CHAP. I. A Preliminary discourse, wherein the Proposition is Comprised.

ALL Scripture is given by inspi­ration of God, and is profitable for Doctrine, 2 Tim. 3.16. The Word is compared to a Lamp, for its illuminating quality, Psal. 119. [Page 2] 105. And to Silver refined, for its enriching quality, Psal. 12.6. Among other parts of Sacred Writ, this is not the least, If any man will come after me, let him deny himself.

These words are dropped from the lips of Christ, the ORACLE of TRVTH. In the precedent verse, our Blessed Saviour did foretel his Passion, The Son of man must suffer many things. And his suffering is set down in two expressions:

1. He must be rejected; Thus he was The stone which the builders refu­sed, Psal. 118.22.

2. He must be slain. This Dia­mond must be cut. He who gave life to others, must himself dye Fusus est sanguis medici, & sactum est medicamen phrenetici: Aug.. And as Christ did thus abase himself for us, so we must deny our selves for him; And he said to them all, if any man will come after me, let him deny himself. Self-denial is the foundation of Godliness, and if this be not well laid, all the building will fall. Let me explain the words.

[Page 3]1. And he said to them all] Self-denial is of Vniversal extent, it con­cerns all, it respects both Ministers and People. Christ spake it as well to his Apostles, as the rest of his hear­ers.

2. If any man will come after me] If he will follow me as the Soldier doth his General: if he will arrive at that place of Glory whither I am go­ing,

3. Let him deny himself.] Beza and Erasmus render it, let him lay aside, or reject himself Abdicet seipsum.. Self-denial is a kind of Self-annihilation. The words have two parts:

• 1. A Supposal, If any man will come after me]
• 2. An Imposal, Let him deny him­self. This word, Let him deny, is not only a permission, but an injunction; it carries in it the force of a command: As if a King should say, Let it be en­acted.

[Page 4]The Proposition I shall insist on, is, That a good Christian must be a Self-denier. Let him deny himself.

CHAP. II. The Explaining of the Proposition.

Quest. 1. IN what sense a Christian must not deny himself?

Resp. 1.1. He must not deny his Promise. A Mans Promise should be sacred, he is to keep it though it be to his loss, Psal. 15.1, 4. He who makes no reckoning of his Promise, God makes no reckoning of his Pro­fession.

2. A Christian must not deny his Grace. He must not dis-own any good Work wrought in him: He ought not to say, he is a dry tree Isa. 65.3., when the dew of Heaven lies upon his branches. As it is a sin for a Man to make himself bet­ter than he is; so, to make himself worse. To say he hath Grace when [Page 5] he hath none, is presumption; to say he hath no Grace when he hath, is in­gratitude: It is a bearing false witness against the Spirit of God.

Quest. 2. In what sense a Christian must deny himself?

Resp. I Answer in general, he must deny that carnal part which is near to him as himself, that which is as the apple of his eye. But more particular­ly,

1. A Christian must deny his Rea­son, I say not, renounce it, but deny it. Some cry up the Diana of Reason, making it the rule and standard of Faith. Quod absurdum est rationi de­bet esse falsum, said a Socinian. In­deed that there is a God, and that this God is to be worshipped is [...], a Law written in the heart of Man, and is consonant to Reason; but who God is, and the right mode of Worship, this is such an Arcanum that Reason can no more find out, than, the Philistins could Samp­sons riddle 2 Cor. 2.14.. Job 11.7. Canst thou by searching find out God? [Page 6] Reason must be denied,

• in
  • 1 Credendis.
  • 2 Agendis.

1. In Credendis, In Doctrines pro­posed to be believed.

1. The Doctrine of the Trinity. Puteus est profundus, The well is deep, and who can with the plum-line of Reason fathom it! The Persons in the Trinity are distinguished, but not divided; they are three Subsistences, but one Es­sence Trinitas per­sonarum non tollit unitatem essentiae.. The Trinity is purely an object of Faith. There are some truths in Re­ligion demonstrable by Reason; as that we should fly vice, and do to o­thers as we would have them do to us: But the Trinity of Persons in the Uni­ty of Essence, is of Divine Reveli­tion, and must be assented to by faith Scrutari te­meritas est, credere pietas. Bern.. Those il­luminated Philosopher who could discourse sub­tilly [Page 7] of the magnitude and influence of the Stars, the nature of Plants and Minerals, could not by their deepest indagation find out the My­stery of the Trinity: This is wholly supernatural, and must be adored with humble believing.

2. The Doctrine of the Incarna­tion; That Eternity should be born; That he who rules the Stars should suck the Breasts Qui regit sidera sugit Ubera.; That a Virgin should conceive; That the Branch should bear the Root; That in Christ there should be two Natures, yet but one Person; That the Divine Nature should not be transfused into the Hu­mane, yet the Humane Nature should be assumed into the Person of the Son of God; the Humane Nature not God, yet one with God; here Reason must be denyed.

3. The Doctrine of the Resurrecti­on. That the body interred, nay crumbled into a Thousand Fractions, and the Ashes scattered in the Air, should rise again, is above Reason to [Page 8] imagine. The Epicureans and Sto­icks derided Paul when he preached to them of the Resurrection, Acts 17.32. Here Reason must be captivated. Iohn 5.28. Marvel not at this, for the hour is coming in which all that are in the graves shall hear his voice and shall come forth 1 Cor. 15.42, 43.. The Chymist can out of several metals mingled together, extract the one from the other, the Silver from the Gold, the Alchimy from the Silver, and can reduce eve­ry metal to its own species. So when the bodies of men are commix­ed with other Substances, the wise God can make a sudden extraction, and clothe every Soul with its own Body; did not the same numerical Body rise, it would be rather a Crea­tion than a Resurrection Cyprian.. Acts 26.8, Why should it be thought incredible that God should raise the dead? God can do it because of his Power, Mat. 22.29. And he can­not but do it because of his Truth. [Page 9] Sublata re­surrectione to­ta corruit Re­ligio. The Doctrines of Faith do not oppose Reason, but transcend it.

2. Reason must be denied in Agen­dis, In Duties enjoyned to be practised. There are many Duties in Religion which carnal Reason quarrels at. God saith, it is The glory of a man to pass by an offence, Prov. 19.11. No saith carnal reason, it is Cowardise. The Heathens thought it gallantry of spi­rit to revenge injuries. God saith, the paths of holiness are strowed with Roses, Prov. 3.17, Her ways are ways of pleasantness. No saith Reason, they are severe and Cynical, I must crucifie my delights, and drown my mirth in Tears. God saith, Religion is gain­ful, 1 Tim. 6.8, Godliness is great gain. It brings content­ment arising from the fa­vour of God Colnel. a Lap., it brings Temporal riches, Prov. 3.16, In her left hand riches and honour. The way to be prosperous, is to be pious. No saith Reason, if I follow the Trade of Religion, I shall break, 2 Chron. 25.9, [Page 10] What shall I do for the hundred Talents? In this case, carnal Reason must be denied and oppugned. He who will go no further than Reason, will come many Leagues short of Heaven.

2. A Christian must deny his Will. This is Brugensis gloss upon the Text Abnegare seipsum dici­tur, qui ab­negat volun­tatem suam. Brug., The will is the primum mobile, the great wheel in the Soul that moves all the Affections. The Will in innocency was regular, it did eccho to Gods Will; but since the fall, though it retains its freedom in moral actions, yet as to spiritual it is depraved. If the Will could cease from sinning (saith Ber­nard) there would be no Hell Cesset voluntas propria & in­fernum non erit.. The greatest wound is fallen upon the Will. The Mariners Compass being stricken with Thun­der, causeth the point of the Needle to stand wrong: Mans Nature being corrupted, causeth the Will to point wrong, it inclines to evil. There is in the Will, not only impotency, but [Page 11] obstinacy, Acts 7.51, Ye have always resisted the Holy Ghost [...], est e regione mo­re hostili irru­ere. Piscat. in loc.. Now here we must deny our Will, and bring it to Gods Will. If a Stick that is crooked be laid up­on ground that is level, we do not go to bring the ground even with the Stick, but to make the Stick even with the ground. So Gods Will is not to be brought to ours, but our Will being crooked, must be brought to Gods Will. We pray, Thy will be done. The way to have our Will, is to deny it.

3. A Christian must deny his own righteousness, his civilities, duties, good works. Phil. 3.9, That I may be found in him not having mine own Righteousness. The Spider weaves a web out of her own bowels; an Hy­pocrite would spin a web of Salva­tion out of his own Righteousness: But St. Paul, like the Bee, suck'd Sal­vation from the flower of Christs Righteousness. Isa. 64.6, Our righte­ousnesses [Page 12] are as filthy rags. Ad optima piorum opera refert. Ori­gen, Hie­rom, Cha­mier. Our best duties are fly-blown with sin. Put Gold in the fire and there comes out dross. Our most gold­en services are mixed with unbelief. The Angel pouring sweet odours into the prayers of the Saints, Revel. 8.3, shews that they are in themselves un­savoury, and need Christs sweet o­dours to perfume them.

Use Duty, but trust to Christs Righteousness for Salvation. Noah's Dove made use of her wings to fly, but trusted to the Ark for safety.

And if we must deny our holy things in point of Justification, then much more our Civilities. A Stake may be finely painted, but it hath no root. A Man may be painted with Civility, yet have no root of Grace; a moral person is washed, not changed. The life may be Civil, when the heart is Wicked; as the Sea may be Calm, when the Water of it is Salt. The Pharisee could say he was no Adul­terer, Luke 18.11. But could he say, [Page 13] he was not proud? The civiliz'd per­son may have a secret antipathy a­gainst goodness, he may hate Grace as much as Vice. Civility is but a crack'd Title to Heaven. A piece of Brass may shine, but wanting the Kings image it will not go currant. A man may shine with moral Virtues, but wanting the Image of God con­sisting in holiness, he will not pass cur­rant at the day of judgment. Mora­lity is good, but God will say, Yet lackest thou one thing, Mark 10.31. Civility is a good Iacobs staff to walk with among men, but it is a bad Ia­cobs ladder to climb up to Heaven.

4. A Christian must deny all Self-confidence. How confident was Pend­leton of himself! This fat of mine (saith he) shall melt in the fire for Christ Fox Act. and Mon., but instead of that, his courage melted. The same Hebrew word signifies both confidence and folly [...]. Self-confidence betrays fol­ly. Peter did presume too much upon his own strength, Mat. 26. [Page 14] 34, Though I should dye with thee, yet will I not deny thee. But how soon was his confidence shaken, and blown down with the breath of a Maid? Mat. 26.71, 72, He denied with an Oath, saying, I know not the man. Peters denying of Christ was for want of denying himself. Self-jealousie is good. Rom. 11.20, Be not high-minded, but fear. Si vis esse securus, semper time. The trembling reed oft stands, when the con­fident Cedar falls. Who that knows the fierceness of a Tryal, or the false­ness of his Heart, will not fear? How have some professors shined as Stars in the Churches Hemisphere, yet have been falling stars? Porphyry, Iulian, Cardinal Pool, Gardner, Iu­das. The Apostles have been called by some of the Antients, the eyes of the World, Christs feet, theChurches breastsOcuti Mundi, pe­des Christi, Eccle­siae mammae.: Iudas was one of these, yet a Traitor. Nay, some of the Saints through Gods with­drawing the influence of his Spirit, [Page 15] have for a time relapsed. As Cran­mer, and Origen, whose heart fainted in the seventh persecution, and he of­fered incense to the Idol. Deny self-confidence. 1 Cor. 10.12, Let him that thinketh he standeth, take heed lest be fall. 'Tis just with God, that he who trusts to himself, should be left to himself. The Vine being weak, twists about the Elm to support it. A good Christian being conscious of his own imbecillity, twists by Faith about Christ. Phil. 4.13, I can do all things through Christ strengthening me. Sampsons strength lay in his hair, ours lyes in our Head Christ.

5. A Christian must deny self-con­ceit. Job 11.12, Vain man would be wise ▪ In the Hebrew it is empty man [...] Homo concavus:. Man is a proud piece of flesh. He is apt to be highly opinionated of himself.

[Page 16]Acts 8.9, There was a certain man named Simon, giving out that himself was [...], some great one. Sapor writes himself, Brother of the Sun and Moon. Commodus the Emperor call­ed himself, The Golden Hercules. The Persian Kings would have their Ima­ges worshipped of all that came into Babilon Brissonius.. Such as view themselves in the flattering glass of self-love, appear bigger in their own eyes than they are. They think their spark a Sun, their drop a Sea. They are highly conceited of their acumen, their wit and parts, and are ready to despise o­thers Luke 18.9.. The Chineses say that Europe hath one eye, and they have two, and all the World else is blind.

Deny self-conceit Bis desipit qui sibi sapit.. Rom. 12.3, I say to every man that is among you, not to think of himself more highly than [Page 17] he ought to think. Prov. 23.4, Cease from thy own wisdom. Not cease from being wise, but from conceiting thy self wise Prov. 3.7. Phil. 2.3.. That you may deny all high superci­lious thoughts of your selves, consider;

1. Self-conceit is no small sin. Chrysostom calls it the mother of Hell. It is a kind of Idolatry, [...], a self-worshipping.

2. Whatever noble endowment you have, it is borrowed. As he said of that Axe which fell in the water. 2 Kings 6.5, Alas master, for it was borrowed. All a Mans Gifts, his pregnancy of Parts, ripeness of Wit, are borrowed from Heaven, and what wise Man would be proud of a Jewel that is lent? 1 Cor. 4.7, What hast thou that thou didst not receive? Uti datis ut in­natis est maxima Superbia. Bern. The Moon hath no cause to be conceited of her light which she is beholden to the Sun for.

[Page 18]3. Whatever acuteness of Wit, or sageness of Judgment you have, think how far short you come.

1. How far short do you come of that knowledg which Adam had in in­nocency? He was the Oracle of Wis­dom, he could unlock Natures dark cabinet, and find out those secrets which do amuse us. Adam had a full inspection into the causes of things. He was a kind of earthly Angel.

But how far short do you come of him? Your knowledg is checker'd with ignorance. There are many [...], hard knots in Nature which cannot easily be untied. Why the Loadstone leaving Gold and Pearl, should draw Iron? Why Nilus should overflow in Summer, when waters are usually lowest? What way the light is parted? Job 38.24. Why the Sea should be higher than the Earth, yet not drown it? How the bones grow in the womb? Eccles. 11.5. What is the reason of all occult qualities? He who sees clearest hath a mist before his eyes. By eating the tree of know­ledg, [Page 19] we lost the key of knowledg.

2. How far short do you come of that knowledg which Satan hath. He is called [...] from his knowledg. We read of the [...], the depths of Sa­tan, Rev. 2.24. And his [...] his stratagems, 2 Cor. 2.11. Satan is an intelligent spirit. Though he hath lost his sanctity, yet not his know­ledg: Though he hath lost his brest­plate, yet not his headpiece. He hath wit enough to deceive the Na­tions, Rev. 20.3. His understand­ing is nimble, and being compared with ours, is like the swift flight of an Eagle, compared with the slow motion of a Snail. Why then should any be puffed up with a conceit of their knowledg, wherein the Devil far out-strips them?

3 How far short do you come of the knowledg they have, who are perfected in glory. He who is high­er than a Dwarf, may be lower than a Gyant. Such as excel others in na­tural abilities, are of a lower stature than the glorified Saints. 1 Cor. 13. [Page 20] 12, We see, in aenigmate, through a glass darkly. But the Saints in bliss, have a full-eyed Vision of God. Their light which did burn here like fire when it is smothered, is now blown up into a pure flame. An Infant glo­rified, knows more than the most pro­found Rabbies on earth. In Heaven all shadows fly away, the Sun of Righteousness having risen there with his illustrious beams. This may pull down the plumes of pride and self-conceit.

4. Your dark-side is broader than your light-side. Your ignorance is more than your knowledg. Your knowledg is but as the light of a Torch, your ignorance as the Cim­merian darkness. Job 26.14, How little a portion is known of God? The septuagint renders it, How little a drop! To think to comprehend the Deity, is as if we should go to span the Oce­an. Christians, the greatest part of your knowledg, is not so much as the least part of your ignorance. This may demolish all high imaginations. [Page 21] You have no cause to be conceited of the knowledg you have, but rather to be humbled for what you want.

5. Think what an Hell of sin you carry about you. Sin is the accursed thing [...]. Josh. 5.13. It is the quintessence of evil. It is like a stain to beauty. It was Typi­fied by the menstruous cloth, which was the most unclean thing under the Law Nihil in lege menstruato im­mundius. Hierom.. What though you have knowledg, sin doth e­clipse it: As if a Woman should have a fair Face, but a Cancer in her Brest. Your knowledg doth not so much a­dorn you, as sin doth debase you.

6. Grace can never thríve where self-conceit grows. As a Body can­not thrive in a Dropsie; so neither can the Soul thrive, which is swell'd with this Dropsie of Pride and Self-conceit. A proud head makes a bar­ren heart.

7. A Supercilious conceitedness is odious, and doth much lessen any worth in a person. 'Tis like a cloud [Page 22] in a Diamond. The more one values himself, the less God and Angels va­lue him. Let a Person be eminent, yet if he be self-conceited he is loved of none; he is like a Physician that hath the Plague, though he may be admired for his skill, yet none care to come near him.

8. Such as are well opinionated of their own excellencies, are in the ready way to ruine. Either God infatuates them Isa. 29.14., or de­nies a blessing to their la­bours, or suffers them to fall into some great sin. Peter, who was so well conceited of himself, as if he had had more grace than all the Apostles besides, the Lord let him fall very far. He denied Christ with an Oath, nay an imprecation, Mat. 26.74. Peter wished a curse on himself if he knew Christ, nay, some think he cursed Christ.

The Lord sometimes lets vain con­ceited persons fall not only foully but finally. The Doves (saith Pliny) take a pride in their Feathers, and in [Page 23] their flying high, at last they soar so high that they are a prey to the Hawk. So when men fly high in self-conceitedness, they become a prey to the Prince of the Air. Let all this make us deny our selves, let it kill the Worm of self-conceit. If we are proud of our knowledg, the Devil cares not how much we know. Let St. Paul be our pattern, though he were the chief of the Apostles, he calls himself the least of Saints Optima me­talla quorum in alto latent venae. Seneca. Epist. 23.. Ephes. 3.8. and 2 Cor. 12.11. [...]—Though I be nothing. This illustri­ous Apostle, a Star of the first magnitude, did shrink into no­thing in his own eyes. 'Tis excellent to be like Moses, whose face had a lustre on it, but he wist not that the skin of his face did shine, Exod. 34.29.

6. A Christian must deny his appe­tite. The sensitive appetite is sick of a boulimy, it cries give, give Prov. 30.15.. St. Paul did beat [Page 24] down his Body, 1 Cor. 9.27 [...], Me­taphora a pugilibus sumpta cum pugnis an­tagonistam obtundunt.. Such a pro­portion only is to be taken for the recruit­ing of Nature, as may help forward Gods service.—In licitis perimus — More are hurt by excess in lawful things, then by med­ling with unlawful. As more are killed by Wine than Poison. Many make their Belly their god, Phil. 3.19. And to this god, they pour drink-offerings. Clemens Alexandrinus writes of a Fish whose heart is in its belly: An emblem of epicures whose heart is in their Belly, they are devo­ted to sensualness. Excess in meat or drink clouds the mind, chokes good affections, provokes lust. The rank­est weeds grow out of the fattest soil. Intemperancy shortens life; as too much Oyl extinguisheth the Lamp. Many dig their own graves with their teeth Plures periere erapula quam gladio.. Christ cautioned his A­postles, Luke 21.34. Take heed to your selves, lest at any time [Page 25] your hearts be overcharged with surfeit­ing and drunkenness. Seneca could say, he was born to higher things than to be a slave to his Bo­dy Magnus sum & ad majora natus quam ut sim corpo­ris mei mancipium.. What a shame is it that the Soul, that princely thing which sways the scepter of Reason, and is a-kin to the Angels, should be enslaved to the bruitish part! Deny the sinful cravings of the flesh. What hath God given con­science for, but to be a golden Bridle, to check the inordinacy of the Ap­petite?

7. A Christian must deny his ease, Prov. 1.23. Ease slays the simple. The Flesh is full of sloath and effeminacy, 'tis loath to take pains for Heaven. Prov. 19.24, A sloathful man, hides his hand in his bosom Manus in sinu, otium designat. Cartwr.. He is loath to pluck it out▪ though it be to lay hold on a Crown. Weeds and vermin grow in untill'd ground, and all vices grow in an idle untilled heart. How can they expect, to [Page 26] reap an harvest of Glory, who never sowed any seed? Is Satan so busie in his Diocess, 1 Pet. 5.8. and are Chri­stians idle? Are they Like the Lillies which toil not, neither do they spin? O deny your ease [...]. Chry­sost.. Sene­ca, an Heathen devoted himself to labour, and spent part of the Night in study Partem noctis studiis dedico. Sen. Epist. 8.. Hannibal forced his way over the Alps and craggy Rocks. We must force our way to paradise. Let us shake off sloath, as Paul did the Viper. Never think to be brought to Heaven as the pas­sengers in a ship are brought to their port sleeping. 1 Chron. 22.16. A­rise and be doing. God puts no dif­ference between the sloathful servant and the wicked Ignavia in re­bus divinis est nefaria.. Mat. 25.26. Those people in Hetruria, who like Drones entred into the Hive, and consumed the honey, were expelled from others, and condemn­ed to exile. Such as idle away the [Page 27] day of grace, and fold their hands to sleep, when they should be working out Salvation, God will condemn to a perpetual exile in Hell.

8. A Christian must deny carnal policy. This is the wisdom of the flesh, 2 Cor. 1.12. Carnal Policy is craft. The Politician consults not what is best, but what is safest. The Politician is made of wil­low Ex salice non ex quercu., he can side with all parties; his Religion is cut according to the fashion of the times; he can bow either to the East, or to the Host; zeal for truth is blot­ted out of the Politicians Creed. It was a speech of Sir Thomas Moor, he would not follow Truth too near the heels, lest it should dash out his brains. 'Tis judged by some a piece of Policy not to declare against er­rour, for fear of losing a party. The Politician is a Latitudinarian, he hath distinctions beyond Aquinas, and can digest those things which others trem­ble at. The Ostriches wings help her to out-run other creatures. Sin­ful [Page 28] policy makes men run further than they can who are of purer Con­sciences. In short, the Politician is an Ecebolius; he like the Camelion can change into all colours, and be as his company is. He can be either seri­ous or feathery. He can imitate ei­ther Cato or Cataline. I grant Chri­stian prudence is commendable, but the Serpent must not devour the Dove. That Policy is unjustifiable, which teacheth to avoid duty. Deny car­nal Policy; dare to be honest. The best Policy is to hold fast integrity.

9. A Christian must deny his inor­dinate passions. Jam. 1.26, If any man among you, seem to be religious, and bridleth not his tongue, this mans religion is vain. Every member of the Body is infected with sin, as every branch of Wormwood is bitter; but the Tongue is full of deadly poison, Jam. 3.8. St. Augustine, compares the Tongue to a furnace Lib. 10. Confess., and too often, hot sparks of anger fly out of it. The Ho­ly Ghost once descended in cloven [Page 29] tongues of fire, Acts 2.3. But the Apostle Iames, speaks of a Tongue that is set on fire of Hell, chap. 3.6. Some cannot rule their own spirit, but are carried away with their passi­ons as a Charet with wild Horses. Many (saith Hierom) who will not be drunk with Wine, will be drunk with rash Anger. Eccles. 7.9, An­ger resteth in the bosom of fools. An­ger may be in a wise Man, but it rests in a Fool. There is (I know) an holy anger against sin, but the fury of passion, is the scum which boils off from an unsavory heart. Passion di­sturbs Reason Brevis in­sania. Sen., and unfits for holy Duties. Hot pas­sions make cold prayers. O Christians deny your selves. Pray that God will set a watch before your lips, Psal. 141.4. Labour to quench the fire of wrath, with a flood of tears. It is recorded of Mr. Iohn Bruen, in the County Palatine of Chester, that though he was naturally of an hasty cholerick spirit, yet at length he got the Victory over his [Page 30] passions Fortior est qui se, &c. Prov. 16.32., and grew so meek and calm, that his very nature seemed to be quite altered. Grace doth to the Passions, as Christ did to the Sea when it was stormy. Mark 4.39, He said, Peace, be still, and there was a great calm. Grace turns the fierceness of the Lion, into the meek­ness of the Dove.

10. A Christian must deny his sin­ful fashions. Rom. 12.2, Be not con­formed to this World. (viz.) to the guise and mode of it. Did the old Christians rise out of their graves, our strange fashions might fright them into their graves again. Was there ever such excess in Hair? 1 Cor. 11.24, If a man have long hair it is a shame. More money is sometimes laid out for a Periwig to cover one head, than would cloath Twenty Poor. One asking Reverend Mr. Dod, why he did not Preach against those Ruffians who wore long hair, he replied, If Grace come into their heart, it will make them cut their hair▪

[Page 31]Nor can the female sex be excused, for their excess in Appa­rel Isa. 3.19, 20.. Seneca complain­ed of those in his time, who hung two or three patrimonies at their ears; some wear half their revenues upon their backs. Lysander would not suffer his Daughters to be too gorgiously attired, saying, it would not make them so comely as common Fulgent moni­libus, sordent moribus. Sal­vian.. What spotted faces and bare shoulders appear in the Congregations. And that Professors should symbolize, and comply with others in their antick dresses, is the reproach of Religion Exterior super­fluitas interioris vanitatis specu­lum. Bern. in Apol.. A tear in the eye would more adorn than a tower on the forehead. O deny your selves. Pull down these flags of vanity. Have not Gods judgments yet humbled you? 1 Tim. 2.9▪ I will therefore that women a­dorn themselves with modest apparel: let the hidden man of the heart be beautified and bespangled with grace. [Page 32] Psal. 45.13, The kings daughter is [...] all glorious with­in.

11. A Christian must deny His own aims. He must not look asquint in Religion, and aim at himself more than God. He must not aim

• at Self-enriching.
• at Self-applause.

1. He must not aim at self-enriching. Some espouse the Gospel only for gain. They court this Queen not for her beauty, but her jewels. It is not the fire of the Altar they regard, but The gold of the altar, 1 Tim. 6.5, Supposing that gain it godliness Fac me pontisi­cem & ero Chri­stianus. Pama­chius ad pap.. Camero a French Divine of Bur­deaux, relates of one Santangel a Lawyer, that he turned Protestant, only out of worldly respects, that he might grow rich. Iudas Preached, and wrought miracles, but his eye was chiefly to [Page 33] the bag. How do many heap bene­fice upon Benefice, minding the Fleece more than the flock: Dumb dogs are greedy dogs, Isa. 56.10, 11. These make use of the ministerial function, only as a Net to catch pre­ferment. This is in sacred things to be profane. 'Tis sordid, and unwor­thy of a Christian, to make Religion truckle to secular interest.

2. A Christian must not aim at self-applause. The Pharisees who were animalia gloriae Hierom., were herein guilty. They pray­ed and gave alms, That they might be seen of men, Mat. 6 Ambitio sce­nam desiderat.. The oyl of vain-glory fed their Lamp. Vers. 5. Ve­rily they have their reward. They might make their accquittance, and write, Received in full payment. 'Tis a saying of Spanhemius, That there is in every Man by nature, aliquid Pharisaei, a spice of Pharisaism, a seeking after the glory and applause of the World. Luther confessed though he was never tempted with [Page 34] covetousness, yet he was sometimes with vain-glory Non curat au­rum sed auram.. Christs own Disciples were di­sputing who should be greatest? Mark 9.34. O this Devil of vain-glory! The Moth breeds in the finest cloath, and self-seeking is apt to breed in the best duties. Si­nister aims do corrupt Religion. A good aim, will not make a bad action good, but a bad aim, will make a good action bad.

Too blame are they, who when they have done any glorious service in the Church, take the praise to them­selves. Like those Heathens who sa­crific'd the Wax to their gods, but kept the Honey to themselves. Mat­thew Paris speaks of one, who having in several Lectures proved strenu­ously that Christ was God, and being highly applauded for it, he cryed out, saying, O Iesus, thou art behold­ing to me for thy Divinity this day. Whereupon this Doctor was stricken suddenly with such stupidness and for­getfulness, that he could never after [Page 35] say the Lords Prayer, but as a little Child said it to him. Let this cause trembling and humility in Christians. Several ships which have escaped the Rocks, have been cast away upon the sands. Many who have escaped the rocks of gross scandals, have been cast away upon the sands of self-seek­ing. One said, he would not have Erasmus his fame and applause for a World Nec minus pe­riculum ex mag­na sama quam ex mala. Tacitus.. Not but that to have esteem in Gods Church, is a blessing: Heb. 11.2, By faith the elders obtained a good re­port Joh. Ep. 3.12.. Much of the ho­nour of Religion, de­pends upon the credit of them that profess it. But the sin is, when self-applause is the only thing hunted af­ter. Popular acclamation, is a gold­en arrow, which glisters in the eye, but wounds to the heart. How ma­ny have been blown to Hell with the breath of popular applause.

O let us deny, yea, abhor this vain-glorious humour. We have a [Page 36] famous example in Iohn Baptist, who sought to lift up Christ, and beat down himself. John 1.15, He that cometh after me is preferred before me. As if he had said, I am but the Herald, The voice of one crying Mat. 3.3., Christ who cometh after me is the Prince. I am but the morn­ing-Star, he is the Sun; I Baptize only with Water, he with the holy Ghost. Thus he sets the Crown of Honour upon Christs head. As Ioab when he had taken Rabbah, did not arrogate the praise to himself, but sent for King David, that he might carry a­way the glory of the Victory, 2 Sam. 12.27. So when any eminent service in Church or State hath been done, the glory of all should be given to Christ and free grace. It is better God should approve, than the World applaud. If we are faithful, we shall have honour enough in Heaven. Let this be our chief aim in duty, that we may grow more in love with God, and be made more like him, and have more communion with him, and bring [Page 37] more revenues of honour to him. 1 Pet. 4.11, That in all things, God may be glorified. We should not only ad­vance, but design Gods glory. It was a worthy speech of Philip de Mor­nay upon his Deathbed, That he had through the course of his life, made Gods glory his end and aim. As all the Rivers run into the Sea, so all our Actions must run into God the Infinite Ocean.

12. A Christian must deny all ungodliness [...]. Pricaeus.. Titus 2.11, 12, The grace of God hath appear­ed to all men, Teaching us, that deny­ing ungodliness and worldly lusts, we should live soberly, &c. The Turks say in their Alcoran, That God did not give men lustful desires to be frustrated Blunts Voyage into the Levant.. But let their Alcoran go with the Papists Legend. The Scripture seals no patents for sin. It bids us deny ungodly lusts. It is not likely he will sacrifice his Isaac, his worldly profits, who will not sacrifice the [Page 38] Ram, his vile lusts. A Christian must deny his malice, revenge, covetous­ness, uncleanness, superstition, he­terodoxy. A Man may aswell go to Hell for a drunken opinion, as a drunken life. And let me especially instance in two sins a Christian must deny.

1. The Sin of rash censuring, Jam. 4.11, Speak not evil one of another. Some make it a part of their Religion to criticize upon others, and clip their credit to make it weigh lighter. You shall hear them say, such an one is proud, factious, hypocritical, Jam. 4.12, Who art thou that judgest ano­ther? St. Augustine could not endure any should detract from the good name of others, therefore wrote these two Verses upon his Table.

The root of censoriousness is Pride. A Person thinks by taking from ano­thers [Page 39] reputation, he shall add some­thing to his own. But let him look to it, who shall raise himself upon the ruines of anothers fame. Is it no sin think you to murder a Man in his name Fama pari passu ambulat cum vita.? Thou who art such a critick, it is to be feared, thou canst spy all faults but thy own Jerem. 8.6. Like the Lamiae who could see well abroad, but were blind at home Curiosi sunt hypocritae ad cognoscendam vitam alienam, desidiosi ad corrigendam su­am. Aug.. O Christian look inward, didst thou view thy own spots more, in the look­ing-glass of the Word, thou wouldst not be so ready to throw the stone of censure at others. Deny this sin of rash censuring, or smiting with the tongue, Jer. 18.18. Thou who speak­est reproachfully of thy Brother with­out a cause, the time may come that he may be accepted, and thou reject­ed, he may be found gold, and thou reprobate silver Jer. 6.30..

[Page 40]2. A Christian must deny his pecca­tum in delitiis, his complexion-sin. Psal. 18.23, I have kept my self from mine iniquity. As there is one ma­ster-bee in the hive, so there is natu­rally one master-sin in the heart, this must be denied Ubi regnat peccatum non potest regnare dei regnum. Hierom.. The Devil can hold a Man fast by one sin. A Jaylor can hold the Prisoner fast by one Fetter. One sin is e­nough to stop the current of mercy; one sin may damn aswell as more. As one Milstone is enough to sink a Man into the Sea. If there be any lust which we cannot deny, it will be a bitter root, either of scandal or apo­stacy.

13. A Christian must deny his Re­lations. Luke 14.26, If any man come to me, and hate not father, and mother, and wife, and children, he cannot be my Disciple. The meaning is, when carnal Relations come in competition with, or stand in oppo­sition to Christ, we must hate them. When our friends would prove snares, [Page 41] and hinder us from doing our duty Ad pietatem nobis obstaculo sunt. Brugensis., we must ei­ther leap over them, or tread upon them. Here, odium in suos, is, pietas in Deum. If my Wife (saith Hierom) should hang about my neck, if my Mother should show me her Brests that gave me suck, and perswade me to deny Christ, I would break from them and fly to the Cross. When Peter would be a tempter, Christ said, Apage, Get the behind me Satan.

14. A Christian must deny his E­state for Christ. A Carnal heart will commend Christ, and profess him; but will part with nothing for him. The young Man in the Gospel was Christs hearer, but not his follower. He did, superna probare, but terrena appetere as one saith Bern.. When Christ said to him, Sell all and give to the poor, abiit tri­stis, he went away sorrowful, Mat. 19.22. When Mercury is in conjunction with a bad Planet, it hath a bad in­fluence: So when Riches are joined [Page 42] with a bad heart, they do much hurt. The World lay nearer the young Mans heart, than Christ. Fulgens hoc aurum praestrin­git oculos. Varro. Have some of the Hea­thens denied the World? Epaminondas a Graecian Captain, who obtained many glori­rious Victories, yet he was a great contemner of the World; he refused vast sums of Money sent him from the King of Persia, insomuch that when he died, he left scarce enough to de­fray the charges of his funeral. Did an Heathen go thus far in denying the World, and shall not Christians much more? Let the wedg of gold be denied for the Pearl of price. Mat. 19.27, We have forsaken all, and followed thee. A true Saint esteems the gleanings of Christ, better than the worlds Vint­age. Phil. 3.8. For whom I have suffered the loss of all things Heb. 11.24.. Galeacius Mar­quess of Vico parted with a fair estate, to enjoy the pure ordinances of Christ at Geneva. When a Jesuite perswad­ed him to return to his Popish Reli­gion [Page 43] in Italy, promising him an huge sum of Money, he said, Let their mo­ney perish with them, who esteem all the gold in the world worth one hours com­munion with Iesus Christ and his holy spirit.

15. A Christian must deny his life for Christ. This is in the Text, attol­lat crucem, Let him take up his Cross Christianus quasi crucianus. Luther.. Suffering for Christ must be free and spontaneous. He who suffers against his will bears the Cross, he who suffers willingly takes up the Cross. A fair Virgin falling in love with Crates for his learning, he shew­ed her his staff and his scrip; this saith he is your dowry. Christ shows us his Cross, if we will not have him upon these terms the match is not like to go on. Sufferings will abide us Acts 20.23.. 2 Tim. 3.12. The Devil is not grown kinder now than he was. Some think of reigning with Christ, but not of suf­fering. Ioseph dreamed of his ad­vancement, but not of his imprison­ment. [Page 44] The flesh cries out the Cross is uneasie, there are Nails in the Yoke which tear; but life must be denied, yea hated for Christ. Luke 14.26, If any man come to me, and hate not father, and mother, and his own life, he cannot be my disciple. Love to Christ must out-weigh life. Rev. 12.11, They loved not their lives to the death. Paul carried the image of Christ in his heart as a Saint, the mes­sage of Christ in his mouth as a Mini­ster, and the marks of Christ in his body as a Martyr. Gal. 6.17. The primitive worthies snatched up tor­ments as so many Crowns, and were content to shed their blood for Christ, knowing they should exchange their sanguine for white Robes. The Pro­phet Isaiah was killed with a Saw, Ieremiah with Stones, Amos with an Iron-Bar, Luke was hanged on an O­live-tree. I read of Irenaeus, that he was carried to a place, where was set a Cross on one side, and an Idol on the other, where he was put to his choice, either to bow to the Idol, or suffer [Page 45] on the Cross, he chose the latter. Basil speaks of a Virgin condemned to the fire who having her life and e­state offered her, if she would bow down to an Image, answered, Let life and money go, welcom Christ. Though every Christian is not actually a Mar­tyr, yet he hath a preparation of mind, and is ready to suffer if God call. Luther said, he had rather be a Martyr than a Monarch. Let us then take up the Cross. Can wicked men be content to suffer for their lusts, and shall not we suffer for Christ? We are to look upon our sufferings as a badg of honour. If when we are re­proached for Christ [...] Chrysost., much more when we dye for him, A Spirit of God and of glory resteth upon us. 1 Pet. 4.14. Our sufferings for Christ pro­pagate Religion. Pauls being bound made the Gospel to be more enlarged. Phil. 1.12. Iustin Martyr was con­verted to the Faith, by beholding the heroick patience and courage of the Christians in their sufferings. — Pa­tiamur [Page 46] ut potiamur—The Cross leads to the Crown. 2 Tim. 2.12, If we suffer, we shall also reign with him. Who would not be willing to venture on the Seas, though rough and tempestuous, if he were sure to be Crowned as soon as he came a Shore Acts 14.22.? Persecutors may take away from us our goods, not our God; our liberty, not our freedom of Conscience; our head, not our Crown. Rev. 2.10.

He who cannot deny his life for Christ, will deny Christ. And he who is ashamed of Christ, Christ will be ashamed of him. Mark 8.38. Whosoever shall be ashamed of me and my words, in this adulterous and sinful generation, of him shall the son of man be ashamed when he cometh in the glory of his father with his holy Angels.

CHAP. III. Containing the ground of the Propo­sition.

THE grand Reason why we must deny our selves is, because we can be saved no other way. A Town or Castle may have several ways lead­ing to it, but there is but one way leads to the coelestial Paradise, and that is self-denial. Without self-de­nial, we can never come up to Christs terms. If the World be not denied, Christ cannot be loved. If self-righteousness be not denied, Christ cannot be trusted; if the will be not denied, Christ cannot be obeyed: Therefore self-denial, is of as abso­lute necessity as Heaven.

CHAP. IV. An Inference drawn from the Propo­sition.

FRom all that hath been said, See how hard a thing it is to be a Christian. Were it only to put on the Mantle of profession, it were ea­sie, even Satan can transform himself into an Angel of light, 2 Cor. 11.14. But a Man must deny himself; this self-emptying, or self-annihilation is the Strait Gate through which a Chri­stian must enter into the Kingdom of God. He is to deny not only those things which are without him, his worldly profits; but which are with­in him, his sins, nay, his righteous­ness. Self is an Idol, and it is hard to sacrifice this Idol; but this must be done. Either Carnal Self must be denied, or Natural Self damned.

CHAP. V. A check to Epicures, and Sensualists.

THis justly indites those who live in a contradiction to the Text, who instead of denying themselves, let loose the reins, and give them­selves up to all manner of pleasure and licentiousness. Eccles. 7.4, The heart of fools is in the house of mirth. Such the Prophet deciphers, who do not mortify, but gratify the flesh. Amos 6.4, 5, That lye upon beds of Ivory, and stretch themselves upon their couches, that chant to the sound of the vial, that drink wine in bowls, &c Sub capite spinis coronato, non decet mem­bra in deliciis vivere. Zanchy.. Pleasure, like Circe, inchants mens minds, and transforms them into beasts. There is a place in Africa, called Tombutium, where the Inhabitants spend all their time in Piping and Dancing. And have not we many [Page 50] who consume their hours in Plays and Stews? As if God had made them like the Leviathan, To play in the wa­ter, Psal. 104.26. How will their countenances be changed, when God shall say, Give an account of your stewardship Voluptates sunt portae in­ferni per quas ad mortem de­scendunt homi­nes. Aug.! These frolick sensualists live as if there were no World to come.Luke 16.2. They pamper their Bodies, but starve their Souls. As if one should feed his Slave, but starve his Wife. Do Epicures deny themselves? Indeed in one sence they do, for the enjoying their lusts, they deny them­selves a part in Heaven. In the Country of Sardinia, there is an Herb like Baulm, that if a Man eat much of it, he shall dye laughing. Such an herb is Pleasure, if one feeds immo­derately on it, he will go laughing to Hell. Esau lost the blessing while he was hunting. O! How many while they are hunting after worldly plea­sures lose blessedness? There is a sad cup brewing, which will spoil the sin­ners [Page 51] mirth. Psal. 75.8, In the hand of the Lord there is a cup, the wine is red, it is full of mixture. This Wine is the wrath of God, and it is mixed, the worm and the fire, help to mix the Cup. The Lord will proportion a sinners torment to his pleasure. Rev. 18.7, How much she hath lived delici­ously, so much torment and sorrow give her.

CHAP. VI. The want of Self-denial lamented.

IN the next place we may sadly lay to heart the want of Self-denial. O Self-denial, Whither art thou gone? —Terras Astraea reliquit— We live in a knowing Age, yet few know how to deny themselves. Self­ishness is the reigning sin of the World. This makes the times have a bad aspect. 2 Tim. 3.1, 2, Perillous times shall come, for men shall be [...], lovers of themselves. Self may have [Page 52] divers Actions brought against it. It is an enemy to the publick. Whence come wars? Jam. 4.1. Whence is robbery and bribery? Whence is op­pression and circumvention, but from those selfish lusts which men cannot conquer? When Lentulus had in his Will declared Tiberius Cesar to be his Heir, so basely selfish was Cesar, that he sent and killed Lentulus, that he might have present possession of his Goods. Self-denial lodgeth but in a few breasts. It is, Rara herba, a Sa­cred exotick herb which is grown very scarce. Luke 18.8, When the son of man cometh, shall he find faith on the earth? May it not be said, Shall he find Self-denial on the earth? Self-denial is gone a long Pilgrimage, and who can tell when it will return?

CHAP. VII. Containing a swasive to Self-denial.

MY next work is to perswade Christians to the Practice of this momentous duty of Self-denial. Man lost himself at first by self-exal­tation, and he must re­cover himself by self-de­nial Perit homo amando se, & invenitur ne­gando se. Aug..

1. Self-denial is just and equal. How much hath Christ denied himself for us? He eclipsed his Glory; Phil. 2.7. [...], He emptied himself. What wonderful self-denial was it, for Christ to leave his Fathers bosom and be incarnate? For Christ to be made flesh, was more than for all the Angels to be made worms. Christ denied his name and repute; Heb. 12.2, He endured the shame. He denied worldly grandure and riches; 1 Cor. 8, 9. For our sakes he became poor. The [Page 54] Manger was his Cradle, the Cobwebs his Curtains. He denied his Life, Phil. 2, 8, He became obedient to death. 'Tis but equity we should deny our selves for Christ.

2. Self-denial is the sign of a sin­cere Christian. Hypocrites may have great knowledg, and make fair pre­tences, but it is only the sincere Saint can deny himself, and lay his life at Christs feet. This was a touchstone of Moses sincerity, he denied the pleasures of the Court, and chose af­fliction rather than iniquity, Heb. 11.25. I have read of an holy Man who was once tempted by Satan, to whom Satan said, why takest thou all this pains, what dost thou more than I? Art thou no Drunkard, no Adulterer? no more am I; dost thou watch? I ne­ver sleep; dost thou fast? I never eat; What dost thou more than I? Why, said the good Man, I tell thee Satan, I give my self to Prayer; nay more, I deny my self: Nay, then saith the Devil, thou goest beyond me, for I exalt my self; and so vanished.

[Page 55]3. Self-denial is a rational thing. For, if self be an enemy, then it is wisdom to discard it. There is a rationality in all Gods commands. Why would he have us deny fleshly lusts, but be­cause They war against our souls? 1 Pet. 2.11. Why would he have us deny Pride, but because of its noxious qua­lity? Prov. 16.18, Pride goeth before destruction. Where Pride leads the Van, Destruction brings up the Rear. God would have us deny nothing for him, but that which will damn us if we keep.

4. There is nothing lost by self­denial. We shall be abundantly compensated. Mat. 19.29, Every one that hath forsaken houses, and lands for my sake, shall receive an hundred-fold, and shall inherit life everlasting. If we deny our name and repute for Christ, God will give us inward peace, there is an hundred-fold in this life; and will honour us before the Angels; how many hundred-folds that amounts to, I am not able to tell. If we deny our Estate, to keep our [Page 56] Conscience, God will give us a Kingdom Praecipua in caelo reponitur merces. Bru­gens.. Luke 12.32. What doth he lose, who parts with a Flower, and gets a jew­el? We may lose all we have for Christ, yet lose nothing by him.

CHAP. VIII. Containing helps to Self-denial.

FOr the attaining of Self-denial, let these Rules be observed.

1. Be convinced of the Incom­parable excellency of Christ. He hath an equality and consubstantiality with God the Father, Col. 2.9. He is [...], He is the quintessence of Goodness In se conti­net omne quod et expetibile. Corn. a Lap.. He is com­pared to an Head of gold, for riches, Cant. 5.10. To the Rose of Sharon for perfume, Cant. 2.1. To a bright morning-star for beauty, Rev. 22.16. Jesus Christ is all that God can require [Page 57] for satisfaction, or we can desire for Salvation. He is fully commensurate to our wants. He hath eye-salve to anoint us, White rayment to cover us Rev. 3.18., the balm of his Blood to heal us.

We shall never deny our selves for Christ, till we see a glory and a beau­ty in him. Christ is all marrow and sweetness, he is better than life, estate, Heaven.

2. Endeavour after a Vital principle of Grace. Grace will do that which flesh and blood cannot. A Man may do that by art, which he cannot do by strength. A burden of great weight, may be lift up by screws and pullies, which cannot be lift up by strength of arm. Grace will teach one the art of Self-denial, which can­not be done by strength of Nature. In particular, labour for three Gra­ces:

1. Humility. A proud Man admires himself, therefore cannot deny him­self. An humble Man lays his mouth in the dust, he hath lower thoughts of [Page 58] himself than others can have of him, he goes out of himself, he renounceth himself, he opens to God, as the Flower to the Sun. He will do what God will have him do, he will be what God will have him be, he is like melting Wax, God may set what stamp and impression he will upon him. The humble Man is the self-denier.

2. Love. Who will not deny him­self for a Friend whom he loves? He will part with any thing he hath, he will gratifie him he loves, though it be to his own loss. He whose heart is fired with love to Christ, will stick at nothing for his sake. Gregory Na­zianzen said of his Athenian Learning, he was glad he had any thing of worth, to esteem as nothing for Christ. Love to God would devour self-love.

3. Faith. Abraham was a great Self-denier, he left his Kindred, and Country, and would travel into any place where God would have him. Whence was this? It was from his [Page 59] Faith. Heb. 11.8, By faith Abraham obeyed, and went out, not knowing whither he went. He who believes Christ is his, and Heaven is his, what will not he relinquish for Christs sake? The stronger a Christians faith is, the more eminent will his self-denial be.

3. Pray much for self-denial. Prayer sets God a work Mittamus preces cordis le­gatos. Cypri­an., Psal. 10.17. Some pray for assurance, but want self-denial, as if God would set Seal to a Blank. Let this be your grand request, a self-denying frame of heart. Self-denial doth not grow in nature, it is a fruit of the Spirit. Beg of God that he will plant this heavenly flower in your Soul. Say, Lord, whatever thou deniest me, deny me not self-denial. Let me rather want great parts, nay, let me rather want the comforts of the Spirit, than want self-denial. There may be going to Heaven without comfort, but there is no going thither without self-de­nial.