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
hour is coming in the which all that are in the graves shall hear his voyce and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation John 5.28 29. Seeing it is a righteous thing with God to recompence tribulation to them that trouble you When the Lord Jesus shall bee revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall bee punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thess 1.6 7 8 9. Even as Sodome and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Epist of Jude vers 7. But the fearful and unbeleeving and the abominable and Murderers and Whoremongers and Sorcerers and Idolaters and Lyars shall have their part in the Lake which burneth with fire and brimstone which is the Second Death Revel 21.8 Thus I have proved the first Particular That it is impossible for any one to come after Christ to eternal happinesse without coming after him in the way of holinesse The Second That it is impossible for any one to come after Christ in the way of holinesse without denying himself I prove thus Arg. If it bee impossible for any one to come after Christ in the way of holiness without denying one that will never consent that hee should walk in the way of holinesse but if hee be not denied will certainly lead him into the way of sin then it is impossible for any one to come after Christ in the way of holinesse without denying himself But it is impossible for any one to come after Christ in the way of holinesse without denying one that will never consent that he should walk in the way of holinesse but if he be not denied will certainly lead him into the way of sin Therefore it is impossible for any one to come after Christ in the way of holiness without denying himself The reason of the Consequence is because 1 Self will never consent that any one should walk in the way of holiness One that is at enmity against God and neither is nor can bee subject to the Law of God will never consent that any one should walk in the way of holiness but such is Self Rom. 8.7 The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be Againe one that lusteth against the Spirit and is contrary to the Spirit will never consent that any one should walk in the way of holinesse But this is true of Self Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other Therefore Self will never consent that any one should walk in the way of holiness But 2 If he be denied will certainly lead him into the way of sin For 1 He is wholly deprived of vertue whereby he should be inclined to doe well For I know that in me that is in my flesh dwelleth no good thing Rom. 7.18 2 He is wholly depraved by the opposite habit of Vice which succeeds for Contrariorum immediatorum necesse est alterum inesse subjecto capaci alterum non inesse that being absent this must needs bee present and fill up its roome being immediately contrary to it Hence in the Scripture an homogeneal corruption is attributed not only in the general to the whole man but also to every part of it in particular h Cum igitur peccatum duo dicat aversionem ab in commutabili bono conversionem ad bonum commutabile ex ordine Divina providentiae a scientia ceciderit in ignorantiam a bonitate in malitiam a potentia in infirmitatem ab unitate potentiarum in concupiscentiam sequitur nec defective solum sed etiam effective hominem ignorare quid sit bonum suum quae sint media perveniendi ad illud id est non solum potest dici quod non scint sed etiam quod false presumit esse quod non est Ferrius Scholast Orthod specime c. 19. Sect. 3. as to the understanding Gen. 6.5 Rom. 8.5 to the Conscience Tit. 1.15 i At voluntas non potest non velle quod inde cavit intellectus Cum ergo falsum tantum intelligat c. sequitur ut voluntas velit tanquam bonam quod verè bonum non esse nec posse non vesse ib. Sect. 5. Nam etsi electiva facultas in homine maneat quam diu mane◠homo quam nihil eripire potest certum est tamen ingenitam pravitatem vetare ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene utatum homo id eligat quod vere bonum fit secundum Deum Rivet com in Exod. c. 2. 752. c. 1. to the Will Gen. 8.21 to the affections Rom. 1.24 and to all the members of the body Rom. 6.19 3 Being thus deprived and depraved as he doth nothing that is good Romans 3. There is none that doth good no not one vers 12. so whatsoever hee doth is evil as it followes Their throat is an open sepulcher with their tongues have they used deceit the poyson of Aspes is under their lips whose mouth is full of cursing and bitterness their feet are swift to shed bloud destruction and misery are in their wayes and the way of peace they have not known vers 13 14 15 16 17. And it must needs be so for Operatio sequitur esse as is the Habit so is the Action that proceeds from it but there being no other Habit in Self but such as inclines him to sin being wholly deprived of that power whereby hee should will well as I have shewn above it followes that hee doth nothing but sin and therefore if hee be not denied will certainly carry one into the way of sin Now that it is impossible to come after Christ in the way of holiness without denying such an one c. cannot be doubted for not to deny such an one is to come after him in the way of sin and to come after him in the way of sin is not to come after Christ in the way of holiness and to come after Christ in the way of holiness and not to come after Christ in the way of holiness are contradicents and that both should be true is impossible for Posito uno ex contradicentibus removetur alterum contra the affirmation of the one is the denial of the other therefore to come after Christ in the way of holiness without denying ones Self is impossible therefore to come after Christ to eternal happiness therefore to come after Christ at all therefore whosoever will come after Christ must of necessity deny himself Quod erat demonstrandum
denies young men to be idoneous auditors of Morral Lectures because saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they being transported by youthful lusts and passions have little regard to civility and g Necesse est honestum sit in eo vile cui corpus charum Seneca honesty in the things of this life and the same may bee said of those who have not the command over their own spirits whether young or old but are carried headlong by the violence of their unbrideled lusts they are no fit hearers of Gospel Sermons for h Seeing Christian faith is a firm assent unto Divine revelations especially Gods mercies in Christ as much better than life it self or all the contentments that attend it impossible it is such saith should ever be rightly planted until the strength of those intoxicating desires which make Mole-hils seem like Mountains be either broken or they extirpated or to use our Saviours words till we learn to deny our selves Dr. Jackson of Just Faith c. 22. Sect. 3. while such they will never observe them And take up his Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man takes up an heavie burden i We must not go out of our way neither to meet the Cross nor to avoyd it that lies in his way before him Ende neme siin ctuyceop and lays it upon his shoulders Et charge fur soy sa croix Fren. In Matth. 10.38 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that receiveth or accepteth not his Cross i. e. when Christ will lay it on to shew that it must be born with patience as wee must not with-draw our neck from the yoke so neither our shoulder from the Cross It was the custom for the Malefactor that was condemned to suffer Death to carry his Cross to the place of Execution i. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now because the Cross was so long and withall so heavie that the Malefactor could only drag it along trailing the nether part upon the ground behind him and most times I suppose not able to do that the custom was likewise to enjoyn some other to bear up the hinder part after him For this cause it was that Simon the Cyrenian was compelled to bear our Saviours Cross that is the hinder part after him for we read that he bare his own Cross himself i. e. the handsome or formost part of it Joh. 19.17 Now unto this custome our Saviour here alludes in these words q. d. Let him take up his Cross and follow me bearing part of it before him let him bear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this Paul likewise alludes Col. 1.24 Who now rejoyce in my sufferings for you and fill up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is behind of the sufferings of Christ in my flesh And there is another place that may have some reference unto this likewise Rom. 8.26 The Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth or lifteth together with us and over against us i. e. the Spirit at the one end of the burden and we at the other And take up his Cross By cross is affliction either in common or in special for righteousness sake this hee must take up in his resolutions the very first day that he begins to be a Christian and actually afterwards as often as it lies in his way though it bee every day Luke 9.23 besides this outward affliction I conceive here is further meant that inward affliction which happens by reason of the mortifying of sin which whosoever means to be a Christian indeed must daily undergoe though God should never call him to suffer persecution And take up his Cross Wee teach Children their first elements viz. their Letters before they can goe on to any abstruser kind of learning every man must begin at his Christ's Cross before he can be a good proficient in Christ's School k Vines on Numb 14.24 Serm. before the Parl. As the Philosopher saith of Privation that it is one of the Principles of natural Generation so is Self-denial and the sale of all for Christ it is the first Lesson howsoever it be the last that is well learned being the only removens prohibens that which removes all impediments of our fulfilling after Christ It was the speech of holy Bradford the Martyr Hee that hath not learnt the lesson of the Cross hath not learnt his A. B. C. in Christianity Christ's Schollars are trained up under the Banner from their very infancy taught to endure hardship from the very Wombe There is some kind of servitude in all Religions Satan is a cruel Task master among the silly Pagans the Pope among the superstitious Papists the Mosaical frame of Ordinances of old was a yoke that the Israelites were not able to bear Christ imposeth a yoke and a burden too it is the burden of the Cross and this discourageeth many from coming after Christ and following him fully yet no such reason blessed Christ why any should bee afraid to follow thee thy yoke is easie thou imposest a burden but it is very light who would refuse to bear this one burden seeing thou hast taken off so many weights Didst thou bear the Cross to save us and shall not wee bear it to serve thee Didst thou bear ours which wee had made so heavie and shall not we bear thine which thou hast made so light Thou hast provided a Crown for our heads shall we then with-draw our shoulders from the Cross And follow me Let him deny himself and take up his Cross and follow me The Precepts of the Gospel are Copulative as well as the Precepts of the Law the Law in the sanction of it was dis-junctive it was Do this or dye but in the injunction it was copulative not do this or that but this and that Tota lex est una copulativa So in the Precepts of the Gospel it is not beleeve or repent or walk as becomes the Gospel but beleeve and repent and walk as becomes the Gospel too So here it is not deny himself or take up his Cross or follow mee any one of these is enough no but hee must do all three The poor Woman that was to bring either a pair of Turtles or a young Pigeon Levit. 12.6 she did that which was required if she did either for the Law was dis-junctive either the one or the other not so here for Tit. 2.12 wee are taught to deny not this or that but all ungodliness And follow me Via ad Doctrinam per exempla brevissima the most compendious way of teaching is by example Christ exhorting to obedience Mat. 11.29 propounds himself for an example Learn of me so Joh. 13.14 I have given you an example that yee should do as I have done unto you and the Apostle tells us 1 Pet. 2.21 that Christ hath suffered for us leaving us an example that wee should follow his steps The Lord Jesus not only spake as never man spake but acted as never man acted hee
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
Culverwel Ibid. which is properly of one that confirms what the other sayes If our own conscience condemn us i. e. upon just and warrantable grounds out of the word God will much more condemn us for God is greater than our consciences and knows much more wickednesse by us than wee do our selves 1 John 3.20 It is not our confidence and perswasion then but the ground of it that argues our Estate to bee good Though our perswasions bee never so strong yet if our grounds and reasons bee none or false wee are but in a tottering condition wee do but build upon the sand and therefore when the rain descends and the flouds come and the winds blow our building will fall and great will bee the fall thereof Matth. 7.27 Here I cannot but make mention of a dangerous mistake of some that first take it for granted that they are in Gods favour and then though they can see nothing in themselves setting aside their form of godlinesse their holding of some popular opinions and engaging in the publick service with the honest party but the fruits of the flesh as Adultery Fornication Uncleannesse Lasciviousnesse Hatred Variance Emulation Strife Sedition He resies Envyings Drunkennesse Revellings and such like Yet they go on securely vainly trusting that none of these some whereof they rather judge to bee fruits of the Spirit than of the flesh and others of them upon the fore-mentioned supposition rather infirmities than reigning sins shall separate them from the love and favour of God seeing whomsoever hee loves hee loves unto the end Wee have a remarkable place for this Isa 48.2 They call themselves the holy City and stay themselves upon the God of Israel and yet as the former verse shews they were most abominable Hypocrites they made mention of the God of Israel but not in truth nor in righteousness and the fourth verse tells us that they were very obstinate their neck was as an Iron sinew and their brow brass I am verily perswaded this is a delusion that damns millions of souls under the Gospel Dr. Jackson in his Treatise of Justifying Faith hath so fully opened it that I thought good for the conviction of this sort of men to transcribe this that follows The Hypocrite saith hee alwayes perverting the practical as the Heretick doth the theorical rules of Scripture never sounds the main depth of Christianity but passeth over it as if it were some Philosophical shallow And after hee hath once lost the right way and wandered a while in uncertain blinde perswasions of his private favour with God takes a course quite contrary to all godlinesse For where our Saviour laies it down as one of the first and most necessary rudiments of Christianity that wee must forsake all and deny our selves otherwise wee cannot truly follow him the Hypocrite perswades himself hee hath forsaken Father and Mother Sister and Brother even all hee hath any saecular reference unto because hee so devoutly follows Christ As in what in hearing Sermons quoting places of Scripture upon every occasion in common talk or in precise observance of some precepts whose practise is very compatible with his principal desires apt to support his reputation otherwise defective and lame or perhaps consort as well with his sowre afections his niggardly or scrapin disposition zeal in reading and hearing Gods word I ever admire where it is accompanied with practice conformable but to bee more precise in perswasions than in actions more zealous in performance of duties towards God no way chargeable than lowly courteous and really loving toward their neighbours is a fearful sign that worldly affection hath got the start of Faith in the Spring and will hardly bee overtopped in the growth and that the mind thus affected is sickly and faint yet willing to stay the working of couscience with these repasts And were it not the nature of this disease to put out the eye of reason and rely wholly upon forced perswasions it were impossible such palpable contradictions betwixt most mens ordinary resolutions and fundamental principles of Faith as any Heathen that could but understand what the words of Scripture meant would upon the first view of both clearly discry should go so long oft times for ought wee can perceive the whole course of their lives without controule or check and without notice of their danger Hee is in worse case questionlesse than the meer natural or reasonable man even blinded by Gods just Judgement for his hypocrisy that can suffer himself to bee perswaded hee hath truly denyed himself taken up his crosse forsaken all and made fit to follow Christ when as the world sees and his practice proclaims hee mindes nothing either so intensively or continually as the increasing of his wealth or raising his own or his Childrens fortunes already greater than they are Christianly capable of Thus far the Doctor Therefore I do here in the name of God warn all those of what rank soever they bee that shall read this Book that as they love the salvation of their own souls and would not suffer the vengeance of eternal fire with unbeleevers and hypocrites the Devil and his Angels in Hell they would beware how they entertain any such conceit of the goodnesse of their spiritual condition while in the mean time they neglect to look after the evidence of the real presence of sin-subduing sin-mortifying grace in their own hearts The five foolish Virgins never doubted of their grace till it was too late and this was their folly they were shut out of the Bride-chamber for their neglect Mat. 25.11 12. Our Saviour tells us that many at the last day will say unto him Lord Lord have wee not prophesied in thy name preached many powerful Sermons even to the wonder and astonishment of those that heard us and in thy name cast out Devils and in thy name done many wonderful works been instruments of a wonderful reformation in the places where wee dwelt casting out Drunkards Swearers Prophaners of the Lords day c. and that then he will profe sse unto them that he nevr knew them Mat. 7.22 23. Let every one therefore examine himself whether he be in the Faith 2 Cor. 13.5 and give all diligence to make his calling and election sure i. e his election by his calling 2 Pet. 1.10 4. It is not to deny the expression of it when it should bee seen Though grace bee an invisible thing in it self yet by an holy practice it may bee made visible I willshew thee my Faith by my works saith the Apostle Jam. 2.18 and this is according to the commandement of our Saviour Mat. 5.16 Let your light so shine forth that men may see your good works and glorifie your Father which is in Heaven Some are affraid to discover their graces when they doubt it will bee to the prejudice of their worldly interesse and therefore lest they should offend some particular persons not cordially affected to religion upon whom
alone though there be line upon line precept upon precept and perswasion upon perswasion most certain it is it will never bee If hee leave men to themselves if hee say concerning any one as hee did concerning Ephraim Hos 4.17 Let him alone hee will stand it out in a way of rebellion to the last bee will hold fast deceit and refuse to return till his iniquity be full and hee become ripe for destruction Did men see this sinful disposition of theirs not onely as it is discovered in the Scriptures but as it discovers it self in their own hearts with what implacable antipathy and irreconcileable enmity it is continually acting against God and the things of God which by reason of Self-love that blindeth their eyes they do not discern there would bee no great difficulty in convincing them of the truth hereof but this is part of the corruption of sinful nature that though it neither can nor will bee good yet it would bee thought to bee so by others and inforceth a conceit upon it self that it is good at least not so bad as to bee altogether unable to doe any thing that is good Hence many persons having their affections sometimes extraordinarily stirred by some rowsing Sermon upon this imaginary conceit of their own ability to be good presently begin to reform their former course of life not only abandoning those gross evills which heretofore they practiced but taking up the practice of those good duties which then they neglected hoping at length to arrive at that perfection which the Law requires but finding that after all their tugging and striving in many things they still come short of it they come to Christ desiring him to joyn his strength to theirs and to perfect that which they have so well begun themselves But O the wofull delusion these men are under They change indeed their outward actions but they do not they cannot change their inward dispositions they are the same men still as before they have a form of godliness but are not under the power of it they bring forth some fruit but they have no root in themselves and therefore * Luke 8.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hour or opportunity of temptation they will fall away And it cannot be otherwise for while they imagine they have power sufficient in themselves it is certain they will not go out of themselves for it and if they go not out of themselves for it it is certain they cannot have it and if they have it not how is it possible they should doe that which cannot bee done without it As for their coming unto Christ for augmenting and consummating grace upon this supposition that initiating grace is of themselves it is a meer vanity c Amesius Coron ad Collat. Hagiens Ar. 4.248 Quasi majore opus esset potentia ad incrementum constantiam fidei quà m adejus primam in generationem c. As if more power were required for the increase of faith than for the first beginning of it and it had not its beginning as well as its increase from one and the self-same cause This was the conceit of the Massilienses against whom Austin writes in his book De Praedestin Sanctorum who said that as touching the augmentation of faith f Ex Deo fidei complementum ex nobis est fidei caeptū sibimet arrogantes primitias boni Deo vix decimas relinquentes Ames they granted it was the work of God But as for the initiation or first beginning of it they stifly maintained that it was the work of man But the Scripture tells us That Christ is the Author as well as the Finisher of our faith Heb. 12.2 and so of every other grace as well as of faith Therefore if wee look not to him as the Author of grace we have no reason to look that hee should bee the Finisher of it Unto every one that hath saith he shall be given Mat. 25.29 and he shall have great abundance but from him that hath not shall be taken away even that which hee hath Where Christ hath begun a good work wee may bee confident he will finish it Philip. 1.6 But if wee begin in the flesh as wee do g Quicquid est extra Christum caro est if wee begin without Christ wee cannot expect we should end in the Spirit To expect that the Spirit should joyn his strength with ours and co-operate with us hath not more of ignorance than of arrogancy in it for what is it else than for the second cause to expect to take place of the first to look that God should come down from the Throne and wait upon us at the Foot-stool h Co-operatio est hominis non Dei insert enim co-operatio aliquam imperfectionem supponitque alium primum agentem atque it a si Deus cooperaretur homini per gratiam homo praeiret Deus sequeretur Rivet excreitat in Gen. 52. Co-operation supposeth another to be the first Actor and therefore if God should co-operate with us by his grace we should go before and God follow after a thing very pleasing unto Self and that which these men would have though all of them do not take notice of it But enough of this By all that hath been said it is clearly manifest 1 If wee have no grace from whom it must be expected not from our selves but from him who is full of grace Ioh. 1.14 in whom it hath pleased the Father that all fulness should dwell Col. 1.19 for this end that all that come unto him might receive from his fulness grace for grace Ioh. 1.16 and therefore abandoning all conceits of our own sufficiency and despairing of grace by any strength of our own we must come into him * Scripturae sibi respondent de praecepto gratia ut Ezek 18.31 cap 36.26 Item Jer. 6.16 Ezek 36.27 item Phil. 2.12 item Marth 5.48 1 Cor. 1.10 quae manifeste evincunt hee ipsum agratia Dei expectari ficri quod a Deo praecipitur i. e. ipsam rei effectionem Rivet in Psa 16. earnestly praying that he would make us such as he would have us to be 2 If we have grace to whom it must bee ascribed not to our selves but to him who is the God of all grace 1 Pet. 5.10 who hath wrought it in us 2 Cor. 5.5 wee must say This is the Lords doing and it is marvellous in our eyes Psal 118.23 It is hee that hath made us and not wee our selves Psal 100.3 and therefore not unto us not unto us but unto the Name of the Lord be all the praise Psal 115 1. This is indeed to praise God aright and it is a principal part of Self-denial in the matter wee now speak of to acknowledge God as the i This is the difference betwixt thanksgiving and praise the one looks at the benefit the other at the workmanship of God in it Vines on
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