SUBSECT. I. Of denying Self in respect of inherent Grace.

In this, as also in the rest of the par­ticulars following, I shall consider it,

• 1. Negatively, what it is not.
• 2. Affirmatively, what it is.

Negatively, To deny Self in respect of inherent Grace, is not

1. To deny the presence of it where it is. This were to bear false witnesse a­gainst ones self, and consequently to break the ninth Commandement. Luther judg­ed it no small error in Melancthon, that to the intent that all might bee ascribed unto God; hee imagined Christ to bee further off from his heart, than indeed hee was. Solt Deo omnia deberi tam ob­stinatè asserit, ut mihi planè videatur sal­tem in hoc errare, quod Christum ipse fin­gat, longius abesse cordt suo, quàm sit reve­râ; But saith hee, Certè nimis nullus in hoc est Philippus; Certainly Philip is too-much-nothing in this kinde of Self-denyal. It is not humility, but pride, and foul in­gratitude, not to acknowledge what good soever God hath wrought in us; which is not so well taken notice of as it should by some, otherwise very good men, and women, who now and then will needs [Page 44]thus severely passe sentence upon them­selves, as having not one jot of good­nesse in them. It is commonly obser­ved by such as have to do with men of troubled consciences, that notwithstand­ing they will acknowledge such things to bee in themselves, as according to the judgement of the word, are the very fruits, and real effects of Gods sanctify­ing Spirit, yet by no means will they yeeld, that there is a work of grace in their hearts. They cannot deny but that there is a change in some measure wrought from what they were before; the wayes of God which once they count­ed too strict and precise, and hated under that very notion; they now love, and account them the happiest souls that walk in them; and those sinful wayes which they took pleasure in formerly, they now loath, and detest, and are even ashamed of them; and as for the people of God whom in times past they hated, and persecuted, they now love them dear­ly, and esteem them the only excellent ones upon the earth. They cannot de­ny but they have an hungring and thirst­ing after the Lord Jesus; not only to bee made partakers of his Righteousnesse, but his Holinesse also, and that nothing without this, will content, and satisfie them; and yet notwithstanding all this, they will most unreasonably conclude [Page 45]against themselves that they have no grace; and for what reason? why, be­cause they have not such a measure of grace as they apprehend to bee in o­thers; they have not such stirring and strong affections, such a measure of grief for sin, such a measure of love to, and delight in the wayes of godlinesse, as o­thers have, and hence they conclude they have nothing in themselves more than what may bee found in reprobates, and that all is but in Hypocrisy. Now, could they but see it, there is much of Self in this, that because they have not so much as they would, they will not take notice of so much as they have. A little grace must bee owned, though in the midst of many corruptions. As with one eye we should look upon the evil that is in our selves to bee humbled, so with the other we should look upon the good that is in our selves to bee thankful. I am black, but comely, saith the Spouse, Cant. 1.5. And I sleep, but my heart waketh. chap. 5.2.

2. It is not to deny the power of it, when it should bee exercised. Power is most properly proper unto grace, [...], it is alwayes necessarily in it, and it can no more bee conceived with­out it, than a body without quantity, or fire without heat. To say therefore that grace is not a powerful inabling thing, is a very contradiction, for it is all one as to [Page 46]say that grace is not grace; as to say that fire is not hot, is all one as to say that fire is not fire. Therefore it is but an idle plea for any one that is godly, to say, hee can do nothing, and that upon this account hee must not attempt the performance of any good duty, till the Spirit move him. Verily there is much of Self in this. Non posse praetenditur, non velle in causâ est. Want of power is pretended, but want of will is the cause why those that are godly do no more than they do. I doubt not to affirm that ordinarily it is so. Austin wondring at himself (as hee tells us, L. 8. Confess. c 9.) why the minde when it commands the body, should presently bee obeyed, but when it commands it self, should bee refisted, thus at length resolves the case. Non ex toto vult, non ergo ex to-to imperat, it doth not fully will, and there­fore doth not fully command. Nam in tantum imperat in quantum vult, & in tan­tum non fit quod imperat, in quantum non vult; for in so much it doth command, in as much as it doth will, and in so much that is not done that it doth command, in as much as it doth not will. Paul ex­horts Timothy to stir up the gift of God which was in him, 2 Tim. 1.6. and hee gives this reason, vers. 7 for God hath given us the Spirit of Power, of Love, and of a sound minde. And the Prophet com­plaines, Isa. 64.7. There is no man that [Page 47]stirreth up himself to take hold of God. Vulg. Nonest qui surgat, there is none that riseth up; and so Augustine in the fore-mentioned place; speaking of the mind as partly willing, and partly unwil­ling to that which is good, Non totus as­surgit, saith hee, it doth not fully rise up. Therefore though Natural men, who are dead in sin, bee without strength, and so cannot stir up themselves to a further do­ing, and receiving of that which is spiri­tually good, yet spiritual men, who are quickened, have a power, and ought to stir up that power, for the doing of that good which God requires, and for the receiving of that good which hee hath promised.

3. It is not to deny the use of it, as an evidence for the clearing of the goodnesse of our spiritual estate. Wee know saith the Apostle that wee have passed from death to life, because wee love the Brethren, 1 John 3.14. And by this wee know that wee love the Children of God, when wee love God, cap. 5.2.Quicquid de a­liquo universali dicitur universa­liter, id etiam d [...] omnibus dicitur quesub isto uri­versali continen­tur. and by every other grace wee may know it as well as by this. The least grace if true and sincere, is sufficient to salvation, and therefore the sense of the least grace isCulverwell's White Stone. sufficient to assurance. Grace is the fruit of the Spirit, Gal. 5.22. and the tree is known by its fruit, Mat. 12.33. Some cry up an immediate revelation of the Spirit, as the only evidence, in opposition to the testimony of a good conscience, ar­guing [Page 48]from inherent Grace; but such do not consider that the testimony of Gods Spirit is alwayes accompanied with the testimony of our own spirit, as Rom. 8.16. The Spirit it self beareth witnesse with our spirit, that wee are the sons of God, [...] Culverwel. Ibid. which is properly of one that confirms what the other sayes. If our own conscience condemn us, i. e. upon just and warrantable grounds, out of the word, God will much more condemn us, for God is greater than our consciences, and knows much more wickednesse by us, than wee do our selves, 1 John 3.20. It is not our confidence and perswasion then, but the ground of it, that argues our Estate to bee good. Though our perswasions bee never so strong, yet if our grounds and reasons bee none, or false, wee are but in a tottering condition; wee do but build upon the sand, and therefore when the rain descends, and the flouds come, and the winds blow, our building will fall, and great will bee the fall thereof, Matth. 7.27. Here I cannot but make mention of a dangerous mistake of some, that first take it for granted, that they are in Gods favour, and then, though they can see nothing in themselves (setting aside their form of godlinesse, their holding of some po­pular opinions, and engaging in the publick service with the honest party) but the fruits of the flesh, as Adultery, Fornica­tion, [Page 49]Uncleannesse, Lasciviousnesse, Hatred, Variance, Emulation, Strife, Sedition, He resies, Envyings, Drunkennesse, Revellings, and such like. Yet they go on securely, vainly trusting that none of these (some whereof they rather judge to bee fruits of the Spirit, than of the flesh, and others of them (upon the fore-mentioned sup­position) rather infirmities, than reigning sins) shall separate them from the love and favour of God, seeing, whomsoever hee loves, hee loves unto the end. Wee have a remarkable place for this, Isa. 48.2. They call themselves the holy City, and stay themselves upon the God of Israel, and yet as the former verse shews, they were most abominable Hypocrites, they made mention of the God of Israel, but not in truth, nor in righteousness; and the fourth verse tells us, that they were very obstinate, their neck was as an Iron sinew, and their brow brass. I am verily perswaded this is a delusion that damns millions of souls under the Gospel. Dr. Jackson in his Treatise of Justifying Faith, hath so fully opened it, that I thought good for the conviction of this sort of men, to transcribe this that follows. ‘The Hypocrite (saith hee) alwayes pervert­ing the practical, as the Heretick doth the theorical rules of Scripture, never sounds the main depth of Christi­anity, but passeth over it, as if it were [Page 50]some Philosophical shallow — And after hee hath once lost the right way, and wandered a while in uncertain blinde per­swasions of his private favour with God, takes a course quite contrary to all godli­nesse. For where our Saviour laies it down as one of the first and most neces­sary rudiments of Christianity, that wee must forsake all, and deny our selves, otherwise wee cannot truly follow him, the Hypocrite perswades himself hee hath forsaken Father, and Mother, Sister and Brother, even all hee hath any sae­cular reference unto, because hee so de­voutly follows Christ. As in what? in hearing Sermons, quoting places of Scripture upon every occasion, in com­mon talk, or in precise observance of some precepts, whose practise is very compa­tible with his principal desires, apt to sup­port his reputation, otherwise defective and lame, or perhaps consort as well with his sowre afections, his niggardly, or scrapin disposition, zeal in reading, and hearing Gods word; I ever admire, where it is accompanied with practice conformable; but to bee more precise in perswasions, than in actions, more zealous in perfor­mance of duties towards God, no way chargeable, than lowly, courteous, and real­ly loving toward their neighbours, is a fearful sign that worldly affection hath got the start of Faith in the Spring, and [Page 51]will hardly bee overtopped in the growth; and that the mind thus affected, is sickly, and faint, yet willing to stay the working of couscience with these repasts. And were it not the nature of this disease, to put out the eye of reason, and rely wholly upon forced perswasions; it were impossi­ble such palpable contradictions betwixt most mens ordinary resolutions, and fun­damental principles of Faith (as any Heathen that could but understand what the words of Scripture meant, would upon the first view of both, clearly dis­cry) should go so long, oft times for ought wee can perceive, the whole course of their lives, without controule, or check, and without notice of their danger. Hee is in worse case questionlesse than the meer natural, or reasonable man, even blinded by Gods just Judgement for his hypocrisy, that can suffer himself to bee perswaded hee hath truly denyed himself, taken up his crosse, forsaken all, and made fit to follow Christ; when as the world sees, and his practice proclaims hee mindes nothing, either so intensive­ly, or continually, as the increasing of his wealth, or raising his own, or his Childrens fortunes, already greater than they are, Christianly capable of.’ Thus far the Do­ctor; Therefore I do here in the name of God warn all those, of what rank soever they bee, that shall read this Book, that [Page 52]as they love the salvation of their own souls, and would not suffer the vengeance of eternal fire with unbeleevers and hy­pocrites, the Devil and his Angels in Hell, they would beware how they en­tertain any such conceit of the goodnesse of their spiritual condition, while in the mean time they neglect to look after the evidence of the real presence of sin-subdu­ing, sin-mortifying grace in their own hearts. The five foolish Virgins never doubted of their grace, till it was too late, and this was their folly; they were shut out of the Bride-chamber for their neglect, Mat. 25.11, 12. Our Saviour tells us, that many at the last day will say unto him, Lord, Lord, have wee not prophesied in thy name? preached many powerful Ser­mons, even to the wonder and astonish­ment of those that heard us? and in thy name cast out Devils, and in thy name done many wonderful works? been instruments of a wonderful reformation in the places where wee dwelt, casting out Drunkards, Swearers. Prophaners of the Lords day, &c. and that then he will profe sse unto them, that he nevr knew them, Mat. 7.22, 23. Let every one therefore examine himself whether he be in the Faith; 2 Cor. 13.5 and give all diligence to make his calling and election sure, i. e his election by his calling, 2 Pet. 1.10.

4. It is not to deny the expression of it, when it should bee seen. Though grace [Page 53]bee an invisible thing in it self, yet by an holy practice it may bee made visible. I willshew thee my Faith by my works, saith the Apostle, Jam. 2.18. and this is accord­ing to the commandement of our Saviour, Mat. 5.16. Let your light so shine forth, that men may see your good works, and glori­fie your Father which is in Heaven. Some are affraid to discover their graces, when they doubt it will bee to the prejudice of their worldly interesse; and therefore lest they should offend some particular persons, not cordially affected to reli­gion, upon whom they depend for some place of honour, or profit, which either they expect for time to come, or for the present do injoy, they chuse rather in a way of base servile compliance, to disco­ver their corruptions. But this is a great dishonour to God, and that which pro­vokes him exceedingly. It was a great evil in David, that hee would play the na­tural fool before Achish, 1 Sam. 21.13. but certainly it is a far greater evil for any one to play the profane fool. Let such remem­ber that terrible speech of our Saviour, Mark 8.38. Whosoever shall bee ashamed of mee, and of my words, in this adulterous and sinful generation, of him also shall the son of man bee ashamed, when hee commeth in the glory of his Father, with the holy Angels.

Thus I have shewn what it is not, Ne­gatively, now in the next place I shall [Page 54]shew what it is,

Affirmatively, To deny Self, in respect of inherent grace, is

1 Not to attribute it to our selves, either as the efficient or meritorious cause thereof.

1 Not as the efficient cause. The work of grace is supernatural; such a work as is tar above and beyond any finite pow­er, whatsoever to effect: which being so abundantly declared in the Scripture, sometimes calling it aSire novatio naturae nostrae cadem regenera­tie, & creatio dicitur, oportet certè ejus gene­ris opus esse, quod cum creatione aliquam habeat cognationem: nullam autem habebit — si ho­mini partes suae ita tribuautur, ut quippiam fe­risse tatuatur, quod agracia Deìnon sit omui­no profectum Camero. Collat. cum Tileno. p. 668. New-creation, 2 Cor. 5.17. Ephes. 4.24. and a regenera­tion, and new-birth: John 3.5. James 1.18. sometimes a vivification, or a quick­ning of those that were dead, Ephes. 2.5. and a resurrection from the dead, Col. 2.21. in all which that there should bee any co-operation of humane power is x ut­terly impossible; one may justly wonder with what face any that do acknowledge it to bee the Word of God, can affirm the contrary. And yet the Arminians are not ashamed to go up and down boast­ing and bragging of a power with­in themselves, to do all this, and much more, without any dependence upon the special grace of God, at their own will and pleasure, which is too too (evident, al­though^y in words they would sometimes [Page 55]dissemble the matter, in that they will acknowledge no other efficacy of grace, but what consists in a moral suasion onely.

But some of them speak their mindes plainly,Episcopius Disp. de pers. Script. Posse quemlibet modo usu rationis polleat, sine ullâ peculiari, immediatâ, vel internâ lucis collustratione, facillime intel­ligere ac percipere omnes scripturae sensus qui ad salutem necessarii sunt scitu, creditu, speratu, vel factu, &c. That any man, if hee have but the use of reason, without any peculiar, immediate, or internal illu­mination, can most easily understand, and perceive all those meanings of the Scripture which are any way necessary to be known, beleeved, hoped for, or put in practice: And that these meanings of the Scripture being apprehended by the understanding, are most easily propound­ed to the will, which hath by nature a free and inseparable faculty of choosing any kinde of object whatsoever, that is presented by the understanding.

Again,Jo. Arnold advers. Bogerm. Positis omnibus operationibus quibus ad conver sionem in nobis efficiendam Deus utitur, manet tamen ipsa conversio, it a in nostrá potestate liberá ut possimus non converti, i.e. nosmetipsos convertere, vel non convertere. Notwithstanding all the operations that God makes use of for our conversion, yet conversion it self so remains in our own free power, that wee [Page 56]can bee not converted, that is (as they explain it) wee can either convert or not convert our selves.Owens Dis­play of Armi­nianisme. Where the Ido­later plainly challengeth the Lord to work his uttermost, and tells him, that after hee hath so done, hee will do what hee please.

Most horrid blasphemy! Neither the word of God that tells us, The natural man receiveth not the things of the Spirit of God, because they are foolishness unto him, and that hee cannot know them because they are spiritually discerned, 1 Cor. 2.14. that he isHi timli (si nihil aliud esser) satis ar­guunt quàm sint illa vana quae de liberi arbitrii viribus in causa salutis vulgo jactan­tur. Erenim si servi sumus peceati, quo pacto cum ser­vitute porerit una consistere Libertis? Cam. de Effic. gratiae Thes. 5. the servant of sin. Rom 6.20. Enmity against God, and therefore nei­ther is, nor can be subject to him, Rom. 8.7. That every imagination of the thoughts of his heart is onely evil continually, Gen. 6.5. That hee can no more alter his custome of sinning, than the Aethiopian change his skin, or the Leopard his spots. Jer. 13.23. That hee is without strength, Rom. 5.6. Can do nothing, Joh. 15.5. Being al­together dead in trespasses and in sins, Eph. 2.1. Nor Experience, whereby wee see that till God do mightily over-power him by the irresistible working of his Spirit within him, hee goes on; adding sin to sin, and iniquity to iniquity; the most convincing and perswasive Mini­stry of the Gospel notwithstanding, is sufficient to convince these men.

Certainly, if any of them perish in [Page 57]this damnable error, their condemnation is of all mens most just, they are [...], altogether inexcusable, and can have nothing to plead for themselves; For whereas other men plead their Cannot Fenners wil­full Impeni­tency, Self­murder. , (though that bee not the reason) these must needs confess that their Will-not is the onely cause of their destruction: For if they can convert themselves, whence is it then that they are not converted? It is not (they say) because they cannot, therefore it must needs bee because they will not.

But to let this pass, What ever these men think or speak concerning the abi­lity and power of nature in the work of conversion, the Scripture (wee see) teacheth us otherwise, That by nature wee are spiritually dead; and if so, reason will tell us, That wee cannot make our selves spiritually alive; And therefore let no man presume upon any strength of his own, as if hee were able as of himself, to answer the Call of the Gospel in turn­ing himself from the power of Sin and Sa­tan, unto God; but rather pray as E­phraim, Jer. 31.18. Turn thou mee, and I shall bee turned.

Indeed if God will undertake the work, it shall bee effected, and the gates of hell shall not prevail against it; but if hee let it alone, though there be line upon line, precept upon precept, and perswasion upon [Page 58]perswasion, most certain it is, it will ne­ver bee.

If hee leave men to themselves, if hee say concerning any one, as hee did con­cerning Ephraim, Hos. 4.17. Let him alone, hee will stand it out in a way of rebellion to the last, bee will hold fast deceit, and refuse to return till his iniquity be full, and hee become ripe for destruction.

Did men see this sinful disposition of theirs, not onely as it is discovered in the Scriptures, but as it discovers it self in their own hearts, with what implacable antipathy, and irreconcileable enmity it is continually acting against God, and the things of God, which by reason of Self-love that blindeth their eyes, they do not discern, there would bee no great difficulty in convincing them of the truth hereof; but this is part of the cor­ruption of sinful nature, that though it neither can, nor will bee good, yet it would bee thought to bee so by others, and inforceth a conceit upon it self that it is good, at least not so bad as to bee alto­gether unable to doe any thing that is good.

Hence many persons having their af­fections sometimes extraordinarily stirred by some rowsing Sermon, upon this ima­ginary conceit of their own ability to be good, presently begin to reform their for­mer course of life, not only abandoning [Page 59]those gross evills which heretofore they practiced, but taking up the practice of those good duties, which then they neglected, hoping at length to arrive at that perfection which the Law requires; but finding that after all their tugging and striving in many things, they still come short of it, they come to Christ de­siring him to joyn his strength to theirs, and to perfect that which they have so well begun themselves.

But O the wofull delusion these men are under! They change indeed their outward actions, but they do not, they cannot change their inward dispositions; they are the same men still as before, they have a form of godliness, but are not under the power of it, they bring forth some fruit, but they have no root in them­selves, and therefore,Luke 8.13. [...] in the hour or opportunity of temptation they will fall away.

And it cannot be otherwise, for while they imagine they have power sufficient in themselves, it is certain they will not go out of themselves for it, and if they go not out of themselves for it, it is cer­tain they cannot have it, and if they have it not, how is it possible they should doe that which cannot bee done without it?

As for their coming unto Christ, for augmenting and consummating grace, [Page 60]upon this supposition, that initiating grace is of themselves, it is a meer vanity;Amesius Coron. ad Collat. Ha­giens. Ar. 4.248 Quasi majore opus esset potentia ad incre­mentum & constantiam fidei quàm adejus primam in generationem, &c. As if more power were required for the increase of faith than for the first beginning of it, and it had not its beginning, as well as its in­crease, from one and the self-same cause.

This was the conceit of the Massili­enses, against whom Austin writes in his book, De Praedestin. Sanctorum, who said, that as touching the augmentation of faith,Ex Deo fidei complemen­tum, ex nobis est fidei caeptū, sibimet arro­gantes primi­tias boni, Deo vix decimas relinquentes, Ames. they granted it was the work of God; But as for the initiation, or first be­ginning of it, they stifly maintained, that it was the work of man. But the Scrip­ture tells us, That Christ is the Author, as well as the Finisher of our faith, Heb. 12.2. and so of every other grace, as well as of faith. Therefore if wee look not to him as the Author of grace, we have no rea­son to look that hee should bee the Fi­nisher of it. Unto every one that hath saith he, shall be given, Mat. 25.29. and he shall have great abundance, but from him that hath not, shall be taken away even that which hee hath. Where Christ hath begun a good work, wee may bee confident he will finish it, Philip. 1.6. But if wee begin in the flesh (as wee doQuicquid est extra Christum caro est. if wee begin without Christ) wee cannot expect [Page 61]we should end in the Spirit. To expect that the Spirit should joyn his strength with ours, and co-operate with us, hath not more of ignorance than of arrogancy in it; for what is it else than for the second. cause to expect to take place of the first? to look that God should come down from the Throne, and wait upon us at the Foot-stool? Co-operatio est hominis, non Dei, insert enim co-ope­ratio aliquam imperfectio­nem, supponit (que) alium primum agentem, at (que) it a si Deus co­operaretur ho­mini per gra­tiam, homo praeiret, & De­us sequeretur. Rivet. excrei­tat. in Gen. 52. Co-operation supposeth a­nother to be the first Actor. and therefore if God should co-operate with us by his grace, we should go before, and God follow after; a thing very pleasing unto Self, and that which these men would have, though all of them do not take notice of it. But enough of this.

By all that hath been said, it is clearly manifest:

1 If wee have no grace, from whom it must be expected; not from our selves, but from him who is full of grace, Ioh. 1.14. in whom it hath pleased the Father that all fulness should dwell, Col. 1.19. for this end, that all that come unto him might receive from his fulness grace for grace, Ioh. 1.16. and therefore abando­ning all conceits of our own sufficiency, and despairing of grace by any strength of our own, we must come into him,Scripturae sibi respondent de praecepto & gratia, ut E­zek. 18.31. & cap; 36.26. Item Jer. 6.16. & E­zek. 36.27. item Phil. 2.12. item Marth. 5.48. & 1 Cor. 1.10. quae ma­nifeste evin­cunt hee ipsum agratia Dei ex­pectari & ficri quod a Deo praecipitur, i. e. ipsam rei effectionem Rivet. in. Psa. 16. ear­nestly praying, that he would make us such as he would have us to be.

[Page 62]2 If we have grace, to whom it must bee ascribed, not to our selves, but to him who is the God of all grace, 1 Pet. 5.10. who hath wrought it in us, 2 Cor. 5.5. wee must say, This is the Lords doing, and it is marvellous in our eyes, Psal. 118.23. It is hee that hath made us, and not wee our selves, Psal. 100.3. and therefore not un­to us, not unto us, but unto the Name of the Lord be all the praise, Psal. 115, 1. This is indeed to praise God aright (and it is a principal part of Self-denial in the matter wee now speak of) to acknow­ledge God as theThis is the difference be­twixt thanks­giving and praise, the one looks at the be­nefit, the other at the work­manship of God in it. Vines on Isa. 63.8. Serm. before the Parl. Workman. We are [...]. Syrus [...], Ad priorem hominis creationem allu­dit, utetiam David. Psa 51.12. Pro nomine [...], caeteri omnes prorsus excluduntur, [...] vocat quod Hebr. [...]. Beza in loc. his workmanship saith the Apostle, created in Christ Jesus unto good works, Ephes. 2.10. therefore if we attribute any thing to our selvesSibbs Souls Conflict, cap. 28. We commit either Sacriledge by robbing God of his due, (and so doe not praise him) or mockery, by praising him for that which wee hold to bee of our selves.

It is a most unreasonable thing to ar­rogate that to our selves as the principall cause, in the effecting whereof wee were not so much as the instrumental; and yet it is that which even the best of men are naturally prone to do. Spiritual pride, [Page 63]though it be one of their greatest infirmi­ties, yet it ariseth out of their chiefest ex­cellencies, namely their graces; not that Grace breeds it, but the flesh, though it cannot endure the grace that is in the same heart with it self, yet it is apt to bee proud of it; it loves not the grace, but the praise and honour that comes by it, it loves right well, and under that notion it will glory in it. If we observe the work­ings of our hearts, especially at such times when we compare our present con­dition with our former condition, what a change there is, and our selves in this condition with others in our former con­condition, what a difference there is; nay, when we compare our selves with others in the same condition with our selves, how much wee doe excel; wee shall often take notice how ready Self is to catch all the praise, so that if wee bee not excee­ding watchful, it is presently gone with it, and instead of admiring God, we do no­thing but admire our selves, and go up and down glorying in our own thoughts, as if we had made our selves to differ, and had nothing that wee received from ano­ther. Surely if what I have found by expe­rience of the wickednes of my own heart in this particular, be an argument of the like wickedness in other mens hearts (as I thinkProv. 27.19 it is) I must needs warn them to have a very watchful eye over them­selves, [Page 64]that while they take notice of the grace they have received, there be no se­cret glorying in their thoughts, as if they received it not. Wee finde the Apo­stle more than ordinarily careful of this, both when he speaks of the life of Grace in himself, and in others; in himself, 1 Cor. 15.10. By the grace of God, saith hee, I am what I am; I laboured more a­bundantly than they all, yet not I, but the grace of God which was with me. And Gal. 2.20. I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. In others, Ephes. 2.8. By grace yee are saved through faith, [...], and this not of your selves, it is the gift of God. This is the first thing, not to at­tribute it to our selves as the efficient cause, the next is,

2 Not as the meritorious cause; The work of Grace, as it cannot be effected by any ability of our own, so it cannot bee deserved by any worthiness of our own. We are not worthy of the least of Gods mercies (as humble Jacob said of him­self, Gen. 32.10.) much less of this that is so great. There was no such thing as deserving at Gods hands, in the state of in­nocency; Adam might impetrare, but not mereri, obtain by working, but not de­serve; for works were never Suo jure in [Page 65]the first Covenant, they were not made the condition of eternal life for any in­trinsecal worth that was in them, there being no proportion betwixt a finite obe­dience and an infinite reward; it was an Act of Grace on Gods part to promise life eternal upon the performance of that, to which man was obliged by his Creati­on, though there had been no such pro­mise; how then can there bee any such thing in this state of degeneracy? Then there was non-deserving, but now, not only non­deserving, but ill-deserving too. We are so farre from deserving any thing that is good, that we deserve the quite contrary, even all manner of evil to be inflicted up­on us. And therefore if God should deal with us according to our deserts, hee might justly punish us, not only by denying us grace to doe that which is good, but byExod. 4.21 Rom. 19. hardning our hearts to doe that which is evil, that so waxing worse and worse2 Chron. 28.22. 2 Tim. 3.13 notwithstanding all that he should doe to reclaime us, our Damnation might bee the greater. We have had our portion al­ready, but we have played the Prodigals, and have broken, and therefore cannot de­mand a second setting up. Therefore if wee will return to our Father, if we will have the best robe brought forth, and put up­on us at our return, wee must come with the Language of the Prodigal in our mouthes, Luke 15.21. ‘Father, we have [Page 66]sinned, [...], and we are no more worthy to be called thy Sons; the Childrens bread belongs not to us, even the crumbs that fall from thy Table are too good for us, and thou mightest justly suffer us to pine away in our iniquities.’ This is the way to obtaine grace if we would have it; but Self hard­ly stoops to terms of so great Self-abasc­ment. Papists and Arminians know not how to speak in this humble Dialect. Me­rit of congruity, and merit of condignity are continually in their mouthes; merit of congruity in respect ofVid. Henric a Diest. Mel­lific. Catech. par. 3 Grace, merit of condignity in respect of Glory. The latter of these we shall speak toSee Subsect. 3. following. afterwards; to the first here. Their Opinion andMeritum de congruo ho­minis nonrenati seu ante pri­mam gratiam acceptam ope­ribus tribuunt. Meritum de congruo nomi­nant, quod con­gruum sit, ut Deus homini seeundum vir­tutem suam operanti plae mium (Wolleb) conversionem, (a Diest) red­dat. Do­ctrine concerning it, is, That works going before conversion may of congruity promerit grace; that is, if a man doe but make a due improvement of his reason, a good use of his natural endowments, if hee doe but as much as he can (which many (they say) doe) it is fit that God should give him grace. Where not only the suppo­sition, but the inference also is false, and contrary to the Scriptures; for,

1 Here is supposed that which is not to be supposed, and that which will never be proved, namely, that some men as yet not converted, who for the present are in an unregenerate estate, doe doe as much as they can; certainly, every wicked [Page 67]servant will bee found to have been a slothful servant at the Day of Judgement, Matth. 25.26. But,

2 If this were true, that some such persons act adultimum virium, to the ut­termost of their power, yet it follows not, that therefore it is fit that God should give them grace; nor doth God give any one grace upon that account; for when they have done all that they can in this unre­generate state, what is it that they have done? why nothing well-pleasing and acceptable unto God, because (as the A­postle saysRom. 8.7, 8 The carnal minde is enmity a­gainst God, for it is not subject to the Law of God, neither indeed can be; whence hee concludes, that they that are in the flesh cannot please God. Now, is it fit that God should give them grace, for doing that which doth displease him?

Again, as faith without works is dead, so works without faith are dead also; and if they be dead works, and not the service of the living God (as the Apostle saith they are, Heb. 9.14.) how can a man by such works deserve to have grace? What a monstrous thing is it, that vice should me­rit vertue? that a man by sinning against God should deserve to bee partaker of his holiness! That Natural men may doe some things that are materially good, there is none will deny, but that they can doe any thing formally good, smells too much [Page 68]of the Pelagian Forge, and is manifestly contradictory to the Word of God, which tells us, that whatsoever such men doe is sin, Prov. 21.4. Titus 1.15. And therefore most certain it is, they can doe nothing to prepare themselves for conver­sion, nothing to move God either to vouch­safe them the means of grace, or to make them effectual, as these men vainly teach.Dr. Twisse a­gainst Hoard. Lib. 2. This is the peculiar glory of Gods grace, to make us perfect in every good work, and to work in us that which is pleasing in his sight through Jesus Christ, and this he doth according to his good plea­sure, Phil. 2.13. & Hebrews 13.21. for Grace is not conferred according to works; that was condemned as a pesti­lent Doctrine long agoe in the Synod of Palestine, and all along in divers Councels against the Pelagians. That the Gospel prevails upon some, and not upon others to whom it is preached, whom it still leaves in the gall of bitterness, and in the bond of iniquity; our Saviour ascribes it wholly to the good pleasure of God, as the only reason of it. I thank thee Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so Father, for so it seemed good in thy sight, Matth. 11.25, 26. And Judas (not Isca­riot) hearing him say, that If any man loved him, he would manifest himself unto [Page 69]him, replies with wonder, ‘Lord, how is it that thou wilt manifest thy self unto us, and not unto the world! as if hee had said, There was nothing in us more than in them that could move thee to it, we were by nature the Children of wrath as well as others. It is not only true of Election, but of Vocation also, It is not of him that willeth nor of him that runneth, but of God that sheweth mercy.’The grace of God is preventing grace, it meets us in the way of sin, even while wee are running away from God; we doe not seek it first, but it seeks us, and findes us out in our lost condition, that wee might seek it after­wards, and having found it may be care­ful to keep it; as Isa. 65.1. I am sought of them that asked not for me Non ergo putandum est cum Pelagianis, gratiam dari ex merito, & iis communicari qui eam antea quaesiverunt. Non enim quae­ritur gratia, sine gratia, quae prima ho­misem perdi­tum in se quae­rit & invenis, ut postea eam quaerat & cen­servet inven­tam. R. vet in loc. Exercitor in Gen 52. I am found of them that sought me not; I said, behold me, be hold me, unto a Nation that was not called by my name. Therefore if wee have any evidence of a real work of grace in our hearts, in any measure, wrought by the Spirit of God, let us cry Grace, Grace unto it; let us say unto the Lord as Mephibo­sheth unto David, 2 Sam. 9.8. What are thy Servants, that thou shouldest look upon such dead Doggs as we are! And thus much for this first particular of Self-denial in respect of inherent grace, the not ascribing it to our selves as the cause, neither the efficient nor meritorious cause of it. In the next place, to deny Self in respect of inherent grace, is,

[Page 70]2 Not to rest upon it, as the righte­ousness whereby wee are justified in the sight of God. It is not a righteousness in­herent, but imputed, whereby we are justi­fied. Righteousness inherent is a necessa­ry antocedent of glorification, 2 Thes. 2.13. (the subject of reconciliation is an enemy, Rom. 5.10. of Justification, a Sinner, Rom. 4.5. but of Glorification, a Saint, Acts 26, 18,) it is also a necessary conco­mitant of Justification, I Corinth. 1.30. & Rom. 8.29, 30. (where God doth al­ter and change the state, there hee doth mend the condition by the operation of his holy Spirit) but it is not the formal cause of it, as Bellarmine and other Papists teach. Iustification is a gracious sentence of God, whereby for Christs sake appre­hended by faith, he doth absolve the Be­leever from Sin and Death, and accounts him righteous unto life.Non est Phy­sica transmu­tatio qualita­tum in haeren­tium, sed mo­ralis vel relativa transmutatia status qualis est mutatio hominis qui per condonatio­nem creditoris, ex debitore fit non debitor. Ames. Bellar­min. Enervar. Tom. 4.132. It doth not de­note any Physical or real change of dis­position, but a judicial or relative change of state, such a change as consists in pro­nouncing of a sentence, and in reputation; But to him that worketh not, but beleeveth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4.5. where this phrase [Faith is counted for righteousness] is all one with that in the sixth verse [God imputeth righteousness without works] What this righteousness is, that is there said to bee imputed, the [Page 71]Apostle afterwards tells us, Cap. 5.19. where he saith, that as by one mans diso­bedience many were made sinners, even so by the obedience of one shall many bee made righteous; by which hee shews, that the righteousness whereby we are justified, is the obedience of Christ (his active and passive obedience) and therefore not a righteousness inherent in our selves, but imputed to us; for 1. It is the obedi­ence of Christ; and, 2. The text saith, that we are made righteous by that obe­dience in the same manner, as we are made Sinners by the disobedience of Adam, which is byNon potest intelligi quo­mode in obe­dientia Adami constitueret posteros peccatores efficienter, nisi illa in obedientia pri­us imputetur ipsis; peccatum enim qu [...]d ne (que) nobis inhaeret, ne (que) im­putatur, non potest in nobis quilquam efficere Ames. Bellar. ener­vat, Tom. 4.140. imputation.

As for the righteousness of Sanctifica­tion inherent in our selves, it cannot justi­fie us, because it makes no satisfaction to the Justice of God; the righteousness whereby we are justified, is such a righte­ousness as makes a full and perfect satis­faction to the Justice of God, for all that it can justly require, either by way of pu­nishment for sin, or by way of obedience to the Moral Law. The Covenant of Works being broken, man stands bound unto God in a two-fold Debt, a debt of suffering for his first Transgression, and [Page 72]of perfect and perpetual conformity to the Law (both habitual and actual) for time to come; God will have the Threat­ning fulfilled, as well as the Precept obser­ved; and the Precept observed, as well as the Threatning fulfilled. This the Justice of God requires, and therefore, it is nei­ther suffering according to the Threat­ning alone, nor being conformable accor­ding to the Precept alone, but both toge­ther, that satisfies Gods Justice; there­fore inherent righteousness alone cannot justifie, because the Curse of the Law for sin, remaines still to be suffered. This God stands upon, to have sin punished to the full, according as he hath threatned, and therefore the punishment must bee endu­red either by the Sinner himself, or by another (for him, and in his stead) that is able to bear it, that so God may bee sufficiently revenged for all the wrong that sin hath done unto him; therefore they doe miserably mistake that talk of Justi­fication, either by habitual or actual righteousness alone, for that is not full satisfaction to the Justice of God, and that which is not full satisfaction, in this case, is no satisfaction at all, and where there is no satisfaction to the Justice of God, there can be no Justification.

Suppose a man should attain to that perfect and compleat habitual conformi­ty to the Law which is required (for of [Page 73]that onely wee speak in this place) yet this could not justifie him, because it could not acquit him from his sin in losing that which hee had before; This After-conformity would not make amends for the former that was lost: This Con­formity recovered, is a debt as well as the former which was lost, and the pay­ment of one debt, will not satisfie for the non payment of another. But that con­formity to the Law, which is even in the best of Saints, since the Fall, is notLex non tan­tum actualem obedientiam sed & omni­modam cum lege conformi­tatem requirit, secus enim lues originalis pec­catum non effet. VVolleb. l. 1. that perfect and compleat conformity which the Law requires; for wee are renewed but in part, there is a remainder of cor­ruption still, A law in our members war­ring against the law of our minde, Rom. 7.23. Therefore if wee were to bee tried onely by the preceptive part of the Law, wee could not bee justified; for so long as any thing is lacking of that conformity which the Law requireth, it is impossible that the Law should judge us righteous. Therefore there remains nothing but a fearful expectation of a most dreadful sentence of condemnation to bee passed upon us, if wee will venture to bee tried for our eternal estates by any thing that is in our selves. For this reason, holy men in Scripture have alwayes renoun­ced their own righteousness, David prayes, Enter not into judgement with thy servant, for in thy sight shall no man living [Page 74]be justified, Psal. 143.2. If God will not withdraw his anger (saith Job) The proud helpers do stoop under him. How much less shall I answer him, and choose out my words to reason with him, whom, though I were righteous, yet would I not answer, but I would make supplication to my judge, Job 9.13, 14, 15. I know nothing by my selfe (saith Paul) yet am I not hereby justified, 1 Cor. 4.4. And therefore he professeth, That he accounted all things but dung, that hee might win Christ, and be found in him, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, Philip. 3.8, 9.

And indeed every man that sees him­self in the glass of the Law, will see a necessity of another righteousness than his own, every man (I say) except the man St. James speaks of, Who having beheld himself therein, goeth away; and streightwar forgetteth what manner of man hee was, Jam. 1.24.

And thus much of Denying-self, in re­spect of Inherent Grace.

SUBSECT II. Of Denying-self in respect of Common-Gifts.

WE have seen what it is to deny Self, in respect of Grace, I shall now shew what it is, in respect of Gifts.

And 1 What it is for those that want Gifts.

2 What for those that have them.

1 What it is for those that want Gifts.

And here I shall speak (as before) both Negatively and Affirmatively.

1 Negatively, For those that want Gifts, to deny Self in respect of Gifts, is not,

1 To deny the excellency, usefulness, or necessity of them. None are more apt to stight and contemn Gifts, than those that are most defective in them. And of these, some do it out of ignorance, speaking evil of the things that they understand not, 2 Pet. 2.12. and Jude vers. 10. Others out of pride, being loath to acknow­ledge themselves to be wanting in any thing that is excellent. Others out of a blinde devotion to Grace, as if a good opi­nion of Gifts were some way or other derogatory from Grace, and these think it a matter of Self-denial not to think [Page 76]well of any thing that is not grace. But as Grace must have its due esteem, so must Gifts also. Gifts are excellent, though not so excellent as Grace. For,

1 They are the purchase of Christ, the fruits of his Resurrection and Ascention, Ephes. 4.8. When hee ascended up on high, he led captivity captive, and gave Gifts to men. It was the manner of the Roman Conquerors in their Triumphs to ascend up to the Capitol in a Chair of State, with their prisoners following at their Cha­riot wheels on foot, having their hands bound behinde them, and as they went along, the Victor was wont to throw some Missilia, certain peeces of Coyn, and other rich gifts to be gathered up by the people.

Even so the Lord Jesus when hee ascended in triumph up to Heaven, having spoyled Principalities and Powers, hee made a shew of them openly, Col. 2.15. and gave gifts unto men. And this speaks the excellency of them. Princes in their Triumphs do not give mean gifts, but [...], Royal gifts, they do not onely triumph in their Victory, but in their Liberality also, which makes their Victory far more glorious.

Even so the Lord Jesus, to make his Ascention more splendid and glorious hee gave Gifts to men, and these Gifts have a [Page 77] Triumphal image and super scription upon them to this day, they being so notably in­strumental in destroying the Kingdome of Sathan and Antichrist.

2 The Operation of the Spirit, 1 Cor. 1.2, 4. There are diversity of Gifts, but the same Spirit, that is the Author of them all. This the Apostle proveth by in­duction, vers. 8, 9, 10. For to one is given by the spirit, the word of wisdome, to ano­ther the word of knowledge, by the same spirit; to another the working of miracles, to another prophesie, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues. But all these (saith he) worketh that one and the self-same spirit, dividing to every one as hee will.

Hence such as have received Gifts, are said to bee made partakers of the Holy Ghost, Heb. 6.4. And in respect of Gifts, it is as well as of Grace, that the ministra­tion of the Gospel is called the Ministra­tion of the Spirit, 2 Cor. 3.8. and the Ma­nifestation of the Spirit, 1 Cor. 12.7. And therefore hee that reproacheth Gifts, re­proacheth the Spirit of God.

3. Of special use and service in the Church, Eph 4.11, 12. He gave some A­postles, and some Prophets, and some Evange­lists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of [Page 78]Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Wherefore Gifts are of excellent use, and wee cannot say, Wee have no need of them. Were it not for Gifts, the Church would bee in a sad condition: How should the Scriptures bee interpreted? How should the mouths of the Adversaries bee stop­ped, but for Gifts? All are not Interpre­ters, all are not able to manage an Argu­ment, nor answer an Objection. There­fore Gifts must not bee contemned, but highly prized.

2 It is not to deny the respect and honour which should bee given to those that have them. Many persons mis­interpreting that of the Psalmist [In whose eyes a vile person is contemned, Psal. 15.4.] And that of the Apostle [Hence­forth know wee no man after the flesh, 2 Cor. 5.16.] Think there is no honour to bee given to any for their Gifts, while they give no evidence of their Graces.

It is true indeed, Wee must not give them that honour which belongs unto men, as they have Grace, but yet we must also beware that wee deny them not the honour that is due to men as they have Gifts.

Men may bee honourable in respect of some good thing which they have, though [Page 79] concemptible in respect of some better thing which they want. Though men have no­thing but Gifts, yet they are amiable and honourable for their Gifts sake. Christ loved the young man for the excellency of his moral parts, Mar. 10.21. Now if Christ loves such, why should not wee? Next unto those that have Grace, come they that have Gifts, though the men bee bad, their Gifts are good, and there is an honour due unto them. The Spirit of God, will bee acknowledged in Gifts, as well as in Grace, seeing hee is the Au­thor of both.

3 It is not to deny the labour and in­dustry which ought to bee bestowed in ac­quiring of them. Austin makes mention of some that neglected the means of knowledge, because it pufs up, and were willingly ignorant that they might bee humble. But this is by flying the shadow, to imbrace the body of sin. It is not the fault of knowledge, nor of any other gift, that it puffeth up, but of our cor­ruption, which takes an occasion thereby to make us swell. If through corruption, a man is apt to bee proud of his graces (as Mr. Fox once said of himself, ‘Some­times I get hurt by my Graces, and sometimes I get good by my Sins, for by my sinnes I am made more humble, and by my Graces I am made more proud)’ Wee need not wonder, if [Page 80]through the same, he be apt to grow proud of his gifts.

But if this bee no Objection against our endeavours for Grace, why should it bee pleaded against our endeavours for Gifts? Wee may not neglect our duty for fear of any evill that may acciden­tally come thereof. It is not onely law­full, but a duty to desire and endeavour after gifts, Covet earnestly the best Gifts, saith the Apostle to the Corinthians, 1 Cor. 12.31.

It is the study of some, that they may bee general Scholars, that they may bee some body in every thing, so it should bee in the School of Christ. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, If there bee any vertue, and if there bee any praise, wee should think on these things, Phil. 4.8.

Christians should strive to excel one another, not onely in Grace, but in Gifts also; For though Grace be sufficient for a mans self, yet not for himself relatively considered. Every member hath a double office, one to receive in for himself, and another toEph. 4.16. give forth to the rest. Now Grace inables a man to receive in, but Gifts onely to give forth. Many have a good treasure within, but want lan­guage [Page 81]and other gifts to bring it forth, and therefore have need to pray, that they may interpret the meaning of their own hearts for the edification of others.

2 Affirmatively, For those that want Gifts to deny self in respect of Gifts, is,

1 Not to murmure at the dispensation of God, in giving unto others, that which for the present, is denyed to them­selves.

It is an evil, that such as are defective in any thing wherein others doe excel, are by nature very subject to, To think that God deals unequally with them. What hard thoughts of God have many that are poor, because they are not so rich as o­thers! and many that are black, because they are not so comely as others! and many that are diseased, because they are not so healthy as others! and many that are in thraldome, because they have not the li­berty that others have! What hard spee­ches against God doe many of these some­times utter! Cursing the day wherein they were born, and accusing the influences of the Stars, &c.

Thus many not discerning in them­selves such abilities and perfections of minde, as they discover in others, are ever and anon quarrelling at the Work­manship of God, as if he had not suffici­ently [Page 82]polished his work, as if hee had not done it so exactly as he should, wishing rather they had never been made, than made so imperfect; and some mens dis­like of themselves has been so great, that growing impatient of beholding any lon­ger their own imperfections, they have laid violent hands upon themselves, and made themselves instruments of that small measure of annihilation which they are capable of.

The serious consideration of the abso­lute soveraignty of God over us (we being in his hands as Clay in the hands of the Potter) would shew us what an unreaso­nable thing it is, for any one (of what make soever hee bee) to murmur in this manner against his Maker; Shall the thing formed say to him that formed it, Why hast thou made me thus? Rom. 9.20. Shall the clay say to him that fashioneth it, What makest thou? or thy work, Hee hath no hands? Isa. 45.9. Hath not the Potter power over the clay, of the same lump to make one vessel unto honour, and another un­to dishonour? Rom. 9.21. Besides, wee should consider what we have justly for­feited by our Apostacy from God; have we not sinned away the perfections and accomplishments of the minde, as well as of the body? if so, wee are not wronged, though they never be restored. But many times wee charge God foolishly, when the [Page 83]fault is in our selves; wee complaine of Nature, when wee neglect the means; it may bee he hath made us capable of im­provement as well as others, but wee are slothful, and take no paines, wee do not digge for knowledge as for hid treasure, and therefore no wonder wee are without it. But whatever bee the reason that wee have not the like gifts with others, there is no reason that wee should therefore murmure against God. This is a great e­vil in any one, but farre greater in one that has grace; to overlook our Graces, because wee have not gifts, is worst of all. If God hath given us the better part, what cause have we to complaine? If we have the gift of grace, wee need not bee much troubled, that wee have not the grace of gifts.

He that hath Grace, hath a gift worth all the gifts in the world; and yet as I have already hinted, there are few or none so deficient, as to be altogether with­out gifts, at least without a capacity of attaining some gift or other, whereby in their places they may bee serviceable to the body.

If the foot shall say, Because I am not the hand, I am not of the body, is it therefore not of the body? and if the ear shall say, Because I am not the eye, I am not of the body, is it therefore not of the body; If the whole body were an eye, where were the hearing? if the [Page 84]whole were hearing, where were the smel­ling? 1 Corint. 12.15, 16, 17. If all had the same gifts, there would follow a de­struction of the whole body, and conse­quently of themselves too; for it could not be a body, unless it were made of many members knit together, and di­verse one from another. But Self is not so well pleased with what it hath, as dis­contented at what it wants; and hence comes murmuring and repining against God. Here then is Self-denial to suppress all hard thoughts of this different dispensa­tion of God, seeing he hath set the members every one of them in the body, as it hath plea­sed him, and it is fit that wee should sub­scribe to his wisdome, and submit to his will therein.

Again, for those that want gifts, to deny Self in respoct of gifts; is,

2 Not to envie those that have them. The Spirit that dwelleth in us lusteth to envie, saith the Apostle, James 4.5. that is, inciteth putteth on, and moveth ear­nestly unto envie. When wee behold any excellency in another, out-shining that which is in our selves (so that, that which before was made glorious, hath now no glory by reason of their glory which ex­cels) Self presently bewrayeth it self in this passion of envie, urging us withFestos dies non agit invidia un­cessant importunity by all manner of ar­guments to maligne his person, and doe [Page 85]what in us lyes to quench the light of his excellency, and turn his glory into shame; for this is the nature of envie, to endea­vour the destruction of its object, it being nothing else but anEst tristitia de bono alte­rius, ut pro­prium nostrum bonum impe­dire vel mi­nuere creditur; ideo incitat ut bonum proximi, quantum in nobis est, impediamus, & contrarium malum ei procuremus. Rivet in De­calog. inward vexation at the good that is in another, for this very rea­son, that so much glory or praise seemeth to be taken from us, as is given to him.

And hence we are provoked in our spi­rits to doe our uttermost to deprive him of it, and to procure the contrary evil unto him, which if it cannot bee effected, then to endeavour the destruction of his person; as wee may see in the Story of Cain, Josephs Brethren, Saul, and the Scribes and Pharisees in their dealing with Christ. It is a special part of Self-denial then in those that want gifts, not to envie those that have them. Self will bee lust­ing unto envie, but Self must lose its lust­ing, wee must by no means yeeld unto it.

When John's Disciples came to him with a complaint, that all the people flockt after Christ, as fearing an eclipse of their Masters honour (and consequently of their own) by his interposition, hee thus answered them, A man can receive nothing except it be given him from heaven, [Page 86]Joh. 3.27. Every good gift, and every per­fect gift is from above, and cometh down from the father of lights, Jam. 1.17. who giveth to all men liberally, and upbraideth not, v. 5. Now, shal ourEnvie is cal­led an evil eye, because all the Diseases of the eye make it of­fended with any thing that is light, and shineth; as moths eat into the finest cloth, and the Cantharides blasts the sweetest flowers, so doth envie ever gnaw that which is most beauriful in ano­ther whom it hates. Reynolds Treat. of Pass. eye be evil because God is good? Matth. 20.15. wee are so farre from being like to God in this, that we doe in nothing more resemble the De­vil, who being destitute of true good­ness in himself, envieth it in every one else.

We should rejoyce at the sight of other mens excellencies, and bless God that o­thers are more able to doe him service, seeing wee our selves can do so little. It should glad out hearts that the glory of God is advanced, whoever be the instru­ments. Some indeed preach Christ even of envie and strife, and some also of good will; notwithstanding every way, whe­ther in pretence, or in truth, Christ is preached; and saith Paul, I therein doe rejoyce, yea and I will rejoyce, Phil. 1.18. VVhen Joshua told Moses that Eldad and Medad prophesied in the Camp, and desired him to forbid them, Moses said unto him, Enviest thou for my sake? would God that all the Lords people were Prophets, and that the Lord would put his spirit upon [Page 87]them, Numb. 11.29. now if such as Moses such as Paul, men of such eminent abili­ties to doe service both in Church and State, can be thus contented, how unbe­coming a thing is it, for those that have them not, to be dis-satisfied? to be neither able to doe good ones self, nor willing that another that is able, should, speaks the most abominable pride that can bee im­magined, a more cursed disposition is not to bee found in Hell. Another thing wherein those that want gifts are to deny Self in respect of gifts, is,

3 Not to glory in those that have them. As some are too too apt to envie and maligne them, so others too too apt to Idolize and adore them, attributing all unto them, as if they were the authors and finishers of their faith; and though these men may seeme to have but little re­gard to themselves, their own honour and esteem, while they are thus busied in pro­moting the good esteeme of others, yet the contrary is most true, for by this means they seek to commend themselves, lavishing out their praises upon others, that they may return with advantage back again upon themselves; for hereby they would be thought to bee men of a piercing eye, and an accurate judgement, in that they doe approve the things that are excellent, Phil. 1.10. they would bee ac­counted of the number of those, who by [Page 88]reason of use have their senses exercised to discern both good and evil, Heb. 5.14. so that though they have no atchievements of their own to boast of, yet they are good Judges of other mens; they can tell who doth well, and who doth ill, and a­mongst those that doe well, who doth best, and such they like, such they love; yea so confident are they of their own judge­ment in this particular, that they make it the common standard, whereby all that honour which is to bee given to men of worth and eminency, is to bee tried; and they will have neither more, nor less gi­ven to any one than their own judicious selves shall allow of.

And hence it is, that in populous pla­ces, where there are divers Ministers of note, one shall seldome come into any company, but he shall hear one crying up one, and another another, and a third (it may be) deerying both them; and their contention many times is so great, which of their Teachers should bee the greatest, that instead of commending, they fall to downright rayling upon them, and one upon another, till at length (being no longer able to endure) they all break up in a chafe, and resolve never to have fellowship with one another more.When the one shall say, I am of Calvin, and another, I am of Luther, when as they meet both in the name of Christian; nay when by most ridiculous dis­sention (for we have heard of such [...]) when one shall say, I am of Martin, and another, I am of Luther, whereas they did but divide Martin Luther, for they were both of his re­ligion; what must they needs bring but a deformity and confusion upon the face of the Church, a [...] enough to make up a Chaus. Calverwel. The Schism. p. 19. There [Page 89]is not any one thing that occasions more divisions, and sub-divisions amongst Pro­fessors, than this vain-glorying in men, as wee see in the Church of Corinth, while every one said, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ, 1 Cor. 1.12. And the reason is this,Culverwel, ib. 22. they that glory in some excellencies, vilifie meaner; nay they vilifie choice ones too: For such as glory in Paul, slight Apollo, and such as admire Apollo, dis-esteem Paul.

Now such as glory in Paul cannot en­dure that Paul should bee dis-esteemed, and they that admire Apollo, cannot en­dure that Apollo should bee slighted, and therefore they that glory in Paul, pro­voke those that admire Apollo, by sleight­ing of Apollo; and they that admire Apollo, provoke those that glory in Paul, by dis-esteeming Paul, and so both rend the Church in peeces.See Dr. Reyn. Treat. of Pass. p. 317, 318. Nothing exaspe­rates our spirits so much: Nothing so much provokes us to anger, as contempt, from others meeting with the love of our selves. And therefore when a man al­ready strongly possessed with a love of his own, or his friends person, or parts, shall finde either of them by others slighted and despised, from whose joynt-respect hee hoped for a confirmation of his judgement, there-hence ariseth not onely a grief, that his expectation is [Page 90]crossed, and his judgement under-valued, but an eager desire to manifest his dis­pleasure against the persons who thus contemn him; which is commonly done by such wayes and means as make theAll anger ig a kind of dis­joyning, or di­vulsion of things before joyned, Reyn. Treat. of Pas. 332. breach so wide, that it can hardly af­terwards bee made up again. Therefore for the preventing of Schisme, wee must deny our selves, and not cry up one, to the disparagement of another, but give to every oneRom. 13.7. his due praise.

Lastly, For those that want Gifts, to deny self in respect of Gifts, is,

4 Not to desire, not to endeavour after them for self-ends.

Those that want Gifts, ought to covet them earnestly, and earnestly to labour after them, as I shewed be­fore; but not for honour, and applause, not for preferment and profit, asSee Act. 8.18, 19, 21, 22, 23, v. Simon Magus did, but for the edification of the Church, as the Apostle tells the Corinthi­ans, 1 Cor. 14.12. For as much as yee are all zealous of spiritual Gifts, seek that yee may excell to the edifying of the Church.

Wee see what it is for those that want Gifts, to deny Self in respect of Gifts; consider,

2 What it is for those that have Gifts.

1 Negatively, For those that have Gifts, to deny self in respect of Gifts, is not,

[Page 91]1 To deny that they have them. So­lomon observes, Prov. 13.7. There is that maketh himself rich, yet hath nothing; there is that maketh himself poor, yet hath great riches; that is, there are some that make their boast of great estates, that live after the rate of rich men, when indeed they are worth nothing, onelyTrap in loc. they trick up themselves with other mens plumes.

There are others that are continually complaining of their wants, that live after the rate of poor men, when indeed they have enough, and more than enough to live upon.

It is so here, There is that maketh him­self gifted, yet hath no Gifts; There is that maketh himself not gifted, yet hath great Gifts.

Some go up and down boasting, as if they did abound in knowledge, and in all judgement, they can resolve all doubts, put an end to all controversies, and yet are most grosly ignorant, and have need to be taught the first principles of Reli­gion; They desire to bee Doctors of the Law, but understand neither what they say, nor whereof they affirm, 1 Tim. 1.7.

Some again, that have attained to a good degree of knowledge, that in the judgement of others, are fitly qualified for publick service, will notwithstanding bee ever and anon declaiming against themselves, as not fit for any thing.

[Page 92]Now though there seem to be much of Self-denial in such a seeming modest de­nial of our own parts and abilities, yet for the most part, there is much Self-pleasing, and much Self-seeking in it. For,

1 In some, it is nothing else, but an expression of that longing desire, that they have to know what others think of them, they have a good opinion of themselves, and theyAs it is the common pro­perty of min, with all other creatures, to love himself, so it is his par­ticular desire also, being animal sociate, to be loved by others, because hereby that love of him­self which pro­ceedeth from judgement and reason is confirmed. Reynold. Treat of Pass. desire to have it confirmed by the good opinion of other men; and therefore by discommending of themselves, they do but administer an occasion to others to commend them; they speak the more against themselves, that others may speak the more for them; Its ordinarily observed of some Ministers and others, when they come off from their publick Exercises, they presently begin a discourse of the meanness, and unworthiness of what they have done. That it was scarce worth the hearing, that its nothing to what such a one, and such a one can do, &c. But hear­ing from their friends, how much they were taken with it, and how all admire it, and applaud it; to shewUsually such professions are but counterfeit, and that praise which men seem to neglect, or beat back at the first hop, they readily take at the next re­bound Manton, Comment on J [...]n Advertisement to the Reader. how well-pleased they are with this seeming un­expected approbation, and that their [Page 93]friends may the more admire, they be­gin to tell them, in how short a time they did it, how few helps they had, and that they never read any one upon that subject, &c.

2 In others, but an expression of that pride that they take in slighting such things, as others do so much admire. There is a pride that ariseth out of the contempt of pride, when the mind glories in this, that it hath trampled glory under­foot; and this is [...]. M. Anto. lib. 12. the most abominable pride that is.

3 In others, but an excuse to save themselves from some imployment which they do not affect, as being either less advantagious, or more prejudicial to their private interests than some others is.

When Moses was afraid to go to Pha­raob, as God Commanded, hee pleaded want of Eloquence, Exod. 4.10. Some that have gone to the University with professed resolutions to enter into the Ministry, meeting afterwards with some unexpected preferment, have changed their resolutions, and for an excuse, pleaded their want of gifts for so weighty an imployment, whereas if they had missed their preferment, there would have been no want of gifts at all, meaner gifts then must have been suffi­cient.

[Page 94]4 In others it proceeds from discon­tent, that their parts and abilities are not so great as others.

By all this it appears how much of selfishness there may be in this seeming Self-deniall.

Certainly upon what ground, or for what end soever it bee, it cannot bee for the glory of God, to deny those gifts which wee have received from him, when wee are called to make a profession of them. Again,

For those that have gifts to deny Self in respect of Gifts, is not

2 To lay them aside, as useless in the dispensation of the mysteries of the Gospel. It is a woful delusion that some men are under, to leave off to stir up the gifts they have received, upon pretence of the immediate inspiration of the Holy Ghost, to burn their books, and neglect their studies, and to come into the Assem­bly without fore-thinking what they shall say, in confidence that the Spirit of God will dictate to them.

Self-denial is that which herein they do pretend, but the thing which they principally aime at, is the exalting of themselves, while they would have us be­leeve, that God deals more intimately and familiarly with them than with any else-besides.

And that they are exalted above mea­sure, [Page 95]through the abundance of their supposed revelations, is too too evident; while they cast so much scorn and con­tempt upon the means of Gods own In­stitution and appointment.

But their folly and madness, shall bee made manifest to all men. Wee know that the Spirit of God is not con­trary to himself, and therefore will not do any thing that shall ecclipse the glory of his own appointments. For those then that have gifts, to deny Self in respect of their gifts, as it is not to deny that they have gifts, so it is not to deny, to make use of them. But

2 Affirmatively, For those that have Gifts, to deny Self in respect of Gifts. Is,

First, Not to bee proud of them.

It is commonly observed of those that excell in Gifts, that they are many of them excessively proud; And there are three things wherein their pride doth chiefly discover it self.

Their conceit of themselves.

Their contempt of such as want

Gifts: And,

Their enmity against others that do excell in them.

1 Their conceit of themselves. Self­love, and Self-conceit do alwayes dwell together, and are mutual causes one of another. There is à The speech of a selfish man, Proximus ego­met mi hi, I am next neigh­bour, or neerest to my self; thus he thinks, and thus he speaks, and hence it is that he thinks best of himself and loves himself best. proximus mihi, in a Selfish mans breast, and hee can easily [Page 96]admit good thoughts of himself, still viewing his gifts in no glass but self­liking.

This fire of Self-love, though many times it bee raked up under the ashes of most wofull impotencies, and deformi­ties, yet it cannot forbear to smoak forth the filthy vapours of conceitedness.

The Philosopher observes of parents that they love their children, not because they are the fairest, but because they are their own.

In like manner, many men admire their own parts and gifts, not because they so much excell other mens, as be­cause they be their own.

Many are proud of their own black­ness, and look upon that in themselves as their glory, which other men look upon as their shame.

But where this affection meets with a more fertile soyl, there it springs, and spreads more than any where.

If there bee any plot in Natures gar­den better than other; this hemlock, will grow there, which being at any time fed upon, presently fumes up into the brain, and intoxicates the whole head.

Hence it comes to pass that many men not ballasted with humility, obser­ving something excellent in themselves, whereby they are advanced above others, and admired by all round about them, [Page 97]can scarcely keep themselves upright, but are ready to be overturned by every blast of a fawning Parasite. [...]. Aust. in Soph. Elenc. l. 1. c. 14 Other mens weaknesses and deformities serve as soils to set off the perfections of accomplisht men with greater lustre and glory, which when they take notice of, they hardly know how to contain themselves in an even temper of spirit, but are apt to think more highly of themselves than is meet, as if the world of worthiness had his whole globe comprised in their breasts. And from this over-high conceit of themselves, because of their Gifts, pro­ceeds,

2 Their contempt of others, that want Gifts. They look downupon such as a company of poor, silly, contemptible things, as having not for which they should bee regarded.

They will by no means allow they should have any respect given them, they hold it an abasing of their persons to bee in their company,There is Tu­mor cerebrz, as well as Tumor cordis, as well a learned, as a stubborn pride, a pride against the weaknes, as against the per­son of our bro­ther, a pride whereby wee will not stoop to the capacity and edification of him, as whereby wee will not stoop to a yeelding and reconcilia­tion with him, that is the swelling of knowledge, & this of malice. Reynold Treat. of Pass. an undervaluing of their parts to condescend to the lowness of their capacities; they will not enter­tain conference with them, unless now and then to make themselves sport with their ignorance; they love to bee often reflecting upon such men, and take great pleasure to make them ashamed of their weaknesses and to see them blush or hang down the head before them.

[Page 98]They will not allow of the commen­dation of their vertues, or imitation of their graces, though they bee never so Religious, yet because they bee plaine Country-men, or illiterate Mechanicks, they are good for nothing, and their Religion is but blinde devotion.

Thus the proud Pharisees, upon a conceit of their own knowledge and learning, contemned the common people that flocked after Christ and imbraced his Doctrine, as a company of blinde, silly, ignorant wretches, fit to bee cursed and destroyed.

This wee finde in that Reply of theirs to the High Priests Officers, who in­stead of taking Christ, as they had been commanded, being very much taken with Christ, approved of, and commen­ded him at their return, Joh. 7.45, 46. being asked the question why they had not brought him? they returned this answer, Never man spake as this man, to which the Pharisees replied, Are yee also deceived? Have any of the Rulers, or of the Pharisees beleeved on him? But this people that know not the Law, are cursed; as if they had said, They are onely some of the rude multitude, unskilful, and un­learned men, that understand not the meaning of the Scriptures, that run after him, and these are devoted to destructi­on; but as for the wise and learned, as [Page 99]for the Pharisees who are knowing men, & such as shall be saved, they are all against him, not one of them beleeves on him.

Now if such as the Pharisees, men of such judgement and understanding, men so greatly in favour with God, doe take no notice of him, why should any one look after him? As for the judgement of the multitude that follow him, it is no­thing worth, hee is the rather to bee sus­pected, because such as they doe think so well of him. This was from that proud opinion and conceit that they had of themselves, that they thusSemper in allos contume­liosr sunt, qui­cun (que) sibi plus justo placent, & immodicum nostri amorem sequitur fra­trum despectus, Calvin. in 10 c. vilified and contemned others; they thought them­selves the only knowing men, and there­fore that none else were to bee regar­ded.

But it is not the simplicity of the Vulgar only that such men despise, they know how to trample upon the learned also, even those that have been trained up in the Schools of the Prophets, toge­ther with themselves, and have obtained a good measure of Learning, so as to bee very useful and serviceable in the Church, yet because they are not such general Schollars, but it may bee very unskilful, in some one or other of the Arts; they make them the objects of their scorn, and therefore will be sure to decry them in all companies where-ever they come.

[Page 100]There is one thing more wherein the pride of these men doth bewray it self, and that is,

3 Their enmity against others of like gifts with themselves.

Moralists say, that likeness is a cause of love, but experience sometimes tells us the contrary; for where observe wee a greater enmity, than betwixt men alike; eminent in learning? It is seldome seen that two such (especially if they bee of the same Profession) can approach the Gate of honour, without justling for the entry, that can hear ofNec quen­quam jam ferre potest, Caesarve priorem, Pom­peiusve parem— equality with­out repining, or of priority without in­dignation. Love runs not so easily in a collateral or retrograde, as in a down­right stream; let men be uppermost and they'l smile upon us, let them conquer, and the Conduits shall run with wine.

There is aThird Epist. of Joh. v. 9. Diotrephes in many mens breasts, aspiring to a preheminence in e­very thing, as if they alone were so ma­ny Suns in their particular Orbs, to whom all the other Starres about them must be beholding for light and influence. And therefore if they can help it, there shall be none other near them, but such as will humbly acknowledge their Pri­macy, such as will bee content to see by their Spectacles, and sayl by their Com­pass.

Of all others these are least able to suf­fer [Page 101]an Ecclipse, which if at any time it happen (as often by theValidiorum exortu exilia obscurantur. interpositi­on of a greater light it doth) it portends no small disturbance, and confusion to the whole Society whereof they are members.

Wee see it in divers places where there are two Ministers, how the merits of the one, procures the enmity and opposition of the other; if the people say of David, hee hath slaine his ten thousands, Saul cannot bear it, but1 Sam. 18, 8, 9. eyes him from that day forward, not onlyEngl. Annot. second Edit. carefully, and curi­ously prying into all his actions, to see to what end they tend, but also beholding, and censuring them with a malicious eye and aspect; the heart no otherwise so plainly discovering it self, as by theGen. 4.5, 6. eye and countenance.

And yet for a time it may bee hee dissembles his malice, making cour­tesie the outside of mischief, while secretly he attempts to work him out of the peoples affections, which if upon trial, he finde impossible to be effected, the de­light which hee took in meditating so wicked a revenge, is turned into vexati­on, and his rage doth swell in his heart so much the more, as it is faine to bee sup­pressed in silence, and disguised with humbleness; thus when men grow proud of their gifts, do they usually discover their pride.

Three things therefore are required of all such as have gifts, in full of this first particular of Self-denial, Not to bee proud of them.

1 Not to think too highly of them­selves, because of their gifts.

2 Not to contemn others, because of their want of gifts.

3 Not to hate others, because they doe excell in them. We have all these in Rom. 12.3, 4, 5. where the Apostle speaking to all those that have gifts, and comman­ding them not to be proud of them, gives a three-fold reason of so necessary a [Page 103]Commandement, all which conclude a­gainst this threefold pride, which usu­ally (as we have seen) discovers it self in such, as are proud of their gifts. The Com­mandement is in the former part of the third verse, set down both in the negative, [For this I say, through the grace given unto me, to every man that is among you, not to think more highly of himself than he ought to think] and in the affirmative, But soberly.] The reasons of both, are in the latter part of that and in the two verses following.

1 From the efficient Cause, or Author of Gifts, and that is God, according as God hath dealt, or distributed, [...]. What Gifts soever any one hath, he hath them all from God; Nemo igitur super­biat ut suis, let no man therefore bee proud of them, as if they were his own. In as much as God gives them, it shews that wee have none of our own; this should put us in minde of our own penu­ry and emptiness, which would bee an humbling consideration.

It is a very uncomely thing for a man to boast of that which is not his own, for one that lives by borrowing, to glory in his great estate, and it is very unjust too; in as much as the glory which is due to his friend, by this means hee transferres upon himself.

By this Argument, the Apostle endea­vours to take down the pride of the pust [Page 104]up Corinthians 1 Cor. 4.7 Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou didst not receive it? Such stinging interrogations as these (would wee but expostulate in this manner with our own hearts) would quickly prick the bladder, and let out the wind.

2 From the proportion of Gifts Nemo est in Dei famil [...]â, qui ralenium non acceperit public [...]m aut privatum. Paraens in loc. accor­ding as God hath dealt to every man the mea­sure of faith; God hath not given all to one man, but something to every man. There is in the Body of Christ that which every joynt supplieth, according to the ef­fectual working in the measure of every part, Ephes. 4.16. Nemoigitur alium con­temnat; Let no man therefore contemn another for what he wants, but esteeme and honour him for what he hath.

3 From the communion of Gifts, for as we have many members in one body, and all members have not the same office, so we being many, are one body in Christ, and everyone members one of another; so that the Gifts of one member are not his alone, but a­nothers; whatsoever one hath, that all the rest have, in as much as that one hath it who is a part of themselves; all have an interest in it, and benefit by it. Nemo igitur alio invideat, nemo alium odio ha­beat, Hared first generates en­vie, and this again doth re­ciprocally en­crease hatred, and both joyn in mischief. Reynolds Treat. of Pass. 156 Let no man therefore envie or hate another, but every one improve his [Page 105]talent for the good of the whole body.

In the Natural body one eye doth not hate the other, that sees as well, or better than it self, the right eye doth not wish the left put out, that so it might see a­lone; one ear doth not wish the other stopt, that so it might hear alone; one hand doth not wish the other bound up, that so it might work alone; nor one foot wish the other cut off, that so it might walk alone; the one doth his office the better for the other.

Again, the eye doth not hate the eare, because the eare hears, which the eye doth not; nor the eare hate the eye, because the eye sees, which the eare doth not; the hand doth not hate the foot because the foot walks, which the hand doth not; nor the foot the hand, because the hand works, which the foot doth not; but are mutually serviceable one to the other, in procuring the good of the whole body, whereof they are joynt members.Cotton Eccles. c. 4.4 And therefore if wee were united in brotherly love one to another, the gifts of one member would be the joy of the rest, and the honour of one member the joy of the rest, 1 Corint. 12.26. one finger envieth not another that weareth a Gold Ring, as taking it for an ornament of the whole hand, yea of the whole body. And thus much of this first particular, wherein those that have Gifts are to deny Self in [Page 106]respect of Gifts. In the next place,

For those that have Gifts, to deny Self in respect of Gifts, is,

2 Not to presume upon them. As some that have Grace withouti. e. Some particular Gifts which they desire. Gifts are some­times ready to despair, so others that have Gifts without Grace, are most times ready to presume. As their gifts and personal endowments fill themselves with conceit and admiration, so they ex­pect they should produce the like effect in others that doe observe them, yea that God also should respect them the more for them. And these are of two sorts, such as presume upon their Natural gifts, and such as presume upon their Spiritual gifts.

1 Such as presume upon their Natural gifts; these look upon themselves as cu­rious pieces of Natures Workmanship, and therefore perswade themselves they are the objects of heavens love. They ar­gue themselves into a delusion thus: ‘God hath imprinted so many Characters of his Image upon my person, enabled my person with so many rare endowments, em­brightned my understanding with orient beams of knowledge, by which I can finde out the most hidden secrets of Nature, re­covered unto reason that dominion and authority, which my unruly and seditious passions had usurped and extorted from it, beautified my body with purity of complexi­on, [Page 107]eminency of stature, proportion of parts; and shall I not hence conclude that I am greatly beloved of God? Are such Silver vessels made to dishonour? Is there not rubbish enough in the world besides to be thrown out of the City of God? Must the same fate take hold on me likewise? I can­not thus perswade my self. Surely these communicated excellencies from God him­self are strong arguments to me, of the love and good will of God towards me, more than to many thousands that want them, so that I need not fear that I shall beacast-away in the end.’

Thus doe many self-conceited persons delude themselves, vainly imagining that because of these Natural and Moral ac­complishments of theirs, they are made fit for society and fellowship with God. O would men but seriously take notice of the conclusions that they make in their secret reflections upon themselves! they would acknowledge that what they now read is true.

This is that, and all that which bears up the spirits of many great Schollars, and many of the Gallants and great ones, that sit at the upper end of the world, with a vaine confidence that all is well with them at present, and that it shall be well with them hereafter.

2 Such as presume upon Spiritual Gifts, these think they have more to bee [Page 108]confident upon than the former; for thus they plead for themselves? We are inlightned, not onely to see into the se­crets of nature, but into the more hidden mysteries of the Gospel, ‘Wee are the guides of the blinde, the lights of them which are in darkness, instructers of the foolish, and teachers of babes; in our preaching, wee are sometimes sons of thun­der, breaking the rocks, and throwing down the mountains, that are before us, sometimes again, sons of consolation, raising up the valleys.’

Thus our Saviour brings them in pleading at the last day, ‘Lord, Lord, open unto us, for wee have prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderfull works,’ Matth. 7.22.

To the former of these, I would com­mend that saying of the Apostle, Rom. 2.11. There is no respect of persons or [...] accepting of faces with God.

Personal accomplishments shine with an amiable lustre in the eyes of men, and do as it were captivate their affections, and with a secret kinde of enchantment, bewitch the lovers from themselves. It is otherwise with God, they work not so strongly upon his love; hee sees with a clearer eye than any man in the world, his eye is not terminated upon the ele­gancy of the outward appearance as [Page 109]mans is, all things are naked and anato­mized in his sight, hee can discern a rot­ten carcass through a gilded superficies, and see a gastly soul through a painted body.

When Samuel was sent to anoint Da­vid King of Israel, Jesse made his sons to pass before him, that hee might single out from amongst them one for the Crown; and when Eliab came before him, hee lookt upon him, hee was taken with the comeliness of his person, and the height of his stature. and said surely, The Lords Anointed is before me.

What ground had Samuel thus to con­clude? No other but because of the beauty of his countenance, this gave him a fitness for the Crown in Samuels eye. But God reproves him for it, and said, Look not upon his countenance or on the height of his stature, because I have refused him; for the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.7. It is not the grace of beauty, but the beauty of grace that affects God. All other ex­cellencies suit very well with sense, but to a spiritual eye they represent no love­liness at all.

Suppose a man to be the Essay of Na­ture, to whom every creature should con­tribute part of its perfection, who hath the largest portion of intellectuals, quick­ness [Page 110]of apprehension, firmness of me­mory, solidity of judgement, eloquence, courage, wisdome, and policy. &c. yet if hee had not grace, one thing were still wanting, and that the better part too, all else would bee but splendidum nihil, a glorious vanity. God looks at the heart, and hee looks at grace in the heart. What ever the Cabinet bee, God re­spects the Pearl that is in it most of all. God respects the heart as it hath a new draught of his own image upon it, if this be wanting, though all other natural per­fections be present, yet there is no beauty which God respects.

God did not regard Absolom for his beauty, nor Achitophel for his wisdome, nor Dives for his honourable descent. These were vile persons in Gods ac­count. And therefore you that are un­der this delusion, I beseech you consider seriously of these things, and bethink your selves of the duty of Self-denial. Be content to lay your honour, and glory in the dust; Do not fancy your selves the onely excellent upon earth, till you be Saints; Do not glory in the portion you have received from nature, unless you bee inriched with Grace. God will not respect you for any of these things, if you have no better; it may be he may use you in some particular service, and reward you with some tem­poral [Page 111]reward, and afterwards reject you, to be sure, while thus, hee will never give you the Kingdome of Heaven.

When God comes to pick and choose for the Kingdome of Heaven, Not many wise not many mighty, not many noble men are called: Where is the wise? Where is the Scribe? where is the disputer of this world? saith the Apostle, 1 Cor. 1.20. Are not most of them this day without God inthe world? Are not multitudes of them in Hell already? As for those that presume upon their spiritual gifts, I would wish them seriously to consider of that answer, that such at the last day shall have from the Lord, Matth. 7.23. Then will I pro­fess unto them, I never knew you, depart from me yee that work iniquity. Men of such excellent gifts as have been blessed to the conviction, and conversion of many a soul, will bee loath to suspect themselves; But it will bee most dread­full damnation, after so many excellent Sermons preached and printed, so many powerfully moving, heart-breaking, and heart-melting prayers and tears, &c. for any one to be damned.

I shall adde no more, but pass on to the next particular; for those that have gifts, to deny Self in respect of Gifts, is,

3 Not to abuse them in the use of them.

[Page 112]Great is the abuse of Gifts, and Self is as much seen in it as in any thing what­soever. As,

1 When men exercise them about high things, that are above, either their own, or other mens apprehensions, whose information and instruction, they are more especially bound to take care of:

1 Their own apprehensions, when they will be medling with things, which either they do not understand, or which cannot be understood.

1 Which they do not understand, when they will take upon them to determine in mat­ters whereof they have no certain know­ledge, nor any wel-grounded experience. It is observed of many (in some particulars, excellently well skill'd) that they affect nothing more, than to bee undertaking, where they have least ability to perform as they ought. And this is from,

1 An eager desire of glory, and that,

1 In being equall to others, who in some particulars do excel them; They are impatient of coming short in any thing, thinking it a reflection upon their own worth, that another should do better than themselves, and therefore they pre­sently begin to imitate, striving to do the like (though contrary to their own ge­nius) and so mar all.

2 In excelling others, who in all par­ticulars [Page 113]are even with them. They can­not indure that others should stand upon the same levell with themselves, and therefore are ever climbing up to the higher ground, till at length they tumble down lower than before.

2 Self-confidence, and an over-high opinion and conceit of their own abili­ties, whereby they fondly imagine they can do any thing as well, or better than others; they think nothing is too hard for them, but that they shall either finde a way, or make one to their desired glory. As some despairing of their own sufficiency, shun those imployments wherein had they confidence answerable to their abilities, they might do wor­thily, so others presuming upon it, make many fruitless adventures, to the discre­dit of themselves, and detriment of o­thers.

Other things might bee mentioned to shew how much of Self there is in this Abuse, but they are all, or most of them reducible unto these two Generals, which indeed are the principal causes of the o­ther Abuse also, which is, when they will bee medling with things,

2 Which cannot bee understood, when they will bee aspiring, and reaching after the knowledge of things not revealed, when they will bee trying to unlock and open those secret and reserved mysteries, [Page 114]which the counsel of God hath wisely shut up, and hid from their eyes.

Some imploy all their studies to finde out the principles of Mettals and to con­joyn them otherwise than before they have been, that from thence may result a Catholick Medicine for the perfecting of imperfect Mettals, and for restoring of sick and decayed bodies of what sort so­ever; and these are they that stile them­selves Students in the most Divine myste­ries of Hermetick learning.

Some set themselves on work to fore­know, and fore-tell future events, as South-sayers, Astrologers, and divers Enthusiasts.

Some cast it up just how long it shall be to the day of Judgement. Others how many Centuries it shall last.

Some beat their brains to finde out what God was doing before hee made the world: Others to know whether there bee not more worlds than one, whether the stars bee not peopled and inhabited in like manner as the earth is.

Some try experiments for finding out the first common matter of all things: Others that they may see the naked essence of any thing.

Some inquire into the estate of Spi­rits, and they tell us that some of them are mortal, also how many years they [Page 115]live: Others into the Hierarchy of An­gels, and they tell us of their several offices and imployments, their several orders, and the number of them.

Some inquire where heaven is to bee after the day of Judgement, and tell us that Christ shall reign upon the earth, and all the Saints with him for ever: Others dig deep to finde out the place of the damned, and they tell us, that at the center of the earth is the fire of hell, and that it is kindled by the Pri­mum Mobile, and influences of the Stars.

I might quickly fill up many pages, should I proceed to set down but one half of the many gross fopperies, and monstrous conceptions, that have been Midwifed into the world by these, and such like bold and presumptuous in­quiries of fanatick Chymists, and Theo­sophists; But these few may serve as a sufficient Induction for the discovery of the Abuse wee now speak of, the causes whereof (to shew how much of Self there is in it) are

1 A prurient desire and hankering after knowledge.See Culverwels Treatise of the light of Na­ture cap. 13. And Baxter on the Arrogancy of Reason a­gainst Divine Revelations. Men long for the fruit of the forbidden Tree, and would fain bee plucking some Apples from it; they can­not indure that any thing should bee con­cealed from them, they would have an open and unlimited prospect of the [Page 116]whole compass, and extent of being: They would know all that is knowable, and so would bee as Gods in point of knowledge, which was that which over­threw our first Parents.

2 An eager desire of glory, and of having the pre-eminence in all things. They would be thought to be the Non­such in the world, both for Philosophy and Divinity, and thereforeSee Reynolds Treat. of Pass. 490. and Ob­servations up­on Anthroposo­phia Theomagi­ca. Sect. 1. disdaining the common road wherein others have gone before them, they chuse to walk in wayes of their own making, studying, if it bee possible, to finde out some new concerning Truths, never before discovered.

3 A proud conceit of themselves, as if they had an All-comprehending wis­dome, and were able to see through the nature and reason of all things, yeaThere bee those which f [...]e out the depth of the highest secrets of God, no­thing is un­known unto them, neither in heaven, nor hell, &c. D [...] Espaigne, e Popular Errors Sect. 2. chap. 7 to fathome the bottomless depths of the counsels of God. This the Apostle notes as the main cause of mens intru­ding themselves into things which they have not seen, that they are vainly puft up by their fleshly minde, Col. 2.18. that is, by the conceitedMentem car­nis vocat hu­mani ingenii pe spicaciam quantacunque eit. Calv. in loc. perspicacity of their flesh­ly understandings. From hence it is that they do so Magisterially give sentence upon every thing, nothing must bee true or false, but according as they do appre­hend: Though it bee the most unque­stionable truth, attested to, and sealed by him that is Truth it self, and cannot [Page 117]lye, yet if they do not understandSee the fore­mentioned Treatise of Mr. Baxter of the Arrogancy of Reason, &c. the quiddity or nature of the thing, if they cannot finde out the causes, the end, and use of it; if they cannot see a possibility of accomplishing the matter by natural means; there is then no truth in it, it is but a eunningly devised fable, and they will not beleeve it. On the contrary, though it bee the most prodigious lye, yet if they fancy it to bee a truthSibi arrogant authouitatem de omnibus judicandi, suam censu­ram, suum ju­dicium pro o­raculis haberi ab omnibus, volunt. Calv. in loc. supra­dict. it must pass for an Oracle, they confidently obtrude it upon the world, and challenge all mens belief of it.

Thus wee see how much of Self there is in it, when men exercise their gifts about high things, that are above their own ap­prehensions. The next particular is, when they exercise them about high things that are above,

2 Other mens apprehensions, whose information and instruction, they are more especially bound to take care of. This is the usual fault of many great Scholars that are Preachers, that though they do not study such things as are above their own capacities, yet they preach such things as are above the capacities of the greatest part of their hearers. In popular Assemblies some fall upon those knotty disputes and controversies, which at least as they handle them) were much fitter for the Schools, than the Pulpit. Others do so cloud and obscure their Sermons [Page 118]with such variety of reading, and ancient history, such subtile speculations of Metaphysicks, such a multitude of ab­struse and difficult termes of Art, un­couth allusions, and hidden method, that the common people can make nothing of what they say, nor reap any benefit by it, verily there is much of Self in such kinde of preaching, for as much as it proceeds from

1 Pride and haughtiness of spirit. They think it Self-denial enough that men of such parts, and learning, and degrees, as themselves, will condescend to preach to any, they need not condescend lower in preaching to every ones capacity. They lay aside much of that honour which their Wisdomes might otherwise have, in that they will daign to preach, shall they lay aside their learning too? Besides, is it fit the chief Master of the School should teach the Pettits? Let an Usher be provi­ded for them, for their parts they will take no pains about them. Thus they leave the ignorant, and unlearned to shift for know­ledge as well as they can; if they can pick any thing now and then out of their learn­ed discourses, it is well for them, for other­wise they shall never be taught by them.

2 Desire of credit and applause. They preach in this manner.

1 That the learned may commend them; They would have it known that [Page 119]they are learned, and that they would have the praise of their learning. They would have it taken notice of what pro­ficiency they have made in their studies, what languages they have learned, what Authors they have read and digested, what controversies they are able to deter­mine, and therefore they desireAmbitio scenam defi­der [...]t. a learned Auditory, such as may bee able to take notice of their learning, and give them the glory of it. If providence so order it that their lot falls amongst an ignorant people, it is not long before they grow weary, and they desire a more knowing people, not a people more knowing of Christ, and his Doctrine, but more able to know them, and their ability in preaching.

2 That the ignorant and unlearned may admire them. So as they may bee admired, they care not that they bee not understood; and indeed they would not be understood, that they might be admi­red, seeing the vulgar sort take them for the ablest Preachers, who tell them of such things as they are least able to apprehend.

Thus I have shewn how much of Self there is in it, when men exercise their gifts about high things, that are above either their own, or other mens appre­hensions, whose information and in­struction, they are more especially bound to take care of. There is another Abuse [Page 120]of Gifts, wherein Self acts in like man­ner, and that is,

2 When men exercise them about low things, that are beneath the dignity of their own, and other mens under­standings, to bee much conversant in them. When they do magno conatunugas agere, take a great deal of pains aboutTelas quasdam doctrinae pa­riunt tenui­tate fili ope­risque ad­mirabiles sed quoad usum frivo­las & ina­nes. Bacon. trifles, and impertinent curiosities, such things as are of no great use, or any considerable advantage, either for the bettering of themselves, or benefit­ing of others. To say nothing of Playes and Romances, and the many voluminous Comments upon some trivial Pamphlet of an old Heathen writer, the blushes of many great Wits, to have been so labo­riously idle, in the compiling of them, it is lamentable to consider, what more childish toyes a great many Preachers im­ploy themselves about.

Some come up into the Pulpit with meerFuit quon­dam tempus illud, quo instar gra­vissimae ma­ [...]ronae, sucra in publicum procedebat eloquentia: Nunc autem pudet d [...]cere, sed piget tacere; hac, ut levis me­retricula se lenociniis & fucis insinuat. Caussin. de form. sac. Eloq. l. 15. So is that honey flowing matron Eloquence apparrelled, or rather disguised in a Courtesan-like paint­ed affectation. Sir Phil. Syd. Def. of Poetry. vapours, and flashes of words strong lines, but slender matter, some­thing to tickle the ear, but little or no­thing to pierce the heart.

[Page 121]Some general precepts of morality they deliver unto their hearers, but they do it so conceitedly, with suchAlazono­mastix's observat. on Anima magia ab­scondita, p. 144. chiming and clinching of words, Antithetal Li­brations, and symphorical rappings, that to sober men they seem rather like some idle boyes playing with knick-knacks to please their own ears and fancies, than grave Divines, speaking wholesome words, and giving weighty counsel of life, and manners; so that the best they do, is but to make the most solemn things ridiculous by their Apish handling of them: But they are well satisfied, (it being the principal thing they look for) to bee applauded and cried up by the vulgar2^d Lash of Alazono­mastix 207. Men of it­ching ears, that catch more after an elegancy than after a promise, and are better pleased with a Criticisme, than with a practical Truth. Culverwels Schisme, p. 18. that are more taken with smooth non-sense, or superficial flou­rishes, than with the deepest knowledge in a careless dress. This is a great Abuse; but there is one more, which is worse, and indeed the worst that is, viz.

3 When men exercise them about evill things that are against their own and other mens spiritual good. I will but instance in the wicked and ungodly opinions that are so rife in these dayes, which, many men of great parts (for [Page 122]the Devil hath alwayes hadCarried about with every wind of doctrine by the sleight of men, and cunning craf­tiness where­by they lye in wait to deceive, Eph. 4.14. It seems these Sedu­cers are men of parts [the Apostle des­cribes them in the same words as the old Ser­pent is des­cribed by whose subtilty wee exchanged Paradice for bryars and thistles] Veterators, beaten fellows, men exercised and skilful to deceive, Artists and Crafts­masters in sleight and subtilty, and stratagems of Deteit. Vines in loc. Serm. before the Lord Mayor and Alder. of Lond. such Fa­ctors) do make it the chief of their studies to spread and maintain, in which, as there is the greatest Abuse of Gifts, as all men (not abused into a more favourable con­ceit by them) will readily acknowledge, so (as the Scripture doth abundantly testifie) there is the grossest self-seeking. Indeed many times such as are the Broachers of false doctrines, are the greatest pre­tenders to mortification and Self-denial; but the Scripture hath marked them forth for the most wretched generation of Self-seekers of any in the world.

Of some it tells us that they speak perverse things, to draw Disciples after them, Act. 20.30.

Of others, that they serve not the Lord, but their own bellies, Rom. 16.18.

Of others, that through covetousness, they make They do most of all aim at them who are good prize, they care not much for a sheep, that hath not a good fleece. Vines ibid. merchandise of their followers, 2 Pet. 2.3. and

[Page 123]Of others, that they walk after the flesh in the For particular Instances. See Parresiastes his Discourse of Enthusi­asme. lust of nucleanness, vers. 10. Having eyes, full of adultery, vers. 14. and that they allure through the lusts of the flesh, through much wantounness, those that were clean escaped from them, that live in errour, v. 18.

And thus much may serve in brief for a discovery of the several Abuses of Gifts, and of that of Self that is in them; by which wee see what is required of all such as have Gifts in full of this third par­ticular of Self-denial, Not to abuse them in the use of them. Namely,

1 Not to exercise them about high things that are above them. Every one hath his proper Gift, and there are ob­jects and imployments proper unto eve­ry Gift, to which in the exercise of it, it must bee confined. The eye cannot judge of sounds, nor the ear determine of colours. They must needs spoyl what they take in hand, that will enter­prize things beyond their skill. They that are unlearned (saith Peter) presu­ming to interpret the Scriptures)2 Pet. 3.16. do wrest them to their own destruction; And Paul tells us they are but1 Tit. 10. compared with 1 Tim. 1.6, 7. vain talkers and deceivers, that take upon them to bee Teachers when they understand neither what they say, nor whereof they affirm It is a very preposterous course that such men take in the exercise of their Gifts, [Page 122] [...] [Page 123] [...] [Page 124]for whereas they should exercise to know, they exercise as having known, and so is their brain delivered of much matter that was never begotten by knowledge. But where there is a liquorsome defire of vain-glory, and an over weening opinion of ones own ability to second it, there a man will adventure upon any thing, thinking long till hee bee doing, though when it comes to the trial, hee can do nothing to the purpose. Here then it would bee good to consider wherein ones glory lyes. Wee are apt to think wee have no glory, if wee have not as much, or the same that another hath, which is a very great mistake.1 Cor. 15.41. There is one glory of the Sun, and another of the Moon, and another glory of the Stars. The least Star hath a brightness, though not the bright­ness of a Sun, and that is its glory. Its the glory of the eye that it sees, and the glory of the ear that it hears, it is no dis­paragement to the one that it hears not, nor to the other that it doth not see. So it is here. It is glory enough that wee have some Gift or other (though in a lesser measure) whereby wee are made serviceable in the places that God hath set us in. It is glory enough for a private Christian that hee can re­peat a Sermon, and instruct his family, and no discredit to him at all that hee cannot preach.

[Page 125]But it is foul shame, for any one to de­sire glory in things above hisTurpe est, quod ne que­as, capiti committere pondus: Et pressum in­flexo mox dare terga genu. Pro­per. See Luk. 14.28. strength and measure, and make shew of that which is not really in him. Let every one therefore, learn that needfull lesson of the Apostles, Not to think of himself more highly than hee ought to thinke, but to think soberly, according as God hath dealt to eve­ry man the measure of faith, Rom. 12.3. When David could say, Lord, my heart is not haughty, nor mine eyes lofty, then hee could also truly adde, Neither do I ex­ercise my self in great matters, or in things too high for mee, Psal. 131. vers. 1.

2 Not aboutQuam multarum contentionum & absurdarum quaestionum autores fuerint Scholastici, dum temere in Dei adyta & abdita penetrare voluerunt, eorum scripta satis testantur. Sed hoc etiam deplorandum est maxime, quod post facem verbi Divini nostro tempore rursus accensam, nauseent multis ad simplicitatem verbi Dei, & iterum in Ecclesiam invehunt spinos as quaestiones, suisque rationibus res Divinas subjici volunt. Quibus non satis est ex verbo Dei nosse, [...], nisi etiam ex in­genio suo [...] determinent, qua si humana me [...] com­plecti possit rationes omnes divinae sapientiae. Quod ma­lum quas turbas hoc tempore dederit, non est opus multis explicare, res ipsa nimis loquitur. Rivet. in Exod. cap. 19. Tom. 1.1023. Read Mr. Baxters Treat. of the Arrogancy of reason against Divinity. There is gold enough in the world, and all necessaries else for outward happiness, but the generations of men make themselves miserable by neglecting the inward. This is pal­pably true; and it would astonish a man to see how they run madding after the noyse of every pompous difficulty, and how stupid and sottish they are to those things which God hath more universally put in their power, and which would (if they made use of them) re­dound to their more general, and effectual good. 2^d Lash of Alazonomastix Observat. 28. Again, What is the rea­son that the world is such a stage of misery to the sons of men? Is it not from hence? That that which should bee their great guidance, their Religion, and highest Lights of their mindes, is but heat, and squabbling about subtile uncertain points, and footish affectation of high mysteries, while the uncontroverted sober truths of Ver­tue and Piety are neglected, and the simplicity of the life of God despised, as a most contemptible thing. ibid. his Oration to the men of Ephesus. Sect. 11.282. To soar after inscrutable secrets, to unlock and break open the Closet of Nature, and to measure by our shallow apprehensions, the deep, and impenetrable Counsels of Heaven, which wee should with an holy, fearful, and astonished ignorance, onely adore, is too bold, and arrogant Sacriledge, and hath much of that pride in it, by which the Angels fell: For ero similis Altissimo, I will bee like to the most High, was (as is beleeved) the Devils first sin, Eritis tanquam D [...]i, Yee shall bee like unto God, was I am sure his first Temp­tation, justly punished, both in the Author, and Obeyer with Darkness; in the one, with the darkness of Tophet; in the other, with the darkness of Error. Dr. Reynolds Treat. of Pass. 499. hidden things that are denied them. Secreta Doo, The secret things [Page 126](saith Moses) belong unto the Lord our God; but those things which are re­vealed, belong unto us, and to our chil­dren for ever, that wee may do all the words of this Law, Deut. 29.29.

[Page 127]3 Not above theAs in a School there are divers forms, and commonly the most Schollars are in the lower; so is it in the Church of God, there are Abcdaries, babes that are to bee taught [...] their letters, Heb. 5.13. the first elements of the Oracles of God, and to bee fed with the spoon, or as the Apostle calls it, Milk. Hee did not think himself too high to feed with Milk, 1 Cor. 3.2. Therefore let no Minister bee hee never so learned, scorn to bee an Ʋsher under Christ, to teach his Petties their a, b, c. If the people had not pleaded their rotten Charters of Age and Marriage against Ca­techisme, and the Minister had not thought himself too good to teach them their Letters and first elements, wee had not seen so many children carried about with windes of Do­ctrine. Pride (I fear) hath made both ashamed of the duty, the one to teach, the other to bee taught, and I would that both were now humble enough to acknowledge the fruit of that neglect. Vines, The Impostures of Sedu­cing Teachers, &c. p. 7. capacities of their hearers. In the Church (saith Paul) I had rather speak five words with my un­derstanding, that by my voice I might teach others also, than ten thousand words in an unknown (though learned) tongue, 1 Cor. 14.19. Our Saviour is said to have taught the people as they were able, Mark. 4 33. not as hee was able to preach, but as they were able to con­ceive him.

4 Not aboutTurpe est difficiles ha­bere nugas, & durus labor est ineptiarum, Martial. Neither Christia­nity, nor common prudence would have us magno conatu nugas, break our arm by throwing such light feathers with our whole might, Dr. Tuckny Form of Sound words. Eo magis utique indignor; aliquos ex hoc tempore, quod sufficere nec ad necessaria quidem potest, etiamsi custoditum diligentissime fuerit, in supervacua majorem partem ero­gare. Non vace ad istas ineptias, ingens negotium in ma­nibus est, Seneca Ep. 49. I should be seech them that are in the office of Teachers, that they would take heed to themselves, and to the doctrine, 1 Tim 4.16. and that they would teach milke, or meat, and not wind, and not lead on people first into Criticismes, before they have laid in them the plain Grammar rule of sound and whole some words, that they may be Proselites to Jesus Christ, not to an Opinion. Vines Impostures of Seducing Teachers, p. 12. trifles, and things of no moment.

[Page 128]5 Not in a way of opposition to the Truth: This is a way wherein many do seek themselves, but it is the direct way to their ownTheir de­struction is exemplified and paral­leld in three terrible ex­amples, the casting down of the Angels that fell, the destruction of the old world, the o­verthrow of Sodome and Gomorrha: It may make the ears of all Heresie-masters, and their followers to tingle, when they hear that the three great and famous Monuments of Gods sore wrath executed by his own im­mediate hand, are brought in as examples of his venge­ance against that wickedness which above all other pretends exemption and liberty from the stroak of men. Vines Serm. before the H. of Com. it the Fast for the growth of Errors. destruction, as the Apostle hath fore-told, 2 Pet. 2.1. But there were false Prophets also among the people, even as there shall bee false Teachers among you, [Page 129]who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. God hath given gifts for edification, Eph. 4.12. and not for destruction, save onely of the Kingdome of Sin and Sa­than, 2 Cor. 10.4.5. Now when men will imploy their Gifts quite contrary to the ends for which they are given, in building up what God would have pul­led down, and in pulling down what hee would have built up, it is but just that they themselves should likewise perish in the ruines of it.

I have now done with this second Sub­section Of denying Self in respect of Common Gifts; In the rest that follow, I shall bee more brief.

SƲB-SECT. III. Of Denying Self in good Works.

1 NEgatively, the meaning is not,

1 That wee may not takeSee Burges Vindiciae legis. comfort from them; for

1 God hath so ordained, that much of that spiritual peace and comfort which hee dispenseth to his people, should bee wrought by means of their good Works. The work of righteousness shall bee peace, and the effect of righteous­ness quietness, and assurance for ever, [Page 130]Isa. 32.17. And as many as walk according to this rule A Christian is a new crea­ture, and walk­eth by rule, and so far as hee walketh ac­cording to his rule, peace is upon him. Sibbs in loc. Souls Conflict. 32. peace be on them, and mercy, and upon the Israel of God, Gal. 6.16. It is true indeed, that sometimes such as are careful to maintain good works, have not the comfort of them; but it is not, be­cause there is not matter of comfort in them, nor because they may not take comfort from them, but for other rea­sons. This is their priviledge, that they may take comfort from them; so that in case their souls bee cast down and dis­quieted within them, they may warrant­ably charge it upon them, to bee quiet, and to hope in God (as David did, Psal. 42.5.11.) which they might not do, in case they neglected them; for

2 Where good Works are neglected, there is no ground of peace at all. If there bee any had, it is not from the Spirit of God, but from Sathan (who trans­formeth himself into an Angel of light) and it is a very greatIt is a deep spiritual judge­ment to finde peace in an ill way. Sibbs ibid. judgement. There is not one word in all the book of God, that speaks any comfort in this case, and therefore,

3 Every one is required to prove his own work in order to his own comfort. Let every man prove his own work, and then shall hee have rejoycing in himself alone, and not in another, Gal. 6.4. Mark it, then shall hee have rejoycing, that is, when byGaudebit re­cto sui exami­ne. Grot. in loc. Si post explo­rationem dili­gentem non re­mordeat con­scientia, habe­bit gloriam, i. e. gloriatio­nem, Sasbout in loc. evident proof out of the word hee [Page 131]hath found his work to bee good.

4 According to this rule wee finde that holy men in Scripture have fetched in abundance of comfort from the evi­dence of their good works. Then the people rejoyced for that they offered willing­ly, because with perfect heart they offered willingly to the Lord: and David the King also rejoyced with great joy, 1 Chron. 29.9. This is our rejoycing (saith Paul) the testi­mony of our conscience, that in simplicity and godly sincerity, not by fleshly wisdome, but by the grace of God, wee have had our conversation in the world, 2 Cor. 1.12.

5 We may rejoyce in the good works of others, much more therefore in our own. And now have I seen withjoy, (saith David) thy people which are present here to offer willingly unto thee, 1 Chron. 29.17. I have no greater joy (saith John) than to hear that my children walk in truth, Epist. 3.4.

6 Wee may rejoyce in Gods works, therefore in our own good works, for they are the works of God. 1 Wee may rejoyce in Gods works. Thou Lord (saith David) hast made mee glad through thy work, I will triumph in the works of thy hands, Psal. 92.4. If wee may triumph in the works of Gods hands, much more then in the works of his Spirit. But 2. Such are all our good works, 1 Pet. 1.2.22. It is God which worketh in you both [Page 132]to will and to do (saith the Apostle) Phil. 2.13. Upon this account, therefore the Church comforteth her self, Isa. 26.12. Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us. This cannot bee said of any of our evill works, for they are the works of the Devil, 1 Joh. 3.8. and therefore wee can take no com­fort in them.

7 Wee may rejoyce in such works as God rejoyceth in, but God rejoyceth in our good works. Hee rejoyceth in his own works, Psal. 104.31. but our good works are his own works, ut supra.

8 Wee may rejoyce in such works as God accepteth, therefore in our good works. Go thy way eat thy bread with joy, (saith Solomon) and drink thy wine with a merry heart, for God now accepteth thy works, Eccles. 9.7.

9 Wee may rejoyce in such works as do evidence our communion with the Father, and with his Son Jesus Christ; therefore wee may rejoyce in our good works, for they do evidence it. If wee say that wee have fellowship with him (saith the Apostle) and walk in darkness, wee lye, and do not the truth: But if wee walk in the light, as hee is in the light, wee have fellowship one with another, 1 Joh. 1.6, 7.

10 We may rejoyce in such works as shall bee rewarded with eternal life, [Page 133]therefore in our good works. Here note two things: 1 That our good works shall bee rewarded with eternal life. This the Apostle expresly affirmeth, Rom. 2.6, 7, 10. That God will render to every man according to his deeds; to them who by patient continuance in well-doing, seek for glory and honour, and immor­tality, Eternal life: But to them that are contentious, and do not obey the truth, but obey unrighteousness, indig­nation and wrath, &c. But glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile. 2 That upon this account wee may take comfort from them. This the Apostle did, 2 Tim. 4.7, 8. I have fought a good fight, I have finished my course, I have kept the faith, hence forth there is laid up for mee a Crown of righteousness, which the Lord the righteous Judge shal give me at that day.

By all this it appears that it is no un­lawful thing to take comfort from our good works, as Antinomians teach, and consequently no part of Self-denial.

2 It is not meant that wee may not plead them unto God, as expecting fa­vour and mercy at his hands for them. When God hath inabled us to bee, and do that for him which hee requireth, wee may warrantably pray, that hee would bee, and do that for us which hee hath promised.

[Page 134]And thus holy men have frequentlyNot in re­gard of any matter of me­rit, but in re­gard of Gods gracious pro­mises. See Eng. Anotat. 2. Ed. upon Isa. 38.3. done upon all occasions. Thus Heze­kiah did, 2 King. 20.3. I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And Nehemiah, chap. 5.19. Thinke upon mee my God for good, accord­ing to all that I have done for this people. And chap. 13.14. Remember mee, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the Officers thereof. And David Psal. 26.1. Judge mee, O Lord, for I have walked in mine integrity. And Psal. 86.2. Preserve my soul for I am holy. And Psal. 119.22. Remove from mee reproach and contempt, for I have kept thy testimonies. And 31. I have stuck to thy testimonies, O Lord, put mee not to shame. And vers. 38. Stablish thy word unto thy servant, who is devoted to thy fear. And vers. 94. I am thine, save mee for I have sought thy Precepts.

3 It is not meant that wee may not have respect unto the recompence of re­ward in the doing of them. It is said of Christ, that for the joy that was set be­fore him, hee indured the Cross, and despi­sed the shame, Heb. 12.2. And of Moses that when hee was come to years, hee refused to be called the son of Pharaohs Daughter, choosing rather to suffer affliction with the [Page 135]people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ, greater riches, than the treasures in Egypt, because hee had respect unto the re­compence of reward, Heb. 11.24, 25, 26. And Paul saith of himself, Our light af­fliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while wee look not at the things which are seen, but at the things which are not seen, 2 Cor. 4 17, 18. the Greek is [...]. Quand. nons regardous. Fren. while wee aime at them as our scope or mark; according to that Phil. 3.14. I press toward the mark for the price of the high calling of God in Christ Jesus. This is the character that is given of all good men, Rom. 2.7. that they are such as by patient continuance in well-doing do seek for glory, and honour, and immortality. And it is according to the Precept of our Saviour, Matth 6.33. Seek yee first the Kingdome of God: and of the Apostle, 1 Cor. 9.24. So run that yee may obtain. And Col. 3.1. Seek those things which are above, where Christ sitteth on the right hand of God. And 1 Tim. 6.12. Lay hold on eternal life.

Ob. But is not this Self-seeking?

Ans. Yes, But it is such Self-seeking as hath much of Self-denial in it. Con­sider that of our Saviour, Matth. 16.25. Whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall [Page 136]finde it. There is a Self-seeking, that is stark naught, and there is a Self-seeking that is very good, yea our duty; and such is the Self-seeking here spoken of. Christ requires that wee should lose our life in order to our finding it, that wee should lose our finful, and sometimes our natural life, in order to our finding spi­ritual and eternal life, and so makes that which is the right Self-seeking indeed, the end of Self-denial. To glorifie God, and to save our own souls, are ends that every one ought to have in his eye, and all o­ther particular ends also that are sub­ordinate unto these. Wee may make salvation our end, and serve God for this end, but then wee must understand it a­right, not barely to be free from wrath,Although that obedi­ence which performed onely for fear of pu­nishment, or expectation of reward, is rightly called mercenary; yet that any should bee secondarily stirred up to do his duty by looking on the reward, or for fear of punishment also, this is not strange from the Sons of God, neither doth it in any part weaken their solid obedience. Ames Mar. of div. l. 2 c. 1. (though that may bee aimed at) but also to enjoy God fully for ever; and this must likewise bee rightly understood, not chiefly out of love to our selves,It is an argument of an excellent spirit, when all Self-respects are drowned in the glory of God, and there is nothing lost therein; for our best being is in God. A Christian begins with loving God for himself, but hee ends in lo­ving him­self, in and for God; and so his end, and Gods end, and the end of all things else concenter and agree in one, Wee may aim at our own good, so wee bring our hearts to refer it to the chief good; as a less circle may well bee contained in a greater, so that the lines drawn from both circles, meet in one middle point. Dr. Sibbs Souls Conflict. 420.421. c. 26. but of God, and for this end, because hereby we do most of all glorifie God. God is more glorified by my endeavouring to injoy [Page 137]him, than by any thing else that I can do, because by this I do own, and acknow­ledge him to be my chief and highest end.

Thus I have shewn what it is not, Ne­gatively; I shall now proceed to shew what it is,

2 Affirmatively; To deny Self in good Works, is to deny

All Self-ends in the Intention.

All Self-surficiency in the undertaking.

All Self-rules in the Direction. And lastly,

All Self-praise in the review.

1 All Self-ends in the intention. By Self-ends here wee are to understand all such ends asSee before chap. 2. sect. 1. p. 18, 19. corrupt Self useth to pro­pound. Whensoever wee are in consul­tation about any duty, or any thing that wee have to do, Self asks the question, Cui bono? What good will come of it? or what benefit, what advantage will re­dound to us by the doing of it? and u­sually answers it these two wayes.

1 By propounding something which in it self is evill, under the shew and ap­pearance of good.

[Page 138]2 By propounding something which in it self is good, under the notion of the chief good.

1 By propounding something which in it self is evill, under the shew and ap­pearance of good. Many men seem very active and zealous in many good works, but they have very ungodly ends, that which they aim at in the doing of them, is some wicked thing. We have divers in­stances of this in the Scripture.

1 Balaam, when Balak the King of Moab sent to him to curse the Israelites, hee would consult with God, and professed, that if the King would give him his house full of gold and silver, hee durst not go be­yond the word of the Lord to do less or more, Numb. 22.8-18. Oh how scrupulous was Balaam now! What a tender con­science had hee! one would have thought that the thing hee aimed at, was to do as God would have him, but no such mat­ter, it was to do as Balak would have him, it was that hee might (if it were possible) get leave to curse the people of God. Thus many men search the Scrip­tures, but it is to see if they can pick out any thing that may make for some wic­ked practise, which they have a minde to continue, or against some good duty, which they have no minde to perform. Thus many men flock after Sermons, and one would think that they meant [Page 139]to practice what they hear, but it is true of them, as God said ofEzek. 33.31. Ezekiels hearers, They come unto the Minister, as the people cometh; and they sit before him as Gods people, and they hear his words, but they will not do them, for with their mouth they shew much love, but their heart goeth after their covetousness; their heart goes after some base wicked lust, or other, and they hope that something may bee said for the countenancing of it, but if not, they are resolved to follow it notwith­standing. And thus many come with cases and scruples of conscience, but it is onely to get something that may com­fort them in their evill wayes.

2 Abner, after a long war that hee had waged against David on the behalf of Ishbosheth Sauls son, hee bound him­self by a solemn oath to fight for David, 2 Sam. 3.9, 10. So do God to Abner, and more also, except as the Lord hath sworn to David, even so I do unto him: To trans­late the Kingdome from the house of Saul and to set up the Throne of David over Is­rael, and over Judah, from Dan even to Beer-sheba. One might have thought that Abner had repented of his opposi­tion against David, but that it was to bee revenged upon Ishbosheth, who had re­proved him for going into his Fathers Concubine, vers. 7. And Ishbosheth said to Abner, Wherefore hast thou gone in [Page 140]unto my Fathers Concubine? Then was Abner very wroth for the words of Ishbo­sheth, and said, Am I a dogs head, &c. so do God to Abner, &c. except as the Lord hath sworn to David, so I do unto him. Now hee swears to do unto David as the Lord had sworn; this was his duty be­fore, but hee would not do it all this while, till such time as Ishbosheth crost him in his lust, and then to cross Ishbosheth hee would do his duty. I will leave the application to the Reader.

3 Absolom, after his brother Amnon had deflowred his sister Tamar, invited him to a feast; one would have thought hee had forgotten the injury, but it was to cut his throat, 2 Sam. 13.32.

4 Jezabel, proclaimed a Fast, but her end was to take away Naboths life, and to seize upon his Vineyard, 1 King. 21.15. See Isa. 58.2, 3, 4. verses.

5 Herod, when hee heard of the birth of Christ, sent to Bethlehem to finde him out, and charged the messengers to search diligently, and when they had found him, to bring him word again, for this end (as hee said) that hee might worship him, but his intent was that hee might kill him, Matth. 2.8.16.

6 Judas, When Mary anointed the feet of Jesus with costly oyntment, was very angry, that it had not been sold for three hundred pence, and the money gi­ven [Page 141]to the poor. But it was not because hee cared for the poor,Exemplum est Judas multe­rum privatis commodis obten­dentium nomen piet a tis, Grot. [...] loc. The by poctites own private interest cros­sed, is that which troub­leth him, when he pretendeth the cause of piety and reli­gion, for which he taketh as much care as Judas did for the poor; Eng. Annet. 2^d Ed it. in loc. but because hee was a thief, and had the bag, and bare what was put therein, Joh. 12.5, 6.

Thus many men (wee see) pretend the publick good, when it is their own pri­vate benefit, and advantage, that they onely aim at; they are very zealous and active instirring up others to contribute liberally, and such and such good uses they pretend, but it is that they may steal for themselves, which is evident, in that they convert so much of what they re­ceive, to their own use afterwards.

7 The Scribes and Pharisees made long prayers, but it was, but for a pretence while they devoured widows houses, Matth. 23.14. Thus many make great shews of holiness, that others taking them to be conscientious and honest men, may trust them with their estates, and then they will bee sure to cheat them. But that no imputation (in case it should bee divulged) may fasten upon them, they still continue their long prayers, and other religious exercises, trusting thereupon, that what-ever is laid to their charge (they having so great a name for prosession) it will never bee credited.

This then is one way of Selfes an­swering the question, by propounding something which is evil in it self, under [Page 142]the notion of good. There is another, and that is,

2 By propounding something which is good in it self, under the notion of the chief good. Self never propounds that which is the chief good in deed for its end in any good work; but some other in­feriour good under the notion of the chief good. God is the chief good, and in this sense, there is nothing good but God, Matth. 19.17. But Self never propounds God for its end. It often propounds him for a means in order to some other good beneath him, but it never propounds him for himself. It is something besides God, that Self acts for in all that it doth; but that which it acts for, it acts for it as it's God, because what ever it acts for, it acts for it as it's chief good. That which Self acts for as its chief end in any thing that it doth, that it acts for as its chief good; for, as to be an end, and to bee good, are all one, so to bee the chief end, and to bee the chief good. Now whatsoever Self acts for besides God (as all that it acts for, is something be­sides God) it acts for it as its chief end; therefore whatsoever it acts for, it acts for it as it's chief good, and con­sequently as its God. The chief thing that the Glutton acts for, is the filling of his belly, and therefore his belly is said to bee his God, Phil. 3.19. The chief thing that the Covetous acts for, is his Money, there­fore [Page 143]Money is his God, therefore Cove­tousness is said to bee Idolatry, Col. 3.5. and a covetous man is called an Idolater, Eph. 5.5. And this is not onely true of covetousness but of every other vice, that it isUnusquisque adorat sua vitia Every one Ido­lizeth his own vice. Jerom on Amos. The Po­litician idoli­zeth his brain, the Heretick his fantastical opi­nion, the Glut­ton his belly, the Wanton his Mistriss, the Ambitious his honour, the Covetous his money, &c. See more in Eng. Annot. on Eph. 5.5. 2^d Ed. Idolatry; because thereby Self acts for something besides God as its chief good, and therefore as its God. To act for something besides God, in subordination unto God, as the supreme end, hath no­thing of Self in it; such an end is not to bee deemed a self-end. But then it is a self-end when a man acts for something besides God as his chief end, when some­thing besides God (though good in it self, and that which may lawfully bee aimed at) is the chief thing that moves him to, and carries him through the per­formance of any duty, so that were it not for that thing, hee would not set a­bout it, hee would not persevere in it. Thus it is whensoever Self hath the de­termining of the Question. That such a thing is the will of God, and makes for the glory of God, and that communion with God is to bee had in it, are argu­ments that can do nothing with Self, but this consideration, that it makes for ones worldly profit, or pleasure, or honour, prevails presently. Come to a selfish man, and tell him that this is his duty, that the Law of God requires it that God will be well-pleased with it, and that hee will [Page 144]reward it hereafter in heaven; these things make no impression upon him; but tell him that hee shall get in with such a party as will promote him to honour, that hee shall have a place of preferment, a good office, that will bring him in so much by the year, and this wins him presently. This hath won off a great many in our dayes to a form of godliness, which before they could never endure, and the power whereof for the present, they still deny. Convictions from the word are pretended, but convictions from the world are the cause. Where one is wrought upon by convictions from the word, there are hundreds that are wrought upon by con­victions onely from the world. The glo­ry and honour, the pleasures and profits of the world, are the onely things that many of those that seem most zealous in the Profession of Religion, do most zealously follow after. There are many whose faces are Christ-wards, but (like Skullers) they row with all their might to quite contrary objects.

Hence it is that they are said to go a­way backward, Isa. 1.4. Wee read of those that came along with Judas to appre­hend Christ, that as soon as hee spake un­to them, they went backward, and fell to the ground, Joh. 18.6. These came as professed enemies to Christ, others though they come as professed friends, [Page 145]yet are reall enemies to him, and al­though natural conscience or some com­mon works of the Spirit, may drive them in an outward profession towards Christ, yet so strong is their inbred enmi­ty, and secret antipathy against him, and so powerfull their sympathy with the world, that ere long they go backward and fall to the ground their proper place; Dust to dust, Earth to earth, Ashes to ashes. Many that for a long time together, have seemed to walk hand in hand with Christ, have in the interim been go­ing backward, and at last have fallen to the ground.

Men may bee a long time going back before they fall, but observe it, ordinarily they fall to ground. This is a pretty fallacy, whereby multitudes of Pro­fessours think to cheat their brethren a­mongst whom they live; in their out­ward motion they go forward with the rest of the company (and it may bee will bee Ring-leaders) but in their inward motion they go backwards. The Pro­phet saith of Israel, Hee slideth back as a back sliding Heifer, Hos. 4.16. Sliding is sometimes an insensible motion, and therefore backsliding is elsewhere called a drawing back; such is the retrograde motion of these men many times, one cannot perceive them going till they bee gone. This is the manner of worldling [Page 146]Professours, they keep their eye upon God, and his people, and then in the mean while slide back, and by little and little steal away that none may perceive them; or if they bee espied, they may an­swer those that shall taxe them, that they are in the same posture that they were before. Thus it is with many, and wee cannot perceive them presently, the A­postle saith, 1 Thess. 2.5. For neither at any time used wee flattering words as yee know, nor a cloak of covetousness God knows. If wee had flattered, yee could soon have discerned that, but wee might have been covetous, and yee could not have known it, onely God could have discerned that. Its God onely that must judge of the hypocrisie of divers, yet there are others whose hypocritical warping, and recidi­vation is visible to all that have but one eye open to behold them.

Some mens sins go before, and are manifest, others are secret, and follow after. It is easie and ordinary for men to pretend one thing, and intend another; ordinary and common to pretend seek­ing of Christ, and yet even then to seek themselves, and the things of the world, more than Christ. Christ told the people, that came to Capernaum seeking for him, Yee seek mee, not because yee saw the Mi­racles, but because yee did eat of the loaves and were filled, Joh. 6.26. Simon Magus [Page 147]beleeved, and was baptized, but the chief thing hee aimed at, was that hee might bee a great man, and that hee might get as much then by giving of the Holy Ghost, as hee had got by conjuting be­fore, Acts 8.19. It may haply go for a Paradox with some, That one that hath lived all his dayes loosely and vainly, in contempt of Christ, and his Ordinances, should at length take upon him a profes­sion of Religion, frequent the Ordinan­ces, and practice several duties of Chri­stianity, meerly in pursuance of the world and the things of the world, but it is a most certain Truth; A wicked man that is unconverted, may change his way, but hee can never change his end. A man may have the same end in frequent­ing the Ordinances, that hee had former­ly when hee frequented Play-houses, or the Stews. Hee may bee much in hear­ing, praying, fasting, and talking of the Scripture, and yet seek himself, and the things of the world, as his chief end in all these wayes. See Zach. 7.5. When yee fasted and mourned in the fifth, and seventh month, did yee at all fast unto mee? even to mee? and when yee did eat, and when yee did drink did yee not eat for your selves, and drink for your selves? The like God saith of the ten Tribes, Hos. 7.14. They have not cryed unto mee with their heart, when they howled upon their beds, [Page 148]they assemble themselves for Corn and Wine, and they rebel against mee; and in the 16. verse, They return, but not to the most High. Godliness is profitable for all things, having the promises of this life, as well as of the life to come; and Wis­dome proclaimes, That in her right hand is length of dayes, and in her left hand riches and honour.

Hereupon many make use of God and Religion, onely to gain temporal things from him, and so make him who is the last end, and highest good, an in­strument or means to attain that which is far below him. Jehu was very zealous for the Lord, and marched on furiously in executing the Judgement threatned against the house of Ahab, but his end was to establish the Kingdome upon himself and his posterity. The Scribes and Pharisees were very strict and precise, and abundant in many good duties, they gave Almes, they kept dayes of fasting and humiliation twice a week, but their end was vain-glory, Matth. 6.1. and getting of money, chap. 23.14. so easie a thing it is under the vizard of Religion, to seek the accomplishment of the basest end whatsoever. The Heathen tells us of some in his time, who could thus expresse themselves at their Devo­tion.

Many desire to appear to bee good, and therefore put on the Livery of an ex­ternal Profession, but they do not desire to bee good and therefore notwithstand­ing all the Religious exercises they bee conversant in, they may seek the world, and the things of the world, as much as before. What cares the Devil, the Prince of this world that rules in the children of disobedience; what cares hee, I say, that some of his vassals now and then offer to God a sacrifice without an heart? that they draw near to him with their mouth, while they leave their heart be­hinde them? I have read that it was the Watch-word among the Papists after Queen Elizabeth came to the Crown, My son give mee thy heart; bee in heart a [Page 150]Papist, and then go to Church, it matters not. The Devil can keep his supremacy notwithstanding such an outward com­pliance with God; and truly it is but an outward compliance with God in a few external duties and formalities of wor­ship, that the generality of those that call themselves Protestants, not to say Pro­fessors, are guilty of; With their mouth they shew much love, but their heart goes after their covetousness, as God saith of Ezekiels hearers, Ezek. 33.31.

And this is the other way of Selfes answering the Question, by propounding something which is good in it self, under the notion of the chief good.

Two things therefore are here requi­red by way of Self-denial in every good work.

1 Not to intend any thing that is evill in it self, though it seem never so good. If wee may not do evill that good may come thereof (as Rom. 3.8.) much less then may wee do good, that evill may come thereof. To pervert but a civill Ordinance (as buying, and selling, &c.) to the fulfilling of any sinful lust, is a very great wickedness, and that which ex­ceedingly provokes God, Micb. 6.10. Much more to pervert a spiritual Ordi­nance (as fasting, and praying, and preaching, &c.) as shee did, 1 King. 21.9. and they, Phil. 1.15. This is to make [Page 151]Christ a servant to Sathan, to throw down Christs Scepter at Sathans feet, and to make it subservient to the advancing of his Kindgome of darkness.

2 Not any thing that is good in it self, but not the chief good, under the notion of the chief good. Riches, and Honours, and Pleasures, are good in themselves, and such things as wee may lawfully make our end, but they are not the chief good, and therefore wee may not make any of them our chief end. God is to bee our chief end in every thing that wee do, and other things onely as they bee subordinate unto God. Whether therefore yee eat, or drink (saith the Apostle) or what ever yee do, do all to the There is re­quired to an action truly good, that at least virtually it bee referred to God, as to the chief end. Ames Marrow of Divin. l. 2. cap. 3. glory of God, 1 Cor. 10.31. Therefore when ever Self propounds any thing besides God, as the chief mo­tive to perswade us to any duty, wee must reject it. Though never so many worldly advantages bee offered us, wee may not much regard them. Wee must do our duty upon another account; nay though they should bee denied us, wee may not neglect our duty: Therefore wee must serve God with as much zeal in private where no man can behold us, as wee would do in publick, where the multitude may observe us. Wee must bee as lively and active in time of adversity, when wee are destitute of all things, as [Page 152]we would be in time of prosperity, when wee have all that our heart can wish for. God is attainable still, in all places, and in all conditions, and it should not much trouble us that wee miss of the less prin­cipal end, so that wee obtain that which is the principal.

And thus much of the first particular, The denying all Self-ends in the inten­tion; The next is the Denying,

2 All Self-sufficiency in the under­taking. If wee have any well-grounded evidence of a spiritual power in our selves to do any thing that is good, wee may not deny that wee have it, (as I have shewnSub-sectl. pag. 45. before) but yet wee must deny that wee have it of our selves. Not that wee are sufficient of our selves (saith Paul) to think any thing as of our selves, but all our sufficiency is of God, 2 Cor. 3.5. without a fresh income and supply of grace from him who is full of grace, wee can do no­thing, as Joh. 15.5. And therefore wee must not go about any thing with Self-confi­dence, as if wee could do it without him, but still look up unto him for more grace. In every action, as there must bee an ex­pression of our obedience; so likewise of our dependence. As we must live unto God, so likewise wee must live upon God, and wee must live upon him, that wee may bee able to live unto him. Wee cannot glorifie God in any thing that wee do, [Page 153]unless wee make him both the Alpha and Omega of it. That cannot bee to him as the end, that is not from him, as the cause, and therefore they must needs refer all that they do unto themselves, that begin all that they do from themselves. Such men out of the just judgement of God, do often meet with the most shamefull disappointment, being not able many times after their greatest prepara­tions, to answer either their own, or o­ther mens expectations in their publick undertakings. It is but just that God should leave us, when wee leave him first. Hee is a jealous God, and will not suffer it, that his glory should bee given to another. If wee cannot bee content, but wee must have the glory of a God, it is not fit, wee should bee allowed the honour of a man. When Nebuchad­nezzar began to talk of the might of his power, and of the glory of his Majesty, God drove him from men, and turned him a grazing amongst beasts. This may bee the reason therefore, why so many men of great parts and learning, are now and then smitten with mad­ness; God would have us to see that wee are beholding to him for our working, as well as for our being. The serious con­sideration whereof would keep us from trusting in our selves, and make us look up to him as the first mover, in all that wee [Page 154]have to do, by which means wee should engage him to bee with us, and then wee should bee sure not to miscarry. Thus of this second particular. The denying all Self-sufficiency in the undertaking. Wee are to deny,

3 All Self-Rules in the Direction: As,

1 Tradition. This was that which the Pharisees observed as the rule of their good works, as wee may see, Matth. 15.2, 3. Mark. 7.3. and Gal. 1.14. ThePharisaeo­rum hoc pri­mum fuit dogma, quod negarunt omnia quae spectant ad religionem scripta esse, id quod Jo­sephus di­sertis verbis notavit, l. 13. Antiq. cap. 14. [...]. Camero. Praelect. ad Matth. cap. 19. Operum fol. 166. first and principal thing they taught (and in­deed that which made way for all the rest both of their principles and practices) was this, That all things that concerned Religion, were not written, and that the word of God was not a sufficient rule of life. They held there was a two-fold Law, one written, which they called, Thorah Schebichtah; the other unwritten, which they called Thorah Begnalpe. This latter they called Deuteronomy, or the se­cond Law, and received it as a Comment, or Exposition of the former. And herein they differed from the Sadduces, for the Sadduces stuck stifly to the five books of Moses, but the Pharisees said^r Let us [Page 155]maintain the Law which our Fore-fathers have delivered into our hands, expounded by the mouth of wise men who expounded it by tradition. So that they observed the Law of Moses, but according to a Law of their own, whereby (as Christ plainly told them, (notwithstanding they plead­ed, it was but a genuine exposition of it) they made void the Law of God. This principle being granted (which the Papists very much contend for) there is a door wide open for all manner of humane inventions and fopperies to enter in, and justle out the Commands of God. The Papists alledge the obscurity of Scrip­ture; andNos asse­rimus in Scriptur is non contineri expresse to­tam doctri­nam neces­sariam, sive de fide, sive de mori­bus; & pro inde praeter ver­bum Dei scriptum, requiri etiam verbum Dei non scriptum, i. e. Divinas & Apostolicas Traditiones. Bellarm. de Suffici­ent. Scripturae, l. 4. Tom. 1. the insufficiency of it, as not containing all that is necessary to bee known either for faith or manners, and hence infer a necessity of something to bee added as a supplement of it, and hereupon challenge an awfull respect to their Traditions, as the unwritten word of God. This they learned from the Pharisees, whose Religion was nothing else but a medly of superstition, con­sisting of such observances for the most part, as were not onely besides, but con­trary to the express Commands of God, which was the main reason why our Sa­viour [Page 156]was so bitter in his invectives a­gainst them, calling them Fools, Hypo­crites, Blinde-guides, Serpents, and a Ge­neration of Vipers; and threatning them with wrath and vengeance above all other sorts of people with whom hee had to do. Wee read of eight Woes that hee denounced against them in one Chapter, Matth. 23.13, 14, 15, 16, 23, 25, 27, 29. verses. And indeed there is nothing whereby a people do more provoke the Lord to anger, than this, that they make the teachings of men (though handed down unto them by never so many ge­nerations) the rule of their obedience. See how hee threatned the Jews, Isa. 29.13. For as much as this people draw near mee with their mouth, and with their lips do honour mee, but have removed their heart far from me, and their fear towards mee is taught by the precepts of men; Therefore behold, I will proceed to do a marvellous work, and a wonder, for the wisdome of their wise men shall perish, and the understanding of their prudent men shall hee hid. Hee calls them the Generation of his wrath (a most dreadfull expression) Jer. 7.29. because they set their abomi­nations in the house which was called by his Name, to pollute it, and built the high places of Tophet in the valley of Hinnom, to burn their sons and daughters in the fire, Which (saith hee) I command­ed [Page 157]them not, neither came it into mine heart. Therefore (hee adds) Behold the dayes come, that it shall no more bee called To­phet, nor the valley of the sen of Hinnom, but the valley of Slaughter; for they shall bury in Tophet, till there bee no place, and the carkasses of this people shall bee meat for the fowls of the heaven, and for the beasts of the earth, and none shall fray them away. This was the great aggravation of their sin, and that which God doth chiefly remark in the threatning, that they would adventure upon a way of worship which hee had not commanded. What ever it bee, though it carry never so great a shew of Self-denial and De­votion, yet if it hath no better rule than tradition, or the teaching of men, God doth not accept it; nay hee abhors it, and doth usually (according as hee hath threatned) most severelyIf a sub­ject should lend or give to his Prince a great sum of money, yet if either all, or any part of it, did appear to his Prince, to bee of his own coyning, hee would bee so far from thanking him, that hee would rather arraign him as a Traitor for it. And even so it is with the Lord, hee cannot abide, but is highly provoked with our will-worship, and when wee think to please him by doing that which is good in our own eyes. Hildersham on Psal. 51. Lect. 77.354. punish it. This then is not to bee our Rule: Nor,

2 The command of Superiors. It was the sin of the ten Tribes, that they [Page 158]yeelded to the commandement of Jero­boam and his Princes, to worship the Calves at Dan and Bethel, and the wrath of God was heavy upon them for it: Ephraim is oppressed and broken in judge­ment, because hee willingly walked after the Commandement, therefore will I bee unto Ephraim as a moth, Hos. 5.11, 12. Wee are to submit to every Ordinance of man, so that it bee not contrary to any Ordinance of God; but if man will take upon him to command what God hath forbidden, and to forbid what God hath commanded, be it never so small a circumstance; in this case, though he be the greatest man up­on earth, and have never so much power in his hands, wee must not regard him. Self indeed will tell us, that it is better to obey, rather than to lose the favour, and to incur the displeasure of great ones, ‘If you should stand it out with them, you would bee sure to lose your pre­ferment,’ you would have no respect in the place where you live, every one will bee ready to trample upon you, where­fore it is best to yeeld. Thus Self will perswade us, but weeNon persuade­bis etiamsi per­suaser is. must not bee per­swaded, wee must resolve to undergo any thing, rather than dis-obey God by obeying of man. When Nebuchad­nezzar commanded Shadrach, Meshech, and Abednego, to worship his Gol­den Image, they told him, They were [Page 159]not If God command any thing, wee must look more at the Quis, than at the Quid, but in the commands of men, wee must look at the Quid, what 'tis that is commanded, more than the Quis, who commands. The commands of men may bee such, that the best obedience is to disobey. Burroughs Expo. on Hos. cap. 5.470. careful to answer him in that matter, Dan. 3.16. It will not bear us out in any thing that wee do, that it was commanded by the authority of man, un­less wee can prove it to bee agreeable to the command of God also. Nor is it sufficient that wee have

3 Example. Self stands much upon example, especially,

1 The example of Fore-fathers: When the Prophet delivered a message from God unto the Jewish people in Egypt, reproving and menacing them for that gross and abominable Idolatry that they committed when they had seated themselves in several parts of that land, they told him plainly that they would not hearken unto it, but were re­solved to persist in their Idolatrous pra­ctices still, for this reason, because their Ancestors had done so before them.Jer. 44.17. Wee wil certainly do (say they) whatsoever thing goeth forth out of our own mouth, to burn incense to the Queen of heaven, and to pour out drink-offerings to her, as wee have done, wee, and our Fathers. They pleaded the example of their Fore-fathers. Thus [Page 160]many in our dayes being told of their superstition, presently make answer, Shall wee bee wiser than our Fore-fathers? Had not they souls to save as well as wee? They would not have done as they did, had it not been lawful.

2 The example of great ones. This was that which the Pharisees objected a­gainst beleeving on Christ. Have any of the Rulers, or the Pharisees beleeved on him? but this people that know not the Law are cursed, Joh. 7.48. And amongst our selves 'tis a great objection against many duties, that so few of the Gentry do put them in practice.

3 The example of the Multitude. This was Demetrius his argument against Paul on the behalf of Diana, That all Asia and the world did worship her, and therefore the doctrine of Paul, that they bee no gods which are made with hands, was false and not to bee suffered. ‘This Paul (saith hee) hath perswaded and turned away much people, saying, That they bee no gods which are made with hands, so that, not onely this our Craft is in danger to bee set at nought, but also that the Temple of the Great Goddess Diana should bee despised, and her magnificence should bee destroyed, whom all Asia and the world worshippeth, Act. 19.26, 27.’ This hath alwayes been, and is still the common plea, Wee do [Page 161]as the most doe, a great many eyes can see more than one or two; and hereupon they exclaime against Professors, for their sin­gularity, because they will not bee con­tent to doe as the rest of their neighbours doe.

These bee the examples that Self usu­ally propounds for our direction, but none of them are our rule. As for the first, God threatens to visite the sins of the Fa­thers upon the Children, unto the third and fourth Generation of those that hate him, Exod. 20.5. this is chiefly meant of those that continue in the sins of their Pa­rents. For the second, the Apostle tells the Corinthians, You see your calling Bre­thren, how that not many wise men after the flesh, not many mighty, not many noble are called, &c. 1 Cor. 1.26, 27. And for the third, our Saviour tells us, that the way the most doe walk in, is the way that leads to destruction. Mat. 7.13, 14.

The Rule that God hath given us to observe, instead of all these, and what­ever else Self at any time prescribeth for our direction in any of our undertakings, is his Law set downe in the Scriptures. To the Law, and to the Testimony, Isa. 8.20. Wee have a more sure word of Prophesie, 2 Pet. 1.19. This is sufficient to direct us in all particular actions, whether of Religion, or Justice, to acquaint us with every good path, Prov. 2.9. to make us perfect, [Page 162]throughly furnished unto all good works, 2 Tim. 3.16, 17. and therefore God re­quires that we should have an eye to it in every thing that we do, that so we may not turne to the right hand, nor to the left. Therefore as for the Doctrines, the Com­mandements, and Examples of men, they are no further to bee regarded than as they are agreeable unto this Law of God; it is Gods Prerogative Royal to give Law to the Conscience, he will not suffer a Crea­ture to usurpe it, neither may wee. And thus of this third particular of Self-denial in respect of good works, the denying all Self-rules in the direction. The last is,

4 All Self-praise in the review, Praise is nothing else but a reflection of Excel­lency, now there is a two-fold Excellency that men are apt to reflect upon them­selves in the review of any good work they have done.

1 An excellency of Power; Is not this great Babilon (said Nebuchadnezzar) that I have built for the house of the Kingdome, by the might of my power, and for the glory of my Majesty, Dan. 4.30. So they, A­mos 6.13. Have wee not taken us Horns by our owne strength?

2 An excellency of Merit; Wherefore have we fasted (say they) and thou seest not? Wherefore have wee afflicted our soule and thou takest no knowledge? Isa. 58.3. They thought they deserved something [Page 163]for their fasting and praying, and there­fore that God wronged them, in not gi­ving them that they came for.

Two things therefore are here requi­red.

1 Not to glory in any thing that wee have done, as if wee had done it by our owne strength, without any help or as­sistance from God; Beware that thou for­get not the Lord thy God, in not keeping his Commandements, least when thou hast eaten and art full, and hast built goodly houses and dwelt therein, and thy silver and thy gold is multiplied, then thine heart bee lifted up, and thou forget the Lord thy God, and thou say in thine heart, my power, and the might of my hand hath gotten me this wealth; but thou shalt remember the Lord thy God, for it is hee that giveth thee power to get wealth, Deut. 8.11, 12, 13, 14. — 17, 18. Thus saith the Lord, let not the wise man glo­ry in his wisdome, neither let the mighty man glory in his might, but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindnesse, judgement, and righteousnesse in the earth, Jer. 9.23, 24. Wee have this treasure in earthen vessels, (saith the Apostle) that the excellency of the power may be of God, and not of us, 2 Cor. 4.7. And the Weatons of our warfare are not carnal, but mighty through God to the pulling downe of strong holds, 2 Cor. 10.4. [Page 164]and therefore telling what himself had done, as much more than had been done by the rest of the Apostles, hee corrects himself, and acknowledgeth the efficacy of the grace of God, I laboured more abun­dantly (saith he) than they all, yet not I, but the grace of God which was with me, 1 Cor. 15.10. And thus should wee say after every performance, we have laboured in such a duty (and it may bee more than o­thers) yet not wee, but the grace of God which was with us; wee should say, as Numb. 23.23. What hath God wrought! wondring at the mercy and goodnesse of God towards us, in inabling us to doe in any measure that which hee requires of us, which otherwise wee could not have done; as David, 1 Chron. 29.14. Who am I, and what is my people, that we should be able to offe so willingly after this sort!

2 Not to glory in any thing that wee have done, as if we thereby deserved any thing at Gods hands.

1 Wee cannot deserve any thing by the payment of aDare enim vel reddere alicuidebitum, non est mereli, sed satisfacere, Rivet in Psal. 19.170. a. debt; Which of you, (saith our Saviour) having a servant plowing, or feeding Cattle, will say unto him by and by, when hee is come from the field, Goe and sit downe to meat, and will not rather say unto him, Make ready where-with I may sup, and gird thy self, and serve mee till I have eaten and drunken? — Doth hee thank that servant because he did the things [Page 165]that were commanded him? I trow not; so likewise yee, when yee shall have done all those things that are commanded you, say, wee are unprofitable servants, wee have done that which was our duty to doe, Luke 17.7, 8, 9, 10.

2 Wee cannot deserve any thing that is not our owne; but our good works are not our owne, wee doe them not by our owne strength, wee are not sufficient of our selves to think the least good thought, but all our sufficiency is of God, it is hee that works all our works in us, and for us, that works in us both to will and to doe of his good pleasure. When wee have done any thing for God, wee must say as Da­vid, if wee will say truly, O Lord, of thine owne have wee given thee, for all things are of thee; wee have nothing but what wee have received, wee can doe no­thing but as it is given us from above, even from God who is the giver of every good and perfect gift. It must bee something therefore which wee did not receive from God that wee doe for him, else wee can­not merit by it. But who hath first given to him (saith the Apostle) [let him speak] and it shall bee recompenced unto him againe, for of him and through him are all things; Rom. 11.35.

3 Wee cannot deserve by any thing that is unprofitable, and of no advantage unto God; but such are all our good [Page 166]works, they are profitable indeed to our selves, and other men, but not to God. Can a man bee profitable unto God (saith Eli­phaz) as hee that is wise may bee profita­ble unto himself? Is it any pleasure to the Almighty that thou art righteous? or is it gaine to him that thou makest thy self per­fect? Job 22.2, 3.

4 Wee cannot deserve to be rewarded by the doing of that which bears noUbi enim est magna inae­qualitas, ut si principatus de­tur alicui pro aliquâsententiâ cum judicio prolata, non est meritum sed donum simpli­citer. River. ibi pro­portion to the reward; but betwixt our good works and the reward, there is no proportion; our good works are not tanti, they are not so much worth, that eternal life should be given for them; our light per­formances cannot (in this sense) work for us a farre more exceeding eternal weight of glory. Therefore when ever any such proud conceits of deserving doe arise in our hearts (as rise they will, so long as any thing of Self is in us) we must endeavour to suppresse them, casting our selves whol­ly upon the Free Grace and mercy of God in Christ, pleading his righteousnesse, and expecting whatever wee stand in need of upon his account. And so much for this third Subsection of denying Self in respect of good works.

SVBSECT. IV. Of denying Self in respect of [...], the things that are in the world, 1 Joh. 2.15. [...], the things of the world, 1 Cor. 7.33. [...], the things that are upon the earth, Col. 3.2. [...], earth­ly things, Phil. 3.19. [...], the things of the flesh, Rom. 8.5. [...], carnal things, 1 Cor. 9.11. [...], the things that pertaine to this life, 1 Cor. 6.3. [...], things present, Rom. 8.38. &c. 1 Cor. 3.22. [...], things that are seen, 2 Cor. 4.18. [...], temporal things, ibid. worldly Enjoyments.

THere is much by way of Self-denial also required in respect of worldly enjoyments, all which may bee reduced unto these three heads, Pleasures, Profits, and Honours, according to that of the A­postle, 1 Joh. 2.16. All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life.

For the right understanding of the Du­ty, as it is to be practised in reference unto these things, I shall speak to it (as before, in reference to the former particulars) both Negatively, and Affirmatively.

1 Negatively, It is not meant that we may not make use of Creature-comforts, but only in case of necessity; God gives us not only for necessity, but delight also. There was no necessity that there should [Page 168]be Wine at that Marriage Feast in Cana of Galilee, Joh. 2.1. yet for the greater pleasure and delight of those that were bidden, and to shew that a more liberal use of the Creatures at such a time was not unlawful, our Saviour turned abundance of water into Wine, and that the richest Wine too. God gives to all men liberal­ly, and upbraideth not, but especially to Beleevers; he envies them not the use of Creatures, having bestowed himself upon them. A Beleever hath the best right of any unto the Creatures, and hee may more warrantably take comfort in them than any other can; All things are yours, (saith the Apostle to the beleeving Corin­thians) things present, as well as things to come, 1 Cor. 3.23. It hath been an occa­sion of much inward trouble and disquiet­nesse to many (especially young Converts) that apprehending so much of their owne vilenesse and unworthinesse, by reason of their sinfulnesse, and being ignorant of their Christian liberty, they have thought they might not lawfully make use of those outward comforts and refreshments which God hath given to sweeten their way to Heaven; but certainly, the due circumstan­ces being observed, we may withThe care of the outward man bindes conscience, so farre as that wee should neglect no­thing which may help us in a cheerful ser­ving of God in our places, and tend to the due honour of our bodies, which are the Tem­ples of the Holy Ghost, and compani­ons with our souls in all performances. Doctor Sibbes Soules conflict, c. 13. Sect. 13. Our flesh is to bee subdued to reason, not to infirmities, that it may be a Servant to the Soul, but not a burden. Rein. treat. of Pass. 164. better [Page 169]leave make use of them than refuse them. There is no vertue in bodily abstinence considered in it self, nor is it any other­wise profitable than as it serves to keep the body in subjection to the government of the soul; sometimes indeed God calls to extraordinary humiliation, and then we must fast, wee must afflict our bodies as well as our souls; and yet even then, if by reason of weaknesse wee should not bee able to hold out in the duty, a moderate refreshment by eating and drinking is per­mitted to us.

1 But to fast atJejunandum quidem est ne­cessitate corpo­ris castigandi ne superbiat contra spiritum, sed non secun­dum regulam & praescriptum. Pomeranus, set times, as if our fasting were more acceptable to God at such times than at other, to ab­staine from some meats as if they might not lawfully be eaten; or to afflict the bo­dy, as if the whole of mortification did consist in that; this is Superstition, and though it should be taught or enjoyned us, under never so much shew of Devotion and Self-denial, we may not submit to it. Wherefore if yee be dead with Christ from the rudiments of the world (saith the Apostle to the Colossians) why as though living in the world are yee subject unto Ordinances, ( ‘touch not’, ‘taste not’, ‘handle not’, which all are to perish with the using) after the Commandements and Doctrines of men? which things have indeed a shew of wisdome in Will-worship and humility, and neglecting of the body (or punishing, or not sparing [Page 170]the body) not in any honour Hoc est pro modo necessi­tatis quantum carnisitis est pro sustentatio­ne & conserva­tione corporis. Marlorat. to the satis­fying of the flesh, Col. 2.20, 21, 22, 23, 24. Some place so much of their religion in these, and such like forbearances, that they are ready to condemne all others of Li­bertinisme and Prophanenesse, that make not like conscience of them that they themselves doe. Our Saviour came eating and drinking, and they said, [...], &c. Behold a man gluttonous, and a wine-bibber, a friend of Publicans and Sinners, Matth. 11.19. It is hard escaping a Censure when blinde Zeal is to be Judge. Men cannot endure that others should make bold, where they themselves, out of a superstitious conceit, dare not so much as meddle.

The greatest contests amongst Profes­sors, many of them doe arise from hence, that they will not allow one another their just liberty in things indifferent, but ma­king more sins than God hath made, condemn one another at their owne will and plea­sure, without any warrant from the Word at all, what is this but to usurpe the place and authority of God; There is one Law-giver that is able to save, and to destroy; who art thou that judgest another? Jam. 4.12. It is not for us to make either sins or duties. To condemne men for that which the Law of God doth not condemn, is to judge the Law it self, Jam. 4.11. and consequently to condemn God, as if [Page 171]hee had not made it strict enough.

We should consider, that the Kingdome of God is not meat and drink, but righteous­nesse, and peace, and joy in the holy Ghost, Rom. 14.17. what liberty soever any one takes, so it bee not inconsistent with these, it is no other liberty than God allows.

2 It is not meant, that wee should leave our particular Callings, andThere is no opposition be­tween these things, so as it should bee ne­cessary for all that desire to serve God, and seek his Kingdome, to give over their worldly cal­lings, neither is this the way to perfe­ction, as Pa­pists have dreamed. No man hath warrant to spend his whole time in private Devotion, upon pretence that he will forsake the World. Mr. Hildersham, Lect. 50. on Joh. 4. p. 214. quite give over our worldly businesse — Let every man (saith the Apostle to the Co­rinthians) abide in the same calling where­in hee was called, 1 Corinth. 7.20. and in the twenty fourth verse, Brethren (saith hee) let every man wherein hee is called, therein abide with God. Hee censures it as disorderly walking in some of the Church of the Thessalonians, that they did not work at all, but were busie-bodies; now them that are such (saith hee) wee com­mand, and exhort by our Lord Jesus Christ, that with quietnesse they work and eat their owne bread, 2 Thess. 3.11. Wee are to be diligent in our Callings, that so wee may live of our selves, and not bee charge­able unto others through our owne neg­lect.

Many get into Churches, and then pre­suming that they shall bee maintained, they learne to bee idle, wandring about from house to house; and not only idle, but tatlers also, and busie-bodies, speaking things which they ought not, 1 Tim. 5.13. but he that hath commanded relief in case of ne­cessity, hath forbidden it in case of idle­nesse and sloathfulnesse, so that if any will not work, neither must they eate, 2 Thess. 3.10. If we have Families, wee must en­deavour also to provide for them; If any provide not for his owne, At hodie summa habe­tur pietas, si quis domi re­lictis liberis & uxore, out etiam gran­daevis paren­tibus, vel Je­rosoly mamade­at vel in Mo­nasterium ab­dat sese sib Victurus, out fortassis etiam ventri. Vide quo impudentiae ventum sit in Eccle­sia Christi. Nec impari prorsus dementia desipiunt hodie & Ca­tabaptista. Relictis enim uxoribus, liberis, & familiis, &c. tanquam attoniti & fanatici homines circumcursitant, at (que) ita se pomoe ia regni Christi propagaturos dejerant: quum interim & rem familiarem concoquant subvertam (que) totam & Ecclesiam Christi miris modis obiurbent. Bullinger in loc. and specially for those of his owne house, hee is worse than an infidel; instead of denying himself, hee hath denied the faith, 1 Tim. 5.8. But it is not enough that wee provide for our owne, wee must labour in our Callings, that wee may have to give to others that are in need. Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that hee may have to give to him that needeth, Ephes. 4.28. it may be wee have none of our owne [Page 173]to provide for, howsoever, The poor wee have alwaies with us, Matth. 26.11. and therefore wee must follow our Callings, that wee may bee able to provide for them, Prov. 31.19, 20. but this is not all. Suppose a man have enough for himself, his owne, and others that need, hee must neverthelesse have a Calling, and follow it diligently; every man will bee doing, therefore hee must have a Calling to bee busied in.

God set Adam to dresse the Garden, and to keep it in the state of Innocency, Gen. 2.15. notwithstanding the dignity of his condition, the variety and plenty of pro­vision that hee had without any cost or paines of his owne, hee was not to live idlely, but to exercise himself in the work of aEngl. Annot in loc. Gardiner,Greenhil, Lect. on Ezek. c. 16.49. p. 288 hee was to worke though not for a living. It is a great fault in many of the Gentry, that because they have great estates, therefore they aban­don themselves wholly to Pleasure, spen­ding their time in Hunting, and Hawking, and Gaming, without doing any thing that tends to publike good. This was the iniquity of the Sodomites, Ezek. 16.49. for which by a shower of Fire and Brimstone out of Heaven God destroyed them, Gen. 19.24, 25. and if for the same ini­quity any one should say, that some of the greatest Families in England are at this day ruined, he would not conjecture a­misse; [Page 474]To be sure, it hath been the ruine of some of the greatest Professors amongst us, the first beginning of whose Apostacy from the truth, having been found to bee the neglect of their Callings.

3 It is not meant that wee may not ac­cept of any Honourable employment be­ing fitly qualified for it, and orderly cal­led unto it; It is the ambition indeed of some that carries them forth after eminent employments, but it is an unworthy im­putation of pride and vaine-glory, which some envious ones cast upon others (that are men of another spirit than themselves, as God said of Caleb, Numb. 14.24.) who seeing more to disconrage them in respect of the Service (the temptations that at­tend it, the account that must be given of it at the last) than to encourage them in respect of the Honour, doe notwithstan­ding so farre deny themselves as to en­gage in them.

David was censured by his envious Brother, who told him, that hee knew his pride, and the naughtinsse of his heart, for that hee was come downe (as hee said) that hee might see the Battle; yet hee under­takes to fight with Goliah, 1 Sam. 17.30. Self-denial doth not consist in that see­ming modesty that is so much cryed up by many men; there is many times as much Self-seeking in refusing, as in accepting of great imployments; God had much a­doe [Page 175]with Moses before hee couldSee before Subsect. 2. pag. 93. per­swade him to preach to Pharaoh. Wee for­bear our duties many times, lest the envi­ous World should misconstrue them, look­ing more to what we shall bee thought to bee, than to what wee should resolvedly bee. Thus Negatively; but now second­ly, Affirmatively, to deny Self in respect of worldly enjoyments is to deny

• That Opinion that Self hath of them.
• That Affection that Self bears to them.
• That Course that Self takes for them.
• That Use that Self would make of them; and lastly,
• That Possession that Self would keep of them.

1 That Opinion that Self hath of them; Self thinks they are the chiefest good, and that the only happinesse is to be found in them.

Note here these three things.

1 All men in the general, and in a con­fused way desire to bee happy; there is implanted in every being an appetite of, and tendency unto good, which in sensi­tive Creatures is no more than a propen­sion or natural inclination unto that which is theirBonitas est perfectio na­turalis cujus (que) rei juxta suum essendi modum, per quam sit appetivile bonum dicit rationem perfecti quod est appetibile, Tho. p. 1. q. 5. Art. 1. ad. 1. perfection in their kind, and they tend unto it, not of themselves [Page 176]properly, but asOther Crea­tures are shot more violently into their ends, but man hath the skill and faculty of directing him: self, and is as you may so imagine, a ra­tional kind of Arrow, that moves know­ingly, and vo­luntarily to the mark of his owne accord. Culverwel. Light of Nat. c. 15.155. determined unto it by another, namely, by God, who is the Author of their beings. But in intellectual and rational Creatures, as Angels, and Men; it is a motion of their wills, by which they move after it according to the guidance and direction of their l judgements. Now, all men agree in this, that they would be happy, and that they must goe to something out of them­selves for it. Man is not a Self-sufficient Creature, in his best estate hee was nega­tively poor, and did precariously subsist upon a richer goodnesse out of himself; he was then taught to goe abroad for his hap­pinesse, having nothing of his owne to live on, but what hee freely received from another; but now hee is privatively poor, hee hath suffered the spoyling of his goods, which he had when hee first began the world, and therefore is in continual motion after something which may fully repair his losses, and re-invest him in his former glory and happinesse again.

2 What man's Happinesse is, wherein his chiefest good doth consist, and how it may bee obtained, is fully declared in the Gospel. What is the Gospel but tidings of felicity, and true blessednesse? good news for miserable and undone man; it is nothing else but a Directory to guide him to the chief good, that which points unto him where his great strength lies, wherein [Page 177]his onely happiness doth consist, and how hee may bee possessed of it, by putting him into the way that leads unto it.

1 It determines the fruition of God to bee mans chiefest good. God absolutely considered is the object of all our happines, lesse than whom wee cannot have, more than whom wee need not have, to make us happy. Hee onely is an object pro­portionate to that vast and boundlesse de­sire of felicity and goodness that is in man, which cannot bee satisfied but by the fruition of an universal good, which God onely is. Look besides God, and you shall see but some scantlings of good­ness, a few gleanings of happiness, some shadowy representations of perfection, and the reason is, they areParticularity speaks as much penury and emptiness as is imaginable. particular beings, [...] Luke 10 41. many things, and so have but some in­considerable drops of goodness in them; they have not an universal fulness, which is no where to bee found but in God him­self.

2 As it holds forth God absolutely in himself, as the onely object of our happiness; so it likewise holds forth God­man relatively, as the onely way and means to the fruition of this object, wherein the formality of our happiness doth consist. Christ is the Way, and no man comes unto the Father but by him, Joh. 14.6. [...] The word signifies a ma­nuduction, or a leading by the hand to God. Vid. Leigh. Crit Sac. [...], through him wee have access unto [Page 178]the Father, Eph. 2.18. Hee suffered once [...], that hee might Or lead us by the hand. [...]. Max. Tyr. Dissect. 1.9. bring us to God, 1 Pet. 3.18.

3 Notwithstanding all men desire happinesse in the general, and are di­rected to it in the Gospel, yet there is a great mistake concerning it in the most. All men agree in this, that they would bee happy, but few agree in that wherein their happiness doth consist. Some think it consists in one thing, [...]. Max. Tyr. Dissectat 1.4. some in another, but few in that, wherein it consists indeed. The brutish man thinks to finde it in plea­sure, the covetous in money, and the am­bitious in honour. Thus like the men of Sodome, that being struck blinde, wearied themselves in vain to finde out Lots door, they go groping up and down, if perad­venture they might feel after it, and finde it, but tread not one step in the way that leads unto it.

Though the Gospel hold forth God in Christ as the chiefest good, and perswade men to look upon him under this notion, yet they being blinded by the god of this world, apprehend their chiefest good to bee in other things, and suppose that if they can bee possessed of them, they are made, if they lose them, they are utterly undone, which is the common language of carnall men that know not God. Such persons though they do not expresly say, There is no God, yet in their practice [Page 179]they speak as much, and in their thoughts they perswade themselves so, as Psal. 14.1. The fool hath said in his heart, There is no God. Hee will not, hee dare not pro­fess openly that there is no God, and that it is in vaine to serve him, and to walk humbly and preisely before him, expect­ing to bee happy by him alone; no, this hee will not speak openly, but profess with the rest of the people, to serve the same God that they do, but in his heart secretly hee perswades himself that it is so, and that Religion is but a policy invented to keep men in order, and that they do best who provide most for themselves here, and that it is better to make sure of a little here, than to expect greater mat­ters upon uncertainties hereafter. I am afraid I have read the language of many a fools heart here present, who resolves with himself (as I said before) to seek happiness in the general, but will not seek it where the Gospel tells him it is to bee found, who gives it may bee a Gospel-direction the hearing, and can bee content the Minister should speak of God, and declare unto the world, that this felicity and happiness that is so much sought af­ter by every one, is onely to bee found in him; but hee will not, hee cannot bring about his minde to close with it. Hee hath many anxieties upon what hee hath heard, and now and then some half per­swasions, [Page 180]some languishing velleities, some faint wishings and wouldings after God but hee cannot blow up these smo­thered thoughts into one reall hearty re­solution for him; hee hath one eye still upon the world, and creature-injoyments, and is resolved to keep his hold, fearing that if hee should once let go, hee might quickly sink, and never recover himself again.

Now whence is this, but that his judge­ment is depraved concerning the chief good? and therefore hee concludes, there is no other happiness than what may be had in earthly things: Therefore though God make never so great offers of other things unto him, though hee tell him of grace and glory, hee regards it not; nay though hee offer himself unto him, though hee tell him, Hee will bee his exceeding great reward, upon condition that hee will walke before him, and bee perfect, hee makes no other reckoning of it, then as hee apprehends some earthly thing to bee meant by it. Even as the Jews, who when Christ told them, Hee was the bread of God that cometh down from heaven, and gi­veth life unto the world, were much af­fected with it, and said unto him, Lord evermore give us this bread, Joh. 6.34. But when afterwards they understood it was such bread as was to bee eaten by faith, they cried out, This is an hard saying, [Page 181]who can hear it, vers. 60. Worldly men cannot indure to think of being happy by God alone, they cannot conceive its possible, that that good which is in the creatures, should bee found in him without the creatures. They onely judge of what is before them, they apprehend no other reality, and beleeve no other than what they apprehend; therefore whatsoever is said of spiritualls seems a meer contradiction unto them, an utter impossibility: Therefore they say in their hearts, There is no God, no heaven, no life eternal, because they see not things that are invisible. They wonder what men mean when they talk of being happy in a way of communion with, and conformity unto God, they count them a company of fools, and mad men that will forgo that happiness which they might have in this present world, for they know not what imaginary happiness (so they judge it) is in another world to come. Hence they are prejudiced against the wayes of godliness, and think it not one­ly a vain, but a dangerous thing to bee Religious.

The name indeed of Religion some­times serves their turn (as when they live in places where it brings in gain or credit) and then they make a profession; but the thing it self they abominate, as being the greatest let and hindrance to that wicked, [Page 182]worldly designe of theirs, which under that profession they mainly prosecute. But where a profession is not of any such use and advantage, they abandon that too, and so become either notoriously prophane and dissolute, or at best but civilly honest. And thus they continue untill such time as their eyes bee opened to see into the emptiness and vanity of all things here below, the word of God ha­ving no effectual operation upon them before; for while they imagine their onely happiness is to bee found here, they will neither bee, nor do what is necessarily re­quired in order to their finding it else­where. It is a good signe of a mans re­pentance, and turning to God, when his judgement is rectified concerning these things, that whereas before hee thought his chiefest good to bee in them, hee now looks upon them as altogether destitute of it, and therefore must have some­thing better than the best of them to make him really happy, as wee see in Solomon after his recovery from his fall, who could then say, Vanity of vanities, Vanity of vanities, all is vanity, Eccles. 1.2. And in Paul after his conversion, who tells the Philippians that hee counted all things but loss for the excellency of the know­ledge of Christ Jesus his Lord, for whom hee had suffered the loss of all things, and did count them but dung, that hee might win [Page 183]Christ, and bee found in him, Phil. 3.8, 9. Such a light is set up in the soul at its first conversion, as discovers unto it the ex­cellency of those things that are spiritual and eternal, in comparison of which, all the outward glittering glory of temporal things is darkned, so that it sees no glory in them by reason of the glory that doth excel. And yet sometimes it is apt to bee misled by those false representations of these things, that fancy and imagination not well governed, now and then gives of them, upon a shallow apprehension of a greater good in them than indeed there is, taken from the senses. These things are suitable unto the senses, and Self (a re­mainder whereof is in the best) earnestly contends that what testimony they give of them may bee accepted. The b [...]st therefore had need to bee very watchful, and above all things to strengthen faith, whereby they shall have an evidence of things not seen, and then the things that are seen, will have no such influence upon them, but they shall bee inabled thereby to give a peremptory denial to whatso­ever shall bee suggested by Self on their behalf, which is the first thing that is here required. The next is,

2 That Affection that Self bears to them. Set your affection on things above, and not on things on the earth, Col. 3.2. For the grace of God that bringeth salvation, hath [Page 184]appeared to all men, teaching us to deny un­godliness, and worldly lusts, Tit. 2.11, 12. In particular,

1 That love that Self bears to them: Self judging them to bee the chiefest good (as wee shewed in the former particular) loves them as the chiefest good. Love is the immediate issue and natural product of the judgement; no sooner doth the judgement conceive any thing to bee good, but a childe of love is born pre­sently, and sucks the breasts. If men judge this or that to bee good, they cannot choose but bee in love with it, and pro­portionable to the degrees of goodness, that they discover in the object, are the de­grees of love that they bear unto the ob­ject. If it bee goodness apprehended in a remiss degree, the love is but a remiss love, if in an intense degree, the love is intense, if they apprehend it to bee all in all, they love it with all their hearts; the understanding makes the primary disco­very of the object, the judgement deter­mines concerning the goodness of it, and the will takes it upon trust from the judgement.

Now it matters not whether it bee a real good or not, if it do but appear to bee so to the judgement, that is enough to draw the will after it. If I bee lifted up (saith Christ) I will draw all men unto mee; if I bee lifted up on the Cross, lifted up [Page 185]from the Grave, lifted up from earth to Heaven, but especially if I bee lifted up in mens judgements, if they once lift mee up above themselves, above all other per­sons and things, so as to give me the pre­heminence, so as to make me all in all in order to the obtaining of the chief good. So it is with the World, if it bee lifted up in drawes all men unto it; if the Devil once carry up the glory of the World to an exceeding high Mountaine and shew it from thence, it drawes all men unto it. This effect it had upon David, when hee judged his worldly estate to bee a moun­taine, when hee lookt upon it as a moun­taine exceeding high and strong; when the world, and the glory thereof appears as a mountaine lifted up above all, that men cannot look beyond it, then it draws their affection up unto it.

Love is of the nature of Fire, which is no sooner kindled but it soares upwards speedily, constantly, because its element is above; so it is with this affection of love, which is no sooner inkindled in the Soul, but the sparks thereof flye upwards to that appearance of good which is above. It is true, these things that men vent their love upon, are things upon the earth, and opposed, Col. 3.1. to the things that are above, and to are really below; but though they bee really below, yet they are seemingly above, because the judgement [Page 186]looking round about on every side, can see nothing above them, and therefore concludes they are the supreame good; as you know it is with Children, that be­cause some Mountaines seeme to touch the Sky, conclude therefore that there is no­thing beyond those Mountaines; so it is with worldly men, who because they can see nothing beyond or above their moun­taine of worldly enjoyments, doe there­fore conclude that there are no better things, and consequently terminate their love upon them; there must of necessity therefore bee a change of the judgement that this affection bee not mis-placed. The mis-placing of this affection upon a wrong object is of a more hainous nature, and dangerous consequence than ordinarily is imagined.

Men make nothing of loving the world, they think it no way inconsistent with love to God. But what saith the Scripture? Love not the world, nor the things of the world, if any man love the world, the love of the Father is not in him, 1 Joh. 2.15. Yee adulterers, and adulteresses, know yee not that the friendship of the world is enmity with God? Whosoever therefore will bee a friend of the world, is the enemy of God, Jam. 4.4. Thus the Scripture speakes in the general. In particular, concerning the love of riches, No servant can serve two Masters, for either hee will hate the one, and love the [Page 187]other; or else hee will hold to the one, and despise the other, yee cannot serve God and Mammon, Luke 16.14. The love of mony is the root of all evil, 1 Tim. 6.10. Con­cerning the love of Honour, it tells us, that many among the chief Rulers (of the Jewes) beleeved on Christ, but because of the Pharisees they did not confesse him, lest they should bee put out of the Synagogue, for they loved the praise of men more than the praise of God, Joh. 12.42, 43. That Christ denounced a woe against the Pharisees, Luke 11.43. and bade the multitude and his Disciples beware of them, for that they loved the uppermost roomes at Feasts, and the chief seates in the Synagogues, and greetings in the Markets, and to bee called of men, Rabbi, Rabbi, Matth. 23, 6, 7. and as for [...]. lovers of pleasures more than God, it ranks them with the most notorious ungodly persons that are in the world, 2 Tim. 3.4. that love therefore that Self bears unto these things must be denied. And,

2 That desire that Self hath after them; Mortifie your members which are upon the earth, inordinate affection, evil concupiscence, and covetousnesse, which is Idolatry, Colos. 3.5. Thou shalt not covet thy Neighbours house, thou shalt not covet thy Neighbours Wife, nor his Man-servant, nor his Maid­servant, nor his Oxe, nor his Asse, nor any thing that is thy Neighbours, Exod. 20.17. I have coveted no mans silver, or gold, or ap­parel, [Page 188]saith Paul, Acts 20.33. I have learned in whatsoever state I am, there-with to be content, I know how to be abased, and I know how to abound; every where, and in all things I am instructed, both to bee full, and to bee hungry; both to abound, and suf­fer need, Phil. 4.11, 12. Give mee neither poverty nor riches, Da mihi pa­nem statuti mei, Give me the bread of my allowance, [...] Matth. 6, 11 [...], Jam. 2.15. feed mee with food con­venient for me, saith Agur, Prov. 30.8. When thou sittest to eate with a Ruler, consi­der diligently what is before thee, and put a knife to thy throat, if thou bee a man given to appetite, bee not desirous of his dainties. Eate thou not the bread of him that hath an evil eye, neither desire thou his dainty meats, Prov 23.1, 2 3—6. Daniel purposed in his heart, that he would not defile himselfe with the portion of the Kings meat, nor with the wine which he drank, Dan. 1.8. Let us not be desirous of vain-glory, provoking one another, envying one another, Galath. 5.26.

3 That delight that Self hath in them; There bee many that say, Who will shew us any good? Lord lift thou up the light of thy countenance upon us, thou hast put gladness in my heart, more than in the time that their corne, and their wine increased, Psal. 4.6, 7. Thus wee must deny that affection that Self bears to them.

3 That course that Self takes for them; Self, rather than want any pleasure, or profit, or honour it hath a mind to, will [Page 189]adventure uponRem, Rem, quocun (que) mode Rem, is the keeping of the World­lings Song. any kind of wicked­nesse whatsoever, cousen and cheat with Laban, Gen. 29.25. steale with Achan, Josh. 7.21. lye with Gehezai, 2 King. 5.22, 25. and with Ananias and Saphira, Acts 5.3.8. slaunder, with Ziba, 2 Sam. 16.3. & 19.27. pervert an Ordinance, and suborne false witnesses with Jezabel, 1 King. 21.9. rebel with Absolem, 2 Sam. 15.12. set up false Worship with Jeroboam, 1 King. 12.28. Curse the people of God with Baalam, Numb. 22.21. betray Christ with Judas, Matth. 26.47. and Apostatize with Demas, 2 Tim. 4.10. these and such like are the wicked and ungodly courses that Self puts men into, in order to the obtaining the riches and honours, and delights of the world; all which must bee denied if wee meane to come after Christ. When Simon Magus offered a summe of mony for the gift of the Holy Ghost, Peter said unto him, Thy money perish with thee, Acts 8.20. Moses when he was come to years, refused to bee called the Son of Pharaohs Daughter, chusing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures in Aegypt, Heb. 11.24, 25, 26. And this is required of every one in the like case, wee must resolve to want every thing, rather than get any thing in a sinful way, For what is a man profited, if hee shall gaine the [Page 490]whole world and lose his owne soul? or what shall a man give in exchange for his soul? Matth. 16.26. and yet how small and inconsiderable a part of the World is it, for which the greatest part of men doe run the hazard of loosing their precious souls? a faint breath of popular applause, a pen­ny, a momentany pleasure, &c. but to go on. As wee must deny that course that Self takes for these things, so wee must deny

4 That use that Self would make of them; Self would make no other use of them but to satisfie the flesh, that which it gets in a sinful way, it would spend in a sinful way, but in this Self must bee denied. Make not provision for the flesh to fulfill the lusts thereof, Rom. 13.14. The time is short, it remaineth, that both they that have Wives bee as though they had none; and they that weep, as though they wept not; and they that rejoyce, as though they rejoyced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it, 1 Cor. 7.29, 30, 31. wee must use what wee have from God for God, Honour the Lord with thy substance, and with the first fruites of all thine increase, Prov. 3.9. Whether yee eate or drink doe all to the glory of God, 1 Corinth. 10.31. We must deny

5 That possession that Self would keep of them; Self would have us keep them, when God would have us part with them, [Page 191]and that is, when wee can no longer keep them but wee must part with Christ; in this case Self must bee denied, and wee must willingly forsake all, according to that in Luke 14.33. Whosoever hee bee of you, that for saketh not all that hee hath, hee cannot bee my Disciple. And thus much for this Fourth particular, of denying Self in respect of worldly enjoyments. The Fifth is.

SVBSECT. V. Of denying Self in respect of worldly Sufferings.

OF this also (as I have done of the for­mer) I shall speak both Negatively, and Affirmatively.

1 Negatively, It is not meant that wee may not at all judge them to bee evil, so as not to conceit any Some out of their high and ay ery imagi­nation, and out of their Iron and flinty Philosophy, will needs think outward good and ill, to­gether with the affections of grief and delight stirred up thereby, to bee but opinions and conceits of good and evil only, not truly and really founded in Nature, but taken up of our selves. But though our fancy be ready to conceit a greater hurt in outward evils, than indeed there is (as in Poverty, paine of Body, loss of Friends, &c.) yet we must not deny them to be evils. Sibbes Souls Con­flict. c. 13. Sect. 6.215. hurt to bee in them; so farre as they doe deprive us of any good, [Page 192](and there is some good that they doe de­prive us of) so farre they may be accoun­ted to bee hurtful, Psal. 144.10. indeed being sanctified they work in us, Rom. 5.3, 4. and for us, 2 Cor. 4.17. a farre grea­ter good than any they doe deprive us of; and in respect of that wee may say, It is good that wee have been afflicted, as David doth, Psal. 119.71. but this is accidental to the nature of the things themselves, they have no good in them, nor can they doe us any good of themselves; they are so farre from making us better, as of them­selves, that without the effectual working of the Spirit of God with them, they make us farre worse than ever before.

2 It is not meant that wee may not bee at all a verse from them, so as not to endeavour any way to decline them; so farre as they may be truly judge to be evil, so far they may bee justly hated, and declined by us. TheSee Rei­nolds Treat. of Pass. 114. unalterable object of our hatred is all manner of evil, not only that of defor­mity and sin, but that also of destruction and misery. This affection God hath im­planted in our nature for the conservation of our wel-being, which hee requires us not only to desire, but also by all lawful means (such as he himself hath appointed) to endeavour, which cannot bee done without an inward abhorring of whatso­ever is really prejudicial to it, such as may cause us to fly from it; and therefore it [Page 193]is not to bee condemned as sinful, and consequently not to bee denied. Wee finde that even in our Saviour, when that bitter Cup of sufferings was put into his hand, though in respect of the appointment of his Father, as it was a means of fulfilling his eternal Decree concerning the Salvati­on of the Elect, there was a ready willing­nesse to drink it up, Joh. 18.11. yet in re­spect of the anguish that thereupon seized on his Humane Nature, there was a very great aversnesse from it. And therefore he prayed earnestly once, and again, yea a third time, Father, if it bee possible, let this cup passe from mee, Mat. 26.39.

3 It is not meant, that wee may not bee at all sensible of them, so as not to grieve and mourne under them. God requires that our affections should bee exercisedAs God any way discover­eth himself, so the Soul should be in a sutable plyable­nesse. Then the Soul is as it should bee, when it is ready to meet God at every turne, to joy when hee calls for it, and to mourne when hee calls for that, to labour to know Gods meaning in every thing. Sibbs Souls Confl. c. 8. Sect. 3.102. sutably to all his Dispensations; that when hee pipes to us in his Providences, wee should dance, and when hee mournes to us in his Providences, we should mourne too, Mar. 11.16, 17.

There are times when the Lord calls to mourning, and wee doe provoke him ex­ceedingly when we doe not observe them, [Page 194]as wee may see, Isa. 22.12, 13, 14. And in that day did the Lord God of Hosts call to weeping and mourning, and to baldnesse, and to girding with Sackcloath; and behold joy and gladness, slaying Oxen, and killing Sheep, eating flesh, and drinking wine, Let us eate and drink, for to morrow wee shall dye. And it was revealed in my eares by the Lord of Hosts; surely this iniquity shall not bee pur­ged from you till you dye, saith the Lord of Hosts.

The Prophet Jeremy complaines unto God of the men of Jerusalem, for their stupidity, and insensiblenesse under his cor­rections: O Lord (saith hee) are not thine eyes upon the truth? Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to re­ceive correction, Jerem. 5.3. It is a grie­vous evil not to grieve when God brings any evil upon us; wee should bee sensible of the least stroke of the Rod, and humble our selves under the mighty hand of God upon us in any affliction. Many thinke it the strength of their grace that they can bear affliction without grieving, but the truth is, it is the strength of their corrup­tion, by reason whereof they have stupid sottish hearts, and doe not take notice of the hand of God in any thing that befalls them. What strength is it to beare what wee doe not feele? Any one can doe that, even one that hath no Grace at [Page 195]all. This then is not to deny Self; But,

2 Affirmatively, To deny Self in re­spect of worldly sufferings, is,

1 Not so to judge them to bee evil, as to conceit a greater hurt to bee in them than in­deed there is. Self will tell us they are the greatest evil in the World, whereas they are nothing to spiritual and eternal evils, but light afflictions in comparison of the evil of Sin, and that farre more exceeding eternal weight of misery that it works for all such as live and dye in it; when Self therefore speaks in this manner to us, wee must give it a peremptory denial.

It is storied in the Book of Martyrs, of George Tankerfield, that immediately be­fore his going to the Stake to bee burned, (being then at an Inne in Saint Albanes) hee prayed his Host to let him have a good Fire in his Chamber, which accor­dingly hee had, and then sitting on a forme before the Fire, hee stretched out his legge to the flame, and when it had touched his foot, hee quickly with-drew his legge, shewing how the Flesh did per­swade him one way, and the Spirit ano­ther;Acts and Mon. l. 10. 1535. The Flesh said, O thou Fool, wilt thou burne and needest not? The Spirit said, bee not afraid, for this is nothing in respect of fire eternal.

Acts and Mon l. 10. 1371. The like is storied of the good Bishop and blessed Martyr Mr. John Hooper, Sir [Page 196] Anthony Kingston his Friend coming to him a little before his death, thus expressed himself to him; ‘I am sorry to see you in this case, for as I understand you bee come hither to dye. But alas, consider that life is sweet, and death is bitter, there­fore seeing life may bee had, desire to live, for life hereafter may doe good.’ To this the Bishop replied; ‘True it is, Master Kingston, I am come hither to end this Life, and to suffer Death here, because I will not gain-say the former Truth that I have heretofore taught amongst you, and I thank you for your friendly counsel, although it bee not so friendly as I could have wished it. True it is, Mr. Kingston, that Death is bitter, and Life is sweet, but alas, confider that the Death to come is more bitter, and the Life to come is more sweet; therefore for the de­sire and love I have to the one, and the ter­rour and fear of the other, I doe not so much regard this death, nor esteem this life.’

2 Not to be so averse from them,Some of the Christians in the primitive times would not cast one grain of Fran­kinsence into the fire up on the Heathen Al­tars to save their lives. as to endeavour by any sinful means to avoyd them. Self will bid us sin rather than suffer, but we must not adventure upon the a least evil of sin to avoyd the greatest evil of suffering.Condaeus tribus ipsi a Carolo nono Galliarum Rege propositis, missa, morte, & perpetuo carcere; respondit, se, Deo favente primum nunquam electurum, ex duobus reliquis vero alterum voluntati Regis liberum relinquere. The three Children in Daniel told the [Page 197]King, when he threatned to cast them into a burning fiery Furnace, for not worship­ing his Golden Image, ‘If it bee so, our God whom we serve is able to deliver us; but if not, be it known unto thee, that wee will not serve thy gods, nor worship thy golden Image which thou hast set up,’ Dan. 3.17, 18. Such a resolution must be ta­ken up by every one that means to come after Christ, which although in the o­pinion of worldly Polititians and Time-servers it be folly and madness, will bee found to bee wisdome in the end; when after (by their sinful complyance) they have escaped the hands of them that kill the body, they fall into the hands of him that kills both Body and Soule in Hell.

God is not wont to let such men goe unpunished; nay, he will be sure to meet with them, either in this life, by terrify­ing their Consciences, or by bringing up­on them those evils they thought to e­scape; or in the life to come (if they re­pent not before) by appointing them their portion with unbeleevers and hypo­crites, in the Lake that burnes with Fire and Brimstone, where shall bee weeping, and wayling, and gnashing of teeth for ever.

1 By terrifying their Consciences. Acts and Mon. l. 8.914 Mr. Bilney in the dayes of King Hen. 8. by the perswasion of some friends abjured, but [Page 198]oh! what an Hell did hee feel in his Con­science afterwards!Serm. 7. Master Latimer in a Sermon before King Edward thus expres­seth it. ‘I knew a man my self, Bilney, little Bilney, that blessed Martyr of God, who what time he had borne his Faggot, and was come againe to Cambridge, had such Conflicts within himself, that his friends were afraid to let him be alone, they were faine to be with him day and night, and comfort him as they could, but no comforts would serve; and as for comfortable places of Scripture, to bring them unto him, it was as though a man should cut him thorow the heart with a sword.’

And in another Sermon preached in Lincolnshire, he hath these words concer­ning it; ‘That same Mr. Bilney, who was burnt here in England for Gods Words sake, was induced and perswa­ded by his Friends to bear a Faggot at the time when the Cardinal was aloft, and bare the swinge; now when the same Bilney came to Cambridge againe, a whole year after, hee was in such an anguish and agony, that nothing did him good, neither eating nor drinking, nor any other communication of Gods Word, for hee thought that all the whole Scriptures were against him, and sounded to his Condemnation, so that [Page 199]I many a time communed with him, (for I was familiarly acquainted with him) but all things whatsoever any man could alledge to his comfort, seemed unto him to make against him.’

Acts and Mon. l. 8.938 Mr. [...]ainbam the year following, ha­ving in like manner abjured, was relea­sed and dismissed home, where hee had scarce a month continued, but he bewai­led his Fact and Abjuration, and was ne­ver quiet in his minde and Conscience untill the time hee had uttered his fall to all his acquaintance, and asked God for­givenesse before the Congregation, in those dayes in a Ware-house in Bow-lane, and immediately the next Sabbath after, hee came to Saint Austines, and stood up there before the people in his Pew, there declaring openly, with weeping tears, That hee had denied God, and prayed all the people to forgive him, and to be­ware of his weaknesse, and not to doe as he did, for said hee, ‘If I should not a­gaine returne unto the truth (having the New Testament in his hand) this Word of God would damne mee both Body and Soule at the Day of Judgement. And there he prayed every body rather to dye by and by, than to doe as hee did, for hee would not feele such an hell againe as he did feele, for all the worlds good.’

[Page 200]Thus severely did God chastise these two good men for a time, shewing them what Hell meant by some few scalding drops of his immediate Wrath let fall upon their Consciences, thereby making them throughly sensible of the desert of their most horrible Sin, in renouncing his most blessed Truth; to the undaun­ted and constant profession whereof, not­withstanding out of the superabounding riches of his grace, hee recovered them againe, so that most resolutely and cheer­fully afterwards they sealed it with their bloud.

But it hapned otherwise to that un­paralleld example of Divine Justice, Francis Spira, who after his Abjuration being suddainly Thunder-struck with the terrible and amazing Sentence of his eter­nal Condemnation, was plunged irre­coverably (for ought that appeared to the contrary) into the bottomless gulph of Despair.

This wretched man being accused to the Popes Legate, for professing and teaching some of Luthers opinions, this especially, That wee must only depend on the Free Grace, and unchangeable love of God in the death of Christ, as the only sure way of Salvation; and being summoned to appear before him; after some considera­tion had of the manifold danger hee was in, and resolution taken up to stand to [Page 201]his profession, and to maintaine his Do­ctrine, notwithstanding hee began to think with himself what misery this his rashnesse would bring him unto, that he should lose his substance gotten with so much care and travell, undergoe the most exquisite torments that malice it self could devise, be counted an Heretick of all, and in the conclusion dye shame­fully.

Hereupon he goes to the Legate, and acknowledgeth his fault, in entertaining an Opinion concerning some Articles of Faith, contrary to the Orthodox and received Judgement of the Church of Rome, professing his hearty sorrow for it, and humbly begging pardon for so great an offence. The Legate perceiving him to faint, pursued him to the uttermost, caused him to subscribe this Confession, and made him promise that at his returne to his owne Towne hee would declare it to the people, acknowledge the whole Doctrine of the Church of Rome, and ab­jure the Opinions of Luther as false and Heretical. Spira having promised in this manner, forth-with addresseth himself for his journey homeward, but as he went along, thinking with himself, how im­piously hee had denyed Christ and his Gospel at Venice, and engaged himself to doe it the second time in his owne Country, hee thought hee heard a [Page 202]voyce speaking unto him in this man­ner.

Spira, ‘What dost thou here? whether goeft thou? hast thou unhappy man, given thy hand-writing to the Legate at Venice? yet see thou dost not seal it in thine owne Country; thou canst not answer for what thou hast already done, nevertheless the gate of Mercy is not quite shut, take heed that thou heapest not sin upon sin, lest thou repent when it will be too late.’ This filled him so full of doubts and perplexing thoughts, that hee knew not which way to turne, nor what to doe; but after­wards being arrived in his owne Coun­try, and advised by his friends, telling him, ‘That it was requisite he should take heed that he did not in any wise betray his Wife and Children, and all his friends in­to danger, seeing that by so small a matter as the recitiug of a small Schedule, which might be done in lesse space than half an hour, he might both free himself from present danger, and preserve many that depended on him;’ he goes to the Praetor, and proffers to performe his fore-said promise made to the Legate, and the next morning hee desperately enters into the publick Congregation, where Masse being finished, in the presence of friends and enemies, and of the whole Assem­bly, yea and of Heaven it selfe, hee re­cites that infamous Abjuration, word for [Page 203]word as it was written; then was hee sent home restored to hisHee was a Civil Lawyer, an Advocate of great rank and esteeme, endowed with outward bles­sings of Wife, and eleven Children, and wealth in a­bundance. Dignities, Goods, Wife, and Children; but no sooner was he departed, but he thought he heard a direful voyce, saying to him, ‘Thou wicked wretch, thou hast denied mee, thou hast renounced the covenant of thy obedience. thou bast broken thy vow; hence Apostate, bear with thee the Sen­tence of thy eternal Damnation.’ Hee trembling and quaking in body and mind fell downe in a swoon, and from that time forward never found any peace, or ease of his mind, but continuing in un­cessant torments, hee professed that hee was captivated under the revenging hand of the great God, and that hee heard con­tinually that fearful Sentence of Christ, that just Judge, and was utterly undone. Phisicians were sent for, but they could effect nothing by their skill upon him, and therefore after they had understood the whole truth of the matter, wished him to seek some Spiritual comfort. They that came to administer Spiritual comfort to him, propounded many of Gods pro­mises recorded in the Scripture, and ma­ny examples of Gods mercy; but ‘My Sin (said hee) is greater than the Mer­cy of God.’ They told him: that God would have all men to be saved; he an­swered, ‘He would not have damned re­probates to bee saved, I am one of that [Page 204]number, I know it, for I willingly and a­gainst my knowledge denied Christ, the Mercy of God extends not to me, nor any like to me, who are sealed up to Wrath, I tell you I deserve it, my owne Conscience condemnes mee, what needeth any other Judge?’ Some bade him consider the example of Peter, who denied Christ thrice, and with an Oath, and yet Christ was merciful to him. Hee answered, ‘In that he was pardoned, it was not because he wept, but because God was gracious to him; but God respects not mee, and therefore I am a reprobate, no comfort can enter into my heart, there is no place there but only for torments, and vexings of spi­rit; I tell you, my case is properly my owne, no man ever was in like plight, and therefore my estate is fearful.’ Then roa­ring out in the bitterness of his spirit, he said, ‘It is a fearful thing to fall into the hands of the living God.’ Some whispe­ring said, that hee was possessed, which he over-hearing it, said, ‘Doe you doubt it? I have a whole Legion of Devils that take up their dwellings within mee, and possesse me as their owne, and that justly too, for I have denied Christ.’ Whether did you that willingly or no? (said they) ‘That is nothing to the purpose (said hee) Christ saith, Whosoever denies me before men, him will I deny before my Father which is in Heaven; Christ will not bee [Page 205]denied, no not in word, and therefore it is enough, though in heart I never de­nied him.’ They asked him, whether he thought there were worse paines than what hee endured for the present? hee said, ‘That he knew there were farre worse paines, for the wicked shall rise to their Judgement, but they shall not stand in Judgement; this I tremble to think of, yet I desire nothing more than that I might come to that place, where I may be sure to feele the worst, and bee freed from fear of worse to come.’ Why doe you, (said they) esteeme this so grievous a sin, when as the learned Legate constrained you to it, which hee surely would not have done, if your former opinions had not been erroneous? Hee answered, ‘All those many sins that in the former part of my life I committed, then did not so much trouble me, for I trusted that God would not lay them to my charge, but now having sinned against the Holy Ghost, God brings all my sins to remembrance, and thus guilty of one, guilty of all; and therefore it is no matter whether my sins be great or small, they are such, as Christs Bloud, nor Gods Mercy belongs to mee. God will have mercy on whom hee will have mercy, and whom he will he hardneth; this is it that gnaws my heart, he hath hardned me, and I finde that hee daily more and more doth harden me, and therefore I am [Page 206]out of hope; I feele it, and therefore can­not but despair. I tell you, there was ne­ver such a Monster as I am — I knew that Justification is to be expected by Christ, and I denied and abjured it, to the end I might keep this fraile life from adversity, and my Children from poverty, and now behold how bitter this life is to me! and God only knowes what shall become of this my Family, but surely no good is likely to betide it, but rather daily worse and worse, and such a ruine at length, as that one stone shall not be left on another.’ But why should you (saidA Doctor that came to com­fort him. Gribaldus) con­ceit so deeply of your sin, seeing you can­not but know that many have denied Christ, and yet never fell into despair? ‘Well (said he) I can see no ground of com­fort for such, neither can I warrant them from Gods revenging hand in Wrath, though it pleaseth God yet to suffer such to be in peace; and besides, there will a time of change come, and then they shall be tho­rowly tried, and if it were not so: yet God is just, in making mee an example to o­thers — I assure you, it is no small matter to deny Christ, and yet it is more ordinary than commonly men doe conceive of — as often as a Christian doth dissemble the knowne truth, as often as he approves of false worship, by presenting himself at it, so often as he doth not things worthy of his calling, or such things as are unworthy of [Page 207]his calling, so often he denies Christ; thus did I, and therefore am justly punished for it.’ Some time after this, came in two Bishops, one of them being Paulus Ver­gerius, desired him to pray with him the Lords Prayer; Spira consented, and went on with some enlargement upon several Petitions, to whom when hee had done they said, You know that none can call Christ Jesus the Lord but by the Holy Ghost; ‘I perceive (replied he) that I call on him to my eternal Damnation.’ They told him, he was in a spiritual de­sertion, and therefore should not beleeve what Sathan suggested to him, but those rather whom hee judged to bee in a good estate, and more able to discerne of him than himself; beleeve us (said they) we tell you that God will bee merciful to you. ‘O here is the knot, said he, I would I could beleeve, but I cannot.’ Then hee began to reckon up what fearful Dreames and Visions he was continually troubled withall, that hee saw the Devils come flocking into his Chamber, and about his Bed, terrifying him with strange Noises, that these were not Fancies, but he saw them as really as the standers by; and that besides these, hee felt continually a racking torture of his mind, and a con­tinual butchery of his Conscience, being the very proper pangs of the Damned wights in Hell — ‘Desperation it self [Page 208]continually tortures me, and now I count my present estate worse than if my Soul, (separated from my body) were with Ju­das, and the rest of the Damned; and therefore I now desire rather to bee there, than thus to live in the body.’ After this againe, one told him, that hee was not to beleeve himself, but rather him that was in a good estate; and I testifie to you, (said hee) that God will bee merciful to you; ‘Nay (answered he) for because I am in this ill estate, therefore can I be­leeve nothing but what is contrary to my Salvation and comfort. But you that are so confident of your good estate, look that it be true, for it is no such small matter to bee assured of sincerity. A man had need be exceeding strongly grounded in the truth, before hee can bee able to affirme such a matter as you now doe; it is not the performance of a few outward duties, but a mighty constant labour, with all intention of heart and affection, with full desire and endeavour continually to set forth Gods glory; there must bee nei­ther fear of Legats, Inquisitors, Pri­sons, nor any Death whatsoever. Ma­ny think themselves happy that are not, it is not every one that saith, Lord, Lord, that shall goe to Heaven.’

One that came to see him, told him, that he had been with him at Venice some eight weekes before. ‘O cursed day! [Page 209](said Spira) O cursed day! O that I had never gone thither, would God I had then dyed.’ Afterwards came in a Priest, bringing with him a Book of Ex­orcismes to Conjure the Devil out of him; whom when Spira saw, shaking his head, he said, ‘I am verily perswaded indeed, that God hath left me to the power of the Devils, but such they are as are not to be found in your Letany.’ To Ver­gerius by many Arguments, exhorting him to beleeve. ‘Belike (said hee) you think I delight in this estate, if I could conceive but the least spark of hope of a better estate hereafter, I would not refuse to endure the most heavie weight of the Wrath of that great God, yea for twenty thousand years, so that I might at length attaine to the end of that misery which I now know will bee eternal; but I tell you, my will is wounded.’

Hee exhorted the company that were present, in this manner; ‘Take heed to your selves, it is no light or easie mat­ter to be a Christian, it is not Baptisme, or reading of the Scriptures, or boasting of faith in Christ (though even these are good) that can prove one to be an absolute Christian. You know what I said before, there must bee a conformity in Life, a Christian must bee strong, unconque­rable, not carrying an obscure profes­sion, but resolute in expressing the [Page 210]Image of Christ, and holding out a­gainst all opposition to the last breath — Many there are that snatch at the Promises in the Gospel, as if they did undoubtedly belong to them, and yet they remaine sluggish and carelesse, and being flattered by the things of this present World, they passe on their course in quiet­nesse and security, as if they were the only happy men, whom neverthelesse the Lord in his providence hath ordained to eternal Wrath, as you may see in Saint Lukes rich man; thus it was with me, therefore take heed.’

He disdainfully refusing some meat that was brought him by one of his Ne­phews, the young man charged him with hypocrisie and dissimulation, to whom hee replied — ‘I am a cast away, a Ves­sel of Wrath, yet dare you call it dissemb­ling and phrensie, and can mock at the for­midable example of the heavie Wrath of God, that should teach you fear and ter­rour? But it is natural to the flesh, either out of malice or ignorance to speak perversly of the works of God; The Natural man discerneth not the things of God, be­cause they are spiritually discerned.’

One of his familiar friends chanced to say, that certainly he was overcome with Melancholly, which hee over-hearing, answered; ‘Well, be it so, seeing you will needs have it so, for thus also is Gods [Page 211]wrath manifested against mee — you see Brethren what a dangerous thing it is to stop or stay in things that concern Gods glory, especially to dissemble upon any termes, what a fearful thing is it to bee near, and almost a Christian! Never was the like example to this of mine, and there­fore if you bee wise you will seriously consi­der thereof. O that God would let loose his hand from me, that it were with me now as in times past! I would scorne the threats of the most cruel Tyrants, bear Torments with invincible resolution, and glory in the outward profession of Christ till I were choaked in the flame, and my body consumed to ashes.’

Now seemed to bee verified upon him, that whereof in the beginning hee had been so seasonably fore-warned, that if hee proceeded to fulfill his wicked pro­mise of Abjuring in his owne Country, hee might haply repent too late. Now, if God would with-draw his hand from him, if it might be with him as in former dayes, hee would doe and suffer any thing for-Christ; but upon no termes might his wish bee granted, all hope of mercy was quite cut off from him; so that afterwards (his purpose of mischieving himself by a Knife that hee had hastily snatched up, being by his Friends pre­vented) with indignation hee cryed out, ‘I would I were above God, for I know hee [Page 212]will have no mercy on me.’ And thus be­ing in continual torment, by little and little hee wasted away, until at length hee appeared a perfect Anatomy, expres­sing to the view nothing but sinews and bones, and at last without any shew of hope or comfort, yeelded up the ghost. Let none wonder that I have been so large in telling this mans Story, some it may be have forgotten it, others not so much as heard of it, and amongst all the examples of this kind, there was none more fit that I could pitch upon, whereby to make it known in what a dreadful manner God sometimes punisheth Apo­state professors in this life, by terrifying of their Consciences. Hee punisheth them sometimes also,

2 By bringing upon them those evils they thought (by means of their sinfull complyance) to escape.Acts and Mon, l. 10.1710. Cranmer signed a Recantation (as hee confessed himself afterwards) contrary to the truth hee thought in his heart, for fear of Death, and to save his Life, if it might have been, but hee was forced to suffer not­withstanding his recantation; as soon as ever hee had signed his Recantation, the Queen signes the Writ for his Burning, and then was he in a farre worse condition than before, having neither inwardly any quietness in his own Conscience, nor out­wardly any help in his adversaries.

[Page 213]In the Story of William Wolsey a godly Martyr, that was burned at Ely, Acts and Mon. l. 10.1558 this amongst other things is recorded, that while hee was in Prison hee delivered some money to bee distributed amongst his friends, and to one Richard Denton a­bove all the rest (besides the money that he sent him) hee desired this Message might also be delivered, that he marvel­led he tarried so long behind him, seeing hee was the first that did deliver him the Book of Scripture into his hand, and told him that it was the Truth, desiring him to make hast after as fast as he could. This Message being delivered, Denton re­turnes this answer, ‘I confesse it is true, but I cannot burne.’ But hee that could not burne in the Cause of Christ, was af­terwards burned against his will, when Christ had given peace to his Church; for some years after, his House was set on fire, and hee going in to save his goods was burnt in it. Thus God sometimes punisheth Apostates here, howsoever (if they repent not) hee will bee sure to pu­nish them hereafter.

3 By appointing them their portion with unbeleevers and hypocrites, in the Lake that burnes with Fire and Brim­stone, where shall be weeping, and way­ling, and gnashing of teeth for ever. So it is fore-told, Revel. 21.8. The fearful and unbeleeving shall have their part in the [Page 204]Lake which burneth with fire and brim­stone, which is the second death. And it cannot be otherwise, for Christ hath said, Whosoever shall deny mee before men, him will I also deny before my Father which is in heaven, Matth. 10.33. and if so, there is no remedy but hee must to hell. How much better were it for us then, by hearkning unto Christ, and doing our duty, to expose our selves to the greatest of those evills which men can only bring upon our Bodies, and are but for a time, than by hearkning unto Self, and com­mitting of Sin, to make our selves ob­noxious to the least of those evills which God can bring both upon our Bodies and Soules, and also are for eternity. With­out doubt, did wee but beleeve it, wee should not bee so averse from them, as to endeavour by any sinful means to de­cline them; which is the Second particu­lar required by way of Self-denial in re­spect of worldly sufferings. The next is,

3 Not to be so sensible of them as either to bee impatient under them, or by any sinful means to endeavour to come out of them. It is our duty to bee sensible of our suffer­ings, but wee must take heed wee be not over-sensible. Self will bee murmuring and repining against God, and quarrel­ling with Instruments; but wee must by no means give way unto it, but labour [Page 215]with quietnesse and calmness of spirit whatever our crosse be, to bear the burden of it. So Paul exhorteth the Romanes, Rom. 12.12.14. Be patient in tribulati­on, bless them that persecute you, blesse and curse not. So hee himself practised, 1 Cor. 4.12, 13. Being reviled we blesse, being per­secuted we suffer it, being defamed wee en­treat. So Peter exhorteth servants, 1 Pet. 2, 18, 19, 20. Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward; for this is thank-worthy, if a man for conscience to­wards God endure grief, suffering wrong­fully; for what glory is it, if when yee are buffered for your faults ye shal take it patient­ly? but if when yee doe well, and suffer for it, yee take it patiently, this is acceptable with God.

What an hard lesson is this to flesh and bloud? and how few professing Servants are there (to say nothing of others) that make any conscience of learning it! yet it must bee learnt, it must bee practiced; and therefore the Apostle addes, vers. 21, 22, 23. For even hereunto were yee called, because Christ also suffered for us, leaving us an example that ye should follow his steps; who did no sin, neither was guile found in his mouth; who when he was reviled, revi­led not again; when he suffered, he threat­ned not; but committed himself to him that judgeth righteously.

[Page 216]Nothing is more grievous to us than to suffer wrongfully; to think we should bee so abused when wee doe not deserve it, this goes to our very heart: I, but let us look upon the Lord Jesus, let us con­sider how undeservedly hee was abused, and then it will not bee so grievous; hee did no sin, neither was guile found in his mouth, hee never injured any, but went about every where doing good, and yet what base usage had hee in the World! how ill was hee requited! He was scorned, reviled, betrayed, falsly accused, blind­solded, buffeted, spit upon, crowned with a Crowne of thornes, and at last most shame­fully Crucified, and yet took all this pa­tiently; shall wee then think much to suffer a little, when our Saviour hath suffered so much before us? Why, the Disciple is not above his Master, nor the Servant above his Lord; It is enough that the Disciple bee as his Master, and the Servant as his Lord. If they have called the Master of the house Beelzebub, how much more shall they call them of his hous­hold? Mat. 10.24, 25.

I have read of one Elzearius a Noble man, that when his Wife wondred at his exceeding great patience in bearing inju­ries, hee thus answered her; ‘You know, sometimes my heart is ready to rise with indignation against such as wrong mee, but I presently begin to think of the wrongs [Page 217]that Christ suffered, and say thus to my self’(desiring to imitate him) ‘Al­though thy Servants should pluck thy beard, and strike thee on the face, this were nothing to what thy Lord suffered, hee suffered more and greater things; and assure your self (Wife) I never leave off thinking of the injuries done to my Savi­our, till such time as my minde is still and quiet.’ There is enough in this con­sideration to quiet our spirits in the grea­test sufferings. But besides, it cannot bee said of any thing that wee suffer (as it might of all that Christ suffered) that it is not deserved, It may be said so in allyes sometimes, in respect of men, but never in respect of God; wee have sinned, and thereby have deserved worse than the worst that can bee suffered in this world. Have we then any reason to complaine? Wherefore (saith Jeremy) doth a living man complaine, a man for the punish­ment of his sins? Lam. 3.39. It is of the Lords mercies that wee are not consumed, because his compassions faile not, vers. 22. if he should deale with us according to our deservings, hee might justly cast us into Hell.

Were wee but throughly convinced of this, had wee but once the real sence and feeling of it in our selves, there would bee no such anguish and vexation in any of our sufferings here, as many times we [Page 218]finde to bee in them, and wee should bee much strengthened against those temp­tations, whereby Self and Sathan joyning with it, would carry us into any sinful way to ease our selves of them, which is ano­ther thing that wee must have a special care, while wee are in a suffering condi­tion to watch against. The Crosse is ve­ry irksome and tedious to the flesh, and therefore as it is unwilling to come under it, so it is unwilling to continue under it; but as wee must willingly take it up, so wee must patiently bear it; as wee must not refuse it when Christ will lay it on, so wee must not reject it till Christ will take it off. It is lawful to use means to free our selves of our troubles, but all means are not lawful to bee used. Wee must re­solve to abide them all our dayes, ra­ther than by the committing of the least sin to free our selves of them.

This was the resolution of that most learned and pious MartyrActs and Mon. l. 11.1664. Mr. Philpot, as he expresseth it himself in a Letter to Iohn Carelesse, written while he was in the Stocks in Bonner's Coal-house; ‘The Devil rageth against mee, I am put in the Stocks in a place alone, because I would not answer such Articles as they would charge me withall, in a corner, at the Bishops appointment, and because I did not come to Masse when the Bi­shop sent for me; I will bee all the dayes [Page 219]of my life in the stocks by Gods grace, ra­ther than I will consent to the wicked ge­neration.’

In the eleventh of the Hebrews we read of the Jewish Martyrs in the time of the Old Testament, that they were tortured, not accepting deliverance; they might have had their lives if they would but have complied with their Adversaries in their wicked Idolatrous practices, but they would not accept of their lives upon such termes, they thought it much better to bee tortured upon the rack of this World, than upon the rack of a damnable Con­science.

The like we read of our English Mar­tyrs,l. 8.1130. Mistris Anne Askew, when shee was at the Stake had Letters sent her by the Lord Chancellor, offering her the Kings Pardon if shee would recant, but shee refusing so much as to look on them, returned this answer, That shee came not thither to deny her Lord and Master.

l. 14.1372. Bishop Hooper, when a Box was laid before him with a Pardon in it (as was said) from the Queen, at the sight there­of cryed out, ‘If yee love my Soul, away with it, if you love my Soul away with it.’

[...] George Marsh, when the Deputy Chamberlaine of Chester shewed him a writing under a great Seal, saying, that it was a Pardon for him if hee would re­cant, [Page 220]answered. That hee would gladly ac­cept the same, but for as much as it tended to pluck him from God, he would not receive it upon that condition.

l. 11.1459. Master Bradford, when the Lord Chancellour promised him, that if hee would returne againe, and doe as they had done, hee should have the Queens Mercy and Pardon, made this reply; ‘My Lord, I desire mercy with Gods mer­cy, but mercy with Gods wrath, God keep mee from.’ Many more might bee instan­ced in, but these may suffice; I shall now pass on to the next Sub-section, which is,

SVBSECT. VI. Of denying Self in respect of our Relations.

THis is the last particular to bee ex­plained, and I shall dispatch it in a word.

1 Negatively, it is not meant that wee should deny the workings of Natural af­fection towards them. God requires that wee should love all men, Rom. 13.8, 9. even our very enemies, Luke 6.32.—35. and that wee should express our love by doing good to all men, Gal. 6.10. even to our enemies, Prov. 25.21. Rom. 12.20. now if wee bee thus bound to all, much [Page 221]more therefore to some; if thus to our e­nemies, much more therefore to our friends, to our kindred, to those of our owne family. Wee are some way related to all men, in as much as wee are all of one bloud, Acts 17.26. and therefore we must love all, and doe good unto all; but there are some to whom wee are more especially related, and those wee must love with a more especial love; the nearer the relation, the dearer the love, and the more endearing must the expres­sions of it be. And in this sense that par­ticular precept to Husbands of loving their Wives, Ephes. 5.28. and to Wives of loving their Husbands, Tit. 2.4. must bee understood. To be without natural af­fection is made a note of the foulest wic­edness, not only in the Gentiles, Rom. 1.31. but also in the professors of the Gospel, 2 Tim. 3.3. of whom the Apostle saith, that if any provide not for his owne, and specially for those of his owne house, hee hath denied the faith, and is worse than an Infidel, 1 Tim. 5.8. The Pharisees taught the people (even as the Papists doe at this day) that if any one Conse­crated his estate to God, he was exempted from his duty of releeving his poor Pa­rents; if hee could say to his Father, or Mother, It is Corban, that is to say a gift, by whatsoever thou mightest bee profited by mee, then hee should bee free, and they suf­fered [Page 222]him no more to doe ought for his Fa­ther, or his Mother. But our Saviour sharply reproved them for it, telling them, that they rejected the Commandement of God, that they might keep their owne tradi­tion, Mar. 7.9. and that they made the Word of God of none effect through their tra­dition which they had delivered, vers. 13. therefore that must be warily understood, which hee elsewhere saith, If any man come to mee, and hate not his Father, and Mother, and Wife, and Children, and Bre­thren, and Sisters, hee cannot be my Disci­ple, Luke 14.26. Wee see it cannot bee understood absolutely (Christ means not so) but only in some certaine respect, when our love to them, and our love to Christ are incompatible, I shall thus ex­plaine it; Wee are to hate Father and Mother, Wife and Children, Brethren and Sisters, as wee are to hate other men. We are not to hate them absolutely, so as in no respect to bear any love unto them, for we are commanded to love them, and to doe good unto them, even the worst of them, as I have shewed above; but in some certaine respect, as they are enemies to God, and to our serving of God; so we not only may, but wee ought to hate them, and in this respect David pleads it unto God as an argument of his since­rity; Doe not I hate them O Lord that hate thee, and am not I grieved with those that [Page 223]rise up against thee? I hate them with per­fect hatred, I count them mine enemies. Now what follows? Search me, O God, and know my heart; try mee, and know my thoughts, Psal. 139.21, 22, 23. in this re­spect wee are to hate our nearest relati­ons, and it is a special evidence of true love to Christ so to doe. And there­fore,

2 Affirmatively, to deny Self in respect of our Relations is,

1 Not to connive at them in any way of sin, if wee be Superiours. It was com­manded in the Law of Moses, If thy Son, or thy Daughter, or the Wife of thy bo­some intice thee secretly, saying, Let us goe and serve other gods which thou hast not known, thou, nor thy Fathers, thou shalt not consent unto him, nor hearken unto him, neither shall thine eye pitty him, neither shalt thou spare, neither shalt thou conceal him; but thou shalt surely kill him, thine hand shall bee first upon him to put him to death, and thou shalt stone him with stones that hee dye, because hee hath sought to thrust thee away from the Lord thy God, Deut. 13.6 - 11. That this for the substance of it shall bee in force in the times of the Gos­pel, is fore-told in the Prophesie of Ze­chary, I will cause the Prophets, and the unclean spirit to passe out of the Land, and it shall come to passe, that when any shall yet Prophesie, then his Father and his Mother [Page 224]that begat him shall say unto him, ‘Thou shalt not live, for thou speakest lyes in the name of the Lord; and his Father, and his Mother, that begat him shall thrust him thorow when hee prophesieth,’ Zechary 13.2, 3.

A Blessing was pronounced upon the Tribe of Levi Levitae in punitione I­dololatra­rum, puta a­dorantium vitulum au­reum, Exod. 32.28. Non miserti sunt amicorum & cognatorum ac fratrum & filiorum suorum, sed occiderunt eos aeque ac alios, perinde ac si eos non novissent, imo non vidis­sent aut ad spexissent. A Lapide. Qui certe vergem sensus. Ri­vet. in Decal. 1. Tom. 1354. because in the execution of Justice upon the Idolaters, Exod. 32.27. they had no respect to their nearest relations, Deut. 33.8, 9. And of Levi hee said, Let thy Thummim and thy Urim bee with thy holy one, who said unto his Father, and to his Mother, I have not seen him, nei­ther did hee acknowledge his Brethren, nor know his owne Children.

Asa was commended for removing his Mother Maachah from being Queen, be­cause shee had made an Idol in a Grove, 1 King. 15.13. but old Eli sharply re­proved, and threatned with a terrible Judgement, for his too much indulgence to his Sons, 1 Sam. 2.27, 28, 29. Where­fore kick yee at my Sacrifice, and at my Of­fering which I have commanded in my ha­bitation, and honourest thy Sons above mee, to make your selves fat with the chiefest of [Page 225]all the Offerings of Israel my people? wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy Father should walk before me for ever; but now the Lord saith, Be it farre from me, for them that honour me I will honour, and they that despise mee shall be lightly esteemed. Behold, the dayes come that I will cut off thine arm, and the arme of thy Fathers house, and there shall not be an old man in thy house, vers. 30, 31. Hee had reproved his Sons be­fore, when their evil report was brought unto him, vers. 23, 24. but this was not enoughD [...]bebat eos fust [...]bus & car­cere coerce [...]e, quia erat pater & Magistratus. Paraeus in L [...]c. he was a Judge in Israel, and therefore should have punished them; which because hee did not (being loath to crosse them) therefore God threatens him in this manner here, and afterwards saith concerning him, Behold, I will doe a thing in Israel, at which both the cares of every one that heareth it shall tingle; in that day I will performe against Eli all things which I have spoken concerning his house; when I begin I will also make an end, for I have told him that I will judge his house for ever, for the iniquity which hee knoweth; because his Sons made themselves vile, and he restrained them not. And therefore I have sworn unto the house of Eli, that the iniquity of Elies house shall not bee purged with sacrifice nor offering for ever, 1 Sam. 3.11, 12, 13, 14. But suppose hee had been but a private person, and so not [Page 226]able to restraine them himself, his duty had been to have brought them to the Judge, for so the Law in that case re­quired, If a man have a stubborne and re­bellious Son, which will not obey the voyce of his Father, or the voyce of his Mother, and that when they have chastened him will not hearken unto them, then shall his Father and his Mother lay hold on him, and bring him out unto the Elders of his City, and un­to the gate of his place, and they shall say unto the Elders of his City, this our Son is stubborne and rebellious, hee will not obey our voyce, he is a glutton, and a drunkard, Deut. 21.18, 19, 20. where observe, that they were first to chasten him them­selves, before they brought him to the publick Magistrate.

And this God still requires of all Pa­rents, that when by admonition and re­proof they can prevaile nothing upon their Children, they should try what may bee done by correction. Chasten thy Son while there is hope, and let not thy soul spare for his crying, Prov. 19.18. With­hold not correction from the childe, for if thou beatest him with the rod he shall not dye, thou shalt beat him with the rod, and shalt deliver his soul from hell, Prov. 23.13, 14. The rod and reproof give wisdome, but a childe left to himself bringeth his mother to shame, Prov. 29.15. Correct thy Son, and hee shall give thee rest, yea be shall give [Page 227]deligt unto thy soul, vers. 17. By these Scriptures it appears, that correction is an Ordinance of God, and a means by him appointed, not only in order to the credit and quiet of the Parent, but the Salvation of the Child also, and therefore cannot be neglected without manifest dan­ger of his eternal Damnation. Now, what Parent that has any bowels of com­passion in him, can endure to think that through any neglect of his, his Childe should bee cast into Hell? It pitties some to hear their Children crying here, but how will they endure to hear them roar­ing in Hell-fire hereafter? How will they endure to hear them cursing them at the Day of Judgement, and crying for vengeance upon them, for not restraining them from those sinful Courses that brought them to so great a misery? But to proceed, To deny Self in respect of our Relations, is,

2 Not to comply with them in any way of sin, if we be inferiours. This was the sin of Ahaziah, Hee walked in the wayes of the house of Ahab, for his mother was his counsellour to doe wickedly, 2 Chro. 22.3. This likewise was the sin of Hero­dias, who upon her Mothers counsel asked John Baptists head, Matth. 14.8. Though with all humbleness and readi­ness of mind wee are bound to entertaine the counsel and command of our Parents, [Page 228]and to submit unto them, yet if in any thing they run cross to the Counsels and Commands of God, wee must chuse to incurre their displeasure, and to under­goe the greatest evils that can possibly fol­low upon it, rather than to yeeld unto them.

Acts and Mon. l. 11.1758 A notable example of this wee have in the Story of Mr. Julius Palmer, a Mar­tyr in Queen Maries dayes, who being persecuted by the Papists, and turned out of his living, was brought to such ex­tremity that hee had not wherewithall to finde himself bread; whereupon he went to his Mother, hoping to obtaine at her hands certaine Legacies due to him by his Fathers last Will, which hee should have received certaine years before; his mo­ther understanding his state and errand by two of his friends (whom he had sent before to entreat for him) as soon as shee beheld him on his knees asking her bles­sing, as hee had been accustomed to doe, ‘Thou shalt (said shee) have Christs curse and mine wheresoever thou goe.’ Hee pausing a little as one amazed at so heavie a greeting, at length said, O Mother, your owne Curse you may give mee, which I never deserved, but Gods Curse you cannot give me for he hath already blessed me. Nay (said shee) thou wentest from Gods blessing into the warme Sun; when thou wert banished for an Heretick out of [Page 229]that Worshipful house in Oxford, and now for the like knavery art driven out of Redding too. Alas Mother (said hee) you have been mis-informed, I am no Heretick, for I stand not stubbornly against any true Doctrine, but defend it to my power. Well (quoth shee) I am sure thou dost not beleeve as thy Father and I, and all our fore-fathers have done, but as wee were taught by the new Law in King Edwards dayes, which is damnable Heresie. Indeed I confess (said hee) that I beleeve that Doctrine which was taught in King Ed­wards time, which is not Heresie but truth, neither is it new, but as old as Christ and his Apostles; ‘If thou bee at that point (said shee) I require thee to depart from my house, and out of my sight, and never take mee for thy Mother here­after. As for money and goods I have none of thine, thy Father bequeathed nought for Hereticks; Faggots I have to burne thee, more thou gettest not at my hands.’ Mother (said he) whereas you have cur­sed mee, I againe pray God to bless you and prosper you all your life long; and so (with abundance of tears trickling down his cheeks) hee departed from her, not knowing which way to turne his face.

There is one thing more that is required by way of Self-denial in respect of our Re­lations, and that is,

[Page 230]3 Not to adventure upon any Sin, ei­ther of Omission, or Commission for their sakes, whether wee bee superiours or inferiours.

l. 11. 1415 Rawlins White, another of the Mar­tyrs in Queen Maries dayes, being led forth to bee Burned, was brought to a place where his poor Wife and Children stood weeping, and making great la­mentation, the sudden sight of whom so pierced his heart, that the very tears trickled down his face; but he soon after as though hee had misliked this infirmity of his flesh, began to bee as it were alto­gether angry with himself, insomuch that in striking his breast with his hand hee used these words, ‘Ah Flesh, stayest thou mee so? Wouldest thou faine prevail? well, I tell thee, doe what thou canst, thou shalt not by Gods grace have the victory.’

l. 11. 1464 Master Bradford being in Prison, one of the Earl of Derbies Servants came to him, saying, My Lord hath sent mee to you, hee willeth you to tender your self, and he would be a good Lord unto you; To whom Mr. Bradford replied, I thank his Lordship, but in this case I can­not tender my self more than Gods honour. Ah, Master Bradford, said the Servant, consider your Mother, Sisters, Friends, Kinsfolk, and Country, what a great discomfort will it bee unto them to see you dye as an Heretick; Mr. Bradford an­swered, [Page 231] I have learned to forsake Fa­ther, Mother, Brother, Sister, Friend, and all that ever I have, yea even mine owne self, for else I cannot bee Christs Disciple. And so much for this Sixth Sub-section, wherewith I shall here end the Explicati­on, and shut up this second Chapter.

I Amongst Ministers.

That are blinde and ignorant, dumbe doggs that cannot bark, Isa. 56.10.

That desire to be Teachers of the Gos­pel, understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7. wrest­ing the Scriptures to their own and other mens destruction, 1 Pet. 3.16,

[Page 243]That are sloathful and negligent, lazie Doggs that will not bark, sleeping, lying down, and loving to slumber, Isa. 56.10. that hide their talent, Mat. 25.18.

That spend more of their time in the Kitchen, in the Fields, in the Barn, and the Market-place, Matth. 20.3. than they doe in their studies.

That never think of their Sermons till Friday night, or Satterday; that is, that never study till needs they must.

That are covetous and catching greedy doggs, which can never have enough, that look all of them to their owne way, every one for his gaine from his quarter, Isa. 56.11.

Some will spend and some will spare, and some will lay it up in store,A cure of souls they care not fore so they mowe money take,Whether her souls be won or lore, her profits they will not forsake.Chaucer, The Plowmans Tale. fol. XCVII.With change of many manner meats, with song and solace sitting long,And filleth her wombe, and fast fretes, and from the meat to the gonge,And after meat with Harp and Song, and each man mote hem Lords call,And hote spices ever among, such false faytours foule bem fall.ibid. fol. XCIII. That feed them­selves, but not the flock; that eat the fat, and cloath them­selves with the Wool, but doe not strengthen the diseased, nor heal that which is sick, nor bind up that which is broken, nor bring a­gaine that which is driven away, nor seek that which is lost, but with force and with cruelty doe rule over them, Ezek. 34.2, 3, 4.

[Page 244]That are given to Luxury and Riot, that say, Come yee, I will fetch Wine, and we will fill our selves with strong drink, and to morrow shall be as this day, and much more abundant, Isa. 56.12.

That are the greatest Fashion-mongers of any in their Parish, that put themselves into strange apparrel, that powder their hair, and trick up themselves in such sort, as they seem to be rather Actors in a Play, than Preachers of a Crucified Christ.

That love the uppermost roomes at feasts, and the chief seates in the Synagogues, and greetings in the Markets, and to be called of men, Rabbi, Rabbi, Mat. 23.6, 7.

That love to have the preheminence a­mongst their Brethren, with Diotrophes, 3 Epist. of John, vers. 9. and therefore praete with malicious words against others more worthy than themselves, as he did, ibid. vers. 10.

That get such Assistance as may serve as a foile, and may not be able to eclispe them, and if they have any such endeavour to remove them, envying them because they doe excel, and hating them because they find better acceptance among the people than themselves.

That speak perverse things, to draw Di­sciples after them, Act. 20.30.

That doe [...], serve some opinion already taken up by some rising party, and wrest the Scripture for the ju­stification of it.

[Page 245]That make parties, and maintaine Fa­ctions amongst their people, by that means to carry on their owne ends the better.

That make use of the favour and au­thority of some Great man, to over-awe their people, from marking their misde­meanours, and prosecuting of them.

That hate those of their Brethren, that deale most faithfully with them, in telling them of their faults, and can in no wise endure to be reproved.

That hate the most godly in their Parish.

That will not countenance the people in examining their Doctrine with the Bae­reans, lest they should come to bee as wise as themselves.

That dare not purge their Congrega­tions, seperating the precious from the vile, at the administration of the Sacra­ments, least their Tythes should not bee paid.

That are Time-servers, and Man-plea­sers, Gal. 1.10.

That speake placentia, smooth things, Isa. 30.10. especially to great men, daub­ing them with untempered morter, seeing va­nity, and divining lyes unto them, saying, Thus saith the Lord God, when the Lord hath not spoken, Ezek. 22.27, 28.

That would bee accounted University men, when indeed they are not.

[Page 246]That make use of such words in their Sermons as they doe not understand, not know how to pronounce, that they might be thought to be learned.

That binde heavie burdens, and grievous to be borne, and lay them on mens shoulders, but they themselves will not move them with one of their fingers, Mat. 23.4.

That having put their hands to the Plow, doe afterwards look back, Luk. 9.62. that leave off preaching, when they have gotten great estates. — All those

II. Amongst Magistrates.

That count Religion a matter of in­differency; whether there bee preaching, or no preaching; Sabbaths, or no Sab­baths; Sacraments, or no Sacraments, all is one to them, like Gallio, they care for none of those things, Acts 18.17.

That take up a forme of godliness, to keep up a good opinion of themselves a­mongst the godly, but deny the power of it, according to that Atheistical precept of Machiavel, Oportet Principem religen­tem esse, religiosum nefas.

That notwithstanding they make a great profession, yet refuse to be members of any particular Church of Christ upon earth, being loath to acknowledge the power of Church-Officers over them, and fearing to bee called to account for their irregular proceedings, the com­mand [Page 247]of Christ to the contrary notwith­standing.

That make and foment Divisions a­mongst Professors, the better to rule them all, according to that devillish principle, Divide, & impera.

That have no zeal for God in any thing wherein their owne private interest is not concerned.

That care more to bee great, than to be good.

That desire the society and company of good Ministers, only by that means to be the more honoured before the people, 1 Sam. 15.30.

That hear them gladly so long as they preach general truths, but when they once come to reprove them for their He­rodias, the darling sin that apparently reigns in them, then they cast them off, it may be persecute them, as Herod did John the Baptist.

That follow the administration of Ju­stice only as a Trade for gain; that love with shame, Give yee, Hos. 4.18.

That make use of their authority chiefly for the raising of themselves, their Families, and Allyes, without respect to any thing but consanguinity and affinity, Isa. 22.25.

That care not to undoe a Nation, so they may set up themselves upon the ru­ines of it.

[Page 248]That cast off the rule of the Law, and governe Arbitrarily, rendring no o­ther account of many of their actions; but, Sic volo, sic jubeo, stat pro ratione vo­luntas.

That over-awe men from their right by the fear of their authority, the thing is unreasonable to bee yeelded to, a most unjust thing, yet being set on by some friend whom they have a mind to plea­sure, though they doe not peremptorily require it to be done, yet they intimate so much as that they would not bee well pleased if it should not bee done, which is enough to the poor oppressed Defendant, (searing to make so great a man his ene­my) against all right to part with his right.

That carry their Bias in their Pockets and can clap it on, and take it off as may best serve their turn to play their owne game.

That are Willows, and not Oakes, that will turne with the streame which way so e­ver it runs.

That first make a necessity, and then plead it as a just reason of their unreaso­nable undertakings.

That set some a work to act the part of enemies to the state, purposely to be­tray others, or to get intelligence of the enemies proceedings.

That help the ungodly, which was the [Page 249]sin of Jehosaphat, for which the Prophet Hanani reproved him, 2 Chron. 19.2.

That spare those whom God would have destroyed, which was the sin of Saul, for which Samuel reproved him, 1 Sam. 15.17, 18, 19.22. and of Ahab, for which one of-the Sons of the Pro­phets prophesied his destruction, 1 King. 20.42.

That make good Lawes, and are the first that break them themselves.

That doe greatly multiply to them­selves silver and gold, contrary to that, Deut. 17.17. and their heart is lifted up above their brethren, vers. 20.

That are as Heifers, that are taught, and love to tread out the corn, Hos. 10.11.

That build up what they have de­stroyed, and destroy what they have built up.

That are not a terrour to evil works, but to the good, contrary to that, Rom. 13.3. that bear the sword in vaine, contrary to that, vers. 4.

III. Amongst Husbands.

That doe not love their Wives, but are bitter against them, Col 3.19.

That doe not provide for them, Exod. 21.12.

That doe deale treacherously with them, Mal. 2.15.

That love them more than Christ. Luk. 14.26.

[Page 250]That follow their wicked counsel, Gen. 3.17.

That neigh after their neighbours wives, Jer. 5.8.

IV. Amongst Wives.

That doe not love their Husbands, Tit. 2.4.

That will not submit unto them, Ephe. 5.22. Col. 3.18. Tit. 2.5.

That tempt them to sin, Gen. 3.6. Judg. 14.15. Job 2.9. 1 King. 11.3, 4.

That are Complotters with their Hus­bands in any wickednesse, Acts 5.2.

That encourage them to any thing that is evil, 1 King. 21.5.

That despise them in their hearts, and scoffe at them for their zeal in the wayes of God, 2 Sam. 6.20.

That loathe their Husbands, Ezekiel 16.45.

That cast their eyes upon others to lust after them, Gen. 39.7.

That take Strangers instead of their Husbands, Prov. 7.19.

V. Amongst Parents.

That honour their Sons above God, 1 Sam. 2.29.

That doe not restraine them from their sinful courses, 1 Sam. 3.13. but suffer them to have their owne wills, Proverbs 29.15.

[Page 251]That doe not chasten them betimes, Prov. 13.24.

That let their soul spare for their crying, Prov. 19.18.

That mis-place their affection upon the unworthiest of their Children, Gen. 25.28.

That provoke them to wrath, Ephes 6.4. and discourage them by their harsh and austere, and unnatural carriage towards them.

That lay up ill-gotten goods for them, Hab. 2.9, 10.

VI. Amongst Children.

That love Father and Mother more than Christ, Mat. 10.37.

That approve of their sins, and live in the practise of them, Psal. 40.13. Jerem. 7.18.

That preferre the Father before the Mother in their respects, or the Mother before the Father, honouring one, and despising the other.

That honour them only in shew and pretence, 2 Sam. 14.32. Mat. 21.28, 30. but for their owne ends, 2 Sam. 14.33. That set light by them, Ezek. 22.7.

That despise their instruction, Prov. 15.5. and their commands, Prov. 30.17.

That despise them when they grow old, Prov. 23.22.

That reproach them, Gen. 9.22, 25. 1 Sam. 15.3. and curse them, Prov. 30.11. [Page 252]and give them froward and perverse an­swers, Gen. 34.29.

That conceit themselves wiser than their Parents, fitter to manage their place than they, 2 Sam. 15.3.

That upbraid them with what they have done for them, Luke 15.28.

That envie the expressions of their Parents love to their other Brothers or Sisters, Gen. 37.4. Luke 15.28, 29.

That think much to relieve their Pa­rents in their wants, Mar. 7.10, 11, 12. Jer. 22.13. Mal. 3.5. Col. 4.1.

That rob them, and waste their estates, Prov. 28.24.

VII. Amongst Masters.

That pinch them in their Dyet, that defraud them of their Wages, Gen. 31.7.

That will not allow them time for Meditation, and prayer in secret, but call them up early to their work, and as soon as they be out of their Beds set them about it.

That doe not instruct them in the Prin­ciples of Religion, that doe not command them to serve the Lord, Gen. 18.19.

That doe not restraine them from pro­phaning the Lords Day:

That covet their Neighbours Man­servant, or his Maid-servant, and en­tice them away.

VIII. Amongst Servants.

That are not obedient to their Masters with fear and trembling, in singlenesse of their heart as unto Christ, but serve them with eye-service, as men-pleasers, not as the servants of Christ, doing the will of God from the heart, with good will doing service as to the Lord, and not to men, Ephes. 6.5, 6, 7. Col. 3.22, 23.

That can bee content to bee subject to Masters that be good and gentle, but not to the froward; that cannot out of Consci­ence towards God endute grief, suffering wrongfully; that cannot when they doe well and suffer for it, take it patiently. Con­trary to that, 1 Pet. 2.18, 19, 20.

That being reproved, answer again, con­trary to that, Tit. 2.9.

That purloyn, shewing no good fidelity; contrary to that, vers. 10.

That are prodigal of their Masters time, but sparing of their owne, will spend little or none of that in the service of God.

IX. Amongst Buyers.

That dis-commend the Commodity before they have bought it, saying, It is naught, it is naught; that they may get it at an undervalue, but when they are gone their way then they boast, Prov. 20.14. glorying and applauding themselves in [Page 254]the good bargain they have made.

That say in their hearts, and in their words too (it being their Principle) Let the Seller look to himself, Ile buy as cheap as I can.

That doe wish for their Neighbours goods, that they might have them, either for nothing, or for half the worth, and if it could be so, would count it the best Market that ever they made.

That get some to intice the Seller, bri­bing Servants, &c. that hee may by that means bee the more easily perswaded to part with his commodity.

That take advantage of the Sellers ig­norance, or necessity.

That swallow up the poore and needy, even to make the poore of the Land to faile.

That borrow other mens money, and pay them out of extorted Purchases, got­ten by that money.

That doe ingtosse Commodities, and fore-stall the Market.

That joyn house to house, that lay field to field till there be no place, that they may be placed alone in the midst of the earth, Isa. 5.8.

That will out-bid another, purposely to get the bargaine from him, before they know his mind, whether hee will not give the same price.

That buy stollen goods, or things [Page 255]which the Seller has no power to alie­nate.

That buy upon the Sabbath Day.

X. Amongst Sellers.

That over-commend their Commodi­ties, saying, ‘They are so good, or of such a sort, that they gave so much for them, and were offered so much for them,’ when their Consciences in the meane while tell them that they doe but lye.

That raise up false reports, saying, that they are grown scarce, that there is like to be Warre, &c. (which they know to be false) purposely to make them go off the sooner.

That promise to use men kindly, and to sell cheaper than others (when they intend no such matter) purposely to draw men in.

That invite men into their houses, and give them good entertainment, but after­wards set it down in the prizes of the Commodities that they buy.

That raise an ill report of their neigh­bour Trades-men, to get off their Custo­mers.

That goe to the Ale-houses, and spend so much upon their Chapmen till they make them drunk, that they may make a better bargaine.

That make a great profession of Reli­gion, that they may be the rather trusted.

[Page 256]That sell one thing for another.

That say, When will the New Moon bee gone, that wee may sell Corn? and the Sab­bath, that wee may set forth Wheat, making the Ephah small, and the Shekle great, and falsifying the ballances by deceit? That wee may buy the poor for silver, and the needy for a pair of shooes; yea, and sell the refuse of the Wheat? Amos 8.5, 6.

That sell unlawful Commodities, as Cards and Dice, Beauty spots, &c.

That aske double the price; that so they may abate.

That make this their Principle, Let the buyer look to himself.

That sell good Commodities at first, that they may put off bad afterwards.

That sophisticate their Wares.

That keep false Accompts.

That keep all till a dear time.

That murmur when God sends a plen­tiful year, because they cannot sell so dear as before.

That rejoyce at the newes of a Ship­wrack, wherein some store of the Com­modity that they sell is cast away, because then that which they have will not lye upon their hands, but goe off at any rate.

That will allow no time for Family prayer, and reading of the Word, lest they should lose some Customers in the mean while.

[Page 257]That will not keep up Family duties, for fear of displeasing such Customers as doe not affect religion.

If we set aside all these, how few will there be left that doe in deed, and in truth deny themselves, and consequently, how few that doe come after Christ!

Obj. But must all these bee set aside for such as doe not deny themselves? Are none such to be taken for Self-denying persons?

Answ. None such as doe live in any of the fore-mentioned Evils, either of O­mission or Commission, are to be taken fo [...] Self-denying persons. To live in any one sin is inconsistent with Self-denial, for that consists in integrity Vires on Numb. 14. Serm. before the Parl. of aversion from sin, and conversion to God, Quoad Assensum & conatum, though it doth not exclude all sin, yet it excludes all reigning sin; it will not endure that a man should cast off some sins, and retaine fome other in deliciis; nor will it allow that one should plough here, and make a bawk there; though one should doe never so many things, with Herod, Mar. 6.20. yet if there be but one thing lacking, as in the young man, Luke 18.22. such an one doth not truly deny himself in any thing, and though hee abandon never so many evils, yet if hee continue in the allowed practise of but one known sin with Naa­man, 2 King. 5.18. hee doth but deceive himself, his religion is in vain, Jam. 1.26. [Page 258]As hee doth not come after Christ in the way of holiness, so hee cannot come after him to eternal happiness.

Obj. I but when all these are set aside, it may bee those that are left, namely. those that doe in deed and in truth deny them­selves, will for all that bee found to bee the greater number.

Answ. No, for the Apostle tells us, that All seek their owne, not the things which are Jesus Christs, Phil. 2.21. which I am sure is true of all Natural men, and they are the greatest number even under the Gospel, for many are called, but few are [...]ho­sen, Mat. 20.16. therefore there are but few that doe deny themselves, and con­sequently but few that doe come after Christ.

Obj. Well, suppose there are but few that doe come after Christ, what follows then?

Answ. Why then it follows

1 That the greatest part are Hypo­crites, for to professe to come after Christ (as all that call themselves Christians doe) and in the mean while to seek themselves, and not Christ, is to play the Hypocrites, and you know what is their portion, Job 8.13, 14, 15, 16, 17, 18, 19. and Chap. 15.34. and Mat. 24.51.

2 That every one hath cause to bee jealous of himself, and to try what man­ner of person hee is. But of this be­neath Sect. 2. Subsect. 2.

[Page 259]3 That there is great need of preach­ing and pressing this Doctrine of Self-denial, and therefore I shall apply it se­condly by way,

SVBSECT. I. Motives to Self-denial from the excellency of it.

SUBSECT. II. Directions for the Practice of Self-denial.