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
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
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 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 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 u 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 In the Story of William Wolsey a godly Martyr that was burned at Ely w Acts and Mon. l. 10.1558 this amongst other things is recorded that while 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 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 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
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