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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	justify_v	law_n	moral_a	5,360	5	10.3036	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90811	Authentēs. Or A treatise of self-deniall. Wherein the necessity and excellency of it is demonstrated; with several directions for the practice of it. / By Theophilus Polwheile, M.A. sometimes of Emmanuel Colledge in Cambridge, now teacher of the Church at Teverton in Devon.	Polwheile, Theophilus, d. 1689.	1658 (1658)	Wing P2782; Thomason E1733_1; ESTC R209629	246,682	521

peccatores efficienter nisi illa in obedientia prius imputetur ipsis peccatum enim qu●d neque nobis inhaeret neque imputatur non potest in nobis quilquam efficere Ames Bellar. enervat Tom. 4.140 imputation As for the righteousness of Sanctification inherent in our selves it cannot justifie us because it makes no satisfaction to the Justice of God the righteousness whereby we are justified is such a righteousness as makes a full and perfect satisfaction to the Justice of God for all that it can justly require either by way of punishment for sin or by way of obedience to the Moral Law The Covenant of Works being broken man stands bound unto God in a two-fold Debt a debt of suffering for his first Transgression and of perfect and perpetual conformity to the Law both habitual and actual for time to come God will have the Threatning fulfilled as well as the Precept observed and the Precept observed as well as the Threatning fulfilled This the Justice of God requires and therefore it is neither suffering according to the Threatning alone nor being conformable according to the Precept alone but both together that satisfies Gods Justice therefore inherent righteousness alone cannot justifie because the Curse of the Law for sin remaines still to be suffered This God stands upon to have sin punished to the full according as he hath threatned and therefore the punishment must bee endured either by the Sinner himself or by another for him and in his stead that is able to bear it that so God may bee sufficiently revenged for all the wrong that sin hath done unto him therefore they doe miserably mistake that talk of Justification either by habitual or actual righteousness alone for that is not full satisfaction to the Justice of God and that which is not full satisfaction in this case is no satisfaction at all and where there is no satisfaction to the Justice of God there can be no Justification Suppose a man should attain to that perfect and compleat habitual conformity to the Law which is required for of that onely wee speak in this place yet this could not justifie him because it could not acquit him from his sin in losing that which hee had before This After-conformity would not make amends for the former that was lost This Conformity recovered is a debt as well as the former which was lost and the payment of one debt will not satisfie for the non payment of another But that conformity to the Law which is even in the best of Saints since the Fall is not z Lex non tantum actualem obedientiam sed omnimodam cum lege conformitatem requirit secus enim lues originalis peccatum non effet VVolleb l. 1. that perfect and compleat conformity which the Law requires for wee are renewed but in part there is a remainder of corruption still A law in our members warring against the law of our minde Rom. 7.23 Therefore if wee were to bee tried onely by the preceptive part of the Law wee could not bee justified for so long as any thing is lacking of that conformity which the Law requireth it is impossible that the Law should judge us righteous Therefore there remains nothing but a fearful expectation of a most dreadful sentence of condemnation to bee passed upon us if wee will venture to bee tried for our eternal estates by any thing that is in our selves For this reason holy men in Scripture have alwayes renounced their own righteousness David prayes Enter not into judgement with thy servant for in thy sight shall no man living be justified Psal 143.2 If God will not withdraw his anger saith Job The proud helpers do stoop under him How much less shall I answer him and choose out my words to reason with him whom though I were righteous yet would I not answer but I would make supplication to my judge Job 9.13 14 15. I know nothing by my selfe saith Paul yet am I not hereby justified 1 Cor. 4.4 And therefore he professeth That he accounted all things but dung that hee might win Christ and be found in him not having his own righteousness which is of the law but that which is through the faith of Christ the righteousness which is of God by faith Philip. 3.8 9. And indeed every man that sees himself in the glass of the Law will see a necessity of another righteousness than his own every man I say except the man St. James speaks of Who having beheld himself therein goeth away and streightwar forgetteth what manner of man hee was Jam. 1.24 And thus much of Denying-self in respect of Inherent Grace SUBSECT II. Of Denying-self in respect of Common-Gifts WE have seen what it is to deny Self in respect of Grace I shall now shew what it is in respect of Gifts And 1 What it is for those that want Gifts 2 What for those that have them 1 What it is for those that want Gifts And here I shall speak as before both Negatively and Affirmatively 1 Negatively For those that want Gifts to deny Self in respect of Gifts is not 1 To deny the excellency usefulness or necessity of them None are more apt to stight and contemn Gifts than those that are most defective in them And of these some do it out of ignorance speaking evil of the things that they understand not 2 Pet. 2.12 and Jude vers 10. Others out of pride being loath to acknowledge themselves to be wanting in any thing that is excellent Others out of a blinde devotion to Grace as if a good opinion of Gifts were some way or other derogatory from Grace and these think it a matter of Self-denial not to think well of any thing that is not grace But as Grace must have its due esteem so must Gifts also Gifts are excellent though not so excellent as Grace For 1 They are the purchase of Christ the fruits of his Resurrection and Ascention Ephes 4.8 When hee ascended up on high he led captivity captive and gave Gifts to men It was the manner of the Roman Conquerors in their Triumphs to ascend up to the Capitol in a Chair of State with their prisoners following at their Chariot wheels on foot having their hands bound behinde them and as they went along the Victor was wont to throw some Missilia certain peeces of Coyn and other rich gifts to be gathered up by the people Even so the Lord Jesus when hee ascended in triumph up to Heaven having spoyled Principalities and Powers hee made a shew of them openly Col. 2.15 and gave gifts unto men And this speaks the excellency of them Princes in their Triumphs do not give mean gifts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Royal gifts they do not onely triumph in their Victory but in their Liberality also which makes their Victory far more glorious Even so the Lord Jesus to make his Ascention more splendid and glorious hee gave Gifts to men and these Gifts

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●etus illa in homine vivendi ●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