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 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 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 with b Festos dies non agit invidia uncessant importunity by all manner of arguments to maligne his person and doe 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 an c Est tristitia de bono alterius ut proprium nostrum bonum impedire vel minuere creditur ideo incitat ut bonum proximi quantum in nobis est impediamus contrarium malum ei procuremus Rivet in Decalog inward vexation at the good that is in another for this very reason that so much glory or praise seemeth to be taken from us as is given to him And hence we are provoked in our spirits to 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 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 our d Envie 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 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
it but oh that hee would heare and keep my Commandements always for his good when God dehorts and disswades from sin why is it but that man might not wrong and injure himself God hath so twisted his own glory our good together that he expects no service from us which shall not be more a service to our selves God hath so graciously ordered the matter that the very meanes of our happiness is a part of it our duty a priviledge and our work wages so that wee cannot doe our selves a greater courtesie than in doing God the best service our greatest interest lies in surrendring our selves wholly unto God to feare God and keep his Commandements is the whole as duty so happiness of man for all the rest that is under the Sun is but impertinent and unprofitable yea to call it by its owne name very vanity and vexation of spirit We doe but miscall and flatter the World yea abuse our selves also when we attribute to it and adorn it with the fine words and specious titles of Grandeure and Gallantry beauty and bravery delight and delicacy pleasure and prettiness honour and happiness alas these are but pompous shewes glittering and gaudy nothings the rosiness of the most glaring and charming beauty the whistling of the most silken bravery the chinking of bewitching white and yellow dust which we call gold and silver the sparkling Crownes which doe tempt and captivate the amorous the genteel otherwise proud the covetous and the ambitious Sons of men will one day appeare to be but a cheat of Fancy and that such as have been enamoured of them have but deceived and jugled themselves out of true happiness for a false one and espoused themselves to a meer paultry vanity which if it be any thing is a something worse than nothing Welcome my wealth this loss hath gain'd me more Riches adiew When I again grow greedy to be poor Herb. Imit I le wish for you Welcome my credit this disgrace is glory Honours adiew When for renown and fame I shall be sorry I le wish for you Welcome content this sorrow is my joy Pleasures adiew When I desire such griefs as may annoy I le wish for you And as for sin it is so ugly a thing so vile and abominable that the worst of words are not bad enough to call it by it s owne name is the very worst sinful sin Rom. 7.13 yet as if that were not significant enough the Apostle could not but adde an exceeding to it to denote how hyperbolically vile a thing it is it is good for nothing but to be hated and to have stones of scorne contempt and indignation thrown at it such a deformed Hagge is not fit for the embraces of men no nor of Devils it is not only the cause but the hell of hell and if there were no other hell it were yet damnation enough to be a sinner for as such the poore wretch is in a state of separation from God whom to injoy is eternal life and Heaven and therefore it can be no less than Death and Hell to be without him and thus the Scripture concludes no less peremptorily than truly and justly that men in their sins are condemned already and must be so for ever without the interposition of repentance and faith before they dye Sin Oh that I could a sin once see Herb. We paint the Devil foul yet he Hath some good in him all agree Sin is flat opposite to th' Almighty seeing It wants the good of vertue and of being Sin Sin Herb. Imit I would faine define thee but thou art An uncouth thing All that I bring To shew thee fully shews thee but in part I say thou art the sting of Death 't is true And yet I find Death comes behind The work is done before the pay be due I say thou art the Devils work yet hee Should much rather Call thee father For he had been no Devil but for thee What shall I call thee then if Death and Devil Right understood Be names too good I 'le say thou art the quintessence of evil By all this it most clearly appears that Grace is mans glory that the service of God is mans freedome that Self-denial is mans advantage Oh Divine thing Grace how would the Sons of men make Court to thee did they but see what a beautifying what an innobling and to speake as truly as highly in Scripture sense what a deifying thing thou art Surely as Reason is mans advance above bruits grace is mans advance above men other men and himself for it makes a man more a man and more than a man and though man was Created little lower than the Angells yet as a new Creature hee shall not onely bee like and equal to the Angells but it seems is already above them they being his servitours and spirits sent forth to Minister to him and for his good Yea further it makes man like God himself for what is godlinesse but God-likeness that whereby wee are as so many living Images and lively pictures of the Divine nature How highly concerning is it then to put off our self that wee may be our own Not to bee in our selves that in God as naturally so spiritually wee may live move and have our beings for clearly man is never truely his own nor himself but when hee is Gods Dead and lost is his Motto all the while he is a stranger to the life of God Luke 15.32 Man is not himself when hee goes from God that is when hee sins and seeks himself and man then comes to himself as t is said of the Prodigal when hee comes to God so that if man will but do himself the right to bee wise for and good to himself it must be by this Christian Art and knack of Self-Denial not making his own understanding his guide Prov. 3.5 6 7. For he that will bee wise must become a fool not making his own will his rule nor flesh-pleasing or which is all one self-pleasing his end but resigning himself to the conduct of God considering what is the good and acceptable and perfect will of God devoting himself to do all hee doth to the glory of God hee may finde himself in not seeking himself and live altogether to himself in not living at all to himself But dear Reader This Treatise which I commend to thy perusal and practice will further and more fully acquaint thee with this thing the nature and excellency of it as to which and the Author my friend I think it improper because needless to say any thing I shall therefore adde but a little more and commend this the book and thee to the blessing of God Go Self-Denial go and prosper I am sure thou wert once and didst then make a glorious triumphant shew in the world when Christ our dear and blessed Saviour the Lord Jesus Christ was here and though thou have been a stranger for a long time
was not a Pencil in his tongue and a Sponge in his conversation but a walking Commentary upon his own Doctrin especially this of Self-denial It was the observation of a i Burroughs Gosp Conversation Reverend Divine now with God That by all the ways that God hath revealed his will he never revealed his will in an example of Self-denial so as he hath done in the Gospel I shall have occasion to open this at large before I have done with this Treatise but take notice of this for the present Christ doth not only command us Self-denial in his Doctrine but commend it to us in his practice he propounds himself as a Pattern of it follow me Saints must not only know Christ but imitate Christ not only have an ear to his Doctrin but an eye to his example follow me To follow Christ what is it else but to come after Christ it is true indeed there seems to be but little difference betwixt them but this this latter expression hath more in it than the former Many come after Christ but follow Self many come for the things of Christ but not for Christ himself for the Loaves but not for the love of Christ But if any man will come after him he must deny himself and take up his Cross and follow him CHAP. II The Doctrine OUt of the words thus opened the principal thing that I have to observe and intend to prosecute throughout the whole Treatise following I shall here lay down in this Conclusion Self-denial is a duty that must of necessity bee throughly practiced by every one that will come after the Lord Jesus in the way of holiness unto eternal happiness Before I come unto the Demonstration of this grand Conclusion two things there are to be explained 1 What is meant by Self 2 What by denying of Self SECT I. Shewing what is meant by Self SElf here is ones own person in contra-distinction to whatsoever belongs unto the person that which a man is in opposition to that which he hath This must bee denied yet not simply under any consideration but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some certain respect onely namely as it stands in opposition unto Christ and refuseth to come after him In all other respects a man not only may but ought to please himself save in this onely that hee would bee pleased contrary to the will of God So that if there were nothing of contrariety or enmity in him to the will of God but in all things hee were subject thereunto there would bee no need of Self-denial The soul therefore in the practice of this duty of Self-denial must bee considered k Moors Platon Poems Interpretat Gen. We must conceive in a godly man a double self one which must be denied the other which must deny Sibs Souls Conflict cap. 9. as a thing complex or concrete necessarily including the corruption of that evill life or spirit which is the souls self for a time This by the Apostle is called l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est subjectam pro adjuncto pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—etus illa in homine vivendi â—atio quae tatura dicitur Grotius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man Rom. 6.6 and the flesh Gal. 5.17 in regard of the remainders whereof in himself he sayes hee was carnal Rom. 7.14 This is true of every one but with this difference some are altogether carnal as those that are not born again Joh. 3.6 The Apostle speaking of these expresseth them by this Periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh Rom. 8.5 and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are in the flesh v. 8. Others are but in part carnal as those that are born of the Spirit who in that respect are said to bee Spirit Joh. 3.6 and yet in regard of a remainder of corruption are said to bee also carnal 1 Cor. 3.4 Now as such whether regenerate or unregenerate a man is bound to deny himself though it bee the regenerate man only that will do it Those that treat of this subject doe usually make mention of divers other Selfs and accordingly make so many several sorts of Self-denial Some distinguish it into circumscribed Self which is a mans person Divided-self which is his wife Multiplied-self which is his posterity Civil-self in respect of his Civil relations and worldly enjoyments Sinful-self in respect of his corruptions and Moral-self in respect of his good works Others make a tripartite division of it into Natural Sinful and Renewed-self Natural-self they consider 1 In regard of being and substance importing our life together with all the powers and faculties of nature as understanding will and affections the senses and members of the body 2 In regard of well-being or the comforts of this life which are either 1 External relations Or 2 Special gifts and endowments as Learning Wisdome Power and all other abilities of minde and body 3 Common ends which all men labour for as riches honours and pleasures Renewed-self they make to bee a mans duties holiness and obedience his righteousness and the graces of the Spirit But thus one may make all the things in the world ones self That which is to bee denied in all these is but one and the same thing and that is the Old man which would have something to do in all of them contrary to the will of God which must not bee suffered The Old man would have us save our lives when God would have us lose them hee would have us keep our estates when God would have us part with them hee would have us seek to bee justified by our good works hee would have us imploy our understandings and other abilities of minde and body for other ends than God hath appointed and when it is thus hee must bee denied Therefore it s more proper to say that Self must bee denied in or about riches and honours and good duties that that riches and honours and good duties must bee denied as I shall shew afterwards SECT II. Shewing what it is to deny Self more generally HAving shewn what Self is I come now to declare what Self-denial is and first I will speak of it more generally afterwards more particularly For the right understanding whereof I shall premise this distinction concerning a Denial in general Denial is either in respect of something affirmed something requested or something violently contended for 1. In respect of something affirmed as when one shall say of any thing It is so a nother sayes It is not so 2 In respect of something requested as when a man shall beg an Alms and hee of whom hee begs will give him nothing 3 In respect of something violently contended for as when a Theef sets upon a Travellor for his purse and the Travellor withstands him takes him prisoner or kills him According to this distinction there is a threefold Denial that I shall make use
of in the explication of this duty of Self-dental 1 Argumentativa negatio an argumentative denial As when the Respondent denies the Assertion of his Opponent and the arguments that he brings to prove it This is in Scholis 2 Judicialis negatio a Judicial denial as when the Judge denies the Malefactor his life will not bee intreated but resolves to pass sentence of death upon him This is in Foro. 3 Hostilis negatio a Warlike denial as when one Enemy will by no means suffer the other to be quiet but endeavours continually by all means to destroy him This is in Castris These three as will appear in the application of them do make up the whole of this duty of Self-denial The first is the arraignment and conviction of Self The second the sentencing and condemnation of Self The third the actual execution of it In the first * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-wisdome is denied In the second †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-lust In the third * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-will First There is an Argumentative Denial of Self a denial in a way of argumentation and reasoning with Self There is a twofold reasoning with self a reasoning of consultation and a reasoning of contestation 1 A reasoning of consultation This is the most ordinary and usual kinde of reasoning but most abominable seeing Self-consultors take counsel but not of God idolizing the wisdome of the flesh within themselves which yet m Rom. 8.7 is enmity against God as the grand Oracle to which they recourse continually as able to give advice and direction upon all emergencies wherefore they retire themselves into themselves summoning in all their thoughts to a privy councel not at all attending to the counsel of the Word without them nor to the secret hints of the Spirit of God within them both which they lay aside as dissenting in their votes Even as Ahab when he was to advise about his war with the King of Syria would not send for Michaiah because said hee n 1 King 22.8 hee doth not prophesie good concerning mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee in Homer on the like occasion There are not two greater enemies in the world than Self and Christ and their counsels are mutually destructive one of the other therefore Self will not advise with Christ in any thing The natural man i.e. the Selfish man is not nor indeed o Rom. 8.7 can bee subject unto Christ hee 's now a secret enemy then an open and professed rebel alwayes an actor in a way of opposition against him striving with him for his Crown and scrambling with him for his Scepter This designe of prevailing against Christ Self carries on by advice and counsel from carnal reason which still adviseth the breaking of his bonds and the casting away all those cords that are any way obligatory to his service Counsel in a selfish heart is the first and great engine that moves all the lesser wheels of opposition against Jesus Christ the womb that conceives and the breast that suckles all those devillish plots and contrivances whereby it keeps up its own kingdome and labours to ruine Christs for frustra sunt arma foris c. A notable instance we have of this in the second Psalme The Kings of the eearth set themselves and the Rulers took counsel together against the Lord. Now mark what was the result of this debate the issue of this consultation Let us break say they his bonds and cast his cords from us This is the counsel that Selfe gives whensoever it is consulted with 1 If it bee a bond of injunction a cord of duty Self presently gives counsel for the breaking of it A Selfish man is an Heifer unaccustomed to the yoak and therefore no wonder that hee draws back when Christ would draw him forward It is the nature of Self to work for it self and not for another Besides the service of Christ is of a spiritual nature and heavenly imployments suit not with one that is carnal And further the duties of the Gospel are attended with the contradiction of sinners the shame and the cross accompany them and therefore Self cannot endure them But conscience which in repect of its power and authority is Gods Vicegerent in the soul will not suffer him to be quiet but calls for duty lifting up its voyce and crying aloud Duty Duty man it is thy duty and it will have the full tale also Therefore that hee may quietly omit the duty conscience must bee silenced But how must this bee Why Self prescribes a way presently 1 Let conscience bee blinded that it may not see it to be a duty If this cannot bee done then 2 Let conscience bee bribed that it may not say It is a duty If this will not do then 3 Let conscience bee broken and this will bee sure to do it Thus do many men when they have convictions upon their spirits they labour either to extinguish the light or else to get it on the same side with their lusts but if they can doe neither as many times they cannot especially if they live under a convincing Ministery then they resolve to sin against their light as for such and such duties they are not consistent with their carnal interess therefore come what will of it they cannot they will not submit unto them Thus what ever bee in the premises they are resolved this shall bee the conclusion We will not have this man to reigne over us Luke 19.14 2 If it bee a bond of prohibition a restraining bond self administers counsel for the breaking of this too The commandement that comes to a selfish man forbidding him to proceed any further in the pursuit of his carnal projects for the satisfaction of his lusts now when the commandement comes Self comes too for the making void of this commandement T is Pauls expression Rom. 7.9 When the Commandement came sin revived Then the Commandement comes when t is understood by conscience and conscience dares not but speak unto the soul what it understands whether it bee a duty or a sin Now when the Commandement comes in this manner unto Conscience declaring the sin and threatning the vengeance that will follow it Self is presently alarum'd and in all haste calls a Counsel for the breaking of this bond It cannot endure that its licentiousness should be restrained and therefore deals with Conscience here as before it endeavours to widen and wire-draw the Conscience to delude and cheat it and if this cannot be affected it resolves to do violence to it Balaam when he was convinced what a dangerous sin it was to curse the people of God which notwithstanding for the Gold and Silver and great promotion that was offered him he had a great mind to do presently begins to consult to see if there
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 quà m 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 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 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 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 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 t 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 is u Culverwell's White Stone sufficient to assurance Grace is the fruit of the Spirit Gal. 5.22 and the tree is known by its fruit Mat. 12.33 Some cry up an immediate revelation of the Spirit as the only evidence in opposition to the testimony of a good conscience arguing from inherent Grace but such do not consider that the testimony of 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w
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 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 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 And thus holy men have frequently f Not 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 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 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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
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 y 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 z Acts and Mon l. 10. 1371. The like is storied of the good Bishop and blessed Martyr Mr. John Hooper Sir Anthony Kingston his Friend coming to him a little before his death thus expressed himself to him I am sorry to see you in this case for as I understand you 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 a 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 b Condaeus tribus ipsi a Carolo nono Galliarum Rege propositis missa morte perpetuo carcere respondit se Deo favente primum nunquam electurum ex duobus reliquis vero alterum voluntati Regis liberum relinquere The three Children in Daniel told the King when he 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 c Acts and Mon. l. 8.914 Mr. Bilney in the dayes of King Hen. 8. by the perswasion of some friends abjured but 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 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 d Acts and Mon. l. 8.938 Mr. â—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 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
after the manner of men or as the Apostle elsewhere phraseth it according to the course of this world Ephes 2.2 it is Self-denial that is the maine differencing Character of those that are Saints from those that are but meer men this argues they have another spirit with them as it is said of Caleb Numb 14.24 and this is their excellency The excellency of any man lyes in his spirit now of all men a Self-denying man hath the most excellent spirit a spirit so incomparably excellent above others that in regard thereof he hears in the Scriptures the only excellent upon earth A man of understanding saith Solomon is of an excellent spirit Prov. 17.27 Heb. is of a cool spirit a cool spirit is a Self-denying spirit a spirit that burnes not with the fire of Choler or as Solomon elsewhere expresseth it Eccles 7.9 that is not hasty to be angry upon every provocation such a spirit is an excellent spirit as having something in it q A good man is wiser than himself stronger than himself holier than himself there is something in him mere than a man Sibbs Souls conflict 111. above it self something Supernatural and Divine which no other spirit in the world hath besides The Fourth excellency of Self-denial 4 It is a Christians glory and honour Glory is the shining forth of excellency and Honour is the reflexion of it Now as there is nothing wherein the excellency of a mans spirit doth more shine forth than Self-denial so there is nothing that doth more reflect it A Self-denying man is the most honourable man in the World and not only in Gods eye Isa 43.4 but in the eyes of men also When hee goes out to the gate thorow the City when hee prepares his seat in the street the young-men see him and hide themselves and the aged arise and stand up Princes refraine speaking and lay their hands on their month the Nobles hold their peace and their tongue cleaves to the roof of their mouth when the ear hears him then it blesseth him when the eye sees him it gives witnesse to him because he delivers the poor that cry and the fatherlesse and him that hath none to help him the blessing of him that is ready to perish comes upon him and he causeth the widows heart to sing for joy he puts on righteousnesse and it cloatheth him his judgement is as a Robe and a Diadem He is eyes to the blinde and feet to the lame a father to the poor and the Cause which he knowes not he searcheth out and hee breakes the jawes of the wicked and plucks the spoyle out of his teeth Unto him men give ear and wait and keep silence at his counsel After his words they speake not againe and his speech droppeth upon them and they wait for him as for the raine and they open their mouth wide as for the latter raine If hee laugh on them they beleeve it not and the light of his countenance they cast not down Hee chooseth out their way and sits chief and dwells as a King in the Army as one that comforteth the mourners Job 29.7 8 9 c. Many think the way to Honour is to seek themselves and to set up themselves above others this is from pride the most foolish and the most befooling lust that is The way is to deny our selves and to stoop to the meanest imployment wherein God and our generation may be any way served Before honour saith the Wise man is humility Prov. 15.23 those that honour God by denying their owne honour God will bee sure to honour 1 Sam. 2.30 and so will men too When David had danced before the Arke Michal the daughter of Saul said How glorious was the King of Israel to day who uncovered himself to day in the eyes of the hand-maids of his servants as one of the vaine fellows shamelesly uncovereth himself To whom David thus replyed It was before the Lord which chose me before thy Father and before all his house to appoint me to bee Ruler over the people of the Lord over Istael therefore will I play before the Lord and I will yet bee more vile than thus and will bee base in mine owne sight and of the maid-servants which thou hast spoken of of them shall I bee had in honour 1 Sam. 6.22 This is the way not only to have honour but to hold it and which is more to be upheld by it Honour shall upheld the humble in spirit Prov. 29.23 The Fifth excellency of Self-denial 5 It is a Christians peace and tranquility None have more real comfort and contentment in their spirits than those who doe most conscientiously deny themselves this must needs be an argument a special argument of the excellency of Self-denial There is nothing that the heart of man is more set upon than pleasure and contentment and there is nothing that doth more deterre men from this duty of Self-denial than a fear that they shall not enjoy that satisfactory pleasure and contentment in the practice of it that they doe for the present while they have their conver sation in the lusts of their flesh fulfilling the desires of the flesh and of the mind Ephes 2.3 for the accomplishment of their own base ends And therefore it is of great concernment for the making you in love with this duty that you bee thorowly convinced of the real joy and contentment satisfaction and ease that is to bee found in it it may haply sound as a Paradox but there is a real truth in it That the only way for a man to enjoy himself is to deny himself then wesay a man enjoyes himself when he takes comfort and delight in all that he hath and all that he doth a man destitute of comfort and contentment that can take no delight in any thing we say of such a man that he doth not enjoy himself why in this sense Self-denial gives a man the sweetest enjoyment of himself of any thing in the world In your patience saith our Saviour possesse yee your souls Luke 21.19 there is much Self-denial exercised in patience now this is prescribed as a means to keep possession of our Souls exercise patience and you will bee able to keep possession What is that why to keep your Souls in order and under your command for then a man hath the possession when all is in his power and at his disposal it is not barely the being in his house but the having it in his owne power for a man may bee a Prisoner in his owne house so then to possesse our Souls is to bee able to keep the peace in them to keep them in such order that wee can maintaine a sweet calme and quiet frame and temper in them that they be not turned out of doores by any boysterous and unruly passions and this is done by Self-denial and cannot bee done without it A selfish man is besides himself though he seek himself in every
and to poure out drink-offerings to her Jer. 44.17 They told the Prophet they would do as they had done they and their Fathers their Kings and their Princes in the Cities of Judah and in the streets of Jerusalem for then they had plenty of victuals and were well and saw no evil Now if selfish men make use of their experiences that because they have prospered in an evil way therefore they will go on in it much more should those that have begun to deny themselves And therefore the Apostle to prevent the Apostacy of the Hebrews bids them call to minde the former dayes wherein they had denied themselves Heb. 10.32 where though it bee not expresly mentioned what good they had then found in the way of Self denial but onely what they expected yet it is implied for though the greatest part of their recompence was reserved till hereafter and therefore hee doth chiefly urge them with the respect they had had to that as the main thing whereby they were induced to deny themselves as they did which hee exhorts them still to continue as being the strongest argument to prevail with them to persevere yet they had something in hand seeing the reward of Self-denial is not only in the world to come but in this world also as was shewn before This would bee a good means also to prevail with us to renew our practice of this duty after any back-sliding Then shall shee say I will go and return to my first husband for then it was better with mee than now Hosea 2.7 Secondly What experiences you have had of the means whereby you have been inabled to deny your selves You have heard of a great many helps and directions and it may bee you have found many of them true by experience that when a temptation hath been upon you you were almost gone your feet had well nigh slipt but then when you were ready to yeeld the serious consideration of the evil of Self-seeking kept you back or such a command such a promise was set home upon your spirit or the respect that you had to the recompence of reward that was it that withheld you Well whatsoever it was bee sure not to forget it keep it in remembrance against a time of need as long as you live and resolve to make use of it again and again Thus David did Psal 73. in the beginning hee tells you of a temptation wherewith hee had been assaulted and how well-nigh it had prevailed after this hee tells you what it was that kept him vers 17. Hee went into the Sanctuary of God and advised with him there now see the conclusion that hee makes upon this vers 28. It is good for mee to draw neer to God as if hee had said this is the best course that I can take whensoever I am tempted that the temptation do not prevail against mee I have found it so now by experience and therefore will not neglect it A man that hath found good by such a Receipt will lock it up and make use of it again upon the like occasion The Sixteenth Direction 16 Walk in the Spirit This Direction you have in Gal. 5.16 Walk in the Spirit and you shall not fulfil the lusts of the flesh Here note two things 1 A Precept Walk in the Spirit 2 A Promise And yee shall not fulfil the lusts of the flesh The Promise gives assurance of the End which is Self-denial Yee shall not fulfill the lusts of the flesh The Precept prescribes the Means in order thereunto Walk in the Spirit as if hee had said If you would not obey the flesh in the lusts thereof but bee able to deny it then bee sure you take this course Walk in the Spirit Two things are here meant by Walking in the Spirit 1 To follow the Motions of the Spirit 2 To exercise the Graces of the Spirit Then 1 If you would deny your selves follow the motions of the Spirit Walk according to the motions and by the directions of the Spirit resign up your selves to the governance and guidance of the Spirit This is the first thing meant by Walking in the Spirit it is the same with Walking after the Spirit Rom. 8.1.4 and being led by the Spirit vers 14. The Spirit is sent in pursuance of the Fathers design in Election and of the Sons in Redemption and hee acts not only by conviction and conversion at the first but by continual guidance and direction afterwards being as a voice behinde us saying This is the way walk in it putting us in remembrance when wee are forgetful and ready to neglect our duty warning us of the danger when wee are about to turn to the right or left hand in the commission of any sin stirring up in us such thoughts as these This is a temptation therefore wee must shun it This is a fit season for such a duty therefore wee must close with it moving and perswading us to duty by laying before us the authority of Gods command and the goodness of the promise disswading us from sin and striving with us that wee may not commit it by arguments drawn from the terrour of the Lord revealed in the threatnings As the Devil draws men unto sin by putting it into their hearts as it is said hee put it into the heart of Judas to betray Christ Joh. 13.2 so the holy Spirit draws us to duty by putting into our hearts to do that which is good Now if wee would follow these motions of the Spirit to do our duty wee should not fulfill the lusts of the flesh For 1 This is certain wee cannot follow the lusts of the flesh and the motions of the Spirit at the same time Wee may follow the lusts of the flesh and the lusts of the Devil at the same time because they are both one but not the lusts of the flesh and the motions of the Spirit because the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other Gal. 5.17 So that when wee follow the motions of the Spirit wee go quite cross to the lusts of the flesh Object Well but wee may afterwards Answ Now mark for answer 2 Wee shall not bee left of God to fulfill the lusts of the flesh till first wee have refused to follow the motions of the Spirit 1 The Scripture all along alledgeth this as the cause why men are given up to their own lusts My people would not hearken to my voice and Israel would none of mee so I gave them up unto their own hearts lust and they walked in their own counsels Psal 81.11 12. So Rom. 1.24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts And for this cause God gave them up unto vile affections vers 26. Because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations vers 21. because that which
may bee known of God was manifest in them for God had shewed it unto them vers 19. And even as they did not like to retain God in their knowledge God gave them over to a reprobate minde to do those things which are not convenient vers 28. 2 The Spirit is ingaged to bee with us while wee follow his motions so that though wee bee tempted wee shall not bee overcome by temptation The Lord is with you while you bee with him 2 Chron. 15.2 Now as Paul Rom. 8.31 If God bee for or with us who can bee against us Thousands of Devils and temptations may bee against us but they cannot prevail against us Therefore David Psal 16.8 because hee is at my right hand I shall not bee moved When the Spirit is leading us if wee continue to follow him hee will continue to lead us on still and while wee are led by his Conduct wee walk under his Protection so that no temptation shall overcome us Paul was sorely tempted there was given him a thorn in the flesh the Messenger of Satan to buffet him 2 Cor. 12.7 Now the motion of the Spirit was that hee should continue praying which course hee continuing hee obtained this answer My grace is sufficient for thee my strength is made perfect in weakness vers 9. so that the temptation could not prevail it was his affliction but not his sin While wee are acted by the motions of the Spirit wee have the power of the Spirit helping our infirmities Rom. 8.26 The Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears together with us against the adverse oppressing power of any thing that comes against us Now the Spirit is a Spirit of power and stronger than the Spirit that is in the world 1 Joh. 4.4 Not by might nor by power but by my Spirit saith the Lord Zach. 4.6 Though it doth not presently subdue all our corruptions yet it inables us if we follow him to go on conquering and to conquer wee have our daily victories It doth not suffer a man to spend his time in fruitless resistances but gives sin its deaths wound so that though there bee an inhabitation of sin yet there is no domination sin shall not reign over him Rom. 6.14 It roots up the strongest and most deep-rooted lusts and corruptions it levelleth the highest imaginations and takes down all that exalts it self against Christ 2 Cor. 10.4 3 Beleevers finde by experience that they are never more free from yeelding unto Self than when they most carefully follow the motions of Gods Spirit This was one of the first things that I took notice of in my self After a temptation had prevailed then I could say If that I had followed such a good motion that I had before I had not come to this Whence I gathered this rule as having found it so by experience that if a man follow the motions of the Spirit hee shall not bee left to fulfill the lusts of the flesh Beware therefore of neglecting the motions of Gods Spirit for by this means it is quenched and then either 1 It will not move at all or 2 It will not move effectually 1 It will not move at all Before there were frequent hints and items given ever and anon good suggestions but now there is a cessation you are seldome troubled with them the Spirit lets you alone so that you are off and on in and out in your obedience very unconstant in the performance of holy duties scarce pray for a week together c. 2 If the Spirit do move yet not effectually If the Spirit speak its onely by way of conviction not of perswasion it makes you sensible of your duty but not willing to perform it Before you found it with your selves as David saith it was with him no sooner did the Lord say Seek yee my face but your heart answered Thy face Lord will I seek I but now it is otherwise you have many strong impressions upon your spirits many impulsions but all comes to nothing 3 Now is Sathans opportunity When the holy Spirit departed from Saul hee was presently haunted with the evil spirit If Gods Spirit move not Sathans will If Gods Spirit move not effectually Sathans will And then how is it possible that any one in such a case should not fulfill the lusts of the flesh Oh therefore 1 If the Spirit of God move if you have a good thought put into your minds to perform such a duty do not put it off but close with it presently and thankfully say as David O Lord God keep this for ever in the imagination of the thoughts of the heart of thy servant and prepare his heart unto thee 1 Chron. 29.18 See Cant. 5.4 2 If the Spirit of God awakens conscience and tells you it is a sin Oh take heed 1 Of stifling that conviction and 2 Of going on resolutely in opposition against it This not onely grieves but vexeth the holy Spirit of God Isa 63.10 2 If you would deny your selves exercise the graces of the Spirit This is a second thing that is here meant by walking in the Spirit so the phrase is to bee understood vers 25. If yee live in the Spirit walk in the Spirit that is seeing you are made partakers of spiritual life let your walking bee answerable thereunto i. e. Spiritual which consists in the exercise of grace This also is a special preservative from fulfilling the lusts of the flesh A little grace well exercised doth much this way Thou hast a little strength saith Christ to the Church of Philadelphia and hast kept my word and hast not denied my Name Rev. 3.8 Now if a little grace well exercised do thus what will not a greater measure and strength of grace well exercised do Why consider the exercise of grace is that which makes little grace great grace and weak grace strong grace as by trading the Talents increased Matth. 25.20 Now where grace is in its strength a man is not easily prevailed upon by the lusts of the flesh but on the contrary where corruption is high and grace low there corruption doth frequently get the better and temptation usually carries him away And so it is when grace is not exercised though it bee strong grace for strong grace not exercised doth by little and little languish and decay as Rev. 3.2 Now when grace is thus impaired it is unable to resist and withstand corruption and if grace do not withstand it what is there that can And if corruption bee not withstood wee must needs bee overborn by it By this it appears how needfull it is to bee much in the exercise of grace if wee mean not to fulfill the lusts of the flesh for the soul is continually acting and it must needs bee acted by one of these two for this is the nature of immediate contraries such as grace and corruption are as hath been shewn before Besides by the exercise of grace the soul is kept in
with him to put him off 337 Parts pretended denyal of our own parts and abilities causes of it in divers persons 92 93 Patience much of Self-denyal exercised in it 284 Peace God hath ordained that much of that spiritual peace which hee dispenseth to his people should be wrought by means of their good works 129. Self-denyal a Christians peace 283 Pelagian forge 68 Persecution Self-denyal secures a man in time of persecution 292 Perswasion It is not our perswasion but the ground of it that argues our estate to be good 48 Philpot Martyr his resolution 218. his Letters to the Lady Vane 287 288. his Letter to certain gedly Brethren 304 Playes the laborious idleness of many great wits in compiling of them 120 Pleasure there is nothing that the heart of man is more set upon 283 Posse malum non est posse 268 Power want of power is pretended but want of will is the cause why those that are godly do no more than they do 46. two sorts under the power of things indifferent 342 Praise what it is 162 Praising of God what it is to praise God aright 62 Prayer many will pray for the killing of their lusts even while they are loath that God should hear their prayers 36. we should be much in prayer for Self-denyal 421. several doubts about it answered 422 c. Preachers who they be that the Vulgar take for the ablest Preachers 119. Hypocritical Preachers 313 Preaching abuses in preaching 117 118 c. Presumption men are apt to presume upon their gifts though they have no grace 106. two sorts of such persons 106 107 Pretences It 's ordinary for men to pretend one thing and intend another 146 Preventing grace 69 Pride It is not humility but pride not to acknowledge whatsoever good God hath wrought in us 43. spiritual pride is in the best of men though it be one of their greatest infirmities yet it ariseth out of their chiefest excellencies 62 63. men that have gifts apt to grow proud of them 97 98. there is a twofold pride a learned and a stubborne pride 97. many proud of their own blackness 96 Principles Self hath many wicked and cursed Principles whereby it mis-leadeth the generality of the world divers of them mentioned 31 32. wee should bee careful to acquaint our selves with Gospel Principles and charge them upon our consciences 33. Self doth violence to Principles of reason and revelation 39 Profession of Religion two kindes of it 2. many rashly and inconsiderately adventure upon it 3. and 8. It is a shameful thing for those that make a Profession not to bee raised above moralities 277 Professors worldling professors what their main end is 145 146 Proportion of graces to graces 275. of actions to graces 276. of actions unto actions 277 Proximus egomet mibi 95 Prudence worldly prudence 294. Prudential foolery 295 Pulcher unde 279 Pulpit some come up into the Pulpit with meer vapours and flashes of words strong lines but slender matter 120. Hee hath his Pulpit in heaven that teacheth hearts 261 Purgatory of self-denyal 263 Q QUestion what the question is that Self asks when wee are about to do any thing 137. how it answers it 138 139 143 Questions to bee propounded to our selves for the finding out of our selfishness 316 317 c. R REason seeming reason to bee distinguished from that which is reason indeed 30. faith stops the mouth of carnal reason and brings it to a non-plus 377 Reasoning a twofold reasoning with self 23 Receipt a tried receipt that never failed of the cure 358 Recompence of reward wee may have respect to it in doing of good works 134. it must bee eyed 363. what the recompence of reward is 365 366 c. what it is to eye it 370 c. Reformation the reformation of any evil must have the foundation of it laid in a deep humiliation 325 Regenerate it is the regenerate man onely that can deny himself 19 Reign all reigning sin excluded by Self-denial 257. Every self denying man reigns not only over himself but over the whole world 302 Relations not to connive at them in any sinful way if wee bee superiours 223. not to comply with them in any sinful way if wee bee inferiours 227. the nearer the relation the dearer the love and the more indearing must the expressions of it bee 221 Rem Rem quocunque modo Rem the keeping of the worldlings song 189 Resolution All will come to nothing till wee come to an unchangeable resolution of doing our present duty 339 Respect of persons none with God 108 Revelations the delusion of those that relye upon pretended Revelations and there upon neglect to stir up the gifts they have received 94. the folly and madnesse of such persons 95 Right a beleever hath the best right of any unto the creatures 168. Righteousnesse of sanctification cannot justify 71 72. the righteousnesse whereby wee are justified what it is ibid. Romances the laborious idlenesse of many great wits in compiling them 120 Ruine two things there are that ruine those that perish under the Gospel 1 Rule what it is that God hath given to bee our rule in all our undertakings and the sufficiency of it 165 S SAfety Self-denial a Christians safety 291 Scriptures the sufficiency of them for our direction 161 Secreta Deo 125 Self what it is 18. the greatest enemy to Christ 24. must not onely bee arraigned and convicted but condemned 34. and executed 36. it will affirm what is not to bee affirmed both of sins and duties 28 29. it is a bottomelesse gulf that sucks in all before it 37. makes every thing become tributary 38. therefore must bee cut short of its allowance 38. what ever it acts for it acts for it as its God 142 Self-confidence 113 Self-consulters of whom they take counsel 23 Self-denial exceeding painful in the practice of it so that no unregenerate man is able to indure it 3. it is the first lesson howsoever it be the last that is well learned 15 Self-ends 137. what is to bee accounted a self-end and what not 143 Self-hatred necessary to Gospel obedience our entrance upon it and perseverance in it 4 Selfish a selfish man is besides himself 284 Self-love the leading affection and that which exerciseth a soveraignty over all the rest 2. self-love and self-conceit do alwaies dwell together 95 96 Self-praise must be denyed 162 Self respects it is an argument of an excellent spirit when all self-respects are drowned in the glory of God 136 Self-seeking there is a self-seeking that is very good and a self-seeking that is stark nought 136. Nothing will so furiously fly in the face of conscience at the last as this sin 286 Sellers a discovery of their selfish in divers particulars 225 Semper victuri 339 Sermons such as have no command over their own spirits no fit hearers of them 12 13 Servants a discovery of their selfish in divers particulars 253 Servitude