it feemeth good, and for fome good thatfci he imagineth it will do him : And this feeming good is i to carnal felf : And therefore a felf-denying man hath % taken off the byafs of fin, and turned out the deceiver, i\ and when Satan comes he hath little in him to make ad- ih vantage of. * O how eafily may you take fin out of the it hands of i\\z felf-denying^ and make them caft it awaylr with lamentation, when other men will hold it as faft as li their lives 1 O try this fpeedy way of Mortification. i|< Would you but deftroy this Original breeding fin, you would deftroy all. All the fins of your lives are the fruits of your felfijhnefs ^ kill them at the heart and root, if you would go the neareft way to work. What abundance of fin doth felf-denial kill at once ? Indeed it, is the fum of mortification. And therefore be fure thar you deny your felves. CHAP. Contrary to the State $ CHA 1\ 1 Contrary to the Sttfe ofHolintfi trul ILifpinefs. MQn Ijiflwcfs : y to the ' Hui/z/c/s a,i . Happitiefi : cwtrtry to ev. wdcontrary to the life oj Glory. ill grace to rccov r the ibul !od: that God may bfc Loved, and :>>//'■ that God may Jbetnjfftd, and plcafcd, and tf tervic* may be our care and bulinefs, when before jr care was to Pleafe our fclves. And the \ tVjfelii ity of the foul confifteth in a clofing id communion with God. The foul that will be hap- y, muft be confeious of fclf-irtfujjicicticy^ and muft go ■ of it felf, and feek afterlife in God - It muft for- ike it felt, and apply it felfto him. Men lofe their ibour till they deny thcmfelves, by going to a broken npty ciftern, and forfaking the fountain of living wa- ;rs. The nearer men are to God, and the more fully ley are conformed to him, and clofe with him, and now him, and love him, the happyer they are. Glo- I it is but the neareft andfulleft incuition and frui- orrofGod • And he that hath moft of him here in his Dul, and in the creatures, providences, and ordinances, i the happieftman on Earth, and likeft to the glorified. Vnd tli approach to God but by departing from arnal felf. I know fclf-feeking men do think of finding acre peace and comfort in that way : but they are al- vay deceived of their hopes : It is felf-denial that i the wpy to peace and cqmfort. While we reft on our , or are taken up jvith anxious caring for our i we are bi and down as on a tempeftuous ould turn againft them, is the way to their content ana jietnefsof mind. The 1 xampleofX^W is exceeding rfcKvablc,] S^w.30.6. Whenbcfides the diftrefled late that he was before in, the City where he left his mil y and the families of his followers, was taken and jrnt down,and their wives and children carried away,& I gone,fo that Dwid and the people that Were with m, lift up their voice and wcfty urn ill they had no we fower torteep •, and to make up his calamity, the ouldiers that were with him talkt of ftoninghim t e- uife of the lofs of their wives and children -, in this de- jlate condition, faith the Text [but David encouraged or comforted) himfelfin the Lord hvs (jod~\ And it is ood for us fometime to have nothing in this world left s that will afford us comfort, that we may be driven oGod for it : Till the houfe be as on fire over our leads, and we are as it were fired out of every room of r, we will hardly be gone, and betake our felves to jod our only Reft. Try it Chriftians when you will, cd you (hall find it true, that felfifh contents do but ice you to ftraggle away from your true comfort • md when you have done all, it is in returning unto God hat you muft find the comfort which you loft by feek- ng it abroad. It is only in the God of Peace, that your fouls will find peace, and therefore away from [elf and :reaturcs> and retire into God. CHAP. g 68 Self-Jeeking isfelf lofing : CHAP* LXVL Self-feeking is felf-lofing : [elf -denying ourfafety, 4. A >|Oreover, confider that/? If -fee king isfelf-dt> JL V lfiroying^ and f elf -denial is the only ypay to om fafety,\\Je were well when we were in the hands ofGod, and had no need to care for our felves.But we were loft a< 0 foon as we left him and turned to our felves. If God care for you, infinite Wifdom cares for you ; whom n enemy is able to over-wit or circumvent • who ca forefee all your dangers,and is acquainted with all th ways of your enemies, and with all that is neceffary t your prefervatkm. But if you be at your own care, ti you are at the care of fools, and fhort-witted people, wi that are not acquainted with the depths of Satan, the & fubtilties of men, nor the way of your efcape, but may d eafily be over- reached to your undoing, If you are irr foe your own hands, you are in the hands of bad men, that w though they have "felt-love, yet are fo blinded by im- r- piety that they will live like fe If haters -, And this ex- c perience fully manifefteth, in that all finilers are fclt-t deftroyers : No enemy could do fo much againft us the beft of us doth againft himfelf:Did a man hate hi: felfas bad as the Devil hateth him, he could fhewit by ho worfe a way than fin • nor do himfelf a greatet.mil chief than by neglecting God, and the life to come, anctpo- undoing his own.fuul, as the ungodly do. Should you ft fit down of purpofe to ftudy how" to do all the hurt top; your felves that you can, and to play the part of your fo deadlieft enemies, I know not what you could do morep than is ordinary with ungodly men to do, except to gop a little further in the fame way. Nothing but fin could j^ alienate vou from God, or make yon liable to hisjfc heavy! {elf- denying our fafety. 3 69 ■eavy wrath: and this no man clfe could make you guilty of, if you did not voluntarily chooie to be evil< If you could ask any man that is this day in Hell;, or Mm will ever be (bftt, what brought him thither, and who it was long of that he came tofuch a miierable end, he muft needs tell you it was hsmfilfi If you :ome to any in eanhly mifery, anda^k ilwm, who wrought this upon them? It they fpeak truly they ttuftiay, it was ihemfelves. And this will be a gu-ac iggravation of their mifery, and the fewel chat Mill feed .he unquenchable fire, to thmk that all this was heir own doing, and that they had not been deprived )f the heavenly Glory but for their own refufal or neg-> eft. It will fill the foul with an everlafting indigna- :ion againft it felfto confider that it hath caft it 1 wilfully into fuch mifery 1 that, when Satan could nor^ ind men could not, and God would not, if he had not lone ithimfelf,he ihould be lo witlcfs and gracelefs as o be the choofer of fin, the refufer of holinefs, and his )wn undoer. So that the experience of all the world ellethyou, how unfafe man is in his own hands: the experience oithofe in Hell may tell us, whuher it is hat felf would lead us, if we follow its conduft* Whither didyi// lead Adam when he hearkened to it+ DUt to fin and death ? what work hath it made over all :he earth ? Do we not fee a whole world of people, not Dne excepted, wounded, and flain, and brought into fa iow and fad a ftate, and all this by thewfclves I and yet (hall we go on in felfijhnefs dill ? Of all the ene- nies you have in the world, pray God to fave you frcm your felves . fcape your felves aud you fcape all. You will never mifcarry by any other handsc The Devil and wicked men will do their worft • but with- out you they can do nothing* Never will you come to Hell if you run not your felves thither; Never will Gg j'Oj r. o Self-feeking it felfJofing : you befhut out of Heaven if you run not from it by your own negleft, and prefer not the profperity of the world before it. And therefore you fee that we are no- where more unfafe than in our own hands. Gods Will is good, and would make a good choice for us : but our wills are bad, and will make a bad choice for them- felves. God is unchangeable, and the fame for ever- but we are giddy and uncertain, and if we are in a good mind to day, are in danger of being in a bad to morrow. God is able to fecure us againft all the fubtilty, and rage, and power of Earth or Hell : but we are filly in> potent worms, and unable to defend our felves, or to accomplish our own defires. So that our fafety con- fifteth in forfakiug our. felves and cleaving to the Lord. \r The more of your happinefs liethon your own hands, the greater is your danger : and the more of it is on the « hands of God, the greater is your fafety. Fly there- fore from your felves to God,as you would fly out of a- torn or finking Veflel into the ftrongefl: flip j or as you would hafte away from a tottering Houfe that is rea- dy to fall upon your heads : fo hafte away from ft If to God. Study his Love, and fall in Love with h?r and that will be more gainful to you> thanftudying and t? carnally Loving your felves. Forget your felves , and remember him • and he will remember you to yoitfJ jj< greater advantage than if you had remembred your1 felves. When any intereft: of your Own, rifethup gainft the Intereft or will of God, care not then for- your felves or for your own •, fet as light by it as if it' . were nothing worth- and fay as the three witnefles of God inZXz;/. 3. 16,17. when they were ready to be caft into a flaming furnace [We are not care fid to an- f >ver thee in this matter : If it be foy the Gcd whor/i w& ferve is able to deliver tu from the burning fiery fur- . ihe will deliver at out of thy 'hand O King : 1 M 'it If Mt^ be it k>wxvn unto thee ( gtferz Is or wurjhip the tflfet iip ' ii< r you pdfoi ■mfun Grid. \\ n a. J 1, I ■.heir and iJ iti ii can, it § God lac mull do the rovid. rpro; I meat, tnd drink, and v , . med- lc with his own bi fi n todep.nd on your cue and love ? \\ hat good /ill it do afimple patient, to \j his tofceacqi ck himfelf that fo he may be tan own odv, and have the doing of the bufii , till y bis onskilfulnefs he hath undone hitnl n he Efcdawife and faithful Pbyfician that he have, ruftee hat rti n ; r heir undoing, when they mufi vaysofGod! andwhenthe have xn wills and . in the creatur ft take that c< i Uthebeft! when they are re! look o their eftates, and honours, a G <* 2 !0 their iy be * 372 Self -ft eking is felf-lojivg, &c. Call them on the wifdom, and care and will of God that men knew how fure and near a way it is to their felicity ,to be contented to be Nothing that God may all -9 and then they would be More in God than they I could have been in themfelves : and to be contented to Die, that they may Live in God ^ and to Iofe their lives that they may find them in him. Let go your Reputation with men, and you will find it made upaSl*- thoufand-fold in the approbation of God. Let men condemn you, fo that God may but Juftifie you! Let Riches go, and fee whether you will not find more in God, than you could poffibly Iofe for him. Can any % man be a lofer by God ? or can he make an ill bargain that makes fure of Heaven ? Do you think there is anytlr want of Riches or Honour there? O Sirs, win GoajP and win all: win Heaven and never fear being lofers. ' It feenrts a great lofs to fleih and blood to lay down your : eftates, and honour, and life, for Chrift and the hopes \ of a life tocome-.But it is becaufe the flefh is blind,and \ cannot fee fo far off as evcrlafting is. The lofs is not L fo great as to exchange your brafs, your dirt, for gold] [ and jewels : or to exchange your ficknefs for health. : It is the uioft profitable Ufury to make Gcd your deb- l: tor, by putting all your flock into his hand, and ventu- I ' ring it all on his fervice upon the confidence of his pro-i mife. But if you will go about tofhiftfor your felves, you will Iofe your felves t and if you will fave your felves, you will undo your felves ; and if you will keep your Riches or Honours, you do but caft them away : For all is loll that is faved from God : and that is beft fa-* ved that is loft for God. CHAP. Selfifhnefs the powerful Enemy, &c. 3 7 ^ CHAP. LXVIL SelfiJIwefs the powerful Enemy of all Ordinances* y# TL J Oreover*V/V fe If that is the mofl powerful IVA reffter of all the Ordinances of Cod • a: is fe If -denial that boweth the foul to that holy comply 'ance With them, wh$ch wonderfully furthcrcth their fuc- cefs. Were it not for this one prevailing eneny, what work would the Gofpel make in the world \ O with what confidence fhould we come into the Pulpit, and fpeak the word of God to our hearers, had we any to deal with but this Carnal Jclf ! God can overcome i: by his victorious grace ■ ' but it's fo blind, fo wilful, fo I near men, and foconftant with them, that it will over- come us, and all that we can fay or do, till God fet in. When I come to convince a (inner of his guilt, and fhew him the hainous nature of his fin, becaufe it is his. Own , he will be convinced of it ; when I tell them of their mifery, they will not be convinced of it, becaufe it is their own. Were I to fpeak all this to another,. and tell another of his lin and mifery, I might have thefe mensconfent, fo it reflected not upon themfelves. Were I to wring the unlawful gains out of the hands of another, I might have their confent : or were I to per- fvvade another from his Pride, or luft, or paffion, the/ would give me free leave, becaufe it is not fclf that is concerned in it, nor fe If -denial that is neceflary to it in them. But when we come to themfelves, there is no dealing with them, till God by Grace or Judgement deal with them. They cannot endure to know the worft by themfelves: much lefs to come out of it. If we tell them of their fin and danger, thev fay, we G g 3 fj eak 3 74 Selftfbncfi the power fid Enemy *peak ag^nft them ! And therefore they fay, It is out pf malice, or humour, or prid:. And as well might all dileafed perfons fay fo of their Phyfitians, that when they ceil them of their dilafe'and danger, they. fpeak, againfttbem, and fpeak out of malice or ill will. It is natural far men to think well of all that they love, and of all that they do: and whom do they love better than themfelves ? Pride will nor lee men think To mean- ly and hardly of themfelves as the Scripture fpeaks of them, and Minifters rauft plainly tell them. The Prophet wept that forefaw the cruelty of Haz^ael ; but he had To good a conceit of himielf chat he would not believe he fhould be fo cruel, 2 Kings 8. 13. Is thy ferv.rit a dog that he Ihoiild do this ? ] The falfe Pro- phet Zcdekidh could not forbear, but (truck Micaiahy when he made it known that he was a lying Prophet, : 1 Kings 22. 24. And t/$hab hated him, becanfe he jrrophtfied not good of him but evil. It was all the Proud men thatrofeup'againft Jeremiah^ ^/7^comradivftedhis prophecie, and reje&ed his word, j'er. 43.2. The word of God is quick and powerful, and a difcerner of the thoughts and inn nts of the heart -y and it is the plain ivord of that God, that fearech nor the faces of the Proudru finners on earth, and will not flatter, nor daubwich any of them all, but will tell them to their ficeswhat they are, and what will become of them if they do not turn, and what they muft truft to : This is the word that God hath put into our mouths, and Commanded us to preach to them : not the flattering words of an inferior, nor the tender language of a man-pleafer, but the commanding words of the God of heaven, and the peremptory threacnings of everlafting iire, againft all unconverted, unfahftified men, denoun- ced from him that feareth none of them all, but will nuke them all iloop atlaft to him, and fear, and 'rem- big if all Or din ah c fore his Majcfty. And is it any worn! zndfelfijh linikTs arc difpleafcd with f rd U i Iky (land all the while they are hearing a plain and r, as ptifoners arraigned at the bar; and fometime arc ready to tremble as Felix did, Iwhcn he h ul dilating of rightcoufnefs , and temperance and the judgement to conic, jfBs ?./i. in [elf endure to be thus ufed and arraigned i vijlly when they think it is but by a man? For they hi Jerftanding to know that it is Chnft that ewiu\h all that his Mellcngcrsfpeak by his Commiltion. Hence it is that men hate thdft that they feel thus to judge them in their Do- ftrine, and take them for their enemies for telling them . 4. 1 6. and think they are but the rrvubtcrs inirey, as jih.nb called Elijah the troublcr of ifraelj which he had troubled himfelf, I Kings iS. 17. and meet them as he did the fame Prophet, 1 Kings 21.20. Haft thou found me O mine Enemy ? They meet notaMinifter as the Meflenger of God that calls * them to repentance, but as an enemy in the field, to ftnve againft him, and raife up all the reafonings and palVions of their fouls againft him, becaufe he con- DAregenerate ftate, tells them but what God hath charged him to tell them : when the poor fin- ners confider not, that before God hath done with them, as fureas they breathe, he will make them ei by grace or Judgement-, condemn themfelves as much as any of his Minifters* condemned them, ( from the word of GodJ at whom they were moil offend little do thefe Proud worms that 1 : 1 for telling them that which will Ihortly find true, little dotney thi fhortlv fay the J 4 * 37 & Selplhmjs the powerful Enemy bittern?fs and felf-revenge will they fpeak thcfe thing^ againft tbemfelves, than ever we fpoke them. Hence it is that faithful plain-dealing Minifters are commonly hated and persecuted by the ungodly, efpecially by the great ones and honourable finners. For their mef- iage is againft felf, and therefore [elf will rife up a- gainftthem, and fo many feljijh unmodified perfons as ■ there be in the Congregation, fo many enemies ufu- ally hath fuch a Minifter. And therefore the Lords of Jfrael petitiqn the King that Jeremy may be put to death, Jer. 38. 4. And AmazAah the Prieft calls j£mos a confpirator againft the King, and tells the King that the Land was not able to bear his words, and commands him to preach no more at the Kings Chap- pd or his Court, Amos 7. io, 11, 12, 13.. And what was the matter that deferved all this, yea and the deach of almoft all 'he Prophets and Apoftles of Chrift ? why, it was for fpeaking againft jfc/f and its carnal intereft : But was it not a truth that was fpoken ? True or falfe, if it be againft ft If, it cannot be born ! As the Bilhop of zJlfents that Luther fpeaks of- meeting with a Bible, and reading an hour in it, [7 l^iorv not, faith he, what book^this is, but I am fnre it u again f: us J Meaning the Popifh Clergy. Sothefe men fay by our preach- ing and by che word of God it felf, Beit never fotrue, we are fure it is againft us ; Or richer ( we will not be- lieve it, becaufe it is againft us j But if thefe men had tfceiif wits about theAi, they would fee that this is for them, which they think is againft them. It is for their dealing and falvation, had they hearts to entertain it, though it be for the troubling of them at the prefent by humiliation. Ohow tender are carnal perfons of this [elf! How quickly do they feel, if a Minifter do but touch them 1 How impatiently do they fmart, if he peddle with the galled place, and plainly open their, moft !; of all Ordinance*. & difgraceful fins, and mofl: dangerous courfcb) one that had rather be guilty of diipleaiir.g th tnoi lilcntly permitting them to difpleale Gid, and io their fouls! They trei and fume at the Sermon, i go home with paiuonin their hearts am cbci Ltths againft th. Miniftcrs: And are of the thedefperaceStftffojuift/j Gen. 19. y.tlutfaid 10 >r when he exhorted them,]" StmdbMkj Tim one fellow 10 f'joHrn^and he will needs be 4 will Ulidlworfe wttbtbee than with them~] what, (ay they, . let me alonefhatb he none to rebuke f$re the Congregation VHt me I And thus will every godly perlon rejed the Word as they arefcltilh, and '/ muft be let alone in all. But why muft you be let one? : be e?er the faferor better for that I iliGod let you alone if we fhould let you alone ? No, * will not be frightened from dealing with you as you ..hatever his word hath faid againft you, he will rcainly make good, though you fhould never more be Uofit by Minifters. You have not filenced your idge, when you have filenced his MefTengcrs, He ill handle you in another manner than Minifters do. how eafie is it to hear a Preacher threatning the erlaiting wrath, in companfon of hearing the :c of the Ji;dge and feeling the execution! If we ould yield to your defires, and let you alone, God ould neither let you nocus alone • you would but go te quiitlierto hell ^ and your blood will be required fo at our hands, fuel^ 33.6, 7, 8,9« and then whac ould becorqe boih of us and you ? O were it not for the Powerful refiftance of this Ififinefsy what work would every Sermon make that 'e preach to you ? O what abundance would be con- erted at a Sermon 1 for what fhould hinder it? I houldmake no doubt of perfwading you all to clofe with X 37^ \ - Selfifhriefs the power ful Enemy . h the Lord upon his reasonable terms, andtobecon holy and heavenly people, and- prefently to forfal your former fin, even this hour. Nay fome ordinance there are * thai felfiflwefs hath almoft fhut out of l\ Church i as moil of the exercife of the antient Dife % in open and perfonal admonitions, and public ?ffions and lamentation of fin, with reje&ion of th impenitent, and the Abfolution of the penitent .* Befid* mo ft of that private addrefs to Paftors for their advice i cafe of falls, and fpiritual decays, or weaknefles,and dil ficuldes that meet them in dodrine or duty. Self wi'jj not fafftr men to ftoop to moft of thefe ! What. wilhhey be brought to open confeffions and lamentati jj. onsoffin, and to follow the guidance and perfwafion of a Prieft ? no, ail the Prierts in England fhall no make fuch fools of them : fo wife are thefe felfiflj ifier for a little while ! But how long will this hold! ant how long will madnefs go for wifdom I when they art dying, then they will fend for the Minifter and con fefs : and when fome of them come to the Gallows, tht) will confefs : And every one of them fhall confefs at lafl whether rhey will or no; and God will indite theij confeffion for them, and open their (liame to all the world in another manner than Minifters required them to open it: But then Confeiiion will do nothing fo* Remillion, and the preventing of execution, as now il might have done. So alfo the duty o : brotherly reproof and admonition of ofifendors, is akrtoft quite caftout by felfifinefs ? and cfpecially, the patient and thankful receiving of it. And thofe ordinances that are continued, are very much fruftratcd by the opp fition o{ filfifrneft. It is a verf hard task that Scripture and good books, and J&eac have to do ; when we (peak every word to enemies ($ the Dodrine which we pi nd we can do them no good ... 4 fall Ordinances. *ood but I iwn confent : And who will c o that which he is an enemy to I iue their Yhih and Carnal wills i dear to than that it istl ill that Do&rioe to be igtinft than ould *ave them : And we have as many I /erted hearers in our Aflcmblies : No wo 'oreifthey carp, and quarrel, ahdftrive, when lenying humbly fubmit and obey. Self-denial opencth the heart to Chrifl-, nnd gi he Ordinances leave to work : It taketh dou i >ofition and contradiction • fo that though the foul may ch the Scripture, and fi hat are tai;ght be fo, yet it fearthcih with a child haritablenefe, and wiilingnefs to learn, and know, and )bev. It hath no mind to quarrel with God ^ how tafijywill z felf-dcnying man fubmit to thole dti: vhich another man abhors? How cafily will he be waded to forgive a wrong, to part with his right tor a u-e I to others, to lei go a gainful Trade chat is lnlawftfl, or any finful way of thriving : How eafily is ie brought to ask forgivenefs of thofe that he hath irronged, to make a publick confeiTion of hi« fins, if hegrcatnefsof them, or hisduty to Gcd, or the good *f others, do require it -5 to make reftitution of ail hat he I Stilly-, to bear a plain 2 harp 1 vitn his own for the relief of y out his eftate to the beft advantage of iiife and Church of God, and the common good • ;o any unlawfi , any excefs in meat, ?nd Knk,orfport,< nity in apparel or c- her work of Pride: How eafily can he : re- reproaches, and negle&s, and undervaluing in- ! But wltatadoftuil v* «rith carnal, 380 Enemy of all Society, Relations carnal, unfanftified wretchts to perfwade them to ail any of this ? From them a Preacher hath fuch a woi to pull their beloved profitable fins (they feem profitafo ble to them till the reckoning conaes^) as a man hath t< \ pull the prey from the jaws of a hungry Wolf, o\M meat from the mouth of a greedy Dog : But when w< fl -require the felf-denying to do the fame thing, it is bum as to bid a child obey his Father whom he loveth and in honoureth. The doing of thefe duties, and forfakinji thefe fins, is to an ungodly man as the parting with*f right hand, or a right eye, or the skin from his back, o?iin the flefh from his bones, as we fee by the rarity, ancpt theunfuccefsfulnefs'of the plaineft reafons, and gre* pc Authority of God himfelf, and the few works of Piety; co charity, or felf-denyal that are done by fuch at aniob great coft. But to the [elf-denying, it is but as think calling away a handful of earth, or cafting off an uppagr garment, for the doing of their work. 0: 3 G ft ik it u 0. A CHAP. LXVIII. Enemy of all Society, Relations andCommongood* 6. A yTOreover, thxfelfijhnefs is the enemy to all So- or i_V JL cietiesy and Relations, and confequently tycal the common good. And ic is not only indirectly and con- k fequentially, but diredly that it ftrikes at the ver} th, foundation of all. For the manifefting of this, confidej in what refpafts this felfijlwcfs is at enmity with Serfons who principally look at themfelves. And it :ommonly falls out that the publick welfare cannot be )btained but by fuchf elf -denial of the Members, which hefe men will not fubmit to ; though they incur a greater hurt by their felfifimefs. Little do they think )fthe common good : it is their own matters that they •egard and mind. So it go well with them, lee Church and Commonwealth do what it will: They ran bear any ones trouble or lofles fave their own. They ire every man as a Church, as a Commonwealth, as a tforld to themfelves. If they be well, all is well with :hem ; If they profper, they think it's a good world, what ever others undergo. If they be poor, or fick, >r under any other fufFering, it is all one to them as if ralamity had covered the earth : and if they fee that ■ hey muft die, they take it as if it were the diflblution of the world, (unlefs as they leave either name or pofte- rity behind them in which a fhadow of them may fur- tive.) And therefore they ufe to fay [[when I m gone, all the world is gone with me. J 2. Moreover fclfijhnefs is contrary to that Difpcfiti- omwd fpim that every Member of a Society ti ould be led with. The publick goodwill not be attained without V ^$2 Enemy of all Society y Relations without a Publick fpirit, to which a Private fpirit i< contrary. Men mu ft be difpofed to the work that the} muft be imployed in* The work of every Member of a Society, is fuch as Mordecai is approved for, Efiher 10.3. [_fe ' eking the wealth of his people, and [peaking peace to all his feed ~\ Every true Member of the Church muft have fuch a fpirit as Nehemiah, that in the midft of his own profperity and honours is caft down in failing, tears, and Prayers, when he heareth of the aftiiftion, reproach, and ruines of Jerufalem. and fadflh [\Vhy\hoiddnot my countenance be fad, whey: the City the place of my fathers ftpuichres lieth wafte .? J Nth. 1. 3. & 2.3, 4. " And as the captivated Jews, Pfal.i 37. that lay by all their mirth and mufick,and fit down and weep at the remembrance of Zion. A pri-ft vate,felfijh difpofition is quite contrary to this • and is bufie about his own matters, and principally looketh to his own ends and interefts, what ever come of the Church ; and falls under the reproof that Barncb hdi fl from God, Jer.45.4 5. £ Behold that whtch I have -K built will I break down, and that which I have plant* I will pluck up, even thu; whole Land ; and feekeji great things for thy f elf ? feek^them not.] This "Pri- vate difpofition makes men fo fooiifhas to lofe them-' ielves, by Peking ihemfelves ; looking to their own goods or cabhins when the fnip is finking in which they :: are ; and to their own rooms, when the Houfeis all on fire. But a Publick Spirk fairh \lf%I forget thee 6^ Jerufalem, lit my right hs/ad for get her cunning. Jfl do not remember tb§ey let my tongue cleave to t he roof of my mouth, if I prefer k or jerufaiem above my chief Joy\ Pfal. 137.5, 6* His love is to the Church as theSpoufeof Civ : body of which he is bimfclf a member, and his Prayers and endeavours ard for its profperity and peace,PfaLj22l&,7,8, 9- [Pra$ for p and Common good. -the Peace of Jerufalcm, they frail proffer : te •• Peace be within thy wails and fro] ferity within : tor my Brttlyren and cumj. II now /..>, Peace be Within thie : bccaufe cj ufeofthe Lord onr God, J will fccl^thy go dyot Chrift, is all animated b] i fpirit, ihatit ght aim at one end*, and it is fo ten od, at there (hould be no Schifm in it, but t! rs flwnld have the fame care one for another, that if t member f^Jfcr all the members fhould fcfjer with if one member be hononred^Mfrouldrc^oye wtth if] Cor. n.n,24, .5, 26, 27. There is no ferving blick ends with a Private felfiil (pirir. 3. Moreover fcfjhnefs is an Enemy to the Laws of Kitties, whether hie the Laws of God or man. would have them all bended to their private intereft, d fitted to their felfifli difpolition. And therefore for e immutable Lawrs of God, which they cannot change, rrupt them by mifinterpretations, expounding em according to the dictates 0. the flefti, and putting ch a fence on all as felf can bear wirh. And what : nnot misinterpret, they murmur at and difobey. nd for the Laws or men, where felfifh perfons are the* akers of them,^|jou (hall perceive by the war Yi, who they were made for. Hence it is that • and Parliaments have lookt at the Laws, and hurth, and Minifters of Chrift, with an eye of Jea- 3$ if they had been Pome enemies that they flood ger of, and all for fear left the perfonal, felti n, ?fhly ifttercft of Noblemen, and Gentlemen, and o- lers, fnouldbe incroacht upon by the Laws and Go- nt of Chrift. And hence it is that fo much deavoursand hopes of a Reformation have been fo >ng fruftrated, and even among wife ind Pious Law- lakers there \ ath befn h mud I 384 'Enemy of all Society , Relations iters from doing their duty in Governing the Churchej J and laying fuch rellridions on them,that Pallors raigt be no Pallors, that is, no Guides and Overfeers ot th Church in the worlhip o'f God. And when gooj Laws are made, they have as many enemies as felfifli men. If the Law were not hated,the execution of i would not be hated fo much, 4. Alio felfilhnefs is an enemy to the very being oj Magiftracy, and to all publick Officers and their work| For the very End of the Magiftracy is the Publick be I nefit , as I faid before of the end of a Commonwealth and therefore this felfijlmefs is contrary to this end: ancfr fuch men will not value a Magillrate as a publick Of-fa ficer, but only as one that is able to help them, or tcp hurt them ^ which is but to fear him as a potent enemy p and not to love or honour him as a Ruler.They look api Magillrates as at Tyrants that are too llrong tor them * to and as a Cur will crouch to a Maftiff Dog, fo they will d crouch to them to fare themfelves : and this is their Sac. love, and honour, and obedience ., (even fuch as Hobbik hath taught them in his Leviathan.) But they do not :bc reverence that beam of Divinity which God hath com- if< municated to them in their Authority -■ nor love their Governors as the Fathers of the Chur^ and Common- wealth, for the common good and the honour of God ;«> which they are appointed to promote, 5 . And this ft Ifijhrzefs is the deadly enemy of all right . si. Adminiftrations of Juftice, and the due exercife of Au- thority in Church or Commonwealth. If a Minifteri nc bzfelfifiy he will be Ihifcing off the troublefome partofj'rj his duty, and will over-rule his underflanding to beik Iieve that it is no duty, becaufe dif-believing is ealierH than obeying. He will be forward in thofe duties that I areneceflary to his maintenance and applaufe, and are j impofedonhim by the Laws of men, but out of the FulpU and Common goo a. r Pulpit it's little that he will do : As it it were the ;bnly that were Gods Vineyard where he is fee to la- . Flelli and blood fhall be confulted, and men ,hail be pleafed and all that the intereft of Jclf may be nai: And if the People be felfijli, they will tgainft heir faithfulleft Guides, and kick againft their Do- ctrine and reproofs, and Hy from Difciplil eems to their diftempercd minds to be : gainil them. Let Hit one moft notorious, lamentable inftance fuffice. The greater part of our Parifhioners in moft places of Ik* Land are lamentably ignorant and carelefs in the gratters of their Salvation, and all that we can do is too ittle to bring them to under ftand the matters of abfo- Jte Necellicy : and yet almoft all of them are fo much Her in their own conceits than the ableft of their Tea- hers, that if we do not humor them, and be not Ru- ed by them in our Dodrine and Adminiftrations, abouc acraments, Prayers, Burial, and the reft, yea if we bey them not in geitures and forms, they turn their acks upon Officers, and Ordinances, and the Church felf, and pour out their reproach upon their Tea- hers, as if we were ignorant in companion of them even of them that know not fo much as children of fe- rn or eight year old u ould know.) See here the onderful , bewitched power of a fclfifb difpofiti- |n. And in matters of the Commonweal:!), what is k lore than this 1 nay what is it betides this, that makctll rinces become Tyrants, and Rulers keep under the )rdinances and inrereft of Chrift, or fearfully negled lem, and look after the Church in the Lift placeywhen ley havenobufmefs of their own to call them «>ft,and to cginto build Gods Houfewhen they havefirft built .vn, not imitating . it's labourers that had H'h g 8 5 Enemy of all Society, Relations thefwordin one hand, and the Trewel in the other,' and builded in rheir arms i what elfe makes them give God but their leavings who giveth them all ! ^And what elfe could make them fuch enemies to Truth, as to fide with thofe parties what ever they be that fide rooft with them, and promote their intereft? And alas what work doth felfifhnefs make with infe* rior Magistrates ? It is this only that opens the hand to a Reward, and the ear to the folicitations of their friends } and its this thar perverteth the judgement, and this that oppreflech the poor and innocent , and this that tyeth the tongues and hands of Juftices, fo that abun- dance of them do little more than poflefs the room, and (land like an armed ftatue or a fign-poft, which hurteth none-, Alehoufes do what their lift for them, and drunkards and ftvearers are bold at their nofes, and they are no terror to evil doers, nor revengers to exe- . cute wrath upon them, nor Minifters that ufe their power fur much good, bur bear the Sword almoft in vain, ; contrary to the very nature of their Office, Rom. 13.1, And it is felfifbnep in the people that caufeth the trouble of faithful Magiftrates : Every man would do , what his lift. The worft offender abhors him that would punifti him : And thofe that will commend Ju-^ ftice, and cry down vice in the general, yet when they fall under Juftice themfelves, they take all that they fufferto be injury, and will do all that they can againft Juftice and the Officers cf it, when it is to defend themfelves or theirs from the execution of it : fo rare a thing is it to qtieet with a man that is a friend to Laws and Juftice, when themfelves muft fuffer by ;t. 6. StU i and Common good. 387 6. Selfjlmefs alfo makes men withdraw from all :hofe neceflary burdens and duties that are for the prefervation of Church or Commonwealth. Such wretches had rather the Gofpcl were thruft out of ioors than it fhould coft them much : and hid rather lave the unworthieft man that would be their fcach*r for a little, than allow the bed that mainte- nance that the Gofpel doth command, or give thtm Mitt the Law hath made their Own. They would venture the ruine of Church and State, and let all fall ,nto the hands oft he common enemies, rather than hi- tard their perfons, or lay out their eftatcs for the ommon pVefervation. So that if the hand of violence iid not fometimes fqueeze thofe Spunges, and force .hefe leeches to difgorge themfelves, they would but impoverilhthe Common-wealth by their Riches, and weaken the body like wens or impoftumes by drawing :o themfelves. ^. Andthenthe felfifh are fuch caufes of Divifion, :lutifthey did no oth r harm, they would break both Church and State into pieces, if their humor were pre- dominant, and notreftrained or purged our. And in this regard felfiflmefs is the direct enemy of Societies, and is always at work to diffolve them into Indepen- dant individuals. A Society is a Political Body which muft have but one Head, and one Intereft, and one End .- But when felfifrnefs prevaileth, there are as many Heads, and Ends, and Interefts as Perfons : If they bt in a Church, every one is the Teacher and Ruler : and every one muft have his opinion countenanced, and his humor fatisfied ; Every one muft have his way and will ; And how is this poilible, when their minds are fo various and contrary to one another ^ and their In- terefts fo inconfiftent, and there are as many Rulers as perfons: when every man is drawing to bimfelf, and Hh 2 there g 8 8 Enemy of all Society^ Relations there is no center in which they can unite, what work is there like to be in the Church ? What progrefs could be made in the building of Babel, when no man was ruled by another, but every man ran confu-j: fedly after his fingle imagination? what an Army will it be, and how are they like to fpeed in fight, where t every Souldier is inftead of a Captain and General to « himfelf, and one runs this way, and another that way, and one will have one courfe taken, and another ano- ther courfe, and every one fighteth on his own head : fuch work doth felnfrmefs make in the Church r It is this that hath broken it into fo many parcels, and wouidfc crumble it all to duft if it (hould prevail. And it is this alfo thac caufeth the Divifionsof the Commonwealth • Faftion riling up againft Faftion, and Prince and people living in jealoufies of each other as having contradiftory interefts ^ which would not be; o if the Pleafingof God, and the common good were the k principal End and Intereft of them all, and felfiftinefs did not prevail. And this is it that keepcth Chriftian Princes in moft^e ungodly wars, to the fheddding of Chriftian blood, and the weakening of the common intereft, and the^ ftrengtbening of the common enemy ,whom they fhould. all joyn together to rcfift. This alfo keepeth up fc> many parties on Religious pretences to feekthe undermining and ruine of each o- ther, when they fhould all j.yn together againft the common prophanenefs of the world -, and all their con^ jund: endeavours would be too little- Thus felfifhnefs is the grand Enemy that by Divifions and Subdivifionsta ftiilatworkfor the Diliblytion and Ruine of Church and State, and the Confufion of the World, and the difturbance and deftruction cf order and government. . 8. Yea I i i and Common good. I 8. YezSelfijIwefs makes men falie and treacherous, ►that they arc not to be trufted, and are unmeet i als tor any Society* I hey pro: retend, or teem, they are aU f r themfelves, and p no farther true and faithful to the Society, or any lemberofit, than faiteth with their owi zr ivhft: z felfijh perfon, if it be your own Brother, jrther thin you can accommodate and pleafc him , j oblige him to you upon his 0 imt. It: Complication of Intfcrefts, thar makes Husband and Vife fo much agree and lov that rhich one hath the other hath : But if their InrerJts ill out to be any whit divided, it is two to one but wfs will divide their aikrtions. One would link that the bond of nature fhould be fo ftrong to con- rrain a Son to love his lather, that nothing could dif- olve it : And yet fad i ce telleth us that iuv, it is an unity of Intereft that doth more with nany children than either nature or grace: and that vhen they have no more dependance upon their Pa- ents for their commodity, their affeftions and refpeits hre gone ^ and if they fhall gain much by their eath, they can bear it without much forrow, if not efireit. So potent is fdfifivefs, that it makes not nen unfaithful only to their friends, and treacherous to h:ir Governors, and falfe to all they have to do with, Ifo unnatural to their neareft Relations. And therefore (next to true Piety which leads up all :o an Unity in God, and therefore is the moft perfed: PolityJ the chief point of humane Polity, for the pre- servation of Commonwealths and all Societies, is, a Complication of Intereft: when the Conftitution makes .he Governor and r med as Husband and Wife, that have nothing dividedly as their own, but all in i on5 and take each other for better or worf- H h 3 3#o Corruptethand dekafetb know they muft (land or fall together, and th$t the It good or hurt of one is the good or hurt of both, and, lit that there is no manner of hope that either of them* ftiould thrive by the ruine of the other. If Politici-4t . ahs had the skill and will to make fuch an union of In-ik. rerefts between the Soveraign and the Subjeft, and to^jfo: make it vifible that all might underftand it, thei* Re-ijru publicks would be Immortal, till either the wrath of a Negleded God, or the Power of a foreign enemy.{ U:. ftiould diffolve them : For nothing elfe but felf could) m, very much miftake the matter. It is not the parts and place but the hearty performance of your works for God that makes them fuch as he will take for fervice. O thinks a poor woman or , lean do nothing either >r ihe H h 4 I : ft 392 Corrupt eth and debafetb good of Church or Commonwealth, but am made un- serviceable: But do you not know that any thing is acceptable fervice which God commandeth, and is hear- tily intended to his honour and his Pleafure : It is not the mettle but the ftamp of the Prince that makes a piece to be currant money. If the Kings ftamp were put by his appointment on a piece of Brafs or Copper, i, it would pafs for Coin. Believe it firs, if your ftudy jar* be to Pleafe the Lord in your Callings, and you can but get above ycur [elves, and do the bafeft fervile works, as commanded you by God, that you may be Ac- cepted by him, and offer your /f/w^and all your labors purely to him, and to his honoured his will, God will take thefe for honourable fervices ^ and you are as tru- ly at his work even in your fhops and fields as Princes are in Ruling, or Paftors in teaching or guiding the - oi flock: you that are poor, and cannot fet fo much time apart for reading and other holy duties as fome other do, fee that you negleft no holy opportunity that you can take, -aKdthfnconfider, that if God fet you to do him fervice even by wafting difhes, or fweeping channels, or the meaneft drudgery, he will accept it •, "and the more, by how much the more humble fubmif- fion ana felf-denial is found in it. Take him as the only Lord and Mafter of your fouls and lives, and all that you have, and when you are called to your dai- ly labour, look but to your hearts that God be your End, and that you can truly fay , [ I do not this principally) to provide for my felf, but as an obedient child in my Fathers fervice, becaufe he bids me do it, and it is pleafing to him through Chrift 5 I do it not principally from [elf-love, but from the Love of God that commandeth me my work • and as a traveller thai laboureth in his way for the love of v;* home, fo I am here at labour in this world in th plac all that it difpofed of. 595 ace that God hath fct mc, that I may in his appoint" i way attain the everla (ling glory that he hath pro- ofed ] I fay, do but fee to it, tint thu9 you dedicate our labours to God, and you may take comfort in the ail y labours of your lives, even the moaned and molt omemptible, as well as Princes and Preachers may in heir more honourable works. Nay all your labours re honoured and fanftitfed by this: For all is Holy tun fs heartily devoted to God, upon his invitation. And thus all things arc pure to the pure. I <>r it is Gods mterefl: in your work that is the holinefs and ex- rellency of them. Were fervants and labouring people x\ore Holy and [clf-denying^ they might have more true romfort in their daily labour, than the be ft of the un-» anftiried can have from their prayers or oh^r worfhip of God. Not that worfhip may be therefore negleded, but that a Chriftian muft do nothing at all but for God ; and then he may be fureof Gods Acceptance. CHAP. 394 Veny Self or you will deny chrift* CHAP. LXX, Deny Self or you will deny Chrifi. , i 8. "\ yTOreover, thefelfijh will never fitffcr as ChriX be; i-VI ftians> but deny Chrifi in a day of trial ^ when \ W the felf -denying will go through all, and be faved. NoT| V thing doth fo througly try whether felforGod be beftjj r beloved, as fufFering for his caufe. In this it is thfct fc Chrift ufeth to try mens felf-denial : and it is a princi- fo pal ufe of perfecution. When you hear of co-i ar- ming before Rulers and Judges, and being hated of all] P men for Chrifts name fake, thenfelf rifeth up to plead] \v- for its intereft, and never maketh more ado than whea^lt \t feeth the flames.The flefh cannot Jleafon,but it can ftrive againft Reafon, and draw if to its fide. No Rea- {on feemeth fufficient to it, *Q pejrfwade it to choofe a fufFering ftate. Ifyouperfwadea Carnal man to let go his eftate, to be poor and defpifed in the world, and ; to give up life it felf if it be called for, and all this for the hope of an invifible felicity, you lofe your labour (till God fet in,) and all fuch reafoning feems to him moft unreasonable. And what a dreadful cafe fuch fouls are in, my Text and many another pafTage in Scrip- ture may convince you. If you cannot drink of his cup, and be baptized with his baptifm, you cannot be ad- vanced with him to glory. Through many tribulati- ons we muft enter inco the Kingdom of God. The pleating of the flefh is the high way to mifcry by dif pleafingGod: and the voluntary fubmiilion to the fufFering of the flefh for the caufe of Chrift, is the high way to felicity, 2 Tim. 2. 11, 12. [7* is a faithful faying .* for if we be dead with him, we fliall alfo live With him 5 if we fnffer^we fizll alforeign with him -, if we ■Pi Deny Self or yon will deny thrift. 395 ve deny him, he alfo will deny us^\ Rom. 8. 17. [Ye*y wit all that will live godly in ( fits Jkill fnffer lerf anion ] 2 Tim. 3. 12. The day of trial 11 a cindof Judgement day 10 the felfifh unfanftified man: :orit difcovereth his hypocrifie, and fheweth him to 3e but drofs,and feparatcth him from the differing fay irantsof Chrift. But felf-denial makcth differing lighr,and will make you wifh that you had any thing worth the refigning unto Chrift,andany thing by the dejiial whereof you might ferve him.For himyou would fuffuuhe lufs of all things, and account them drofs and dung that you may win him, Phil. 3. 8. He will count us worthy of the Kingdom for which we fnffer7 2 Thef. 1,5. As the Captain of our falvation was made perfeEl by fnffering, Heb. 2. 10. (o alfo muft his members, by filling up the meafure, and being made partakers of ~his firings ', and knowing the fellowjhip of them ,2 Cor. 1.5,6, 7. Phil. 3. 10. And the God of all grace , who hath called hs into his eternal glory by Chrift Jefus, after we have fnffered a whiley will make pes perfetty ftable^ ftrengthen and fettle usy I Pet. 5. 10. If therefore you would not prove Apoftates, and deny Chrift in a day of trial, and be denied by him be- fore his Father aud the holy Angels, fee that you now learn this needful LefTon offelf-deniaL CHAP. 3 c 6 Tw fclfijh deal worfe with God CHAP. LXXI. Thefelfijl) dedworfe with God than with Satan. 9.#/^Onfideralfothaty^//*/& Carnal men deal wcrfe V-V with Gody than they do with the Devil and fi& it [elf . God offereth them Chrift and pardon, and eternal life if they will but deny themf elves in a thing of nought, and they will not be ruled or perfwaded by him: The Devil offereth them but the delights of the fleih, and the pleafures of (in for a feafon, and -they will :en thoufand fold more for chis. They wilf deny God their Maker and Redeemer . , ' .iheir Lord and Judge, their Preferver and their hope : though he have cht-ionly Title xorhem, and their lives and fouls be in. hishand : They will for the ,fake of a filthy luft, or ofafhortand.miferabk life, deny him that never did them wrong, nay.charhsth always fhewed them kind- nefs, even aii the'kindnefs that ever they received -, and that when they know:; that their everlafting ftaee mull: (land or fall according to his judgement. They%will deny the Lord j efas thje Redeemer of their fouls : They will deny arid. rtfitt the holy fpirit of God : They will deny his Laws, hist Gofpel-promifes, and all his Mer- cies :• They will deny his Minifters and all their per- fwafions and daily labours: They will deny their dear- eft Chriftian friends, and deny their own Confciences and Convictions •, and deny themfelves the Peace and Joy which they might find in a holy walking with God :'Yea they will deny themfelvcs everlafting life, and the favour of God,and caft themfelves in;o endlefs mikry ; and all this for a thing that is ten thoufand times worfe than nothing, or for a very fenfual brutifh Pleafure. And yet thefe men cannot deny themfelves in life ■ than with $MU life, or liberty, in gain, or honour, no nor in the fit- pefblu(t§,forthe take oi Chrift and their own falvation : Even when they mat know that they mod deny thetn- felws when they will not deny themfelvi v de- ny themfeh al fil°ry> becaufc they will not deny themielves in temporal vanity. Heaven and earth will fe againil fuch fotti h and unrighteous dealing as this, if twe Conversion do not prevent it. H ath God, hath Chrift, hath your own falvation | no better at your hands than this ? O miferable fouls ! All things can be eafily denied lave (in and Carnal felf, and thefe cannot be denied. God can be denied, Chrift and Scripture and Heaven it felfcan be denied, for Hefh and fin- and Heth and lin cannot be denied for God and for 1 Glory. Do you think that this will look like wife or righteous dealing when you ftand in judgement ? Ask now any ftander by that is impartial, whether God or the fleih tl ould be denied ? Whether Heaven or Earth fhould be denied, feeing one of them you niuft deny? And if any impartial man will be now againft you^ what think you will God be, who is not only impartial, but wronged by you, and a hater of your un- righteous dealing ? CHAP. 3 £ 8 7*u £r!j Diref>. 3. To promo. felf-denial, Confider tly andferioujly, who God isy and to what end he r'de, redeemed, fnftuineth^and govemeth ih: world: vutthen befhirtt^yoHy whether it tc meet that this glo~ odflwkldbe neglected, andfruftrated of the end hefe works ! and whether any thing betides him : fit to be the creatures end. You think it meet that 'ery workman fhould have 1 dFJus own w Joth anv man make a Houfe for its own fake, or for his fe to dwell in? Is it tot the things fake that any man lakes an lnftrument,or for his fervice by i: ? Do you link that God made you for your felves ; and not for imfelfand fervice? give therefore to God the things lat are Gods : All fouls -are his, and therefore all jould acknowledge him, and fubmit to his difpofe and leafure. Shall the pot quarrel with the Pot.er, or aim title to it felf and fay, I am mine own? It is a- linft the cleared reafon in the wor!d,that anv but th^ Ireator, Redeemer and Perferver of the world fhould e Lord, and theGovernour and the end of it • and I icn fhould prefer themf fore him. Direft04-. Moreover I: will further vour fei 40 1 Ten directions to get felf-denid. lo remember what you will get by felfijlwefs : God will have his Ends and Honour out ol you one way or o- ther, whether you will or no ^ He will have your goods from you, and your lives from you -5 and the faftcr you hold them, the more you will fufier when he wnngeth them out of your hands. The moil covetous man wouldpart with his money to buy a Lordfrip, if], he knew it would elfe be taken from him : A worldly! treafure is obnoxious to rurf, and mothes, and Thieves : mid if you exchange ic not for the heavenly treafure in time, and remove not your riches to the world that you muft for ever live in, what will you do when you muft remove your fetves ? And all your ftlf-denial is bup v fuch an exchange or removal which all fhoiildbe glad cf that know they muft be gone themfelves-, Nayj more, consider iiill that felfifonefs makes you an Idol toyourfelf, and therefore you do but fet up you* fives as a Mark for the jealous God to fhootat, and every hour you have reafon to expedt , that the ter- rible hand of Juftice ihould lay hold upon you, and trv you at the bar of that God whofe Prerogative you 1 did Whip. D'red. 5. And it may much further your fdf- denial to take a confederate ifnrvey of all the world , an& fee but what felf-fecking hath already donc^ a??d is fiill doing in tt9 What a doleful fight of wicked- nefs7 confufion and mifery muft you fee, which way ever you look : and all is moft evidently the fruit of feltijhvefs. Me' thinks it (I ouli awaken every fobrt mail againft it , that doth bu: obferve what work ii batttfhade- that feetb Families dHprdered and rui| red by it j Neighbours fet in diffention by it Churches divided by it . Religion dishonoured by it i multitudes of them that feem to be religicus,to be ft hmer.tabf Ten Directions togetjetj-ae/iial. 40 ^ amentably deceived and enflaved by it .• Princes and peat men blinded by it •, Judges and Learned men >efooled by it •, and che Nations of the world almoft all et together by the ears by it : .co that it hath turned he world into the Confufion of Babtl^ chat no man ran underftand a word ofihe Language that tendeth :o Unity, Peace and building up : Princes under - land it not : too many Preachers underftand rt not j DUt the Language of fcorn and ftrife and diflention they underftand: fo that the world is caftallintoa hurly )urly , and every mans hand is againft his Brother vhen he fcarce knows why.NoChurch or Statecan ftand without difturbance : No truths without contradicti- on : Under pretence of coming in to Chrift, they arc £>ufily uncovering his Houfe, when the door is wide open, and fNfli* are more to invite them than to hinder Tthem. Me thinks as a man that obferveth the car- riage of mad men or drunken men, fhould never have any m^ to be madordrtmken $ fo he that ob- ferveth tf what felf-fecking hath done in the world, fhould pWt Httle mind to be felf-conceited> [elf* willed,ox felf-feeking^ but ihould love and honour felf- denial. Dired:. 6. If you would promote felf -denial , keep xvithyoH the continual feeling of your own unvportbi~ nefs and inefficiency : No man will truftupon a bro- ken ftaff it' he know it-, nor be fo foolifh as to go a- boutto walk upon the water, which he knows will not bear him. One would think this fhould be an eafie andaneffe&ualremedy.Shouldit not be eafie for fuch wretched finners as we to carry about with us a fenfe of our unworthinefs? For fuch Lepers to carry about us a fenfe of our uncleannefs ? Me thinks fo many and great Difeafes (hould make us feel them, O then Ii z confider ; ft! j -4 Ten Directions to get [elf denial. confider, as creatures you are utterly inefficient for y our felves -5 and as finners much more. God never made you to live upon or to your felves ; or without ffl him, or without the help of others. There are few beafts when they are firft brought forth into the world, but are more able to help themfelves than man ^ When he is newly born, he can do nothing to help himfelf. And when he comes to Age he is naturally formed to a fociable life -5 fo tha t if he fhould retire from the world, and live onely by and of himfelf, he would foon find what it is to be fdfiffi : Much more if he be left to himfelf by God, or forfake God, and truft to and depend upon himfelf. But if ever innocent man had been fufficient for himfelf : yet finful man can have no pretence to fuch a priviledge, while he beareth about II him fo many convincing evidences of thevtDntrary, e* k very day. Do you not feel fin as a heavy burden pref- J fing you down, and perceive how eafily' it«entangleth I and befctteth you ? fure you do, if you be^HtPaft feel- \, in And do you net know enough of tt^Hfcure atid defert of fin, to drive you out of your felvesjWd bring you tohimthatcalleth the weary and heavy laden to come to him for eafe and reft, Mat. 11.28. Do you not feel a continual burden of infirmities ? and doth not experience tell you that you are not fufficient to re- lieve your felves in any pain or ficknefs that doth be- fal you ? you cannot fupport your felves a moment : you are flill in the hands of that invifible Gcd whom you abufe by yourfelf-feekinjr. You would drop into Hell if he withdrew the hand of his patience and fup- port, as fure as a ftone would fall to the earth that werd locfe in the Air ! As truly as the earth beareth you-fo: truly doth he bear the earth and you. It is eafier fori ' Houfes and.Towns and Mountains to ftand in the Air wiih- 10 Ten Dire c 405 vhhout the Earth • than for you or any thing to fubfift 1 moment without the Lord. Who keeps your heart nd pulfe ftil] beating, and your blood and .fpirits in :ontmuaI motion, and warm in your veins? Is it God >r you ? Who is it that caufeth your lun:; aihe, rour ftomach to turn your meat to nourifhrticiVt • and hat nourifhment into blood and fpirits and ftrengtf: God or yon? Who is it tint caufeth t! 1 rife pon you in the morning to light you to \ >urs, rid to ret upon you at night, that the Curtains of d efsimybe drawn about you, and you may quiajy t fdvesto reft ? \\ ho giveth you ftrengtn ■::rin thedav, and refeJ eih you with lleep at ight, and provideth all the creatures for. your alli- ance? Is it you or Gou? OvSirs, me things fuch C\U /worms, that cannot live a minute of thcmfelves, and mnot fetch a breath of thcmfelves, fhould'cafily fje iat they fhould not Itie to t!nn,ft'hesy but to him om whom and by whom they live. Direft. 7. If you would live in fclf-denial, be jure iat you keep the mafleryof yonr fenfes : and donot lee em be ungoverned, but (hut them up when rcafon 3th require ir. It is your Appetite and fenfes that ed this carnal felfifhvice: but reafon and faith are ?th againft it.Whenever you confult with fenfe^ you ay know what brutifh advice you may expeft. Ask Dt therefore what is delightful, nor what is for your irnal eafe and peace ; but what is nectary to pj e Lord, and for your everlafting peatt. And if e tempter tell you, J^This is theeafur and the broa- ir way J tell him that it is not the honefLr nor rhe fer way : And the queftion isnot which is the faircft but, which is the way to Heaven? It's better go lehardeftway to glory, than the fmOOtliefttcJ a* Ii 3 4p6 *tfn VireBions to get [elf denial. nation. If you cannot keep under your fenfitive ak petite,, and fabdue the eager defiresqf the flefh, am learn to want as well as to abound, to be empty as well/' as to be full, you will never attain to felf-denial. Direft. 8# To promote your felf-denial, me thinks i itfhouldbe effectual to under ftand the great advan- \ tage that you have by the Communion and Society which \\ yon enter Into when you deny your felves.^Though aPrince or Lord would be loth to enter into a Colledge, o$ Monaftery where there's no Propriety, and yet withal^ no care or want ; yet a poor labouring man or a beggai; would be glad of fuch a life. So you thaj: cannot livoj of your felves, me thinks fhould be glad of fuch 4 Community? 1. Goniider that the Lord Jefus is the Head of th$j Society, who hath undertaken to make provifion for th%\ whole, and is engaged for their fecurity, and to fave them harmlefs ; and all the Riches of his grace anc| i love belong to that Society, and will be yours ; which j is more than all that you can part with of your own,; yea more than all the treafures of the world. It is therefore the nobieft and richeft Society in the worl4 that you (hall live in communion with, if you will deny your felves. 2. And the Saints that are the Members of that So- ciety are the Brethren of Chrift and the Heirs q Heaven. And all thefe are your Brethren ; tndearei infpecial love to you, engaged to aftift you, b prayers, and counfel, and pains and purfe, and ever way that you can : fo that well might Chrift fay tha he that forfaketh any thing for. him, (hall receive evei an hundred fold in this life, and in the world to corr eternal life. For this one forry felf that you forfak and it's poor accommodations^ you have God for yo ' Fathi Ten Directions to get {elf- dew ather and Chrift for your Head, and the H Ghoft for your SartAifferand rcer,and theSrip- cure for your guide,and Saints for your Brethren/ Com- jpanionsand Afliftants, engaged to you in M dearer love than your unfanftificd that caft you off for the fake of thrill. And I rather be toiling and caring for your felvisl thin fee go/*// and enter into fo blefl'd a t here ,you may caft all your care away upon ,promifed to care f r you • and may feed your (elves irj the daily delightful fore-thougfct Direft. 9. And me thinks it fliould much promote your felf -denial, to ftkdy well the felf-dt ample of Chrijl, and bit eminent fervanis tfctil have trodentn biff hrift had no finlb! felf to deny • nor any corn fh to mortific or fubrfue. And yet he had a (:\t -denial in which we muft imitate him : Rom. 15.5. [_For even Chrift fleafed r>fctf\ but as it is written, Toe reproaches of them that re- froached thee are fain upon me7\ We are told there- fore by Chrifts example, chic it |sriot only, the plej- gof/Wfai corrupted by fin, but atfoa pleafing of naturaiyW/in things Where Go J may lay a reftraint on it, or put it to the tryal, that we riiuft avoid, and in which we muft deny our felves : Even as Adam was to have denyed his natural appetite -before fin had cor- rupted it, and Chrift had an innocent natural will of which yet he faith, [Not my mil, but thine be donc7\ His whole life was a wonderful example of fclf-de He lived in a low eftate, and denyed himfelt of the Glory and Riches of the world, and became pour, though he were Lord of all, that by his poverty be made rich^ 2 Cor. 8. 9. He lived unck proach of finners •, ofiinners that he created 1 i 4 4c3 Ten Directions to get felf-demaL ^ers whom he dyed for: He would wear no Crowo, but a Crown of Thorns: He would wear no Robes but the Robes of their reproach • He yielded his cheeks to be fmitten, and his face to be fpit upon, by the yileft finners, whom he coul4 with a won' have turned into Hell* Aniat laft He ^ave himfeL for us on the Crofs in fuffering a reproachful curfec death, Hcb. 7. 27. Tit.z. 14. Eph. 5. 2. 2. 25, CdL 1 . 4. And can you read fuch an example of felf- ..] denial/given you by the Lord of glory, and not be|| transformed into ihe image of it ? 1 think the ftudy of zfclf-denyingQ\\nft.\SQX\ioii\\z moll excellent helps J to Iclf-denTal. Take it from the Apoftle himfelf, Phil. J 2. 1.2, 3,4, 5,6, 7, 8, [Fulfil ye Vy joyy that ye be li'^:minded, having the fame love^ being of one ac- cord) 'of one mind ^ let nothing be done through fir if e -y, but in low I'm * fs cf mnd let each eftiem other better t Look^ not every wan oh his oven things, hit every n n the things of offers* Lett' be in yoii^hich was alfo in efiu •, \vt 1 > thought it Tio robbery to be et b Cod- I c hiwlclf of\ no f . and tool. 1 m of a Jerpant,, and was made .:i bang found Fionas r. nMed hi n> felf and, becathe obec'; \ en the death of the Crofs: ore God t highly exalted him\ [Lock. . ( fore Unto Jefivs thfA-thor andfinifiier of our faith, vchofor the joy :. fit before him endured the Crofs, defpifi/igthi and is fet down at the right hand of the Throne of (fod ' Confider him that en- dured fuch contradictions of firmer s againfi himfclf^ lefi^yebe wearied and faint in your winds f} Heb. 12* Direft. Ten Directions to get felf-dcni.il. 409 Direft. 10. But the greateft help to felf-denial is, To retire from the Qreatitre %nto\ God^and live in the love of him, and employ the foul continually upon him. Men will not be frighmed from fclf love. It mull: be another more powerful Love that mud: draw them from it. And that can- be none but the Love of Cod. When you have ioundly difcerned afurer friend than fclf, awikr, a betur,an abler Governour and Defen- der, and one that much more deferveth all your Love and Care; then you will turn away fromfelf, and ne- ver till then. See therefore that you efpoufe no Inte- reft tut God's-,and thin you wil have nothing to call you from him : Let love fo clofe you with him and unite you to him, that you may know no Happinefs but his Love and ( d fee with no other Light than his : and know no will tut the will of God ; nor meddle with any work which for matter and end you cannot call the work of God. Then ycu have indeed deny- edyiur felves, when you are nothing, fe^w nothing, anddonoihing,but as from God, and by him and for him: Own not any fclf but i?i and for God, and then you may iove and feck it freely 5 or this is to be called a loving and fetking of God and not of fclf. Own not any Knowledge, but that which is from the Light ofGod, by his word, works, Spirit and Ordinances, and which leadeth you to God in Holinefs and Peace, and guideth ycu in his fervice, and then you need not condemn your felves oifclf-conccitednefs^oxzfelfifl: un- derstanding. Know not any wrill in your felves, but that which is cauftd by the will of God, and dire&ed by it, and intended to lulfil it ; So that you maybe able of every defire of your foul, I defne this becaufe that God would have me defire it, and I am refolved to follow his will in the feeking of it; and the end of my defire 4 1 o Ten Directions to get feif-Ae-niH. defireis that I may pleafe him, and his will tBay be done,] and then you may fay, you have conquered f elf -mil. O fee then that you be more with God : and ftudy his Mind and Will,his Excellency,Sufficiency and Love, and remember that you are a dependent be- ing, that are nothing but in and by him, and therefore fhoutd know no intereft but him and his intereft, nor poflefs any thing but for him, nor know any will or way but his will and way, and fo let his be yours, and yours be his, by a holy refignation, conformity, and fub- ferviency unto his ; and this is the true re&itude and holinefs of man, this is a finding our felves by lofing our felves, and the only faving and exalting of our felves by denying our felves. Nothing but the Light of God willmafier felfconceitednefs : and nothing but the love of God mil overcome felf-love : and nothing but an union and clofure with the will of God will overcome felfwill: and nothing but an efpoujing and intending God and his intereft will caufe a true denial of carnal feif-interefl : and nothing bptt a feeking of God, con- verftng as with him, and living to him, will cure the ' foul of felf -feeking and an ungodly and unprofitable li ving to our felves* One other Dire&ion I fhould add, which is to b< always jealous and fufpicious of felf ; but this will fal in the Conclufion. The 4ii }9 The Qondufion. I Have now finifhed what I had to fay to you on this great and needful fubjeft: And] have flayed the longer on it, that I might oecafion your own thoughts to be the longer on it : For it is not a few hafty running thoughts ;hat will make any great impreffion on the foul. And now, Chriftian friends, whoever you are that hear or read thefe words, I earneftly imreat you in the name of God that you will fee your hearts to the deep confederation of the nature and odioufnefs of this fin of felfifimfs ; and of ihe nature and ne- ceffity of f elf -denial. You will never effe&ually hate and refill the fin which you think lightly of, and is not in any great difcredit with you •, nor will you fiy from it with fear and care and vigilancy, till^ you apprehend the dangeroufnefs of it. I have not on- ly told you, but proved it to you j that this is one of the molt odiouj and dangerous fins in the world, even the fum of all iniquity, that conraineth a thoufcndfins in the bowels of it : This is it that generateth all other vices, and fills the world with fwarms of mifchief. It is this felfijhne fs that corrupteth all eftates, and dl- ftrafteth all Societies, and difturbeth all affairs. Ne- ver look further for the caufe of our calamities : It is /f//thatcaufeththemifcarriages and negligence of the Princes, e ttv 412 The Conclusion. Princes, Governours and Magiftrates of the world, while they look all at their own Intereft,and little at the things of Jeius Chrift, or at lead prefer themfelves before him. It is felf that caufeth the difobedience of fubjefts, while they judge themfelves capable of cent- ring their Rulers for matters that are beyond their reach j and grudge at all neceflary burdens for the com- mon good, becaufe they are a little pinched by them. It \sfelf that hath kindled the miferable Wars that are \\ laying wafte fo many Country s, and that makes fuch f wofulhavock in the World. It is/W/that hath fo la. mentabiy abufed Religion, and introduced fo m£ny ; fmtiftialfelf -conceits under the name of high Scho- J laftical fubtikies : and -that hath let in fo many errors ' in Dodrine and Wonhip, and defiled Gods Ordinan- Fr- ees, and corrupted and almoft extinguifhed the Dif- cipline of Chrift in the Church. It is [elf that hath caufed the Leaders of the Aflemblies, that fhould be exemplary in Unity and Holinefs, and Induftry,to be fome of them idle and negligent, and fome of them car- nal and vicious, and fo many .of them in difcord and fierce oppofition of one another : So that every man that is grown up to a high degree of wifdom in his own eyes ( and fuch Degrees are foon attain- ed ) is prefently venting his own conceits, and per- haps publi ! ing them to the world, and feeking out an Adverfary to /hew his Manhood upon, and revi- ling all that are not of his Opinion •, as if there were no difficulty in the matter but he is Learned and Wife, and they are are all unlearned and ignorant : he is Orthodox, and they are Hereticks, or what his Pride and fclf-cot?ceitcdnefs is pleafed to call them. It is this, felfifhhefs that makes .even Godly Minifters the Dividers of the Church, the reproach of their Holy Call- 1 eft v: to The Conch (in;. 415 falling, the occafion of the increafe of triumph of the ^dverfaries, and the caufes of no fmall part of all our mreformednefs, diftra&ions and calamity j and the efufers and refifters of the Remedies that are tendred ror Healing and Reformation. I dare boldly fr his one fin were but rooted out of the hears of the Mi- jiifters themfclves that arc the Preachers of felf-denial, 1 would make fo fudden and wonderful a change in the Church, as would be the glory of our Profcflion, the [oy of the godly, and the admiration of all! O happy tnd honourable Magiftrates at Court and Coun- ry, tifdf were bur throughly conquered arid deny- d ! O happy and Reverend Miniftry,the pillars of Re- igion, the honour of the Church, if it were not for the (hameful prevalency of felf ! O happy Churches, happy Cities, Corporations, Societies and Coumrys were it lot for felf 1 But alas, this is it that faddeth our hearts, md makes us look for more and more fad tidings con- :erning the affairs of the Church, from all parts of the vorld ; or fruftrates our hopes, wheji we look for bet- ter. For we know on the one fide, that without/*? //- ienud there will never be true Reformation or U- iity -, neither fin nor divifion will ever be overcome- and on the other fide we fee that feifijlwefs is fo natural ^nd common and obftinate, that fo many men as are born into the world, fo many enemies are there to Holinefs and Peace, till grace iUll change them ; and that all endeavours, perfwafions, convictions, do ittle prevail againft this deadly rooted fin : io that men will preach againft it, and yet moft fhamefully ivein it • and after all rebukes, chaftifements and hea- vy judgements of God, the Church is ftill bleeding, and Princes, Paftors and People are felf-conceired, felf- billed and feif-feekers ftiil. Alas for the caufe and Church ol 4T4 The Conclusion. Church ofChriftl Muft we give it up to the lufts [elf? Muft we lit down and look on its miferable torn condition, with lamentation and defpair? and (hall we^1 deliver down this defpair to our Pofterity? Were not p our hope only in the Omnipotent God, it muft be fo. |!W( When we look at men, at Magiftrates or Minifters,llir,: we fee no hope : What higher profetfions can be made 3 f by thofe in fucceeding Ages, than have now beenl^1 made? And yet what negligence of Magiftrates, and| what contentioufnefs of Minifters, deftroy all hopes ?J So that we look aft the Reftauration of the Church, as,';iti at the Refurreftion, that muft be done by Omnipoten-i j cy: God muft raife up another Generation. of more* f elf-denying, prudent, zealous Magiftrates, and of more felf-ftudying, peaceable, Humble, Zealous, Induftri- ftous Minifters, before the Healing work be done. The felfifh fpirit that prevaileth now in the moft, is nei- ther fit to be the Matter or Inftrnment of the Reform- ed Peaceable ftate which we expeft. While the ene- mies are deftroyin^ us by fecret fraud and open force, we ftand at a diftance and unite not againft them, yea" we are calling each other Heretick and Deceivers, and teaching them how to revile us, and putting fiich words 1 1 into their mouth againft us, as may help our people to u defpife us, and rejed us, and warrant them from our : ^ own mouths or pens *o rail at us and forfake us : One ] ] part of us being Hereticks or Deceivers by the teftim ny of the other part, and the other part by the teftimo- ny of too many of them. Dear Brethren, ii felfijhntfs (hall not now be left, when we are in the fight of the havock it haih made,anc ftand in the field among thofe that it hath (lain, and fee the Church of God fo horribly abufed by it : when thei 1} all it be forfaken ! I here intreat every man that lo-i vet! ; The Conclusion. 415 /eth hisprefentor everlaftingPcace,and the Peace of the Church or Commonwealth, that he will refolve upon 3 leadly enmity with this fclfiflwefs in himfelf and others ! And that you will fufpeti: it,and watch againft it in every work you have to do. Are you upon any imploy- ment Spiritual or fccular ? Prefently enquire when you fet upon it, [[Is there no fdf -inure ft and fclfifli Siipoiition lurking here? How far is my owh worldly, fleihly ends or profperity concerned in it ? J And if you difcover that fclf is any way concerned in it ^ 1 be- feech youfufpeft it, and follow/W/ with an exceeding watchful eye 5 and when you have done your bed, [it is ten to one but it will over-reach you. O look to it that you be not enfnared before you are aware. Take ihecd of it, efpecially you that are great and honourable, and have fo much felf-intcreft to tempt you in the world 1 How hardly will you efcape/ When all 0- ther enemies are conquered, you have yet fclf the greateft enemy to overcome. Take heed of it • you that have any rifing thriv ing project, little know you on what a precipice you ftand : Take heed of it you that are in deep andpinching wants5lcft/W/ make them feem more grievous than they are, and provoke you to ven- ture upon fin for your relief. Take hevd all you that have raging appetites or pafilons, orlufl ul inclinations, and remember your enemy is now difcovered, and you have him to deal with before your face : and therefore fee that you be refolute and vigilant. Take heed all you that have Learning, Pacts, or fame and honour, or ar.y thing tbat/^Z/hath to glory in and to abufe, left the nobleft gifts fhould by this deadly principle be turned into a plague to the Church, and to your fouls. Sufped/W/in the choice of your parties and opinions : Sufpeft it in your publick labours • yea and in your pr 41 6 The Conclujion* private duties, and greateft diligence in Religious Works •, left when your eyes are open'd at laft ic fhould' appear, that you preached, or prayed, or profefled, or wrote, or lived for felf, and not for God, I do but tranfcribe the counfel to you, that God is darfy giving in to my own foul : & as I feel exceeding great u(e of it to my felf, fo I am fure there is to others: and wo to! me and you if we take it not, an^ be not found amongl the felf '-denying* Doubtlefs God will put you to thcj tryal, and find you frequent ufe for this grace. Leflk me take the boldnefs to tell you from my own ( though . L alas too fmallj experience, that as it is meer fclfifi~\L nefs, that is the perplexer and difquieter of the mind, IE- without which nothing that befalls us could difcompofe ]{ itjfo it is God only that quiets it, and gives it reft : And ]f I blefs the Lord I can truly fay, that I have found that]! content in loving and doling with the will of God, and ]] endeavouring to know no intereft but his, to difquiet orlj quiet me, which I never could find in any other way. ]L When God is enough for us, and his will is in our ey , the will of a Father infinitely good, it may fatisfie the;!- foul in the darkeft condition ; when we underftand not the particular meaning of his providence, nor what he is doing with us, yet ftill we maybe fure thar he is do- to ing us good : And therefore a child may not only fubmit j i tothewillof God, becaufe it cannot be refilled, asene-J V I mies muft be forced to do^ but he*may Reft in thar will as the Center of his defires, and the very felicity!^ and Heaven of his foul. And now Sirs, I muft let go this fubjed, as to you that have heard it preachr, for we muft not be always on one thing: buM- am exceedingly afraid left I have loft my labour with moft of you, and ihall leave you a> fiifiji* as I found you $ becaufe fad experience tells me. thai The Condufion. 417 that it is Co natural and obftinate an enemy that I hire difcovered, and that you have now to fa your felvCJ a- gainfti I have done my work -, butfe If hath not done, aut is ftill at work in you. I cannot now go home with every one of you, but felf will go home with you. I :annot be at hand with every one of you, when the lext temptation comes, but felf will beat hand to draw /ou to entertain it. When you are next tempted to xror, to pride, to luft, to contention with your bre- hren, bywords or real injuries, what will you do then, nd how will you ftand againft this enemy ? If God be ot your Intereft, and the deareft to your fouls, and you eenot with his light, and mil not by his W,//,and felf- kmal\ x not become as it were your nature- you will ever ftand after all this that I have faid, but felf will be our undoing for ever I If you have not fomewhac mhinyou, as felfifhnefs is within you, to be always at and as it is, and ready, and conftant, and powerful to vercome it, it will be your ruine after all the warnings pat have been given you. And this preferving Prin- .ple muft be the S,,V*./ God, by caufag yoJ0 Beny wfdva- Bdtevetn Qhrifi, W Love God above 1 hJfJ,gm3in^f y°U m"y,- thinkm ic> and ■*« "Pen it : ir« rS°il c?^ Rel,g*0n orbing grace is in thefe iree, Fajth, Self-demal, andr^ L*ve of Cod. Be- frHng from Ca, -nal-felf, ^turning boie to God by fel *If?h '" the Red«™'* ^ the true hnftianity, and the Life thatleadeth to'cverlaft^ FINIS. Kk A D I ALO G U E O F Self-denial. Flefli. Spirit. Plefli. WHat ! become Nothing t nere perfwade me to iu God made me Something : and Vie not undo it. Spirit. Thy Something is not thine, but Bis that gave ic0 Refign it to him, if thou mean to fave it. Fleft. God gave me Life ' andfoall Ichoofe to die Before my time ? or pine in miferie ? K k z Sfi Spirit* God is thy Life : If then thou feareft death ^ Lee him be all thy foul, thy pulfe, and breath* Fleft. What ! muft 1 hate myfelf t when as my brother Spirit* Then choofe not fin : touch not forbidden things j Tafte not the fweet that endlefs forrow brings, Jf thou love pleaUire, take in God thy fill ; Look not for lading joyes in doing ill. Flefh. Affliftions bitter : life willfoon be done ; Pleafnre pall be my part ere all be gone. Spirit. Profperity is barren : all men fay. The foyl is beft where there's the deepeft way. Life is for work, and not to fpend in play. Now fow thy feed : labour while it is day. The Huntfman feeks his game in barren plains. | Dirty land ai f vers beft the Plowmans pains. PafTengers care not fo the way be far. Husbandmen would have thebeft ground and air. Firft think whai's fafe and fruitful : There's no pleafure Like the beh f thy chiefeft treafure.* Flefli. Fleffi. Nature made me a man, and gave me fenfe : Changing of Nature is a vain pretenfe : It taught me to love women, honour 7 eafe^ And every thing that ' djth my fenfe s pUafe. bpirit. Nature hath made thee Rational • and Reafon Muft rule the fenfe, in ends, degrees and feafon, Reafon's the Rider : fenfe is but the Horfe : Which then is fitteft to dired thy courfe ? Give up the reins, and thou becom'ft a beaft ; Thy fall at death will fadly end thy feaft. Flefh. Religion is a dull and heavy thing. Whereas a merry cup will wake me frig. Love's entertainments warm both heart and brain : And wind my fancy to the higheftfirain. Spirit. Cupid hath ftuck a feather in thy cap ^ And luird thee dead afleep on Vemu\ lap : Thy brains are tipled with fome wantons eyes ; Thy Reafon is become Luft's (acrifrce. Playing a game at Folly, thou haft loft Thy wit, and foul, and winneft to thy coiL Thy foul now in a filthy channel lies, While fancy feems to fore above the skies, K k 4 Beauty Beauty will foon be (linking Ioatfifome earth s Sicknefs and death mar all the wantons mirth. It is not all the plea fare thoucanft find Will contervail the fting that's left behind* Blind, brutifh fouls ! that cannot love their God I And yet can dote oft a defiled clod ! Belli, Whyjlwuld 1 thinkj>f what wM be to morrow ? An ounce of mirth is worth a found of forrow. Spirit. But where's that mirth when forrows overtake thee ? Will it then hold when life and God forfake thee ? Forgetting Death or Hell wilt not prevent it : Now Iofe thy day, thoult then too late repent ito FMh. Muft I be paind and wronged, and not feel ? As if my heart were made of flint or fleet f Spirit. Doft thou delight to feel thy hurt and fmart ? Would not an Antidote preferve thy heart ? Impatience is but Self-tormenting folly : Patience is cordial, eafie, fweet and holy- Is not that better which turns grief to peace, Than that which doth thy mifery encreafe ? Fleffa; Flcfh. When [forty and wine, and beauty do invite Who it u whomfuch baits will not incite .' Spirit. He that perceives the look and fees the end Whither it is that flefhly Pleafures tend': He that by faith hath feen both Heav'n and Hell And what fin cofteth at the laft can tell • He that hath try 'd and tafted Better thinos* Andfelt that loye from which all pleafur'e fprings. They that full watch, and for Chrifts coming waif, Can turn away from, or defpife the bair. Fleffi. Mufilbe made the foot -ball ofdifdam ? «And call' da, precijefool or Puritane ? Spirit. Remember him that did defpife the ftame And for thy fake bore undeferved blame. Thy journey s of fmall moment if thouftay Becaufedogs bark, or ftones lie in the way. If life lay on it wouldft thou turn again For the winds blowing or a little rain > Is this thy greateft love to thy dear Lord ? That canft not for his fake bear a foul word > Wilt thou not bear for him a fcorners breath/ That underwent for thee a curfed death > Is Is not Heav n worth the bearing of a flout? Then blame not Juftice when it (huts the e out. ' Will thefe deriders ftand to what they fay, And own their words at the great dreadful day ? Then they'd be glad, when wrath fhall overtake them, To eat their wrrds, and fay they never fpake them. Flefh. How ? V or fake all I Ne're mention it more to me7 Tie be of no Religion to undo me. Sprit. Is it not thine more in thy Fathers hand, Than when it is laid out at fins command ? And is that fiv'd that's fpenc upon thy luft ? Or which muft be a prey to thieves or ruft ? And wouldft thou have thy riches in thy way, Where thou art parting on and canft not ftay > And is that loft that's fent to Heav'n before ? Hadft thou not rather have thy friends and ftore, Where thou may dwell for ever, in the light Of that long glorious day that fears no night ? Flefh. B:tt who can willingly fubrnit to Dcttb^ W we us of our life and breath ; Thai 'lies ourfleJR to ret in loathfome graves^ t re brains and eyes were^ leaves bat ugly caves ? - Splritd Spirit. So nature breaks and cafts away ilie fl Where the now beauteous fmging bird did dwell ; The fecundine that once the infant cloath'd, After the birth, is caft away and ioat!f d. Tlius Rofes drop their fwcet leaves under-foot ; But the Spring (hews that life was in the roor, Souls are the Roots of Bodies : Chrift the Head Is Root of both, and will revive the dead. Our Sunftill (hincth when with us it's night : When he returns, we (hall fhine in his light. Souls that behold and praife God with the Juft, Mourn not becaufe their bodies are but dull. Graves are but beds where flefh till morning deep's : Or Chefts where God a while cur garments keep's. Our folly thinks he fpoils them in the keeping • Which caufeth our exceflive fe;rs and Weeping ; But God that doth our riling day forefee : Pittie's not rotting flefh fo much as we. The birth of Nature was deform'd by fin : The birth of Grace did our repair begin : The birth of Glory at the Refurreftion Finifheth all, and brings both to perfection. Why (hculd not fruit when it is mellow fall ? W hy would we linger here when God doth call ? Flefh. The things and per fons in this world- 1 fee ^ £ at after death I know not what. will be. Spirit. Spirit. Know 'ft tbou not that which God himfelf hath fpokco ? 1 Thou haft his promife which was never broken. Reafon proclaims that noble heav'n-born fouls. Are made for higher things than worms and moles, God hath not made fuch faculties in vain, Nor made his fervice a deluding pain. But faith refolves all doubts, and hears the Lord Telling us plainly by his Holy Word, That uncloath'd fouls (hall with their Saviour dwell, Triumphing over fin, and death, and hell. And by the power of Almighty Love Stars (hall arife from graves to fhine above. There we fhall fee the Glorious face of God : His blefTed prefence (hall be our abode : The fice that banifheth all doubts and fears } Shuts out all fins, and dryeth up all tears. Thar face which darkeneth the Suns hright rayes, (all fhine us into everlafting joyes. Where Saints and Angels (1 all make up one Chore, Topraife the Great Jehovah evermore. Flefh. Reafon not with me again ft fight and fenfe : I doubt all this is but a vain pretence. Words again ft nature are not worth a rufti : One bird in hand is worth two in the buftu Jf God will give me Heavn at laft^ Vie take it : But for ny Pleafnre here J'lc not for fake it . Spirit. Spirits And wilt thou keep it ?bruit(h flefh how long? Wilt thou not fhortly fing another fong ? When Confeience is awakened, keep thy mirth ! When Sicknefs and Death comes, hold fad this earth : Live if thou canft when God faith come away : Try whether all thy friends can caufe thy ftay. Wilt thou tell death and God, thou wilt not die ? And wilt thou the confuming fire defie ? Art thou not fure to let go what thou haft ? And doth not Reafon bid thee then forecaft, And value the lead hope of endlefs joyes, Before known vanities and dying toy es ? And can the Lord that is moft juft and wife, Found all mans duty in deceit and lies ? i GE T thee behind me Satan - thou doft favour The things of flefh, and not his deareft favour, Who is my Lite, and Light, and Love, and All, Andj fo fhall be whatever {hall befall. It is not thou, but I that muft difcern, And muft Refcfoe : It's I that hold the ftern : Be fiient Flcjh 5 fpeak not againft my God • Or elfehee'l teach thee better by the rod* I am refofved thou fhalt live and die, A fervant, or a conquered en£my. LOrd,charge not on me what this rebel fayesy That alwaies was againft me and thy wayes ! Nowftop its mouth by Grace , that portly muft Through juft but gainful death > beftopt with duft. The thoughts and words ofFlejh are none of mine , Let Fit ft} fay what it will, I will be thine. Whatever this rebellions Fleft) fhall prate y Lit me but ferve the Lordy at any rate. *Vfe me on earth as feemeth good to theey So I in Hcavn thy Glorwmface may fee. Take down my Pride -5 let me dwell at thy feet : The humble are for earth and heavn moft meet* Renouncing Flefty I Vow my f elf to theey With all the Talents thou haft lent to me. Let me notjhckjtt honour , wealthy or blood : 'Let all n brjfent in doing good. lei jet me not trip out more freciotu hours ; But ferve thee now with allmyftrength and powers. rfFlefr would tempt me to deny my hand • Lord thefe are the Refohes to which J ft and. (Richard 'Baxter, ^ftober 29. 11659- I